of early books on Virginia. Now it is clear that if I found and produced evidence for Ahone as late as 1625, I would be met at once with the retort that, between 1610 and 1625, Christian ideas had contaminated the native beliefs. Thus if I find Ahone, or a deity of like attributes, after a very early date, he is of no use for my purpose. Nor do I much expect to find him. But do we find Winslow's Massachusetts God, Kiehtan, named AFTER 1622 ("I only ask for information"), and if we don't, does that prevent Mr. Tylor from citing Kiehtan, with apparent reliance on the evidence?(1)
(1) Primitive Culture, ii. p. 342.
Again, Ahone, though primal and creative, is, by Strachey's account, a sleeping partner. He has no sacrifice, and no temple or idol is recorded. Therefore the belief in Ahone could only be discovered as a result of inquiry, whereas figures of Oke or Okeus, and his services, were common and conspicuous.(1) As to Oke, I cannot quite understand Mr. Tylor's attitude. Summarising Lafitau, a late writer of 1724, Mr. Tylor writes: "The whole class of spirits or demons, known to the Caribs by the name of cemi, in Algonkin as manitu, in Huron as oki, Lafitau now spells with capital letters, and converts them each into a supreme being".(2) Yet in Primitive Culture, ii., 342, 1891, Mr. Tylor had cited Smith's Okee (with a capital letter) as the "chief god" of the Virginians in 1612. How can Lafitau be said to have elevated oki into Oki, and so to have made a god out of "a class of spirits or demons," in 1724, when Mr. Tylor had already cited Smith's Okee, with a capital letter and as a "chief god," in 1612? Smith, rebuked for the same by Mr. Tylor, had even identified Okee with the devil. Lafitau certainly did not begin this erroneous view of Oki as a "chief god" among the Virginians. If I cannot to-day produce corroboration for a god named Ahone, I can at least show that, from the north of New England to the south of Virginia, there is early evidence, cited by Mr. Tylor, for a belief in a primal creative being, closely analogous to Ahone. And this evidence, I think, distinctly proves that such a being as Ahone was within the capacity of the Indians in these latitudes. Mr. Tylor must have thought in 1891 that the natives were competent to a belief in a supreme deity, for he said, "Another famous native American name for the supreme deity is Oki".(3) In the essay of 1892, however, Oki does not appear to exist as a god's name till 1724. We may now, for earlier evidence, turn to Master Thomas Heriot, "that learned mathematician" "who spoke the Indian language," and was with the company which abandoned Virginia on 18th June, 1586. They ranged 130 miles north and 130 miles north-west of Roanoke Island, which brings them into the neighbourhood of Smith's and Strachey's country. Heriot writes as to the native creeds: "They believe that there are many gods which they call Mantoac, but of different sorts and degrees. Also that there is one chiefe God that hath beene from all eternitie, who, as they say, when he purposed first to make the world, made first other gods of a principall order, to be as instruments to be used in the Creation and Government to follow, and after the Sunne, Moone and Starres as pettie gods, and the instruments of the other order more principall. … They thinke that all the gods are of humane shape," and represent them by anthropomorphic idols. An idol, or image, "Kewasa" (the plural is "Kewasowok"), is placed in the temples, "where they worship, pray and make many offerings". Good souls go to be happy with the gods, the bad burn in Popogusso, a great pit, "where the sun sets". The evidence for this theory of a future life, as usual, is that of men who died and revived again, a story found in a score of widely separated regions, down to our day, when the death, revival and revelation occurred to the founder of the Arapahoe new religion of the Ghost Dance. The belief "works for righteousness". "The common sort … have great care to avoyde torment after death, and to enjoy blesse," also they have "great respect to their Governors".
(1) Okee's image, as early as 1607, was borne into battle against Smith, who captured the god (Arber, p. 393). Ahone was not thus en evidence.
(2) Journal of Anthrop. Inst., Feb., 1892, pp. 285, 286.
(3) Prim. Cult,, ii. p. 342.
This belief in a chief god "from all eternitie" (that is, of unexplained origin), may not be convenient to some speculators, but it exactly corroborates Strachey's account of Ahone as creator with subordinates. The evidence is of 1586 (twenty-six years before Strachey), and, like Strachey, Heriot attributes the whole scheme of belief to "the priestes". "This is the sum of their religion, which I learned by having speciall familiaritie with some of their priests."(1) I see no escape from the conclusion that the Virginians believed as Heriot says they did, except the device of alleging that they promptly borrowed some of Heriot's ideas and maintained that these ideas had ever been their own. Heriot certainly did not recognise the identity. "Through conversing with us they were brought into great doubts of their owne (religion), and no small admiration of ours; of which many desired to learne more than we had the meanes for want of utterance in their language to expresse." So Heriot could not be subtle in the native tongue. Heriot did what he could to convert them: "I did my best to make His immortall glory knowne". His efforts were chiefly successful by virtue of the savage admiration of our guns, mathematical instruments, and so forth. These sources of an awakened interest in Christianity would vanish with the total destruction and discomfiture of the colony, unless a few captives, later massacred, taught our religion to the natives.(2)
(1) According to Strachey, Heriot could speak the native language.
(2) Heriot's Narrative, pp. 37–39. Quaritch, London, 1893.
I shall cite another early example of a New England deity akin to Ahone, with a deputy, a friend of sorcerers, like Okee. This account is in Smith's General History of New England, 1606–1624. We sent out a colony in 1607; "they all returned in the yeere 1608," esteeming the country "a cold, barren, mountainous rocky desart". I am apt to believe that they did not plant the fructifying seeds of grace among the natives in 1607–1608. But the missionary efforts of French traders may, of course, have been blessed; nor can I deny that a yellow-haired man, whose corpse was found in 1620 with some objects of iron, may have converted the natives to such beliefs as they possessed. We are told, however, that these tenets were of ancestral antiquity. I cite E. Winslow, as edited by Smith (1623–24):—
"Those where in this Plantation (New Plymouth) say Kiehtan(1) made all the other Gods: also one man and one woman, and with them all mankinde, but how they became so dispersed they know not. They say that at first there was no king but Kiehtan, that dwelleth far westerly above the heavens, whither all good men go when they die, and have plentie of all things. The bad go thither also and knock at the door, but ('the door is shut') he bids them go wander in endless want and misery, for they shall not stay there. They never saw Kiehtan,(2) but they hold it a great charge and dutie that one race teach another; and to him they make feasts and cry and sing for plenty and victory, or anything that is good.
(1) In 1873 Mr. Tylor regarded Dr. Brinton's etymology of Kiehtan as = Kittanitowit = "Great Living Spirit," as "plausible". In his edition of 1891 he omits this etymology. Personally I entirely distrust the philological theories of the original sense of old divine names as a general rule.
(2) "They never saw Kiehtan." So, about 1854, "The common answer of intelligent black fellows on the Barwon when asked if they know Baiame … is this: 'Kamil zaia zummi Baiame, zaia winuzgulda'; 'I have not seen Baiame, I have heard or perceived him'. If asked who made the sky, the earth, the animals and man, they always answer 'Baiame'." Daramulun, according to the same authority in Lang's Queensland, was the familiar of sorcerers, and appeared as a serpent. This answers, as I show, to Hobamock the subordinate power to Kiehtan in New England and to Okee, the familiar of sorcerers in Virginia. (Ridley, J. A. I., 1872, p. 277.)
"They have another Power they call Hobamock, which we conceive the Devill, and upon him they call to cure their wounds and diseases; when they are curable he persuades them he sent them, because they have displeased him; but, if they be mortal, then he saith, 'Kiehtan sent them'; which makes them never call on him in their sickness. They say this Hobamock appears to them sometimes like a man, a deer, or an eagle, but most commonly like a snake; not to all but to their Powahs to cure diseases, and Undeses … and these are such as conjure in Virginia, and cause the people to do what they list." Winslow (or rather Smith editing Winslow here), had already said, "They believe,
