curred 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 fr