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],