Ch. 14: Ahone. Ti-ra-wá. Nà-pi. Pachacamac. Tui Laga. Taa-roa - Page 2

Here, then, in addition to a devil (or rather a divine police magistrate), and general fetishism and nature worship, we find that the untutored Virginian is equipped with a merciful Creator, without idol, temple, or sacrifice, as needing nought of ours. It is by the merest accident, the use of Smith's book (1632) instead of Strachey's book (1612), that Mr. Tylor is unaware of these essential facts[2].

Dr. Brinton, like Mr. Tylor, cites Smith for the nefarious or severe Okeus, and omits any mention of Ahone, the benevolent Creator.[3] Now, Strachey's evidence is early (1612), is that of a well-educated man, fond of airing his Greek, and not prejudiced in favour of these worshippers of 'Sathan.' In Virginia he found the unpropitiated loving Supreme Being, beside a subordinate, like Nyankupon beside Bobowissi in Africa.

Each highest deity, in Virginia or on the Gold Coast, is more or less eclipsed in popular esteem by nascent polytheism and nature worship. This is precisely what we should expect to find, if Ahone, the Creator, were earlier in evolution, while Okeus and the rest were of the usual greedy class of animistic corruptible deities, useful to priests. This could not be understood while Ahone was left out of the statement.[4]

Probably Mr. Strachey's narrative justifies, by analogy, our suspicion of Major Ellis's theory that the African Supreme Being is of European origin. The purpose in the Ahone-Okeus creed is clear. God (Ahone) is omnipotent and good, yet calamities beset mankind. How are these to be explained? Clearly as penalties for men's sins, inflicted, not by Ahone, but by his lieutenant, Okeus. But that magistrate can be, and is, appeased by sacrifices, which it would be impious, or, at all events, useless, to offer to the Supreme Being, Ahone. It is a logical creed, but how was the Supreme Being evolved out of the ghost of a 'people-devouring king' like Powhattan? The facts, very fairly attested, do not fit the anthropological theory. It is to be remarked that Strachey's Ahone is a much less mythological conception than that which, on very good evidence, he attributes to the Indians of the Patowemeck River. Their Creator is spoken of as 'a godly Hare,' who receives their souls into Paradise, whence they are reborn on earth again, as in Plato's myth. They also regard the four winds as four Gods. How the god took the mythological form of a hare is diversely explained.[5]

Meanwhile the Ahone-Okeus creed corresponds to the Nyankupon-Bobowissi creed. The American faith is certainly not borrowed from Europe, so it is less likely that the African creed is borrowed.

As illustrations of the general theory here presented, we may now take two tribal religions among the North American Indians. The first is that of the equestrian Pawnees, who, thirty years ago, were dwelling on the Loup Fork in Nebraska. The buffaloes have since been destroyed, the lands seized, and the Pawnees driven into a