Now Strachey's Great Hare is accepted by mythologists, while Ahone is regarded with suspicion. Ahone does not happen to suit anthropological ideas, the Hare suits them rather better. Moreover, and more important, there is abundant corroborative evidence for Oke and for the Hare, Michabo, who, says Dr. Brinton, "was originally the highest divinity recognised by them, powerful and beneficent beyond all others, maker of the heavens and the world," just like Ahone, in fact. And Dr. Brinton instructs us that Michabo originally meant not Great Hare, but "the spirit of light".(1) Thus, originally, the Red Men adored "The Spirit of Light, maker of the heavens and the world". Strachey claims no more than this for Ahone. Now, of course, Dr. Brinton may be right. But I have already expressed my extreme distrust of the philological processes by which he extracts "The Great Light; spirit of light," from Michabo, "beyond a doubt!" In my poor opinion, whatever claims Michabo may have as an unique creator of earth and heaven--"God is Light,"--he owes his mythical aspect as a Hare to something other than an unconscious pun. In any case, according to Dr. Brinton, Michabo, regarded as a creator, is equivalent to Strachey's Ahone. This amount of corroboration, valeat quantum, I may claim, from the Potomac Indians, for the belief in Ahone on the James River. Dr. Brinton is notoriously not a believer in American "monotheism".(2) (1) Myths of the New World, p. 178. (2) Myths of the New World, p. 53. The opponents of the authenticity of Ahone, however, will certainly argue: "For Oke, or Oki, as a redoubted being or spirit, or general name for such personages, we have plentiful evidence, corroborating that of Smith. But what evidence as to Ahone corroborates that of Strachey?" I must confess that I have no explicit corroborative evidence for Ahone, but then I have no accessible library 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.