unto, for he intendeth all good unto them." This good Creator, without sacrifice, among a settled agricultural barbaric race sacrificing to other gods and ghosts, manifestly cannot be borrowed from the newly arrived religion of Christianity, which his priests, according to the observer, vigorously resisted. Ahone had a subordinate deity, magisterial in functions, "looking into all men's actions" and punishing the same, when evil. To THIS god sacrifices WERE made, and if his name, Okeus, is derived from Oki = "spirit," he was, of course, an animistic ghost-evolved deity. Anthropological writers, by an oversight, have dwelt on Oki, but have not mentioned Ahone.(2) Manifestly it is not possible to insist that these Virginian high deities were borrowed, without saying whence and when they were borrowed by a barbaric race which was, at the same time, rejecting Christian teaching. (1) Prim. Cult., ii. 341. (2) History of Travaile into Virginia, by William Strachey, 1612. Mr. Tylor writes, with his habitual perspicacity: "It is the widespread belief in the Great Spirit, whatever his precise nature and origin, that has long and deservedly drawn the attention of European thinkers to the native religions of the North American tribes". Now while, in recent times, Christian ideas may undeniably have crystallised round "the Great Spirit," it has come to be thought "that THE WHOLE DOCTRINE of the Great Spirit was borrowed by the savages from missionaries and colonists. But this view will not bear examination," says Mr. Tylor.(1) (1) Prim. Cult, ii. pp. 339, 340 (1873). For some reason, Mr. Tylor modifies this passage in 1891. Mr. Tylor proceeds to prove this by examples from Greenland, and the Algonkins. He instances the Massachusett God, Kiehtan, who created the other gods, and receives the just into heaven. This was recorded in 1622, but the belief, says Winslow, our authority, goes back into the unknown past. "They never saw Kiehtan, but THEY HOLD IT A GREAT CHARGE AND DUTY THAT ONE AGE TEACH ANOTHER." How could a deity thus rooted in a traditional past be borrowed from recent English settlers? In these cases the hypothesis of borrowing breaks down, and still more does it break down over the Algonkin deity Atahocan. Father Le Jeune, S.J., went first among the Algonkins, a missionary pioneer, in 1633, and suffered unspeakable things in his courageous endeavour to win souls in a most recalcitrant flock. He writes (1633): "As this savage has given me occasion to speak of their god, I will remark that it is a great error to think that the savages have no knowledge of any deity. I was surprised to hear this in France. I do not know their secrets, but, from the little which I am about to tell, it will be seen that they have such knowledge.