Imagined Apotheoses: Drake, Harriot, and Ralegh in the Americas

Journal of the History of Ideas

Volumn 57, Issue 3, 1996, Pages 405-424

  Hamlin, William M ^a  

^a NONE

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[No Author keywords available]

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EID: 1842534132     PISSN: 00225037     EISSN: None     Source Type: Journal    
DOI: 10.2307/3653947     Document Type: Article

References (73)

1. Gananath Obeyesekere, The Apotheosis of Captain Cook: European Mythmaking in the Pacific (Princeton, 1992); Marshall Sahlins, How "Natives" Think: About Captain Cook, For Example (Chicago, 1995). See also J. H. Elliott, "The Mental World of Hernan Cortés," Transactions of the Royal Historical Society, Fifth Series, 17 (1967), 41-58; Tzvetan Todorov, The Conquest of America: The Question of the Other, trans. Richard Howard (New York, 1984), esp. chap. 2; and J. Jorge Klor de Alva, et al. (eds.), The Work of Bernardino de Sahagún: Pioneer Ethnographer of Sixteenth-Century Aztec Mexico (Austin. 1988)
2. Gananath Obeyesekere, The Apotheosis of Captain Cook: European Mythmaking in the Pacific (Princeton, 1992); Marshall Sahlins, How "Natives" Think: About Captain Cook, For Example (Chicago, 1995). See also J. H. Elliott, "The Mental World of Hernan Cortés," Transactions of the Royal Historical Society, Fifth Series, 17 (1967), 41-58; Tzvetan Todorov, The Conquest of America: The Question of the Other, trans. Richard Howard (New York, 1984), esp. chap. 2; and J. Jorge Klor de Alva, et al. (eds.), The Work of Bernardino de Sahagún: Pioneer Ethnographer of Sixteenth-Century Aztec Mexico (Austin. 1988)
3. Gananath Obeyesekere, The Apotheosis of Captain Cook: European Mythmaking in the Pacific (Princeton, 1992); Marshall Sahlins, How "Natives" Think: About Captain Cook, For Example (Chicago, 1995). See also J. H. Elliott, "The Mental World of Hernan Cortés," Transactions of the Royal Historical Society, Fifth Series, 17 (1967), 41-58; Tzvetan Todorov, The Conquest of America: The Question of the Other, trans. Richard Howard (New York, 1984), esp. chap. 2; and J. Jorge Klor de Alva, et al. (eds.), The Work of Bernardino de Sahagún: Pioneer Ethnographer of Sixteenth-Century Aztec Mexico (Austin. 1988)
4. Gananath Obeyesekere, The Apotheosis of Captain Cook: European Mythmaking in the Pacific (Princeton, 1992); Marshall Sahlins, How "Natives" Think: About Captain Cook, For Example (Chicago, 1995). See also J. H. Elliott, "The Mental World of Hernan Cortés," Transactions of the Royal Historical Society, Fifth Series, 17 (1967), 41-58; Tzvetan Todorov, The Conquest of America: The Question of the Other, trans. Richard Howard (New York, 1984), esp. chap. 2; and J. Jorge Klor de Alva, et al. (eds.), The Work of Bernardino de Sahagún: Pioneer Ethnographer of Sixteenth-Century Aztec Mexico (Austin. 1988)
5. Gananath Obeyesekere, The Apotheosis of Captain Cook: European Mythmaking in the Pacific (Princeton, 1992); Marshall Sahlins, How "Natives" Think: About Captain Cook, For Example (Chicago, 1995). See also J. H. Elliott, "The Mental World of Hernan Cortés," Transactions of the Royal Historical Society, Fifth Series, 17 (1967), 41-58; Tzvetan Todorov, The Conquest of America: The Question of the Other, trans. Richard Howard (New York, 1984), esp. chap. 2; and J. Jorge Klor de Alva, et al. (eds.), The Work of Bernardino de Sahagún: Pioneer Ethnographer of Sixteenth-Century Aztec Mexico (Austin. 1988)
6. E. D. Hirsch, Jr., "Children's Reading Corner: Columbus' Voyage," in The Idaho State Journal (13 October 1993), B3. It is true that Columbus's Diario and "Letter to the Sovereigns" ("Carta de Colón") repeatedly allege that various natives believed Columbus and his men "came from the heavens" ("del cielo"), but it seems incumbent upon Hirsch to mention, at the very least, that the Europeans could not at this early date have laid claim to any substantial comprehension of native American languages. For examples of the alleged deification, see The Diario of Christopher Columbus's First Voyage to America, 1492-1493, tr. Oliver Dunn and James E. Kelley, Jr. (Norman, 1989), 75, 109, 137, 143, 197, 223, 233, 245, 257, 267. See also Rolena Adorno, "The Negotiation of Fear in Cabeza de Vaca's Naufragios" Representations, 33 (1991), 163-99. For an imaginative exploration of how the Taino natives of Guanahani might have concluded that Columbus came from the sky, see the children's book Encounter by Jane Yolen (San Diego, 1992).
7. E. D. Hirsch, Jr., "Children's Reading Corner: Columbus' Voyage," in The Idaho State Journal (13 October 1993), B3. It is true that Columbus's Diario and "Letter to the Sovereigns" ("Carta de Colón") repeatedly allege that various natives believed Columbus and his men "came from the heavens" ("del cielo"), but it seems incumbent upon Hirsch to mention, at the very least, that the Europeans could not at this early date have laid claim to any substantial comprehension of native American languages. For examples of the alleged deification, see The Diario of Christopher Columbus's First Voyage to America, 1492-1493, tr. Oliver Dunn and James E. Kelley, Jr. (Norman, 1989), 75, 109, 137, 143, 197, 223, 233, 245, 257, 267. See also Rolena Adorno, "The Negotiation of Fear in Cabeza de Vaca's Naufragios" Representations, 33 (1991), 163-99. For an imaginative exploration of how the Taino natives of Guanahani might have concluded that Columbus came from the sky, see the children's book Encounter by Jane Yolen (San Diego, 1992).
8. E. D. Hirsch, Jr., "Children's Reading Corner: Columbus' Voyage," in The Idaho State Journal (13 October 1993), B3. It is true that Columbus's Diario and "Letter to the Sovereigns" ("Carta de Colón") repeatedly allege that various natives believed Columbus and his men "came from the heavens" ("del cielo"), but it seems incumbent upon Hirsch to mention, at the very least, that the Europeans could not at this early date have laid claim to any substantial comprehension of native American languages. For examples of the alleged deification, see The Diario of Christopher Columbus's First Voyage to America, 1492-1493, tr. Oliver Dunn and James E. Kelley, Jr. (Norman, 1989), 75, 109, 137, 143, 197, 223, 233, 245, 257, 267. See also Rolena Adorno, "The Negotiation of Fear in Cabeza de Vaca's Naufragios" Representations, 33 (1991), 163-99. For an imaginative exploration of how the Taino natives of Guanahani might have concluded that Columbus came from the sky, see the children's book Encounter by Jane Yolen (San Diego, 1992).
9. E. D. Hirsch, Jr., "Children's Reading Corner: Columbus' Voyage," in The Idaho State Journal (13 October 1993), B3. It is true that Columbus's Diario and "Letter to the Sovereigns" ("Carta de Colón") repeatedly allege that various natives believed Columbus and his men "came from the heavens" ("del cielo"), but it seems incumbent upon Hirsch to mention, at the very least, that the Europeans could not at this early date have laid claim to any substantial comprehension of native American languages. For examples of the alleged deification, see The Diario of Christopher Columbus's First Voyage to America, 1492-1493, tr. Oliver Dunn and James E. Kelley, Jr. (Norman, 1989), 75, 109, 137, 143, 197, 223, 233, 245, 257, 267. See also Rolena Adorno, "The Negotiation of Fear in Cabeza de Vaca's Naufragios" Representations, 33 (1991), 163-99. For an imaginative exploration of how the Taino natives of Guanahani might have concluded that Columbus came from the sky, see the children's book Encounter by Jane Yolen (San Diego, 1992).
10. 1492: Conquest of Paradise, dir. Ridley Scott, Paramount Pictures, 1992. Depardieu speaks these words in a voice-over; we are led to believe that he is quoting from Columbus's Diario entry for 5 December 1492. For a more ambiguous exploration of the same trope, see Werner Herzog's 1973 film Aguirre, Wrath of God: two natives row their canoe up to Aguirre's raft, then climb aboard; one of them proclaims that his tribe's tradition prophesies that "sons of the sun" will one day reappear in the area, since the work of creation there is not yet completed. A moment later this native is run through with a sword because he drops a Bible handed to him by one of the Spaniards.
11. 1492: Conquest of Paradise, dir. Ridley Scott, Paramount Pictures, 1992. Depardieu speaks these words in a voice-over; we are led to believe that he is quoting from Columbus's Diario entry for 5 December 1492. For a more ambiguous exploration of the same trope, see Werner Herzog's 1973 film Aguirre, Wrath of God: two natives row their canoe up to Aguirre's raft, then climb aboard; one of them proclaims that his tribe's tradition prophesies that "sons of the sun" will one day reappear in the area, since the work of creation there is not yet completed. A moment later this native is run through with a sword because he drops a Bible handed to him by one of the Spaniards.
12. 1492: Conquest of Paradise, dir. Ridley Scott, Paramount Pictures, 1992. Depardieu speaks these words in a voice-over; we are led to believe that he is quoting from Columbus's Diario entry for 5 December 1492. For a more ambiguous exploration of the same trope, see Werner Herzog's 1973 film Aguirre, Wrath of God: two natives row their canoe up to Aguirre's raft, then climb aboard; one of them proclaims that his tribe's tradition prophesies that "sons of the sun" will one day reappear in the area, since the work of creation there is not yet completed. A moment later this native is run through with a sword because he drops a Bible handed to him by one of the Spaniards.
13. Gary Larson, "The Far Side" (cartoon), Chronicle Features, 1981. Fortunately, too, we have such stories as Ursula K. Le Guin's "Dancing to Ganam," which offers a critical exploration of the returning-god motif in terms of the alien's psyche and technology rather than in terms of the natives' deficiencies (A Fisherman of the Inland Sea: Science Fiction Stones [New York, 1994], 107-45).
14. Gary Larson, "The Far Side" (cartoon), Chronicle Features, 1981. Fortunately, too, we have such stories as Ursula K. Le Guin's "Dancing to Ganam," which offers a critical exploration of the returning-god motif in terms of the alien's psyche and technology rather than in terms of the natives' deficiencies (A Fisherman of the Inland Sea: Science Fiction Stones [New York, 1994], 107-45).
15. Gary Larson, "The Far Side" (cartoon), Chronicle Features, 1981. Fortunately, too, we have such stories as Ursula K. Le Guin's "Dancing to Ganam," which offers a critical exploration of the returning-god motif in terms of the alien's psyche and technology rather than in terms of the natives' deficiencies (A Fisherman of the Inland Sea: Science Fiction Stones [New York, 1994], 107-45).
16. The Return of the Jedi, dir. Richard Marquand, Lucasfilms, Ltd., 1983. For yet another film example, see The Man Who Would Be King, dir. John Huston, Lorimar Distribution International, Inc., 1975.
17. The Return of the Jedi, dir. Richard Marquand, Lucasfilms, Ltd., 1983. For yet another film example, see The Man Who Would Be King, dir. John Huston, Lorimar Distribution International, Inc., 1975.
18. Obeyesekere, Apotheosis, 10-12, 55, distinguishes myth models from Lévi-Strauss's "mythemes": the latter are specific constituent units of myth, the former clusters of mythemes which can be employed in various narrative forms. On mythemes, see Claude Lévi-Strauss, Structural Anthropology, trans. Claire Jacobson and Brooke Grundfest Schoepf (New York, 1963), chap. 11, On legend- and folk-motifs, see Stith Thompson, Motif-Index of Folk Literature, rev. ed. (Bloomington, 1955-58): relevant motifs include A510.1, A520.1, A451, A541, A1101.1.3, A1667.1, and K1971.
19. Obeyesekere, Apotheosis, 10-12, 55, distinguishes myth models from Lévi-Strauss's "mythemes": the latter are specific constituent units of myth, the former clusters of mythemes which can be employed in various narrative forms. On mythemes, see Claude Lévi-Strauss, Structural Anthropology, trans. Claire Jacobson and Brooke Grundfest Schoepf (New York, 1963), chap. 11, On legend- and folk-motifs, see Stith Thompson, Motif-Index of Folk Literature, rev. ed. (Bloomington, 1955-58): relevant motifs include A510.1, A520.1, A451, A541, A1101.1.3, A1667.1, and K1971.
20. Obeyesekere, Apotheosis, 10-12, 55, distinguishes myth models from Lévi-Strauss's "mythemes": the latter are specific constituent units of myth, the former clusters of mythemes which can be employed in various narrative forms. On mythemes, see Claude Lévi-Strauss, Structural Anthropology, trans. Claire Jacobson and Brooke Grundfest Schoepf (New York, 1963), chap. 11, On legend- and folk-motifs, see Stith Thompson, Motif-Index of Folk Literature, rev. ed. (Bloomington, 1955-58): relevant motifs include A510.1, A520.1, A451, A541, A1101.1.3, A1667.1, and K1971.
21. See, for instance, Carlo Ginzburg, The Cheese and the Worms: The Cosmos of a Sixteenth-Century Miller, tr. John and Anne Tedeschi (Harmondsworth, 1982), xxii-xxiv. On "unconscious history," see Fernand Braudel, On History, tr. Sarah Matthews (Chicago, 1980), 39.
22. See, for instance, Carlo Ginzburg, The Cheese and the Worms: The Cosmos of a Sixteenth-Century Miller, tr. John and Anne Tedeschi (Harmondsworth, 1982), xxii-xxiv. On "unconscious history," see Fernand Braudel, On History, tr. Sarah Matthews (Chicago, 1980), 39.
23. For a more general examination of this model see my "Attributions of Divinity in Renaissance Ethnography and Romance; Or, Making Religion of Wonder," Journal of Medieval and Renaissance Studies, 24 (1994), 415-47.
24. I refer here principally to the 1628 version, the longest and most detailed. Hakluyt's Principal Navigations in fact contains two treatments of Drake's circumnavigation, one dealing with the voyage as a whole ("The famous voyage of Sir Francis Drake into the South sea, and therehence about the whole Globe of the earth, begun in the yeere of our Lord, 1577"), the other solely with the California sojourn ("The course which Sir Francis Drake held ... to the North-west of California"); these may be located, respectively, in Navigations XI, 101-33 and IX, 319-26 (Glasgow, 1903-4; repr. New York, 1965). The two accounts differ only slightly in their treatments of the stay in California; I have thus limited my quotations-and in-text citations-to the first of the accounts ("The famous voyage"). The World Encompassed (facsimile repr. Ann Arbor, 1966) draws heavily on notes compiled by Francis Fletcher, Drake's shipboard parson; what survives of Fletcher's manuscript narrative, however, extends only to the end of the first part of Drake's voyage-that is, to the account of the Patagonian natives. See W. S. W. Vaux's introduction to his edition of The World Encompassed (London, first series, no. 16, 1854), xi-xvi.
25. I refer here principally to the 1628 version, the longest and most detailed. Hakluyt's Principal Navigations in fact contains two treatments of Drake's circumnavigation, one dealing with the voyage as a whole ("The famous voyage of Sir Francis Drake into the South sea, and therehence about the whole Globe of the earth, begun in the yeere of our Lord, 1577"), the other solely with the California sojourn ("The course which Sir Francis Drake held ... to the North-west of California"); these may be located, respectively, in Navigations XI, 101-33 and IX, 319-26 (Glasgow, 1903-4; repr. New York, 1965). The two accounts differ only slightly in their treatments of the stay in California; I have thus limited my quotations-and in-text citations-to the first of the accounts ("The famous voyage"). The World Encompassed (facsimile repr. Ann Arbor, 1966) draws heavily on notes compiled by Francis Fletcher, Drake's shipboard parson; what survives of Fletcher's manuscript narrative, however, extends only to the end of the first part of Drake's voyage-that is, to the account of the Patagonian natives. See W. S. W. Vaux's introduction to his edition of The World Encompassed (London, first series, no. 16, 1854), xi-xvi.
26. I refer here principally to the 1628 version, the longest and most detailed. Hakluyt's Principal Navigations in fact contains two treatments of Drake's circumnavigation, one dealing with the voyage as a whole ("The famous voyage of Sir Francis Drake into the South sea, and therehence about the whole Globe of the earth, begun in the yeere of our Lord, 1577"), the other solely with the California sojourn ("The course which Sir Francis Drake held ... to the North-west of California"); these may be located, respectively, in Navigations XI, 101-33 and IX, 319-26 (Glasgow, 1903-4; repr. New York, 1965). The two accounts differ only slightly in their treatments of the stay in California; I have thus limited my quotations-and in-text citations-to the first of the accounts ("The famous voyage"). The World Encompassed (facsimile repr. Ann Arbor, 1966) draws heavily on notes compiled by Francis Fletcher, Drake's shipboard parson; what survives of Fletcher's manuscript narrative, however, extends only to the end of the first part of Drake's voyage-that is, to the account of the Patagonian natives. See W. S. W. Vaux's introduction to his edition of The World Encompassed (London, first series, no. 16, 1854), xi-xvi.
27. I refer here principally to the 1628 version, the longest and most detailed. Hakluyt's Principal Navigations in fact contains two treatments of Drake's circumnavigation, one dealing with the voyage as a whole ("The famous voyage of Sir Francis Drake into the South sea, and therehence about the whole Globe of the earth, begun in the yeere of our Lord, 1577"), the other solely with the California sojourn ("The course which Sir Francis Drake held ... to the North-west of California"); these may be located, respectively, in Navigations XI, 101-33 and IX, 319-26 (Glasgow, 1903-4; repr. New York, 1965). The two accounts differ only slightly in their treatments of the stay in California; I have thus limited my quotations-and in-text citations-to the first of the accounts ("The famous voyage"). The World Encompassed (facsimile repr. Ann Arbor, 1966) draws heavily on notes compiled by Francis Fletcher, Drake's shipboard parson; what survives of Fletcher's manuscript narrative, however, extends only to the end of the first part of Drake's voyage-that is, to the account of the Patagonian natives. See W. S. W. Vaux's introduction to his edition of The World Encompassed (London, first series, no. 16, 1854), xi-xvi.
28. I refer here principally to the 1628 version, the longest and most detailed. Hakluyt's Principal Navigations in fact contains two treatments of Drake's circumnavigation, one dealing with the voyage as a whole ("The famous voyage of Sir Francis Drake into the South sea, and therehence about the whole Globe of the earth, begun in the yeere of our Lord, 1577"), the other solely with the California sojourn ("The course which Sir Francis Drake held ... to the North-west of California"); these may be located, respectively, in Navigations XI, 101-33 and IX, 319-26 (Glasgow, 1903-4; repr. New York, 1965). The two accounts differ only slightly in their treatments of the stay in California; I have thus limited my quotations-and in-text citations-to the first of the accounts ("The famous voyage"). The World Encompassed (facsimile repr. Ann Arbor, 1966) draws heavily on notes compiled by Francis Fletcher, Drake's shipboard parson; what survives of Fletcher's manuscript narrative, however, extends only to the end of the first part of Drake's voyage-that is, to the account of the Patagonian natives. See W. S. W. Vaux's introduction to his edition of The World Encompassed (London, first series, no. 16, 1854), xi-xvi.
29. George Abbot, A Briefe Description of the Whole Worlde, Wherein is particularly described, all the Monarchies, Empires, and kingdomes of the same: with their severall titles and scituations thereunto adjoyning (London, 1599; repr. New York, 1970), Fir.
30. Mary W. Helms, following the ethnohistorical analysis of Robert F. Heizer, writes that Drake and his sailors were regarded by Miwok natives "as anything but mortal beings, and probably as returned ghosts or ancestors for whom the usual mourning observances were now being performed" (Ulysses' Sail: An Ethnographic Odyssey of Power, Knowledge, and Geographical Distance [Princeton, 1988], 175; Helms refers to Heizer's Francis Drake and the California Indians, 1579 [Berkeley, 1947], 263, 265, 271, 273). This may be true, though one is inclined to wonder whether such a perception could be sustained by the natives during more than a month of contact with the English.
31. Mary W. Helms, following the ethnohistorical analysis of Robert F. Heizer, writes that Drake and his sailors were regarded by Miwok natives "as anything but mortal beings, and probably as returned ghosts or ancestors for whom the usual mourning observances were now being performed" (Ulysses' Sail: An Ethnographic Odyssey of Power, Knowledge, and Geographical Distance [Princeton, 1988], 175; Helms refers to Heizer's Francis Drake and the California Indians, 1579 [Berkeley, 1947], 263, 265, 271, 273). This may be true, though one is inclined to wonder whether such a perception could be sustained by the natives during more than a month of contact with the English.
32. A briefe and true report of the new found land of Virginia (London, 1588), in The Roanoke Voyages, 1584-1590, ed. David Beers Quinn (2 vols.; London, second series, nos. 104-5, 1955), I, 314-89, republished in 1589 in Richard Hakluyt's first edition of The Principal Navigations, and once again-this time accompanied by engravings based on John White's drawings-in Part I of Theodor de Bry's America (Frankfurt, 1590). See David Beers Quinn, "Thomas Harriot and the New World," in Thomas Harriot, Renaissance Scientist, ed. John W. Shirley (Oxford, 1974), 36-53.
33. A briefe and true report of the new found land of Virginia (London, 1588), in The Roanoke Voyages, 1584-1590, ed. David Beers Quinn (2 vols.; London, second series, nos. 104-5, 1955), I, 314-89, republished in 1589 in Richard Hakluyt's first edition of The Principal Navigations, and once again-this time accompanied by engravings based on John White's drawings-in Part I of Theodor de Bry's America (Frankfurt, 1590). See David Beers Quinn, "Thomas Harriot and the New World," in Thomas Harriot, Renaissance Scientist, ed. John W. Shirley (Oxford, 1974), 36-53.
34. A briefe and true report of the new found land of Virginia (London, 1588), in The Roanoke Voyages, 1584-1590, ed. David Beers Quinn (2 vols.; London, second series, nos. 104-5, 1955), I, 314-89, republished in 1589 in Richard Hakluyt's first edition of The Principal Navigations, and once again-this time accompanied by engravings based on John White's drawings-in Part I of Theodor de Bry's America (Frankfurt, 1590). See David Beers Quinn, "Thomas Harriot and the New World," in Thomas Harriot, Renaissance Scientist, ed. John W. Shirley (Oxford, 1974), 36-53.
35. A briefe and true report of the new found land of Virginia (London, 1588), in The Roanoke Voyages, 1584-1590, ed. David Beers Quinn (2 vols.; London, second series, nos. 104-5, 1955), I, 314-89, republished in 1589 in Richard Hakluyt's first edition of The Principal Navigations, and once again-this time accompanied by engravings based on John White's drawings-in Part I of Theodor de Bry's America (Frankfurt, 1590). See David Beers Quinn, "Thomas Harriot and the New World," in Thomas Harriot, Renaissance Scientist, ed. John W. Shirley (Oxford, 1974), 36-53.
36. Mary B. Campbell, "The Illustrated Travel Book and the Birth of Ethnography: Part I of De Bry's America" in The Work of Dissimilitude: Essays from the Sixth Citadel Conference on Medieval and Renaissance Literature, ed. David G. Allen and Robert A. White (Newark, 1992), 177-95.
37. Léry, History of a Voyage to the Land of Brazil, trans. Janet Whatley (Berkeley, 1990).
38. Aphra Behn, Oroonoko (London, 1688), ed. Lore Metzger (New York, 1973), 56; Daniel Defoe, The Life and Adventures of Robinson Crusoe (London, 1719), ed. Angus Ross (Harmondsworth, 1965), 214. See also Francis Bacon, The New Organon and Related Writings (London, 1620), ed. Fulton H. Anderson (Indianapolis, 1960), Book One, aphorism 129.
39. Aphra Behn, Oroonoko (London, 1688), ed. Lore Metzger (New York, 1973), 56; Daniel Defoe, The Life and Adventures of Robinson Crusoe (London, 1719), ed. Angus Ross (Harmondsworth, 1965), 214. See also Francis Bacon, The New Organon and Related Writings (London, 1620), ed. Fulton H. Anderson (Indianapolis, 1960), Book One, aphorism 129.
40. Aphra Behn, Oroonoko (London, 1688), ed. Lore Metzger (New York, 1973), 56; Daniel Defoe, The Life and Adventures of Robinson Crusoe (London, 1719), ed. Angus Ross (Harmondsworth, 1965), 214. See also Francis Bacon, The New Organon and Related Writings (London, 1620), ed. Fulton H. Anderson (Indianapolis, 1960), Book One, aphorism 129.
41. Compare the 1628 Drake account, which speaks of the natives' "errand being rather with submission and feare to worship us as Gods, then to have any warre with us as with mortall men" (68). Mary B. Campbell's essay first drew my attention to Harriot's echo of the marriage service (Campbell, 181, 186). See The Book of Common Prayer (1559), ed. John E. Booty (Charlottesville, 1976), 292.
42. "Invisible Bullets," in Shakespearean Negotiations: The Circulation of Social Energy in Renaissance England (Berkeley, 1988), 27.
43. l8 It is true, as Greenblatt points out, that Harriot assimilates certain Algonquian categories of social status to standard European categories (26-27), but this in itself does not necessarily equate to a more comprehensive social assimilation in which investigation of Algonquian religion implies comparable investigation of Christianity.
44. Jean Calvin, Institutes of the Christian Religion, trans. John Allen (2 vols.; Philadelphia, 1936), I, 54.
45. Hooker, Of the Laws of Ecclesiastical Polity, in The Folger Library Edition of the Works of Richard Hooker, ed. W. Speed Hill et al. (4 vols.; Cambridge, Mass., 1977), II, 19, 21 (Bk. 5, chap. 1, sec. 3). See also the early chapters of Paul's epistle to the Romans. Montaigne speaks in the "Apology for Raymond Sebond" of "Heathen histories" which nonetheless reveal the partial knowledge of Himself which God has imparted, through "naturall reason," in non-Christian peoples (Essayes, tr. John Florio [London, 1603; New York, 1933], 458). Bacon, in his essay "Of Atheism," writes that "The Indians of the West have names for their particular gods, though they have no name for God: as if the heathens should have had the names Jupiter, Mars, etc., but not the word Deus - which shows that even those barbarous people have the notion, though they have not the latitude and extent of it. So that against atheists the very savages take part with the very subtlest philosophers" (Bacon, The Essays [London, 1612] ed. John Pitcher [Harmondsworth, 1985], 109).
46. Hooker, Of the Laws of Ecclesiastical Polity, in The Folger Library Edition of the Works of Richard Hooker, ed. W. Speed Hill et al. (4 vols.; Cambridge, Mass., 1977), II, 19, 21 (Bk. 5, chap. 1, sec. 3). See also the early chapters of Paul's epistle to the Romans. Montaigne speaks in the "Apology for Raymond Sebond" of "Heathen histories" which nonetheless reveal the partial knowledge of Himself which God has imparted, through "naturall reason," in non-Christian peoples (Essayes, tr. John Florio [London, 1603; New York, 1933], 458). Bacon, in his essay "Of Atheism," writes that "The Indians of the West have names for their particular gods, though they have no name for God: as if the heathens should have had the names Jupiter, Mars, etc., but not the word Deus - which shows that even those barbarous people have the notion, though they have not the latitude and extent of it. So that against atheists the very savages take part with the very subtlest philosophers" (Bacon, The Essays [London, 1612] ed. John Pitcher [Harmondsworth, 1985], 109).
47. Hooker, Of the Laws of Ecclesiastical Polity, in The Folger Library Edition of the Works of Richard Hooker, ed. W. Speed Hill et al. (4 vols.; Cambridge, Mass., 1977), II, 19, 21 (Bk. 5, chap. 1, sec. 3). See also the early chapters of Paul's epistle to the Romans. Montaigne speaks in the "Apology for Raymond Sebond" of "Heathen histories" which nonetheless reveal the partial knowledge of Himself which God has imparted, through "naturall reason," in non-Christian peoples (Essayes, tr. John Florio [London, 1603; New York, 1933], 458). Bacon, in his essay "Of Atheism," writes that "The Indians of the West have names for their particular gods, though they have no name for God: as if the heathens should have had the names Jupiter, Mars, etc., but not the word Deus - which shows that even those barbarous people have the notion, though they have not the latitude and extent of it. So that against atheists the very savages take part with the very subtlest philosophers" (Bacon, The Essays [London, 1612] ed. John Pitcher [Harmondsworth, 1985], 109).
48. 2), 73ff.
49. The civil/savage binary can be usefully examined from the perspective of the gentle/ common binary, which prompts such egalitarian protests as those of Hamlet's gravedigger that "great folk should have countenance in this world to drown or hang themselves more than their even-Christen" (Shakespeare, Hamlet, ed. Susanne L. Wofford [New York, 1994], 5.1.26-27.
50. Speaking of the European expatriate community in nineteenth-century Hawaii, Obeyesekere notes that the myth model of the European-as-god implicitly legitimates European hegemony and communal perceptions of European superiority (Apotheosis, 144).
51. All citations from Ralegh's Discoverie will be drawn from Hakluyt's Principal Navigations, X, 338-431.
52. All citations from Ralegh's Discoverie will be drawn from Hakluyt's Principal Navigations, X, 338-431.
53. See Mary B. Campbell, The Witness and the Other World (Ithaca, N.Y., 1988), chap. 6.
54. Montrose, "The Work of Gender in the Discourse of Discovery," Representations, 33 (1991), 1-41.
55. For a comparable example of such malleability in Harriot, see the discussion of the Algonquians' "great doubts" regarding their religion (375).
56. Another near-deification may be found Ralegh's relation of the story of Johannes Martinez, who, deep in "Guiana," was encountered by a group of natives: "having not at any time scene any Christian, nor any man of that colour, they caried Martinez into the land to be woondred at, and so from towne to towne, untill he came to the great city of Manoa, the seat and residence of Inga the emperour" (360).
57. "De Guiana, Carmen Epicum," in The Poems of George Chapman, ed. Phyllis Brooks Bartlett (New York, 1941), 353-54.
58. See, for example, 399, 401, 402, 419.
59. Harriot, in claiming of the Algonquians that "if meanes of good government bee used,... they may in short time be brought to civilitie, and the imbracing of true religion" (372), implies, like Ralegh and most other writers on this topic, that obedience and civilization precede conversion in the colonial project. But Harriot's scheme seems foreshortened compared to Ralegh's, and appears to allow for active discussion of Christianity - if not active evangelization-from the outset; Ralegh, in contrast, envisions Christian conversion as intruding much less prominently into the earlier stages of colonialism.
60. Robertson, The Discovery of Tahiti (London, 1948), 156.
61. Sahlins, How "Natives " Think, passim.
62. Ibid., 17.
63. Obeyesekere, Apotheosis, 15.
64. See "Attributions of Divinity" for details and full citations.
65. See Acts (12:20-23).
66. "The relation of the navigation and discovery which Captaine Fernando Alarchon made by the order of the right honourable Lord Don Antonio de Mendoça Vizeroy of New Spaine," in Hakluyt, Principal Navigations, IX, 287. See also Robert R. Cawley, The Voyagers and Elizabethan Drama (Boston, 1938), 388-89; Bernal Diaz del Castillo, The Conquest of New Spain, trans. J. M. Cohen (Harmondsworth, 1963), 150; and Kenneth M. Morrison, The Embattled Northeast: The Elusive Ideal of Alliance in Abenaki-Euramerican Relations (Berkeley, 1984). Morrison quotes James Rosier's anecdote about Captain George Waymouth's dealings in 1605 with the Abenaki natives of New England: Waymouth magnetized a sword "to cause them to imagine some great power in us; and for that to love and feare us" (22).
67. "The relation of the navigation and discovery which Captaine Fernando Alarchon made by the order of the right honourable Lord Don Antonio de Mendoça Vizeroy of New Spaine," in Hakluyt, Principal Navigations, IX, 287. See also Robert R. Cawley, The Voyagers and Elizabethan Drama (Boston, 1938), 388-89; Bernal Diaz del Castillo, The Conquest of New Spain, trans. J. M. Cohen (Harmondsworth, 1963), 150; and Kenneth M. Morrison, The Embattled Northeast: The Elusive Ideal of Alliance in Abenaki-Euramerican Relations (Berkeley, 1984). Morrison quotes James Rosier's anecdote about Captain George Waymouth's dealings in 1605 with the Abenaki natives of New England: Waymouth magnetized a sword "to cause them to imagine some great power in us; and for that to love and feare us" (22).
68. "The relation of the navigation and discovery which Captaine Fernando Alarchon made by the order of the right honourable Lord Don Antonio de Mendoça Vizeroy of New Spaine," in Hakluyt, Principal Navigations, IX, 287. See also Robert R. Cawley, The Voyagers and Elizabethan Drama (Boston, 1938), 388-89; Bernal Diaz del Castillo, The Conquest of New Spain, trans. J. M. Cohen (Harmondsworth, 1963), 150; and Kenneth M. Morrison, The Embattled Northeast: The Elusive Ideal of Alliance in Abenaki-Euramerican Relations (Berkeley, 1984). Morrison quotes James Rosier's anecdote about Captain George Waymouth's dealings in 1605 with the Abenaki natives of New England: Waymouth magnetized a sword "to cause them to imagine some great power in us; and for that to love and feare us" (22).
69. "The relation of the navigation and discovery which Captaine Fernando Alarchon made by the order of the right honourable Lord Don Antonio de Mendoça Vizeroy of New Spaine," in Hakluyt, Principal Navigations, IX, 287. See also Robert R. Cawley, The Voyagers and Elizabethan Drama (Boston, 1938), 388-89; Bernal Diaz del Castillo, The Conquest of New Spain, trans. J. M. Cohen (Harmondsworth, 1963), 150; and Kenneth M. Morrison, The Embattled Northeast: The Elusive Ideal of Alliance in Abenaki-Euramerican Relations (Berkeley, 1984). Morrison quotes James Rosier's anecdote about Captain George Waymouth's dealings in 1605 with the Abenaki natives of New England: Waymouth magnetized a sword "to cause them to imagine some great power in us; and for that to love and feare us" (22).
70. The Tempest, ed. Stephen Orgel (Oxford, 1987), 2.2.131-33.
71. John Smith, The General! Historie of Virginia, New-England, and the Summer Isles (London, 1624; facsimile repr. Ann Arbor, 1966), 85 (Bk. 3, chap. 10).
72. John Stuart Mill, On Liberty (London, 1859), ed. Currin V. Shields (Indianapolis, 1956), 64.
73. Montaigne, Essayes, 166.