There are considerable similarities between the indigenous religion practice in New England and in Virginia. While both regions had numerous spiritual entities to be concerned about (Roger Williams mentions 37 or 38 notable spirits around Narragansett Bay, for example), the two most important ones are effectively the same.
In New England, the creator is known by various names--among them, Cautantouwit and Keihtan. His Virginian counterpart is Ahone. The creator is regarded as benevolent, but distant. He rarely troubles himself with the affairs of mortals. While he's slow to anger, he's also unlikely to provide any assistance in most situations.
Conversely, the spirit known as Abbomocho or Hobbomock (among other names) in New England has its own counterpart in the Virginian spirit "Oke" (which probably isn't his actual name, but an epithet--more on that in a moment). This spirit is more directly involved in human affairs, for better or worse. He's quick to anger and frequently delivers divine justice in the form of diseases and storms, but can also be appeased to aid in curing and other ritual tasks.
Cautantouwit / Ahone and Abbomocho / Oke are, in a way, opposing spiritual entities. The Christian colonists were quick to pounce on them as being equivalent to God and Satan in their own spiritual framework, but they should not be thought of as Good and Evil. For the most part, the cosmic axis of reality didn't pass through moral extremes in the philosophy of eastern North America. Rather, it bridges an Upper World governed by Order and a Lower World awash in Chaos (even this explanation runs the risk of misrepresenting the idea, given the often moralistic connotations of Order and Chaos in the English language--so you'll have to set aside any such thoughts if they happen to pop into your head. Order is not necessarily good; Chaos is not necessarily bad). Cautantouwit clearly has his association with the Upper World, with his birds (especially crows and eagles) and his divining crystals (associated in turn with lightning). Abbomocho is associated with the Lower World, with his serpents and his shells (water is to the Lower World as air is to the Upper World). Whether the Powhatans embraced this same universal dichotomy is unclear.
Now, the problem with the name "Oke" is that 1) English sources give a huge range of alternate spellings, including Okeus, Quioccos, and Cakeres. Meanwhile the more southerly Algonquins in North Carolina had their temples dedicated to Kiwasa. These words all seem to be related to the word kwiokos (plural: kwiokosuk) which is the generic term for spiritual entities as well as the Powhatan priesthood. Given that the word applied to both spiritual entities and priests, it's likely that it had a broader meaning, analogous to manitou used in the north.
Manitou, while generally translated as "spirit," actually covers a broad range of spiritual concepts. It might be better to think of it as "spiritual power." If you're familiar with Star Wars, a comparison here might be illustrative. The Force is manitou--the intrinsic spiritual power of reality. The Jedi who surround themselves with the Force and draw power from it are also manitou--beings that possess higher-than-normal concentrations of spiritual power. The Force-ghosts are manitou also--beings formed purely from spiritual power. This is why you'll sometimes read about European missionaries being called manitou; they aren't being called gods or spirits, but rather beings cloaked in spiritual power like the indigenous priests and shamans.
Among the Powhatans, the kwiokos priesthood appears to have been more organized and had a broader monopoly on spiritual affairs than their northern counterparts. The priesthood had its own hierarchy, independent from but wrapped up with the secular political hierarchy. Most councils had at least one representative from the priesthood in attendance, and the priesthood guarded the wealth of the mamanatowick (the "Emperor of Virginia" as the English liked to call the leader of the Powhatans) and the weroances (the "governors" and "mayors" of Powhatan society), which was stored in private temples sponsored by the elite. Non-Algonquian influences from elsewhere in the Southeast also influenced the priesthood, which employed a Siouan liturgical language during their rituals (seemingly related to Occaneechi, though little else is known about it).
In New England, religious duties appear to have been divided about between a few classes of religious specialists. Looking to Roger Williams again, he lists four among the Narragansett: the powwaw, the maunetu, the nanouwetea, and mockuttasuit. We may also add the pniese mentioned elsewhere to the list, though they're duties were not primarily religious. The powwaw (from which we get the modern word, in a very different context, powwow) are independent "shaman" chosen directly by Abbomocho (one of Abbomocho's serpent messengers had to choose you in a dream in order to become a powwaw). Williams calls the maunetu "conjurers" and based on their name they are probably a catch-all term for anyone who don't fit into one of the other categories. The nanouwetea (alternatively, the tampowauog, "wise men") are more "priests" than "shamans"; they were concerned with organizing and leading ceremonies and delivering moral and cultural lessons. Unlike the others on this list, the nanouwetea appear to have a hierarchy of their own. The mockuttasuit are concerned with mortuary and funerary duties, preparing the bodies for burial and presiding over the funeral. The pniese are primarily bodyguards and advisors for the sachem, but in order to become one, you have to undergo a potentially fatal ritual intended to link the person up with a spiritual entity and gain some measure of physical invulnerability. The two most famous pniese, Hobbomock and Squanto (Tisquantum) both appear to have been connected with Abbomocho (Squantum being one of that spirit's other names).
SOURCES
Indian New England Before the Mayflower
Native People of Southern New England: 1500 - 1650