neighbourhood, supposing the squire's wife to be an intelligent and
sympathetic lady, with a strong taste for the study of folklore and
rustic custom. Among the Zulus, we know, it is the elder women who tell
the popular tales, so carefully translated and edited by Bishop
Colenso. Mrs. Parker has already published two volumes of Euahlayi
tales, though I do not know that I have ever seen them cited, except by
myself, in anthropological discussion. As they contain many beautiful
and romantic touches, and references to the Euahlayi 'All Father,' or
paternal 'super man,' Byamee, they may possibly have been regarded as
dubious materials, dressed up for the European market. Mrs. Parker's
new volume, I hope, will prove that she is a close scientific observer,
who must be reckoned with by students. She has not scurried through the
region occupied by her tribe, but has had them constantly under her
eyes for a number of years.

My own slight share in the book as it stands ought to be mentioned.
After reading the original MS., I catechised Mrs. Parker as to her
amount of knowledge of the native language; her methods of obtaining
information; and the chances that missionary influence had affected the
Euahlayi legends and beliefs. I wrote out her answers, and she read and
revised what I had written. I also collected many scattered notices of
Byamee into the chapter on that being, which Mrs. Parker has read and
approved. I introduced a reference to Mr. Howitt's theory of the 'All
Father,' and I added some references to other authorities on the
Australian tribes. Except for this, and for a very few purely verbal
changes in matter of style, Mrs. Parker's original manuscript is
untouched by me. It seems necessary to mention these details, as I
have, in other works, expressed my own opinions on Australian religion
and customary law.[MAKING OF RELIGION, second edition; MYTH, RITUAL, AND
RELIGION, second edition.] These opinions I have not, so to speak, edited