This lady, who has taken very great pains in criticising and collecting her evidence, kindly sent me an essays of Mr. Manning's from 'The Journal of the Royal Society of New South Wales,' vol. xvi. p. 159, 1883. Mr. Manning was an early settler in the north border of the southern colony. About 1832 he was in Europe, and met Goethe, whose undiminished curiosity, he being then about eighty-five, induced him to bid Mr. Manning examine Australian beliefs. He did, but lost his notes, made in 1845-1848. In these notes, which he later recovered, Mr. Manning used Christian terminology, instead of making a verbatim report. Struck by the certainly singular savage idea of a son (begotten in some cases, in others a kind of 'emanation') of the superior being, he employed theological phrases. The son, in his story, sprang from a liquid like blood, which Boyma (Baiame) placed in a vessel within a crystal oven. The myth of such a birth, as Mr. Hartland remarks, is familiar to Zulus and Red Indians.[32] It is therefore not likely to be of European origin. But Mr. Manning's evidence, despite its terminology, so far agrees with Mrs. Langloh Parker's account of the extant Baiame belief as to 'make a case for further inquiry;' so Mr. Hartland concedes. I ask for no more.[33] Thus Mr. Manning has Ballima, Mrs. Langloh Parker has Bullimah, for a kind of floral paradise of souls, very beautifully described in the lady's 'More Australian Legendary Tales.' Both authorities mention prayers for the dead; Mrs. Langloh Parker quotes what Mr. Hartland calls 'very interesting funeral rites and prayers for the dead.' He adds: 'We want to be assured whether these are usual, by means of an accurate description of the customary ceremonies, and that she does not give us.' I shall make inquiry; but what does it matter whether the rites, in the overthrow of native manners, are now usual or not? Baiame is unknown to the new generation, as we have seen. Prayers to him, then, cannot be usual. The point is that Mr. Manning in 1845, and Mrs. Langloh Parker in 1898, both mention the prayers for the dead, certainly not borrowed from Protestants. There is a similar account, only that of an unnamed runaway convict who lived with the black fellows in North-Western Australia.[34] By a mythical contradiction, the soul of the hero Eerin, prayed for in Mrs. Langloh Parker's tale, now inhabits a little bird.