A Woiworung bard of old made a song which moved an aged singer to tears by 'the melancholy which the words conveyed to him.' It was an 'inspired' song, for the natives, like ourselves, would think Tennyson inspired and Tupper not so. Usually 'the spirits' inspire singers; this song was inspired by Bunjil himself, who '"rushes down" into the heart of the singer,' just as Apollo did of old. It is a dirge of the native race: We go all! The bones of all Are shining white. In this Dulur land! The rushing noise Of Bunjil, our Father, Sings in my breast, This breast of mine![41] The missionaries do not inspire these songs. They put them down. 'The white man,' says Mr. Howitt, 'knows little or nothing of the black fellows' songs.' One of Mr. Manning's informants (1845) was angry when asked for the Hymn to Baiame (Boyma). He said that Mr. Manning knew too much already. I have dwelt specially on Australia, because there, as the natives do not worship ancestral spirits (the names of the dead are tabooed), their superior being cannot have been evolved out of ghost worship. I have expressly avoided the evidence of missionaries, except the early Jesuits, because missionaries are believed by some writers to be biassed on this point, though, in fact, on other points they are copiously cited by anthropologists. As Mr. Tylor finds the saintly and often martyred Jesuits of 1620-1660 worth quoting, I have therefore admitted Father Le Jeune's testimony to the existence of Atahocan before their arrival in America, with Father Brebeuf's Oki, or 'un Oki,' whose anger is feared and who sanctions treaties. It is impossible to me to understand how the savages could borrow from Europeans the beliefs which the Europeans found extant when they arrived. I have not touched the case of Africa. In 'The Making of Religion' (pp. 222-228), I argued against Sir A. B. Ellis's elaborate theory of borrowing a god, in the case of the Tshi-speaking races. I did not know that this exact writer had repudiated his theory, which was also rejected by Miss Mary Kingsley. As to Australia, in face of the evidence (which settled Mr. Howitt's doubts as to the borrowing of these ideas) can any one bring a native of age and credit who has said that Baiame, under any name, was borrowed from the whites? Mr. Palmer is 'perfectly satisfied' that 'none of these ideas were derived from the whites.' He is speaking of the tribes of the Gulf of Carpentaria, far away indeed from Victoria and New South Wales. There is no greater authority among anthropologists than Waitz, and Waitz rejects the hypothesis that the higher Australian religious beliefs were borrowed from Christians.[42]