It may here be said, however, that if the Australian higher religious ideas are of recent and missionary origin, they would necessarily be known to the native women, from whom, in fact, they are absolutely concealed by the men, under penalty of death. Again, if the Son, or Sons, of Australian chief Beings resemble part of the Christian dogma, they much more closely resemble the Apollo and Hermes of Greece.[4] But nobody will say that the Australians borrowed them from Greek mythology! In chapter xiv., owing to a bibliographical error of my own, I have done injustice to Mr. Tylor, by supposing him to have overlooked Strachey's account of the Virginian god Ahone. He did not overlook Ahone, but mistrusted Strachey. In an excursus on Ahone, in the new edition of 'Myth, Ritual, and Religion,' I have tried my best to elucidate the bibliography and other aspects of Strachey's account, which I cannot regard as baseless. Mr. Tylor's opinion is, doubtless, different, and may prove more persuasive. As to Australia, Mr. Howitt, our best authority, continues to disbelieve in the theory of borrowing. I have to withdraw in chapters x. xi. the statement that 'Darumulun never died at all.' Mr. Hartland has corrected me, and pointed out that, among the Wiraijuri, a myth represents him as having been destroyed, for his offences, by Baiame. In that tribe, however, Darumulun is not the highest, but a subordinate Being. Mr. Hartland has also collected a few myths in which Australian Supreme Beings _do_ (contrary to my statement) 'set the example of sinning.' Nothing can surprise me less, and I only wonder that, in so savage a race, the examples, hitherto collected, are so rare, and so easily to be accounted for on the theory of processes of crystallisation of myths already suggested. As to a remark in Appendix B, Mr. Podmore takes a distinction. I quote his remark, 'the phenomena described are quite inexplicable by ordinary mechanical means,' and I contrast this, as illogical, with his opinion that a girl 'may have been directly responsible for all that took place.' Mr. Podmore replies that what was 'described' is not necessarily identical with what _occurred_. Strictly speaking, he is right; but the evidence was copious, was given by many witnesses, and (as offered by me) was in part _contemporary_ (being derived from the local newspapers), so that here Mr. Podmore's theory of illusions of memory on a large scale, developed in the five weeks which elapsed before he examined the spectators, is out of court. The evidence was of contemporary published record.