cites, cautiously indeed, my friend Mr. Tylor's argument in favour of the derivation of the higher Australian beliefs from—Christian teaching! "It seems reasonable on the whole to infer that, whatever may be the origin of Baiame's name and his earlier position in native thought, the points of his story most resembling the Christian conception of Creator have been unconsciously evolved, first by white explorers, then by missionaries, and lastly by the natives themselves under European influence" (Folk-Lore, pp. 302, 303). Yet the natives are guiltless of Christian teaching! Il fant qu'une porte soit oiiverte ou fermée. Again, how a "white explorer" in 1845 could "unconsciously evolve" a native theology which staggered his credulity, yet was confirmed, "in dern secrecy," by many black witnesses, one of whom he expressly charged with trying to palm off Christian ideas on him, I do not know. Great is the Unconscious Self! In this case it "unconsciously evolved" exactly the ideas which its proprietor did not expect, could not accept, and argued against, till corroboration brought conviction. This "unconscious evolution" is a modish phrase, but will not here hold water. And Mr. Hartland leaves the blacks to modify their theology under "European influences," while they are "guiltless of Christian teaching." Mr. Tylor's theory of wholesale borrowing from missionaries "probably is not altogether beyond dispute." But it must be stark nonsense if the savages are "guiltless of Christian teaching," as they are, teste Mr. Hartland.
I knew not Mr. Tylor's theory when I wrote my book. That is precisely why I did not "mention it." But Mr. Hartland must make up his mind: he must choose. Either the savages are "guiltless of Christian teaching," or they are guilty. Mr. Tylor argued in favour of "Our Father" being a result of Christian teaching. He was so struck by the Christian analogies that he could only explain them by
