ong
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.

The handling of fire by Home is accounted for by Mr. Podmore, in the same
chapter, as the result of Home's use of a 'non-conducting substance.'
Asked, 'what substance?' he answered, 'asbestos.' Sir William Crookes,
again repeating his account of the performance which he witnessed, says,
'Home took up a lump of red-hot charcoal about twice the size of an egg
into his hand, on which certainly no asbestos was visible. He blew into
his hands, and the flames could be seen coming out between his fingers,
and he carried the charcoal round the room.'[5] Sir W. Crookes stood close
beside Home. The light was that of the fire and of two candles. Probably
Sir William could see a piece of asbestos, if it was covering Home's
hands, which he was watching.

What I had to say, by way of withdrawal, qualification, explanation, or
otherwise, I inserted (in order to seize the earliest opportunity) in the
Introduction to the recent edition of my 'Myth, Ritual, and Religion'
(1899). The reader will perhaps make his own kind deductions from my
rhetoric when I talk, for example, about a Creator in the creed of low
savages. They ha