"The Euahlayi Tribe: A Study of Aboriginal Life in Australia" by Catherine Eliza Somerville Stow. Published by Good Press. Good Press publishes a wide range of titles that encompasses every genre. From well-known classics & literary fiction and non-fiction to forgotten−or yet undiscovered gems−of world literature, we issue the books that need to be read. Each Good Press edition has been meticulously edited and formatted to boost readability for all e-readers and devices. Our goal is to produce eBooks that are user-friendly and accessible to everyone in a high-quality digital format.

An exclusive work by Parker, it focuses on the customs, beliefs, traditions and folk-lore of Australian Aborigines. This is Parker's personal account of her intimacy which developed when she lived among the people of the Euahlayi tribe. She started to take interest in their culture after her rescue by a native girl of this tribe. Superb!...

No introduction to Mrs. Langloh Parker's book can be more than that superfluous 'bush' which, according to the proverb, good wine does not need. Our knowledge of the life, manners, and customary laws of many Australian tribes has, in recent years, been vastly increased by the admirable works of Mr. Howitt, and of Messrs. Spencer and Gillen. But Mrs. Parker treats of a tribe which, hitherto, has hardly been mentioned by anthropologists, and she has had unexampled opportunities of study. It is hardly possible for a scientific male observer to be intimately familiar with the women and children of a savage tribe. Mrs. Parker, on the other hand, has had, as regards the women and children of the Euahlayi, all the advantages of the squire's wife in a rural neighbourhood, supposing the squire's wife to be an intelligent and sympathetic lady, with a strong taste for the study of folklore and rustic custom. Among the Zulus, we know, it is the elder women who tell the popular tales, so carefully translated and edited by Bishop Colenso. Mrs. Parker has already published two volumes of Euahlayi tales, though I do not know that I have ever seen them cited, except by myself, in anthropological discussion. As they contain many beautiful and romantic touches, and references to the Euahlayi 'All Father,' or paternal 'super man,' Byamee, they may possibly have been regarded as dubious materials, dressed up for the European market. Mrs. Parker's new volume, I hope, will prove that she is a close scientific observer, who must be reckoned with by students. She has not scurried through the region occupied by her tribe, but has had them constantly under her eyes for a number of years. My own slight share in the book as it stands ought to be mentioned. After reading the original MS., I catechised Mrs. Parker as to her amount of knowledge of the native language; her methods of obtaining information; and the chances that missionary influence had affected the Euahlayi legends and beliefs. I wrote out her answers, and she read and revised what I had written. I also collected many scattered notices of Byamee into the chapter on that being, which Mrs. Parker has read and approved. I introduced a reference to Mr. Howitt's theory of the 'All Father,' and I added some references to other authorities on the Australian tribes. Except for this, and for a very few purely verbal changes in matter of style, Mrs. Parker's original manuscript is untouched by me. It seems necessary to mention these details, as I have, in other works, expressed my own opinions on Australian religion and customary law. [MAKING OF RELIGION, second edition; MYTH, RITUAL, AND RELIGION, second edition.] These opinions I have not, so to speak, edited into the work of Mrs. Parker. The author herself has remarked that, beginning as a disciple of Mr. Herbert Spencer in regard to the religious ideas of the Australians—according to that writer, mere dread of casual 'spirits'—she was obliged to alter her attitude, in consequence of all that she learned at first hand. She also explains that her tribe are not 'wild blacks,' though, in the absence of missionary influences, they retain their ancient beliefs, at least the old people do; and, in a decadent form, preserve their tribal initiations, or Boorah. How she tested and controlled the evidence of her informants she has herself stated, and I venture to think that she could hardly have made a better use of her opportunities.

This book was written as a result of Mrs. Perker living close to the aboriginal Euahlayi tribe in northern New South Wales. As a child, she had been saved from drowning by an aboriginal and the story survives through the medium of the film, "Picnic at Hanging Rock". She collected many stories about the tribe from personal contact with them and her records are a useful first-hand account of their beliefs and culture.

Katie Langloh Parker was a white woman who notated the Aboriginal language Euahlayi and collected the legends from the Noongahburrahs in the latter decades of the nineteenth century. But her publication of the legends is controversial. There have been both critical and supportive critiques of her work, but little on the woman herself who accomplished something extraordinary as a nineteenth century squatter's wife in the outback.

Scope: theology, philosophy, ethics of various religions and ethical systems and relevant portions of anthropology, mythology, folklore, biology, psychology, economics and sociology.

A novelist, poet, literary critic and anthropologist, Andrew Lang is best known for his publications on folklore, mythology and religion; many have grown up with the ‘colour’ Fairy Books which he compiled between 1889 and 1910. This three volume set presents a selection of his work in these areas. The first volume covers the general and theoretical aspects of Lang’s work on folklore, mythology and anthropology along with the tools and concepts which he used in his often combative contributions to these inter-related disciplines. As a companion to the first volume, the second is comprised of various case studies made by Lang, ranging from ‘The Aryan Races of Peru’ and ‘The Folk-lore of France’ to ‘Irish Fairies’ and ‘The Ballads, Scottish and English’. The third volume arranges his literary criticism, first by geo-cultural context and then chronologically. It begins with Lang’s views on the nature and purpose of fiction, then presents samples of his work on some of the most important authors in the respective canons of French, American, Scottish and English literature including Victor Hugo, Edgar Allan Poe, Robert Burns and Charles Dickens among many others, mainly of the nineteenth century. Collectively, the General Introduction to the set and the Introductions to the individual volumes offer a thorough overview of Lang’s work in an astonishing variety of fields, including his translation work on Homer and his contributions to historiography (particularly Scottish). The Introduction to Volume III sets Lang within the context of the literature of his times, comparing and contrasting him with significant contemporaries. Headnotes to the individual items are of varying length and provide more detail on specific topics, and explanatory notes supply unique intellectual comment rather than merely factual information.