a missionary, not Mr. Threlkeld, who was studying and working on the Kamilaroi tongue before 1840. There was no such missionary. Finally, Mr. Hale runs counter to Mr. Tylor's theory of borrowing from whites, though Mr. Tylor does not quote his remark. The ideas of Baiame may 'possibly' be derived from Europeans, 'though,' says Mr. Hale, 'the great unwillingness which the natives always evince to adopt any custom or opinion from them militates against such a supposition.' So strong is this reluctance to borrow ideas from the whites, that the blacks of the centre have not even borrowed the idea that children are a result of the intercourse of the sexes! Here, then, in part of the district studied by Mr. Threlkeld in 1826-1857, an American _savant_ (who certainly received the facts from Mr. Threlkeld) testifies to Baiame as recently brought from a distance by natives, but as prior to the arrival of missionaries, and most unlikely to have been borrowed. Whence, then, came Baiame? Mr. Tylor thinks the evidence 'points rather to Baiame being the missionary translation of the word "creator," used in missionary lesson books for God.' But by 1840, when Baiame is confessedly 'so prominent a divine figure,' Mr. Threlkeld's were the only translations and grammatical tracts in the Kamilaroi tongue. Now Mr. Threlkeld did not translate 'creator' (or anything else) by 'Baiame;' he used 'Eloi' and 'Jehovah-ka,' and the natives would have neither of these words. Where is Mr. Tylor's reason, then, for holding that before 1840 (for it must be prior to that date if it is going to help his argument) any missionary ever rendered creator by 'Baiame'? He has just argued that no 'observer' then knew the name Baiame, so no observer could have introduced a name Baiame which he did not know; yet there was the name; Mr. Hale found it there. Mr. Tylor's argument seems to be that Mr. Ridley in 1866, and again in 1877, printed extracts, in which occurs Baiame=God, from the 'Missionary Primers prepared for the Kamilaroi.' We might have expected Mr. Tylor at least to give the dates of the 'Missionary Primers' that, _ex hypothesi_, introduced Baiame before 1840. He gives no dates, and the primers are of 1856 and are written by Mr. Ridley, who cites them.[21] Thus they must be posterior to the Baiame of 1840, and Baiame was prior to missionaries at Wellington, at the time when Mr. Tylor first notes his appearance. Thus, by Mr. Tylor's own evidence, Baiame is not shown to be a missionary importation; the reverse.