** Oldfield, Translations of Ethnol. Soc., iii. 208. On this evidence I lay no stress. *** Eyre, Journals, ii. pp. 355-358. Such are the consistent statements of Mr. Eyre! Roskoff also cites Mr. Ridley, Braim, Cunningham, Dawson, and other witnesses, as opposed to Sir John Lubbock, and he includes Mr. Tylor.* Mr. Tylor, later, found Baiame, or Pei-a-mei, no earlier in literature than about 1840, in Mr. Hale's _United States Exploring Expedition?_ Previous to that date, Baiame, it seems, was unknown to Mr. Threlkeld, whose early works are of 1831-1857. He only speaks of Koin, a kind of goblin, and for lack of a native name for God, Mr. Threlkeld tried to introduce Jehova-ka-biruê, and Eloi, but failed. Mr. Tylor, therefore, appears to suppose that the name, Baiame, and, at all events, his divine qualities, were introduced by missionaries, apparently between 1831 and 1840.*** To this it must be replied that Mr. Hale, about 1840, writes that "when the missionaries first came to Wellington" (Mr. Threlkeld's own district) "Baiame was worshipped there with songs". "These songs or hymns, _according to Mr. Threlkeld_, were passed on from a considerable distance. It is notorious that songs and dances are thus passed on, till they reach tribes who do not even know the meaning of the words."**** * Roskoff, Das Religionstoesen der Rohesten Naturvolher, pp. 37-41. ** Ethnology and Philology, p. 110. 1846. *** Tylor, The Limits of Savage Religion, J. A. I., vol. xxi. 1892. **** Roth, Natives of N.-W. Central Queensland, p. 117.