closely linked together that, in order to demonstrate identity of origin for the Christian Passover and the feast of Tammuz the earth-god, it will be necessary to show that the Jewish Passover derived its _raison d’être_ from the same source as the worship of Tammuz. That any such source has been found or that any connection has been found, or will be found, is not to be taken for granted. The connection between the Jewish and the Christian Pascha is not open to dispute. Had the Christian Church repudiated the Pascha and kept a festival of the Resurrection entirely distinct from it, something might have been urged in favour of a pagan origin. It is the indissolubility of their union which forbids any such interpretation. The writer has no desire to be regarded as an obscurantist and, for this reason if for no other, he offers to the students of folklore in general and to all deductive philosophers obsessed with the unique evidential value of coincidence and resemblance in particular, the following facts, for the authenticity of which he is prepared to vouch whenever he is required so to do. He believes that when their import is fully grasped they will carry, to the minds of the said philosophers to whom the discovery, never previously announced, is humbly but confidently dedicated, the conviction that not in Asia, the accredited home of mystery, not in Africa the cradle of theologies old and new, not in America the foster mother of science Christian and otherwise, but in Australia will be found the true origin of the Easter festival and its ceremonial. He regrets that his command of scientific language is unequal to the task which a discovery of such absorbing interest and far-reaching possibility demands. He therefore craves the indulgence of the learned for expressing himself in terms which he hopes will be intelligible to learned and unlearned alike.