'Nothing is more easy than to inquire of heathen savages the nature of their creed, and during the conversation to impart to them great truths and ideas which they never heard before, and presently to have these come back to one as articles of their own original faith....'[17] But Kolb's Hottentots, as Dr. Callaway notes, say that Ticquoa 'is a good _man_' They did not get that from Kolb, or any missionary: as I have said it is the regular preanimistic savage theory, as in Australia and the Andaman Isles. Later investigations down to Hahn tell us of Tsui Goab, 'wounded knee,' a Hottentot being who is only an idealised medicine-man. Shaw says that 'the _older_ Kaffirs used to speak of Umdali, the Creator;' but Moffat found no trace of anything higher than Morimo, another mythical first ancestor, who came out of the earth. Livingstone asserts just the reverse. 'There is no necessity for beginning to tell even the most degraded of these people of the existence of God, or of a future state, the facts being universally admitted.'[18] As to the Bechuana Morimo, Mr. Hartland gives the etymology of his name: it is said to be derived from _gorimo_, above, with the singular prefix _mo_. It would thus mean 'Him who is above.' But why, then, did Morimo come out of a hole in the earth? Was he once 'He who is above,' and was he confused with the first man? The plural, _Barimo,_ seems to mean the spirits of the dead. Molsino, _teste_ Cassilis, is used for an ancestral ghost. Mr. Hartland is 'inclined to regard Morimo not as a once supreme deity fading away, but as a god in process of becoming.'[19] I feel that I have no grounds whereon to base even a conjecture. A curious piece of evidence by Dr. Callaway is given in a note not in his book. One Zulu account is that Unkulunkulu was created by Utikxo. Now Unkulunkulu was visible, Utikxo was invisible, and so was more prominent and popular.'[20] Thus regarded, Unkulunkulu is the demiurge and deputy of Utikxo, as sometimes are Daramulun, Tundun, Hobamok, Okee, Bobowissi, the deputies of Baiame, Mungan-ngaur, Kiehtan, Ahone, Nyankupon, and so on. The idea is usual in savage theologies. Now Dr. Callaway cites the evidence of another Zulu: I We had this word before the missionaries came; we had God (Utikxo) long ago; for a man when dying would utter his last words, saying, "I am going home; I am going up on high." For there is a word in a song which says: Guide me, O Hawk! That I may go heavenward, To seek the one-hearted man, Away from double-hearted men, Who deal in blessing and cursing. We see, then, that those people used to speak of a matter of the present time, which we clearly understand by the word which the missionaries teach us.... So we say there is no God' (no new God) 'who has just come to us.' Dr. Callaway explains: 'That God of whom the missionaries speak is not a new God, but the same God of whom we spoke by the terms Ukqamata and Utikxo.'[21]