Dr. Callaway concludes: 'It appears that in the native mind there is scarcely any idea of deity, if any at all, wrapped up in their sayings about a heavenly chief. When it is applied to God it is simply the result of teaching. Among themselves he is not regarded as the Creator, nor as the preserver of men; but as a power, it may be nothing more than an earthly chief, still celebrated by name--a relic of the king worship of the Egyptians; another form of ancestor-worship'--only he is _not_ worshipped![26] Dr. Callaway, a most impartial inquirer, has given several cases of very old Zulus, who in childhood heard from their elders about a creator, a creative lord. But this excellent collector had just a trifle of most justifiable bias. He was arguing to prove that Unkulunkulu, Uthlanga, Utikxo, and the rest were not safe equivalents to be used by missionaries for God. And they were not safe equivalents. Umpengula argued that point to perfection. Unkulunkulu, he said, was a name to deceive children with; you must not come to us with a new great god, and call him by the name of a being whom every adult Zulu despises.[27] But that the name was despised, say in 1860, by 'convinced manes-worshippers,' by no means proves the non-existence of a higher belief in the past. Mr. Ridley deemed Baiame a fit name for the Christian God: probably it was imprudent to employ it in teaching natives. Urged by his justifiable objection to the use of native names to indicate the Christian God, Dr. Callaway, in the conclusion just quoted, forgot, or had abandoned, his opinion that the evidence of old Zulus represented a blending of beliefs, beginning with 'a primitive faith in a heavenly Lord or Creator.'[28] I entirely go with his conclusion that the natives at large, of his generation, did not regard 'the heavenly chief as the Creator or preserver of men,' and that 'they had scarcely any notion of deity at all.' But, on the evidence collected from very old people by Dr. Callaway, I feel disposed to think it probable enough that, under stress of military life, conquest, and ancestor-worship, the Zulus may have forgotten and almost obliterated the higher belief which the old men had heard of in their infancy. If so, the Zulus fall into the general line of my argument. Their faint traditions (as in the case of Atahocan) have dwindled to children's tales. They are not the 'theoplasm' of a god who was in course of becoming. But, of course, it may be argued that these faint rudiments came in, with Utikxo, through the Hottentots, who picked them up in conversation with the Dutch. This process, however, does not apply to the belief in superior beings, carefully concealed from the native women, the children, and the Europeans, by the Australians. Nor does it apply to the American Kiehtan, Ahone, Andouagni, Atahocan, and many others. Such are the hesitating conclusions which I venture to draw from what we are told about religion among the peoples of South Africa.