146 
makes an effort to show, from a separate source that Unkulun- 
kulu is merely the name of the first man— the Zulu Adam, in 
f ac t —and that it is not the name of a Deity at all ‘ I prefer 
the testimony, however, of such a man as Bishop Colenso 
on this point, whose bitterest enemy could not even charge 
with any undue amount of credulity in matters of religious 
belief 
a Now I ask, whence this higher conception of faith, in the 
midst of all other kinds of religious unconsciousness . Accord- 
ing to my opponent, there are only two replies : 1. It may have 
been gradually attained through successive stages of progress. 
But, if so, where are the proofs of that progress . YV e have 
the phenomena presented to us here of nothing except the 
highest and lowest terms in Sir J. Lubbock’s series of religious 
beliefs ; the interval, which ought to be filled up with Fetichism, 
Totemism, Shamanism, and Idolatry, being a complete blank. 
Or, 2. It may have come through the influence of a more ad- 
vanced race. But, if so, where are the proofs of that influence r 
Is it natural, or even possible, that this advanced race should 
have impressed upon these savages their own intellectual con- 
ceptions of the Deity, and yet have left them no other heritage 
of civilization ? Every reasonable evidence of this Prehistoric 
Monotheism among the Kaffirs, therefore, is in favour of its 
underlying rather than overlying their present barbarism ; and 
so far bears witness to their having been aboriginally possessed 
of a higher culture. „ _ . , 
9 The same may be said of the Dyaks of Borneo, who have 
no system of idolatry, and in many respects appear to have no 
sense of religion.t Yet the writer of Life m the Forests o 
the far East, who lived long in Borneo and knew A wed, 
says : — • 
Thev have a firm, though not clear belief in the existence of one Supreme 
Being, who is above all and over all. In fact, all my inquiries among _ the 
wild tribes of Borneo confirm me in the opinion that they believe in a 
Supreme Being. J 
Now this being so, I ask whence did they derive so high a con- 
ception of faith? If they gained it according *° Sir John 
Lubbock’s theory of progressive stages m religious beliet, whe 
are the intermediate links? Or if they obtained it from con- 
tact with a race superior to themselves, why do we find no 
* Page 240. _ ... ,. 
f See Sir J. Lubbock’s Origin of Civilization, p. 45«. 
JYol. i. p. 169. 
