Their notions of geography are equally puerile. They imagine that the world is an extended plain, the termination of which no eye has discovered—it being, they say, overhung with clouds and darkness. They describe the sea as a large river of salt water, on the farther shore of which is situated a country called _Tobaubo doo_ (the land of the white people). At a distance from Tobaubo doo they describe another country, which they allege as inhabited by cannibals of gigantic size, called _komi_. This country they call _Jong sang doo_ (the land where the slaves are sold). But of all countries in the world their own appears to them as the best, and their own people as the happiest, and they pity the fate of other nations, who have been placed by Providence in less fertile and less fortunate districts. Some of the religious opinions of the negroes, though blended with the weakest credulity and superstition, are not unworthy attention. I have conversed with all ranks and conditions upon the subject of their faith, and can pronounce, without the smallest shadow of doubt, that the belief of one God and of a future state of reward and punishment is entire and universal among them. It is remarkable, however, that except on the appearance of a new moon, as before related, the pagan natives do not think it necessary to offer up prayers and supplications to the Almighty. They represent the Deity, indeed, as the creator and preserver of all things, but in general they consider Him as a being so remote and of so exalted a nature that it is idle to imagine the feeble supplications of wretched mortals can reverse the decrees and change the purposes of unerring wisdom. If they are asked for what reason then do they offer up a prayer on the appearance of the new moon, the answer is, that custom has made it necessary, they do it because their fathers did it before them. Such is the blindness of unassisted nature! The concerns of this world, they believe, are committed by the Almighty to the superintendence and direction of subordinate spirits, over whom they suppose that certain magical ceremonies have great influence. A white fowl suspended to the branch of a particular tree, a snake’s head or a few handfuls of fruit are offerings which ignorance and superstition frequently present, to deprecate the wrath, or to conciliate the favour, of these tutelary agents. But it is not often that the negroes make their religious opinions the subject of conversation; when interrogated in particular concerning their ideas of a future state, they express themselves with great reverence, but endeavour to shorten the discussion by observing, “_Mo o mo inta allo_” (“No man knows anything about it”). They are content, they say, to follow the precepts and examples of their forefathers through the various vicissitudes of life, and when this world presents no objects of enjoyment or of comfort they seem to look with