The Wanyika afford a curious study of rudimental mind. A nation of semi-naturals as regards moral and intellectual matters, their ideas are all in confusion. To the incapacity of childhood they unite the hard-headedness of age, and with the germs of thought that make a Bacon or a Shakespeare they combine an utter incapability of developing them. Their religion is of the ‘small’ category, the large being Brahmanism and Buddhism, Judaism, Christianity and El Islam, the first active Reformation of its predecessor, and the triumph of Arianism over Athanasianism. The system is that of a ‘Gentile worshipping nothing,’ yet feeling instinctively that there is a Something above or beyond him. It is the vain terror of our childhood rudely systematized, the earliest dawn of faith, a creation of fear which ignores love. Thus they have not, in our sense of the words, God or devil,[19] heaven or hell, soul or spirit. ‘Mulungu’ is the Mnyika’s synonym of the Kafir Umdali, Uhlanga, and Unkulumkulu, the Morungo of Tete, the Unghorray of Madagascar, and the Omakuru of the Damaras. Amongst the most advanced tribes it denotes a vague kind of God: here it means any good or evil ghost, especially of a Pagan. The haunting Moslem is distinguished as P’hepo, the plural of Upepo (a whirlwind, or ‘devil,’ generally called Chamchera). As amongst all Fetish worshippers, the evestrum which they call Koma—pronounced like Goma—meaning etymologically ‘one departed,’ is a subject of horror; but of the dead they say Yuzi sira—he is ended. They cannot comprehend a future state, yet they place sheep and goats, poultry and palm wine, upon the tombs of their dead. It is a modern European error (Rev. Mr J. P. Schön and Rev. Mr Sam. Crowther) to suppose that drops of liquor spilt, as by the Brass men, in honour of the old people (ancestors), food-offerings at graves, and fires lighted there on cold wet nights, evidence the European’s, the East African’s,[20] or the American’s belief in futurity: as the act proves it is a belief in presentity, and after a few years the ceremony showing ‘a continuation of relationship between the living and the dead’, is always disused. Savages cannot separate the idea of an immortal soul from a mortal body: can we wonder at this when the wisest of the civilized have not yet agreed upon the subject? The characteristic of the venerative faculty amongst savages and barbarians is ever irreverence: they cannot raise themselves to the idea of a Deity, and they blaspheme as if speaking of a man and an enemy. The Wanyika horrify the Moslems by their free language concerning Allah. So King Radáma I. of Madagascar, a comparatively civilized man, who attempted to regulate his forces upon a European pattern, was in the habit of firing guns during storms; he declared that the two deities were answering one another—the God above speaking by thunder and lightning, the god below by cannon and powder. Yet he could anticipate