100 
AFRICA AND ITS EXPLORATION. 
and that the people seemed by no means improved by 
the muddle of Christian and Pagan idolatry. 
The system is at once complicated and unsettled. 
There is, apparently, the sensus numinis ; the vague 
deity being known as Nzambi or Njambi, which the 
missionaries translated into God, as Nganna Zambi — 
Lord Zambi. Merolla uses Zambiabungu, and in the 
vocabulary, Zabiambunco, for the “ Spirit above ” (Zambi- 
a-npungo). Battel tells us that the King of Loango 
was called “ Sambee and Pango, which mean God.” The 
Abbe Proyart terms the Supreme “Zambi,” and applies 
Zambi-a-n-pongou to a species of malady brought on 
by perjury. He also notices the Maniclisean idea of 
the most they ever effected was to make their acolytes 
resemble the Assyrians whom Shalmaneser transplanted 
to Assyria, who “ feared the Lord and served their 
graven images” (2 Kings xvii. 33 - 41 ). Their only 
traces are the word “ Deus,” foully perverted like the 
Chinese “joss;” and an occasional crucifix which is 
called cousa de branco — white man’s thing. Tuckey was 
justified in observing at Nokki that the crucifixes, left 
by missioners, were strangely mixed with native fetishes. 
A CONGO VILLAGE. 
