232 Life at Banza Nokki . 
expressed. We can well understand the outraged 
feelings with which poor Father Cannecattim heard 
his sermons travestied by the Abundo negroes do 
Paiz or linguists, the effect of which was to make 
him compose his laborious dictionary in Angolan, 
Latin, and Portuguese. His wrath in reflecting 
upon “ estos homems ou estos brutos ” drives the 
ecclesiastic to imitate the ill-conditioned layman 
who habitually addresses his slave as “ O bruto ! 
O burro ! O bicho ! O diabo ! ” when he does not 
apply the more injurious native terms as “ Konong- 
wako ” and “ Vendengwandi.” It is only fair to 
confess that no race is harsher in its language and 
manners to its “ black brethren,” than the liberated 
Africans of the English settlements. 
At Banza Nokki I saw the first specimen of a 
Mundongo slave girl. The tribe is confounded 
with the Mandingo (Mandenga) Moslems by the 
author of the “ Introduction to Tuckey’s Journey ” 
(p. lxxxi.) ; by Tuckey (p. 141), who also calls 
them Mandonzo (p. 135), and by Prof. Smith (p. 
315) ; but not by the accurate Marsden (p. 389). 
She described her tribe as living inland to the 
east and north-east of the Congo peoples, distant 
two moons—a detail, of course, not to be depended 
upon. I afterwards met many of these “ captives,” 
who declared that they had been sold after defeats : 
a fine, tall race, one is equal to two Congo men, 
and the boldness of demeanour in both sexes dis- 
