The South Guinea Creator, Anyambia (= good spirit?), is good, but capricious.  He has a good deputy, Ombwiri (spelled ‘Mbuiri’ by Miss Kingsley); he alone has no priests, but communicates directly with men.  The neighbouring Shekuni have mysteries of the Great Spirit.  No details are given.  This great being, Mwetyi, witnesses covenants and punishes perjury.  This people are ancestor-worshippers, but their Supreme Being is not said to receive sacrifice, as ghosts do, while he is so far from being powerless, like Unkulunkulu, that, but for fear of his wrath, ’their national treaties would have little or no force.’[18] Having no information about the mysteries, of course, we know nothing of other moral influences which are, or may be exercised by these great, powerful, and not wholly otiose beings.

The celebrated traveller, Mungo Park, who visited Africa in 1805, had good opportunities of understanding the natives.  He did not hurry through the land with a large armed force, but alone, or almost alone, paid his way with his brass buttons.  ’I have conversed with all ranks and conditions upon the subject of their faith,’ he says, ’and can pronounce, without the smallest shadow of doubt, that the belief in one God and in a future state of reward and punishment is entire and universal among them.’  This cannot strictly be called monotheism, as there are many subordinate spirits who may be influenced by ‘magical ceremonies.’  But if monotheism means belief in One Spirit alone, or religious regard paid to One Spirit alone, it exists nowhere—­no, not in Islam.

Park thinks it remarkable that ‘the Almighty’ only receives prayers at the new moon (of sacrifice to the Almighty he says nothing), and that, being the creator and preserver of all things, he is ’of so exalted a nature that it is idle to imagine the feeble supplications of wretched mortals can reverse the decrees and change the purpose of unerring Wisdom.’  The new moon prayers are mere matters of tradition; ’our fathers did it before us.’  ‘Such is the blindness of unassisted nature,’ says Park, who is not satirising, in Swift’s manner, the prayers of Presbyterians at home on Yarrow.

Thus, the African Supreme Being is unpropitiated, while inferior spirits are constrained by magic or propitiated with food.

We meet our old problem:  How has this God, in the conception of whom there is so much philosophy, developed out of these hungry ghosts?  The influence of Islam can scarcely be suspected, Allah being addressed, of course, in endless prayers, while the African god receives none.  Indeed, it would be more plausible to say that Mahomet borrowed Allah from the widespread belief which we are studying, than that the negro’s Supreme Being was borrowed from Allah.

Park had, as we saw, many opportunities of familiar discussion with the people on whose mercies he threw himself.

’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 saying, "Mo o mo inta allo” ("No man knows anything about it").’[19]