that I have heard all this exclusively among the sinners. If so I can only say that the men of business are all sinners. For myself I found it very hard to form an opinion between the two, I do believe most firmly in education. I should cease to believe in any thing if I did not believe that education if continued will at least civilize. I can conceive no way of ultimately overcoming and dispelling what I must call the savagery of the Kafirs, but by education. And when I see the smiling, oily, good humoured, docile, naturally intelligent but still wholly uneducated black man trying to make himself useful and agreeable to his white employers, I still recognise the Savage. With all his good humour and spasmodic efforts at industry he is no better than a Savage. And the white man in many cases does not want him to be better. He is no more anxious that his Kafir should reason than he is that his horse should talk. It requires an effort of genuine philanthropy even to desire that those beneath us should become more nearly equal to us. The man who makes his money by employing Kafir labour is apt to regard the commercial rather than the philanthropic side of the question. I refuse therefore to adopt his view of the matter. A certain instinct of independence, which in the eyes of the employer of labour always takes the form of rebellion, is one of the first and finest effects of education. The Kafir who can argue a question of wages with his master has already become an objectionable animal. But again the education of the educated Kafir is very apt to “fall off.” So much I have not only heard asserted generally by those who are antikafir-educational in their sympathies, but admitted also by many of those who have been themselves long exercised in Kafir education. And, in regard to religious teaching, we all know that the singing of psalms is easier than the keeping of the ten commandments. When we find much psalm-singing and at the same time a very conspicuous breach of what has to us been a very sacred commandment, we are apt to regard the delinquent as a hypocrite. And the Kafir at school no doubt learns something of that doctrine,--which in his savage state was wholly unknown to him, but with which the white man is generally more or less conversant,--that speech has been given to men to enable them to conceal their thoughts. In learning to talk most of us learn to lie before we learn to speak the truth. While dropping something of his ignorance the Savage drops something also of his simplicity. I can understand therefore why the employer of labour should prefer the unsophisticated Kafir, and am by no means sure that if I were looking out for black labour in order that I might make money out of it I should not eschew the Kafir from the schools.