Many of the whites quarreled with their ministers because they persisted in teaching Christianity to the people held to be accursed—by their masters. The Dutch term Zendeling, originally signifying “missionary,” was turned into an epithet of reproach, bearing the new interpretation of a petty artisan and pedlar, who, under pretense of instructing the natives, wandered about prosecuting a secular business for gain—a man to be despised and shunned. Instances are not wanting in the records of this period to show that the spirit and practice of some Africanders were as set forth above. Mr. Holden, in the appendix to his “History of Natal,” quotes from a friend of the enslaved blacks as follows: “As to slavery, in spite of the treaty with the Assistant Commissioner, two Kaffir boys have this very week been sold here—the one for a hundred rix-dollars to a Boer, and the other for a hundred and fifty rix-dollars to a dealer at Rustenburg. Last month, also, two were sold to Messrs. S. and G. Maritz, traders of Natal, and were immediately ‘booked’ (ingeboekt) with the Landdrost of Potchefstroom for twenty-five years each! Is this according to treaty? If not, why does not Governor Cathcart interfere by force, if reasoning be unavailing? For, without some force, I see little prospect of the natives being saved from utter and universal slavery.” Mr. Holden also quotes from the “Grahamstown Journal” of September 24, 1853, the following significant incident: “We are credibly informed that, in a private interview with Sir G. R. Clark, one of the most respectable and loyal Boers, resident on a confiscated farm in the most disaffected district, ‘inter alias res,’ plainly told Sir George that he had some twenty or thirty Bushman children on his place; and that if government withdrew he must sell them, as, if he did not do so, other persons would come and take them, and sell them. The reply, as stated to us, was to the effect, ‘You have been too long a good subject to lead me to think you would do such a thing now.’ To this the answer was, ‘I have been a good subject; but if government will make me a rascal, I cannot help it’” These testimonies coming from separate and widely distant sources, and giving the particulars of direct and positive slavery practiced under another name, leave no reasonable doubt that the spirit of the compact between the British government and the Africanders was being violated. It has been thought that the account of the same matter given by Mr. Theal, in his “South Africa,” puts an entirely different aspect on the practice of “apprenticeship.”