"The _average_ white man in South Africa would never think of shaking hands with a black man. The ordinary terms of courtesy are purposely avoided by him, and such a prefix as 'Mr.' or 'Mrs.' in association with a black man's or woman's name never escapes his lips.... "'A single case of marriage between white and black by Christian rites will fill the newspapers with columns of indignant protest, but illicit intercourse, even permanent concubinage, will pass unnoticed.'"[11] The American Negro, it may be said, habitually thinks of himself as the most unfortunate of God's creatures, but his South African brother is still more unfortunate. Separate schools, separate churches, separate waiting-rooms, "jim crow cars"--with these the American Negro is familiar. With few exceptions, however, he may work independently, unlike the South African native, and at his own calling. He may acquire as much property as he can pay for. If he will "go North" for his education, he may sit at the feet of the best scholars his country produces. Direct representation in state legislative bodies is not unknown to him, and direct representation from some districts to the National Congress seems to be at hand. The trend of the American Negro is upward, but the South African native remains on an unchanging plane of misery and oppression. For the American Negro, in spite of discrimination, lynching and riot, the star of hope shines with ever-increasing luster, but its beams, at the present time, seem scarcely to reach his South African brother. The British protectorate of self-governing South Africa has not been a boon to the South African native, for the home government has abandoned him to the hands of his oppressors. D. A. LANE, JR. FOOTNOTES: [1] The facts concerning South Africa herein given are obtained from select constitutional documents in the appendix of _The Bantu_, by S. M. Molema. This book was published by W. Green and Son, Ltd., Edinburgh, 1920. [2] Molema, _The Bantu_, p. 220. [3] _Ibid._, p. 237. [4] Molema, _The Bantu_, p. 241. [5] Molema, _The Bantu_ (appendix), p. 378. [6] _Ibid._ [7] _Ibid._, p. 378. [8] Molema, _The Bantu_, p. 368. [9] Molema, _The Bantu_ (appendix), p. 384. [10] Molema, _The Bantu_, pp. 245-246. [11] Molema, _The Bantu_, pp. 264-266. THE BAPTISM OF SLAVES IN PRINCE EDWARD ISLAND Somewhat early in the history of Christianity the thought became manifest that it was at least questionable for one to hold a fellow-Christian in slavery. This went so far that at length it became "fireside law" that the baptism of a pagan slave _ipso facto_ effected his emancipation. There was no foundation for this view in positive law, but it appears from time to time in non-legal and quasi-legal writings.