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Waba ngumntu Umkululi,
Ngezizono zetu;
Waba ngumntu Umkululi,
Wafa ngenxa yetu.

Unosizi Umkululi

Ngabasetyaleni;
Unosizi Umkululi
Ngabasekufeni.

Unxamile Umkululi
Ukusiguqula;

Unxamile Umkululi

Ukusikulula.

Unamandla Umkululi
Ukusisindisa;

Unamandla Umkululi
Ukusonwabisa.

Unotando Umkululi,
Unofefe kuti;
Unotando Umkululi,
Masimfune futi.

If the lover of sweet sounds will read the lines aloud, merely adding a half pronounced U at the beginning of those words which are commenced with an otherwise unpronounceable ng, so as to make a semi-elided syllable, I think he will understand the nature of the sweetness of sound which Kafirs produce in their singing. When he finds that nearly all the lines and more than half the words begin with the same letter he will of course be aware that their singing is monotonous.

I was glad to find that the Kafir-scholars at Healdtown among them paid £200 per annum towards the expense of the Institution. The Government grants £700, and the other moiety of the total cost-which amounts to £1,800,—is defrayed by the Wesleyan missionary establishment at home. As the Kafir contribution is altogether voluntary, such payment shews an anxiety on the part of the parents that their children should be educated. As far as I remember nothing was done at Healdtown to teach the children any trade. It is altogether a Wesleyan

missionary establishment, combining a general school in which religious education is perhaps kept uppermost, with a training college for native teachers and ministers. I cannot doubt but that its effect is salutary. It has been built on a sweet healthy spot up among the hills, and nothing is more certain than the sincerity and true philanthropy of those who are engaged upon its work.

My friend who had carried me off from Fort Beaufort kept his word like a true man the next morning, in allowing me to start at the time named, and himself drove me over a high mountain to Lovedale. How we ever got up and down those hill sides with a pair of horses and a vehicle, I cannot even yet imagine;--but it was done. There was a way round, but the minister seemed to think that a straight line to any place or any object must be the best way, and over the mountain we went. Some other Wesleyan minister before his days, he said, had done it constantly and had never thought anything about it. The horses did go up and did go down; which was only additional evidence to me that things of this kind are done in the Colonies which would not be attempted in England.

On my going down the hill towards Lovedale, when we had got well out of the Healdtown district, an argument arose between me and my companion as to the general effect of education on Kafir life. He was of opinion that the Kafirs in that locality were really educated, whereas I was quite willing to elicit from him the sparks of his enthusiasm by suggesting that all their learning faded as soon as they left school. "Drive up to that hut," I said, picking out the best looking in the village, "and let us see whether there be pens, ink and paper in

it." It was hardly a fair test, because such accommodation would not be found in the cottage of many educated

Englishmen. But again, on the other side, in my desire to be fair I had selected something better than a normal hut. We got out of our vehicle, undid the latch of the door, which was something half way between a Christian doorway and the ordinary low hole through which the ordinary Kafir creeps in and out,-and found the habitation without its owners. But an old woman in the kraal had seen us, and had hurried across to exercise hospitality on behalf of her absent neighbours. Our desire was explained to her and she at once found pens and ink. With the pens and ink there was probably paper, on which she was unable to lay her hand. I took up, however, an old ragged quarto edition of St. Paul's epistles, —with very long notes. The test as far as it was carried certainly supported my friend's view.

Lovedale is a place which has had and is having very great success. It has been established under Presbyterian auspices, but is in truth altogether undenominational in the tuition which it gives. I do not say that religion is neglected, but religious teaching does not strike the visitors as the one great object of the Institution. The schools are conducted very much like English schools,— with this exception, that no classes are held after the one o'clock dinner. The Kafir mind has by that time received as much as it can digest. There are various masters for the different classes, some classical, some mathematical, and some devoted to English literature. When I was there there were eight teachers, independent of Mr. Buchanan who was the acting Head or President of the whole Institution. Dr. Stewart, who is the permanent Head, was absent in central Africa. At Lovedale, both with the boys and girls black and white are mixed 'when in school without any respect of colour. At one o'clock I dined in hall with the establishment, and then

the coloured boys sat below the Europeans. This is justified on the plea that the Europeans pay more than the Kafirs and are entitled to a more generous fare,—which is true. The European boys would not come were they called upon to eat the coarser food which suffices for the Kafirs. But in truth neither would the Europeans frequent the schools if they were required to eat at the same table with the natives. That feeling as to eating and drinking is the same in British Kafraria as it was with Shylock in Venice. The European domestic servant will always refuse to eat with the Kafir servant. Sitting at the high table,—that is the table with the bigger of the European boys, I had a very good dinner.

At Lovedale there are altogether nearly 400 scholars, of whom about 70 are European. Of this number about 300 live on the premises and are what we call boarders. The others are European day scholars from the adjacent town of Alice who have gradually joined the establishment because the education is much better than anything else that can be had in the neighbourhood. There are among the boarders thirty European boys. The European girls were all day scholars from the neighbourhood. The coloured boarders pay £6 per annum, for which everything is supplied to them in the way of food and education. The lads are expected to supply themselves with mattresses, pillows, sheets, and towels. I was taken through the dormitories, and the beds are neat enough with their rug coverings. I did not like to search further by displacing them. The white boarders pay £40 per annum. The Kafir day scholars pay but 30s., and the European day scholars 60s. per annum. In this way

£2,650 is collected. Added to this is an allowance of £2,000 per annum from the Government. These two sources comprise the certain income of the school, but

the Institution owns and farms a large tract of land. It has 3,000 acres, of which 400 are cultivated, and the remainder stocked with sheep. Lovedale at present owns a flock numbering 2,000. The native lads are called upon to work two hours each afternoon. They cut dams and make roads, and take care of the garden. Added to the school are workshops in which young Kafirs are apprenticed. The carpenters' department is by far the most popular, and certainly the most useful. Here they make much of the furniture used upon the place, and repair the breakages. The waggon makers come next to the carpenters in number; and then, at a long interval, the blacksmiths. Two other trades are also represented,printing namely, and bookbinding. There were in all 27 carpenters with four furniture makers, 16 waggon makers, 8 blacksmiths, 5 printers, and 2 bookbinders;—all of whom seemed to be making efficient way in their trades.

This direction of practical work seems to be the best which such an Institution can take. I asked what became of these apprentices and was told that many among them established themselves in their own country as master tradesmen in a small way, and could make a good living among their Kafir neighbours. But I was told also that they could not often find employment in the workshops of the country unless the employers used nothing but Kafir labour. The white man will not work along with the Kafir on equal terms. When he is placed with Kafirs he expects to be "boss," or master, and gradually learns to think that it is his duty to look on and superintend, while it is the Kafir's duty to work under his dictation. The white bricklayer may continue to lay his bricks while they are carried for him by a black hodsman, but he will not lay a brick at one end of the wall while a Kafir is laying an equal brick at the other.

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