One Thousand, he gazes at you with amazement. If you proceed to remark that the Jameson Raid took place at the close of the year 1895; that we are now in 1900; that it is res judicata; that the British Government left Boer Justice a free hand to deal with the conspirators, he accuses you of having been bought by England. Not a whisper, of course, is heard about the millions of secret service money placed at the disposal of Dr. Leyds.

The Logical Consequences of the Jameson Raid.

According to the Boers, they are briefly: (1) The Jameson Raid of Dec. 29th, 1895, gives the South African Republic the right in perpetuity to regard the Convention of 1884 as null and void. (2) The Jameson Raid gives the Government of the South African Republic the right to treat all Uitlanders, especially the British, as Boers treat Kaffirs. (3) The Jameson Raid gives the Government of the South African Republic an undefined and perpetual right to plunder the Uitlanders.

Yves Guyot.

CHAPTER I.

BOER APOLOGISTS.[2]

1.—Disregard of Facts and Subordination to the Vatican.

I notice with satisfaction, that people, who a short time ago would not listen to a word about the Transvaal, are now no longer animated by the same spirit of confidence, and are even beginning to wonder whether they have not fallen into the same mistake made by so many in the Dreyfus case, who only began to entertain doubts after the exposure of the Henry forgery.

I have been asked "Why have you not answered Dr. Kuyper's article in the Revue des Deux Mondes?" and it appears that Dr. Leyds has been heard to say in Brussels: "M. Yves Guyot has made no answer to Dr. Kuyper's article." As though it were unanswerable!

I might well retort with the question: "Why does the Pro-Boer press never reply to counter arguments save by vague phrases, and evading the real issue? Why does the French press, in particular, confine itself to lauding "the brave Boers" and the "venerable President Krüger," and to extolling the virtues with which it credits them, instead of studying their actual social condition, and giving its readers the plain facts? Why do we not find one word in our papers of the articles by M.M. Villarais and Tallichet, published in the Bibliothèque Universelle.[3]"

It is an exact repetition of the method employed by the Anti-Dreyfusard papers in the Dreyfus case. But the odd thing is, that many who were then exasperated by it, now look upon it as quite natural, and are not surprised to find themselves bosom friends of Drumont, Rochefort, Judet, and Arthur Mayer. The Transvaal question unites them in a "nationalist" policy, which, if it were to go beyond mere words, would result in a war with England and might complete, by a naval Sedan, the disaster of 1870.

The majority of Frenchmen have brought to the scrutiny of the matter a degree of pigheadedness that clearly proves the influence of our method of subjective education. We state our faith on words, and believe—because it is a mystery.

The Revue des Deux Mondes, in which Dr. Kuyper's article is published (February 1st), has become an organ of Leo XIII. Those free-thinkers, protestants, and Jews in France who take part in the Anglophobe movement, are thus naively furthering the aims of the Vatican and the Jesuits, whose endeavour has ever been to stir up Europe against England—England that shall never be forgiven for the liberalism of her institutions, for the independence of her thinkers, and for her politics, to which they attribute, not without reason, the downfall of the temporal power.

The apologetic portion of Dr. Kuyper's article shows the Boers in their true light. Far from refuting it, I will quote from it. The critical part obscures the points at issue. I will clear them up.

2.—The Boers, the Natives, and Slavery.

Dr. Kuyper's article begins with the words: "Once more the yuletide has sent forth the angelic message 'Peace on Earth,' even to where the natives gather at the humble chapels of our missionaries."

Dr. Kuyper then undertakes to show us how the Boers understand "the angelic message" in their treatment of the coloured race. He begins by waxing wroth with the English who, in 1816, in consequence of the representations of their missionaries, had instituted an enquiry as to the manner in which the Boers treated their slaves, "England humiliated them before their slaves," he says. The English also protected natives.

Dr. Kuyper says:—

The italics are his own. This virtuous protester continues:—

Dr. Kuyper forgives neither the deists nor the missionaries. And what of the Boers?

And Dr. Kuyper goes on to speak of the multiplication of the blacks in South Africa. He dare not point to the logical solution, which would be to regulate matters by extermination, pure and simple; but he gives vent to his hatred of the English who, far from checking that multiplication, assist it by their humane treatment of the natives. He is especially wrathful with English missionaries, "those black-frocked gentlemen." He states that the Boers do their best "to keep them at a distance"; and he cites, as a fact, which fills him with indignation and alarm:—

I confine myself to quoting Dr. Kuyper. He shows too plainly the character, passions, and hatreds of the Boers, to render comment necessary. He acknowledges that the Great Trek, the emigration northwards, did not begin till after 1834, when, according to the manifesto of 1881, known as the Petition of Rights, "in consequence of the enforced sale of their slaves, the old patriarchal farmers were ruined." This document represents that it was treating them "with contumely" to offer them money compensation, adding regretfully "that the greater portion of the money remained in the hands of London swindlers." The regret and the contumely are difficult to