illusions, and of the few still remaining, the larger proportion related to the Fatherland he had left so long ago and which he never more would see. His passionate loyalty to the Hohenzollerns was, long after the events now recorded had happened, the cause of his removing a resplendent portrait of Bismarck from a prominent place in the dining-room; and hiding it ignominiously behind a book-shelf, where it remained until 1893, when the reconciliation between Emperor William and the ex-chancellor took place. Then the portrait was again brought forth, and hung next to that of Count Caprivi which had supplanted it.

On his top bookshelf, triumphant over a dreary jungle of theological literature, might have been found the works of Goethe, Schiller, Lessing and Freiligrath, and in a secret receptacle behind his little drug cabinet reposed a complete edition of Heine. He was very well read in English theological literature. He thought Luther the greatest of all theologians, but his favourite reading was Tauler. He had an emotional understanding of, and sympathy with, the "Friends of God."

And what illusions had he not outlived! Had he not seen the natives, for whose benefit his blameless and strenuous life had been ungrudgingly spent, sinking lower and lower, exchanging the virtues of barbarism for the vices of civilisation? Had he not seen the chosen lambs of his flock sink back into the savagery that surrounded them, lured by those tribal rites which bear a fundamental resemblance to the ritual of the worship of the Cyprian Venus? Had he not seen the land covered with plague-spots in the shape of canteens from which poisonous liquor was set flowing far and wide, ruining the natives, body and soul? All this and more he had seen; all this and more he had prayed and struggled against through the weary years. He still prayed, but he had almost ceased from struggling.

One illusion he still retained. This was the firm belief that the average barbarian was fully the equal of the average civilised man—an illusion so common amongst the missionary fraternity early in this century, that this equality was almost, if not quite, a fundamental axiom in all missionary reasoning. In Mr. Schultz's case, this illusion had paled from time to time in the face of striking experiences, but it was too deeply ingrained in his character ever to disappear. Experience after experience faded out of his memory, but the fundamental axiom remained. These experiences he, so to say, preached away, for whenever he found the fundamental axiom waxing dim, he polished it up with a liberal administration of theological logic, abstruse reasoning, and illustrations from standard authorities.

Samuel Gozani, the probationer, was in several respects a remarkable character. Son of a native headman of the Gealeka tribe, which considers itself as forming, as it were, the Kafir aristocracy; he had, fourteen years previously, been placed at the mission school. For six years he was as backward in acquirement as he was unsatisfactory and troublesome in conduct. But a change came. A native revivalist visited the mission, and, behold—a shaking! Amongst the dry bones that moved, none showed so much energy as Samuel. His whole life changed, and he at once declared his intention of entering the ministry. He took to theological study with the greatest avidity, and for several years was looked upon as the coming man of the mission. Suddenly he again changed; his moral conduct remained free from reproach, but his faculty for serious study appeared to have left him. He brooded deeply, taught the junior pupils in an irregular and, on the whole, very perfunctory manner, and seemed to be consumed by a deep and abiding sadness. It was afterwards noticed that this change dated from about a year after Miss Blake had taken up her residence at the mission.

Samuel possessed A rich, full baritone voice, and he seemed to regain his old vigour and enthusiasm only on those occasions when he sang in the choir. There his voice rang out clear above the others as he led; his eye flashed, and his countenance lit up. He was a tall and strongly built man, with a face unlike the usual Kafir type. His lips were thin, his nose narrow and prominent, and his eyes large and somewhat protruding. In point of physiognomy, he somewhat resembled a North American Indian.

III.

It was on a warm night in late Spring that Miss Elizabeth Blake sat under the verandah which ran along the whole front of the mission house. A slight thunderstorm had just passed, and another was following on its trail. Summer lightnings were gleaming through the soft haze, and distant thunders muttered from time to time. Brown, furry beetles dashed themselves violently against the windows of the dining-room, where a lamp still burned, and the pneumoras wailed their melancholy love-songs from the willow trees along the water-furrow. The junior teacher was seeing her charges to bed, for prayers were just over, and Miss Blake was enjoying a few moments' rest in the mild air before taking up her task of preparing the next day's work. The missionary and his wife were away, visiting at the next-neighbouring mission, and were not expected back until the following afternoon.

Hearing the sound of approaching footsteps, Miss Blake looked round, and saw Samuel Gozani approaching. He came slowly up the steps, and stood silently before her, leaning against one of the verandah poles.

"Good evening, Samuel," she said.

"Good evening, Miss Elizabeth; you do not often take a rest."

"I seldom have time."

Samuel remained silent, and the girl regarded him intently. She had long noticed his demeanour, and had often wondered as to what was on his mind.

"Samuel," she said, sympathetically, "why have you been so strange of late? Is anything the matter with you?"

Samuel cleared his throat as if to speak, shifted his feet, but said nothing.

"Do you not know," she continued, "that your class is going backward, that you often forget to set the lessons, and that half the time you are teaching you appear as if you do not know what you are doing? Tell me, is there anything on your mind? Have you done anything you are sorry for?"

Samuel again cleared his throat, shifted his feet, and with an evident effort replied:

"I have not committed any sin, but I know my work is done badly. My heart is so heavy that I can hardly bear the weight."

"What is this heaviness?"

Samuel did not reply, but after a pause asked this question:

"Miss Elizabeth, do you believe that all men, white and black, are equal?"

The girl paused for a moment. In her heart of hearts she knew she did not think so, but the fundamental axiom weighed heavily on her, the well-worn arguments of the missionary arose and threatened her, pointing with skinny fingers at the abyss which lay in the road of the opposite view, so she muffled her answer up carefully in a platitude, and handed it to her hearer, trusting that the muffler would somewhat conceal its nakedness.

"Of course," she said, "the bad are not equal to the good; but if God holds that otherwise all men are equal, it would be wrong of any one to think differently."

"But white people never really think that we blacks are equal to them," said Samuel, speaking in a strained tone, "no matter what they say."

Miss Blake felt unable to reply, so after a short pause Samuel continued:

"When a black man walks in the ways of the whites, he becomes a stranger to his own kind, and he has really no friends. The white man says 'Come here to us,' and when the black man comes as near as he can, there is still a gulf that he cannot pass. I am a lonely man, Miss Elizabeth; I