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of this country, suppressing as far as possible the equally earnest and unanimous protestations of the Dutch Africander Churches, and appropriating to themselves the title of 'Christian South Africa.'

Although there is no record of the clergy of any Church having failed to bless a popular war, or to find reasons for representing it as a crusade, this approval of the Churches has ranked as independent and powerful testimony to the justice of our cause; and though the elevation of the natives played no part whatever in the public mind before hostilities begun, it has since been utilized so skilfully that many humane and liberal persons have been induced to regard it as the chief motive and justification of the war. The press and the politicians who forced the pace with Outlander grievances, suzerainty, or the Dutch conspiracy, have kept it up with a native policy, securing thus that firm co-operation of business and philanthropy which is the distinctive note of British Imperialism. The two motives are commonly fused in some vague phrase about the necessity of securing to the black races 'the dignity of labour' or of 'protecting them from the vices of civilization.' The frequency with which these phrases