Under the Treaty of Vereeniging we undertook that no franchise should be extended to natives before the grant of self-government. I am not going to plunge into the argument as to what the word ‘native’ means, in its legal or technical character, because in regard to such a treaty, upon which we are relying for such grave issues, we must be bound very largely by the interpretation which the other party places upon it; and it is undoubted that the Boers would regard it as a breach of that treaty if the franchise were in the first instance extended to any persons who are not white men. We may regret that decision. We may regret that there is no willingness in the Transvaal and Orange River Colony to make arrangements which have been found not altogether harmful in Cape Colony. But we are bound by this treaty.  Meanwhile we make certain reservations. Any legislation which imposes disabilities on natives which are not imposed on Europeans will be reserved to the Secretary of State, and the Governor will not give his assent before receiving the Secretary of State’s decision. Legislation that will effect the alienation of native lands will also be reserved. It is customary to make some provision in money for native interests, such as education, by reserving a certain sum for administration by the High Commissioner or some other political or Imperial official. We propose to reserve Swaziland to the direct administration of the High Commissioner, with the limiting provision that no settlement he may make is to be less advantageous to the natives than the existing arrangement.

...I have always been surprised to see some of our Bishops and clergy making such heavy weather about reconciling the Bible story with modern scientific and historical knowledge. Why do they want to reconcile them? If you are the recipient of a message which cheers your heart and fortifies your soul, which promises you reunion with those you have loved in a world of larger opportunity and wider sympathies, why should you worry about the shape or colour of the travel-stained envelope; whether it is duly stamped, whether the date on the postmark is right or wrong?

These matters may be puzzling, but they are certainly not important. What is important is the message and the benefits to you of receiving it. Close reasoning can conduct one to the precise conclusion that miracles are impossible: that “it is much more likely that human testimony should err, than that the laws of nature should be violated”; and at the same time one may rejoice to read how Christ turned the water into wine in Cana of Galilee or walked on the lake or rose from the dead. The human brain cannot comprehend infinity, but the discovery of mathematics enables it to be handled quite easily. The idea that nothing is true except what we comprehend is silly, and that ideas which our minds cannot reconcile are mutually destructive, sillier still. Certainly nothing could be more repulsive both to our minds and feelings than the spectacle of thousands or millions of universes—for that is what they say it comes to now—all knocking about together for ever without any rational or good purpose behind them. I therefore adopted quite early in life a system of believing whatever I wanted to believe, while at the same time leaving reason to pursue unfettered whatever paths she was capable of treading.

Some of my cousins who had the great advantage of University education used to tease me with arguments to prove that nothing has any existence except what we think of it. The whole creation is but a dream; all phenomena are imaginary. You create your own universe as you go along. The stronger your imagination, the more variegated your universe. When you leave off dreaming, the universe ceases to exist. These amusing mental acrobatics are all right to play with. They are perfectly harmless and perfectly useless. I warn my younger readers only to treat them as a game. The metaphysicians will have the last word and defy you to disprove their absurd propositions.