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 the learned few among them wish to tax the masses of the Jewish population with having to learn a foreign language before they could realise their dignity. So they have enriched what was at one time looked upon as a mere jargon—but what the Jewish children learnt from their mothers—by taking special pains to translate into it the best thought of the world. This is a truly marvellous work. It has been done during the present generation, and Webster's Dictionary defines it as a polyglot jargon used for inter-communication by Jews from different nations.

But a Jew of Middle and Eastern Europe would feel insulted if his mother tongue were now so described. If these Jewish scholars have succeeded, within a generation, in giving their masses a language of which they may feel proud, surely it should be an easy task for us to supply the needs of our own vernaculars which are cultured languages. South Africa teaches us the same lesson. There was a duel there between the Taal, a corrupt form of Dutch, and English. The Boer mothers and the Boer fathers were determined that they would not let their children, with whom they in their infancy talked in the Taal, be weighed down with having to receive instruction through English. The case for English here was a strong one. It had able pleaders for it. But English had to yield before Boer patriotism. It may be observed that they rejected even the High Dutch. The school masters, therefore, who are accustomed to speak the published Dutch of Europe, are compelled to teach the easier Taal. And literature of an excellent character is at the present moment growing up in South Africa in the Taal, which was only a few years ago, the common medium of speech between simple but brave rustics. If we have lost faith in our vernaculars, it is a sign of want of faith in ourselves; it is the surest sign of decay. And no scheme of self-government, however benevolently or generously it may be bestowed upon us, will ever make us a 9