worthy successor of such predecessors, has published a book, “La Question Congolaise,” in which he finds nothing incompatible between his position as a Catholic and his exposure of the abuses of the Congo.
In all points the position of Father Vermeersch and of the English Reformers appears to be identical.
On the rightful possession of the land by the natives he writes in terms which might be a paragraph from Mr. Morel:
“On the Congo the land cannot be supposedly vacant. Presumption is in favour of occupation, of a full occupation. By this is meant that it is not sufficient to recognize to the natives rights of tenure over the land they actually cultivate, or certain rights of usage—wood-cutting, hunting, fishing—on the remainder of the territory; but these rights of usage, which are much more important than with us, appear to imply a full animus domini, and to signify a complete appropriation, which is carried out amongst us in different fashion. It is not, in effect, indispensable in natural law that I should exhaust the utility of an article or of land in order to be able to claim it as my own; it suffices that I should make use of it in a positive manner, but of my own will, personally, and that I should have the will to forbid any stranger to use it without my consent. Hence effective occupation is joined to intention, and all the constituent elements to a valid title of property exist. Let us suppose, moreover, that some great Belgian landowner wishes to convert portions of his property into sporting land—that land, nevertheless, remains in his entire possession. Amongst the Congo natives, no doubt, occupation is usually collective; but such occupation is as worthy of respect as no matter what individual appropriation.”
He continues:
“To whom does the rubber belong which grows upon the land occupied by the Congo natives? To the natives, and to no one else, without their consent and just compensation.”