De Villiers book complete but incorrect

literacy was higher than that of their non-French fellow-citizens at the Cape.
Joint responsibility, loyalty and independence were natural products of their
religion. At the Cape their church customs and organisation did not differ radically
from the Dutch Reformed customs which had been established here, and in time
were assimilated into the Dutch ones.
Having settled here, the Huguenots remained more or less French-speaking for
about two generations and thereafter integration with other groups increased and
their language disappeared. Except perhaps for the fact that the de Villierses
intermarried more often than the other Huguenots - fortunately without
noticeably harmful effects - there was very little that was characteristic of this
family.
The Cape, to which they emigrated, at that time was an impoverished, primitive
little settlement, economically underdeveloped and with little prospect of
extensive growth because the Council of Seventeen was not eager to establish a
colony at a place where there was no prospect of immediate profit. Many
Huguenots had to abandon trades of which they were masters because they
could not be practised here, as there was no market for the products. Not one of
the home industries of which the Huguenots were capable - spinning flax, the
olive culture, the silk-worm industry, lace-making, wool-weaving etc, - survived
here. The French immigrants were impoverished and mere survival i.e. food and
habitation, was of prime importance to them. That is why they had to rely on
farming for a livelihood.
For them this was not an easy way out either, because they were poor and the
unfamiliar climatic conditions posed problems for them as farmers. Under the
circumstances it was inevitable that they would feel homesick; that is only human
since they saw themselves as temporary expatriates. They were restless and to
return to Europe was not uncommon. Du Plessis, de Savoye, Simond and others
returned to Europe after five years.
Discernable characteristics such as language, material possessions, household
practices, customs and traditions, therefore ceased to exist as a specific legacy
and it would appear that, as far as our heritage is concerned, one has to come to
a rather negative conclusion. In the search for historical truth, facts may at times,
however, tell a different story than one's emotions may have led one to expect
and other legacies may be found in unexpected domains.
When the virtues of ancestors are told (and extolled) one may become so carried
away that attributes may be ascribed to forebears to which they could not and
would not wish to lay claim. We may remember outstanding persons for many
reasons (and sometimes for less commendable ones). Let us accept that we
want to remember them because of a strong urge to emulate them in our time. It
is also reasonable for us to remember what they achieved and forfeited, because
it would be unworthy and ungrateful to forget at what cost, personal sacrifice,
hard work and strife they had to preserve their individuality.
A long time ago I asked Dr. Con de Villiers whether there are traits which are
peculiar to the de Villierses. After a fairly long silence he said with his strong
Overberg bry: "Of course one also has a mother!" After this biological fact had
been acknowledged, he continued: "One must admit that there are few of us who
do not have an ear for a tune." Just think of it: There are few de Villierses who
do not have a feeling for music, and then I do not think of the exceptionally gifted
ones who are so uncommonly numerous in our family. Every de Villiers who
composed or made music, who expressed in music that which cannot be said
otherwise, is heir to this gift.
Dr. Con also said that the de Villierses were sensitive people, but they might run
into difficulties when they grew older because they had a tendency to become
depressed. Another venerable old gentleman (not a member of the family) said: