If and when Charles Langalibelele Dube is remembered at all today he is remembered as the younger brother John Langalibelele Dube, a man of extraordinary achievements exemplified in having founded the Ohlange Institute in 1901 and in having launched the Ilanga lase Natal in 1903. In other words, Charles Dube has been somewhat unfairly overshadowed by his brother. There may be several explanations for this. First, it could be that he is perceived to have followed too closely on the footsteps of his brother from the fact he also went to United States for his education and to the fact that while John Dube was a visionary concerning the Ohlange Institute Charles was its pragmatic Administrator as well as being its Principal Teacher. Secondly, it could be that for decades after the newspaper was established, he was assistant editor to his brother. Here the contention could be that he never developed his own autonomous intellectual voice. Lastly, it could be that since later in life he left intellectual and pedagogical work behind to pursue interests he had in business, this was not felt to have been a prestigious undertaking. But the very fact that Z. K. Matthews included him in his extraordinary panoramic cultural portrait of outstanding New African figures in his intellectual snapshot in Imvo Zabantsundu newspaper from June 3rd to November 21st in 1961, should give us pause to reflect on the merits of Charles Dube. In his portrait of him, Z. K. Matthews, makes the following observations, among many others: "He was one of the founding members of the Natal African Teachers' Association and soon became President of that Association. Year after year the Natal African Teachers re-elected him as their President which shoes that they appreciated his leadership in that body. . . . In due course, however, Charles Dube not only relinguished his position as President of the Teachers Association, but also resigned his position as Principal Teacher at Ohlange Institute to strike out on a new line. He went to Durban and there started a Resturant for Africans. Durban is a city to which thousands of people come from the neighboring reserves to do business for a few hours and then return to their homes. In such a place two things are in very urgent demand---transport services and eating-places where people can rest their weary feet in comfort and have a decent meal" ("Charles Dube", November 4, 1961). Indeed, if one peruses the first decade or so the Ilanga lase Natal newspaper, one will immediately observe that Charles Dube was one of the leading exponents of New African pedagogics. His writings reinforced the view prevalent among New Africans that education and modernity were as inseparable as the two faces of the same coin. In a presentation to the Natal African Teachers' Association, and subsequently published in Ilanga lase Natal due to their request, Charles Dube made the following observations: by following the Socratic maxim or edict of 'Know Thyself', the New African teachers would attain to their calling as a spiritual process, thereby rendering to their utmost abilities their fundamental responsibilities to the students; this spiritual calling would enable to unite the practical, the ethical and the religious; by approaching their spiritual calling as reverence of God, they would strive for excellence with earnestness; likewise the student must be encouraged to view learning as a self-quest which combines the intellectual, the spiritual and the physical; the imparting of education should be viewed as a triangular process involves the teachet, parent and student; Walter Rubusana, John Tengo Jabavu, Pixley ka Isaka Seme exemplify this attainment of excellence in education through the spiritual; and lastly, both the children of heathens and Christians should be encouraged to attend schools ("Pros and Cons of Teaching", February 1, 1907). John Dube himself never veered markedly from such a philosophy of education, as can be gleaned from his address to the same Association a few months later: "I regard Industrial education as that form of education which has a great deal to do with the building up of good character among the people. There is a saying among the English people that the devil finds something to do for idle hands. Scores of our young people are laboring under a great mistake that because a man has had a little education he should not work with his hands. This idea has been the ruin of some of our finest fellows. . . . I urge you, that in conjunction with your bookteaching, you must endeavour to teach the boys and girls habits of manual work. You see my brother Charles, a man who has taken a University course of study, he is working in the nud daily making bricks close to the road where you pass daily. He is not ashamed to work with his hands. When he was studying in America, he worked his way through College by just such work, and it has never entered his head that to work with his hands is beneath him. If you instil these truths in the minds of these young people they will grow up prepared to do any honest work be it of the mind or of the hand" ("Character Building", Ilanga lase Natal, August 2, 1907). In in this instance, it is the elder brother who follows on the footprints of the younger brother. To the Socratic principle of Charles Dube, John Dube,  being a conscious disciple of Booker T. Washington, adds the philosophy of New Negro pedagogics. In conclusion, perhaps it is time that South African intellectual history should begin viewing Charles Dube in his own intellectual distinctiveness from his older sibling.