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 of the adjacent Colony. He is accused of murdering his people right and left according to his caprices. That is the charge brought against him. But it is acknowledged that he does not murder white people, and I am not at all sure that there is any conclusive evidence of his cruelty to the blacks. He has his white friends as I have said, and although they probably go a little too far in whitewashing him, I am inclined to believe them when they assert that the spirit of European clemency and abhorrence from bloodshed has worked its way even into the Zulu Court and produced a respect for life which was unknown in the days of Chaka and Dingaan. It is no doubt the case that some of the missionaries who had been settled in Zulu-land have in the year that is last past,—1877,—left the country as though in a panic. I presume that the missionaries have gone because two or three of their converts were murdered. Two or three certainly have been murdered, but I doubt whether it was done by order of the Chief. The converts have as a rule been safe,—as have the missionaries,—not from any love borne to them by Cetywayo, but because Cetywayo has thought them to be protected by English influence. Cetywayo has hitherto been quite alive to the expediency of maintaining peace with his white neighbours in Natal, though he could afford to despise his Dutch neighbours in the Transvaal. It has yet to be seen whether we shall be able to settle questions as to a line of demarcation between himself and us in the Transvaal without an appeal to force.

When I was at Pieter Maritzburg a young lady who was