people were around him, and the ears of all Zululand heard these words,
and the hearts of all Zulus were joyful, and in gladness they lifted up
their hands saying: The mouth of our white father has spoken good words;
he has cautioned his child in the presence of his people, and a good sun
has risen this day over Zululand! How is it now? Has the king listened?
Does he hold fast those words? No! not one. The promises he made are
all broken. What does Sompseu say to this? You should dine at my kraal
yonder for a few days, and see the izizi (cattle and other property of
people who have been killed) pass, and you would then see with your own
eyes how a case is tried.'" Farther on Mr. Fynney says, "When a charge
is made against a Zulu, the question is generally asked, 'Has he any
cattle?' and if answered in the affirmative, there is little chance of
escape. Instances of killing occurred while I was in Zululand, and to
my knowledge no trial was allowed. An armed party was despatched on the
morning I left Ondine, and, as I was informed, to kill."

There is no reason to suppose that Mr. Fynney was in any way prejudiced
in making these remarks; on the contrary, he was simply carrying out
an official mission, and reporting for the general information of the
Governments of Natal and the Transvaal. It is, however, noticeable that
neither these nor similar passages are ever alluded to by Cetywayo's
advocates, whose object seems to be rather to suppress the truth than to
put it fairly before the public, if by such suppression they think they
can advance the cause of the ex-king.

The whole matter of Cetywayo's private policy, however, appears to me
to be very much beside the question. Whether or no he slaughtered his
oppressed subjects in bygone years, which there is no doubt he did, is
not our affair, since we were not then, as we are now, responsible for
the good government of Zululand; and seeing the amount of slaughter