Coast, all receive something of assured protection from the effort;—but, probably, a great injustice is done to the one white ruler who began it all, and who, perhaps, was but a little ruler doing his best in a small way. I am inclined to think that the philanthropist at home when he rises in his wrath against some white ruler of whose harshness to the blacks he has heard the story forgets that the very civilization which he is anxious to carry among the savage races cannot be promulgated without something of tyranny,—some touch of apparent injustice. Nothing will sanctify tyranny or justify injustice, says the philanthropist in his wrath. Let us so decide and so act;—but let us understand the result. In that case we must leave the Zulus and other races to their barbarities and native savagery.
In what I have now said I have not described the origin of the Langalibalele misfortune, having avoided all direct allusion to any of its incidents,—except that of the firing of a pistol twenty years ago. But I have endeavoured to make intelligible the way in which untoward circumstances may too probably rise in the performance of such a work as the gradual civilization of black men without much fault on either side. And my readers may probably understand how, in such a matter as that of Langalibalele, it would be impossible for me as a traveller to unravel all its mysteries, and how unjust I might be were I to attempt to prove that either on this side or on that side wrong had been done. The doers of the wrong, if wrong there was, are still alive; and the avengers of the wrong,—whether a real or a fancied wrong,—are still keen. In what I say about Langalibalele
