after shooting a sergeant, perfectly satisfied “at having expiated his offence.”  The prevailing ethical sentiment in England is such that a man who should allow himself to be taken possession of and made an unresisting slave would be regarded with scorn; but the people of Drekete, a slave-district of Fiji, “said it was their duty to become food and sacrifices for the chiefs,” and that “they were honored by being considered adequate to such a noble task.”  Less extreme, though akin in nature, is the contrast between the feelings which the history of Englishmen has recorded within a few centuries.  In Elizabeth’s time, Sir John Hawkins initiated the slave-trade, and, in commemoration of the achievement, was allowed to put in his coat-of-arms:  “a demi-moor proper, bound with a cord,”—­the honorableness of his action being thus assumed by himself, and recognized by Queen and public.  At the present day, on the other hand, the making slaves of men, called by Wesley “the sum of all villanies,” is regarded in England with detestation; and for many years the British government maintained a fleet to suppress the slave-trade.  Again, peoples who have emerged from the primitive family-and-clan organization, hold that one who is guilty of a crime must himself bear the punishment, and it is thought extreme injustice that the punishment should fall upon any one else.  The remote ancestors of the English people thought and felt differently, as do still the Australians, whose “first great principle with regard to punishment is that all the relatives of a culprit, in the event of his not being found, are implicated in his guilt:  the brothers of the criminal conceive themselves to be quite as guilty as he is.”  Then, too, among civilized peoples the individualities of women are so far recognized that the life and liberty of a wife are not supposed to be bound up with those of her husband; and she now, having obtained a right to exclusive possession of property, contends for complete independence, domestic and political.  It is, or was, otherwise in Fiji.  The wives of the Fijian chiefs consider it a sacred duty to suffer strangulation on the deaths of their husbands.  A woman who had been rescued by an Englishman “escaped during the night, and, swimming across the river, and presenting herself to her own people, insisted upon the completion of the sacrifice which she had in a moment of weakness reluctantly consented to forego.”  Another foreign observer tells of a Fijian woman who loaded her rescuer “with abuse, and ever afterwards manifested the most deadly hatred towards him.”  In England and on the Continent the religious prohibition of theft and the legal punishment of it are joined with a strong social reprobation, so that the offence of a thief is never condoned.  In Beloochistan, on the other hand, quite contrary ideas and feelings are current.  There “a favorite couplet is to the effect that the Biloch who steals and murders, secures Heaven to seven generations of ancestors.”