114. In this he is confirmed by Plutarch. Other writers, also, charge the Persians with using human sacrifices, as is shewn by Dr Magee. The same may be said of the Chinese and Indians, according to works mentioned by that gentleman. The case of the latter people has been made notorious by Dr Buchanan. With respect to the Grecian states in general, we have the most indubitable evidence of the prevalence of supplicating their gods by human sacrifices, when going against their enemies, as we see done by the Otaheitans, and on other occasions. The Roman history, in its early state especially, abounds in like examples, as every reader will be prepared to prove. The practice was shockingly prevalent amongst the Carthaginians and other inhabitants of Africa. The writer above quoted, specifies the works which mention it, and has enumerated the authorities for asserting the same of a great many other ancient people, as the Getae, Leucadians, Goths, Gauls, Heruli, Britons, Germans; besides the Arabians, Cretans, Cyprians, Rhodians, Phocians, and the inhabitants of Chios, Lesbos, Tenedos, and Pella. The northern nations, without exception, are chargeable with the same enormity. Of this, satisfactory evidence has been adduced by Dr Magee from various authors, as Mr Thorkelin in his Essay on the Slave Trade, Mallet, in his work on Northern Antiquities, &c. And it is well known that the evil existed amongst the Mexicans, Peruvians, and other people of America, in a degree surpassing its magnitude in any other country. The perusal of the present narrative, and of other accounts of voyages, will evince the continuance of the practice throughout more recent people. On the whole then, we assert, that the fact of the universality of human sacrifice amongst the various nations of the world is perfectly well authenticated. Let us next say a word or two respecting its origin and meaning. Here we shall find it necessary to consider the origin and meaning of sacrifice in general, as it is self-evident that the notion of sacrifice is previous to the selection of the subjects for it, that of human beings differing only in degree of worth or excellence from those of any other kind. What then could induce mankind universally to imagine, that sacrifices of animals could be agreeable to those beings whom they judged superior to themselves, and the proper objects of religious adoration? Reason gives no sanction to the practice; on the contrary, most positively condemns it, as unnecessary, unjust, cruel, and therefore more likely to incur displeasure than to obtain favour. Besides, it must always have been expensive, and very often dangerous, so that we must entirely discard the notion of a sense of interest having given occasion to it, unless we can prove, that some valuable consequence was to result from it. This however cannot be done without first shewing its acceptableness to the Being whose regard is thereby solicited.