The chapters upon the sugar question are wonderfully lucid and convincing. Their bearing upon mooted points of political economy recommend them to the study of all interested in that intricate subject. The distressing relations necessarily existing between slavery and religious instruction are also plainly set forth, and the general conclusion of the book (that 'emancipation' is not only possible, but most expedient, and that, with certain care upon the part of the Government and of slave owners, an immediate and simultaneous liberation is likely to breed fewer disturbances and less evil than gradual disenthralment) seems to be rapidly gaining ground in the convictions of our own countrymen. The conscience, and prophetic dreams of priests, women, and poets, have long given assurance of such results, but the world, of course, required definite experience and practical essays before instituting any extensive course of action in that direction. 'A council held in the city of London in 1102, under the presidency of St. Anselm, interdicted trade in slaves. This was eight hundred years before the same object was debated in the same city before Parliament. In 1780, Thomas Clarkson proposed to abolish the slave trade. In 1787, Wilberforce renewed the proposition. Seven times presented from 1793 to 1799, the bill seven times failed. Successively laid over, it triumphed at length in 1806 and 1807. All the Christian nations followed this memorable example. At the Congress of Vienna, all the Powers pledged themselves to unite their efforts to obtain _the entire and final abolition of a traffic so odious and so loudly reproved by the laws of religion and nature_. The slave trade was abolished in 1808 by the American United States; in 1811, by Denmark, Portugal, and Chili; in 1813, by Sweden; in 1814 and 1815, by Holland; in 1815, by France; in 1822, by Spain. In this same year, 1822, Wilberforce attacked slavery after the slave trade, and won over public opinion by appeals and repeated meetings, while his friend Mr. Buxton proposed emancipation in Parliament. The Emancipation Bill was presented in 1833. On the 1st of August, 1834, slavery ceased to sully the soil of the English colonies. In 1846, Sweden, in 1847, Denmark, Uruguay, Wallachia, and Tunis, obeyed the same impulse, which France followed in 1848, Portugal in 1856, and which Holland promised to imitate in 1860. An earnest movement agitated Brazil.'