execution, which often happens while he is dancing the war dance in the
midst of his neighbours, and bragging of the same exploit for which he is
condemned to die.

In different ages mankind in similar circumstances, with respect to their
progress in improvements, bear a striking resemblance one to another. The
accounts of rude and barbarous Indians may be so far curious and
instructive, as they serve to throw light on several earlier periods of
history, both sacred and profane. The American savages almost universally
claim the right of private revenge. It is considered by them as a point
of honour to avenge the injuries done to friends, particularly the death
of a relation. Scalp for scalp, blood for blood, and death for death, can
only satisfy the surviving friends of the injured party. The same law of
retaliation was established among the ancient Jews and Romans. But should
the wise and aged men of weight and influence among Indians interpose, on
account of some favourable circumstances on the side of the aggressor,
perhaps satisfaction may be made by way of compensation. In this case,
some present made to the party aggrieved serves to gratify their passion
of revenge, by the loss the aggressor sustains, and the acquisition of
property the injured receives. Should the injured friends refuse this
kind of satisfaction, which they are entirely at liberty to do, then the
murderer, however high his rank may be, must be delivered up to torture
and death, to prevent the quarrel spreading wider through the nation.
This custom of making compensation also prevailed among European nations
in their earlier and more uncultivated ages. In the time of Tacitus, the
relations of the maimed or murdered person, among the Germans, were
obliged to accept of a compensation, and restrain the spirit of revenge.
During the Anglosaxon period in England, laws were made to determine the
various fines for murder, man-slaughter, wounds and other injuries, and
prices were fixed on the heads of men according to their rank. In case of