And accordingly, while the heat of the sun, the light of the moon, the brightness of the stars, the force of the hurricane, the velocity10 of light, the movements of the heavenly bodies, the return of the seasons, have neither increased nor diminished in the smallest degree; yet216 human reason, since the moment of its creation, has never continued within the same limits, simply because its cumulative11 powers have enabled it to inherit, increase, and transmit knowledge which, by the triumph of reason over immutable12 instinct, has, in accordance with the Almighty13 decree, given to man dominion14 over the fish of the sea, and over the fowl3 of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth on the earth.
As property, however, in animals as well as in acres, "has its duties as well as its rights," it might have been expected (at least by them) that when the Lord of the creation thus obtained possession of the superior physical strength of brute15 beasts, he would deem it just to impart to them in return a small tithe16 or share of any discovery by human reason that could alleviate17 the work which, in subjection to its power, they were required to perform; and as in mercantile firms it is usual for the partners to expend18 for their mutual19 benefit the amount of the capital they respectively contribute, it might have been expected that in the alliance which has taken place between men and horses, a similar division of profits would have been adopted. But like "Irish reciprocity," the advantages are all on one side; or in plainer terms, Reason screws all it can out of Instinct, giving to the poor brute, its owner, nothing in return.
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For instance, when man found that his unshod horse could only carry him per day a small number of miles, he invented for and presented him with iron shoes, in return for which he required the wearer thereof to carry him more than double that distance.
To the old fashioned lever, attached to the extremity20 of which a horse revolving21 a mill could only draw up per day a small quantity of water, or knead a small quantity of clay, man as he improved in mechanical knowledge added a wheel, in return for which he required the quadruped worker thereof to lift treble the amount of water, or to knead treble the amount of clay.
Along the rough muddy roads that existed throughout Europe half a century ago, a horse could with difficulty draw a single man seated in his gig or "buggy." As soon, however, as by human science roads were macadamised, i.e., levelled and improved, there arose as it were out of them (like mushrooms in a meadow) innumerable descriptions of four-wheeled carriages, in which the horse, simply because he was enabled, was required to draw, in addition to his master, his wife and three or four of their children.
When by the invention of railways the locomotive engine suddenly superseded22 animal power, the horses, instead of sharing in a discovery by human reason which seemed to promise to them emancipation23 from218 slavery, found that by it they were merely to be transferred from good highways to bad bye-ways.
If thousands of omnibuses, cabs, and canal-boats, which have been plying25 seven days in the week, are suddenly restrained by human laws from running on the Sabbath, the proprietors26 instantly diminish the number of their horses, expressly for the purpose of continuing to give to each the same amount of work and of rest, the latter, like "the best of oats, beans, and chopped hay," being bestowed upon him solely27 to enable him to perform the maximum amount of work.
In short, by the common rule of three, as well as by the common rule of life, quaintly28 exemplified by the following extract, human reason calculates that if 7000 horses are necessary to work for seven days per week, only 6000 will be wanted to work for six days.
"Sunday and Week-day Religions.—The tides come twice a-day in New York Harbour, but they only come once in seven days in God's harbour of the sanctuary29. They rise on Sunday, but ebb30 on Monday, and are down and out all the rest of the week. Men write over their store door, 'Business is business,' and over the church door, 'Religion is religion;' and they say to Religion, 'Never come in here,' and to Business, 'Never go in there.' 'Let us have no secular31 things in the pulpit,' they say; 'we get enough of them through the week in New York. There all is stringent32 and biting selfishness, and knives, and probes, and lancets, and hurry, and work, and worry. Here we want repose33, and sedatives34, and healing balm. All is prose over there; here let us have poetry. We want 219to sing hymns35, and to hear about heaven and Calvary; in short, we want the pure Gospel without any worldly intermixture.' And so they desire to spend a pious36, quiet Sabbath, full of pleasant imaginings and peaceful recollections; but when the day is gone, all is laid aside. They will take by the throat the first debtor37 whom they meet, and exclaim, 'Pay me what thou owest. It is Monday.' And when the minister ventures to hint to them something about their duty to their fellow-men, they say, 'Oh, you stick to your preaching. You do not know how to collect your own debts, and cannot tell what a man may have to do in his intercourse38 with the world.' God's law is not allowed to go into the week. If the merchant spies it in his store, he throws it over the counter. If the clerk sees it in the bank, he kicks it out at the door. If it is found in the street, the multitude pursue it, pelting39 it with stones, as if it were a wolf escaped from a menagerie, and shouting, 'Back with you! You have got out of Sunday.' There is no religion in all this. It is mere24 sentimentalism. Religion belongs to every day—to the place of business as much as to the church. High in an ancient belfry there is a clock, and once a week the old sexton winds it up; but it has neither dial plate nor hands. The pendulum40 swings, and there it goes, ticking, ticking, day in and day out, unnoticed and useless. What the old clock is in its dark chamber41, keeping time to itself, but never showing it, that is the mere sentimentality of religion, high above life, in the region of airy thought; perched up in the top of Sunday, but without dial or pointer to let the week know what o'clock it is, of time or of eternity42."—American Paper.
It may be impracticable to prevent man from taking to himself the whole benefit of every ingenious invention by which the physical power of the horse can be increased, yet surely, either by legislation or by the power of public opinion, he should be required to grant or rather220 transmit to the poor animal, as a gift from Heaven, the benefit of any scientific discovery that may save him from unnecessary and indescribable agony under operations almost all of which are prescribed either for the self interest, pride, or fashions of his master.
But although the avowed43 object of the criminal laws of England is to prevent crime by the infliction44 of a scale of punishments which, fearful enough to deter45 the guiltiest, are all divested46, so far as science can devise, of bodily pain; although we deprecate any suffering on the tread-mill beyond that of ordinary hard labour; and although even for the murderer we have invented a machinery47 of rope, planks48, and bolts to produce a sudden and almost painless death, yet, until lately, people of both sexes, of all ages, and of every sort and condition, have under the surgeon's knife been subjected to tortures which it would have been beyond the ingenuity49 of the most merciless tyrant50 that ever existed to have invented.
The screams, however, which have resounded51 throughout the civilized52 world—in private houses, in palaces, in cottages, on the field of battle, between the decks of men-of-war, and through the doors and windows of all public hospitals,—have lately, by the command and blessing53 of Almighty God, been suddenly stopped by the administration of chloroform, which now, diluted54 in the proportion221 of three parts of vapour to ninety-seven parts of atmospheric55 air, causes a patient, at no risk whatever of his life, and at a cost amounting to less than two-pence, to be bereft56, not necessarily of his senses, but merely of sensation, while the knife, without the infliction of the slightest pain, is performing on his living body the most appalling57 operations.
"And the Lord God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs58, and closed up the flesh instead thereof."
Now, if in return for this extraordinary alleviation59, or rather annihilation of all sufferings under surgical60 treatment, man should deem it his duty to render public thanks to that Omnipotent61 Power from which it has proceeded, is it possible for him practically to perform any more acceptable act of acknowledgment than to allow the dumb creatures in his service to participate in a blessing which, by Divine authority, has been imparted to the possessors, not exclusively of human reason, but without favour or exception, of animal life?
As regards his horses, the performance of this duty is especially incumbent62: for not only, like all other animals, are they liable to the accidents and ills that flesh is heir to, but some of the cruelest operations to which they are subjected—such, for instance, as cutting off and cauterising 222their tails, burning their sinews with red hot irons, dividing and cutting out a portion of a nerve, with other excruciating operations on young horses, under which they are often heard to squeal63 from pain—are inflicted64 on them, to comply with either a useless as well as a barbarous fashion;—or to enable them "to go for another season's hunting;"—or to make them "sound enough to sell;" or for the attainment65 of conveniences of which the horse derives66 not the smallest share: and as the high-bred, broken-down hunter has no voice to ask for mercy,—as he cannot boast of possessing reason,—as he has inherited no knowledge,—as he has no power to bequeath any,—as his whole energies have been devoted67 to the service and enjoyments68 of man, by whose mechanical contrivances he is now "cast" with his four feet shackled69 together, lying prostrate70 on a heap of straw;—just before the red-hot iron sears his over-strained sinews, or the sharp knife is inserted into his living flesh—surely, in a civilized country like England, some high power should be authorized71 to exclaim, not "Woodman, spare that tree!" but "Sportsman, save that horse!" by chloroform, from the agonising torture to which you have sentenced him!
You are a man of pleasure:—save him from unnecessary pain. You are a man of business:—inscribe in that223 ledger72 in which every one of the acts of your life is recorded, on one side how much he will gain, and on the other, per contrà, how very little you will lose, by the evaporation73 of a fluid that will not cost you the price of the shoes of the poor animal whose marketable value you have determined74, by excruciating agony to him, to increase.
As he lies prostrate, all that is necessary to save him from suffering the smallest amount of pain is, to desire the operator with his left hand to close the animal's upper nostril75, while beneath the lower one he places a quarter of a pint76 tin pot, containing a sponge, on which is gradually dropped, from a little vial, chloroform sufficient to deprive him of sensation, which can readily be tested by the occasional slight prick77 of a pin; and although, when thus lulled78 into an unconscious state, the noble animal may, during a dreadful operation, possibly dream that
"He sees war's lightning flashing,
Sees the claymore and bayonet clashing,
Sees through the blood the war-horse dashing"—
yet, on the restoration of sensation, which usually occurs some minutes after the operation is over, he calmly awakens79, raises his head, and looks around, perfectly80 unconscious of all that has occurred to him!
In every point of view in which it can be considered,224 this boon81, granted by Heaven to the brute beast, should not be withheld82 from him by man.
On Mr. Henry Thompson, the celebrated83 practising surgeon at University College Hospital, and also at Marylebone Dispensary, being lately asked, "What are the occasions on which you are in the habit of administering chloroform?" he energetically replied, "For everything that gives pain."
If, therefore, man to this enormous extent is benefited by chloroform, what right has he to withhold84 it from his own animals, to whom, not only in equity85, but by the laws of God, it belongs as much as it belongs to him?
Their claims are so affecting, and so obvious, the remedy that would save them from all pain is so cheap and simple, that it is, we feel, only necessary to appeal to the public to obtain by acclamation a verdict in their favour.
Professor Spooner, in an address delivered by him to the students of the Veterinary College in October last, stated that in the two chief Veterinary Colleges in France—at Alfort and at Lyons—pupils, twice a week for seven hours a day, are instructed in surgery by the "vivisection" or cutting up of living horses, who, until they actually expire, are subjected to a series of cruelties which, although Mr. Spooner professionally described and deprecated, we dare not repeat.
225
What a disgrace it is to France, and especially to her brave army, that while every cavalry86 soldier who distinguishes himself in action, covered with medals and "glory," may proudly end his days in the Hôtel des Invalides,—the horse that carried him in all his brilliant charges, &c., when he is worn out and unfit for service, is liable to be led into an arena87 in the heart of "The Empire," to be, before the public, not honoured nor rewarded, but, inch by inch, and bit by bit, to be dissected88 alive, until by the last sigh from his lungs, and by the last pulsation89 from his heart, he ends his account with his inconsiderate, ungenerous, and ungrateful country!
The English veterinary surgeons of the present day are so far superior to those of the last generation—they are so willing and so proud to follow in their important vocation90 whatever new discoveries may be humanely91 and successfully practised in our public hospitals, that if our Sovereign, the Commander-in-Chief of our army, our noblemen, sportsmen, and men of education, character, and wealth, would but combine together in determining to require that chloroform shall invariably be administered to their creatures "for everything that gives pain," the "fashion" would quickly be followed, even by the most unreflecting portion of our community; and England, "great, glorious, and free," would then stand distinguished92 in the world, not only for the strength,226 stoutness93, endurance, weight, and swiftness of her animals, but by her merciful protection of them under surgical operations.
"A righteous man regardeth his beast: but the tender mercies of the wicked are cruel."
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1
gathering
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| n.集会，聚会，聚集 | |
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fowls
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| 鸟( fowl的名词复数 )； 禽肉； 既不是这； 非驴非马 | |
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fowl
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| n.家禽，鸡，禽肉 | |
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4
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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immutably
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| adv.不变地，永恒地 | |
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woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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elasticity
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| n.弹性，伸缩力 | |
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depressed
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| adj.沮丧的，抑郁的，不景气的，萧条的 | |
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velocity
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| n.速度，速率 | |
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cumulative
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| adj.累积的，渐增的 | |
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immutable
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| adj.不可改变的，永恒的 | |
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13
almighty
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| adj.全能的，万能的；很大的，很强的 | |
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dominion
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| n.统治，管辖，支配权；领土，版图 | |
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brute
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| n.野兽，兽性 | |
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tithe
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| n.十分之一税；v.课什一税，缴什一税 | |
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alleviate
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| v.减轻，缓和，缓解(痛苦等) | |
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expend
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| vt.花费，消费，消耗 | |
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mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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extremity
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| n.末端，尽头；尽力；终极；极度 | |
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revolving
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| adj.旋转的，轮转式的；循环的v.（使）旋转( revolve的现在分词 )；细想 | |
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superseded
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| [医]被代替的，废弃的 | |
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emancipation
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| n.（从束缚、支配下）解放 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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plying
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| v.使用（工具）( ply的现在分词 )；经常供应（食物、饮料）；固定往来；经营生意 | |
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proprietors
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| n.所有人，业主( proprietor的名词复数 ) | |
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solely
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| adv.仅仅，唯一地 | |
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quaintly
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| adv.古怪离奇地 | |
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sanctuary
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| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
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ebb
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| vi.衰退，减退；n.处于低潮，处于衰退状态 | |
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secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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32
stringent
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| adj.严厉的；令人信服的；银根紧的 | |
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repose
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| v.(使)休息；n.安息 | |
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sedatives
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| n.镇静药，镇静剂( sedative的名词复数 ) | |
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35
hymns
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| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
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36
pious
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| adj.虔诚的；道貌岸然的 | |
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37
debtor
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| n.借方，债务人 | |
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38
intercourse
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| n.性交；交流，交往，交际 | |
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pelting
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| 微不足道的，无价值的，盛怒的 | |
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pendulum
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| n.摆，钟摆 | |
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41
chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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42
eternity
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| n.不朽，来世；永恒，无穷 | |
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avowed
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| adj.公开声明的，承认的v.公开声明，承认( avow的过去式和过去分词) | |
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infliction
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| n.（强加于人身的）痛苦，刑罚 | |
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45
deter
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| vt.阻止，使不敢，吓住 | |
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46
divested
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| v.剥夺( divest的过去式和过去分词 )；脱去（衣服）；2。从…取去…；1。（给某人）脱衣服 | |
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47
machinery
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| n.(总称)机械，机器；机构 | |
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48
planks
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| （厚）木板( plank的名词复数 )； 政纲条目，政策要点 | |
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ingenuity
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| n.别出心裁；善于发明创造 | |
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50
tyrant
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| n.暴君，专制的君主，残暴的人 | |
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51
resounded
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| v.（指声音等）回荡于某处( resound的过去式和过去分词 )；产生回响；（指某处）回荡着声音 | |
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52
civilized
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| a.有教养的，文雅的 | |
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53
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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54
diluted
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| 无力的，冲淡的 | |
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atmospheric
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| adj.大气的，空气的；大气层的；大气所引起的 | |
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56
bereft
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| adj.被剥夺的 | |
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appalling
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| adj.骇人听闻的，令人震惊的，可怕的 | |
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58
ribs
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| n.肋骨( rib的名词复数 )；（船或屋顶等的）肋拱；肋骨状的东西；（织物的）凸条花纹 | |
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59
alleviation
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| n. 减轻，缓和，解痛物 | |
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60
surgical
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| adj.外科的，外科医生的，手术上的 | |
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omnipotent
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| adj.全能的，万能的 | |
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incumbent
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| adj.成为责任的，有义务的；现任的，在职的 | |
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63
squeal
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| v.发出长而尖的声音；n.长而尖的声音 | |
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64
inflicted
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| 把…强加给，使承受，遭受( inflict的过去式和过去分词 ) | |
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attainment
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| n.达到，到达；［常pl.］成就，造诣 | |
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66
derives
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| v.得到( derive的第三人称单数 )；（从…中）得到获得；源于；（从…中）提取 | |
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67
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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enjoyments
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| 愉快( enjoyment的名词复数 )； 令人愉快的事物； 享有； 享受 | |
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shackled
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| 给（某人）带上手铐或脚镣( shackle的过去式和过去分词 ) | |
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70
prostrate
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| v.拜倒，平卧，衰竭；adj.拜倒的，平卧的，衰竭的 | |
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71
authorized
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| a.委任的，许可的 | |
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72
ledger
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| n.总帐，分类帐；帐簿 | |
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73
evaporation
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| n.蒸发，消失 | |
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determined
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| adj.坚定的；有决心的 | |
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75
nostril
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| n.鼻孔 | |
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76
pint
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| n.品脱 | |
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77
prick
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| v.刺伤，刺痛，刺孔；n.刺伤，刺痛 | |
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78
lulled
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| vt.使镇静，使安静（lull的过去式与过去分词形式） | |
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79
awakens
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| v.（使）醒( awaken的第三人称单数 )；（使）觉醒；弄醒；（使）意识到 | |
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80
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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81
boon
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| n.恩赐，恩物，恩惠 | |
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82
withheld
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| withhold过去式及过去分词 | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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84
withhold
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| v.拒绝，不给；使停止，阻挡 | |
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85
equity
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| n.公正，公平，（无固定利息的）股票 | |
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86
cavalry
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| n.骑兵；轻装甲部队 | |
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87
arena
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| n.竞技场，运动场所；竞争场所，舞台 | |
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88
dissected
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| adj.切开的，分割的，（叶子）多裂的v.解剖（动物等）( dissect的过去式和过去分词 )；仔细分析或研究 | |
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pulsation
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| n.脉搏，悸动，脉动；搏动性 | |
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vocation
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| n.职业，行业 | |
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91
humanely
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| adv.仁慈地；人道地；富人情地；慈悲地 | |
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92
distinguished
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| adj.卓越的，杰出的，著名的 | |
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93
stoutness
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| 坚固，刚毅 | |
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