THE HUMANITARIAN ARGUMENT
It will have been noted that the anti-vegetarian arguments which have so far come under review have been mainly such as are based on purely materialistic grounds, as if the question were wholly one for doctors and scientists to decide; and it has been shown that, even thus, there is no sort of warrant for the supercilious dismissal of vegetarianism as a theory condemned in advance by some superior tribunal. But the question is not one for the ipse dixit of the specialist. It is also a moral question of very great moment, and this fact gives a new significance to such unwilling admissions as that made by the British Medical Journal, that "man can obtain from vegetables the nutriment necessary for his maintenance in health"—i.e., from vegetables only, much more, therefore, from a vegetable diet with the addition of eggs and milk. The practicability of vegetarianism being thus fully granted, it is impossible to pretend that moral considerations are not relevant to the controversy, and that in forming an opinion on the vexed problem of diet we should not give due weight to the promptings of humaneness.
People often talk as if the humanitarian plea were some fanciful external sentiment that has been illogically thrust into the discussion; whereas in truth it is one of the innermost facts of the situation which no sophistry can escape. Our humane instincts are unalterably implanted in us, and we cannot deny them if we would; to be human is to be humane. "There is something in human nature," says an old writer,[[11]] "resulting from our very make and constitution, which renders us obnoxious to the pains of others, causes us to sympathise with them, and almost comprehends us in their case. It is grievous to see or hear (and almost to hear of) any man, or even any animal whatever, in torture." And now that modern science has demonstrated the close kinship that exists between human and non-human, the greater is the repulsion that we feel at any wanton ill-usage of animals.
This is now so generally admitted that the point in dispute is not so much the duty of humaneness, as some particular application of that duty, as in the present case to the slaughter of animals for food. What have humane people to say to the tremendous mass of animal suffering inflicted, in the interests of the table, on highly-organised and sensitive animals closely allied to mankind? By the unthinking, of course, these sufferings, being invisible, are almost wholly overlooked, while the deadening power of habit prevents many kindly persons from exercising, where their daily "beef" and "mutton" are concerned, the very sympathies which they so keenly manifest elsewhere; yet it can hardly be doubted that, if the veil of custom could be lifted, and if a clear knowledge of what is involved in "butchery" could be brought home, with a sense of personal responsibility, to everyone who eats flesh, the attitude of society towards the vegetarian movement would be very different from what it is now. If it be true that "hunger is the best sauce," it may also be said that the bon vivant's most indispensable sauce is ignorance—ignorance of the horrible and revolting circumstances under which his juicy steak or dainty cutlet has been prepared.
Bon Vivant: What is this? "Vegetarian" you call yourself?
Vegetarian: And you? You are a bon vivant. You "live well," I understand.
Bon Vivant: Not ashamed of enjoying a good dinner, but not greedy, I hope.
Vegetarian: Nor cruel, I suppose?
Bon Vivant: Cruel! I subscribe regularly to the Society for the Prevention of Cruelty to Animals.
Vegetarian: And eat them.