In his brief preface the author thus expresses his sad conviction of the probable futility of his protests:—
“The difficulties of removing deep-rooted prejudices, and the inefficiency of reason and argument, when opposed to habitual opinions established on general approbation, are fully apprehended. Hence the cause of humanity, however zealously pleaded, will not be materially promoted. Unflattered by the hope of exciting an impression on the public mind, the following compilation is dedicated to the sympathising and generous Few, whose opinions have not been founded on implicit belief and common acceptation: whose habits are not fixed by the influence of false and pernicious maxims or corrupt examples: who are neither deaf to the cries of misery, pitiless to suffering innocence, nor unmoved at recitals of violence, tyranny, and murder.”
In the whole literature of humanitarianism, nothing can be more impressive for the sympathising reader than this putting on record by these nobler spirits their profound consciousness of the moral torpor of the world around them, and their sad conviction of the prematureness of their attempt to regenerate it. In both his principal works, he judiciously chooses, for the most part, the method of compilation, and of presenting in a concise and comprehensive form the opinions of his humane predecessors, of various minds and times, rather than the presentation of his own individual sentiments. He justly believed that the large majority of men are influenced more by the authority of great names than by arguments addressed simply to their conscience and reason. He intersperses, however, philosophic reflections of his own, whenever the occasion for them arises. Thus, under the head of “Remarks on Defences of Flesh-eating,” he well disposes of the common excuses:—
“The reflecting reader will not expect a formal refutation of common-place objections, which mean nothing, as, ‘There would be more unhappiness and slaughter among animals did we not keep them under proper regulations and government. Where would they find pasture did we not manure and enclose the land for them? &c.’ The following objection, however, may deserve notice:—‘Animals must die, and is it not better for them to live a short time in plenty and ease, than be exposed to their enemies, and suffered in old age to drag on a miserable life?’ The lives of animals in a state of nature are very rarely miserable, and it argues a barbarous and savage disposition to cut them prematurely off in the midst of an agreeable and happy existence; especially when we reflect on the motives which induce it. Instead of a friendly concern for promoting their happiness, your aim is the gratification of your own sensual appetites. How inconsistent is your conduct with the fundamental principle of pure morality and true goodness (which some of you ridiculously profess)—whatsoever you would that others should do to you, do you even so to them. No man would willingly become the food of other animals; he ought not therefore to prey on them. Men who consider themselves members of universal nature, and links in the great chain of Being, ought not to usurp power and tyranny over others, beings naturally free and independent, however such beings may be inferior in intellect or strength.... It is argued that ‘man has a permission, proved by the practice of mankind, to eat the flesh of other animals, and consequently to kill them; and as there are many animals which subsist wholly on the bodies of other animals, the practice is sanctioned among mankind.’ By reason of the at present very low state of morality of the human race, there are many evils which it is the duty and business of enlightened ages to eradicate. The various refinements of civil society, the numerous improvements in the arts and sciences, and the different reformations in the laws, policy, and government of nations, are proofs of this assertion. That mankind, in the present stage of polished life, act in direct violation of the principles of justice, mercy, tenderness, sympathy, and humanity, in the practice of eating flesh, is obvious. To take away the life of any happy being, to commit acts of depredation and outrage, and to abandon every refined feeling and sensibility, is to degrade the human kind beneath its professed dignity of character; but to devour or eat any animal is an additional violation of those principles, because it is the extreme of brutal ferocity. Such is the conduct of the most savage of wild beasts, and of the most uncultivated and barbarous of our own species. Where is the person who, with calmness, can hear himself compared in disposition to a lion, a hyæna, a tiger or a wolf? And yet, how exactly similar is his disposition.
“Mankind affect to revolt at murders, at the shedding of blood, and yet eagerly, and without remorse, feed on the corpse after it has undergone the culinary process. What mental blindness pervades the human race, when they do not perceive that every feast of blood is a tacit encouragement and licence to the very crime their pretended delicacy abhors! I say pretended delicacy, for that it is pretended is most evident. The profession of sensibility, humanity, &c., in such persons, therefore, is egregious folly. And yet there are respectable persons among everyone’s acquaintance, amiable in other dispositions, and advocates of what is commonly termed the cause of humanity, who are weak or prejudiced enough to be satisfied with such arguments, on which they ground apologies for their practice! Education, habit, prejudice, fashion, and interest, have blinded the eyes of men, and seared their hearts.
“Opposers of compassion urge: ‘If we should live on vegetable food, what shall we do with our cattle? What would become of them? They would grow so numerous they would be prejudicial to us—they would eat us up if we did not kill and eat them.’ But there is abundance of animals in the world whom men do not kill and eat; and yet we hear not of their injuring mankind, and sufficient room is found for their abode. Horses are not usually killed to be eaten, and yet we have not heard of any country overstocked with them. The raven and redbreast are seldom killed, and yet they do not become too numerous. If a decrease of cows, sheep, and others were required, mankind would readily find means of reducing them. Cattle are at present an article of trade, and their numbers are industriously promoted. If cows are kept solely for the sake of milk, and if their young should become too numerous, let the evil be nipped in the bud. Scarcely suffer the innocent young to feel the pleasure of breathing. Let the least pain possible be inflicted; let its body be deposited entire in the ground, and let a sigh have vent for the calamitous necessity that induced the painful act.... Self-preservation justifies a man in putting noxious animals to death, yet cannot warrant the least act of cruelty to any being. By suddenly despatching one when in extreme misery, we do a kind office, an office which reason approves, and which accords with our best and kindest feelings, but which (such is the force of custom) we are denied to show, though solicited, to our own species. When they can no longer enjoy happiness, they may perhaps be deprived of life. Do not suppose that in this reasoning an intention is included of perverting nature. No! some animals are savage and unfeeling; but let not their ferocity and brutality be the standard and pattern of the conduct of man. Because some of them have no compassion, feeling, or reason, are we to possess no compassion, feeling, or reason?”
In another section of his book Nicholson undertakes to expose the inconsistencies of flesh-eaters, and the strange illogicalness of the position of many protestors against various forms of cruelty, who condone the greatest cruelty of all—the (necessary) savagery of the butchers:—
“The inconsistencies of the conduct and opinions of mankind in general are evident and notorious; but when ingenious writers fall into the same glaring errors, our regret and surprise are justly and strongly excited. Annexed to the impressive remarks by Soame Jenyns, to be inserted hereafter, in examining the conduct of man to [other] animals, we meet with the following passage:—
“‘God has been pleased to create numberless animals intended for our sustenance, and that they are so intended, the agreeable flavour of their flesh to our palates, and the wholesome nutriment which it administers to our stomachs, are sufficient proofs; these, as they are formed for our use, propagated by our culture, and fed by our care, we have certainly a right to deprive of life, because it is given and preserved to them on that condition.’