Nor would we require that the experiment be made by presenting something of a precisely religious nature, to which there is an innate aversion on account of its divine character, separately from its being an intellectual thing,—an aversion even though the mental faculties be cultivated. It may be made with something that ought to have power to please the mind as simply a being of intelligence, imagination, and sentiment,—a pleasure which, in some of its modes, the senses themselves may intimately partake; as when, for instance, it is to be imparted by something beautiful or grand in the natural world, or in the works of art. Let this refined solicitation be addressed to the grossly uncultivated, in competition with some low indulgence—with the means, for example, of gluttony and inebriation. See how the subjects of your experiment, (intellectual and moral natures though they are,) answer to these respective offered gratifications. Observe how these more dignified attractives encounter and overpower the meaner, and reclaim the usurped, debased spirit. Or rather, observe whether they can avail for more than an instant, so much as to divide its attention. But indeed you can foresee the result so well, that you may spare the labor. Still less could you deem it to be of the nature of an experiment, (which implies uncertainty,) to make the attempt with ideal forms of nobleness or beauty, with intellectual, poetical, or moral captivations.
Yet this addiction to sensuality, beyond all competition of worthier modes and means of interest, does not altogether refuse to admit of some division and diversion of the vulgar feelings, in favor of some things of a more mental character, provided they be vicious. A man so neglected in his youth that he cannot spell the names of Alexander, Cæsar, or Napoleon, or read them if he see them spelt, may feel the strong incitement of ambition. This, instead of raising him, may only propel him forward on the level of his debased condition and society; and it is a favorable supposition that makes him "the best wrestler on the green," or a manful pugilist; for it is probable his grand delight may be, to indulge himself in an oppressive, insolent arrogance toward such as are unable to maintain a strife with him on terms of fair rivalry, making his will the law to all whom he can force or frighten into submission.
Coarse sensuality admits, again, an occasional competition of the gratifications of cruelty; a flagrant characteristic, generally, of uncultivated degraded human creatures, both where the whole community consists of such, as in barbarian and savage tribes, and where they form a large portion of it, as in this country.—It is hardly worth while to put in words the acknowledgment of the obvious and odious fact, that a considerable share of mental attainment is sometimes inefficient to extinguish, or even repress, this infernal principle of human nature, by which it is gratifying to witness and inflict suffering, even separately from any prompting of revenge. But why do we regard such examples as peculiarly hateful, and brand them with the most intense reprobation, but because it is judged the fair and natural tendency of mental cultivation to repress that principle, insomuch that its failure to do so is considered as evincing a surpassing virulence of depravity? Every one is ready with the saying of the ancient poet, that liberal acquirements suppress ferocious propensities. But if the whole virtue of such discipline may prove insufficient, think what must be the consequence of its being almost wholly withheld, so that the execrable propensity may go into action with its malignity unmitigated, unchecked, by any remonstrance of feeling or taste, or reason or conscience.
And such a consequence is manifest in the lower ranks of our self-extolled community; notwithstanding a diminution, which the progress of education and religion has slowly effected, in certain of the once most favorite and customary practices of cruelty; what we might denominate the classic games of the rude populace. These very practices, nevertheless, still keep their ground in some of the more heathenish parts of the country; and if it were possible, that the more improved notions and taste of the more respectable classes could admit of any countenance being given to their revival in the more civilized parts, it would be found that, even there, a large portion of the people is to this hour left in a disposition which would welcome the return of savage exhibitions. It may be, that some of the most atrocious forms and degrees of cruelty would not please the greater number of them; there have been instances in which an English populace has shown indignation at extreme and unaccustomed perpetrations, sometimes to the extent of cruelly revenging them; very rarely, however, when only brute creatures have been the sufferers. Not many would be delighted with such scenes as those which, in the Place de Grève, used to be a gratification to a multitude of all ranks of the Parisians. But how many odious facts, characteristic of our people, have come under every one's observation.
Who has not seen numerous instances of the delight with which advantage is taken of weakness or simplicity, to practise upon them some sly mischief, or inflict some open mortification; and of the unrepressed glee with which the rude spectators can witness or abet the malice? And if, in such a case, an indignant observer has hazarded a remark or expostulation, the full stare, and the quickly succeeding laugh and retort of brutal scorn, have thrown open to his revolting sight the state of the recess within, where the moral sentiments are; and shown how much the perceptions and notions had been indebted to the cares of the instructor. Could he help thinking what was deserved somewhere, by individuals or by the local community collectively, for suffering a being to grow up to quite or nearly the complete dimensions and features of manhood, with so vile a thing within it in substitution for what a soul should be? We need not remark, what every one has noticed, how much the vulgar are amused by seeing vexatious or injurious incidents, (if only not quite disastrous or tragical,) befalling persons against whom they can have no resentment; how ferocious often their temper and means of revenge when they have causes of resentment; or how intensely delighted, (in company, it is true, with many that are called their betters,) in beholding several of their fellow-mortals, whether in anger or athletic competition, covering each other with bruises, deformity, and blood.
Our institutions, however, protect, in some considerable degree, man against man, as being framed in a knowledge of what would else become of the community. But observe a moment what are the dispositions of the vulgar as indulged, and with no preventive interference of those institutions, on the inferior animals. To a large proportion of this class it is, in their youth, one of the most vivid exhilarations to witness the terrors and anguish of living beings. In many parts of the country it would be no improbable conjecture in explanation of a savage yell heard at a distance, that a company of rationals may be witnessing the writhings, agonies, and cries, of some animal struggling for escape or for life, while it is suffering the infliction, perhaps, of stones, and kicks, or wounds by more directly fatal means of violence. If you hear in the clamor a sudden burst of fiercer exultation, you may surmise that just then a deadly blow has been given. There is hardly an animal on the whole face of the country, of size enough, and enough within reach to be a marked object of attention, that would not be persecuted to death if no consideration of ownership interposed. The children of the uncultivated families are allowed, without a check, to exercise and improve the hateful disposition, on flies, young birds, and other feeble and harmless creatures; and they are actually encouraged to do it on what, under the denomination of vermin, are represented in the formal character of enemies, almost in such a sense as if a moral responsibility belonged to them, and they were therefore not only to be destroyed as a nuisance, but deserving to be punished as offenders.
The hardening against sympathy, with the consequent carelessness of inflicting pain, combined as this will probably be, with the love of inflicting it, must be confirmed by the horrid spectacle of slaughter; a spectacle sought for gratification by the children and youth of the lower order; and in many places so publicly exhibited that they cannot well avoid seeing it, and its often savage preliminary circumstances, sometimes directly wanton aggravations; perhaps in revenge of a struggle to resist or escape, perhaps in a rage at the awkward manner in which the victim adjusts itself to a convenient position for suffering. Horrid, we call the prevailing practice, because it is the infliction, on millions of sentient and innocent creatures every year, in what calls itself a humane and Christian nation, of anguish unnecessary to the purpose. Unnecessary—what proof is there to the contrary?—To what is the present practice necessary?—Some readers will remember the benevolent (we were going to say humane, but that is an equivocal epithet,) attempt made a number of years since by Lord Somerville to introduce, but he failed, a mode of slaughter, without suffering; a mode in use in a foreign nation with which we should deem it very far from a compliment to be placed on a level in point of civilization. And it is a flagrant dishonor to such a country, and to the class that virtually, by rank, and formally, by official station, have presided over its economy, one generation after another, that so hideous a fact should never, as far as we know, have been deemed by the highest state authorities worth even a question whether a mitigation might not be practicable. An inconceivable daily amount of suffering, inflicted on unknown thousands of creatures, dying in slow anguish, when their death might be without pain as being instantaneous, is accounted no deformity in the social system, no incongruity with the national profession of religion of which the essence is charity and mercy, nothing to sully the polish, or offend the refinement, of what demands to be accounted, in its higher portions, a pre-eminently civilized and humanized community. Precious and well protected polish and refinement, and humanity, and Christian civilization! to which it is a matter of easy indifference to know that, in the neighborhood of their abode, those tortures of butchery are unnecessarily inflicted, which could not be actually witnessed by persons in whom the pretension to these fine qualities is anything better than affectation, without sensations of horror; which it would ruin the character of a fine gentleman or lady to have voluntarily witnessed in a single instance.
They are known to be inflicted, and yet this is a trifle not worth an effort toward innovation on inveterate custom, on the part of the influential classes; who may be far more worthily intent on a change in the fashion of a dress, or possibly some new refinement in the cookery of the dead bodies of the victims. Or the living bodies; as we are told that the most delicious preparation of an eel for exquisite palates is to thrust the fish alive into the fire: while lobsters are put into water gradually heated to boiling. The latter, indeed, is an old practice, like that of crimping another fish. Such things are allowed or required to be done by persons pretending to the highest refinement. It is a matter far below legislative attention; while the powers of definition are exhausted under the stupendous accumulation of regulations and interdictions for the good order of society. So hardened may the moral sense of a community be by universal and continual custom, that we are perfectly aware these very remarks will provoke the ridicule of many persons, including, it is possible enough, some who may think it quite consistent to be ostentatiously talking at the very same time of Christian charity and benevolent zeal. [Footnote: This was actually done in a religious periodical publication.] Nor will that ridicule be repressed by the notoriety of the fact, that the manner of the practice referred to steels and depraves, to a dreadful degree, a vast number of human beings immediately employed about it; and, as a spectacle, powerfully contributes to confirm, in a greater number, exactly that which it is, by eminence, the object of moral tuition to counteract—men's disposition to make-light of all suffering but their own. This one thing, this not caring for what may be endured by other beings made liable to suffering, is the very essence of the depravity which is so fatal to our race in their social constitution. This selfish hardness is moral plague enough even in an inactive state, as a mere carelessness what other beings may suffer; but there lurks in it a malignity which is easily stimulated to delight in seeing or causing their suffering. And yet, we repeat it, a civilized and Christian nation feels not the slightest self-displacency for its allowing a certain unhappy but necessary part in the economy of the world to be executed, (by preference to a harmless method,) in a manner which probably does as much to corroborate in the vulgar class this essential principle of depravity, as all the expedients of melioration yet applied are doing to expel it.
Were it not vain and absurd to muse on supposable new principles in the constitution of the moral system, there is one that we might have been tempted to wish for, namely, that, of all suffering unnecessarily and wilfully inflicted by man on any class of sentient existence, a bitter intimation and participation might be conveyed to him through a mysterious law of nature, enforcing an avenging sympathy in severe proportion to that suffering, on all the men who are really accountable for its being inflicted.
After children and youth are trained to behold with something worse than hardened indifference, with a gratifying excitement, the sufferings of creatures dying for the service of man, it is no wonder if they are barbarous in their treatment of those that serve him by their life. And in fact nothing is more obvious as a prevailing disgrace to our nation, than the cruel habits of the lower class toward the laboring animals committed to their power. These animals have no security in their best condition and most efficient services; but generally the hateful disposition is the most fully exercised on those that have been already the greatest sufferers. Meeting, wherever we go, with some of these starved, abused, exhausted figures, we shall not unfrequently meet with also another figure accompanying them—that of a ruffian, young or old, who with a visage of rage, and accents of hell, is wreaking his utmost malevolence on a wretched victim for being slow in performing, or quite failing to perform, what the excess of loading, and perhaps the feebleness of old age, have rendered difficult or absolutely impracticable; or for shrinking from an effort to be made by a pressure on bleeding sores, or for losing the right direction through blindness, and that itself perhaps occasioned by hardship or savage violence. Many of the exacters of animal labor really seem to resent it as a kind of presumption and insult in the slave, that it would be anything else than a machine, that the living being should betray under its toils that it suffers, that it is pained, weary, or reluctant. And if, by outrageous abuse, it should be excited to some manifestation of resentment, that is a crime for which the sufferer would be likely to incur such a fury and repetition of blows and lacerations as to die on the spot, but for an interfering admonition of interest against destroying such a piece of property, and losing so much service. When that service has utterly exhausted, often before the term of old age, the strength of those wretched animals, there awaits many of them a last short stage of still more remorseless cruelty; that in which it is become a doubtful thing whether the utmost efforts to which the emaciated, diseased, sinking frame can be forced by violence, be worth the trouble of that violence, the delays and accidents, and the expense of the scanty supply of subsistence. As they must at all events very soon perish, it has ceased to be of any material consequence, on the score of interest, how grossly they may be abused; and their tormentors seem delighted with this release from all restraint on their dispositions. Those dispositions, as indulged in some instances, when the miserable creatures are formally consigned to be destroyed, cannot be much exceeded by anything we can attribute to fiends. Some horrid exemplifications were adduced, not as single casual circumstances, but as usual practices, by a patriotic senator some years since, in endeavoring to obtain a legislative enactment in mitigation of the sufferings of the brute tribes. The design vanished to nothing in the House of Commons, under the effect of argument and ridicule from a person distinguished for intellectual cultivation; whose resistance was not only against that specific measure, but avowedly against the principle itself on which any measure of the same tendency could ever be founded. [Footnote: Lord Erskine's memorable Bill, triumphantly scouted by the late Mr. Windham.—Undoubtedly there are considerable difficulties in the way of legislation on the subject; but an equal share of difficulty attending some other subjects—an affair of revenue, for instance, or a measure for the suppression (at that time) of political opinion—would soon have been overcome.] Nor could any victory have pleased him better, probably, than one which contributed to prolong the barbarism of the people, as the best security, he deemed, for their continuing fit to labor at home and fight abroad. It might have added to this gratification to hear (as was the fact) his name pronounced with delight by ruffians of all classes, who regarded him as their patron saint.