Fortunately for them, we have not many destructive wild beasts among us, thanks to the vigorous killing of our less scrupulous forefathers.
Some millennial dreamers suggest that the wolves and catamounts might have been tamed, if taken young; the natural resistance of the parents to the "taking" overcome by moral suasion, doubtless! Yes, it is conceivable that all the little snarling cubs and kittens might have been tamed, and taught to feed out of the hand—but on what?
In India some there may be who would emulate their saintly master, who offered his own body as food to a starving mother tiger; a sacrifice of less moment than appears, since he believed he would soon have another—that he had to have a great many—and that the sooner he got through with the lot the better.
From this unkind point of view his offering was much like that of a lady giving away a dress she is tired of, to promote the replenishment of her wardrobe.
The popular objection to killing, in India, results in the continuance of man-eating tigers and deadly serpents; which again results in their killing, in their untaught vigor, great numbers of human beings and other useful animals. The sum of the killings would be less if the killers were killed.
In our cooler land we have fewer poisonous reptiles and creeping things, yet insects there are which most of us slay with enthusiasm; the most sentimental devotee would hardly share couch or clothing with them! Surely no rational person objects to "justifiable insecticide"?
The most merciful will usually admit our own right to live, and therefore to kill in self-defence all creatures that would kill us. Where the line is drawn, however, by many earnest thinkers and feelers, is at killing harmless, inoffensive creatures for food.
The sheep we may shear, but not make into chops; the cow we may milk, but not turn into steaks and stews; the hen we may rob of her potential young, but neither roast nor fricassee.
It is no wonder, in view of the steaming horrors of the slaughter-house, that we recoil from killing; but is it the killing which is wrong in itself, or merely the horrors?
Let us first consider how this might be done; and then, if, at its best, the essential act of "taking life" is deemed wrong, we will consider that.