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1792 | A Vindication of the Rights of Brutes

Henry Salt, in Animals' Rights, informs us that Thomas Taylor's "'A Vindication of the Rights of Brutes...designed to, throw ridicule on the theory of human rights…ironically lays down the proposition 'that God has made all things equal'" and "furnishes us with a notable instance of how the mockery of one generation may become the reality of the next." (Henry Salt, Animals' Rights).

That God Has Made All Things Equal

"IT appears at first sight somewhat singular, that a moral truth of the highest importance, and most illustrious evidence, should have been utterly unknown to the ancients, and not yet fully perceived, and universally acknowledged, even in such an enlightened age as the present. The truth I allude to is, the equality of some all things, with respect to their intrinsic and real dignity and worth. (Thomas Taylor, A Vindication of the Rights of Brutes [1792], "That God Has Made All Things Equal")

To be convinced of this, we need only consider, that the Deity, according to the common conceptions of all men, is a being of perfect equity and impartiality; that his goodness is immense, and that he is no less powerful than good. Now in consequence of this, all his productions must be equally good and excellent; since otherwise he would be partial and unjust. (Thomas Taylor, A Vindication of the Rights of Brutes [1792], "That God Has Made All Things Equal")

That Brutes Possess Reason in Common with Men

I shall prove, in the first place, that they are rational beings, as well as man; and in the second place, I shall enumerate some out of the numberless advantages which would arise from endeavouring to understand the language of brutes, and restoring them to their natural equality with mankind. (Thomas Taylor, A Vindication of the Rights of Brutes [1792], "That Brutes Possess Reason in Common with Mankind")

That In Consequence of Brutes Possessing Reason,
We Ought to Abstain from Animal Food;—and that this
was the Practice of the most Ancient Greeks

THUS far Porphyry, from whose perfectly convincing arguments it evidently follows, that it is equally unjust and tyrannical to destroy and eat brutes, as they are erroneously called, as it would be to sacrifice our own species for the same impious and intemperate purposes; since in either case, we injure our kindred and allies. Besides, as he well observes in another place, he who loves all animals in general, will have no particular hatred for any individual; but by how much the more he cultivates justice, towards the whole animal kind, by so much the more will his equity be extended towards that part of the species, which is more nearly allied to his own. Hence he who uses all animals with kindness and familiarly, will not injure this or that in particular ; but he who circumscribes justice, within the narrow limits of the human race, is ever ready, like one placed in a difficult situation, to relax the reins of injustice, and hasten into the dangerous paths of iniquity. (Thomas Taylor, A Vindication of the Rights of Brutes [1792], "That In Consequence of Brutes Possessing Reason, We Ought to Abstain from Animal Food;—and that this was the Practice of the most Ancient Greeks")

That this was Likewise the Practice of the Egyptian Priests

PORPHYRY then proceeds to shew from the writings of Chæremon the stoic, that [Egyptian priests] abstience[d] from animal food…"The rude uninformed vulgar, ignorant of divine concerns, doubtless abhors the…beetle; but the Egyptians worship it as a living image of the sun. For every beetle is of the male kind, but drops its offspring in the mud, which it fashions into a spherical shape; and moves round it in a retrograde course, like the sun in the heavens. And in this manner it remains expecting the conclusion of twenty-eight days, that is, a lunar period. After the same manner, the ram, the crocodile, the vulture, the ibis, and universally all animals, were the subjects of their philosophical disquisitions. So that in consequence of their wisdom, and great knowledge of divine concerns, they at length came to animal worship. But the unlettered man is perfectly ignorant by what means they preserved themselves from being carried away by vulgar folly; how they deserted the paths of ignorance frequented by the multitude ; and admitted as a part of their worship things of no general estimation. But this consideration, no less than the preceding observations, strengthened their belief in the propriety of animal worship: I mean their discovering, that the souls of all animals when freed from body are endued with reason…capable of all the various operations of man, when divested of his corporeal bonds. Hence they justly reverenced all animals, and as much as possible abstained from using them in food. (Thomas Taylor, A Vindication of the Rights of Brutes [1792], "That this was Likewise the Practice of the Egyptian Priests")

The Same Abstinence Exemplified in
the History of the Persians and Indians

Thus far the excellent Porphyry, from all which it evidently follows, that abstinence from animal nutriment, which is the natural consequence of our sublime theory, is by no means a novelty, but may be justified by the practice of the wisest and best of men, in the earliest periods of time. But it may perhaps be objected, that according to my system, vegetables likewise ought not to be destroyed, and eaten, on account of their perfect equality with the nature of brutes and men. To this I answer, that the life of a plant is in itself so inconsiderable, (thought this deficiency is amply recompensed by the beautiful organization of its corporeal frame) that it cannot be supposed to suffer any pain in its decerption; and consequently is not in reality injured, by being made subservient to the nourishment of man and beast. (Thomas Taylor, A Vindication of the Rights of Brutes [1792], "The Same Abstinence Exemplified in the History of the Persians and Indians")

On the Importance of Understanding the Language of Brutes, and Restoring Them to their Natural Equality with Mankind

BUT it is now time to consider the importance of learning the language of brutes; for it is already evident from Porphyry, that they have a language of their own, and that it may be understood by mankind. In order therefore to accomplish this design in the most perfect manner, I shall produce a variety of curious histories of brutal sagacity, from the writings of Plutarch; and shew how mankind may be benefited by associating with brutes, as on a level with themselves. (Thomas Taylor, A Vindication of the Rights of Brutes [1792], "On the Importance of Understanding the Language of Brutes, and Restoring Them to their Natural Equality with Mankind")

That Magpies are Naturally Musicians;
Oxen Arithmeticians; and Dogs Actors

And thus much may suffice, for an historical proof, that brutes are equal to men. It only now remains (and this must be the province of some able hand) to demonstrate the same great truth in a similar manner, of vegetable, minerals, and even the most apparently contemptible clod of earth; that thus this sublime theory being copiously and accurately discussed, and its truth established by an indisputable series of facts, government may be entirely subverted, subordination abolished, and all things every where, and in every respect, be common to all. (Thomas Taylor, A Vindication of the Rights of Brutes [1792], "That Magpies are Naturally Musicians; Oxen Arithmeticians; and Dogs Actors")

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1792 [Thomas Taylor], A Vindication of the Rights of Brutes (London, 1792; Gainesville, Florida: Scholars' Facsimiles & Reprints, 1966; Online at Animal Rights History, 2003).

1892 | Henry Salt, Animals' Rights Considered in Relation to Social Progress, with a Bibliographical Appendix [First Edition: London & New York, 1892] (London & New York, 1894; Online at Animal Rights History, 2003).

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