Humanity Against Cruelty to Animals in Historical Literature, Timeline of Animal Rights History

Animal Rights History »» Kinship of Fellow-Beings

O human race! Do not, I beg you, and concentrate your minds on my admonitions! When you place the flesh of slaughtered cattle in your mouths, know and feel, that you are devouring your fellow-creature. (Pythagoras's Teachings: Vegetarianism [8th c. BCE] in Ovid's Metamorphoses)

He taught that …all animated beings were kin, and should be considered as belonging to one great family. (Porphyry [c245-305], Life of Pythagoras [8th c. BCE])

The most contemplative of the philosophers, who had arrived at the summit of philosophic attainments, were forbidden superfluous, food such as wine, or unjustifiable food such as was animated; and not to sacrifice animals to the Gods, nor by any means to injure animals, but to observe most solicitous justice towards them. He himself lived after this manner, abstaining from animal food, and adoring altars undefiled with blood. He was likewise careful to prevent others from destroying animals of a nature kindred to ours, and rather corrected and instructed savage animals, than injured them as punishment. Further, he ordered abstaining from animal food even to politicians; for as they desired to act justly to the highest degree, they must certainly not injure any kindred animals. How indeed could they persuade others to act justly, if they themselves were detected in an insatiable avidity in devouring animals allied to us. These are conjoined to us by a fraternal alliance through the communion of life, and the same elements, and the commingling of these. (Iamblichus [c280-333], Life of Pythagoras, [8th c. BCE] "Dietary Suggestions")

In the next place, justice is introduced by association with other people, while injustice is, produced by unsociability and neglect of other people. Wishing therefore to spread this sociability as far as possibility among men, he ordered his disciples to extend it to the most kindred animal races, considering these as their intimates and friends, which would forbid injuring, slaying, or eating any of them. He who recognizes the community of elements and life between men and animals will in much greater degree establish fellowship with those who share a kindred and rational soul. (Iamblichus [c280-333], Life of a Pythagoras [8th c. BCE], "Justice and Politics" )

Wherever there is the evolution of living beings, let people cherish the thought of kinship with them, and, thinking that all beings are [to be loved as if they were] an only child, let them refrain from eating meat. (Siddhartha Budha [599-510BCE], The Lankavatara Sutra, "On Meat Eating")

I am easily removed from that imaginary Soveraigntie, that some give and ascribe unto us above all other creatures. If all that were to be contradicted, yet is there a kind of respect, and a general duty of humanitie, which tieth us, not only unto brute beasts that have life and sense, but even unto trees and plants. Unto men we owe Justice, and to all other creatures, that are capable of it, grace and benignitie. There is a kinde of enter-changeable commerce and mutall bond between them and us. (Montaigne, Of Cruelty, 1575)

It is through the vanitie of the same imagination that he dare equall himself to God, that he ascribeth divine conditions unto himself, that he selecteth and separateth himselfe from out the ranke of other creatures. (Montaigne, An Apologie of Raymond Sebond, 1575)

It was a shame in former Ages for a Man to be seen to buy Flesh, or to have carried it openly in the Streets of Cities, but now the best Citizens count it the contrary, and make nothing to go openly to the Flesh-markets in their Plush Coats, and Load a Porter two or three times a Week, with the Spoils of their Slaughtered Fellow-Creatures. (Thomas Tryon, Healths Grand Preservative; Or, the Womens Best Doctor, "Of Flesh," 1684 )

Eshew things derived from violence, and therefore be considerate in eating of…any thing, not procurable but by the death of some of our fellow Creatures. (Thomas Tryon, Pythagoras; His Mystick Philosophy Reviv'd, "Dreams," 1691)

Perhaps that voice or cry so nearly resembling the human with which Providence has endued so many different animals, might purposely be given them to move our pity, and prevent those cruelties we are too apt to inflict on our fellow-creatures. (Alexander Pope, Against Barbarity to Animals," Guardian, 1713)

Hold thy hand a moment, hard-hearted wretch !…What have I done to deserve the treatment I have suffer'd this day, from thee and thy barbarous companions? What have I ever said or done amiss ? Whom have I ever injur'd ? Did I ever profane the name of my creator ? Or give one moment's disquiet to any creature under heaven ? or lie, or deceive, or slander, or rob my fellow creatures ? ("Wonderful Speech of a Hen," Gentleman's Magazine, 1749)

As they partake, however, in some measure of our nature, in consequence of the sensibility with which they are endowed, they ought to partake of natural right; so that mankind is subjected to a kind of obligation even toward the brutes. It appears, in fact, that if I am bound to do no injury to my fellow-creatures. (Jean-Jacques Rousseau, A Discourse upon the Origin and Foundation of the Inequality among Mankind, 1755)

The dumb creatures, say they, were sent by God into the world, to exercise our charity; and, by calling forth our affections, to contribute to our happiness. We consider them as mute brethren, whose wants it becomes us to interpret, whose defects it is our duty to supply. The benevolence which on them we bestow, is amply repaid by the benefits which they bring; and the pleasing return for our kindness is, that endearing gratitude which renders the care of providing for them rather a pleasing occupation than a painful task. (John Oswald, The Cry of Nature, 1791)

Cruel and heard-Hearted Man ! does this Perfidiousness and Tyranny of thine towards us inferior-graduated, yet Innocent fellow-Creatures, look like thy first Estate ? (John Oswald, The Cry of Nature, 1791)

Cruelty towards Men is most confessedly an Offence against god, and can the same Disposition towards Brutes be otherwise ? Did not the same Hand which made Them make Us ? Are they not formed with equal Thought and Accuracy ? Are they not, considering the difference of their Natures, as bountifully provided for ? Have they not impressed on them as vehement a Desire of continuing their Kinds ? Appear they not, even the vilest of them, alike desirous of Life : Do they not, when bruised or wounded, or otherwise evil-treated, seem equally sensible of Pain ?—Yes, considered in all these respects, the very meanest Worm is our Sister. (Clemency to Brutes…Sermons preached on a Shrove-Sunday…to Dissuade from…Throwing at Cocks, 1761)

The well-taught philosophic mind "To all compassion gives; "Casts round the world an equal eye, "And feels for all that lives. "If mind, as ancient sages taught, "A never dying flame, "Still shifts thro' matter's varying forms, "In every form the same, "Beware, lest in the worm you crush, "A brother's soul you find. (Anna Laetitia Barbould, The Mouse's Petition, 1773)

O harmless Tenant of the Flood, "I do not wish to spill thy blood; "For Nature unto thee "Perchance hath given a tender wife, "And children dear, to charme thy life, "As she hath done for me. (John Wolcot [Peter Pindar], Ballade to a Fish of the Brooke, 1787)

Am not I / A fly like thee? "Or art not tho / A man like me? (Wiliam Blake, The Fly 1789)

Sovereign despot of the world, lord of the life and death of every creature,—man, with the slaves of his tyranny, disclaims the ties of kindred. Howe'er attuned to the feelings of the human heart, their affections are the mere result of mechanic impulse ; howe'er they may verge on human wisdom, their actions have only the semblance of sagacity : enlightened by the ray of reason, man is immensely removed from animals who have only instinct for their guide, and born to mortality, he scorns with the brutes that perish, a social bond to acknowledge. Such are the unfeeling dogmas, which, early instilled into the mind, induce a callous insensibility, foreign to the native texture of the heart ; such the cruel speculations which prepare us for the practice of that remorseless tyranny, and which palliate the foul oppression that, over inferior but fellow-creatures we delight to exercise. (John Oswald, The Cry of Nature, or an Appeal to Mercy and to Justice, on Behalf of the Persecuted Animals, 1791)

Poor Ass ! thy Master should have learnt to shew Pity—best taught by fellowship of Woe! ...Innocent Foal! thou poor despis'd Forlorn! / I hail thee BROTHER—spite of the fool's scorn! (Samuel Coleridge, To A Young Ass, 1794).

Whenever we taste the fruits of the labours of these insects, we ought to reflect how much toil every drop of honey has cost, how much skill has been exerted in collecting it, how many fields were traversed, and how many flowers visited, in order to procure it; and, above all, until a change for the better take place, we ought to reflect how many lives have been taken in order to come at it. As things are at present, it is somewhat remarkable, and very afflicting to a feeling mind, that we cannot have our dishes sweetened, unless at the expense of thousands of lives, either of these wonderful animals, or, dreadful to think, of our fellow-creatures. (Thomas Young, Essay on Humanity to Animals, Of Killing Bills, in Order to Take Thier Honey, 1798)

Whilst you are pleading the rights of the animal creation, you will also promote the best interests of Christianity in the hearts of your children…remind them that 'in respect of creation, the beasts of the field are our fellows;' consequently, their sufferings have a natural and just claim to fellow feeling on our part. If…you effectually convince them that the brute animals were born to be the humble dependants on our goodness, not the devoted slaves of our tyranny…you will have fulfilled a most blessed part of your children's education. (Rev. Legh Richmond, A Sermon on the Sin of Cruelty towards the Brute Creation, 1801)

ART thou the bird whom Man loves best,"The pious bird with the scarlet breast,"Our little English Robin;… "The bird, that by some name or other "All men who know thee call their brother, "The darling of children and men? (William Wordsworth, The Robin Redbreast Chasing the Butterfly, 1806)

Inferior as they are to ourselves, they are yet our "fellow-creatures". (Clergyman of the Church of England, A Sermon on the Unjustifableness of Cruelty to the Brute Creation and the Obligations we are under to Treat it with Lenity and Compassion, 1824)

Conscience in its highest development bids men do what is for the happiness of their fellow-creatures. (Edward Byron Nicholson, The Rights of an Animal, 1879)

For likeness begets fellow feeling, and the more like to ourselves we deem the lower animals the more strongly shall we be led to apply to them like rules of treatment. (Edward Byron Nicholson, The Rights of an Animal, "Animal-Reason," 1879)

Apart from the universal rights they possess in common with all intelligent beings, domestic animals have a special claim on man's courtesy and sense of fairness, inasmuch as they are not his fellow-creatures only, but his fellow-workers, his dependents, and in many cases the familiar associates and trusted inmates of his home. (Henry Salt, Animals' Rights, "The Case of Domestic Animals," 1892)

Inferior as they are to ourselves, they are yet our "fellow-creatures;" and, with such a sanction as I have before mentioned, at their being called forth into life, were entitled, from the first, to the care and protection of him, to whom, as Lord and Governor of the World, their Maker had assigned the dominion over them. (A Sermon on the Unjustifableness of Cruelty to the Brute Creation and the Obligations we are under to Treat it with Lenity and Compassion, 1824)

It is, perhaps, a mere coincidence, but it has been observed that those who are most forward to disallow the rights of others, and to argue that suffering and subjection are the natural lot of all living things, are usually themselves exempt from the operation of this beneficent law, and that the beauty of self-sacrifice is most loudly the natural lot of all living things, are usually themselves exempt from the operation of this beneficent law, and that the beauty of self-sacrifice is most loudly belauded by those who profit most largely at the expense of their fellow-creatures. (Henry Salt, Animals' Rights, "The Principle of Animals' Rights," 1892)

If we are ever going to do justice to the lower races, we must get rid of the antiquated notion of a "great gulf" fixed between them and mankind, and must recognize the common bond of humanity that unites all living beings in one universal brotherhood. (Henry Salt, Animals' Rights, "The Principle of Animals' Rights," 1892)

et me point out that if we desire to cultivate a closer intimacy with the wild animals, it must be an intimacy based on a genuine love for them as living beings and fellow-creatures, not on the superior power or cunning by which we can drag them from their native haunts, warp the whole purpose of their lives, and degrade them to the level of pets, or curiosities, or labour-saving automata. (Henry Salt, Animals' Rights, "The Case of Wild Animals," 1892)

To advocate the rights of animals is far more than to plead for compassion or justice towards the victims of ill-usage ; it is not only, and not primarily, for the sake of the victims that we plead, but for the sake of mankind itself. Our true civilization, our race-progress, our humanity (in the best sense of the term) are concerned in this development ; it is ourselves, our own vital instincts, that we wrong, when we trample on the rights of the fellow-beings, human or animal, over whom we chance to hold jurisdiction. (Henry Salt, Animals' Rights, "Lines of Reform," 1892)

It is addressed rather to those who see and feel that, as has been well said, "the great advancement of the world, throughout all ages, is to be measured by the increase of humanity and the decrease of cruelty"—that man, to be truly man, must cease to abnegate his common fellowship with all living nature—and that the coming realization of human rights will inevitably bring after it the tardier but not less certain realization of the rights of the lower races. (Henry Salt, Animals' Rights, "Lines of Reform," 1892)

And so my final appeal is to you, my reader, whoever you may be. Would you be one of the sons of God? Would you manifest in and through yourself the Divine pity, sympathy, and love? Would you attain to the Angelic condition, and minister even as heaven ministers to you? Then recognise your kinship to the races beneath you, and realise your responsibility towards them. Eat them not any more than you would your own kith and kin. Recognise that in many of them there is a brother or sister soul. Know through sympathy with them how truly and keenly they feel, and raise your voice against the sufferings inflicted upon them by a false science. Be to them as you would have the Angels be to you! Protect them with the wings of your pity, even as you would have God spread His Presence over you. So shall you be helped up to the Angelic ! The Divine ! To become One with God ! (John Todd Ferrier, On Behalf of the Creatures; A Plea Historical, Scientific, Economic, Dynamic, Humane and Religious, "Voice of Religion," 1903)

It is difficult to understand how anyone who has studied animals could come to the conclusion that they do not feel; and more difficult still to understand how any man who professes to have been moved by the compassion of God could believe and teach that we need not consider the feelings of the other species, as they are only things— "mere chattels." Yet men do believe such things, and teach them. And when we realise how much the doctrine is held in "high places," it is not to be wondered at that cruelty abounds, and our fellow-creatures are made to pass through the fire of unspeakable suffering as sacrifices to the Moloch of human lust and scientific insanity. (John Todd Ferrier, On Behalf of the Creatures; A Plea Historical, Scientific, Economic, Dynamic, Humane and Religious, "A Plea for Humaneness," 1903)

Animal Rights History

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