A Vindication of The Rights of Brutes by Thomas Taylor

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V I N D I C A T I O N
o F TH e
R I G H T s or B R U T E S.
QUID RIDEs ?
www ---r--r- ---------------------------------
L O N D O N :
PRI N T E D F OR E D w A R D J E F F E RY, PA L L
MALL; A Nd sold B Y MILLER, 1 N e o ND
sTRE ÉT; A N D J, sew EI, L, co R N H I LL,
I 792.
A D V E R T I S E M E N T.
THE particular defign of the following

fheets, is to evince by demonstrative argu
ments, the perfeći equality of what is called
the irrational ſpecies, to the human ; but
it has likewife a more general defign; and
this is no other, than to establiſh the equality
of all things, as to their intrinste dignity
and worth. Indeed, after thoſe wonderful
produếtions of Mr. PAIN e and Mrs.
WoolstoNcRAFT, fuch a theory as the
preſent, ſeems to he neceffary, in order to
give
iv A D V E RT I S M E N T.
give perfećiian to our reſearches into the

rights of things, and in fuch an age of
diſcovery and independence a. the preſent,
the author fatters himſelf, that his theory
wiii he zvarmly patronized by all the lovers
of novelly, and friends of oppoſition, who
are happily, at this period, fo numerous both
in France and England, and who are likely
to receive an unbounded increaſe.
The author indeed, is well aware, that

even in thefe luminaus days, there are still
many who will be fo far from admitting
the equality of brutes to men, that they will
not even allow the equality of mankind to
each other. Perhaps too, they will en
deavour
A D V E R T I S E M E N T. V
deavour to fupport their opinion from the

authority of Aristotle in his politics, where
he endeavours to prove, that fome men are
naturally born flaves, and others free ; and
that the flavifh part of mankind ought to
be governed by the independent, in the fame
manner as the foul governs the body, that
is, like a defþot or a tyrant. “ Fr Jos
he) thofe who are born with strong bodily
and weak mental powers, are lorn to ferve :
and on the contrary, whenever the mind
predominates over the body, it confers na
tural freedom on its p://fför.” But this
is a concluſion which will furely be ridi
culed by every genuine modern, as it wholly
proceeds on a fuppoſition, that mind and
- hody
vi A D V E R T I S E M E N T.
body are two distiné7 things, and that the

former is more excellent than the latter;
though almy: every one is now convinced,
that foul and body are only nominally distin
guiſhed from each other, and are effentially
the fame.
In fiert, fuch is the prevalence of truth,

and fuch the futility of Aristotle, that his
distinétion between myster and fervant is
continually lifing ground; fo that all fubor
dination frems to be dying away, and an
approximation to equality taking place among
the different orders of mankind. The truth
of this obſervation is particularly evident
in female fervants, whoſe independent ſpirit,
which
A D V E RT IS E M E N T. vii
which is mistaken by fome for boldneſs and

impudence, is become the fubjeći of general
furprize ; and who fo happily rival their
mistreffes in dref, that excepting a little
awkwardnefs in their carriage, and rough
nefs in their hands, occaſioned by untwisting
the wide-befpattering radii of the mop, and
strenuouſly grafping the ferubbing-bruſh,
there is no difference between my lady and
her huf-naia. We may therefore reafon
ably hope, that this amazing rage for liberty
will continually increafe ; that mankind will
fhortly aboliſh all government as an intolerable
yoke; and that they will as univerfally join
in vindicating the rights of brutes, as in
afferting the prerogatives of man.
A VIN
A
V I N D I C AT I O N
- O F T H E
R 1 G H T s or B R U T E S.
C H A P. I.
That God has made all Things equal.
IT appears at first fight fomewhat fin

gular, that a moral truth of the higheſt
importance, and moſt illuſtrious evidence,
fhould have been utterly unknown to
the ancients, and not yet fully perceived,
and univerſally acknowledged, even in
fuch an enlightened age as the preſent.
B , The
IO The Rights of Brutes.
The truth I allude to is, the equality of

all things, with reſpect to their intrinfic and
real dignity and worth. But indeed, a
hittle confideration will foon- enable us
to account for the ignorance of mankind
in this interesting particular; and will
teach us, that it folely ariſes from thoſe
baneful habits of perverſe reafoning,
which have from time to time immemorial
taken root in the minds of men, and
have at laſt funk fo deep, as to render
their final and general extirpation, an
immenfely laborious, if not a ridiculous,
attempt.
I perceive however, with no fmall

delight, that this fublime doćtrine is
daily gaining ground amongſt the thinking
part of mankind. Mr. Payne has already
convinced
The Rights of Brutes, 11
convinced thouſands of the equality of
men to each other; and Mrs. Wool
ftoncraft has indifputably proved, that
women are in every reſpect naturally equal
to men, not only in mental abilities,
but likewife in bodily ſtrength, boldnef,
and the like.
But all this, however, is only an ap

proximation to the great truth, which
this Effay is deſigned to promulgate and
prove, that there is no fuch thing in the
univerſe, as fuperiority of nature (the
first caufe being excepted); and that any
thing, when minutely and accurately ex
amined, however vile and contemptible it
may falfely appear, will be found to be
of ineſtimable value, and intrinfically
B 2 equal
I2 The Rights of Brutes.
equal to a thing of the greateſt magni

tude and worth.
To be convinced of this, we need only

confider, that the Deity, according to the
common conceptions of all men, is a
being of perfećt equity and impartiality ;
that his goodneſs is immenfe, and that he
is no lefs powerful than good. Now in

confequence of this, all his produćtions
. muſt be equally good and excellent; ſince
otherwife he would be partial and unjuſt.
Should it be faid, that according to this
doćtrine the vileſt natures muſt be as fimi
Iar to the Deity as the moſt excellent, I

reply, that this is only begging the queſ
tion ; as we contend that the merit of all
things, is in all things perfećtly equal
and the fame.
.*
But
The Rights of Brutes. 13
But this will appear more evident, from

the following indu&tion :–On comparing
the nature of a lion with that of a Iman,
we find that bodily ſtrength is the apparent
chara&teriſtic of the one, and reafon of
the other. I fay apparent; for, as will
fhortly be proved, brutes poſſefs reafon in
common with men, though not in quite
fo exquifite a degree; and hence, the de
ficiency of reafon, combined with fupe
riority of ſtrength, renders the lion an
animal equally excellent with man in
like manner, the ſwiftneſs of a hare united
with hare-like reafon, puts the hare upon
an equality both with the lion and the
man ; the advantages of flying in a bird,
united with the reaſon of a bird; the fub
tilty of ſpinning in a ſpider, with ſpider
like reafon ; and the microfcopic eye of a
B 3 fly,
I4 The Rights of Brutes.
fly, with the reafon of a fly, will feverally
be found to be equal to each other, and
of equal dignity with the reafon and bodily
advantages of man.
This theory will perhaps appear to

many too abstraćted and refined, and as
having a tendency to destroy thoſe distinc
tions of fociety, which feem to have been
pointed out by nature herfelf, and to have
commenced with the creation of the world.
There appears indeed to be fome weight

in the firſt part of the objećtion, with
refpe&t to the abſtra&tedneſs of this theory;
for not long ſince Mr. Payne, who may
be confidered as the father of this fyſtem,
was fo loft in contemplation of its fub
limity, that he fuffered himſelf to be in
fulted in a company of two hundred per
fons,
The Rights of Bruter. 15
fons, without attempting to revenge the

affront (the whole two hundred likewife
experiencing the fame abſtracted effects);
Mrs. Woolftoncraft, who though a virgin,
is the mother of this theory, often, as I
am told, eats beef for mutton; and I
myſelf am frequently fo lost, as when
reading the beſt produćtions of the mo
derns, to imagine they are nonfenfical,
when at the fame time they are the pro
geny of the moſt conſummate wiſdom and
wit. But conſequences like thefe, which
are in reality but trifling, ought not to be
objećted to a ſyſtem, which is founded on
truth, and intimately interwoven with the
nature of things. And, as to its being
urged, that ſuch a ſystem tends to destroy
the neceſſary distinétions of fociety, I
anſwer, that it muſt first be proved that
B 4 ſuch
*
16 The Rights of Brutes.

fuch diſtinétions are neceſſary and na
tural; for there is great reaſon to fufpe&t,
that they are, and always have been, no
thing more than tyrannical invaſions of
certain wicked and deſigning men, who
wiſhed (and have unfortunately ſucceeded
in their wiſh), to destroy that equality,
which the Author of the univerſe has be
nevolently inferted in all things. Theſe

diſtinétions indeed are fo far from being
natural, that the very words by which
they are expreſſed, are evidently cor
ruptions of more common, and lefs arbi
trary appellations. Thus, for instance,
the Greek word for a king, ßaatasuk, is
doubtleſs a corruption of ßaotatoxor, a ba
filist ; and the Engliſh word nobility, is in
like manner a corruption of the word
mobility; juſt as praying, when it becomes
focial?
focial, is beyond all controverfy a cor

ruption of braying; as I doubt not will
be readily acknowledged by the inge
nious and learned Mr. Wakefield,
C H A P.
C H A P. II.
That Brutes pºff / Reaſon in common

with Men. *
B UT as our more immediate buſineſs at

preſent is with brutes, and their rights,
in order to accompliſh in a becoming
manner this arduous inveſtigation, I ſhall
prove, in the firſt place, that they are ra
tional beings, as well as men ; and in the
fecond place, I ſhall enumerate fome out
of the numberleſs advantages which would
arife from endeavouring to underſtand the
language of brutes, and reſtoring them to
their natural equality with mankind. At
the fame time, I would wiſh the Reader
to take notice, that whatever is here
afferted
afferted of brutes, is no lefs applicable to -
vegetables, and even minerals themſelves;

for it is an ancient opinion, that all things
are endued with fenfe; and this doćtrine
is very acutely defended by Campanella,
in his Treatife De Senfu Rerum, et Magia,
and is indeed the natural refult of that
moſt fublime and comprehenſive theory,

which is the bafis of the preſent work.
So that there is fome reafon to hope, that
this Eſſay will foon be followed by trea
tifes on the rights of vegetables and mi
nerals, compoſed by perſons of far greater
abilities than I postefs; that thus, the
doćtrine of perfect equality will become
univerſal ; dominion of every kind be
exiled from the face of the earth; and that
beautiful period be realized, which at
preſent
2O The Rights of Brutes.
preſent is believed to exiſt only in fable,

when
“ Man walk'd with beast joint tenant of the hade.”
But in order to prove that brutes poſſefs

reafon in common with men, I ſhall pre
fent the Reader with the fubſtance of the
Platonic philoſopher Porphyry's argu

ments on this fubject, which I have col
lećted with great pains, from his Third
Book, on Abſtinence from Animal Food,
as they appear to me to be admirably cal
culated for our preſent defign; and are as
follow :
It is a true and Pythagoric opinion, that

every foul participating fenfe and memory
is rational, and is endued with ſpeech as
vyell
The Rights of Bruter. 2I
well internal as external, by means of

which, animals apparently irrational con
fer with each other. But that the words
they employ for this purpofe fhorld not
be diſtinguiſhed by us, is not to be won
dered at, if we confider, that the difcourſe
of many Barbarians is unintelligible to us,
and that they appear to make ufe of in
diſtinét vociferation, rather than rational
fpeech. Beſides, if antiquity is to be
believed, and the teſtimony of thoſe who
exiſted in our time, and that of our an
cestori, there are fome who have affirmed
themſelves capable of hearing and under

ftanding the ſpeech of animals, as among
the ancients, Melampus and Tirefias,
but among the moderns, Apollonius Tya
neus, who is reported to have told his
friends who were preſent at the occaſion»
that
that one fwallow informed other birds,
that an afs had the misfortune to fall near
the city, loaded with wheat, which was

fcattered on the ground, through the in
curſions of a porter ; and one of our
companions related to me, that he met
with a boy, in capacity of a fervant, who
underſtood all the voices of birds, and
affirmed, that they were diviners, and
prognoſticators of future events; but at
length, through his mother, who was
fearful left he ſhould be fent as a preſent
to the emperor, and on this account
poured urine in his ear when aſleep, he
was deprived of this wonderful fagacity.
But that brutes are endued with reafon,
may be argued from their ſignifying to
each other their peculiar concerns ; from
their conſulting for their own intereſt
with
with diligent fagacity , from their pro

viding for futurity; from their learning
many things alternately of each other and
of mankind, and from alternately inſtrućt
ing each other in things neceſſary to their
exiſtence. To all which we may add, that
Plato, Ariſtotle, Empedocles, Democritus,
and others, who have accurately investi
gated the truth concerning animals, have
found them to partake of reafon and
difcourſe. But as Ariſtotle obferves, there
appears a diverſity in the participation
only, and not in the effence of reafon ;

the difference confiſting in more and lefs,
which many think may be applied to the
nature of gods and men, a diverſity be
tween thefe ſubſiſting according to a
perfećt and imperfećt habit of reaſon, and
not according to a contrariety of effence.
So.
----------- -----

So one and the fame reafon is common to
men and brutes, but is distinguiſhed ty

degrees of intenſion and remiſſion. Aristo
tle further obferves, that thoſe animals are
most prudent, that is, are moſt crafty and
fubtle, which excel in acutenefs of fen
fation ; but the difference of the corporea I
organization renders animals eaſily, or
with difficulty, paſſive to external objećts,
and is the occaſion of their poffesting rea
fon in greater or lefs energy and vigour ;
but this cannot caufe an effential variation
of foul, fince it neither compels the

fenfes nor the pailions to depart from
their proper nature.
It muſt be granted therefore, that the

difference of reaſon in theſe ſubſists ac
cording to more and lefs, nor muſt we
deprive
deprive other animals of reafon entirely,

becauſe we participate an higher degree of
intellećtion. As we do not deny that
partridges can fly, becauſe hawks foar
with greater rapidity; for indeed it may
be admitted, that the foul is fubjećt to
paffion from its union with the body, and
is affected according to the good or bad
temperament of its conſtitution ; but that
the nature of the foul is changed in confe
quence of this paffivity, muſt by no means
be allowed : but if it'is paſſive only from
this union, and ufes the body as an in
ftrument, when this instrument is differ
ently organized from ours, it performs
many things which we are unable to
effećt; and indeed it is paſſive from the
particular conſtitution of the body, but it
does not on this account change its pecu
C liar
26 · The Rights of Bruter.
liar nature. But thofe who affirm that
brutes, in their rational operations, aćł
from nature, do not fufficiently perceive

that they are naturally endued with a ra
tional power, nor that the reafon we par
ticipate is the gift of nature, although its
perfe&tion depends on an increafe beyond
what we derived from nature. Nor is it
an argument againſt the rationality of

brutes, that their reafon is not derived
from diſcipline; fince it is true in other
animals as well as in men, that many
things are taught them from nature, but
that they acquire much information from
after inſtru&tion. Again, fome have en
deavoured, and I think not abſurdly, to
fhew, that many animals are more pru
dent than we are, from the places in
which they reſide ; for as the inhabitants
- of
of æther are more rational than mankind,

this is likewife true, fay they, of the next
to thefe, the inhabitants of air ; afterwards
the reſidents in water and in earth differ
from each other in gradations of reafon.

For if we meaſure the dignity of divi
nities from the excellency of place, it is
equally juſt to apply the fame standard to
every kind of animal nature. Again,
| Socrates, and before him Rhadamanthus,
uſed to fwear by animals; but the Egyp
tians believed that certain animals Werc
gods; whether this was their real opinion,

or whether they deſignedly gave the coun
tenance of an ox and the face of birds to
the forms of the gods, that they might

induce men to abſtain from animals, as
much as from their own fpecies; or whe
ther this proceeded from fome more ſecret
C 2 cauſe
cauſe of which we are ignorant. Thus
too the Greeks placed the horns of a ram
on the statue of Jupiter ; but the horns of
a bull on that of Bacchus, and compoſed
the ſtatue of Pan from the junćtion of a
goat and a man. To the Mufes and
Sirens, Love and Mercury, they gave
wings; and they relate, that Jupiter af
fumed, at different times, the form of a
bull, of an eagle, and of a fwan. By all
which the ancients teſtified the honours
they beſtowed on animals, and this in a
ftill greater degree, when they affirm that
a goat was the nurfe of Jupiter.
But Fables indicate that brute animals
accord with mankind in the nature of

foul, when they affirm that through the
indignation of the gods, human fouls paſs
into
into the bodies of brutes ; and that, when

thus tranſmigrated, they excite the pity
of the divinities; fignifying by fuch nar
rations, that all animals are endued with
reafon, which, though imperfećt in moſt
of the brutal kind, is not entirely want
ing in any.
Hence it is unjust to destroy animals,

fince they are not entirely alienated from
our nature, but participate of reafon in
common with mankind, though in an
inferior degree. ' But we, indulging in
wantonneſs and cruelty, deſtroy many of
them in theatrical ſports, and in the bar
barous exercife of the chafe, by which
means the brutal energies of our nature
grow strong, and favage defires encreaſe.

On the contrary, the Pythagoreans exer
C3 ciſed
3o The Rights ºf Brutes.
W |
cifed gentlenefs and clemency towards
brutes as a ſpecimen of humanity and
pity. Again, that brutes participate of
reafon may be argued as follows: Every
thing which is perfećtly inanimate, fince
it is destitute of reafon and intellea, is
oppoſed to that, which together with foul
participates of reafon and a certain intel
ligence. For every animated fenſitive

being poffeſies alſo a phantaſy, as a kind
of reafon ; and Nature, which forms
every thing for the fake of fome purpoſe,
and with reference to fome end, formed
alfo an animal, fenſitive; not that it
might ſimply perceive and fuffer, but
that it might diſtinguiſh what is con
venient to its nature from what is incon
venient, and purſue the one and avoid

the other. Senſe therefore procures to
every
every animal the knowledge of what is

noxious or beneficial ; but that condućt,
which is the reſult of fenfation, I mean
the profecution of things uſeful, and the
avoiding fuch as are destructive, can only
be preſent with beings endued with a cer
tain ratiocination, judgment and me
mory. Indeed Strato, the phyſiologiſt,
juſtly obſerves, that fenfe cannot at -all
operate without intelligence, fince we
often run over writings with our eyes,
and expoſe our ears to difcourfe, without
any attendant conſcioufneſs, the foul be
ing intent on fome other concern ; and
afterwards confider and purſue the mean
ing they contain, by recollećting what
was before unnoticed. From whence it
is well faid by the poet,
“ ’Tis mind alone that fees and hears,
** And all befides is deaf and blind.”
- C4 For
For indeed, though our eyes and ears
become paffive to external objećts, yet
perception cannot take place unleſs intel
lećt is preſent. On which account King
Cleomenes, when a certain difcourſe was
praiſed at a banquet at which he was
preſent, being aſked whether it did not
appear to him excellent–that muſt be
determined by you, fays he, for my foul
was at the time in Peloponefus. But
although we ſhould admit that fenfe does
not require intellećt in the profecution
of its energies, yet when it places a dif
ference between two objećts purſuing the
one and avoiding the other, and fagaci
oufly invents the middle term of purſuit
and declination, we may justly attribute
fuch inventions to the operations of
reafon,
reaſon, and conclude, that thefe powers

are peculiar to a rational nature, and are
preſent in different degrees to all animals
poſleffing a progreffive motion.
C H A P.
C H A P. III.
That in confequence of Brutes paff ffing

Reafon, we ought to alfain from Animal
Fosd;–and that this was the Practice
of the most ancient Greeks.
THUs far Porphyry, from whoſe per

fećtly convincing arguments it evidently
follows, that it is equally as unjuſt and
tyrannical to destroy and eat brutes, as
they are erroneouſly called, as it would
be to facrifice our own ſpecies for the
fame impious and intemperate purpoſes ;
fince in either cafe, we injure our kindred
and allies. Befides, as he well obſerves

in another place, he who loves all animals
in general, will have no particular hatred
for
for any individual; but by how much the

more he cultivates juſtice, towards the
whole animal kind, by fo much the more
will his equity be extended towards that
part of the fpecies, which is more nearly
allied to his own. Hence he who ufes
all animals with kindnefs and familiarity,

will not injure this or that in particular:
but he who circumfcribes juſtice, within
the narrow limits of the human race, is
ever ready, like one placed in a difficult
fituation, to relax the reins of injuſtice,
and haften into the dangerous paths of
iniquity. On which account the banquet
of Pythagoras, is much more p leafant
and defirable, than that of Socrates : for
the latter of theſe affirmed, that hunger
was the fauce of food; but Pythagoras
afferted, that to injure no one, and to aćt
justly, was the ſweeteſt of all banquets.
But that this abſtinence from animal
food, which is here fo warmly recom

mended, was aćtually adopted by the
moſt ancient nations, is evident in the
first place from the condućt of the pri
mitive Greeks, as related by Porphyry,
in the Fourth Book of his above-mentioned
Treatife, and which was as follows:
“ Dicæarchus the Peripatetic (fays he)

in his Hiſtory of the ancient Manner of
Living among the Greeks, relates, that
the ancients immediately originating from
the gods, were endued with the moſt ex
cellent natures, and led the moſt exalted
lives ; ſo that compared with us, who
fpring from an adulterated and bafe mat
ter, they are denominated the golden age ;
and theſe men (fays he) deſtroyed no ani

mal
mal nature. But the truth of this is
evinced by the poets, who call this firſt

age of mankind golden, and relate that
every good was preſent to the inhabitants
of this happy period. For according to
Heſiod :
“ Tien earth frontaneous on her bofom bore,

Of various herbs and fruits, a plenteous store ;
In peaceful works, then men remote from ſtrife,
And bleft with virtuous friendſhip paſs'd thro' life.”
Which verfes Dicæarchus explaining,

affirms that a life of this kind was under
the government of Saturn ; fince it is

proper to believe that this period was in
reality fuch, and was not alone celebrated
in empty fables, but ſubſiſted agreeable to
the defcription of the poet, and 9ught
therefore to be referred to fome caufe con
fonant to reaſon, and the nature of things.

Every
38 The Rights ºf Brutes.
Every thing was indeed fpontaneouſly
produced, for mankind as yet ignorant of
agriculture, and of every other art, pre
pared none of the neceſſàries of life. This
too was the reaſon why they enjoyed the
greateſt repofe, and paſſed through life
free from labour and care ; and if we may
acquieſce in the reaſonings of the moſt
knowing and moſt elegant of phyſicians,
they were not infested with any difeafe.
For they found that nothing was more
conducive to the preſervation of health,
than refraining from a ufeleſs abundance
of nutriment, from which they always
preferved their bodies perfectly pure.
Hence they did not make ufe of food
exceeding the ſtrength, but fuch as was
eaſily ſubjećt to the dominion of their
nature; and never affumed nutriment be
yond
- yond mediocrity through the abundance

of proviſions, but frequently leſs than
what was fufficient through the ſcarcity of
fupply. They were perfećt ſtrangers to
wars and feditions, fince no reward wor
:| thy of conteſt was ever propoſed to them,
for the fake of which they wifhed to com
mit themfelves to fuch great and danger
eus diffenſions. So that repofe and quiet
from the moleſtations produced by the
preparation of neceffaries, together with
health, peace, and friendſhip, were the
principal reſults of fuch a life. But af
terwards the offspring of this happy pe
riod, from indulging in the defire of abun
dance, and from extending their poſſef
fions, which produced a multiplicity of
evils, rendered the former mode of exiſt
ence truly deſirable to ſucceeding gene
rations.
4o , The Rights of Brutes.
rations. But the flender and fpontaneous
nutriment of this primitive age is fuffi
ciently indicated by the adage which was
afterwards in ufe, axus feto", enough of
the oak; a proverb most probably uſurped
by thoſe who changed the former mode of
fubfistence. After this, a paſtoral life
fucceeded, in which mankind extended
their poffestions, and fubjećted animals to
their dominion. But perceiving that fome
of theſe were innoxious, and others ma
levolent and deſtru&tive, they tamed fome,
and contended with others. For war
aroſe together with this altered institution
of life, which we do uot affirm upon cur
own authority, but from the testimony of
thofe who have compiled a variety of
authentic particulars from hiſtorical tra
ditions.
And
The Rights of Brutes. 4I
And now in this fubordinate age, fuch

things as were in any eſtimation became
the riches of mankind, which fome ambi
tiouſly endeavoured to feize, provoking
one another for this purpofe; while others
endeavoured to defend them with equal
zeal and oppofition. So that by gradual
adwances, mankind always regarding what
appeared uſeful, paſſed into the third kind
of life, in which the bufineſs of agri
culture became the principal objećt of
general attention. And thus far Dicæ
archus proceeds in relating the ancient
manners of the Greeks, and the blefſed
life enjoyed by the most remote anti
quity, to the poſſeſſion of which abſtinence
from animals afforded no fmall contribu
tion. Hence no wars nor tumults flouriſh
ed at this time, becauſe all injustice was
D exiled
exiled. But afterwards, together with
the perpetration of injuries towards ani

mals, war and fraudulent condućt mutu
ally arofe. So that the audacity of thoſe
men is wonderful, who are not afhamed
to call abſtinence from animals the mo
ther of injustice, fince it appears from

the credit which is due to hiſtory and ex
perience, that war, luxury and injustice,
invaded the earth together with animal
flaughter.”
C H A P.
C H A P. IV.
That this was likewife the Praélice of the

Egyptian Priests.
Porphyry then proceeds to fhew

from the writings of Chæremion the stoic,
that abſtinence from animal food, formed
one part of that mode of living, which
was adopted by the Egyptain priests;
whefe relation epitomized is as follows:
“ Theſe priests, who are confidered as

philofophers by the Egyptians, choofe a .
place for their reſidence, which is beft
adapted to the ſtudy and exercife of facred
rites ; fo that a defire of contemplation is
excited by only frequenting thoſe receſſes,
D 2 which
which are dedicated to their ufe. But
they live entirely folitary, except at par

ticular times when they mix with others,
in certain public affemblies and feasts;
but on all other occaſions, they are
fcarcely to be approached. He adds, that
thefe men, renouncing every other occu
pation, and all human affairs, give them
felves entirely, through the whole of life,
to the contemplation of divine concerns,
and to enquiring into the divine will : by
the latter of theſe employments, procur
ing to themfelves honour, fecurity, and the
eſtimation of pity ; and by contemplation
tracing out the latent paths of wiſdom and
fcience. Indeed a folitary life rendered
them perfećtly venerable. For during
that period, which they call the time of
purification, they ſcarcely mixed with
the
the affociates of their own order; and

even refrained from the fight of any one
of them, but him whoſe prefence was
neceffary, on account of certain menial
employments which the exercife of purity
required.
He adds, they are always feen em

ployed, among the reſemblances of the *
gods; either carrying their images, or

preceding them in their accuſtomed pro
ceſſions, or difpofing them with gravity
of deportment, and in a graceful order.
But their gravity was fo extreme, that
when they walked, their pace was per
fećtly equable, and their eyes fo ſteady,
that they frequently even refrained from
winking; and their riſibility extended no
farther than to a fmile. Their hands too
D 3 Were
were always contained within their gar
ments ; and as there were many orders of
priests, each carried about him fome re
markable ſymbol of that order which he
was allotted in facred concerns. Their
fustenance was flender and fimple ; and

with reſpect to wine, fome of them en
tirely refrained from it; and others drank
it very ſparingly, becauſe they affirmed
that it hurt the nerves, was an impedi
ment to the invention of things, and an
incentive to venereal defires. They alfo
abitained from bread in exercifes of pu
rity; and if they eat it at other times, it
was firſt cut in pieces, and mingled with
hyffop. For the moſt part too, they re
frained from oil ; and when they uſed it
mixed with olives, it was only in fmall
quantities ; and juſt as much as was
fufficient
fufficient to mitigate the taste of the

herbs.
In the mean time, it was not lawful

for any one to taste of the aliment, whe
ther folid or fluid, which was brought to
Egypt from foreign parts. They like
wife abstained from the fiſh which Egypt
produced, and from all quadrupeds having
folid, or many fiffured hoofs ; from fuch
as were without horns ; and from all car
niveröus birds; but many of them ab
ítained entirely from animal food. At
thofe times too, when they all rendered
themfelves pure, they did not even eat an
egg. But when the period drew near, in
which they were to celebrate fome facred
rites, or feſtival, they employed many
days in previous preparation ; fome of
D 4 them
them fetting apart forty-two days, otherd
a greater length of time than this, and
others again a fhorter, but never leſs than
feveň days ; abſtaining during this period
*
from all animals, and from all leguminous
and oily nutriment, but eſpecially from
venereal congreſs. They waſhed them
felves thrice every day în cold water; viz.
after rifing from bed, before dinner, and
when they betook themſelves to reſt ; and
if they happened to be polluted in their
fleep, they immediately purified their bo
dies in a bath.
Their beds likewife were compoſed of

the branches of a palm, which they called
Cats, bais. A piece of wood of a femi
circular form, and well plained, ferved
them for a pillow. But through the
whole
whole of life, they were exercifed in the

endurance of hunger and thirſt, and were
accustomed to a paucity and ſimplicity of .
nutriment.
But as a teſtimony of their temperance,

though they neither uſed the exercife of
walking, or riding, yet they lived free
from difeafe, and were moderately ſtrong.
For indeed they endured great labour in
their facred ceremonies, and performed
many fervices, exceeding the common
ftrength of men. They divided the night
between obſervations of the celeſtial bo
dies, and offices of purity; but the day

was destined to the cultivation of the divi
nities, whom they worſhipped with hymns
each day, three or four times ; viz. in
the morning and evening, when the fun
- - is
5o The Rights of Brutes.
is at his meridian, and when he is fetting;
the reſt of their time they were occupied
in arithmetical and geometrical fpecula
tions, always laborious and inventing,
and continually employed in the inveſti
gation of things. In winter nights alfo
they were diligent in the fame employ
ment, and were ever vigilant to literary
ftudies, fince they were not folicitous
about external concerns, and were freed
from the baſe dominion of intemperate
defires. Their unwearied and affiduous
labour therefore, argues their great pa
tience; and their continence is fufficiently
indicated by their privation of defire.
Beſides, it was esteemed very impious to
fail from Egypt, as they were very careful
in abſtaining from the manners and luxu
ries of foreign nations; fo that to leave
Egypt
The Rights of Brutes. 5r
Egypt was alone lawful to thofe who were
compelled to it by ſtate neceſſities. But
they diſcourſed much concerning a re
tention of their native manners ; and if
any prieſt was judged to have tranſgreſſed
the laws in the leaſt particulars, he was
expelled the college. Befides, the true
method of philoſophifing was preferved in
commentaries and diaries by the prophets,
and ministers of facred concerns; the re- ,
maining multitude of prieſts, paſtophori,
(or priests of Ifis and Ofiris) governors of
temples, and fervants of the gods, ſtudied
purity, but not fo exa&tly, nor with fuch
great continence, as thoſe we have men
tioned. And thus much is related of
the Egyptians, by a man who is equally

a lover of truth, and of accurate diligence,
and who is deeply ſkilled in the stoic
philoſophy. - But
But the Egyptian priests having pro
ceeded thus far in the study of purity, and
conciliating divinity to their nature, were
of opinion, that not only men may be
come divine, and that foul is participated
by man on this terrestrial globe, but that
it paffes at different periods into the bo
dies of all animals. Hence, in framing
the refemblances of the gồds, they made
uſe of every animal form ; and fometimes
they united for this purpoſe the bodies of
men and beaſts, and again of men and
birds. For it was customary with them
to repreſent fome particular god in a
human form from the extremities to the
neck, but with the face of a bird, or a

lion, or of fome other animal : and again
they faſhioned another divinity with a
human head, having the other parts com
poſed
poſed from different animals ; applying

the fuperior parts of fome animals, and
the inferior parts of others in this con
jun&tion. By all which they ſhewed, ac

cording to the fentiments of the divinities,
that men and beasts poffefs fomething in
common, and do not without the con
currence of the divine will, from a favage
ftate become tame, and receive their edu
cation together with mankind. Hence a
lion is venerated by them as a god; and a
certain part of Egypt, called Nomos, is
furnamed Leontopolis, or the city of Lion
worſhippers; another part, Bufiris, or
Ox-worſhippers : and again, another,
Lycopolis, or Wolf-worſhippers. For
they venerated the divine power which
is exalted above all things, under the
fimilitude of that fpecies of animal, which
the
the province they inhabited produced:
and on this account they dedicated par
ticular animals to particular gods. Among
the elements they paid a particular ve
neration to fire and water, as they are
the principal caufes of our prefervation ;
and this they exhibited in their temples;
and even at the prefent time, when the
fanćtuary of Serapis is opened, the rites
are celebrated with fire and water. For
the minister who fings the facred hymns,
both pours out water by drops, and ex
hibits fire when standing in the place ap
pointed for fuch purpofes, he invokes the
divinity in the native language of the
Egyptians. Since therefore they venerate
thefe elements they particularly worſhip, ,
whatever poſleffes moſt of thefe, as parti
cipating largely of holy natures. But
after
after this they worſhipped all animals;
and in the village Anubis paid divine
honours to man ; for they facrificed to
him, in honour of his nature upon
altars. And prepared for themfelves (in
a fhort time after the religious ceremo
nies) fuch food as was accommodated to
his nature as man. From which condućt
we conclude, that other animals are to be
abſtained from as well as mankind.–
Again, from their moſt excellent wifdom,
and from their intimate acquaintance with
divine concerns, they learned what ani
mals are friendly to men and dear to the
gods. Thus they affirm that a hawk is
acceptable to the fun, becauſe its nature
is entirely compoſed from blood and
fpirit : beſides, it feels compaffion for.
man and bewails his death, lightly cafting
carth
earth upon his eyes, in which they be
lieved the folar light reſided.
They have likewiſe diſcovered that a

hawk lives many years, and that when
dead, it is endued with a divining power ;
and being freed from its corporeal bonds
poffeffes great wiſdom, and is very know
ing in future events: that it alſo gives
perfećtion to images and moves temples.
The rude uninformed vulgar, ignorant of
divine concerns, doubtlefs abhors the
xer8aços or beetle ; but the Egyptians
worſhip it as a living image of the fun.
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
fun in the heavens. And in this manner
it
*
it remains expećting the conclufion of

twenty-eight days, that is, a lunar period.
After the fame manner, the ram, the
crocodile, the vulture, the ibis, and uni
|
verfally all animals, were the ſubjećts of
their philoſophical difquiſitions. So that
in confequence of their wiſdom, and great
knowledge of divine concerns, they at
length came to animal worſhip. But the
unlettered man is perfećtly ignorant by
what means they preſerved themſelves
from being carried away by vulgar folly ;
how they deferted the paths of ignorance
frequented by the multitude ; and ad
mitted as a part of their worſhip things
of no general eſtimation.
But this conſideration, no lefs dan the

preceding obſervations, strengthened their
E belief
belief in the propriety of animal worſhip :
I mean their diſcovering, that the fouls
of all animals when freed from body are
endued with reafon ; are præfcient of fu
ture events; poſſefs a prophetic power, and
are 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 ufing them in food. But as the
Egyptians worſhipping the gods through
the medium of animals, requires much
inveſtigation, and far more than the limits
of this work will admit, what has been
already revealed concerning their myſteries
must ſuffice our preſent deſign.”
» C H A P.
C H A P. V.
The fame Abstinence exemplified in the Hif

tory of the Perſians and Indians.
4 g, AGAIN, fays Porphyry, among
the Perſians, thofe who are wife in divine
concerns and prieſts of divinity, are called
Magi. For fuch is the fignification of
the word according to the Perfian dialećt.
But fo auguſt and venerable is this claſs
of men among the Perfians, that Darius,
the fon of Hyftaſpis, ordered this, among
other things, to be infcribed on his tomb,
that he was the master of magic. Thefe
Magi, according to Eubulus, who com
poſed the Hiſtory of Mithras, in many
books, are divided into three kinds; the
E 2 firſt
first and moſt learned of which fećłs,

neither eat nor deſtroy animals, but adhere
to the ancient abſtinence from animal
food. But the Magi of the fecond order,

deſtroy animals indeed, but not fuch as
are tame. Nor do thoſe of the third
order equally feed on all kinds. The firſt
and greateſt dogma of all theſe tribes is,
the doćtrine of the metempſychofs of
Mithras; infinuating the agreement of

our nature with that of other animals,
by calling themſelves by their names.
Thus they denominate the male Miſtics, .
who participate of their orgies or ſacred
rites, lions, but the female lioneffes, and
the fervants of the prieſts, ravens. And
the fame custom obtains in preſerving the
remembrance of their fathers, for they
denominate theſe hawks and eagles, but
- he
he who is initiated in thoſe rites, of which

a lion is the fymbol, is inveſted with all
the various kinds of animal forms. This
cuſtom Pallas, in the books which he
compofed concerning Mithras, accounts
for, by faying, that common people
thought it refpe&ed the circle of the
zodiac, but that the true and accurate
opinion is, that they infinuated by this
cuſtom, the tranfmigration of human
fouls into all the different orders of bo
dies. He adds, the Romans call fome

men by the names of boars, goats, and
black-birds, and denominate in a fimilar
manner, the gods, the artificers of thefe.
Thus they call Diana, lupa, or a fhe
wolf, but to the fun, they give the ap
pellations of a bull, a lion, a dragon,
and a hawk ; and to Hecate, the names
- E 3 of
of a horfe, a bull, a lioneſs and a dog.
But the Greek name of Proferpine, pegepaja,
according to many theologiſts, is derived
from çefésuv 7 nyca:12, or nouriſhing
wood-pigeons. For this bird is ſacred to
Hecate. Hence a wood-pigeon is dedicated
to the goddefs Maia by her prieſts ; and
Maia is the fame with Proferpine, be
caufe ſhe is both a mother and a nurfe.
For the terrestrial goddeſs and Ceres are

one and the fame, to whom they confe
crate a cock : and hence, thoſe who are
initiated in the myſteries of this goddefs,
abſtain from domeſtic birds. For it is
ordered in the Elufinian rites, that the

initiated refrain from cooped-up birds,
from fifh, beans, and pomegranates ; for
they reckon it equally as defiling, to
touch the trunk of this fruit-tree as a dead
þody.
body. But he who knows the nature of
appearances, knows likewife, why it is
requifite to abſtain from all birds; eſpe
cially for him who hastens to be freed
from terreſtrial concerns, and to dwell
with the celestial gods. But improbity, as
we have often obſerved, is powerful in
defending itſelf, and eſpecially when it
addreſſes the ignorant. Hence it is, that
they who keep the middle rank among
the baſe part of mankind, esteem this
exhortation from animal food, as vain
and empty, and fimilar as it is faid, to
the trifling of an old woman's diſcourſe ;
while others, who are fomething farther
advanced in improbity, are not only pre
pared to rail bitterly at thoſe who recom
mend and excite mankind to fuch an ab
Remious life, but alfo to calumniate fuch
E4 a condućł,
a condućt, as impoſture and arrogant pre
fumption. However, men of this kind
will fuffer the juſt puniſhment of their
crimes both from gods and men ; and
prior to this, will fufficiently puniſh
themſelves by fuch material affećtions.
But we ſhall now proceed to another

inſtance of a foreign nation, highly cele
brated, juſt and religious in divine con
cerns, which abstained from animal food :
and this is the republic of the Indians.
This republic then, fays Porphyry,

is diſtributed into many parts ; one of
which comprehends that kind of theolo
gifts, denominated by the Greeks, gym
nofophists. But of theſe there are two
fećts, one called Bramins, the other Sa
Illa Il Call Sa
maneans. The family of the Bramins
ſucceed as regularly in the profeſſion
of this divine wifdom, as to the office
of the prieſthood. But the Samaneans
are chofen for this inſtitution ; and
their number fupplied from among thoſe
who defire to apply themfelves to theo
logy. The inſtitutes of theſe men are as
follows, according to the writings of
Bardefanes, the Babylonian, who lived in
the times of our fathers, and in India be
came acquainted with the aſſociates of
Damadamis, who were fent to Cæfar.
All the Bramins, fays he, originate from
the fame stock, as they all deſcend from
the fame father and mother. But the Sa
maneans are not of the fame kind, but as

we have already obſerved, are collected
from every tribe of Indians. A Bramin
is
is ſubjećt to no command, and is free
from the exaction of tribute. But among
thefe philoſophers, fome inhabit moun
tains, while others reſide on the banks of
the river Ganges : and they fubfift on
mountainous autumnal fruits, and on
certain herbs, formed into a concretion
with milk. Thoſe who dwell near the
Ganges, live on the fruits which are pro

duced in great abundance about that river;
but the earth bears almoſt continually re
cent fruit, and befides this, much rice,
fpontaneouſly produced, which they uſe
when there is any deficiency of fruit; and
they eſteem it extremely impure and im
pious, to fubſiſt on any other kind of nu
triment, or even to touch animal food.
This opinion ſubfiſts among thoſe who
worſhip divinity, and exercife piety.
-
Hence
Hence they devote the day, and the
greateſt part of the night, to the fàcted
employment of finging hymns, and pray
ing to the gods, each of them poſſeffing a
fmall cottage, as much as poſſible buried
in the depths of folitude; for the Bramins
cannot endure to dwell together, nor to
fpeak much ; but whenever this congreſs
and diſcourſe with each other happens,
returning afterwards to their accuſtomed
retirement, they entirely refrain for many
days together from all diſcourſe; they
likewife often, faft; but the Samaneans,
as we have obſerved, are chofen from
other tribes ; and when any perfon defires
to be enrolled in that order, he goes to the
maſter of the city, and immediately ab
dicates the city or street in which he re
fided, and relinquiſhes whatever wealth
and
and abundance he poſſeffes. In the next
place, purifying his body from all defile
ments, and being inveſted with a robe,
he departs to the Samaneans, never after
wards returning to his wife or children,
(if he happens to be connected with either
of theſe) nor concerning himſelf about
them, nor confidering them as any longer
pertaining to him ; but the King takes
care of the children, and procures them
neceſſary inſtruction ; and the ſupport of
his wife devolves on her relations. Their
manner of living too is as follows: they

dwell without the city, exercifing them
felves throughout the day in difcourſes
concerning the Deity; and they are fur
niſhed with groves and temples, raiſed by
royal bounty, in which there are domeſtic
flewards paid by the King, for the pur
poſe
poſe of fupplying thoſe with food who
affemble in thefe places ; but the appa
ratus of their nutriment confiſts of rice,
bread, apples, and olives. When they
enter into their houfes, on the ringing
of a fmall bell, thoſe who are not of their
fećt depart, and the Samaneans begin to
pray : afterwards, a fignal being again
given by the bell, they diſtribute to every
one a diſh or pan, (for two are not per
mitted to eat out of the fame veſſel) and
feed them from rice. If any one defires
variety of food, he has fome pot-herbs
added, or fome autumnal fruits ; but as
foon as the wants of nature are fupplied,
they depart without delay to the fame
divine exercifes. They all live without
wives, and without poſleffing any external
abundance; and other Indians regard this
fećt,
fećt, and that of the Bramins, with fuch
high veneration, that the King himſelf
vifits them, and begs that they will pray
to and ſupplicate the gods, (when enemies
affault the kingdom) or give him fuch
counfel as the fituation of his affairs re
quires.
Thefe philoſophers are fo affećted to

wards death, that they bear with reluc
tance the whole of the preſent life, as a
certain neceſſary fervice of nature ; and
hasten with the greateſt eagernefs to a
liberation of their fouls from the bondage
of body. Hence, when they perceive
their corporeal part in a flouriſhing con
dition, and are free from the incurſions
of evil, they oftenfpontaneouſly depart
from the preſent life; and though they
previouſly
The Rights of Brutes. 7r
previouſly declare their intention to others,

yet no one prevents them in its execution;
but the Gymnoſophists pronounce all thoſe
who are dead happy, and deliver certain

inſtrućtions to the familiars of the de
ceafed. So that the vulgar as well as thefe

philoſophers, from their mode of edu
cation, are firmly perſuaded that fouls
converſe with each other after death.
But the friends of the deceaſed, after the

charge given by the Gymnoſophists, com
mit the body to fire, that the foul may be
feparated with the greateſt poſſible purity
from its connećtion with the body, and
conclude the fervice by finging a hymn.
For indeed thefe men commit their deareſt
friends to the embraces of death with far

greater cheerfulnefs, than others endure
the departure of their fellow-citizens to
fome
fome distant country. At the fame time
they lament their own fituation, as yet
abiding in mortality ; and proclaim the ,
happineſs of the deceafed, who have
now obtained an immortal condition of
being.” -
Thus far the excellent Porphyry, from

all which it evidently follows, that abſti
nence from animal nutriment, which is
the natural confequence of our fublime
theory, is by no means a novelty, but .
may be juſtified by the praćtice of thé
wifeſt and beſt of men, in the earlieft
periods of time. But it may perhaps be
objećted, that according to my fystem,
vegetables likewife ought not to be de
ftroyed, and eaten, on account of their
perfect equality with the nature of brutes
and
and men. To this I anfwer, that the

life of a plant is in itſelf fo inconfiderable,
(though this deficiency is amply recom
penfed by the beautiful organization of
its corporeal frame) that it cannot be ſup
poſed to fuffer any pain in its decerption;
and confequently is not in reality injured,
by being made ſubfervient to the nouriſh
ment of man and beaſt. indeed it is
much to be wifhed, that we could abitain

from a vegetable aliment, without any
inconvenience to our compoſition ; and
that, like Homer's deities, we were fu
periour to the want of meat and drink,
that we might become truly immortal:
or that we could procure for our nature,
what is celebreted in fables, a remedy
against hunger and thirit; and that ftop
ping the flowing condition of our body,
F which,
which, like an ever-running ſtream, is
continually rolling into the dark fea of
matter, as into the abyſs of non-entity,
we could immediately be prefent with the
beſt and moſt exalted natures, and rife to
that condition of being, in which he,
, who is conjoined by an ineffable union
with the deity, is himſelf a god. But
this indeed, is one of Porphyry's ex
tacies, who being a Platonift, was of
courſe fubjećt to uncommon flights.
C H A P.
The Rights of Brut. s. 75
C H A P. VI.
On the Importance of understanding te

Language of Brutes, and restoring them
to their natural equality with mankind.
BUT it is now time to confider 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 ac
compliſh this deſign in the moſt perfećt
manner, I ſhall produce a variety of
curious hiſtories of brutal fagacity, from
the writings of Plutarch ; and ſhew how
mankind may be benefitted by aſſociating
with brutes, as on a level with them
felves. F 2 - And
And that I may first of all pleaſe the
ladies, I ſhall begin with the elephant, a
beaſt by nature very amorous ; and from
his prodigious fize, very well calculated
to become the darling of our modern vir
gins, who having wifely laid afide the
fooliſh veils of antiquity, and have affum
ed greater boldnefs, are feldom inti
midated at any thing uncommonly large.
Plutarch then, in that treatife of his, in
which he contrafts the fagacity of land
animals, with that of the aquatic ſpecies,
obferves, concerning the amours of
brutes, that fome are furious and mad;
but that others obſerve a kind of human
decency, united with a very courtly kind
of converſation.
** Such
“ Such (fays he) was the amour of

the elephant at Alexandria, that rivalled
Ariſtophanes the grammarian. For they
were both in love with a virgin that fold
garlands : nor was the elephant's court
ſhip lefs conſpicuous than the gramma
rian's. For as he paſſed through the fruit
market, he always bought her apples, and
ítayed with her for fome time: and be
fides this, thrusting his probofcis within
her waiſtcoat, as a fubſtitute for a hand,
took great delight in gently feeling her
breaſts.”
From this instance, it may be fairly

concluded, that if elephants were to affo
ciate with ladies in common (each at the
fame time underſtanding the other's lan
guage) great and unexampled gallantries
F3 would
would take place on each fide, and a
mixt kind of ſpecies would be produced,
in which the enchanting elegance of wo
man would be united with the prodigi
OUIS frength and terrific bulk of the ele
phant.
No leſs charming, likewife, would be

the advantages arifing from an aſſociation
of the fair fex with dragons, as is evident
from the History of the Dragon, who
was in love with an Etolian woman.
For he uſed (fays Plutarch) to vifit her
in the night, and creeping under her gar
ments to her very ſkin, embraced her
naked body; and never, either volun
tarily or involuntarily, injured her, but
always departed very gallantly about
break of day, but the relations of the
WOIIrara
woman obſerving that this was the
custom of the dragon, removed her to a
confiderable diſtance from this amorous
fpot. After this the dragon was not

feen for the ſpace of three or four days ;
being all this time, as it feemed, wander
ing in fearch of her. But at length hav
ing with great difficulty found out the
place of her abode, he accoſted her fome
what leſs gallant and gentle than before ;
and with the folds of his body, having
firſt bound her hands and arms, he laſhed
the calves of her legs, with the end of

his tail ; exprefſing by this means a gentle
and loving anger, which contained more
of indulgent expoſtulation than puniſh
II]ent.
F4 Plutarch
Plutarch adds, that he ſhall fay no

thing reſpećting a goofe in Egypt in love
with a boy; nor of the ram in love with
Glauce that played on the harp, becauſe,
(fays he) the ſtory is well known to every
one. Indeed the instances already ad
duced are ſufficient to convince the faga
cious reader, that prodigious benefits muſt
ariſe from the mutual converſe and co
pulation of ſpecies, which have hitherto

been conſidered as unallied and inimical
to each other.
And here I cannot refrain from men
tioning a moſt fingular advantage, which

would arife from an aſſociation with dogs,
when their language is perfećtly under
ftood by us; the advantage I allude to,
reſpećts a thing of no lefs importance than
the
the instru&tion of youth in one of the

moſt intereſting particulars belonging to
juvenile tuition. Every one knows how
univerfally prevalent the praćtice of felf
pollution is become amongst children ; and
how dreadful its confequences are in debi
litating the constitution, and corrupting
the morals of the unhappy youths who
are the votaries of this deteſtable vice.
Now that extraordinary genius, Mrs.
Wollstonecraft, propoſes the following
remedy for this pernicious praćtice, in
that great work of hers, called, Elements
of Morality for Children*:–“ I am tho
roughly perfuaded (fays ſhe) that the most
efficacious method to root out this dreadful
evil, which poifons the fource of human

happineſs, would be to ſpeak to children
* Page 14 of the Introductory Addreſs.
O
of the organs of generation as freely as
we ſpeak of the other parts of the body,
and explain to them the noble ufe, which
they were defigned for, and how they may
be injured.” She adds, “ I have con
verfed with the moſt fenſible fchool
masters on this ſubjećt, and they have

confirmed me in my opinion.” This plan
is beyond all doubt a moſt striking proof
of her uncommon capacity, and the truth
of her grand theory, the equality ºf the fe
male nature with the male; for whoever
conſiders this affair with the attention it
deferves, muſt be convinced, that if chil
dren were but told how the genital parts
may be injured, and how they are to be
employed in a natural way, they would
not have the leaſt curiofity to make any
experi
experiments, which might tend to frustrate
the benevolent intention of nature.
But however great and original this

thought may be, yet it would certainly be
very much improved, by committing the
inſtrućtion of youth in this particular to
dogs; for theſe fagacious animals, all
of whom appear to be Cynic philoſophers,
would not only be very well calculated to
explain the noble uſe for which the parts
were defigned, but would be very willing,
at any time, and in any place, to give
them fpecimens of the operation of the
parts in the natural way. Not to men
tion, that they would likewife teach them
how to get above thoſe fooliſh habits, de
cency and ſhame, which falfe opinion firſt
intro
introduced, and ridiculous cuſtom after
wards has fo deeply confirmed.
But we must not yet diſmiſs the ele

phant ; ſince it appears that theſe won
derful animals are no leſs calculated te
aćt the part of furgeons, than to pleaſe

the fair. “ For being brought (fays
Plutarch) to perſons that are wounded,
they will extract the heads of ſpears and
arrows from their bodies, with a very
:fmall degree of pain, and without dila
cerating and mangling the fleſh.” Now
the advantages which would reſult to apo
thecaries and phyſicians, from entering
into partnerſhip with thefe animals, are
fo important, that they will doubtleſs be
greedily embraced by all the medieal
- tribe.
tribe. For in the first place, with reſpect
to apothecaries, it is well known, that
they are obliged to aćt in the double ca
pacity of phyſicians and furgeons, which
cauſes their employment to be very labo
rious, eſpecially to thofe of the loweſt
claſs, who belong to the order of the foot.
For thefe gentlemen are divided into three
tribes, the first and highest confisting of
thoſe who fublimely ride to their patients
in chariots, without footmen; the fecond,.
of thoſe who ride to the fick on horfeback;,
and the third tribe, which is by far the
moſt numerous, being compoſed of thoſe
who vifit their patients on foot; and who
in wet weather arm themſelves with a
great coat and umbrella; and in fine,

with a faſhionable cane. Now theſe gen
tlemen, by ſpeaking to the elephant, and
perſuading
perfuading theſe noble animals to become
their partners, would derive the following
amazing advantages from fuch an affo
ciation ; for they might ride on the backs
of their elephants, and might commit the
whole furgical department to the entire
management of thefe bulky beasts : not to
mention, that as the weight of one man
muſt be very inconfiderable to an elephant,
they might with eaſe carry all forts of
remedies upon the backs of their affo
ciates, and thus fave a prodigious deal of
time, trouble and expence, by admi
niftering medicines on the ſpot.
And in the ſecond place, as to phyſi

cians, riding on the elephant would fave
them the expence of a carriage ; and this
beaſt being fo remarkably ſtrong, they
- might
The Rights of Brutes. · 87
might eafily have a large cheſt faſtened to
his back, for the purpoſe of depofiting
their fees, which at preſent, in confe
quence of being fecured in their waiſt
coat pockets, they find very troublefome,
from their quantity and weight.
But the elephant is not the only beast

with which the medical tribe might affo
ciate, to great advantage; for many other
animals are as capable of forming great
phyſicians, as elephants are of becoming
incomparable furgeons. “ For we may
obſerve (fays Plutarch) in other animals,
a three-fold innate praćtice of medicine.
Thus, for inſtance, tortoiſes make ufe of
bafil, and weafels eat rice, when they have
devoured a ferpent ; and dogs purge them
felves from abounding bile, with a parti
cular
cular kind of grafs ; the dragon fharpens
the dimnefs of his fight with fennel; and
the bear, when ſhe leaves her cave, after
long emaciation, feeds upon the herb
called wila dragons; becauſe the acrimony
of this herb opens and feparates her in
teitines, when they are clung together.
At other times, when fatiated with food,
fhe repairs to the emmet-hills, and thruſt
ing out her tongue, all foft and unćtuous,
through the ſweet kind of stime with
which it is inveloped, till it is crowded
with emmets, ſhe at length fwallows
them, and thus recovers her health ; and
it is reported, that the Egyptians obferve
and imitate the bird called Ibis, in purg
ing and cleanfing her bowels with the
briny water of the fea. Hence the prieſts,
when they purify themſelves, make ufe of
the
the water of which the Ibis has drank ;

for theſe birds will not drink the water,
if it be medicinal, or otherwiſe infected.
There are likewife fome beaſts that cure
themſelves by abſtinence, as wolves and

lions, who, when they are over-gorged
with animal food, lie ſtill, and digeſt their
crudities by the warmth of one another's
bodies.”
Now as there is no reafon whatever to
doubt the truth of theſe relations, fuch

fpecimens of medical ſkill muſt convince
the moſt incredulous, that when thefe
animals are tamed through their affo
ciation with mankind, we may expećt to
fee phyſicians equal to the moſt illuſtrious
among men, in the perſons of bears,
dragons and weafels; and till all diſtinc
G tions
tions among mankind are levelled, (an
event which it is to be hoped will ſhortly
happen) I do not fee why an elephant
may not become the king's principal fur
geon, and a bear his phyſician in ordi

nary, as foon as the language of beaſts is
univerſaily known, or at leaſt underſtood,
by the principal perſons at court
C H A P.
C H A P. VII.
7 hat Magpies are naturally Muſicians ;

Oxen Arithmeticians; and Dogs Ačiors.
BUT let us now fee what advantages

we might derive from an amicable affo
ciation with other animals, fuch as mag
pies, oxen, and dogs. And to begin with
the magpie, the following ſtory, from
the above-mentioned treatife of Plutarch,
indifputably proves that this bird naturally
postests nufical abilities in the most ex
traordinary degree.
“ A certain barber in Rome, who had

a fhop direćtly oppofite to the Temple,
G 2 which
92 The Rights of Bruter.
which is called the Greek's Market, bred
in his houſe a miraculous kind of a mag
pie, who was perpetually chattering with
the greateſt variety imaginable ; fome
times imitating human ſpeech ; fome
times talking in thoſe wild notes peculiar
to her nature; and fometimes humming
the founds of wind inſtruments. Nor
was all this the reſult of any conſtraint,

but the confequence of that extraordinary
ambition, by which ſhe accuſtomed her
felf to leave nothing unfpoken, and no
thing that her imitation ſhould not
master.
It happened that a certain perfon of the

wealthier fort, and lately dead in the
neighbourhood, was carried out to be
buried, with a great number of trumpets
before
before him. Now becauſe it was the

cuſtom of the bearers to reſt themfelves
before the barber's ſhop ; the trumpeters,

who were excellent in their art, and were
commanded fo to do, ſtopped a long time
at this place, playing on their instruments
all the while.
But after that day, the magpie was en

tirely mute, not fo much as uttering the
uſual notes, by which ſhe called for what
fhe wanted; fo that paſſengers who before
admired the loquacity of the bird, were
now much more ſurpriſed at her fudden
filence ; and many fufpe&led her to have
been poifoned by perfons afecting pecu
liar ſkill in teaching thoſe kind of birds ;
but the greateſt number were of opinion,
that the noife of the trumpets had ſtupi
G3 fied
fied her hearing, and that in confequence
of this ſhe was likewife deprived of the
ufe of her voice.
But indeed the cauſe of her unufuał

filence was not the reſult of either of theſe
effećts; but arofe from her retiring to
exercife by herfelf, the imitation of what
fhe had heard, and to fit and prepare her
voice, to expreſs in the fame manner as
the instruments what ſhe had learnt; for
foon after ſhe fuddenly made her appear
ance, but had quitted all her former imi
tations, founding nothing but the muſic
of the trumpets, and obferving all the
changes and cadences of the harmony,
with an inconceivable exaćtnefs of
time.”
Now
Now from this curious history, it evi

dently follows, that magpies, when pro
perly difciplined, (their language being
perfectly known to us), might in time
form a muſical band equal to that at
Vauxhall; and thus being employed in
ftead of men, by the proprietors of that
elegant place, might fave them a prodi
gious expence; fince it does not appear
from any accounts, ancient or modern,
that either birds or beasts are money
getting animals.
Beſides, they would form admirable

clerks for diffenting meeting-houſes; for
as the diffenters have a great objeếtion to
inftrumental muſic in divine fervice, not
becauſe of the harmony, but becauſe it is
inſtrumental, the magpie by his imitative
G 4 art’
art would preſent them with all the variety
of instrumental melody, and yet it would
be ſtrićtly vocal.
The loquacity indeed of theſe birds

appears to be fo admirable, that I fee no
reaſon why they might not become ex
cellent methodiſt parfons ; for they could
doubtleſs as well imitate vehement de
clamation, and vociferate barbaric cant,
as counterfeit the found of the trumpet,
and utter the apparently wild notes of
Ila turc.
And thus much for the magpie :-let

us now proceed to the ox, who has been
unjustly characterized with the epithet of
dull; as the following history will abun
dantly evince.
g4 At
“ At Sufa (fays Plutarch) there are oxen

that water the King's gardens with port
able buckets, of which the number is
fixed; for every ox carries a hundred
buckets every day ; and more than this,
you cannot by any means force them to
carry. For indeed, when conſtraint has
been uſed for experiment's fake, nothing
could make them ſtir after they had car
ried their full number ; fuch an accurate
account do they take, and preferve in
their memory, as Ctefias, the Gnidian,
relates.”
Now who can doubt after reading this,

but that if the fame pains were taken with
oxen, as we take with our youth, they
would become excellent arithmeti
cians; and by being taught to write

with
with their hoofs (which is furely no more
impraćticable than for a man to write
with his toes, and which we all know is
postible) might form admirable bankers
and merchants clerks, or indeed bankers
and merchants themfelves ; and from
their indifference to gold, in common
with all animals but man, by depoſiting
their gains in the Treaſury, might help
to pay off the national debt.
Nor are degs leſs calcalated by nature

to become great aćtors, than oxen to
form good arithmeticians, as the follow
ing ſtory will, no doubt, fully convince
the managers of both the theatres.
“ There was a dog at Rome (fays

lutarch) belonging to a certain mimic,
who
who at that time had the management

of a farce, confisting of a great variety
of parts ; in the performance of which
he undertook to instru&t the aćtors, by
teaching them the feveral imitations pro
per for the tranfaćtions and pastions re
preſented in the farce. Among the reſt
there was one who was to drink a ſleepy
potion, and after he had drank it, was
to fall into a deadly drowfinefs, and
counterfeit the a&tions of a dying perfon.
The dog, who had studied feveral of the
other gestures and poſtures, obſerving this
with greater attention, took a piece of
bread that was fopped in the potion, and
in a fhort time after he had eat it, coun
terfeited a trembling, then a ſtaggering,
and afterwards a drowfineſs, in his head.
Then ſtretching himſelf out, he lay as if
he
I CO The Rights of Brutes.
he had been dead; and feemed to offer

himſelf to be dragged out of the place,
and carried to burial, as the plot of the
play required. But afterwards under
ftanding the proper time, from what was
faid and aếted ; in the firſt place he began
gently to ſtir, as if waking out of a pro
found ſleep, and lifting up his head, gaz
ed on all around him : and then to the
amazement of the beholders, he roſe up

and went to the master to whom he be
longed, with all the ſigns of joy and
- fawning kindneſs ; fo that all the fpec
tators, and even Cæfar himſelf (for old
Veſpaſian was preſent in Marcellus's
Theatre) were highly pleaſed with the
fight.”
It
The Rights of Brutes. 1o1 ·
It appears to me, I confeſs from this
relation that the dog muſt have aćted in a
manner equal to Garrick himſelf: and it
is to be hoped, that the managers of our
theatres, in confequence of paying proper
attention to this wonderful ſtory, will,
in a ſhort time, bring on the flage dogs
and puppies, to aĉt at leaſt jointly with
men, till the language of thefe animals
is known in common ; and when that
much to be defired event ſhall take place,
that they will fuffer them to aćt by them
felves, to the infinite delight of number-
leſs ſpectators; for furely when puppies
aćt, the theatres will be uncommonly
full.
I might here enlarge greatly on the

prodigious benefits which would arife to
mankind
I O2 The Rights of Brutes.
mankind from aſociating with fiſhes,

through the means of a ſubmarine navi
gation, which Biſhop Wilkins has de
monſtrated to be praćticable, in his in
genious treatife on Mathematical Magic ;
but this would too much exceed the limits
of the preſent work. However, if the

reader is defirous of obtaining perfećł
convićtion in this particular, he need
only confult the latter part of the fo often
mentioned curious treatife of Plutarch, and
he will find that fiſhes are no lefs fagaci
ous than land animals; and that of courſe
the advantages arifing from reſtoring them
to their natural equality with mankind,
are not leſs numerous and great, than
thofe we have already taken notice of, in
the terreſtrial and aerial tribes.
« And
The Rights of Brutes. Io3
And thus much may fuffice, for an

historical proof, that brutes are equal to
men. It only now remains (and this
must be the province of fome abler hand)
to demonstrate the fame great truth in a
fimilar manner, of vegetables, minerals,
and even the moſt apparently contempti
ble clod of earth ; that thus this fublime
theory being copiouſly and accurately
diſcuffed, and its truth establiſhed by an
indiſputable feries of facts, government
may be entirely ſubverted, fubordination
aboliſhed, and all things every where, and
in every reſpećt, be common to all.
T H E E N D»
----- etc.
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WILSON 1995
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A Vindication of The Rights of Brutes by Thomas Taylor

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This is a reproduction of a library book that was digitized

by Google as part of an ongoing effort to preserve the

THE particular defign of the following

give perfećiian to our reſearches into the

to receive an unbounded increaſe.

The author indeed, is well aware, that

deavour to fupport their opinion from the

body are two distiné7 things, and that the

In fiert, fuch is the prevalence of truth,

which is mistaken by fome for boldneſs and

That God has made all Things equal.

IT appears at first fight fomewhat fin

The truth I allude to is, the equality of

I perceive however, with no fmall

But all this, however, is only an ap

equal to a thing of the greateſt magni

To be convinced of this, we need only

is no lefs powerful than good. Now in

Iar to the Deity as the moſt excellent, I

But this will appear more evident, from

This theory will perhaps appear to

There appears indeed to be fome weight

fons, without attempting to revenge the

16 The Rights of Brutes.

nevolently inferted in all things. Theſe

focial, is beyond all controverfy a cor

That Brutes pºff / Reaſon in common

B UT as our more immediate buſineſs at

afferted of brutes, is no lefs applicable to -

vegetables, and even minerals themſelves;

moſt fublime and comprehenſive theory,

preſent is believed to exiſt only in fable,

“ Man walk'd with beast joint tenant of the hade.”

But in order to prove that brutes poſſefs

Platonic philoſopher Porphyry's argu

It is a true and Pythagoric opinion, that

well internal as external, by means of

themſelves capable of hearing and under

the city, loaded with wheat, which was

with diligent fagacity , from their pro

only, and not in the effence of reafon ;

24 The Rights of Brutes.

men and brutes, but is distinguiſhed ty

of foul, fince it neither compels the

It muſt be granted therefore, that the

deprive other animals of reafon entirely,

from nature, do not fufficiently perceive

an argument againſt the rationality of

of æther are more rational than mankind,

from each other in gradations of reafon.

gods; whether this was their real opinion,

the forms of the gods, that they might

But Fables indicate that brute animals

accord with mankind in the nature of

into the bodies of brutes ; and that, when

Hence it is unjust to destroy animals,

grow strong, and favage defires encreaſe.

ligence. For every animated fenſitive

venient, and purſue the one and avoid

every animal the knowledge of what is

reaſon, and conclude, that thefe powers

That in confequence of Brutes paff ffing

THUs far Porphyry, from whoſe per