Henry Stephens Salt Quotes

Has the artist ever considered the history of the "chop" which is brought so elegantly to his studio? … He has first employed a slaughterman … to convert a beautiful living creature into a hideous carcase, to be displayed with other carcases in that ugliest product of civilisation, a butcher's shop, and then he has employed a cook to conceal, as far as may be, the work of the slaughterman. This is what the Spectator calls being "humanised" by schools of cookery; I should call it being de-humanised.

No League of Nations, or of individuals, can avail, without a change of heart. Reformers of all classes must recognize that it is useless to preach peace by itself, or socialism by itself, or anti-vivisection by itself, or vegetarianism by itself, or kindness to animals by itself. The cause of each and all of the evils that afflict the world is the same the general lack of humanity, the lack of the knowledge that all sentient life is akin, and that he who injures a fellow-being is in fact doing injury to himself. The prospects of a happier society are wrapped up in this despised and neglected truth, the very statement of which, at the present time, must (I well know) appear ridiculous to the accepted instructors of the people.

I say ethical principle, because it is beyond doubt that the chief motive of Vegetarianism is the humane one. Questions of hygiene and of economy both play their part, and an important part, in a full discussion of food reform; but the feeling which underlies and animates the whole movement is the instinctive horror of butchery, especially the butchery of the more highly organized animals, so human, so near akin to man.

And, after all, the humane spirit, which is the motive power of all true schemes of reform, is, by its very essence, independent of belief in what is commonly called "success." We work for an ideal, not because we believe the ideal is destined to be triumphant, but because we are impelled so to work, and cannot, without violence to our best instincts, act otherwise. We protest against cruelty and injustice for the same reason, not merely because we feel that the dawn of a better day is at hand, but because such a protest has to be made, and we know intuitively that we must help to make it. Of the event we can have no absolute assurance—it rests for other minds and other hands than our—but we can at least be assured that we have done what was natural and inevitable to us, and that, whether successful or unsuccessful, there was no other course for a thoughtful man to take.

We have to decide, not whether the practice of fox-hunting, for example, is more, or less, cruel than vivisection, but whether all practices which inflict unnecessary pain on sentient beings are not incompatible with the higher instincts of humanity.

I advance no exaggerated or fanciful claim for Vegetarianism. It is not, as some have asserted, a "panacea" for human ills; it is something much more rational—an essential part of the modern humanitarian movement, which can make no true progress without it. Vegetarianism is the diet of the future, as flesh-food is the diet of the past.

I shall die ... as I have lived, rationalist, socialist, pacifist, and humanitarian.

The emancipation of men from cruelty and injustice will bring with it in due course the emancipation of animals also. The two reforms are inseparably connected, and neither can be fully realized alone.

Religion has never befriended the cause of humaneness. Its monstrous doctrine of eternal punishment and the torture of the damned underlies much of the barbarity with which man has treated man; and the deep division imagined by the Church between the human being, with his immortal soul, and the soulless "beasts", has been responsible for an incalculable sum of cruelty.

The charge of "sentimentalism" is frequently brought against those who plead for animals' rights. Now "sentimentalism," if any meaning at all can be attached to the word, must signify an inequality, an ill balance of sentiment, an inconsistency which leads men into attacking one abuse, while they ignore or condone another where a reform is equally desirable. That this weakness is often observable among "philanthropists" on the one hand, and "friends of animals" on the other, and most of all among those acute "men of the world," whose regard is only for themselves, I am not concerned to deny; what I wish to point out is, that the only real safeguard against sentimentality is to take up a consistent position towards the rights of men and of the lower animals alike, and to cultivate a broad sense of universal justice (not "mercy") for all living things. Herein, and herein alone, is to be sought the true sanity of temperament.

Before passing on, I will merely add this, that in some ways the evils attendant on slaughtering grow worse, and not better, as civilisation advances, because of the more complex conditions of town life, and the increasingly long journeys to which animals are subjected in their transit from the grazier to the slaughterman.

As man is truly “humanised”, not by schools of cookery but by schools of thought, he will abandon the barbarous habit of his flesh-eating ancestors, and will make gradual progress towards a purer, simpler, more humane, and therefore more civilised diet-system.

The ignorance, carelessness, and brutality are not only in the rough-handed slaughtermen, but in the polite ladies and gentlemen whose dietetic habits render the slaughtermen necessary.

[The] notion of the life of an animal having 'no moral purpose,' belongs to a class of ideas which cannot possibly be accepted by the advanced humanitarian thought of the present day—it is a purely arbitrary assumption, at variance with our best instincts, at variance with our best science, and absolutely fatal (if the subject be clearly thought out) to any full realization of animals' rights. 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.

The Animals, you say, were "sent"
For man's free use and nutriment.
Pray, then, inform me, and be candid,
Why came they aeons before Man did,
To spend long centuries on earth,
Awaiting their Devourer's birth?
Those ill-timed chattels, sent from Heaven,
Were, sure, the maddest gift e'er given—
"Sent" for Man's usage (can Man believe it?)
When there was no Man to receive it!