If this be sentiment, it is not mere cultured sentiment, but based on a very real and simple sense of what is decent. Miners, farmers, shepherds, little shopmen, gamekeepers, and humble men of all sorts, who own dogs, have precisely the same feeling—that the dog is essentially the friend of man, deserving loyal treatment. We all have this feeling; yet, when for our alleged benefit we want to violate it, we can still say: “Oh! it does not matter; this dog is already down!” In a word, what we would not do with our own dogs we have no right to do with dogs that have not had the luck to be ours. It is not so much a question of love of dogs as of good faith in men. I do not wish to enter here into the general question of vivisection, but I do plead that, whether we believe in vivisection or not, we are bound, in common honour, to make a clean and whole-hearted exception of the one creature whom we have trained to really trust and love us. By not doing so we injure the human spirit. (2) I answer the rejoinders to my plea for the exemption of dogs from vivisection in no spirit of hostility to science, with all respect for investigators who are inspired by the desire to lessen the sum of suffering in the world, and not at all assuming that those who support the vivisection of dogs must needs be without fondness for their companionship. I suggest that there is a distinction between being “vivisected” (and in that word I include inoculations) to save your own life or lessen your own suffering and being vivisected by your neighbours to save their lives or lessen their sufferings. The distinction indeed might almost be called profound. And if my contention that the dog has earned for himself a consideration from man, I do not say equal, but analogous, to that which man has for his own species, be admitted, it would follow that if we approve of cutting up and inoculating the dog, not for his individual benefit, but for our benefit and for that of his fellow-dogs, we must also approve of cutting up and inoculating our children and ourselves, not for our individual benefit, but for the benefit of the race, having regard to the immeasurably more direct results which science would secure from vivisections and inoculations on the human body. It is possible, indeed, that some vivisectors are prepared, in the interests of the scientific treatment of disease, to say: “I am so entirely, so definitely, convinced of the benefits to the human race of these experiments that I am ready to give not only my dog but my child, my wife, myself if necessary, for the good of mankind.” But I personally—and I venture to think there may be others of the same opinion—am not prepared to go so far. And I plead simply that if we are not ready to make martyrs of our children and heroes of ourselves, the time has come when we are no longer entitled to make martyrs of dogs. The issue raised, in fact, is whether or no the dog has reached a