So anomalous is the attitude of man towards the lower animals, that it is no marvel if many humane thinkers have wellnigh despaired over this question. “The whole subject of the brute creation,” wrote Dr. Arnold, “is to me one of such painful mystery, that I dare not approach it”; and this (to put the most charitable interpretation on their silence) appears to be the position of the majority of moralists and teachers at the present time. Yet there is urgent need of some solution of the problem; and in no other way can this be found than by the admission of the lower races within the pale of human sympathy. All the promptings of our best and surest instincts point us in this direction. “It is abundantly evident,” says Lecky, “both from history and from present experience, that the instinctive shock, or natural feelings of disgust, caused by the sight of the sufferings of men, is not generically different from that which is caused by the sight of the suffering of animals.” If this be so, can it be seriously contended that the same humanitarian tendency which has already emancipated the slave, will not ultimately benefit the lower races also? Here, again, the historian of “European Morals” has a significant remark: “At one time the benevolent affections embrace merely the family, soon the circle expanding includes first a class, then a nation, then a coalition of nations, then all humanity; and finally its influence is felt in the dealings of man with the animal world. In each of these cases a standard is formed, different from that of the preceding stage, but in each case the same tendency is recognized as virtue.” But, it may be argued, vague sympathy with the lower animals is one thing, and a definite recognition of their “rights” is another; what reason is there to suppose that we shall advance from the former phase to the latter? Just this; that every great liberating movement has proceeded exactly on such lines. Oppression and cruelty are invariably founded on a lack of imaginative sympathy; the tyrant or tormentor can have no true sense of kinship with the victim of his injustice. When once the sense of affinity is awakened, the knell of tyranny is sounded, and the ultimate concession of “rights” is simply a matter of time. The present condition of the more highly-organized domestic animals is in many ways very analogous to that of the negro slaves of a hundred years ago: look back, and you will find in their case precisely the same exclusion from the common pale of humanity; the same hypocritical fallacies, to justify that exclusion; and, as a consequence, the same deliberate stubborn denial of their social “rights.” Look back--for it is well to do so--and then look forward, and the moral can hardly be mistaken.