As for the demand so frequently made on reformers, that they should first explain the details of their scheme--how this and that point will be arranged, and by what process all kinds of difficulties, real or imagined, will be circumvented--the only rational reply is that it is absurd to expect to see the end of a question when we are now but at its beginning. The persons who offer this futile sort of criticism are usually those who under no circumstances would be open to conviction; they purposely ask for an explanation which, by the very nature of the case, is impossible because it necessarily belongs to a later period of time. It would be equally sensible to request a traveller to enumerate beforehand all the particular things he will see by the way, on pain of being denounced as an unpractical visionary, although he may have a quite sufficient general knowledge of his course and destination. Our main principle is now clear. If “rights” exist at all--and both feeling and usage indubitably prove that they do exist--they cannot be consistently awarded to men and denied to animals, since the same sense of justice and compassion apply in both cases. “Pain is pain,” says Humphry Primatt, “whether it be inflicted on man or on beast; and the creature that suffers it, whether man or beast, being sensible of the misery of it while it lasts, suffers _evil_; and the sufferance of evil, unmeritedly, unprovokedly, where no offence has been given, and no good can possibly be answered by it, but merely to exhibit power or gratify malice, is Cruelty and Injustice in him that occasions it.” I commend this outspoken utterance to the attention of those ingenious moralists who quibble about the “discipline” of suffering, and deprecate immediate attempts to redress what, it is alleged, may be a necessary instrument for the attainment of human welfare. It is perhaps a mere coincidence, but it may be 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 belauded by those who profit most largely at the expense of their fellow-beings.