“The doctrine of metempsychosis,” says Strauss,[45] “knits men and beasts together here [in the East], and unites the whole of Nature in one sacred and mysterious bond. The breach between the two was opened in the first place by Judaism, with its hatred of the Gods of Nature, next by the dualism of Christianity. It is remarkable that at present a deeper sympathy with the animal world should have arisen among the more civilized nations, which manifests itself here and there in societies for the prevention of cruelty to animals. It is thus apparent that what on the one hand is the product of modern science--the giving up of the spiritualistic isolation of man from Nature--reveals itself simultaneously through the channel of popular sentiment.” The true scientist and humanist is he who will reconcile brain to heart, and show us how, without any sacrifice of what we have gained in knowledge, we may resume what we have temporarily lost during the process of acquiring that knowledge--the sureness of intuitive faculty which is originally implanted in men and animals alike. Only by this return to the common fount of feeling will it be possible for man to place himself in right relationship towards the lower animals, and to break down the fatal barrier of antipathy that he has himself erected.[46] If we contrast the mental and moral attitude of the generality of mankind towards the lower races with that of such men as St. Francis or Thoreau, we see what far-reaching possibilities still lie before us on this line of development. A not altogether unjustifiable complaint is made against “lovers of animals,” that they are often indifferent to the struggle for human rights, while they concern themselves so eagerly over the interests of the lower races. Equally true is the converse statement, that many earnest reformers and philanthropists, men who have a genuine passion for human liberty and progress, are coldly sceptical or even bitterly hostile on the subject of the rights of animals. This organic limitation of sympathies must be recognized and regretted, but it is worse than useless for the one class of reformers to indulge in blame or recrimination against the other. It is certain that they are both working towards the same ultimate end; and if they cannot actually co-operate, they may at least refrain from unnecessarily thwarting and opposing each other.