Between Heathenism and Christianity: Being a translation of Seneca's De Providentia, and Plutarch's De sera numinis vindicta, together with notes, additional extracts from these writers and two essays on Graeco-Roman life in the first century after Christ.Plutarch
Religion
Between Heathenism and Christianity: Being a translation of Seneca's De Providentia, and Plutarch's De sera numinis vindicta, together with notes, additional extracts from these writers and two essays on Graeco-Roman life in the first century after Christ.
Plutarch
Ethics -- Greece; Ethics -- History; Stoics
Nothing that Plutarch says exhibits in a more striking light the
humaneness of his disposition than his exhortations to the kind
treatment of brutes. He believes that the good man is kind to his beast.
He regards it a duty to care for the horse and the dog that have served
him well, when they become old and useless. He seems to think that
animals are not without a measure of reason and that they have to a
limited extent, the power to decide between right and wrong. Though
possessed of only a modicum of intelligence, this at least cannot be
entirely denied to them, any more than it can be denied to a bad man. A
certain measure of reason is the gift of nature; perfect and virtuous
reason is the result of practice and instruction. The reasoning powers
of many animals are, to an extent, on a level with those of man; they
differ not so much in quality as in quantity. It is right, therefore, to
use but not to abuse them. Cruelty to animals is evidence of a base
heart. Those who treat them harshly usually accentuate their bad traits
in their dealings with men. Our treatment of animals is, therefore, in
some sort and often to a considerable extent, an index of how we treat
our fellow beings. Plutarch finds the lower animals in some respects
more rational than men. They never eat or drink more than enough to
satisfy hunger and thirst; nor do they give way to any unnatural or
excessive appetites. He is somewhat inclined to condemn the use of
animal food; but, at any rate, animals must not be cruelly dealt with to
make them more palatable, nor put to death by lingering and inhuman
methods. He had in view more particularly some of the practices
prevalent in Rome in his day,—practices that were, in truth, horrible in
the extreme. It is no wonder that he names them only to condemn them.
The extreme modernness of Plutarch in this matter becomes the more
strikingly evident when we remember that classical antiquity not only
very seldom has a kind word for irrational creatures, but was wont to
treat them with extreme harshness. This was particularly the case among
the Romans.
Public-domain text, read in full here on John Shaqi.
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