2. That the immediate aim of vegetarians is not that which, under various forms, is so industriously foisted on them—viz., a desire to attain at one step to the millennium, by altogether ceasing to take the life of animals, or by entire abstinence from animal products—but rather it is a practical, intelligible, though necessarily imperfect, attempt to humanise, as far as may be, the present sanguinary diet system, by the omission at least of its more loathsome and barbarous features. 3. That vegetarianism, if once admitted to be practicable, offers certain positive benefits of the utmost value, humane, æsthetic, hygienic, social, economic; while, on the other hand, the denials that have hitherto been made of its practicability, on the plea of structure, laws of nature, climate, digestion, and so forth, are far too weak and illogical to bear the test of criticism. There _may_, of course, be some conclusive reason against vegetarianism, but if so, why is its production delayed? 4. That in the greater number of the arguments brought against vegetarianism, the importance of the _moral_ aspect of the question is studiously kept out of sight. Thus, Sir Henry Thompson, in his _Nineteenth Century_ article of 1885, while admitting the possibility of abstaining from flesh foods, gave judgment on the whole in favour of a moderate use of them—but without allowing the smallest weight to humane or moral considerations. Writing on the same subject in 1898, he so far repaired this oversight as to argue that it is really kinder to eat animals than not to do so, because otherwise they would not be bred at all! That is the amount of attention the moral side of vegetarianism receives from its opponents, a great humane issue being set aside by a sophism more suited for a Savoy comedy than for serious discussion.