As to domestic animals, their demands on us, did we read them aright, are not so much those of petitioners for mercy as of rightful claimants of justice. We have caused their existence, and are responsible that they should be on the whole happy and not miserable. We take their services to carry our burdens, to enhance our pleasures, to guard our homes and our flocks. In the case of many of them, we accept the fondest fidelity and an affection such as human beings scarcely give once in a lifetime. They watch for us, work for us, bear often weary imprisonment and slavery in our service, and not seldom mourn for us with breaking hearts when we die. If we conceive of an arbiter sitting by and watching alike our behavior and the poor brutes’ toil and love, can we suppose he would treat it as merely a piece of _generosity_ on our part, which we were free to leave unfulfilled without blame, that we should behave considerately to such an humble friend, supply him with food, water, and shelter, forbear to overwork him, and end his harmless life at last with the least possible pain? Would he not demand it of us as the simplest matter of _justice_?[24] For those who accept the Darwinian theory, and believe that the relationship between man and the brutes is not only one of similarity, but of actual kinship in blood, it would have seemed only natural that this new view should have brought forth a burst of fresh sympathy and tenderness. If our physical frames, with all their quivering nerves and susceptibilities to a thousand pains, be, indeed, only the four-footed creature’s body a little modified by development; if our minds only overlap and transcend theirs, but are grown out of those humbler brains; if all our moral qualities, our love and faith and sense of justice, be only their affection and fidelity and dim sense of wrong extended into wider realms,--then we bear in ourselves the irresistible testimony to their claims on our sympathy. And if, like so many of the disciples of the same new philosophy, we are unhappy enough to believe that both man and brute when laid in the grave awake no more, then, above all, it would seem that this common lot of a few pleasures and many pains, to be followed by annihilation, would move any heart to compassion. In the great, silent, hollow universe in which these souls believe themselves to stand, how base does it seem to turn on the weaker, unoffending beings around them, and spoil their little gleam of life and joy under the sun! Nothing is more startling to me than the fact that some of the leading apostles of this philosophy, and even its respected author himself, should in one and the same breath tell us that an ape, for example, is actually our own flesh and blood, and that it is right and proper to treat apes after the fashion of Professors Munk and Goltz and Ferrier. These gentlemen, as regards the poor _quadrumana_, are rather “more than kin,” and rather “less than kind.”