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Vicarious Suffering.
OUR
SANCTIONS
FOR
CRUELTY.
BY
SALADIN.
(Reprinted from the “Agnostic Journal.")
May 31st, 1902.
LONDON:
W. STEWART & CO., 4b FARRINGDON ST,
E.C.
�Every Thursday.
Price Twopence.
Journal
AND ECLECTIC REVIEW.
EDITED
BY
SALADIN.
V Under name and pen-name, some of the most
scholarly and able writers of the age contribute regularly
to The Agnostic Journal ; and, although the Editorial
policy is opposed to the popular and dominant faith,
the columns of the journal are ever open to articles in
defence of Christianity from clergymen or lay Christians
of recognized ability, while considerable space is devoted
to the investigation of Theosophy, Spiritualism,
Mysticism, etc.
The Agnostic Journal can be had free by post on
the following terms :—Quarterly, 2s. 8|d.; half-yearly,
5s. 5d. ; yearly, 10s. iod. Orders should be given to
local newsagents ; but where this is impracticable they
should be sent direct to the Publishing Office.
London : W. Stewart & Co., 41, Farringdon Street, E.C.
�VICARIOUS SUFFERING.
“ Man’s inhumanity to man ” is the blight and canker
and bane of human life. In recent decades human
ingenuity has been, in part, directed to such benignant
inventions as the steam-engine and the electric telegraph
and telephone. But, anterior to those decades, for
century upon century, man’s mechanical ingenuity was
principally directed to the production of instruments of
torture, to contrivances which applied to those mystic
harp-strings, the human nerves, could evoke every note in
the gamut of agony.
In the Ages of Faith, in the ages in which the Church
which claimed, and still claims, to be of Christ was
supreme, we had no telescope, no gas-light, no railway, no
printing-press ; but we had the rack, the wheel, the boots,
the thumb-screw, the witch’s bridle, the Iron Virgin, and
other torture-engines too numerous and devilish to be
catalogued here. In our museums you can still behold
preserved specimens of these mechanical horrors. The
sight of them makes me shudder : then, what effect must
their hellish spectacle of rust and horror have upon you,
O Orthodoxist, when you remember that it was almost
exclusively in the service of the Church that that rack tore
human joints out of their sockets, that the boots there
�4
VICARIOUS
SUFFERING.
held the leg of a human being till blood from the ruptured
veins and marrow from the shattered bone splashed in
the face of him who, with swinging hammer, drove home
the merciless wedges ? Here is heresy, some incom
prehensibly subtle doctrinal distinction contemned : then,
tighten the wedges, apply the hammer ; as weighed against
the crime of heresy how trifling are blood and marrow
and anguish and agony !
Were grimly fanatical believers culpably inconsistent
with their creed in thus mangling their fellow human
beings ? Did not the Lord, at the very outset of his
career with man, shew that he preferred the red blood of
the veins to the red flush of the rose ? Did he not prefer
the fat of Abel’s veal to the fragrance of Cain’s violets ?
Cain : Poor Abel ! he was but a shepherd boy,
Who offered up the firstlings of his flocks
In order to appease Jehovah’s wrath,
Who revelled in the pangs and dying groans
Of the poor beasts who never did him wrong.
My heart revolted at the cruel sport. ’Twas I
Refused to torture gentle innocents,
But, taking fruit, I offered it to Him,
Altho’ ’twas mock’ry, seeing all was His.
Spirit : Fruit would not do. The Lord has ordered blood.
Cain : My brother, as a shepherd, offered lambs,
And I, as husbandman, did offer fruit.
Methought the offering of one’s toil is best acceptable.
Spirit : Blood, dying pangs, the torture of the innocent,
Alone appeases the Almighty’s wrath.
Cain : Ay ! to the shame of all created things,
Thou speakest true—He loveth blood I *
Did not the entire wheel of the Christians’ faith turn upon
the pivot of blood and suffering ? Was not the man-god
in whom they believed nailed, hand and foot, to the bitter
cross ? Painters, poets, theologians and historians, have
testified to the pain and ignomy of crucifixion. It was not
* Lady Florence Dixie, in “ Abel Avenged,” in Part II. of
“ The Songs of a Child.”
�VICARIOUS
SUFFERING.
5
mere execution, as we now understand the word; it was
studied torture. In being nailed, or lashed, to the cross, no
vital organ of the victim was affected. Crucifixion was, with
hellish ingenuity, designed to elicit and stimulate all the
suffering of which the nerves of the culprit were capable,
even to the last spasm and writhe of anguish and agony.
A strong culprit has been known to hang on the cross
for several days, before exposure to the sun, hunger, slow
haemorrhage and fiery thirst brought death in merciful
relief.
And this is the revolting and horrible torture to which
the Church deliberately and dogmatically subjected her
man-deity. Lest the horror upon which her very existence
rested should be overlooked or forgotten, crucifixes with
a tortured and nude human figure nailed thereto were
exhibited everywhere, in wood, in stone, on canvas.
And, as if this were not enough of the cruel and the
horrible, the twelve “ Stations of the Cross,” each more
shudderingly revolting than the other, were invented and
forced, in all their repellant gruesomness, upon the wild
and sanguinary imagination of an unlettered public.
Blood! Blood ! Blood everywhere ! “ Without the
shedding of blood there is no remission.” “ Except
ye eat my flesh and drink my blood, there is no life in
you.”
This horrible dithyramb with the refrain of “ Blood ”
only too truculently commended itself to the fierce races
in the fields of Christian mission. Blood, not brain.
Brain was crude, credulous and inchoate, and applied its
raw rapacity to blood and the merciless shedding
thereof. Zealots, bigots, their god had been tortured, and
.they, not incoherently, took to inventing instruments “ for
His name’s sake.” Habituation to the idea of crucifixion—
“ and, being in agony, He prayed more earnestly, and
the sweat was, as it were, great drops of blood falling
�6
VICARIOUS
SUFFERING.
down to the ground”—hardened all the more gentle
and tender humanitarian instincts, as daily contemplation
of cruel and morbid topics inevitably will. And, here, in
London, only a few years ago, we had, on exhibition, a
collection of torture-engines by which, through dark and
bloody ages, on the scaffold and in the dungeon, the Gospel
had been protected in its purity against the taint of
heresy.
Perdition to the church that required such engines to pro
tect her against heresy ! Now, on every side, she is assailed
by heresy—nay, by blank unbelief; and this contumacious
journal is, every week, hurled in her teeth in defiant
scorn. Yet who will say that, in spite of this, the world
is not better than it was at the time when this serial would
have been in the flames and its editor on the rack ?
Blood! Blood ! “ There is a fountain filled with
blood.” Well, disinfect the abhorrent nuisance and fill
it up with rubble: scatter over it a layer of rich and
generous mould ; there let the wholesome green grass wave
round the rathe roses of Reason and the white lilies of
Peace. Can it be wondered at that this habituation to the
conception of the sanguinary and horrible has rendered
Christianity the bloodiest agency that has ever cursed the
earth with its presence ? I fearlessly appeal to history in
corroboration of my averment. “ I come not to bring
peace, but a sword,” is a dictum put into the mouth of
the clumsily-invented myth from whom the faith of the
vulgar takes its name. Yes, and, by Heaven, the sword
came, and came to stay; and with it came ignorance and
superstition and bigotry, and cruelty and rancour and hate.
“ The Lamb of the Great Sacrifice” was hoisted on the back
of The Ass of the Great Credulity, and the Dark Ages was
the result, and the darkness of the Dark Ages flings its
penumbra upon the vaunted illumination of to-day to a
degree that he who looks upon Society conventionally
little suspects.
�VICARIOUS
SUFFERING.
7
Not only did the “glad tidings of great joy”—O
mordant irony !—tend to the reckless and merciless waste
of life; but, by a far hotter and more real hell than any
previous faith had known, it lent new terrors to death.
Never, before Christianity was devised, was it dis
covered that there was any sting in death worth speaking
of. Ask the death-bed memories of certain sincere
Christians of the type of John Bunyan and William
Cowper, in their raving terror, how Christianity takes
away the sting from death; and, if I, like them, were a
Christian, I feel certain that my death-bed would be as
shudderingly terrible as was theirs. There are, I know,
many Christians who feel quite sure that they will “ fall
asleep in Jesus,” and who console themselves by repeating
maudlin, nauseous, and meaningless Gospel tags. They
know that the vast majority of human kind go to perdition,
but they have the despicable self-conceit to believe
that they have been selected from that overwhelming
majority, that they are members of that select few, that
mere handful, the elect, that they have “ found Jesus,’’
that they have been “ washed in the blood of the Lamb,”
and much else of canting commonplace. And, in their
selfish meanness, they feel idiotically happy—although,
practically, the whole of the rest of the world is to be lost.
And only by this intensely selfish and self-conceited
imbecility does Christianity 11 take away the sting from
death.” Plato knew how to die, ignorant of this
sting-extracting process; and so did Socrates, so did
Cato, so did Epaminondas, so did Codes, so did Caesar,
so did Julian.
He who mercilessly drowned a multitude of swine,
after, in his superstitious ignorance, he deemed he had
put devils into them, cannot be cited as a zoophilist.
Buddha and Mahomet alike insisted upon kindness to the
“lower” animals; but where did Jesus utter one word
that can be quoted enjoining upon us kindly treatment
�VICARIOUS
SUFFERING.
of our poor non-human fellow-mortals ? We find attri
buted to him a number of fatuous utterances like,
“ I beheld Satan as lightning fall from heaven ”; “I and
my father are one ” ; and “ The father is greater than I.”
But he never once said : “ Be merciful to the ass ”; “ Be
kind to the dog ”; or “ Liberate the slave.” And,
consistently enough, till this hour, the countries professing
the faith that bears his name are by far the cruellest and
zoomistic in the world.
Even while I write, in Spain, the most Christian
country in Europe, a bull-fight on a more than ordinarily
*
colossal scale is being arranged, and which will involve
reeking slaughters and horrors in which the Mahometan
could never participate, and which the Buddhist would
rather die than sanction. By far the best organized and
numerically strongest section of the Church that bears
Christ’s name formulates thus, in brutal candour, in
“ The Catholic Dictionary,” published under the
imprimatur of Cardinal Vaughan: “ The brutes are
made for man, who has the same right over them that he
has over plants and stones. He may, according to the
express permission of God, given to Noe, kill them for his
food, and this without strict necessity; it must also be
lawful to put them to death or to inflict pain on them for
any good or reasonable end, such as the promotion
of man’s knowledge, health, etc., or even for the purposes
of recreation.”
There are, however, humanitarians among the Papists,
as among the Protestants, men and women nobler than,
and unconsciously in revolt against, their creed. For
instance, the Christian pietist, Frances Power Cobbe,
denounces Vivisection as “ to the last degree un-Christian ”;
and then, by a tour de force of the glaring inconsistency
to which Christian apologists are driven, she admits:
* See p. 13.
�VICARIOUS
SUFFERING.
9
“ This abominable sentiment, and all the cruelty to man
and brute of which it has been the promoter, remains
after twenty centuries of Christianity almost unnoticed
by the churches of Christ. No moralist—so far as my
small knowledge extends, whether Catholic or Protestant
—no father, no schoolman, no casuist of later times, no
Protestant preachers, have denounced Cruelty and the
Pleasure in Pain with anything approaching to the nature
of its moral delinquency.”
Again : “ If we really accepted the precept of Love to
all and under all conditions as the supreme Divine Law,
should we not regard the sin of positively torturing and
taking pleasure in the sight of torture as the very last and
worst of offences ? Should not the early Christian
teachers, when they mapped out the Seven Deadly Sins,
have placed Cruelty the very first on the list ? What
were they doing, and what has the Church of Rome been
doing ever since, to tell us that Sloth, Covetousness, Lust,
Anger, Envy, Pride, and even Gluttony are mortal sins,
and say not one word about Cruelty to man or beast ?
Again : 11 Even our own English minds (through whole
regions of which the old Roman theology and morals still
unconsciously dribble) rarely take in the idea that the
supreme Vice is Cruelty, that while all other vices degrade
man to the level of the beast, Cruelty sinks him to that
of the fiend. When we speak of Vice commonly, we
think of sexual vice or intemperance. We do not think
of that Vice of which—so it seems to me—we must, if
guilty, repent through all the cycles of our immortality.”*
Yes, Miss Cobbe, and to this Vice of all the vices that
“ most holy religion ” of yours is not appreciably opposed,
in either theory or practice !
That truculent Romish dictum I have quoted gives
full warranty, not only to hunting our fellow-mortals to
Contemporary Review, May, 1902.
�IO
VICARIOUS
SUFFERING.
death for “ sport,” but gives sanction to the hideous
horrors exposed in a brochure * which I have glanced
at and closed with a shudder. Jesus was crucified to
secure our spiritual, and now, consistently enough with
that immoral and revolting proposition, dogs and cats and
rabbits and guinea-pigs are being vivisected to secure our
physical well-being. In the name of Mercy, who and
what are we that both god and dog should suffer and die
for us ? I who, till recently, was endowed with far above
the normal strength and agility, and could leap a five-bar
gate, was wont to feel more proud of the feat than that
of writing an “ At Random ” ; but I have now, through a
nerve-malady, to move cautiously, and not over steadily,
along by the aid of a staff. Yet, even were the torture
of the mouse, exhibited in figure 447, to disclose the
neurotic secret that would again make me a swift-footed
Achilles, I should, unscathed, set the “ wee bit creepin’,
timorous beastie ” free. What right have I to make his
impotency my potency, to make his woe my weal ?
In Figure 503^, these Christian vivisectionists have
actually stuck up a rabbit with a nail through each foot
and in an attitude grimly suggestive of their man-god
upon the cross. The brutal burlesque is theirs, not
mine. But in the figures on page 158, the cat, my
favourite among all the animals, is exposed in three
attitudes of vivisectional agony. I finish this at “ the
wee short hour ayont the twal,” and go to bed to pass a
sleepless night. Visions of my lost friend, the “ Prodigal
’Catalogue of apparatus and appliances for experiments with
animals, issued by F. and M. Lautenschlager, Berlin. Translated
into English by Paul Griinfeld, who was nominated at the request
of the National Anti-Vivisection Society, by the librarian of the British
Museum. The illustrations, which have been reproduced by
photographic zinco-etching, are fac-similes of the originals, and have
been placed beside the letterpress as they appear in the original
catalogue. Second Edition.—Twentieth Thousand. Printed for
The National Anti-Vivisection Society, 92, Victoria Street, London.
j
�VICARIOUS
SUFFERING.
II
Son,” will pass before me, between my closed but
sleepless eyes and heaven’s dome filled with the awful
stars. His remains lie affectionately interred in the small
plot of garden behind my home in London, and a giant
Scots thistle from Galloway keeps vigil over his grave.
My ever tenderly remembered “ Prodigal Son,”
who was young and happy, and to whom life was
dear, yet died like a philosopher. I feel convinced that
he knew he was dying; but he died like a hero. He
knew he was dying; but he knew nothing about the sting
having been taken from death by the reputed sacrifice
of an old-time carpenter; he did not know that death had
ever had any special sting. As I nursed him, he only
looked up with a deep and tender mournfulness into my
tearful eyes. I have among “ my puir earth-born
companions and fellow mortals,” had pet pigs, pet
bullocks, pet horses, pet rats, pet sheep, pet. crows and
pet owls. I never had the self-conceit to feel myself so
superior to any of them that I presumed to regard them
as subordinates; I regarded them as friends, and (I wish
I could say the same of the human animal) not one
of them ever betrayed me.
I read inexpressible volumes of pathos in the counten
ance of my expiring feline friend. His teeth, which he had
often used upon me playfully, were visible between his
parted lips, as he panted for laborious breath. And, as
he cast upon me his last look, there was an eloquence
therein which can never be expressed in any weak words of
mine. It meant: “ Dearest friend, Saladin, my poor green
eyes, of which you were the delight, are closing. I am in
pain. It is growing dark. My one regret is, I shall see
you no more.”
I am aware that what I here express is only the
emotionalism of an intense zoophilist who sometimes feels
inclined to doubt that “ the lower animals ” are the lower
animals at all, it being difficult to get lower than the
�12
VICARIOUS
SUFFERING.
average J. Smith, and impossible to get lower than the
lowest J. Smith.
If, in the awful arcanum of inexorable Fate, I cannot
have my soul saved without a tortured Christ, or my body
cured without a vivisected Cat, let soul and body perish.
I am not without egoistic self-esteem; but I have
also moral self-respect, and this latter revolts at my
accepting of weal at the cost of another’s woe. Barbaric
conception of pristine savages ! If my soul cannot be
saved without another’s blood and agony—Let it be lost.
Doom, I face thee and whatever thou mayest have in
reserve for me j and I decline to escape my weird through
the anguish of a Christ on the Cross, or, through its
natural, sequence, the agony of a Cat on the “ Operation
Board.” God, whom I cannot formulate in thought, but
whom I meet in ecstatic vision, Thou wilt not permit r
me to be lost because I decline to accept of a cruel
coward’s method of being saved.
�A CHRISTIAN HOLIDAY.
*
The hold the ring has on Spain is enormous. There
are four weekly journals in Madrid devoted solely to the
interests and literature of the bull-ring. There are dozensof books written on the subject, and on every day of a
fight Madrid is simply painted green with copies of the
“Programa de Espectaculos,” a four-page sheet sold fora,
penny by hundreds, perhaps thousands, of hawkers.
This gives pictures of the bulls to be slaughtered on theday in question, their pedigrees and owners and short
histories of the animals, together with the names of all
the performers in the day’s spectacle. About an hour
before the time for the show to begin the picadores,
dressed in their clumsy but picturesque costume, set out
from their hotel in the Puerta del Sol for the Plaza de
Toros, about a mile away.
These gentry are mounted on fine horses, not the sorry
hacks they use in the-ring, and are followed by immense
crowds of admiring men, women, and children, who con
sider it an honour to be near the heroes.
At this time of the year the spectacle begins at about
four, earlier or later, according to the number of animals
to be killed. The scene for a couple of hours before this
time beggars description. A sense of furious struggle,
wild desire, fierce eagerness hangs over the city—comes
pouring down with the rays of the hot sun, rises with the
dust from the suffocating streets, gets into the blood of
every Madrileno, and compels him or her—for women go
to bull-fights in their thousands—to make a mad rush for
the place of slaughter.
Even if he cannot afford to enter the show—and it is
an old saying that a Spaniard will sell his shirt to go
Daily Express, May 21st, 1902.
�14
A CHRISTIAN HOLIDAY.
to a bull-fight—to be near the ring is something. Per
haps he may hear a wounded bull bellow with rage or
a dying horse scream in his agony, and he is certain
to see the chief actors come or go.
Private carriages, with well-dressed men and daintilyclad women, electric trams succeeding each other with
amazing rapidity, each laden to the full with sweltering
humanity (or inhumanity), horse and mule trams that
use no rails, but clatter madly over the cobbles, extra
omnibuses, and open cars drawn by five, six, or eight
red-tasselled mules, all dash at full gallop for the Plaza
de Toros to turn out their loads and tear back for
more.
As the time grows short they come only part of the
way back and turn at the half-way mark to hurry on
belated stragglers. It is not gay, it is feverish, exciting,
bewildering. Men’s faces are set and keen. There is
no badinage or merriment, even if it were possible,
while thundering over the ill-paved streets. The one
idea is to get to the fight quickly. Anger is swift to the
surface, drivers are urged and sworn at, and woe be to the
wretched horse or mule that stumbles. He is greeted
with a shower of curses from roof and window of the
vehicle and flogged unmercifully by his driver.
If anyone is of opinion that bull-fighting does not
brutalize these people, let him watch the crowd that goes
to the Plaza de Toros any Sunday in Madrid. He need
not go inside the amphitheatre—he will see enough out
side to change his mind.
We are having fights nearly every day just at present.
I went to Thursday’s contest, and saw six bulls and
fifteen horses slaughtered. I was disgusted and bored,
and came away simply worn out, not with excitement,
but with a sinking stomach and fluttering heart. My
first feeling was that of anger at the men in the ring
for brutally sacrificing the poor horse, who, with his
bandaged eye on to the side towards the bull, was made
to receive broadside the cruel horns of the maddened
and worried brute. The result was sickening. The
horse was ripped open, and amidst screams of pain he
was forced to stand again with his entrails dragging on
the sand of the arena. Every step he took he trod on
�A CHRISTIAN HOLIDAY.
15
his entrails, but was not allowed to lie down and die until
he could no longer bear the burden of the picador, who
urged him forward as long as possible with spurs while his
servant slashed the dying brute over the head with a
*
stick
I do not intend to describe the fight; you would
probably not publish the revolting details if I did. I
merely give one instance which was multiplied over a
dozen time with variations more loathing and gory as the
insistent crowd’s lust for blood grew with what it fed upon.
Finally, the bull, his fore part a crimson flood, spirit
exhausted, an easy victim for the cowards who were
torturing him, was put out of his misery by the matador.
For three hours this went on until the six bulls had been
dragged out dead by mules.
Bull-fighting is a cruel, soul-debasing sight. Men,
women, and children must become brutalised made
callous to suffering and pain. It must and does stamp
the character of the people who love it, and degrade
them. Many Spaniards will tell you that they do not
care for it, and never go. They wish to have the “ sport ”
stopped, but they are few compared to the millions here
who would cause civil war rather than their favourite
pastime should be abolished. In some parts of the United
States the law does not permit a butcher to sit on a jury
trying a prisoner for capital crime, because he is sup
posed to be accustomed to the sight of blood. If such a
law were in force here it would be hard to obtain a jury
in Madrid, where nearly everyone is a butcher, by proxy
s>t least
After witnessing a. bull-fight it is easy to understand
Spanish cruelty in Cuba and elsewhere, and to realise that
it was in this Spain that the Inquisition originated- You
may see to-day in Madrid the square, Plaza Mayor, where
thousands of persons were tortured and burned to death
to the great delight of the spectators crowding the bal
conies about the four sides of the square. It has changed
but little in appearance, except that the instruments of
torture have been removed a little further away to the Plaza
de Toros.
,, c u •
There are many laws in Spain regulating bull-fighting,
mostly in favour of the institution. As an example of its
�A CHRISTIAN HOLIDAY.
legality, I may merely point out that should all the horses
available be killed at a corrida the law allows the managers
of the rings to go into the public streets and commandeer
the first horses at hand, paying for them, of course. There
are more than two hundred and fifty bull-rings in Spain,
About five hundred fights are held every year, in which
one thousand five hundred bulls and six thousand horses
are killed. These are average figures. It is impossible
to get any reliable figures of the expense of this national
institution, but it must be very large. Matadors of first
rank make sometimes from ^£10,000 to_^'i£)ooo a year,
and everybody finds money for the bull-fight, though
schools suffer in this country, where about fifty per cent,
of the people are illiterate.
London: W. Stewart & Co., 41, Farrin^don Street, E.C.
�
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A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
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Pamphlet
Dublin Core
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Title
A name given to the resource
Vicarious suffering : our sanctions for cruelty
Creator
An entity primarily responsible for making the resource
Ross, William Stewart [1844-1906]
Description
An account of the resource
Place of publication: London
Collation: 16 p. ; 18 cm.
Notes: Includes A Christian holiday, article reprinted from the Daily Express, 21 May 1902. Reprinted from the Agnostic Journal, 31 May 1902. Includes bibliographical references. Annotations in ink and pencil. "by Saladin" [title page]. Saladin is the pseudonym of William Stewart Ross. Part of the NSS pamphlet collection.
Publisher
An entity responsible for making the resource available
W. Stewart & Co.
Date
A point or period of time associated with an event in the lifecycle of the resource
[1902]
Identifier
An unambiguous reference to the resource within a given context
N600
Subject
The topic of the resource
Ethics
Rights
Information about rights held in and over the resource
<a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work (Vicarious suffering : our sanctions for cruelty), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span>
Format
The file format, physical medium, or dimensions of the resource
application/pdf
Type
The nature or genre of the resource
Text
Language
A language of the resource
English
Bullfighting
Cruelty
NSS
Suffering
Torture