From the Stone Age cave paintings, we know that animals have always played an important role in human life. Why these paintings were created, hidden in caves and mostly depicted with great accuracy and expertise is an unanswered question. Frequently they are hunting scenes with the humans only shown as stick-like figures, but invariably if a horse was included the equine was always placed above other animals. Hunting was all-important as it meant food, but the paintings indicate a more complex and possible spiritual relationship.
Welfare for a purpose
By the Neolithic Age (10,000-2,000 BC) the hunters were becoming farmers. They tamed their captured livestock using methods that modified their behaviour and created domesticated animals, now under the control and care of humans. The farmers soon realised that their stock had to be safeguarded because of their value. It was welfare for a purpose.
We have a better insight into the human–animal relationship in ancient Egypt. Animals played a major role in Egyptian society more than 3,000 years ago, as characters in their pantheon of gods. Ancient illustrations and carvings show humans with animal heads; a variety of animals were worshipped, in particular the cat. However, not all animals were sacred: some were killed and eaten. Again, a complex relationship.
The Indian Emperor Ashoka […] was a Buddhist enthusiast who created animal hospitals and sanctuaries (some of which still exist)
As religions evolved almost all have had animals playing some role in their beliefs. Hinduism, Jainism and Buddhism are all positive in their regard for animal welfare. The Indian Emperor Ashoka (circa 265-238 BC) was a Buddhist enthusiast who created animal hospitals and sanctuaries (some of which still exist), banned animal sacrifice and royal hunts, and encouraged vegetarianism. Both Judaism and Muslim beliefs have strict rules on animals; they abhor the pig, but slaughter, with prayers, other animals to eat.
The Greeks versus the Romans
The early Greek philosophers discussed animals and generally took a kindly view, with at least one school of thought refusing to kill and eat them. Aristotle (384-322 BC), a leader in early scientific studies, thought animals lacked the power of reason, but recognised their capacity for developing a relationship. Xenophon (circa 430-355 BC), a soldier and philosopher, stated his major precept on equine care – “never approach a horse in anger”. The Greek world developed early equine veterinary medicine with the emphasis on caring for an animal for its value rather than its welfare.
The Greek world developed early equine veterinary medicine with the emphasis on caring for an animal for its value rather than its welfare
The Romans had little concern for animal welfare as a subject; one of their major arena entertainments was seeing wild animals being fought, baited and killed – much hilarity was created by watching a beheaded ostrich continue to run around. However, both farmers and soldiers recognised the value of good animal husbandry in tending their livestock and the army’s horses and mules. These practices were emphasised by the writings of Varro, Columella and Vegetius. Additionally, the dog, who has the longest human relationship of any animal, sharing a mutual need for companionship, was recognised as a valuable guard and also as a pet.
Animals as “brute creatures”
The Christian religion initially appeared to be compassionate towards animals while stating that humankind ranked first; however, attitudes changed and were defined by St Augustine (350-430 AD). He asserted that humans were superior because they were “rational creatures” and not “brute animals”. This belief was held by the Church for centuries and confirmed by the Catholic priest and theologian Thomas Aquinus (1225-1274), who stated that humans were superior to animals who were “dumb and without intellect” and that “the natural order had declared that they were for man’s use”. He denied that humans had a duty of charity towards animals and that it was not unlawful to kill them for food. He also declared that heaven was a city and, therefore, there would be no animals present!
For centuries Europe was significantly influenced and taught by the Church that animals were brute creatures. This attitude was reinforced by the teachings of René Descartes (1596-1650), the French philosopher who declared that animals were machines incapable of feeling pain. His widely accepted teaching was the nadir of the human–animal relationship in Europe.
By the end of the 1600s, the Reformation was underway and animals were still “brute creatures”, with farmers and animal owners generally regarding them without any feeling of care. Up to the time of the Reformation, the Church had been teaching that this was the final age of the world. But other voices were now challenging all these beliefs, and thus attitudes were changing.
First stages of animal welfare becoming law
The first known recognisable change to positively demonstrate animal welfare was the 1635 passage of a law in Ireland (due to an Englishman, Thomas Wentworth), that prohibited the attachment of ploughs to the tails of oxen and also banned the pulling of wool from live sheep. This was the first legal recognition of cruelty to animals. It was followed in 1641 by Nathaniel Ward (1578-1652), an English Puritan minister in North America, writing The Body of Liberties, a set of laws that he sent to the governor of Massachusetts Bay Colony and that were adopted. Law 92 stated: “No man shall exercise tyranny or cruelty toward any brute creature which are usually kept for man’s use”.
Enlightenment period saw a rapid change in strict observance of the Church teachings with a growing interest in the natural world, as well as a growing realisation that animals needed more care and protection
In continental Europe there remained a hard core of Descartes’ believers, but the Enlightenment period saw a rapid change in strict observance of the Church teachings with a growing interest in the natural world, as well as a growing realisation that animals needed more care and protection. While there was a similar reaction in Britain, there was also a widespread popular delight in fox and deer hunting, baiting bulls and bears, dog fighting and cock-fights and many local “customs” including one Shrove Tuesday sport of strangling cockerels!
Britain had a reputation as an animal hell, but it was slowly changing; in 1776 Dr Samuel Johnson (1709-1784) wrote of “the much talk of the misery we cause the brute creatures”. William Youatt (1776-1847), the distinguished early “veterinarian”, was an animal welfare protagonist with his book The Obligation and Extent of Humanity to Brutes published in 1839. Public attitudes had to be changed, but the House of Commons was populated by wealthy “sportsmen”, hunting enthusiasts and horse-breeders.
In 1880 a bill to ban bull baiting was defeated in the House of Commons, as well as another by Lord Erskine (1750-1823) to protect animal rights, by strong opposition that it would be incompatible with fox hunting and horse racing. These failed bills had been supported by Richard Martin (1754-1834), an Irish MP for Galway. In 1822, he pioneered the passing of The Cruel Treatment of Cattle Act, which soon became known as Martin’s Act. It attracted great interest, and the then King, George IV, called him Humanity Dick. In 1824 Martin tried again and introduced the Slaughtering of Horses Bill to ensure the humane treatment of horses, including provisions for the prevention of using lame or disabled horses for work. The bill was defeated but Martin had made his mark.
The beginnings of the RSPCA
In November 1822, Reverend Arthur Broome chaired a meeting to create a “Society for the Prevention of Cruelty to Animals”, but it failed to reach an agreement. He tried again in June 1824 with a meeting at a London coffee house, and this time it was agreed by a group of clergy, lawyers and parliamentarians. Broome became the first honorary secretary, and in 1835 Youatt was appointed as honorary veterinary surgeon, while in 1840 Queen Victoria became the patron. Thus the RSPCA was born, the first animal welfare organisation in the world; it spread initially throughout the then British Empire and then internationally. Britain had previously had a very unfortunate animal welfare record, but it became the world leader.
Animal welfare is a complex subject but logically it should be very simple. The problem is well expressed in the comment, “Some we love, some we hate and some we eat.”