tion), that it is difficult for us even to understand the audacity and senselessness of upholding, in our days, Christianity or virtue with beefsteaks.
We are not horrified by this association, solely because a strange thing has befallen us. We look and see not: listen and hear not. There is no bad odour, no sound, no monstrosity, to which man cannot become so accustomed that he ceases to remark what would strike a man unaccustomed to it. Precisely so it is in the moral region. Christianity and morality with beefsteaks I
A few days ago I visited the slaughter-house in our town of Toúla. It is built on the new and improved system practised in large towns, with a view to causing the animals as little suffering as possible. It was on a Friday, two days before Trinity Sunday. There were many cattle there.
Long before this, when reading that excellent book. The Ethics of Diet, I had wished to visit a slaughter-house, in order to see with my own eyes the reality of the question raised when vegetarianism is discussed. But at first I felt ashamed to do so, as one is always ashamed of going to look at suffering which one knows is about to take place, but which one cannot avert; and so I kept putting off my visit.
But a little while ago I met on the road a butcher returning to Toula after a visit to his home. He is not yet an experienced butcher, and his duty is to stab with a knife. I asked him whether he did not feel sorry for the animals that he killed. He gave me the usual answer: 'Why should I feel sorry? It is necessary.' But when I told him that eating flesh is not necessary, but is only a luxury, he agreed; and then he admitted that he was sorry for the animals. 'But what can I do ? I must earn my bread,' he said. ' At first I was afraid to kill. My father, he never even killed a chicken in all his life.' The majority of Russians cannot kill; they feel pity, and express the feeling by the word 'fear.' This man had also been 'afraid,' but he was so no longer. He told me that most of the
