Madeline Vu
E 375L
The Principles of Jainism in Anna Sewell's Black Beauty
It is a grave oversight to view Anna Sewell's only publication, Black Beauty, as nothing more than a tale about the trials and tribulations of a horse. Although the novel gained momentum as young adult fiction and appealed to many children, the true intent of Black Beauty was to reflect Sewell’s beliefs in animal rights. While much of the book is dedicated to exposing the various types of cruelty that humans impose on animals, Sewell expands the point about animal abuse by connecting it to moral faults. Throughout the text Sewell includes allegorical lessons that range from the need to treat people and animals with kindness, sympathy and respect, to the evils of material goods and fashion. Many assume that the moral values mentioned in Black Beauty only tie to Christianity, and do not realize their connections with Jainism. In fact, four principles of Jainism resonate throughout the pages of the novel.
The word in
the middle is Ahimsa. [1]
The first principle of Jainism is Ahimsa, which means “non violence in all parts of a being – mental, verbal and physical.”[2] Sewell reflects this same compassion in Black Beauty by elaborating on the unnecessary ways humans and animals were mistreated in Victorian society. The most prominent type of abuse within the novel is physical. For instance, the participants in the hunt set out to kill a hare for pleasure. The desire for the chase in this violent sport results in nothing more than a ruined field and death for both young Gordon and his horse. The reader also witnesses more physical abuse as the novel progresses. Horses are beaten and literally driven to death, and some cab drivers physically overwork themselves and their horses just to go fast. Instances of verbal abuse within Black Beauty are overlooked, yet this type of abuse possesses the power to provoke fear. For example, the horses in the novel were often harassed and downhearted by rough scolds such as, “Go along, you lazy beast.”[3] Sewell also mentions that the kind words of a master have the ability to ease a horse’s fear. Unfortunately, horses like Ginger had owners that never gave them a kind word in their lives, and as a consequence, she developed a nervous character. The most traumatic form of abuse in Sewell’s novel is mental. She illustrates the effects of mental abuse in chapter forty by describing Ginger’s condition. Her joints were grown out of shape from overwork and her spirit was dead due to verbal abuse. Ginger’s cumulative years of suffering from both the exhaustion of mind and body result in nothing more than the wish to die. She states, “I wish the end to come, I wish I was dead. I have seen dead horses, and I am sure they do not suffer pain.”[4] Through these examples, Sewell justifies the principle of Ahimsa, the idea that violence is pointless and provokes only suffering for both man and animal.
Satya, a Sanskrit word meaning “the
truth.” [5]
The second principle of Jainism is Satya, which refers to “speaking the truth and avoiding falsehood.”[6] Sewell reinforces the importance of Satya by dedicating an entire chapter to the negative effects of lying. In chapter thirty one, Black Beauty’s health and physical condition worsen due to Alfred Smirk’s deceptive visage. Even with the master present, Alfred would only groom Black Beauty superficially, inaccurately presenting the image of a well-cared for horse to his owner. As a consequence, Black Beauty suffered in filthy living conditions when he was left under Alfred’s care. In fact, Alfred was so lazy that he never scrubbed Black Beauty’s feet and left most of the dirty straw in the stable. As a result, the moist and dirty straw caused the horse’s feet to be tender and for this reason, made him fumble footed. Alfred’s lies not only adversely affected Black Beauty’s health but took advantage of the master’s money and his little knowledge of horses. For instance, when the master tells Alfred to clean out the stable, Alfred deceives the master by stating, “It is rather dangerous, sir, throwing down water in the horse’s box, they are very apt to take cold, sir.”[7] Alfred then blames the stench on a clogged drain, leading the master to send for a bricklayer, wasting both time and money. Satya vows require total truthfulness, and with this example in chapter thirty one, Sewell proves that deception only leads to negativity.
Stealing is
bad. [8]
The third principle of Jainism is Asteya, meaning “to not steal from others, as well as to not obstruct other people's desires in life.”[9] Sewell draws light upon the importance of Asteya by mentioning the unfavorable effects of stealing. The main way Sewell strengthens the message of Asteya is by using Christian allegorical lessons that associate punishment with stealing. For instance, in chapter thirty, the groom’s boy would come every morning at six o’clock to fill his bag with oats out of the bin. Since the boy stole all of Black Beauty’s oats, Black Beauty could not keep up his strengths or his spirit, which left him very weak. The immoral behavior exhibited by both father and son was punished by a two month prison sentence. While this harsh punishment reflects Sewell’s attitude towards stealing objects that are more tangible, she also adamantly discusses within Black Beauty the crime of taking away intangible objects. When a human tries to break a horse in, they are defying Asteya and obstructing the animal’s true desire in life. For example, the greatest desire for Ginger was to have, “very good fun in the free meadows, galloping up and down and chasing each other round and round the field.”[10] This freedom was taken away from her when it was time to be broken in. Ginger was also shut up in a pin all day against her will and wishes. Training or forcing a horse to do everything at a master’s will, allows the horse no freedom and ultimately defies Asteya. Once broken in, horses have no opportunity to live out their true desires; they must carry men on their backs, going whichever way they are told. Often times, brute force is used to steal the horse’s spirit to make them nothing more than an “obedient piece of horse-flesh.”[11] Sewell’s examples of Asteya reinforce the harmful outcomes of stealing and that one should not steal from any being, human or animal.
This photo is much like the Earlshaw
house. Its extravagance defies Aparigraha.[12]
Aparigraha is the last principle of Jainism. As illustrated by the picture, it means one must avoid “the collection of excessive material possessions, abstain from over-indulgence, and restrict one's needs.”[13] Sewell is consistently critical throughout Black Beauty about all of these factors that make up the definition of Aparigraha. She also explains that none of these three factors equal happiness. The Earlshaw house serves as an example of people who collect excessive material possessions. For example, their mansion is large, processions are grand, and their footmen are dressed in livery with scarlet breeches and white stockings. The need for the latest material possessions promotes nothing but grief and suffering. For instance, the use of the bearing rein to ride in “fashion” completely disregards the stress and strain imposed on the horses. Furthermore, Sir Oliver’s incident in regards to tail docking is nothing but cruel. Humans are already born with enough hair but this is shameful act is driven by greed and the desire for more. Perhaps even more unkind, was that people “cut off their [dogs] tails to make them look plucky, and shearing up their pretty little ears to a point to make them look sharp.”[14] Sewell also uses Rueben Smith’s character to express the importance of abstaining from over-indulgence. Smith was a well liked man who was very kind to animals, yet his inability to abstain from drink did him more harm than good. His failure to stop drinking large amounts of alcohol resulted in an accident. Black Beauty’s hoof was split causing a violent fall that injured the horse’s knees which ended Smith’s own life as well. Beyond that, Jerry Barker was one of the only characters that was selfless and restricted his own needs. He never accepted anything that he did not needed and he never charged excessive fares, even if he had to wait hours for his clients. Also, his refusal to work Sundays promoted happiness within his family. Indeed, “it is human nature to be selfish. Not being good to others cannot make us happy. Therefore, control over our selfish nature is the only way to happiness.”[15]
In conclusion, the overlying theme and purpose to promote animal rights in Black Beauty connects well to Jainists’ beliefs in equality of all beings. Sewell’s own love for horses allows her to personify them and treat them as equals. Due to this reason, readers are able to use their sympathetic imaginations to fall in love with the protagonist, Black Beauty. We recognize some of the painful experiences that he encounters and we want to help him when he is hurt. Similarly, “Jains have a mystical appreciation of the life force embedded in the most primitive or microscopic beings, in the air and in the landscape, to the extent that they plan every conscious action to minimize damage to that life.”[16] ‘Only Connect’, what E.M. Forster often used in literary criticism, could also be a Jain motto, for the Jain path is connected from the beginning, the middle, and to the end. This awareness of life is translated in Sewell’s message; treat all beings and creations on earth with equal kindness, respect, and sympathy.
WC= 1609
Quotes = 187
Total = 1422
http://madelinevu.blogspot.com/2008/03/five-principles-of-jainism-is-anna.html