We are made of vibrations, and no matter the manipulation, we will shine our way out! there’s nothing that can stop that intrinsic beauty from overflowing through any mask or deception.
I am not vegan anymore.
Of course I will maintain all its practices, but as SECOND NATURE, as instinct. I will not give it a name as if this LOVE-PRACTICE is anything different from NORMAL or NATURAL. I am not American. I am not anglo. I am not male. I AM a soul, responsibly occupying this mind, body, this planet. My AIM is that all my actions and choices will reflect care and love, inward and outward.
Veganism exists to end veganism. A vegan restaurant CRAVES competition. Competition is not negative for vegans. Vegans don’t want to be unique vegan-restaurant hunting vampires who outlive all their carnivore companions. Vegans want others to join in the love practice. Vegans want everyone to love everyone. Vegans want the word veganism to dissolve. Vegans want veganism to become so normal, the choice of love to be the obvious choice, for all to follow their heart. If the love grows, great. And if not, great.
It is not a great concern to convert. There is no vegan church with priests dependent on tithing and expensive gifts. There is no home for stubbornness when a vegan is talking to you, it is from their heart. Resisting veganism is resisting love, and will only further congestion, constipation from storing food far too heavy for those long loving herbivore intestines.
If you think you are a carnivore, like those beings with claws and canines who help thin out the sick and old in the circle of life, then here is your challenge to prove it; go jump on a cow and take it down with your teeth and claws and devour it.
After over one year of choice discerning food intake purely vegetarian, I have discovered that (DISCRIMINATION) is the opposition of all LOVE.
I have been discriminated against only by those who discern themselves as ovo-lacto vegetarians.
Carnivores, no problem, no worries about anything. They invite me to a steak house without any offense intended. When offering food, they brush off the meat and really believe its fine. And for me, this is not offensive. Of course I don’t eat the food, but I often go to places against the flow of water, to share company with loved ones. “They are not Dickheads, they are just Dumbasses” as my friend Abran describes, for the weekend warriors who come to rock-climb “up the hill” on Big Bear Lake, throwing their climbing rope over the edge without looking below, almost hitting us. These meat-eaters really are blind to heart-song, and live their waking lives as their sleep lives. I know, because, I was this way in the past. And there is no rightness to be angry at them.
The Ovo-Lactos, however, truly loathe me. I still send nothing but love to them as well, for it is my perception that they are me. They see what they are doing as better, better than the carnivores, discriminated and isolated from the carnivores, and when I come along, simply announcing non-discriminating non-consuming of any form, it really irks them who have practiced the inward discrimination and found others to coagulate with.
Generation V will evolve. The osmosis will occur and the tides will flow. Old self-serving notions will wash away along with those who so stubbornly reside in them. This is the freedom of death. Veganism is the freedom in life.
Therefor I am not vegan
I am the universe
I am of this Earth
I am nature
I am love
“Form is emptiness
Emptiness is form
Matter and spirit are one
But all is void.
Man is not alive
Is not dead
Is unborn and undying
Without old age and disease
Without increase and without decrease”
These are pure truths
natural non-material, to be non-thought over
To be Non-discriminated over
Self is corrected by non-action… by no longer controlling, attempting to spin one way or the other, likely to spin more often in the anti-self direction
Correct is nature
By no longer trying to spin in any direction
By following beautiful form
By following self
The butterfly mimics the flowers it seeks
This great being Siddhartha had many “followers”. Many took not one single step in the path.
But those who walked in the steps were the non-followers,
The ones who took no claims of a leader, or made no words
The ones who “walk” who non-walk … Rosa Parks. Pancho Ramos Stierle . The loving defenders and of 4.6.89 at Tianenmen Square. And millions more. They are the light that shines, when one senses darkness.
They are the single candle
“Thousands of candles can be lit from a single candle, and the life of the candle will not be shortened”
They are the rice seed which can grow a thousand
The ones who became leaders of their self
The ones who naturally are non-discriminators
The ones who realize we all are truly natural, non-discriminators
Non-discrimination is universalism
The universe is love
The universe gives love, providence, guidance
To separate self from love is only illusion,
Confusion which is foolish to believe is not apparent, or easily hidden.
Anti-illumination… the opposite of illumation or even non-illumination
Is to create the illusion of separation from the Universe, from self.
Is to invite the dark
Good thing the light always shines the non-way :)
Good thing, one is always there
My new middle name is …McLoven
I am not human
I am infinity
How can I limit myself to any category within that limited body
I am energy
I am source
I am love endless
The constant presence
The flow of Information, like tide
From Eye, light echoes through space
To Eye, with all the light reflected
Brain flips the images to make sense
Then, Misinformation of true form
Unlearn, unravel the lies, until you see with HEART
There are no species
Each organism is constantly adapting and overcoming
Beauty is the goal of the whole
See at a rate other than your own
See the all
If ugliness is chosen, elimination of self begins
Be the light, be the love
The blindest are the ones who wish not to see.
The Earth provides far more than one could ever “need” in root, fruit, mineral and seed. And she shares it so lovingly with all of we! along with the blessing of consciousness and love, or conversely blissful ignorance.
“If you want to live, eat this.” she says “Its super delicious.”
“Smell it first, take it in all your available senses and wonder, before your body. If you enjoy it, put that seed in the ground… and a little water if you please. I’ll send you that too, just follow the blue. But if you live where water is rare, Expect yourself to become like the air.”
“PS I LOVE YOU!”
Yes, one may consume and put forth the vibrations that one wishes in the beautiful cycle! Conversely, in this consciousness one may also choose to put forth that which one does not wish returned. But one may not shield the return. The circle comes full. History doesn’t repeat itself, but it does rhyme said a one known as Mark Twain. The rhythms echo until they reach form to source. No need to fear, simply come to nature. The longer one waits, or disrepairs, the more unprepared.
I neither need nor desire to consume(become or have it become me) that which was the former of a sperm, nor an egg, or any of their processes alone or united, especially not the milk of mother designed and released only in that precious stretch of time during which HER newborn is unable to consume heavier fare. I need not this rhythm in my family song. Negativity may arise, I only know that negativity, I will not in my good form invite.
This particular ‘life’, and its consciousness may pass. One is able to obtain freedom from the desires of immortality within this existence, for one is already immortal without it. Food and water are subsistence for this corpse, solely methods of extending this experience. They are elementally what we are at the most pure level! One cannot be separated, and need not fear it, we are inextricably infinitely spinning within the dance hall of the all. For certain there lies a part of this “being” which at root level desires the divine union of yin and yang, inviting the next generation to cross the portal. My only true aim is to maintain order in my ruling faculty.
The all is constant change, and many things are truly uncertain.
Of the guiding forces : CORAZÓN & SUN. The power within and without. GRAVITY & CYCLE The pull down and around.
Extremely powerful forces which tell no un-truths. The mind is many parts. Of them the observer, the one who sees. Also the interpreter and narrator. The ego, easily influenced by impressions. To clear this, and realize that I in truth am the observer of these thoughts… NOT THE THOUGHTS; That is to see.
THE ONES WHO SEE NATURE SEE WITHOUT EYES
mAmA Om Aum
ekAm 1 sanskrit
jedAn 1 slavic
yOgA – linked
ONE – whole
everything is sound
vibration is all there is
flying around, brilliance within us
and so without
maintain true tune in your spinal CHORD
not too loose, not too ridgid
when tapped, the sound of substance
stand strong, pure, delicious
maintain tune among any surroundings
share the tune among the band
send a song, bow to the land
when you cross, encounter other productions less than savory
seen clear all the fear in their cells
let it affect you not, they send and spread through stench
love over powers fear
SOURCE… the universal ONE we All belong to
the many doors we send ourselves through to renew
ying and yang meet in corresponding meat
the seed grows exponentially from a relatively microscopic bead
the dew becomes fluid, cloud, a river, a glacier
its all the same
to infinitely ignore the repeated failure of lessons,the definition of insane
but we don’t need books, the true knowledge is found in their true form
IN THE TREES
words and truths too simple for the complex of the complex “master” mind to understand
to the left, heart is ignored, and the right, hand is worshipped
disequilibrium begins, a single revolution cannot begin
there are no training wheels
you either ride in truth,
or lie in inertia
infinite unfolding lotus petals
or dormant unused potential.
to operate in the material
is to believe the world is flat
and so to flatten your own lotus.
one may seek to know … atomic level, the finite, the indivisible
but one will not ever know anything other than the infinite wonder
release the impressions, let go to the true flow
and trust what only your heart knows
“Let us ask what is ideal, not what is customary. Let us love temperance – let us be just – let us refrain from bloodshed.” – Seneca 4 BC – AD 65
On the Eating of Flesh - Plutarch
On the Eating of Flesh
1. You ask of me then for what reason it was that Pythagoras abstained from eating of flesh. I for my part do much admire in what humor, with what soul or reason, the first man with his mouth touched slaughter, and reached to his lips the flesh of a dead animal, and having set before people courses of ghastly corpses and ghosts, could give those parts the names of meat and victuals, that but a little before lowed, cried, moved, and saw; how his sight could endure the blood of the slaughtered, flayed, and mangled bodies; how his smell could bear their scent; and how the very nastiness happened not to offend the taste, while it chewed the sores of others, and participated of the sap and juices of deadly wounds.
Crept the raw hides, and with a bellowing sound Roared the dead limbs; the burning entrails groaned.
This indeed is but a fiction and fancy; but the fare itself is truly monstrous and prodigious—that a man should have a stomach to creatures while they yet bellow, and that he should be giving directions which of things yet alive and speaking is fittest to make food of, and ordering the several manners of the seasoning and dressing them and serving them up to tables. You ought rather, in my opinion, to have enquired who first began this practice, than who of late times left it off.
2- And truly, as for those people who first ventured upon eating of flesh, it is very probable that the whole reason of their so doing was scarcity and want of other food; for it is not likely that their living together in lawless and extravagant lusts, or their growing wanton and capricious through the excessive variety of provisions then among them, brought them to such unsociable pleasures as these, against Nature. Yea, had they at this instant but their sense and voice restored to them, I am persuaded they would express themselves to this purpose:
“Oh! happy you, and highly favored of the Gods, who now live! Into what an age of the world are you fallen, who share and enjoy among you a plentiful portion of good things! What abundance of things spring up for your use! What fruitful vineyards you enjoy! What wealth you gather from the fields! What delicacies from trees and plants, which you may gather! You may glut and fill yourselves without being polluted. As for us, we fell upon the most dismal and affrighting part of time, in which we were exposed by our first production to manifold and inextricable wants and necessities. As yet the thickened air concealed the heaven from our view, and the stars were as yet confused with a disorderly huddle of fire and moisture and violent fluxions of winds. As yet the sun was not fixed to an unwandering and certain course, so as to distinguish morning and evening, nor did he bring back the seasons in order crowned with wreaths from the fruitful harvest. The land was also spoiled by the inundations of disorderly rivers; and a great part of it was deformed with sloughs, and utterly wild by reason of deep quagmires, unfertile forests, and woods. There was then no production of tame fruits, nor any instruments of art or invention of wit. And hunger gave no time, nor did seed-time then stay for the yearly season. What wonder is it if we made use of the flesh of beasts contrary to Nature, when mud was eaten and the bark of wood, and when it was thought a happy thing to find either a sprouting grass or a root of any plant! But when they had by chance tasted of or eaten an acorn, they danced for very joy about some oak or esculus, calling it by the names of life-giver, mother, and nourisher. And this was the only festival that those times were acquainted with; upon all other occasions, all things were full of anguish and dismal sadness. But whence is it that a certain ravenousness and frenzy drives you in these happy days to pollute yourselves with blood, since you have such an abundance of things necessary for your
subsistence? Why do you belie the earth as unable to maintain you? Why do you profane the lawgiver Ceres, and shame the mild and gentle Bacchus, as not furnishing y°” with sufficiency? Are you not ashamed to mix tame fruits with blood and slaughter? You are indeed wont to call serpents, leopards, and lions savage creatures; but yet yourselves are defiled with blood, and come nothing behind them in cruelty. What they kill is their ordinary nourishment, but what you kill is your better fare.”
3. For we eat not lions and wolves by way of revenge; but we let those go, and catch the harmless and tame sort, and such as have neither stings nor teeth to bite with, and slay them; which, so may Jove help us, Nature seems to us to have produced for their beauty and comeliness only.
4. But we are nothing put out of countenance, either by the beauteous gayety of the colors, or by the charmingness of the musical voices, or by the rare sagacity of the intellects, or by the cleanliness and neatness of diet, or by the rare discretion and prudence of these poor unfortunate animals; but for the sake of some little mouthful of flesh, we deprive a soul of the sun and light, and of that proportion of life and time it had been born into the world to enjoy. And then we fancy that the voices it utters and screams forth to us are nothing else but certain inarticulate sounds and noises, and not the several deprecations, entreaties, and pleadings of each of them, as it were saying thus to us: “I deprecate not thy necessity (if such there be), but thy wantonness. Kill me for thy feeding, but do not take me off for thy better feeding.” O horrible cruelty ! It is truly an affecting sight to see the very table of rich people laid before them, who keep them cooks and caterers to furnish them with dead corpses for their daily fare; but it is yet more affecting to see it taken away, for the mammocks left are more than that which was eaten. These therefore were slain to no purpose. Others there are, who are so sparing of what is set before them that they will not suffer it to be cut or sliced; thus abstaining from them when dead, while they would not spare them when alive.
5. Well then, we understand that that sort of men are used to say, that in eating of flesh they follow the conduct and direction of Nature. But that it is not natural to mankind to feed on flesh, we first of all demonstrate from the very shape and figure of the body. For a human body no ways resembles those that were born for ravenousness; it hath no hawk’s bill, no sharp talon, no roughness of teeth, no such strength °f stomach or heat of digestion, as can be sufficient to convert or alter such heavy and fleshy fare. But even from hence, that is, from the smoothness of the tongue, and the slowness of the stomach to digest, Nature seems to disclaim all pretence to fleshy victuals. But if you will contend that yourself was born to an inclination to such food as you have now a mind to eat, do you then yourself kill what you would eat. But do it yourself, without the help of a chopping-knife, mallet, or axe –as wolves, bears, and lions do, who kill and eat at once. Rend an ox with thy teeth, worry a hog with thy mouth, tear a lamb or a hare in pieces, and fall on and eat it alive as they do. But if thou hadst rather stay until what thou eatest is to become dead, and if thou art loath to a soul out of its body, why then dost thou against Nature eat an thing? Nay, there is nobody that is willing to eat even a lifeless and a dead thing as it is; but they boil it, and roast it, and alter it by fire and medicines, as it were, changing and quenching the slaughtered gore with thousands of sweet sauces, that the palate being thereby deceived may admit of such uncouth fare. It was indeed a witty expression of a Lacedaemonian, who, having purchased a small fish in a certain inn, delivered it to his landlord to be dressed; and as he demanded cheese, and vinegar, and oil to make sauce, he replied, if I had had those, I would not have bought the fish. But we are grown so wanton in our bloody luxury, that we have bestowed upon flesh the name of meat [Greek omitted], and then require another seasoning [Greek omitted], to this same flesh, mixing oil, wine, honey, pickle, and vinegar, with Syrian and Arabian spices, as though we really meant to embalm it after its disease. Indeed when things are dissolved and made thus tender and soft, and are as it were turned into a sort of a carrionly corruption, it must needs be a great difficulty for concoction to master them, and when it hath mastered them, they must needs cause grievous oppressions and qualmy indigestions.
Diogenes ventured once to eat a raw pourcontrel, that he might disuse himself from meat dressed by fire; and as several priests and other people stood round him, he wrapped his head in his cassock, and so putting the fish to his mouth, he thus said unto them: It is for your sake, sirs, that I undergo this danger, and run this risk. A noble and gallant risk, by Jupiter! For far otherwise than as Pelopidas ventured his life for the liberty of the Thebans, and Harmodius and Aristogiton for that of the Athenians, did this philosopher encounter with a raw pourcontrel, to the end he might make human life more brutish. Moreover, these same flesh-eatings not only are preternatural to men’s bodies, but also by clogging and cloying them, they render their very minds and intellects gross. For it is well known to most, that wine and much flesh-eating make the body indeed strong and lusty, but the mind weak and feeble. And that I may not offend the wrestlers, I will make use of examples out of my own country. The Athenians are wont to call us Boeotians gross, senseless, and stupid fellows, for no other reason but our over-much eating; by Pindar we are called hogs, for the same reason. Menander the comedian calls us “fellows with long jaws.” It is observed also that, according to the saying of Heraclitus, “the wisest soul is like a dry light.” Earthen jars, if you strike them, will sound; but if they be full, they perceive not the strokes that are given them. Copper vessels also that are thin communicate the sound round about them, unless some one stop and dull the ambient stroke with his fingers. Moreover, the eye, when seized with an over-great plenitude of humors, grows dim and feeble for its ordinary work. When we behold the sun through a humid air and a great quantity of gross and indigested vapors, we see it not clear and bright, but obscure and cloudy, and with glimmering beams. Just so in a muddy and clogged body, that is swagged down with heavy and unnatural nourishments; it must needs happen that the gayety and splendor of the mind be confused and dulled, and that it ramble and roll after little and scarce discernible objects, since it wants clearness and vigor for higher things.
But to pass by these considerations, is not accustoming one’s self to mildness and a human temper of mind an admirable thing? For who would wrong or injure a man that is so sweetly and humanly disposed with respect to the ills of strangers that are not of his kind? I remember that three days ago, as I was discoursing, I made mention of a saying of Xenocrates, and how the Athenians gave judgment upon a certain person who had flayed a living ram. For my part I cannot think him a worse criminal that torments a poor creature while living, than a man that shall take away its life and murder it. But (as it seems) we are more sensible of what is done against custom than against Nature. There, however, I discussed these matters in a more popular style. But as for that grand and mysterious principle which (as Plato speaks) is incredible to base minds and to such as affect only mortal things, I as little care to move it in this discourse as a pilot doth a ship in a storm, or a comedian his machine while the scenes are moving; but perhaps it would not be amiss, by way of introduction and preface, to repeat certain verses of Empedocles. … For in these, by way of allegory, he hints at men’s souls, as that they are tied to mortal bodies, to be punished for murders, eating of flesh and of one another, although this doctrine seems much, ancienter than his time. For the fables that are storied and related about the discerption of Bacchus, and the attempts of the Titans upon him, and of their tasting of his slain body, and of their several punishments and fulminations afterwards, are but a representation of the regeneration. For what in us is unreasonable, disorderly, and boisterous, being not divine but demoniac, the ancients termed Titans, that is, TORMENTED and PUNISHED (from [Greek omitted]). …
1. Reason persuades us now to return with fresh cogitations and dispositions to what we left cold yesterday of our discourse about flesh-eating. It is indeed a hard and a difficult task to undertake (as Cato once said ) to dispute with men’s bellies, that have no ears; since most have already drunk that draught of custom, which is like that of Circe.
Of groans and frauds and sorcery replete.
And it is no easy task to pull out the hook of flesh-eating from the jaws of such as have gorged themselves with luxury and are (as it were) nailed down with it. It would indeed be a good action, if as the Egyptians draw out the stomach of a dead body, and cut it open and expose it to the sun, as the only cause of all its evil actions, so we could, by cutting out our gluttony and blood-shedding, purify and cleanse the remainder of our lives. For the stomach itself is not guilty of bloodshed, but is involuntarily polluted by our intemperance. But if this may not be, and we are ashamed by reason of custom to live unblamably, let us at least sin with discretion. Let us eat flesh; but let it be for hunger and not for wantonness. Let us kill an animal; but let us do it with sorrow and pity, and not abusing and tormenting it, as many nowadays are used to do, while some run red-hot spits through the bodies of swine, that by the tincture of the quenched iron the blood may be to that degree mortified, that it may sweeten and soften the flesh in its circulation; others jump and stamp upon the udders of sows that are ready to pig/ that so they may trample into one mass (O Piacular Jupiter!) in the very pangs of delivery, blood, milk, and the corruption of the crushed and mangled young ones, and so eat the most inflamed part of the animal; others sew up the eyes of cranes and swans, and so shut them up in darkness to be fattened, and then souse up their flesh with certain monstrous mixtures and pickles.
2. By all which it is most manifest, that it is not for nourishment, or want, or any necessity, but for mere gluttony, wantonness, and expensiveness, that they make a pleasure of villany. Just as it happens in persons who cannot satiate their intemperance upon women, and having made trial of every thing else and falling into vagaries, at last attempt things not to be mentioned; even so inordinateness in feeding, when it hath once passed the bounds of nature and necessity, studies at last to diversify the lusts of its intemperate appetite by cruelty and villany. For the senses, when they once quit their natural measures, sympathize with each other in their distempers, and are enticed by each other to the same consent and intemperance. Thus a distempered ear first debauched music, the soft and effeminate notes of which provoke immodest touches and lascivious tickling. These things first taught the eye not to delight in Pyrrhic dances, gesticulations of hands, or elegant pantomimes, nor in statues and fine paintings; but to reckon the slaughtering and death of mankind and wounds and duels the most sumptuous of shows and spectacles. Thus unlawful tables are accompanied with intemperate copulations, with unmusicianlike balls, and theatres become monstrous through shameful songs and rehearsals; and barbarous and brutish shows are again accompanied with an unrelenting temper and savage cruelty towards mankind. Hence it was that the divine Lycurgus in his Three Books of Laws gave orders that the doors and ridges of men’s houses should be made with a saw and an axe, and that no other instrument should so much as be brought to any house. Not that he did hereby intend to declare war against augers and planes and other instruments of finer work; but because he very well knew that with such tools as these you will never bring into your house a gilded couch, and that you will never attempt to bring into a slender cottage either silver tables, purple carpets, or costly stones; but that a plain supper and a homely dinner must accompany such a house, couch table, and cup. The beginning of a vicious diet is presently followed by all sorts of luxury and expensiveness,
Ev’n as a mare is by her thirsty colt.
3. And what meal is not expensive? That for which no animal is put to death. Shall we reckon a soul to be a small expense. I will not say perhaps of a mother, or a father, or of some friend, or child, as Empedocles did; but one participating of feeling, of seeing, of hearing, of imagination, and of intellection; which each animal hath received from Nature for the acquiring of what is agreeable to it, and the avoiding what is disagreeable. Do but consider this with yourself now, which sort of philosophers render us most tame and civil, they who bid people to feed on their children, friends, fathers, and wives, when they are dead; or Pythagoras and Empedocles, that accustom men to be just towards even the other members of
the creation. You laugh at a man that will not eat a sheep: but we (they will say again)—when we see you cutting off the parts of your dead father or mother, and sending it to your absent friends, and calling upon and inviting your present friends to eat the rest freely and heartily— shall we not smile?
4. Who then were the first authors of this opinion, that we owe no justice to dumb animals?
Who first beat out accursed steel,
And made the lab’ring ox a knife to feel.
In the very same manner oppressors and tyrants begin first to shed blood. For example, the first man that the Athenians ever put to death was one of the basest of all knaves, whom all thought deserving of death; after him they put to death a second and a third. After this, being now accustomed to blood, they patiently saw Niceratus the son of Nicias, and their own general Theramenes, and Polemarchus the philosopher suffer death. Even so, in the beginning, some wild and mischie-vous beast was killed and eaten, and then some little bird or fish was entrapped. And the love of slaughter, being first experimented and exercised in these, at last passed even to the laboring ox, and the sheep that clothes us, and to the poor cock that keeps the house; until by little and little, unsatiableness being strengthened by use, men came to the slaughter of men, to bloodshed and wars. Now even if one cannot demonstrate and make out, that souls in their regenerations make a promiscuous use of all bodies, and that that which is now rational will at another time be irrational, and that again tame which is now wild—for that Nature changes and transmutes every thing,
With different fleshy coats new clothing all—
this thing should be sufficient to change and reclaim men, that it is a savage and intemperate habit, that it brings sickness and heaviness upon the body, and that it inclines the mind the more brutishly to bloodshed and destruction, when we have once accustomed ourselves neither to entertain a guest nor keep a wedding nor to treat our friends without blood and slaughter.
5. And if what is argued about the return of souls into bodies is not of force enough to beget faith, yet methinks the very uncertainty of the thing should fill us with apprehension and fear. Suppose, for instance, one should in some night-engagement run on with his drawn sword upon one that had fallen down and covered his body with his arms, and should in the mean time hear one say, that he was not very sure, but that he fancied and believed, that the party lying there was his own son, brother, father, or tent-companion; which were more advisable, think you—to hearken to a false suggestion, and so to let go an enemy under the notion of a friend, or to slight an authority not sufficient to beget faith, and to slay a friend instead of a foe? This you will say would be insupportable. Do but consider the famous Merope in the tragedy, who taking up a hatchet, and lifting it at her son’s head, whom she took for her son’s murderer, speaks thus as she was ready to give the fatal blow,
Villain, this pious blow shall cleave thy head;
what a bustle she raises in the whole theatre while she raises herself to give the blow, and what a fear they are all in, lest she should prevent the old man that comes to stop her hand, and should wound the youth. Now if another old man should stand by her and say, “Strike, it is thy enemy,” and this, “Hold, it is thy son”; which, think you, would be the greater injustice, to omit the punishing of an enemy for the sake of one’s child, or to suffer one’s self to be so transported with anger at an enemy as to kill one’s child? Since then neither hatred nor wrath nor any revenge nor fear for ourselves carries us to the slaughter of a beast, but the poor sacrifice stands with an inclined neck, only to satisfy thy lust and pleasure, and then one philosopher stands by and tells thee, “Cut him down, it is but an unreasonable animal,” and another cries, “Hold, what if there should be the soul of some kinsman or God inclosed in
him”?—good Gods! is there the like danger if I refuse to eat flesh, as if I for want of faith murder my child or some other friend?
6. The Stoics’ way of reasoning upon this subject of flesh-eating is no way equal nor consonant with themselves. Who is this that hath so many mouths for his belly and the kitchen? Whence comes it to pass, that they so very much womanize and reproach pleasure, as a thing that they will not allow to be either good or preferable, or so much as agreeable, and yet all on a sudden become so zealous advocates for pleasures? It were indeed but a reasonable consequence of their doctrine, that, since they banish perfumes and cakes from their banquets, they should be much more averse to blood and flesh. But now, just as if they would reduce their philosophy to their day-books, they lessen the expenses of their suppers in certain unnecessary and needless matters, but the untamed and murderous part of their expense they nothing boggle at. “Well! What then?” say they. “We have nothing to do with brute beasts.” Nor have you any with perfumes, nor with foreign sauces, may some one answer; therefore expel these from your banquets, if you are driving out every thing that is both useless and needless.
7. Let us therefore in the next place consider, whether we owe any justice to the brute beasts. Neither shall we handle this point artificially or like subtle sophisters, but by casting our eye into our own breasts, and conversing with ourselves as men, we will weigh and examine the whole matter. . . .