But nothing abashed us, not the flower-like tinting of the flesh, not the persuasiveness of the harmonious voice, not the cleanliness of their habits or the unusual intelligence that may be found in the poor wretches. No, for the sake of a little flesh we deprive them of sun, of light, of the duration of life to which they are entitled by birth and being. Then we go on to assume that when they utter cries and squeaks their speech is inarticulate, that they do not, begging for mercy, entreating, seeking justice, each one of them say, I do not ask to be spared in ease of necessity; only spare me your arrogance! Kill me to eat, but not to please your palate! Oh, the cruelty of it! What a terrible thing it is to look on when the tables of the rich are spread, men who employ cooks and spicers to groom the dead! And it is even more terrible to look on when they are taken away, for more is left than has been eaten. So the beasts died for nothing! There are others who refuse when the dishes are already set before them and will not have them cut into or sliced. Though they bid spare the dead, they did not spare the living.Post believes that there is another lacuna after this chapter; and Stephanus posited another one after the first sentence of chapter 5, rightly, if Bernardakis’ emendation is not accepted.

We declare, then, that it is absurd for them to say that the practice of flesh-eating is based on Nature. For that man is not naturally carnivorous is, in the first place, obvious from the structure of his body.See 988 e supra and the note. A man’s frame is in no way similar to those creatures who were made for flesh-eating: he has no hooked beak or sharp nails or jagged teeth, no strong stomach or warmth of vital fluids able to digest and assimilate a heavy diet of flesh.Cf. 87 b, 642 c. It is from this very fact, the evenness of our teeth, the smallness of our mouths, the softness of our tongues, our possession of vital fluids too inert to digest meat that Nature disavows our eating of flesh. If you declare that you are naturally designed for such a diet, then first kill for yourself what you want to eat. Do it, however, only through your own resources, unaided by cleaver or cudgel of any kind or axe. Rather, just as wolves and bears and lions themselves slay what they eat, so you are to fell an ox with your fangs or a boar with your jaws, or tear a lamb or hare in bits. Fall upon it and eat it still living, as animals do.Let the advocate of animal food force himself to a decisive experiment on its fitness, and, as Plutarch recommends, tear a living lamb with his teeth, and, plunging his head into its vitals, slake his thirst with the steaming blood (Shelley, op. cit.). But if you wait for what you eat to be dead, if you have qualms about enjoying the flesh while life is still present, why do you continue, contrary to nature, to eat what possesses life? Even when it is lifeless and dead, however, no one eats the flesh just as it is; men boil it and roast it, altering it by fire and drugs, recasting and diverting and smothering with countless condiments the taste of gore so that the palate may be deceived and accept what is foreign to it.

It was, indeed, a witty remark of the SpartanCf. 234 e-f, where it is meat, not fish, that is bought; see also 128 c. who bought a little fish in an inn and gave it to the innkeeper to prepare. When the latter asked for cheese and vinegar and oil,To make a sauce for the fish. The innkeeper’s action was natural enough, in view of Hegesander’s comment (Athenaeus, 564 a) that apparently everyone liked the seasonings, not the fish, since no one wanted fish plain and unseasoned. the Spartan said, If I had those, I should not have bought a fish. But we are so refined in our blood-letting that we term flesh a supplementary foodSee 991 d (and the note), 993 b, 994 b supra.; and then we need supplements for the flesh itself, mixing oil, wine, honey, fish paste, vinegar, with Syrian and Arabian spices,See 990 b supra. as though we were really embalming a corpse for burial. The fact is that meat is so softened and dissolved and, in a way, predigested that it is hard for digestion to cope with it; and if digestion loses the battle, the meats affect us with dreadful pains and malignant forms of indigestion.