“Viand” comes no doubt from “victus” — that which nourishes and sustains life: from victus was formed viventia; from viventa, “viand.” This word should be applied4 to all that is eaten, but by the caprice of all languages, the custom has prevailed of refusing this denomination5 to bread, milk, rice, pulses, fruits, and fish, and of giving it only to terrestrial animals. This seems contrary to reason, but it is the fancy of all languages, and of those who formed them.
Some of the first Christians6 made a scruple7 of eating that which had been offered to the gods, of whatever nature it might be. St. Paul approved not of this scruple. He writes to the Corinthians: “Meat commendeth us not to God: for neither if we eat are we the better; neither if we eat not, are we the worse.” He merely exhorts8 them not to eat viands immolated9 to the gods, before those brothers who might be scandalized at it. We see not, after that, why he so ill-treats St. Peter, and reproaches him with having eaten forbidden viands with the Gentiles. We see elsewhere, in the Acts of the Apostles, that Simon Peter was authorized10 to eat of all indifferently; for he one day saw the firmament11 open, and a great sheet descending12 by the four corners from heaven to earth; it was covered with all kinds of four-footed beasts, with all kinds of birds and reptiles13 — or animals which swim — and a voice cried to him: “Kill and eat.”
You will remark, that Lent and fast-days were not then instituted. Nothing is ever done, except by degrees. We can here say, for the consolation14 of the weak, that the quarrel of St. Peter and St. Paul should not alarm us: saints are men. Paul commenced by being the jailer, and even the executioner, of the disciples15 of Jesus; Peter had denied Jesus; and we have seen that the dawning, suffering, militant16, triumphant17 church has always been divided, from the Ebionites to the Jesuits.
I think that the Brahmins, so anterior18 to the Jews, might well have been divided also; but they were the first who imposed on themselves the law of not eating any animal. As they believed that souls passed and repassed from human bodies to those of beasts, they would not eat their relatives. Perhaps their best reason was the fear of accustoming19 men to carnage, and inspiring them with ferocious20 manners.
We know that Pythagoras, who studied geometry and morals among them, embraced this humane21 doctrine22, and brought it into Italy. His disciples followed it a very long time: the celebrated23 philosophers, Plotinus, Jamblicus, and Porphyry, recommended and even practised it — though it is very rare to practise what is preached. The work of Porphyry on abstinence from meat, written in the middle of our third century, and very well translated into our language by M. de Burigni, is very much esteemed24 by the learned; but it has not made more disciples among us than the book of the physician Héquet. It is in vain that Porphyry proposes, as models, the Brahmins and Persian magi of the first class, who had a horror of the custom of burying the entrails of other creatures in our own; he is not now followed by the fathers of La Trappe. The work of Porphyry is addressed to one of his ancient disciples, named Firmus, who, it is said, turned Christian, to have the liberty of eating meat and drinking wine.
He shows Firmus, that in abstaining25 from meat and strong liquors, we preserve the health of the soul and body; that we live longer, and more innocently. All his reflections are those of a scrupulous26 theologian, of a rigid27 philosopher, and of a mild and sensible mind. We might think, in reading his work, that this great enemy of the church was one of its fathers.
He speaks not of metempsychosis, but he regards animals as our brethren, because they are animated28 like ourselves; they have the same principles of life; they have, as well as ourselves, ideas, sentiment, memory, and industry. They want but speech; if they had it, should we dare to kill and eat them; should we dare to commit these fratricides? Where is the barbarian29 who would roast a lamb, if it conjured30 him by an affecting speech not to become at once an assassin, an anthropophagus?
This book proves, at least, that among the Gentiles there were philosophers of the most austere31 virtue32; but they could not prevail against butchers and gluttons33. It is to be remarked, that Porphyry makes a very fine eulogium on the Essenians: he is filled with veneration34 for them, although they sometimes eat meat. He was for whoever was the most virtuous35, whether Essenians, Pythagoreans, Stoics36, or Christians. When sects37 are formed of a small number, their manners are pure; and they degenerate38 in proportion as they become powerful. Lust39, gaming, and luxury then prevail, and all the virtues40 fly away:
La gola, il dado e l’otiose piume
Hanno dal’ mondo ogni virtù sbandita.
点击收听单词发音
1 viands | |
n.食品,食物 | |
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2 Christian | |
adj.基督教徒的;n.基督教徒 | |
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3 precepts | |
n.规诫,戒律,箴言( precept的名词复数 ) | |
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4 applied | |
adj.应用的;v.应用,适用 | |
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5 denomination | |
n.命名,取名,(度量衡、货币等的)单位 | |
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6 Christians | |
n.基督教徒( Christian的名词复数 ) | |
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7 scruple | |
n./v.顾忌,迟疑 | |
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8 exhorts | |
n.劝勉者,告诫者,提倡者( exhort的名词复数 )v.劝告,劝说( exhort的第三人称单数 ) | |
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9 immolated | |
v.宰杀…作祭品( immolate的过去式和过去分词 ) | |
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10 authorized | |
a.委任的,许可的 | |
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11 firmament | |
n.苍穹;最高层 | |
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12 descending | |
n. 下行 adj. 下降的 | |
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13 reptiles | |
n.爬行动物,爬虫( reptile的名词复数 ) | |
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14 consolation | |
n.安慰,慰问 | |
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15 disciples | |
n.信徒( disciple的名词复数 );门徒;耶稣的信徒;(尤指)耶稣十二门徒之一 | |
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16 militant | |
adj.激进的,好斗的;n.激进分子,斗士 | |
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17 triumphant | |
adj.胜利的,成功的;狂欢的,喜悦的 | |
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18 anterior | |
adj.较早的;在前的 | |
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19 accustoming | |
v.(使)习惯于( accustom的现在分词 ) | |
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20 ferocious | |
adj.凶猛的,残暴的,极度的,十分强烈的 | |
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21 humane | |
adj.人道的,富有同情心的 | |
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22 doctrine | |
n.教义;主义;学说 | |
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23 celebrated | |
adj.有名的,声誉卓著的 | |
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24 esteemed | |
adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 );敬重;认为;以为 | |
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25 abstaining | |
戒(尤指酒),戒除( abstain的现在分词 ); 弃权(不投票) | |
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26 scrupulous | |
adj.审慎的,小心翼翼的,完全的,纯粹的 | |
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27 rigid | |
adj.严格的,死板的;刚硬的,僵硬的 | |
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28 animated | |
adj.生气勃勃的,活跃的,愉快的 | |
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29 barbarian | |
n.野蛮人;adj.野蛮(人)的;未开化的 | |
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30 conjured | |
用魔术变出( conjure的过去式和过去分词 ); 祈求,恳求; 变戏法; (变魔术般地) 使…出现 | |
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31 austere | |
adj.艰苦的;朴素的,朴实无华的;严峻的 | |
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32 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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33 gluttons | |
贪食者( glutton的名词复数 ); 贪图者; 酷爱…的人; 狼獾 | |
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34 veneration | |
n.尊敬,崇拜 | |
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35 virtuous | |
adj.有品德的,善良的,贞洁的,有效力的 | |
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36 stoics | |
禁欲主义者,恬淡寡欲的人,不以苦乐为意的人( stoic的名词复数 ) | |
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37 sects | |
n.宗派,教派( sect的名词复数 ) | |
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38 degenerate | |
v.退步,堕落;adj.退步的,堕落的;n.堕落者 | |
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39 lust | |
n.性(淫)欲;渴(欲)望;vi.对…有强烈的欲望 | |
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40 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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