If any force be acknowledged in the arguments hitherto pre-
sented, it will be found to have relation to the intellectual aspects
of the question, in which we trust that the facts adduced, and the
reflection to which they necessarily lead, will tend to show that
there is so far accordance between man’s faculties as a reasoning
being, and the Vegetarian system of diet. It further, however,
belongs to this portion of our subject, to point out the relation that
exists between the instinctive nature and the moral feelings
and thus to support and confiim the conclusions of the intellect
INTEODtrCTIOIT.
37
in favour of a diet altogether apart from the flesh and blood of
the animal creation.
Although it is admitted that man originally subsisted on
fruits and other products of the earth, it is sometimes argued
that he has since become reconstituted, and is now adapted to
the consumption of flesh, as well as of vegetables. We have
before called attention to the grave error of confounding the
adaptability conferred upon man, with the principle of adapta-
tion, which stamps upon man, as well as all other creations of
the Deity, a precise relation to external circumstances. We at
once acknowledge the force of habit as recognised in what is
popularly designated “ second nature.” But this, as truly and
graphically expressed, is “second natiu’e,”and presents nothing
but the difiicidty of change of habit, to prove that the adapta-
tion of man to certain circumstances in himself and the extenial
world, remains ever the same ; and since any habit may be a
“second nature,” a change of customs can again convert the
system to that higher and natural state which ever secures the
greatest happiness, because in accordance with the great princi-
ples by which the world is governed, and which are as unchange-
able as the Creator Himself.
In searching out the instincts of man in relation to food and
drink, we are beset mth many difficulties which are never found
in relation to the inferior animal creation ; but here, even, not-
withstanding many years’ departure from sound principles of
moral and physiological training, nature, we contend, is ever
peeping through the perverse practices of society in relation to
diet, and if attended to, will convict custom of her folly and
violation of natural laws. It is thus that the senses of sight,
touch, and hearing, less subject to be depraved than the sense
of taste, almost invariably speak out, where carefully observed,
upon the subject of the consumption of flesh as food. There is
nothing in the sight of the ox or sheep, which, apart from de-
praved practices, could possibly suggest the idea to man that
they contain within their external covering food in relation to
his stomach, and destined for his consumption. But there is a
striking relation between the fruits of the earth and the instincts
of man’s nature. Tlie very sight of flesh, even when procured
88
INTRODUCTION.
Page 26
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If any force be acknowledged in the arguments hitherto pre-
sented, it will be found to have relation to the intellectual aspects
of the question, in which we trust that the facts adduced, and the
reflection to which they necessarily lead, will tend to show that
there is so far accordance between man’s faculties as a reasoning
being, and the Vegetarian system of diet. It further, however,
belongs to this portion of our subject, to point out the relation that
exists between the instinctive nature and the moral feelings
and thus to support and confiim the conclusions of the intellect
INTEODtrCTIOIT.
37
in favour of a diet altogether apart from the flesh and blood of
the animal creation.
Although it is admitted that man originally subsisted on
fruits and other products of the earth, it is sometimes argued
that he has since become reconstituted, and is now adapted to
the consumption of flesh, as well as of vegetables. We have
before called attention to the grave error of confounding the
adaptability conferred upon man, with the principle of adapta-
tion, which stamps upon man, as well as all other creations of
the Deity, a precise relation to external circumstances. We at
once acknowledge the force of habit as recognised in what is
popularly designated “ second nature.” But this, as truly and
graphically expressed, is “second natiu’e,”and presents nothing
but the difiicidty of change of habit, to prove that the adapta-
tion of man to certain circumstances in himself and the extenial
world, remains ever the same ; and since any habit may be a
“second nature,” a change of customs can again convert the
system to that higher and natural state which ever secures the
greatest happiness, because in accordance with the great princi-
ples by which the world is governed, and which are as unchange-
able as the Creator Himself.
In searching out the instincts of man in relation to food and
drink, we are beset mth many difficulties which are never found
in relation to the inferior animal creation ; but here, even, not-
withstanding many years’ departure from sound principles of
moral and physiological training, nature, we contend, is ever
peeping through the perverse practices of society in relation to
diet, and if attended to, will convict custom of her folly and
violation of natural laws. It is thus that the senses of sight,
touch, and hearing, less subject to be depraved than the sense
of taste, almost invariably speak out, where carefully observed,
upon the subject of the consumption of flesh as food. There is
nothing in the sight of the ox or sheep, which, apart from de-
praved practices, could possibly suggest the idea to man that
they contain within their external covering food in relation to
his stomach, and destined for his consumption. But there is a
striking relation between the fruits of the earth and the instincts
of man’s nature. Tlie very sight of flesh, even when procured
88
INTRODUCTION.