from the primeval and spotless institution of our nature, the
teeth were destined to the mastication, not of flesli, but of
fruits. ” “ As to what relates to flesh, it is indeed true that man
may be sustained on meat ; but how many things does man do
which are contrary to his nature ! Such is the perversion of
manners, now by a general contagion enamelled into him, that
he seems to have become a new creature. Hence the doctrines
of morality and philosophy are directed to no other object than
to recall mankind to the paths of nature, which they have
abandoned.” *
Lord Monboddo says: — “Though I think that man has,
from nature, the capacity of living either by prey or upon the
fruits of the earth, it appears to me that, by nature, and in his
original state, he is a frugivorous animal ; and that he only be-
comes an animal of prey by acquired habit.” To the above
might be added the evidence of M. Daubenton, with that of
Sir Everard Home, Kay, Bell, and others, leading to the
same conclusion.
Notwithstanding the force of the above conclusions, showing
that the natural food of man is derived from the vegetable king-
dom, and not from the flesh of animals, it may bo said, that,
by acquired habit, man has become a consumer of flesh. We
are at once free to admit, that there is great power in the prin-
ciple of adaptability, enabling man to subsist on various foods,
and in varied circumstances, as an essential principle for the
preservation of the race of man in his various wanderings. But
though this is fully acknowledged, we are here contending, not
for what man has the power to do, but for what constitutes the
natural food of man, between which and every law of his physi-
cal constitution, (in his case as in that of all other animals,)
the benevolence of the Creator will have established complete
adaptation. Man, unquestionably, as is commonly seen, can
wander both in morals and physical habits from the high prin-
ciples of his being ; but what we here contend for is, that all
these departures are to his disadvantage, and that the greatest
happiness of existence can only be secured in the most complete
obedience to the natural laws of his being.
* Gassendi’s Works, vol. x. p 20
INTEODUCTION.
7
TVe have next to address ourselves to an argument in connection
with the Vegetarian system, in opposition to which much erro-
neous impression exists. It is generally taken for granted, that
all vegetable products, including both farinaceous food and the
articles commonly designated vegetables, are insufficient to sup-
ply the complete nutrition of the body.
Page 4
Presented as published in 1891. Historical recipes may not meet modern food-safety standards. Cook from the modern interpretation, not the original instructions.
AI-modernized reading of the original text
from the primeval and spotless institution of our nature, the teeth were destined to the mastication, not of flesh, but of fruits. ” “ As to what relates to flesh, it is indeed true that man may be sustained on meat ; but how many things does man do which are contrary to his nature ! Such is the perversion of manners, now by a general contagion enameled into him, that he seems to have become a new creature. Hence the doctrines of morality and philosophy are directed to no other object than to recall mankind to the paths of nature, which they have abandoned.” *
Lord Monboddo says: — “Though I think that man has, from nature, the capacity of living either by prey or upon the fruits of the earth, it appears to me that, by nature, and in his original state, he is a frugivorous animal ; and that he only becomes an animal of prey by acquired habit.” To the above might be added the evidence of M. Daubenton, with that of Sir Everard Home, Kay, Bell, and others, leading to the same conclusion.
Notwithstanding the force of the above conclusions, showing that the natural food of man is derived from the vegetable kingdom, and not from the flesh of animals, it may be said, that, by acquired habit, man has become a consumer of flesh. We are at once free to admit, that there is great power in the principle of adaptability, enabling man to subsist on various foods, and in varied circumstances, as an essential principle for the preservation of the race of man in his various wanderings. But though this is fully acknowledged, we are here contending, not for what man has the power to do, but for what constitutes the natural food of man, between which and every law of his physical constitution, (in his case as in that of all other animals,) the benevolence of the Creator will have established complete adaptation. Man, unquestionably, as is commonly seen, can wander both in morals and physical habits from the high principles of his being ; but what we here contend for is, that all these departures are to his disadvantage, and that the greatest happiness of existence can only be secured in the most complete obedience to the natural laws of his being.
* Gassendi’s Works, vol. x. p 20
We have next to address ourselves to an argument in connection with the Vegetarian system, in opposition to which much erroneous impression exists. It is generally taken for granted, that all vegetable products, including both farinaceous food and the articles commonly designated vegetables, are insufficient to supply the complete nutrition of the body.