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Porphyry
Why should we not, at the same time, liberate ourselves from many inconveniences by abandoning a fleshly diet? For we should not be liberated from one only, but from myriads of evils, by accustoming ourselves to be satisfied with things of the smallest nature; viz. we should be freed from a superabundance of riches, from numerous servants, a multitude of utensils, a somnolent condition, from many and vehement diseases, from medical assistance, incentives to venery, more gross exhalations, an abundance of excrements, the crassitude of the corporeal bond, from the strength which excites to [base] actions, and, in short, from an Iliad of evils. But from all these, inanimate and slender food, and which is easily obtained, will liberate us, and will procure for us peace, by imparting salvation to our reasoning power. For, as Diogenes says, thieves and enemies are not found among those that feed on maize, but sycophants and tyrants are produced from those who feed on flesh.
It is requisite to sacrifice those things by the sacrifice of which we shall not injure any one.…But if some one should say, that God gave animals for our use, no less than the fruits of the earth, yet it does not follow that they are, therefore, to be sacrificed, because in so doing they are injured, through being deprived of life.…Some one, however, perhaps may say, that we also take away something from plants [when we eat, and sacrifice them to the Gods]. But the ablation is not similar ; since we do not take this away from those who are unwilling that we should. For, if we omitted to gather them, they would spontaneously drop their fruits. The gathering of the fruits, also, is not attended with the destruction of the plants, as it is when animals lose their animating principle.
Through these arguments, therefore, and others which we shall afterwards mention, in narrating the opinions of the ancients, it is demonstrated that brutes are rational animals, reason in most of them being indeed imperfect, of which, nevertheless, they are not entirely deprived. Since, however, justice pertains to rational beings, as our opponents say, how is it possible not to admit, that we should also act justly towards brutes?
In the preceding books…we have nearly answered all the arguments which in reality defend the feeding on flesh, for the sake of incontinence and intemperance, and which adduce impudent apologies for so doing by ascribing a greater indigence to our nature than is fit. Two particular inquiries, however, still remain ; in one of which the promise of advantage especially deceives those who are corrupted by pleasure. And, moreover, we shall confute the assertion of our opponents, that no wise man, nor any nation, has rejected animal food, as it leads those that hear it to great injustice, through the ignorance of true history.
 c 245-305 | Porphyry, On the Life of Plotinus (ebook history).
c 245-305 | Porphyry, Life of Pythagoras (ebook history).
 Transcriber's Notes
Porphyry, The Select Works of Porphyry, Containing his Four Books on Abstinence from Animal Food…, trans. by Thomas Taylor
([First English Edition] London, 1823; [Online Edition] AnimalRightsHistory.Org, 2003)
Porphyry, "The Life of Plotinus," in The Six Enneads, translated by Stephen Mackenna and B. S. Page (London, 1717-1930; [Online Edition] Sacred-Texts.com, 2003)
Porphyry, "Life of Pythagoras by Porphyry," in The Life of Pythagoras, Vol 1 of The Complete Pythagoras, translated by Kenneth Sylvan Guthrie (1920; Online Edition: Patrick Roussel at CompletePythagoras.net).
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