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Montaigne
The modern Plutarch, and the first of Essayists, has deserved a place in the ethical history of Dietary Reformation, not as having expressly protested against the barbarisms of Butchery, but as having at once ably and conclusively establihed the natural rights of the victims of the Orthodox Table; and as having, by the most forcible and irrefutable argument, exposed the absurd arrogance of the human animal, in claiming unrestricted lordship over the rest of the world of bieng. (Howard Williams, Ethics of Diet, "Michel De Montaigne")
 Montaigne, Essayes, translated by John Florio (London, 1613). [Originally written/published in French, 1575; First English Edition: Florio's translation of 1603; Of Cruelty transcribed from the 1613 reprint of Florio's 1603 translation; Excerpts from Of Custome, and How a Received Law Should Not Easilty be Changed, An Apologie of Raymond Sebond and Cowardize, the Mother of Cruelty from the 1924 reprint of the "The World Classics" Edition of 1904, Renascence Editions, 1998.]
1575 | Montaigne, Of Custome, and How a Received Law Should Not Easily be Changed [offsite ebook] in Essayes
Some mothers thinke it good sport to see a childe wring off a chickens necke, and strive to beat a dog or cat. And some fathers are so fond-foolish that they will conster as a good Augur or fore-boding of a martiall minde to see their sonnes misuse a poore peasant, or tug a lackey, that doth not defend himselfe; and impute it to a ready wit, when by some wily disloyaltie, or crafty deceit, they see them cousin and over-reach their fellowes: yet are they the true seeds or roots of cruelty, of tyranny, and of treason. In youth they bud, and afterwards grow to strength, and come to perfection by meanes of custome. And it is a very dangerous institution, to excuse so base and vile inclinations, with the weaknesse of age and lightness of the subject.
1575 | Montaigne, Of Cruelty in Essayes
Amongst all other vices, there is none I hate more, than crueltie, both by nature and judgement, as the extreamest of all vices.
As for me, I could never so much as endure, without remorse and griefe, to see a poore, sillie, and innocent beast pursued and killed, which is harmelesse and voide of defence, and of whom we receive no offence at all.
But when amongst the most moderate opinions, I meet with some discourses, that goe about and labour to shew the neere resemblance betweene us and beasts, and what share they have in our greatest Privileges, and with how much likely-hood they are compared unto us, truly I abate much of our presumption and am easily removed from that imaginary Soveraigntie, that some give and ascribe unto us above all other creatures. If all that were to be contradicted, yet is there a kind of respect, and a general duty of humanitie, which tieth us, not only unto brute beasts that have life and sense, but even unto trees and plants. Unto men we owe Justice, and to all other creatures, that are capable of it, grace and benignity. There is a kinde of enter-changeable commerce and mutuall bond betweene them and us.
1575 | Montaigne, An Apologie of Raymond Sebond, [offsite ebook] in Essayes
Let him with the utmost power of his discourse make me understand upon what foundation he hath built those great advantages and ods he supposeth to have over other creatures. Who hath perswaded him that this admirable moving of heavens vaults, that the eternal light of these lampes so fiercely rowling over his head, that the horror-moving and continnall motion of this infinite vaste ocean were established, and continue so many ages for his commoditie and service? Is it possible to imagine anything so ridiculous as this miserable and wretched creature, which is not so much as master of himselfe, exposed and subject to offences of all things, and yet dareth call himselfe Master and Emperour of this Universe? In whose power it is not to know the least part of it, much lesse to command the same. And the Privileges which he so fondly challengeth to be the onely absolute creature in this huge worlds frame, perfectly able to know the absolute beautie and several parts thereof, and that he is only of power to yeeld the great architect thereof due thanks for it, and to keepe account both of the receipts and layings out of the world. Who hath sealed him his patent? Let him shew us his letters of privilege for so noble and so great a charge. Have they been granted onely in favour of the wise? Then concerne they but a few. Are the foolish and wicked worthy of so extraordinary a favour, who being the worst part of the world, should they be preferred before the rest?
Of all creatures man is the most miserable and fraile, and therewithall the proudest and disdainfullest. Who perceiveth and seeth himselfe placed here amidst the filth and mire of the world, fast-tied and nailed to the worst, most senselesse, and drooping part of the world, in the vilest corner of the house, and farthest from heavens coape, with those creatures that are the worst of the three conditions; and yet dareth imaginarily place himself above the circle of the moon, and reduce heaven under his feet. It is through the vanitie of the same imagination that he dare equall himself to God, that he ascribeth divine conditions unto himself, that he selecteth and separateth himselfe from out the ranke of other creatures; to which his fellow-brethren and compeers he cuts out and shareth their parts, and allotteth them what portions of meanes or forces he thinkes good.
How knoweth he by the vertue of his understanding the inward and secret motions of beasts? By what comparison from them to us doth he conclude the brutishnesse he ascribeth unto them? When I am playing with my cat, who knowes whether she have more sport in dallying with me than I have in gaming with her? We entertaine one another with mutuall apish trickes. If I have my houre to begin or to refuse, so hath she hers. Plato in setting forth the golden age under Saturne, amongst the chiefe advantages that man had then, reporteth the communication he had with beasts, of whom enquiring and taking instruction, he knew the true qualities and differences of every one of them: by and from whom he got an absolute understanding and perfect wisedome, whereby he led a happier life than we can doe. Can we have a better proofe to judge of mans impudency touching beasts? This notable author was of opinion that in, the greatest part of the corporall forme which nature hath bestowed on them, she hath only respected the use of the prognostications, which in his daies were thereby gathered. The defect which hindreth the communication betweene them and us, why may it not as well be in us as in them? It is a matter of divination to guesse in whom the fault is that we understand not one another. For we understand them no more than they us. By the same reason, may they as well esteeme us beasts as we them. It is no great marvell if we understand them not: no more doe we the Cornish, the Welch, or Irish. Yet have some boasted that they understood them, as Apollonius Thyaneus, Melampus, Tiresias, Thales, and others. And if it be (as Cosmographers report that there are nations who receive and admit a dogge to be their king, it must necessarily follow that they give a certaine interpretation to his voice and moving. We must note the parity that is betweene us. We have some meane understanding of their senses, so have beasts of ours, about the same measure. They flatter and faune upon us, they threat and entreat us, so doe we them. Touching other matters, we manifestly perceive that there is a full and perfect communication amongst them, and that not only those of one same kinde understand one another, but even such as are of different kindes.
1575 | Montaigne, Cowardize, the Mother of Cruelty [offsite ebook] in Essayes
And the reason we see so many unheard-of cruelies in popular warres is that this vulgar rascalitie doth martially flesh and enure it selfe to dive in blood up to the elbowes, and mangle a body, or hacke a carcase lying and groveling at their feete, having no manner of feeling of other valor.
 Transcriber's Notes
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