Plutarch De esu carnium I 5

[5] Well then, we understand that that sort of men are used to say, that in eating of flesh they follow the conduct and direction of Nature. But that it is not natural to mankind to feed on flesh, we first of all demonstrate from the very shape and figure of the body. For a human body no ways resembles those that were born for ravenousness; it hath no hawk’s bill, no sharp talon, no roughness of teeth, no such strength of stomach or heat of digestion, as can be sufficient to convert or alter such heavy and fleshy fare. But even from hence, that is, from the smoothness of the tongue; and the slowness of the stomach to digest, Nature seems to disclaim all pretence to fleshy victuals. But if you will contend that yourself was born to an inclination to such food as you have now a mind to eat, do you then yourself kill what you would eat. But do it yourself, without the help of a chopping-knife, mallet or axe, — as wolves, bears, and lions do, who kill and eat at once. Rend an ox with thy teeth, worry a hog with thy mouth, tear a lamb or a hare in pieces, and fall on and eat it alive as they do. But if thou hadst rather stay until what thou eatest is become dead, and if thou art loath to force a soul out of its body, why then dost thou against Nature eat an animate thing? Nay, there is nobody that is willing to eat even a lifeless and a dead thing as it is; but they boil it, and roast it, and alter it by fire and medicines, as it were, changing and quenching the slaughtered gore with thousands of sweet sauces, that the palate being thereby deceived may admit of such uncouth fare. It was indeed a witty expression of a Lacedaemonian, who, having purchased a small fish in a certain inn, delivered it to his landlord to be dressed; and as he demanded cheese, and vinegar, and oil to make sauce, he replied, if I had had those, I would not have bought the fish. But we are grown so wanton in our bloody luxury, that we have bestowed upon flesh the name of meat ( ὄψον), and then require another seasoning ( ὄψον), to this same flesh, mixing oil, wine, honey, pickle, and vinegar, with Syrian and Arabian spices, as though we really meant to embalm it after its disease. Indeed when things are dissolved and made thus tender and soft, and are as it were turned into a sort of a carrionly corruption, it must needs be a great difficulty for concoction to master them, and when it hath mastered them, they must needs cause grievous oppressions and qualmy indigestions.