Chapter VIII.—Human Flesh Not the Proper or Natural Food of Men.

But what need is there to speak of bodies not allotted to be the food of any animal, and destined only for a burial in the earth in honour of nature, since the Maker of the world has not alloted any animal whatsoever as food to those of the same kind, although some others of a different kind serve for food according to nature? If, indeed, they are able to show that the flesh of men was alloted to men for food, there will be nothing to hinder its being according to nature that they should eat one another, just like anything else that is allowed by nature, and nothing to prohibit those who dare to say such things from regaling themselves with the bodies of their dearest friends as delicacies, as being especially suited to them, and to entertain their living friends with the same fare. But if it be unlawful even to speak of this, and if for men to partake of the flesh of men is a thing most hateful and abominable, and more detestable than any other unlawful and unnatural food or act; and if what is against nature can never pass into nourishment for the limbs and parts requiring it, and what does not pass into nourishment can never become united with that which it is not adapted to nourish,—then can the bodies of men never combine with bodies like themselves, to which this nourishment would be against nature, even though it were to pass many times through their stomach, owing to some most bitter mischance; but, removed from the influence of the nourishing power, and scattered to those parts of the universe again from which they obtained their first origin, they are united with these for as long a period of time as may be the lot of each; and, separated thence again by the skill and power of Him who has fixed the nature of every animal, and furnished it with its peculiar powers, they are united suitably, each to each, whether they have been burnt up by fire, or rotted by water, or consumed by wild beasts, or by any other animals, or separated from the entire body and dissolved before the other parts; and, being again united with one another, they occupy the same place for the exact construction and formation of the same body, and for the resurrection and life of that which was dead, or even entirely dissolved. To expatiate further, however, on these topics, is not suitable; for all men are agreed in their decision respecting them,—those at least who are not half brutes.

Καὶ τί δεῖ λέγειν περὶ τῶν μηδενὶ ζῴῳ πρὸς τροφὴν ἀποκληρωθέντων σωμάτων μόνην δὲ τὴν εἰς γῆν ταφὴν ἐπὶ τιμῇ τῆς φύσεως μεμοιραμένων, ὅπου γε μηδ' ἄλλο τι τῶν ζῴων τοῖς ἐκ ταὐτοῦ εἴδους εἰς τροφὴν ἀπεκλήρωσεν ὁ ποιήσας, κἂν [ἐν] ἄλλοις τισὶ τῶν ἑτερογενῶν τροφὴ γίνηται κατὰ φύσιν; εἰ μὲν οὖν ἔχουσιν δεικνύναι σάρκας ἀνθρώπων ἀνθρώποις εἰς βρῶσιν ἀποκληρωθείσας, οὐδὲν κωλύσει τὰς ἀλληλοφαγίας εἶναι κατὰ φύσιν ὥσπερ ἄλλο τι τῶν τῇ φύσει συγκεχωρημένων καὶ τούς γε τὰ τοιαῦτα λέγειν τολμῶντας τοῖς τῶν φιλτάτων ἐντρυφᾶν σώμασιν ὡς οἰκειοτέροις ἢ καὶ τοὺς εὐνουστάτους σφίσιν τούτοις αὐτοῖς ἑστιᾶν. εἰ δὲ τοῦτο μὲν οὐδ' εἰπεῖν εὐαγές, τὸ δὲ σαρκῶν ἀνθρώπων ἀνθρώπους μετασχεῖν ἔχθιστόν τι καὶ παμμίαρον καὶ πάσης ἐκθέσμου καὶ παρὰ φύσιν βρώσεως ἢ πράξεως ἐναγέστερον, τὸ δὲ παρὰ φύσιν οὐκ ἄν ποτε χωρήσειεν εἰς τροφὴν τοῖς ταύτης δεομένοις μέρεσιν καὶ μορίοις, τὸ δὲ μὴ χωροῦν εἰς τροφὴν οὐκ ἂν ἑνωθείη τούτοις ἃ μηδὲ τρέφειν πέφυκεν, οὐδὲ τὰ τῶν ἀνθρώπων σώματα συγκραθείη ποτ' ἂν τοῖς ὁμοίοις σώμασιν, οἷς ἐστιν εἰς τροφὴν παρὰ φύσιν, κἂν πολλάκις διὰ τῆς τούτων ἴῃ γαστρὸς κατά τινα πικροτάτην συμφοράν· ἀποχωροῦντα δὲ τῆς θρεπτικῆς δυνάμεως καὶ σκιδνάμενα πρὸς ἐκεῖνα πάλιν ἐξ ὧν τὴν πρώτην ἔσχεν σύστασιν, ἑνοῦται μὲν τούτοις ἐφ' ὅσον ἂν ἕκαστον τύχῃ χρόνον, ἐκεῖθεν δὲ διακριθέντα πάλιν σοφίᾳ καὶ δυνάμει τοῦ πᾶσαν ζῴου φύσιν σὺν ταῖς οἰκείαις δυνάμεσι συγκρίναντος ἑνοῦται προσφυῶς ἕκαστον ἑκάστῳ, κἂν πυρὶ καυθῇ, κἂν ὕδατι κατασαπῇ, κἂν ὑπὸ θηρίων ἢ τῶν ἐπιτυχόντων ζῴων καταδαπανηθῇ, κἂν τοῦ παντὸς σώματος ἐκκοπὲν προδιαλυθῇ τῶν ἄλλων μερῶν· ἑνωθέντα δὲ πάλιν ἀλλήλοις τὴν αὐτὴν ἴσχει χώραν πρὸς τὴν τοῦ αὐτοῦ σώματος ἁρμονίαν τε καὶ σύστασιν καὶ τὴν τοῦ νεκρωθέντος ἢ καὶ πάντῃ διαλυθέντος ἀνάστασιν καὶ ζωήν. ταῦτα μὲν οὖν ἐπὶ πλεῖον μηκύνειν οὐκ εὔκαιρον· ὁμολογουμένην γὰρ ἔχει τὴν ἐπίκρισιν τοῖς γε μὴ μιξοθήροις.