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The Renaissance was a time of rediscovery,
rebirth, and renewed interest in classical

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Greek philosophy. Viewed as the bridge
between the Middle Ages and modern times,

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the Renaissance spurred innovation
and revolution within the fields of art,

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architecture, politics, science,
astronomy, literature, and more.

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With the invention of moveable type,
ideas spread faster than ever before,

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and there began a general shift
away from the religion-centric thought

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of the Middle Ages towards
an individual-centric humanistic thought,

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valuing logic and reason at its core.

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With all of this paradigm-shifting
afoot, one must wonder: “Where were the

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vegans?” Okay, maybe one mustn’t wonder
that necessarily…but today we’re going to!

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Hi, it’s Emily from Bite Size Vegan and
welcome to another vegan nugget.

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In “The History of Veganism, Part One” 
we covered veganism in ancient times,

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and in “Part Two” we tackled
the Middle Ages.

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If you missed them, both of those
installments are linked in the sidebar

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and in the description below.

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In “Part Three” we’ll be delving
into the time of the Renaissance.

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Now, as always,
I need to start with a few caveats.

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First, the actual start and end dates
of the Renaissance,

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like all time periods, are still debated.
For the sake of this video,

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we’ll be focusing on around 1500 to 1700
CE, as “Part Four” will cover the Age

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of Enlightenment.

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Second, as with “The Middle Ages,” “The
Renaissance” applies

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almost exclusively to Europe,
with the term “The Early Modern Period"

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more appropriately capturing
the time period on a global scale.

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I’ve chosen the title:
“The Renaissance” for ease or recognition.

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Third, due to the nature
of the information I was able to find,

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and as always, historical bias,
this is a rather Euro-centric video.

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Though there were most undoubtedly
worthy developments within other parts

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of the world, as we’ve already seen
in the first two parts.

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But there is some good news! 
While still profoundly

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male-centric as well,
we do finally get documentation

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of an influential woman,
with many more to come

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as historians slowly begin to actually
take their most assuredly long-present

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contributions into account.

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Fourth, as we’re now getting closer
to modern times,

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and as I said in the introduction,
the 15th century saw

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the invention of moveable type,
the amount of recorded information

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increases dramatically from here on out.

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Thus, the disclaimer I’ve given
in each history installment is

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ever more valid with each video;
I will most certainly leave out

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key individuals and occurrences
(as all historical accounts are bound to).

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Again, this is not intentional,
but a sad fact of my human limitations

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in attempting to research, write, edit
and publish what amounts

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to a ten-page academic research paper,
and produce several full-length

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YouTube television episodes
all within 2-4 days, every week.

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♪ Sad violin playing ♪

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In order to create as comprehensive
of an historical video series

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and I can and to account for valuable
information that, for sake of time,

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cannot fit within
the core overarching timeline,

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moving forward I will be producing
“History of Veganism Spotlight” videos

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on specific movements,
cultures and individuals.

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Some examples will be a feminist history
of veganism, veganism in war times,

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a deeper look into the traditional diet
of Native Americans prior to colonization,

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“The History of Vivisection,” and more.
All of these will be housed

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in "The History of Veganism Playlist.”

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Fifth, and in a similar vein,
if I or anyone finds errors in this video

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(or any of my videos in fact)
I will keep a log on the blog post,

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which is also where you can go to find all
of my sources for everything I state today

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as well as both full-length
and additional quotes.

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And finally, sixth, as the term “vegan”
wasn’t coined until 1944,

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historically the word “vegetarian”
most often meant what we now call “vegan.”

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With all of that out of the way
--I thought it would never end

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onwards to:

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“The History of Veganism!”

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[Part Three]

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The Renaissance saw a shift
towards valuing the individual

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and questioning religious beliefs
and practices.

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Thus, in this video we will be focusing
on selected writings and beliefs

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of individual historical figures,
rather than overarching religions,

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philosophies or cultures.

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Some historians assert that there was
no development of veganism,

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at least from an ethical standpoint,
between Porphyry of 3rd century CE

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who we covered in Part One,
and the turn of the 18th century,

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leaving the Middle Ages
and the Renaissance in a black hole

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of un-veganness.

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However, as we saw in “Part Two,”
individuals like the Medieval blind

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Arab philosopher, poet, writer
and all around vegan-truth-bomb-dropper

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of the Islamic Golden age,
Abul ʿAla Al-Maʿarri,

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were passionately vocal
about the rights of animals.

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While the humanism of the Renaissance and
rebirth of scientific inquiry

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led to assertions of human superiority
and a resurgence

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and proliferation
of barbaric vivisection practices,

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it also saw a growing counter movement
that viewed animals as intelligent,

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sentient, and worthy
of compassion and respect.

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As Professor Rod Preece states
in his text, Sins of the Flesh,

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in reference to humanistic individuality:

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“To recognize individual humans
as ends in themselves is a prerequisite

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to recognizing individual animals as ends
in themselves. It is only when we can look

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to ourselves and say ‘I’ that we can look
to animals and acknowledge their right to

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be perceived, if not necessarily conceive
of themselves, as an ‘I’ too.”

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While many, if not most of
the individuals we will cover today,

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either weren’t themselves fully
vegan/vegetarian or there’s

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not sufficient documentation
to know one way or another,

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each has contributed,
through their writings, to the development

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of vegan principles and ideals.

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Let’s start with the quintessential
Renaissance man: Leonardo da Vinci,

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who Professor Rod Preece posits was
“the first of the modern

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ethical vegetarians, basing his thoughts
solely in the ethical realm”

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and “the first since Porphyry
to fuse animal ethics

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and principled vegetarianism.”

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And again Abul ʿAla Al-Maʿarri
gets the short end of the stick.

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Best known for his achievement
in the art world, da Vinci

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made significant contributions to
architecture, botany, engineering,

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mathematics, music, history,
cartography, geology, invention,

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and more--including animal rights
and ethical vegetarianism,

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though not as frequently
listed in historical accounts.

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While da Vinci himself never seems to have
stated explicitly that he was vegetarian,

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those who knew him and wrote about him
described da Vinci as both caring for

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and not consuming animals.

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Da Vinci did, however, write very
powerfully against the entitled nature

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of humans in their treatment of animals
for their own gain:

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"King of the animals–– as thou hast
described him–– I should rather say

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king of the beasts, thou being 
the greatest––because thou doest only

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help them, in order that they give thee
their children for the benefit

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of the gullet, 
of which thou hast attempted to

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make a sepulcher [grave/tomb] for all
animals; and I would say still more,

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if I were allowed
to speak the entire truth.”

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And in a similar vein, “Man has great
power of speech, but the greater part

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thereof is empty and deceitful.
The animals have little,

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but that little is useful and true;
and better is a small and certain thing

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than a great falsehood.”

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Da Vinci asks those insistent
on eating animals,

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“Does not nature produce enough simple
[meaning: vegetarian] food

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for thee to satisfy thyself?”
This is a question we will see echoed many

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times by other veg-inclined thinkers
of this time.

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In a rather unique display of overarching
vegan ethics for this time period,

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da Vinci speaks to issues beyond diet:
naming leather for the animal skin that it is;

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denouncing the destruction of bees for
beeswax and theft of their food

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for honey; decrying the loss
of generations of fish;

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defending animals abused for labor
and eventually slaughtered;

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highlighting the thievery and “barbaric”
slaughter of “countless numbers” of “their

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little children”; and even addressing the
perversity of using a knife with a ram’s

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horn handle to slaughter more
of their own kind.

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As a note,
if you’re visually impaired,

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this particular da Vinci quote
I’m referring onscreen is on the blog post

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for text-to-speech or screen-readers.

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Demonstrating once again that
the arguments against veganism

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haven’t changed over the centuries
is an excerpt from da Vinci

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explaining why it is that plants
do not feel as animals do.

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Yes, we have perhaps one of the greatest
minds of human history reduced to refuting

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the poignant counterpoint, “Plants, tho.”

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As a quick aside, there is a quote
frequently circulated amongst vegan

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and vegetarians that
is falsely attributed to da Vinci,

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namely,
“I have from an early age abjured the use

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of meat, and the time will come when men
such as I will look upon

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the murder of animals as they now look
upon the murder of men.”

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This was accidentally misattributed to him

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in anthology and actually comes
from a fictional portrayal of da Vinci.

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I’ll close our coverage of da Vinci with
an account from Giorgio Vasari in 1550,

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which speaks to da Vinci’s compassion
and perhaps even establishes him

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as a liberator of animals.

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“In all the other animals… he managed
with the greatest love and patience;

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and this he showed when often passing
by the places where birds were sold, for,

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taking them with his own hand out of their cages

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and having paid for them what was asked,
he let them fly away into the air,

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restoring them to their lost liberty.”

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Many vegetarians of the Renaissance were,
like those of the Middle Ages,

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ascetically-motivated.

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However, unlike their Medieval
predecessors, Renaissance ascetics were,

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by and large, more individualized
and secular in their pursuits,

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with health and longevity, rather than religious purification, being major motivators.

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Among them existed several
medical doctors interested

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in reforming the practice of medicine
by aiding the body in healing itself

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through proper diet and lifestyle choices.

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Perhaps the first of the modern rational
and secular ascetic vegetarians

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was Venitian Luigi Cornaro (1465-1566)
whose writing,

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A Treatise on a Sober Life influenced
a great number of individuals

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including Leonardi Lessio (1554-1623)
and Dr. Thomas Moffet.

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Moffet for one was not purely motivated by
health alone, asking in his text Health’s

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Improvement, “Can civil and human eyes yet
abide the slaughter

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of an innocent ‘beast,’ the cutting of
his throat, the smashing him on the head,

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the flaying off his skin, the quartering
and dismembering of his joints,

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the sprinkling of his blood,
the ripping up of his veins,

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the enduring of ill savours,
the heaving of heavy sighs, sobs,

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and groans, the passionate struggling
and panting for life,

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which only hard-hearted butchers
can endure to see?”

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and echoes da Vinci’s query,
"Is not the earth sufficient to give

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us meat, but that we must also rend up
the bowels of beasts, birds, and fishes?"

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It’s important to note how Moffet,
and indeed others of his time,

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began employing the term “meat”
to apply to more than animal flesh,

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perhaps to indicate the substantial nature
of plant foods.

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He also employs quotations
around the term “beast,” which Rod Preece

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asserts, “indicates both that the term was
becoming primarily one of abuse

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and that some were less than satisfied
by the prejudicial usage.”

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Thus “linguistic forms as well as animal
ethics were changing” and “it was becoming

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less acceptable to malign the animals
by seemingly pejorative expressions.”

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Other ascetic-minded meat-decriers
included: Philip Stubbes,

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who in his text Anatomy of Abuses
compared the multitude of maladies

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befallen those who consumed flesh
to the health of those who did not;

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Roger Crab, whose vegetarianism
was grounded in Christianity;

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and Dr. George Cheyne,
one of the most esteemed

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of English physicians,
and one of the first medical authorities

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in this country who expressly wrote
in advocacy of the reformed diet.

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Cheyne himself battled with obesity
and ill health,

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which he overcame
by eliminating meat from his diet.

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Even though his primary motivation
was health,

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Cheyne’s writing belied
elements of an ethical bent as well,

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“At what time animal food came first
in use is not certainly known.

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He was a bold man who made the first
experiment. To see the convulsions,

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agonies and tortures
of a poor fellow-creature,

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whom they cannot restore
nor recompense,

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dying to gratify luxury
and tickle callous and rank organs,

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must require a rocky heart, and a great
degree of cruelty and ferocity.

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I cannot find any great difference
between feeding on human flesh

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and feeding on [other] animal flesh,
except custom and practice.”

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Strangely enough, within this vein
of pursuing health through diet

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was none other than
Sir Francis Bacon.

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--YouTube “bacon” commenters,
this is your moment of glory.--

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While not consistently practicing
vegetarianism himself,

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Bacon commended such a way of eating 
and was interested in finding

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the ideal diet based on empirical fact
rather than religious dietary taboos.

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While some of his writings so hint towards
an ethical bent, such as:

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“Nature has endowed man with a noble
and excellent principle of compassion,

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which extends itself also
to the dumb animals…

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And it is certain that the noblest souls
are the most extensively compassionate,”

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he was also a firm supporter of vivisection.

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Bacon’s follower, Thomas Bushell,
took Bacon’s vegetarian support

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into full practice, driven by the desire
for redemptive purification.

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Bushell, like Bacon, had to be cautious
with his vegetable fervor;

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in Protestant England, asceticism was still
seen as a vestige of Catholicism.

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While Bushell was motivated by
a religious drive to reverse

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the acts of Adam by returning to the vegan
diet of man before the fall,

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a belief summarized by Sir John Pettus’
assertion that

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“We multiply Adam’s transgression by
our continued eating of other creatures,

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which were not then allowed to us,”
his efforts were also

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“endorsed by scientific rigour.”
He was putting himself forth

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as the “perfect experiment” of Bacon’s
belief that a vegetarian diet

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would extend one’s lifespan.
Bushell lived to age 80 at a time

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when the life expectancy at birth
was 35 years old.

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Now, as I mentioned, the information
available for this time period

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is very Euro-centric,
but let’s take a moment to venture over to

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North America where the European colonization
of the continent was well underway.

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This is an area I’ll be exploring
more thoroughly in a dedicated video,

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but I wanted to at least
touch on it here.

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In her article “Native Americans
and Vegetarianism,” Dr. Rita Laws,

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herself a member of the Choctaw Nation,
explains that the stereotype

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of the horse-mounted Indian hunter
dressed head to toe in animal skins,

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adorned with feathers and housed
in an animal skin teepee,

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did not fit the majority of Native Americans,
save perhaps the Apache tribe,

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prior to European colonization.

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Laws writes, “Among my own people…
vegetables are the traditional diet mainstay.

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The homes were constructed not of skins,
but of wood, mud, bark and cane.

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The ancient Choctaws were,
first and foremost, farmers.

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Even the clothing was plant based.”

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Laws pinpoints the change
in practices to the appearance

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of Francisco Vázquez de Coronado y Luján,

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00:14:30,009 --> 00:14:31,989
--I did my best--

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better known as Coronado,
a Spanish explorer

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who led an expedition from Mexico
to what is today Kansas

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00:14:36,929 --> 00:14:41,560
from 1540 to 1542, bringing with him
an ample amount of horses,

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some of whom broke free and multiplied,
later to be utilized by the Plain Indians.

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In combination with the later introduction
of guns, the Age of Buffalo began

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as plain Indians learned to hunt faster
and more efficiently.

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As an aside and perhaps preview to
the dedicated Native American History video,

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Dr. Margaret Robinson, a vegan Mi’kmaq
scholar and bisexual activist

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based in Toronto who’s written
on the creation of Aboriginal veganism,

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speaks to the problematic manner
in which non-native people

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use the history of Native tribes
as justification

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for their own consumption of animals.

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Robinson emphasizes that native culture
is ever-evolving, despite the tendency of

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the dominant white discourse
to want to freeze it in time.

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Of course, not all Europeans
were in support of hunting.

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In fact, anti-hunting literature
was common during the Renaissance.

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Dutch humanist, Catholic priest,
social critic, teacher, and theologian

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Desiderius Erasmus produced perhaps
the most amusingly poignant quote of all time

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made all the better considering
he was a priest.

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Speaking of “those who prefer before
everything else the chase of wild beasts

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[and who] say they get indescribable delight
from the blast of hunting horns

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and the howling of hound”
Erasmus says, “I expect such people think

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even dog turds smell of cinnamon.”

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[moment of appreciation]

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Let’s continue.

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“But what pleasure is there in slaughtering
animals in whatever numbers?...

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And so when they have finished
dissecting and devouring the dead beast,

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what have they accomplished except
to degrade themselves into beasts

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while imagining
they are living the life of kings.”

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In his work entitled “The Boar,”
poet George Granville speaks

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from the perspective of a wild boar
about to be killed,

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who is pointing to
the human hunter’s hypocrisy, stating:

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“You murder us in sport, then dish us up
For drunken feasts, a relish for the cup.

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We lengthen not our meals:
but you much feast;

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Gorge till your bellies burst
- pray, who's the beast?

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With your humanity you keep a fuss,

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But are in truth 
worse brutes than all of us.”

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This ability to empathize
with non-human animals was displayed

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in many Renaissance writings
and was a welcome contrast to the view

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00:16:41,010 --> 00:16:43,980
of animals as machines championed
by René Descartes.

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00:16:43,980 --> 00:16:47,519
Though Descartes never explicitly
stated that animals couldn’t feel pain,

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00:16:47,519 --> 00:16:51,860
his description of them and their reactions
as “machine-like” provided scientists

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00:16:51,860 --> 00:16:54,769
a way to justify their gruesome
animal experiments.

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00:16:54,769 --> 00:16:58,319
Given that anesthesia was not available,
all tests were carried out

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on living, fully conscious animals.
And before you react in disgusted

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disbelief, this barbarism is still practiced
today in animal testing labs around the world.

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More on that here.

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William Harvey was the first doctor
since 2nd century Greek physician Galen

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00:17:13,969 --> 00:17:17,799
to begin a research program based
on live animal experimentation.

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00:17:17,799 --> 00:17:21,679
Through cutting open conscious rabbits
and tying off their hearts before slicing

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00:17:21,679 --> 00:17:25,729
through their aorta, Harvey deduced
that the blood circulated through the body.

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00:17:26,449 --> 00:17:27,589
Well done.

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00:17:28,329 --> 00:17:31,849
Flemish anatomist Vesalius,
believed by some to be the founder

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00:17:31,849 --> 00:17:36,289
of modern anatomy, established vivisection
as part of school curricula

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00:17:36,289 --> 00:17:39,759
and was able to disprove many of Galen’s
concepts by using both

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00:17:39,759 --> 00:17:43,349
live animal experimentation
and dissecting the corpses of criminals

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00:17:43,349 --> 00:17:45,890
or those he acquired via grave-robbing.

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00:17:45,890 --> 00:17:49,220
Against such horrors as
the live evisceration of animals,

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00:17:49,220 --> 00:17:52,180
the thoughtful and empathetic writings
of other Renaissance thinkers

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00:17:52,180 --> 00:17:54,150
are quite welcome.

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00:17:54,150 --> 00:17:55,109
Shakespeare himself expressed compassion
for hunted animals, trapped birds,

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00:17:55,109 --> 00:18:00,299
overworked horses, and even beetles,
flies and snails in various works.

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00:18:00,299 --> 00:18:05,210
For example, in “Measure for Measure,”
he afforded equal validity to a beetle's

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00:18:05,210 --> 00:18:09,759
experience of pain, stating,
“the poor beetle what

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00:18:09,759 --> 00:18:15,100
we tread upon, In corporal sufferance finds
a pang as great, As when a giant dies.”

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00:18:15,100 --> 00:18:19,379
Renaissance thinkers touched on a wide array
of issues pertinent to the development of

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00:18:19,379 --> 00:18:24,119
veganism, including, as we’ve already seen,
the hypocrisy and utter presumptiveness of

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00:18:24,119 --> 00:18:29,119
man, the value inherent in non-human animals,
the fact that humans are not designed to hunt

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and consume animals, and the abundance of
plant foods for the taking.

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00:18:33,450 --> 00:18:38,619
Every argument against veganism that exists
today has apparently existed since the genesis

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of veganism. We’ve already seen the advent
of the “Lions, tho” argument over 1,000

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00:18:43,850 --> 00:18:49,609
years ago, fielded by Abul ʿAla Al-Maʿarri,
and of course the “Plant, tho” taken on

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00:18:49,609 --> 00:18:54,190
by da Vinci. So I thought we’d round off
the latter portion of this video by hearing

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00:18:54,190 --> 00:18:58,850
some select Renaissance quotes that speak
to common objections as well as open up new

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00:18:58,850 --> 00:19:01,789
ways of thinking about non-human animals.

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00:19:01,789 --> 00:19:05,139
Philosopher Michel Eyquem de Montaigne (1533-1592)
wrote, “For my part I have never been able

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00:19:05,139 --> 00:19:09,700
to see, without displeasure, an innocent and
defenseless animal, from whom we receive no

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00:19:09,700 --> 00:19:13,669
offense or harm, pursued and slaughtered.”
He cautioned parents who would think that

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00:19:13,669 --> 00:19:18,549
their child displaying violence towards animals
was a sign of strength, stating that in fact

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00:19:18,549 --> 00:19:23,340
such actions were, “the true deeds or roots
of cruelty, of tyranny, and of treason. In

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00:19:23,340 --> 00:19:28,789
youth they bud, and afterwards grow to strength,
and come to perfection by means of custom.”

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00:19:28,789 --> 00:19:32,669
Montaigne poignantly decried humanity’s
pomposity, writing: “Presumption is our

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00:19:32,669 --> 00:19:37,720
natural and original disease. The most calamitous
and fragile of all creatures is man, and yet

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00:19:37,720 --> 00:19:41,899
the most arrogant. It is through the vanity
of this same imagination that he equals himself

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00:19:41,899 --> 00:19:46,450
to a god, that he attributes to himself divine
conditions, that he picks himself out and

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00:19:46,450 --> 00:19:50,639
separates himself from the crowd of other
creatures, curtails the just shares of other

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00:19:50,639 --> 00:19:55,879
animals his brethren and companions, and assigns
to them only such portions of faculties and

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00:19:55,879 --> 00:20:00,739
forces as seems to him good. How does he know,
by the effort of his intelligence, the interior

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00:20:00,739 --> 00:20:05,429
and secret movements and impulses of other
animals? By what comparison between them and

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00:20:05,429 --> 00:20:08,820
us does he infer the stupidity which he attributes
to them?”

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00:20:08,820 --> 00:20:12,840
The latter portions of this quote displays
a very important development in Renaissance

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00:20:12,840 --> 00:20:17,450
thought: that of the unique experience and
independent lives of non-human animals and

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00:20:17,450 --> 00:20:22,369
the revolutionary concept that their worth
cannot be accurately judged by human standards.

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00:20:22,369 --> 00:20:25,609
We will see this echoed by others as we move
forwards.

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Poet Francis Quarles (1592-1644) wrote succinctly
of the body count left by man’s appetite.

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“The birds of the air die to sustain thee;
The beasts of the field die to nourish thee;

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00:20:34,950 --> 00:20:39,249
The fishes of the sea die to feed thee;
Our stomachs are their common sepulcher,

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00:20:39,249 --> 00:20:43,220
Good God! With how many deaths are our poor
lives patched up?

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00:20:43,220 --> 00:20:46,429
How full of death is the life of momentary
man!”

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00:20:46,429 --> 00:20:50,340
Around the same time as Quarles, French physicist
and philosopher Pierre Gassendi (1592-1655)

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00:20:50,340 --> 00:20:54,979
expertly responded to the argument that eating
animals is natural because “everyone does

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00:20:54,979 --> 00:20:59,479
it,” by pointing out that “Indeed, is
it that man is sustained on flesh. But how

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00:20:59,479 --> 00:21:03,479
many things, let me ask, does man do every
day which are contrary to, or beside, his

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00:21:03,479 --> 00:21:04,099
nature?”

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00:21:04,099 --> 00:21:08,649
He further speaks to how unnatural it is for
humans to kill other animals. “Man lives

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very well upon flesh, you say, but, if he
thinks this food to be natural to him, why

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00:21:13,070 --> 00:21:17,599
does he not use it as it is, as furnished
to him by Nature? But, in fact, he shrinks

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00:21:17,599 --> 00:21:21,929
in horror from seizing and rending living
or even raw flesh with his teeth, and lights

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00:21:21,929 --> 00:21:26,679
a fire to change its natural and proper condition
… If you answer, ‘that may be said to

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00:21:26,679 --> 00:21:31,200
be an industry ordered by Nature, by which
such weapons are invented,’ then, behold,

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00:21:31,200 --> 00:21:35,799
it is by the very same artificial instrument
that men make weapons for mutual slaughter.

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00:21:35,799 --> 00:21:40,999
Do they this at the instigation of Nature?
Can a use so noxious be called natural? Faculty

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00:21:40,999 --> 00:21:45,419
is given by Nature, but it is our own fault
that we make a perverse use of it.”

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00:21:45,419 --> 00:21:50,629
In answer to the obligatory, “Well what
CAN you eat?” argument comes the veritable

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00:21:50,629 --> 00:21:55,519
verbal vegan food porn of English writer John
Evelyn (1620-1706), who speaks with great

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00:21:55,519 --> 00:22:00,599
gusto of: “The infinitely wise and glorious
author of nature, who has given to plants

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00:22:00,599 --> 00:22:06,359
such astonishing properties; such fiery heat
in some to warm and cherish, such coolness

365
00:22:06,359 --> 00:22:12,139
in others to temper and refresh, such pinguid
juice to nourish and feed the body, such quickening

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00:22:12,139 --> 00:22:17,559
acids to compel the appetite, and grateful
vehicles to court the obedience of the palate,

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00:22:17,559 --> 00:22:22,869
such vigour to renew and support our natural
strength, such ravishing flavour and perfumes

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00:22:22,869 --> 00:22:27,989
to recreate and delight us; in short, such
spirituous and active force to animate and

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00:22:27,989 --> 00:22:34,070
revive every faculty and part, to all the
kinds of human, and, I had almost said heavenly

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00:22:34,070 --> 00:22:37,049
capacity.”

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00:22:37,049 --> 00:22:41,940
Got me all hot and bothered. That was like
the 17th century’s version of a vegan Instagram

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00:22:41,940 --> 00:22:45,519
account showcasing all the tasty vegan treats.

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00:22:45,519 --> 00:22:51,200
Evelyn goes far beyond laying out this literary
buffet, positing that eating animals had lead

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00:22:51,200 --> 00:22:55,989
to more bloodshed between Christians than
any other cause, as violence against other

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00:22:55,989 --> 00:22:59,779
species inevitably translates to violence
against one’s own.

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00:22:59,779 --> 00:23:05,349
And now, finally, we come to Margaret Cavendish
(1624-1674), The Duchess of Newcastle, who

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00:23:05,349 --> 00:23:09,999
wrote plays, poetry, and essays on science,
philosophy and nature, and was one of first

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00:23:09,999 --> 00:23:15,519
female authors to be printed, AND just so
happens to be the first woman ever mentioned

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00:23:15,519 --> 00:23:22,940
in the “History of Veganism” series! It’s
about time! Nothing like male historical bias

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00:23:22,940 --> 00:23:29,700
to turn even a vegan history series into a
sausage fest.

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00:23:29,700 --> 00:23:34,899
So let’s hear what the Duchess had to say.
Cavendish spoke against the concept of inherent

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00:23:34,899 --> 00:23:39,999
human superiority pointing to the wisdom within
non-human animals and arguing that it was

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00:23:39,999 --> 00:23:45,019
man’s “pride, self conceit and presumption”
that has misled him into judging other creatures

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00:23:45,019 --> 00:23:50,649
by human standards, not realizing that language
and reason could take non-human form.

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00:23:50,649 --> 00:23:54,539
“For what man knows whether fish do not
know more of the nature of water, and ebbing

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00:23:54,539 --> 00:23:58,769
and flowing and the saltness of the sea? Or
whether birds do not know more of the nature

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00:23:58,769 --> 00:24:03,669
and degrees of air, or the causes of tempests?
Or whether worms do not know more of the nature

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00:24:03,669 --> 00:24:07,590
of the earth and how plants are produced?
Or bees of the several sorts of juices and

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00:24:07,590 --> 00:24:12,279
flowers than men?…Man may have one way of
knowledge…and creatures another way, and

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00:24:12,279 --> 00:24:16,460
yet other creatures’ manner or way may be
[as] intelligible and instructive to each

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00:24:16,460 --> 00:24:17,559
other as Man’s.”

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00:24:17,559 --> 00:24:22,759
And, on the unearned entitlement of humans,
“Yet man doth think himself so gentle, mild

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00:24:22,759 --> 00:24:28,269
When he of creatures is most cruel wild.
And is so proud, thinks only he shall live,

394
00:24:28,269 --> 00:24:33,179
That God a god-like nature did him give.
And that all creatures for his sake alone,

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00:24:33,179 --> 00:24:35,669
Was made for him to tyrannize upon.”

396
00:24:35,669 --> 00:24:40,009
French Bishop and Theologian Jacques-Bénigne
Bossuet (1627-1704) harkened back to the days

397
00:24:40,009 --> 00:24:45,749
before the Biblical fall of man to again highlight
how much humans must disguise animal products

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00:24:45,749 --> 00:24:50,340
in order to consume them. “The nourishment
which without violence men derived from the

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00:24:50,340 --> 00:24:54,580
fruits which fell from the trees of themselves,
and from the herbs which also ripened with

400
00:24:54,580 --> 00:24:58,999
equal ease, was, without doubt, some relic
of the first innocence and of the gentleness

401
00:24:58,999 --> 00:25:03,049
for which we were formed. Now to get food
we have to shed blood in spite of the horror

402
00:25:03,049 --> 00:25:07,349
which it naturally inspires in us; and all
the refinements of which we avail ourselves,

403
00:25:07,349 --> 00:25:11,849
in covering our tables, hardly suffices to
disguise for us the bloody corpses which we

404
00:25:11,849 --> 00:25:13,649
have to devour to support life.”

405
00:25:13,649 --> 00:25:18,340
He, like Evelyn, warns of the transference
of violence against non-human animals to violence

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00:25:18,340 --> 00:25:22,719
against fellow humans, stating that: “Life,
already shortened, is still further abridged

407
00:25:22,719 --> 00:25:27,809
by the savage violences which are introduced
into the life of the human species. Man, whom

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00:25:27,809 --> 00:25:32,169
in the first ages we have seen spare the life
of other animals, is accustomed henceforward

409
00:25:32,169 --> 00:25:37,239
to spare the life not even of his fellow-men.
It is in vain that God forbade, immediately

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00:25:37,239 --> 00:25:41,960
after the Deluge, the shedding of human blood;
in vain, in order to save some vestiges of

411
00:25:41,960 --> 00:25:46,299
the mildness of our nature, while permitting
the feeding on flesh did he prohibit consumption

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00:25:46,299 --> 00:25:50,580
of the blood. Human murders multiplied beyond
all calculation."

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00:25:50,580 --> 00:25:55,739
Around the exact same time of Bossuet, English
naturalist John Ray (1627-1705) echoed the

414
00:25:55,739 --> 00:25:59,619
arguments of Gassendi. "There is no doubt,
that man is not built to be a carnivorous

415
00:25:59,619 --> 00:26:03,899
animal [as] hunt and voracity are unnatural
to him. Man has neither the sharp pointed

416
00:26:03,899 --> 00:26:08,919
teeth or claws to slaughter his prey. On the
contrary his hands are made to pick fruits,

417
00:26:08,919 --> 00:26:11,619
berries and vegetables and teeth appropriate
to chew them."

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00:26:11,619 --> 00:26:16,169
He again implores, "Everything we need to
feed ourselves and to restore and please us

419
00:26:16,169 --> 00:26:20,489
is abundantly provided in the inexhaustible
store of Nature.” Ray closes out with what

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00:26:20,489 --> 00:26:25,999
really amounts to an “our food’s better
than your food” taunt: “In short our orchards

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offer all the delights imaginable while the
slaughter houses and butchers are full of

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congealed blood and abominable stench.”
[Nailed it.]

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Doctor and medical reformer Philippe Hecquet
(1661-1737), who served almost exclusively

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the poor, only seeing the wealthy when forced,
pointed out the obvious examples in nature

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of the power of plant-based eating in answer
to those who doubted such a diet could sustain

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00:26:49,239 --> 00:26:53,929
strength. “'How,' they say, 'can we be supported
on Grains, which furnish but dry meal, fitter

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00:26:53,929 --> 00:26:58,070
to cloy than to nourish; on Fruits, which
are but condensed water?' But this … condensed

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00:26:58,070 --> 00:27:02,659
water is the same that has caused the Trees
to attain so great bulk … Besides, how can

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00:27:02,659 --> 00:27:07,159
men affect to fear failure in strength, in
eating what nourishes even the most robust

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animals, who would become even formidable
to us, if only they knew their own strength."

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00:27:11,109 --> 00:27:15,619
Hecquet also comments upon how severely we
must prepare animal products in order to find

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00:27:15,619 --> 00:27:20,309
them palatable, yet how readily available
are the multitudes of fruit and other foods

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00:27:20,309 --> 00:27:22,999
from nature, which are more suited for humans.

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00:27:22,999 --> 00:27:28,809
The good doctor expresses an exasperated lament
that I daresay is still shared by many a vegan

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00:27:28,809 --> 00:27:33,369
today. “It is incredible how much Prejudice
has been allowed to operate in favour of meat,

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00:27:33,369 --> 00:27:37,629
while so many facts are opposed to the pretended
necessity of its use.”

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00:27:37,629 --> 00:27:42,019
While receiving the formal approval and commendation
of several doctors regent of the Faculty of

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00:27:42,019 --> 00:27:46,849
Medicine of Paris University, Hecquet’s
writings speaking to the merits of plant-based

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00:27:46,849 --> 00:27:51,659
eating, received much insult and ridicule
from anonymous professional critics of his

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00:27:51,659 --> 00:27:55,399
time, better known as The Trolls of the Renaissance.

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00:27:55,399 --> 00:28:00,919
Let’s close it out with Thomas Tryon (1634-1703),
an English merchant, author and passionate

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00:28:00,919 --> 00:28:05,759
vegetarian.[5] With a basis in his religious
beliefs, Tryon spoke to the ethics of consuming

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00:28:05,759 --> 00:28:10,429
animals, saying: “Refrain at all times from
such Foods as cannot be procured without violence

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00:28:10,429 --> 00:28:15,440
and oppression,” and “For there is greater
evil and misery attends mankind by killing,

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00:28:15,440 --> 00:28:19,330
horrifying and oppressing his fellow creature
and eating their flesh … than is generally

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00:28:19,330 --> 00:28:24,940
apprehended or imagined. Man’s strong inclination
after flesh and his making so light and small

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00:28:24,940 --> 00:28:29,419
a matter of killing and oppressing inferior
creatures, does manifest what principle has

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00:28:29,419 --> 00:28:34,309
got the dominion in him … It should be considered
that flesh and fish cannot be eaten without

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00:28:34,309 --> 00:28:37,570
violence and doing that which a man would
not be done unto.”

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00:28:37,570 --> 00:28:42,519
I hope that you enjoyed this look into the
development of veganism in Renaissance times.

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00:28:42,519 --> 00:28:48,789
The time it took to produce this video clocks
in at about __hours over a period of about

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00:28:48,789 --> 00:28:53,419
5 days, including ample time creeping around
my local library for sources. If you’d like

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00:28:53,419 --> 00:28:57,359
to help support Bite Size Vegan so I can keep
putting in the long hours to bring you this

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00:28:57,359 --> 00:29:01,509
educational resource, please check out the
support links in the video description below

455
00:29:01,509 --> 00:29:05,759
where you can give a one-time donation or
receive perks and rewards for your support

456
00:29:05,759 --> 00:29:10,609
by joining the Nugget Army- the link for that
is also in the iCard sidebar.

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00:29:10,609 --> 00:29:14,629
Now I’d love to hear your thoughts on the
Renaissance of veganism and some of the concepts

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00:29:14,629 --> 00:29:18,979
brought forth. And remember, citations to
everything I’ve covered (as well as many

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00:29:18,979 --> 00:29:22,149
further resources), are available in the blog
post.

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00:29:22,149 --> 00:29:25,969
If you enjoyed this video, please give it
a thumbs up and share it around for the love

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00:29:25,969 --> 00:29:30,070
of vegan history. If you’re new, be sure
to hit that big red subscribe button down

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00:29:30,070 --> 00:29:34,269
there for more awesome vegan content every
Monday, Wednesday, and some Fridays; and to

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00:29:34,269 --> 00:29:38,719
not miss out on the rest of the vegan history
series. Next time we’re on to “The Age

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00:29:38,720 --> 00:29:43,620
of Enlightenment!” Now go live vegan, make
history, and I’ll see you soon.