Chapter XXV.
The Lord commanded us to eat from vegetables rather than from horns; and Moses fortified us against the opinions of philosophers about the soul, whose various beliefs are reported: likewise, in what manner the rational and sensitive parts of the soul must be distinguished; and what is meant by the term 'blood' in reference to the soul.
89. What is also that which he says, 'I have given you all herbs that are for food' (Gen. 9:3)? In this matter, even those who understand simply, so as not to weigh the examination of words, do not appear to us to be opposed. For there are those who think that herbs seem to be attributed to us for food by the will of God, so that we should use them more than carnal feasts: but I would gladly acquiesce in this, so that the use of herbs would grow in the human race, more for frugality and moderation; unless I saw that it can be objected to me by those who do not willingly accept it, because not all herbs are found suitable for the food of humans. Then because not every kind of men is led by the love of wisdom and self-restraint, so that it can follow self-restraint. And therefore, because it is a general precept, we cannot derive it to the portion of a few men, for this precept is given to all men.
Therefore, let us consider what he has said: 'Just as I have given you all vegetables for food, I have not given you all vegetables for eating.' So let those who consume meat use it as they would vegetables, not for the purpose of gluttony or to satisfy the desires of the flesh. However, just as not all vegetables are suitable for consumption, not every living creature is fit for the enjoyment of feasting. Indeed, we must abstain from all poisonous substances, even though luxury has also extended to this point, seeking more to please than to protect against danger, and in many cases, after removing what is naturally poisonous, claiming the remaining part for food. Although it is not entirely dangerous, it is still close to danger, and some corruption is bound to seep into the essence of the whole meat. Many people also hunt deer and such swift animals with poisoned arrows, and afterward, having cut off a certain part of the limbs, they use the remaining body for food.
But as for what pertains to the higher sense, that is, why it is more fitting that irrational passions should be subject to the mind of the wise, like vegetables to a farmer; and that we should use these thoughts like reptiles, as a farmer uses vegetables, which, although they cannot do harm, still do not have the value of stronger food. For the general and common precept does not prescribe higher kinds of virtues, which are certainly the virtues of only a few. But even if someone cannot exhibit stronger feasts of virtues for themselves, let them have passions of this sort that do not harm, but delight.
Therefore, in the beginning, holy Moses informed and instructed us about the inspiration of the soul, so that we would not fall into the various opinions of philosophers, who cannot agree with themselves. For many have held different views, such as Critias and his disciples, who say that blood is the soul, referring to that soul by which we live, which is sensible, not that soul which is considered rational and intelligible within man. Although Hippocrates did not disapprove of Critias' abilities, nor did he refute his arguments; nevertheless, he did not agree with his opinions. Aristotle, in Book I of De Anima, chapters 29 and 30, spoke of actuality (ἐντελεχείαν). Others wanted it to be fire. Therefore, let us maintain this kind of distinction; let us separate what is rational of the soul, whose substance is divine spirit, as Scripture says: 'For he breathed into his face the breath of life' (Gen. II, 7). However, in it there is a certain vital nourishment by which this body is animated, and it is also delightful. Therefore, the substance of these souls, both vital and delightful, is called blood by some; although Scripture also says: The life of the flesh is in the blood (Lev. XVII, 11 et seq.). Therefore, He properly called blood the life of the flesh. For in the flesh there is pleasure and passion, not the mind and reasoning. However, if you pay close attention, this passage explains it. For when he says that the soul is blood in this place, he surely indicated that the soul is something else, distinct from blood, so that it is the vital spirit of the soul. But the vital spirit itself not only brings the ability to live by itself and without blood, but also mixes with the blood; for there are what are called arteries, like receptacles of spirit, which not only embrace pure air, but also blood, albeit a much smaller portion of blood. For although blood vessels are twins, one is the vein which is called φλὲψ in Greek, and the other is the artery. The vein has more blood than spirit, that is, φλὲψ; the artery has less blood, but much more spirit. Now, the temperament varies according to the nature of each individual.
However, a higher sense should delight you, which signifies blood and soul, thus called because blood is warm and fiery, just like virtue. Therefore, whoever is inflamed with the pursuit of virtue and has taken on the vapor of praise, excludes all the pleasures of the belly. Therefore, you will reject those thoughts which are carnal and earthly, as being unfit for spiritual nourishment, placed in the ardor of virtue, as if they were incapable of spiritual food. For He did not eat flesh, that is, He did not think of anything earthly, who said, My food is to do the will of My Father who is in Heaven (John. 4:34), inspiring the pursuits of virtue in men and infusing the desire for divine contemplation. Therefore, earthly thoughts and weak ones, like castrated and bloodless, are considered useless. And that person is called castrated, who has lost the most blood, for he grows cold with the loss of blood. Therefore, whoever is diligent in virtues, rejects and casts aside bodily pleasures, except as much as is necessary for nature. But whoever is more negligent, as if following the slippery and watery course of this life, falls into the womb and the belly, as if losing his tracks. Therefore, it desires earthly things that are foreign to heavenly food. And he who cannot say: Our conversation is in heaven (Philippians 3: 20). Therefore, in order to provoke to secrecy, he also said: Do not touch, do not handle, do not taste what is for corruption in its very use, according to the precepts and doctrines of men that have the appearance of wisdom, in the observance of religion and humility of heart, not in indulgence of the body, not in any honor for the sake of satiety and the indulgence of the flesh (Colossians 2: 21 et seq.).