How unholy a custom, how easy a way to murder he makes for himselfWho cuts the innocent throat of the calf, and hears unmoved its mournful plaint!And slaughters the little kid, whose cry is like the cry of a child,Or devours the birds of the air which his own hands have fed!Ah, how little is wanting to fill the cup of his wickedness!What unrighteous deed is he not ready to commit.
How unholy a custom, how easy a way to murder he makes for himselfWho cuts the innocent throat of the calf, and hears unmoved its mournful plaint!And slaughters the little kid, whose cry is like the cry of a child,Or devours the birds of the air which his own hands have fed!Ah, how little is wanting to fill the cup of his wickedness!What unrighteous deed is he not ready to commit.
Make war on noxious creatures, and kill them only,But let your mouths be empty of blood, and satisfied with pure and natural repasts.
Make war on noxious creatures, and kill them only,But let your mouths be empty of blood, and satisfied with pure and natural repasts.
Ovid.Metam.,lib.xv.
That we cannot find any justification for destroying animal life for food does not imply we should never destroy animal life. Such a cult would be pure fanaticism. If we are to consider physical well-being as of primary importance, it follows that we shall act in self-preservation'making war on noxious creatures.' But this again is no justification for 'blood-sports.'
He who inflicts pain needlessly, whether by his own hand or by that of an accomplice, not only injures his victim, but injures himself. He stifles what nobleness of character he may have and he cultivates depravity and barbarism. He destroys in himself the spirit of true religion and isolates himself from those whose lives are made beautiful by sympathy. No one need hope for a spiritual Heaven while helping to make the earth a bloody Hell. No one who asks others to do wrong for him need imagine he escapes the punishment meted out to wrong-doers. That he procures the service of one whose sensibilities are less keen than his own to procure flesh-food for him that he may gratify his depraved taste and love of conformity does not make him less guilty of crime. Were he to kill with his own hand, and himself dress and prepare the obscene food, the evil would be less, for then he would not be an accomplice in retarding the spiritual growth of a fellow being. There is no shame in anynecessarylabour, but that which is unnecessary is unmoral, and slaughtering animals to eat their flesh is not only unnecessary and unmoral; it is also cruel and immoral. Philosophers and transcendentalists who believe in the Buddhist law of Kârma, Westernized by Emerson and Carlyle into the great doctrine of Compensation, realize that every act of unkindness, every deed that is contrary to the dictates of our nobler instincts and reason, reacts upon us, and we shall truly reap that which we have sown. An act of brutality brutalizes, and the more we become brutalized the more we attract natures similarly brutal and get treated by them brutally. Thus does Nature sternly deal justice.
'Our acts our angels are, or good or ill,Our fatal shadows that walk by us still.'
'Our acts our angels are, or good or ill,Our fatal shadows that walk by us still.'
It is appropriate in this place to point out that some very pointed things are said in the Bible against the killing and eating of animals. It has been said that it is possible by judiciously selecting quotations to find the Bible support almost anything. However this may be, the following excerpta are of interest:—
'And God said: Behold, I have given you every herb bearing seed, and every tree in which is the fruit of a tree yielding seed, to you it shall be for meat.'—Gen. i., 29.
'But flesh with life thereof, which is the blood thereof, ye shall not eat.'—Gen. ix., 4.
'It shall be a perpetual statute throughout your generations in all your dwellings, that ye shall eat neither fat nor blood.'—Lev. iii., 17.
'Ye shall eat no manner of blood, whether it be of fowl, or beast.'—Lev. vii., 26.
'Ye shall eat the blood of no manner of flesh: for the life of all flesh is the blood thereof: whosoever eateth it shall be cut off.'—Lev. xvii., 14.
'The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them.... They shall not hurt nor destroy in all my holy mountain.'—Isaiah lxv.
'He that killeth an ox is as he that slayeth a man.'—Isaiah lxvi., 3.
'I desire mercy, and not sacrifice.'—Matt. ix., 7.
'It is good not to eat flesh, nor to drink wine, nor to do anything whereby thy brother stumbleth.'—Romans xiv., 21.
'Wherefore, if meat maketh my brother to stumble I will eat no flesh for evermore, that I make not my brother stumble.'—1 Cor. viii., 13.
The verse from Isaiah is no fanciful stretch of poetic imagination. The writer, no doubt, was picturing a condition of peace and happiness on earth, when discord had ceased and all creatures obeyed Nature and lived in harmony. It is not absurd to suppose that someday the birds and beasts may look upon man as a friend and benefactor, and not the ferocious beast of prey that he now is. In certain parts of the world, at the present day—the Galapagos Archipelago, for instance—where man has so seldom been that he is unknown to the indigenous animal life, travellers relate that birds are so tame and friendly and curious, being wholly unacquainted with the bloodthirsty nature of man, that they will perchon his shoulders and peck at his shoe laces as he walks.
It may be said that Jesus did not specifically forbid flesh-food. But then he did not specifically forbid war, sweating, slavery, gambling, vivisection, cock and bull fighting, rabbit-coursing, trusts, opium smoking, and many other things commonly looked upon as evils which should not exist among Christians. Jesus laid down general principles, and we are to apply these general principles to particular circumstances.
The sum of all His teaching is that love is the most beautiful thing in the world; that the Kingdom of Heaven is open to all who really and truly love. The act of loving is the expression of a desire to make others happy. All beings capable of experiencing pain, who have nervous sensibilities similar to our own, are capable of experiencing the effect of our love. The love which is unlimited, which is not confined merely to wife and children, or blood relations and social companions, or one's own nation, or even the entire human race, but is so comprehensive as to include all life, human and sub-human; such love as this marks the highest point in moral evolution that human intelligence can conceive of or aspire to.
Eastern religions have been more explicit than Christianity about the sin of killing animals for food.
In theLaws of Manu, it is written: 'The man who forsakes not the law, and eats not flesh-meatlike a bloodthirsty demon, shall attain goodness in this world, and shall not be afflicted with maladies.'
'Unslaughter is the supreme virtue, supreme asceticism, golden truth, from which springs up the germ of religion.'The Mahabharata.
'Non-killing, truthfulness, non-stealing, continence, and non-receiving, are called Yama.'Patanjalis' Yoga Aphorisms.
'A Yogî must not think of injuring anyone, through thought, word or deed, and this applies not only to man, but to all animals. Mercy shall not be for men alone, but shall go beyond, and embrace the whole world.'Commentary of Vivekânanda.
'Surely hell, fire, and repentance are in store for those who for their pleasure and gratification cause the dumb animals to suffer pain.'The Zend Avesta.
Gautama, the Buddha, was most emphatic in discountenancing the killing of animals for food, or for any other unnecessary purpose, and Zoroaster and Confucius are said to have taught the same doctrine.
St. Paul tells us to think on whatsoever things are pure and lovely (Phil. iv., 8). The implication is that we should love and worship beauty. We should seek to surround ourselves by beautiful objects and avoid that which is degrading and ugly.
Let us make some comparisons. Look at a collection of luscious fruits filling the air with perfume, and pleasing the eye with a harmony of colour, and then look at the gruesome array of skinned carcasses displayed in a butcher's shop; which is the more beautiful? Look at the work of the husbandman, tilling the soil, pruning the trees, gathering in the rich harvest of golden fruit, and then look at the work of the cowboy, branding, castrating, terrifying, butchering helpless animals; which is the more beautiful? Surely no one would say a corpse was a beautiful object. Picture it (after the axe has battered the skull, or the knife has found the heart, and the victim has at last ceased its dying groans and struggles), with its ghastly staring eyes, its blood-stained head or throat where the sharp steel pierced into thequivering flesh; picture it when the body is opened emitting a sickening odour and the reeking entrails fall in a heap on the gore-splashed floor; picture this sight and ask whether it is not the epitome of ugliness, and in direct opposition to the most elementary sense of beauty.
Moreover, what effect has the work of a slayer of animals upon his personal character and refinement? Can anyone imagine a sensitive-minded, finely-wroughtæstheticnature doing anything else than revolt against the cold-blooded murdering of terrorised animals? It is significant that in some of the States of America butchers are not allowed to sit on a jury during a murder trial. Physiognomically the slaughterman carries his trade-mark legibly enough. The butcher does not usually exhibit those facial traits which distinguish a person who is naturally sympathetic and of an æsthetic temperament; on the contrary, the butcher's face and manner generally bear evidence of a life spent amid scenes of gory horror and violence; of a task which involves torture and death.
A plate of cereal served with fruit-juice pleases the eye and imagination, but a plate smeared with blood and laden with dead flesh becomes disgusting and repulsive the moment we consider it in that light. Cooking may disguise the appearance but cannot alter the reality of the decayingcorpse; and to cook blood and give it another name (gravy) may be an artifice to please the palate, but it is blood, (blood that once coursed throughthe body of a highly sensitive and nervous being), just the same. Surely a person whose olfactory nerves have not been blunted prefers the delicate aroma of ripe fruit to the sickly smell of mortifying flesh,—or fried eggs and bacon!
Notice how young children, whose taste is more or less unperverted, relish ripe fruits and nuts and clean tasting things in general. Man, before he has become thoroughly accustomed to an unnatural diet, before his taste has been perverted and he has acquired by habit a liking for unwholesome and unnatural food, has a healthy appetite for Nature's sun-cooked seeds and berries of all kinds. Now true refinement can only exist where the senses are uncorrupted by addiction to deleterious habits, and the nervous system by which the senses act will remain healthy only so long as it is built up by pure and natural foods; hence it is only while man is nourished by those foods desired by his unperverted appetite that he may be said to possess true refinement. Power of intellect has nothing whatever to donecessarilywith theæsthetic instinct. A man may possess vast learning and yet be a boor. Refinement is not learnt as a boy learns algebra. Refinement comes from living a refined life, as good deeds come from a good man. The nearer we live according to Nature's plan, and in harmony with Her, the healthier we become physically and mentally. We do not look for refinement in the obese, red-faced, phlegmatic, gluttonous sensualists who often passas gentlemen because they possess money or rank, but in those who live simply, satisfying the simple requirements of the body, and finding happiness in a life of well-directed toil.
The taste of young children is often cited by vegetarians to demonstrate the liking of an unsophisticated palate, but the primitive instinct is not wholly atrophied in man. Before man became a tool-using animal, he must have depended for direction upon what is commonly termed instinct in the selection of a diet most suitable to his nature. No one can doubt, judging by the way undomesticated animals seek their food with unerring certainty as to its suitability, but that instinct is a trustworthy guide. Granting that man could, in a state of absolute savagery, and before he had discovered the use of fire or of tools, depend upon instinct alone, and in so doing live healthily, cannotwhat yet remainsof instinct be of some value among civilized beings? Is not man, even now, in spite of his abused and corrupted senses, when he sees luscious fruits hanging within his reach, tempted to pluck them, and does he not eat them with relish? But when he sees the grazing ox, or the wallowing hog, do similar gustatory desires affect him? Or when he sees these animals lying dead, or when skinned and cut up in small pieces, does this same natural instinct stimulate him to steal and eat this food as it stimulates a boy to steal apples and nuts from an orchard andeat them surreptitiously beneath the hedge or behind the haystack?
Very different is it with true carnivora. The gorge of a cat, for instance, will rise at the smell of a mouse, or a piece of raw flesh, but not at the aroma of fruit. If a man could take delight in pouncing upon a bird, tear its still living body apart with his teeth, sucking the warm blood, one might infer that Nature had provided him with carnivorous instinct, but the verythoughtof doing such a thing makes him shudder. On the other hand, a bunch of luscious grapes makes his 'mouth water,' and even in the absence of hunger he will eat fruit to gratify taste. A table spread with fruits and nuts and decorated with flowers is artistic; the same table laden with decaying flesh and blood, and maybe entrails, is not only inartistic—it is disgusting.
Those who believe in an all-wise Creator can hardly suppose He would have so made our body as to make it necessary daily to perform acts of violence that are an outrage to our sympathies, repulsive to our finer feelings, and brutalising and degrading in every detail. To possess fine feelings without the means to satisfy them is as bad as to possess hunger without a stomach. If it be necessary and a part of the Divine Wisdom that we should degrade ourselves to the level of beasts of prey, then the humanitarian sentiment and the æsthetic instinct are wrong and should be displaced by callousness, and the endeavour to cultivate a feeling of enjoyment in that which to all the organs of sense in a person of intelligence and religious feeling is ugly and repulsive. But no normally-minded person can think that this is so. It would be contrary to all the ethical and æsthetic teachings of every religion, and antagonistic to the feelings of all who have evolved to the possession of a conscience and the power to distinguish the beautiful from the base.
When one accustomed to an omnivorous diet adopts a vegetarian régime, a steadily growing refinement in taste and smell is experienced. Delicate and subtle flavours, hitherto unnoticed, especially if the habit of thorough mastication be practised, soon convince the neophyte that a vegetarian is by no means denied the pleasure of gustatory enjoyment. Further, not only are these senses better attuned and refined, but the mind also undergoes a similar exaltation. Thoreau, the transcendentalist, wrote: 'I believe that every man who has ever been earnest to preserve his higher or poetic faculties in the best condition, has been particularly inclined to abstain from animal food, and from much food of any kind.'
There is no doubt that the yield of land when utilized for pasturage is less than what it will produce in the hands of the agriculturist. In a thickly populated country, such as England, dependent under present conditions on foreign countries for a large proportion of her food supply, it is foolish, considering only the political aspects, to employ the land for raising unnecessary flesh-food, and so be compelled to apply to foreign markets for the first necessaries of life, when there is, without doubt, sufficient agricultural land in England to support the entire population on a vegetable regimen. As just said, a much larger population can be supported on a given acreage cultivated with vegetable produce than would be possible were the same land used for grazing cattle. Lieut. Powell quotes Prof. Francis Newman of University College, London, as declaring that—
100 acres devoted to sheep-raising will support 42 men: proportion 1.100 acres devoted to dairy-farming will support 53 men: proportion 1¼.100 acres devoted to wheat will support 250 men: proportion 6.100 acres devoted to potato will support 683 men: proportion 16.
100 acres devoted to sheep-raising will support 42 men: proportion 1.
100 acres devoted to dairy-farming will support 53 men: proportion 1¼.
100 acres devoted to wheat will support 250 men: proportion 6.
100 acres devoted to potato will support 683 men: proportion 16.
To produce the same quantity of food yielded by an acre of land cultivated by the husbandman, three or four acres, or more, would be required as grazing land to raise cattle for flesh meat.
Another point to note is that agriculture affords employment to a very much larger number of men than cattle-raising; that is to say, a much larger number of men are required to raise a given amount of vegetable food than is required to raise the same amount of flesh food, and so, were the present common omnivorous customs to give place to vegetarianism, a very much more numerous peasantry would be required on the land. This would be physically, economically, morally, better for the nation. It is obvious that national health would be improved with a considerably larger proportion of hardy country yeomen. The percentage of poor and unemployed people in large cities would be reduced, their labor being required on the soil, where, being in more natural, salutary, harmonious surroundings the moral element would have better opportunity for development than when confined in the unhealthy, ugly, squalid surroundings of a city slum.
It is not generally known that there is often a decidedlossof valuable food-material in feedinganimals for food, one authority stating that it takes nearly 4 lbs. of barley, which is a good wholesome food, to make 1 lb. of pork, a food that can hardly be considered safe to eat when we learn that tuberculosis was detected in 6,393 pigs in Berlin abattoirs in one year.
As to the comparative cost of a vegetarian and omnivorous diet, it is instructive to learn that it is proverbial in the Western States of America that a Chinaman can live and support his family in health and comfort on an allowance which to a meat-eating white man would be starvation. It is not to be denied that a vegetarian desirous of living to eat, and having no reason or desire to be economical, could spend money as extravagantly as a devotee of the flesh-pots having a similar disposition. But it is significant that the poor of most European countries are not vegetarians from choice but from necessity. Had they the means doubtless they would purchase meat, not because of any instinctive liking for it, but because of that almost universal trait of human character that causes men to desire to imitate their superiors, without, in most cases, any due consideration as to whether the supposed superiors are worthy of the genuflection they get. Were King George or Kaiser Wilhelm to become vegetarians and advocate the non-flesh diet, such an occurrence would do far more towards advancing the popularity of this diet than a thousand lectures from "mere" men of science. Carlyle was not far wrong whenhe called men "clothes worshippers." The uneducated and poor imitate the educated and rich, not because they possess that attitude of mind which owes its existence to a very deep and subtle emotion and which is expressed in worship and veneration for power, whether it be power of body, power of rank, power of mind, or power of wealth. The poor among Western nations are vegetarians because they cannot afford to buy meat, and this is plain enough proof as to which dietary is the cheaper.
Perhaps a few straightforward facts on this point may prove interesting. An ordinary man, weighing 140 lbs. to 170 lbs., under ordinary conditions, at moderately active work, as an engineer, carpenter, etc., could live in comfort and maintain good health on a dietary providing daily 1 lb. bread (600 to 700 grs. protein); 8 ozs. potatoes (70 grs. protein); 3 ozs. rice, or barley, or macaroni, or maize meal, etc. (100 grs. protein); 4 ozs. dates, or figs, or prunes, or bananas, etc., and 2 ozs. shelled nuts (130 grs. protein); the cost of which need not exceed 10c. to 15c. per day; or in the case of one leading a more sedentary life, such as clerical work, these would be slightly reduced and the cost reduced to 8c. to 12c. per day. For one shilling per day, luxuries, such as nut butter, sweet-stuffs, and a variety of fruits and vegetables could be added. It is hardly necessary to point out that the housewife would be 'hard put to' to make ends meet'living well' on the ordinary diet at 25c. per head per day. The writer, weighing 140 lbs., who lives a moderately active life, enjoys good health, and whose tastes are simple, finds the cost of a cereal diet comes to 50c. to 75c. per week.
The political economist and reformer finds on investigation, that the adoption of vegetarianism would be a solution of many of the complex and baffling questions connected with the material prosperity of the nation. Here is a remedy for unemployment, drink, slums, disease, and many forms of vice; a remedy that is within the reach of everyone, and that costs only the relinquishing of a foolish prejudice and the adoption of a natural mode of living plus the effort to overcome a vicious habit and the denial of pleasure derived from the gratification of corrupted appetite. Nature will soon create a dislike for that which once was a pleasure, and in compensation will confer a wholesome and beneficent enjoyment in the partaking of pure and salutary foods. Whether or no the meat-eating nations will awake to these facts in time to save themselves from ruin and extinction remains to be seen. Meat-eating has grown side by side with disease in England during the past seventy years, but there are now, fortunately, some signs of abatement. The doctors, owing perhaps to some prescience in the air, some psychical foreboding, are recommending that less meat be eaten. But whatever the future has in store, there is nothing more certain than this—thatin the adoption of the vegetable regimen is to be found, if not a complete panacea, at least a partial remedy, for the political and social ills that our nation at the present time is afflicted with, and that those of us who would be true patriots are in duty bound to practise and preach vegetarianism wheresoever and whensoever we can.
It is unfortunate that many flesh-abstainers who agree with the general trend of the foregoing arguments do not realise that these same arguments also apply to abstinence from those animal foods known as dairy produce. In considering this further aspect it is necessary for reasons already given, to place hygienic considerations first.
Is it reasonable to suppose that Nature ever intended the milk of the cow or the egg of the fowl for the use of man as food? Can anyone deny that Nature intended the cow's milk for the nourishment of her calf and the hen's egg for the propagation of her species? It is begging the question to say that the cow furnishes more milk than her calf requires, or that it does not injure the hen to steal her eggs. Besides, it is not true.
Regarding the dietetic value of milk and eggs, which is the question of first importance, are we correct in drawing the inference that as Nature did not intend these foods for man, therefore they are not suitable for him? As far as the chemical constituents of these foods are concerned,it is true they contain compounds essential to the nourishment of the human body, and if this is going to be set up as an argument in favor of their consumption, let it be remembered that flesh food also contains compounds essential to nourishment. But the point is this: not what valuable nutritive compounds does any food-substance contain, but what value,taking into consideration its total effects, has the food in question as a wholesome article of diet?
It seems to be quite generally acknowledged by the medical profession that raw milk is a dangerous food on account of the fact that it is liable from various causes, sometimes inevitable, to contain impurities. Dr. Kellogg writes: Typhoid fever, cholera infantum, tuberculosis and tubercular consumption—three of the most deadly diseases known; it is very probable also, that diphtheria, scarlet fever and several other maladies are communicated through the medium of milk.... It is safe to say that very few people indeed are fully acquainted with the dangers to life and health which lurk in the milk supply.... The teeming millions of China, a country which contains nearly one-third of the entire population of the globe, are practically ignorant of this article of food. The high-class Hindoo regards milk as a loathsome and impure article of food, speaking of it with the greatest contempt as "cow-juice," doubtless because of his observations of the deleterious effect of the use of milk in its raw state.
The germs of tuberculosis seem to be the most dangerous in milk, for they thrive and retain their vitality for many weeks, even in butter and cheese. An eminent German authority, Hirschberger, is said to have found 10 per cent of the cows in the vicinity of large cities to be affected by tuberculosis. Many other authorities might be quoted supporting the contention that a large percentage of cows are afflicted by this deadly disease. Other germs, quite as dangerous, find their way into milk in numerous ways. Excreta, clinging to the hairs of the udder, are frequently rubbed off into the pail by the action of the hand whilst milking. Under the most careful sanitary precautions it is impossible to obtain milk free from manure, from the ordinary germs of putrefaction to the most deadly microbes known to science. There is little doubt but that milk is one of the uncleanest and impurest of all foods.
Milk is constipating, and as constipation is one of the commonest complaints, a preventive may be found in abstinence from this food. As regards eggs, there is perhaps not so much to be said, although eggs so quickly undergo a change akin to putrefaction that unless eaten fresh they are unfit for food; moreover, (according to Dr. Haig) they contain a considerable amount of xanthins, and cannot, therefore, be considered a desirable food.
Dairy foods, we emphatically affirm, are not necessary to health. In the section dealing with'Physical Considerations' sufficient was said to prove the eminent value of an exclusive vegetable diet, and the reader is referred to that and the subsequent essay on Nutrition and Diet for proof that man can and should live without animal food of any kind. Such nutritive properties as are possessed by milk and eggs are abundantly found in the vegetable kingdom. The table of comparative values given, exhibits this quite plainly. That man can live a thoroughly healthy life upon vegetable foods alone there is ample evidence to prove, and there is good cause to believe that milk and eggs not only are quite unnecessary, but are foods unsuited to the human organism, and may be, and often are, the cause of disease. Of course, it is recognized that with scrupulous care this danger can be minimized to a great extent, but still it is always there, and as there is no reason why we should consume such foods, it is not foolish to continue to do so?
But this is not all. It is quite as impossible to consume dairy produce without slaughter as it is to eat flesh without slaughter. There are probably as many bulls born as cows. One bull for breeding purposes suffices for many cows and lives for many years, so what is to be done with the bull calves if our humanitarian scruples debar us from providing a vocation for the butcher? The country would soon be overrun with vast herds of wild animals and the whole populace would have to take to arms for self-preservation. Soit comes to the same thing. If we did not breed these animals for their flesh, or milk, or eggs, or labour, we should have no use for them, and so should breed them no longer, and they would quickly become extinct. The wild goat and sheep and the feathered life might survive indefinitely in mountainous districts, but large animals that are not domesticated, or bred for slaughter, soon disappear before the approach of civilisation. The Irish elk is extinct, and the buffalo of North America has been wiped out during quite recent years. If leather became more expensive (much of it is derived from horse hide) manufacturers of leather substitutes would have a better market than they have at present.
'However much thou art read in theory, if thou hast no practice thou art ignorant,' says the Persian poet Sa'di. 'Conviction, were it never so excellent, is worthless until it converts itself into Conduct. Nay, properly, Conviction is not possible till then,' says Herr Teufelsdrockh. It is never too late to be virtuous. It is right that we should look before we leap, but it is gross misconduct to neglect duty to conform to the consuetudes of the hour. We must endeavour in practical life to carry out to the best of our ability our philosophical and ethical convictions, for any lapse in such endeavour is what constitutes immorality. We must live consistently with theory so long as our chief purpose in life is advanced by so doing, but we must be inconsistent when by antinomianism we better forward this purpose. To illustrate: All morally-minded people desire to serve as a force working for the happiness of the race. We are convinced that the slaughter of animals for food is needless, and that it entails much physical and mental suffering among menand animals and is therefore immoral. Knowing this we should exert our best efforts to counteract the wrong, firstly, by regulating our own conduct so as not to take either an active or passive part in this needless massacre of sub-human life, and secondly, by making those facts widely known which show the necessity for food reform.
Now to go to the ultimate extreme as regards our own conduct we should make no use of such things as leather, bone, catgut, etc. We should not even so much as attend a concert where the players use catgut strings, for however far distantly related cause and effect may be, the fact remains that the more the demand, no matter how small, the more the supply. We should not even be guilty of accosting a friend from over the way lest in consequence he take more steps than otherwise he would do, thus wearing out more shoe-leather. He who would practise such absurd sansculottism as this would have to resort to the severest seclusion, and plainly enough we cannot approve of such fanaticism. By turning antinomian when necessary and staying amongst our fellows, making known our views according to our ability and opportunity, we shall be doing more towards establishing the proper relation between man and sub-man than by turning cenobite and refusing all intercourse and association with our fellows. Let us do small wrong that we may accomplish great good. Let us practise our creed so far as to abstain from the eating ofanimal food, and from the use of furs, feathers, seal and fox skins, and similar ornaments, to obtain which necessitates the violation of our fundamental principles. With regard to leather, this material is, under present conditions, a 'by-product.' The hides of animals slaughtered for their flesh are made into leather, and it is not censurable in a vegetarian to use this article in the absence of a suitable substitute when he knows that by so doing he is not asking an animal's life, nor a fellow-being to degrade his character by taking it. There is a substitute for leather now on the market, and it is hoped that it may soon be in demand, for even a leather-tanner's work is not exactly an ideal occupation.
Looking at the question of conviction and consistency in this way, there are conceivable circumstances when the staunchest vegetarian may even turn kreophagist. As to how far it is permissible to depart from the strictest adherence to the principles of vegetarianism that have been laid down, the individual must trust his own conscience to determine; but we can confidently affirm that the eating of animal flesh is unnecessary and immoral and retards development in the direction which the finest minds of the race hold to be good; and that the only time when it would not be wrong to feed upon such food would be when, owing to misfortunes such as shipwreck, war, famine, etc., starvation can only be kept at bay by the sacrifice of animal life. In such a case, man, considering his own life the more valuable, must resort to the unnatural practice of flesh-eating.
The reformer may have, indeed must have, to pay a price, and sometimes a big one, for the privilege, the greatest of all privileges, of educating his fellows to a realisation of their errors, to a realisation of a better and nobler view of life than they have hitherto known. Seldom do men who carve out a way for themselves, casting aside the conventional prejudices of their day, and daring to proclaim, and live up to, the truth they see, meet with the esteem and respect due to them; but this should not, and, if they are sincere and courageous, does not, deter them from announcing their message and caring for the personal discomfort it causes. It is such as these that the world has to thank for its progress.
It often happens that the reformer reaps not the benefit of the reform he introduces. Men are slow to perceive and strangely slow to act, yet he who has genuine affection for his fellows, and whose desire for the betterment of humanity is no mere sentimental pseudo-religiosity, bears bravely the disappointment he is sure to experience, and with undaunted heart urges the cause that, as he sees it, stands for the enlightenment and happiness of man. The vegetarian in the West (Europe, America, etc.) is often ridiculed and spoken of by appellations neither complimentary nor kind, but this should deter no honorable man or woman from entering the ranks ofthe vegetarian movement as soon as he or she perceives the moral obligation to do so. It may be hard, perhaps impossible, to convert others to the same views, but the vegetarian is not hindered from living his own life according to the dictates of his conscience. 'He who conquers others is strong, but the man who conquers himself is mighty,' wrote Laotze in theTao Teh Ch'ing, or 'The Simple Way.'
When we call to mind some heroic character—a Socrates, a Regulus, a Savonarola—the petty sacrifices our duties entail seem trivial indeed. We do well to remember that it is only by obedience to the highest dictates of our own hearts and minds that we may obtain true happiness. It is only by living in harmony with all living creatures that nobility and purity of life are attainable. As we obey the immediate vision, so do we become able to see yet richer visions: but thestrength of the vision is ours only as we obey its high demands.
The importance of some general knowledge of the principles of nutrition and the nutritive values of foods is not generally realised. Ignorance on such a matter is not usually looked upon as a disgrace, but, on the contrary, it would be commonly thought far more reprehensible to lack the ability to conjugate the verb 'to be' than to lack a knowledge of the chemical properties of the food we eat, and the suitability of it to our organism. Yet the latter bears direct and intimate relation to man's physical, mental, and moral well-being, while the former is but a 'sapless, heartless thistle for pedantic chaffinches,' as Jean Paul would say.
The human body is the most complicated machine conceivable, and as it is absurd to suppose that any tyro can take charge of so comparatively simple a piece of mechanism as a locomotive, how much more absurd is it to suppose the human body can be kept in fit condition, and worked satisfactorily, without at least some, if only slight, knowledge of the nature of its constitution, and anunderstanding of the means to satisfy its requirements? Only by study and observation comes the knowledge of how best to supply the required material which, by its oxidation in the body, repairs waste, gives warmth and produces energy.
Considering, then, that the majority of people are entirely ignorant both of the chemical constitution of the body, and the physiological relationship between the body and food, it is not surprising to observe that in respect to this question of caring for the body, making it grow and work and think, many come to grief, having breakdowns which are called by various big-sounding names. Indeed, to the student of dietetics, the surprise is that the body is so well able to withstand the abuse it receives.
It has already been explained in the previous essay how essential it is if we live in an artificial environment and depart from primitive habits, thereby losing natural instincts such as guide the wild animals, that we should study diet. No more need be said on this point. It may not be necessary that we should have some general knowledge of fundamental principles, and learn how to apply them with reasonable precision.
The chemical constitution of the human body is made up of a large variety of elements and compounds. From fifteen to twenty elements are found in it, chief among which are oxygen, hydrogen, carbon, nitrogen, calcium, phosphorus, sodium, and sulphur. The most important compoundsare protein, hydrocarbons, carbohydrates, organic mineral matter, and water. The food which nourishes the body is composed of the same elements and compounds.
Food serves two purposes,—it builds and repairs the body tissues, and it generates vital heat and energy, burning food as fuel. Protein and mineral matter serve the first purpose, and hydrocarbons (fats) and carbohydrates (sugars and starches) the second, although, if too much protein be assimilated it will be burnt as fuel, (but it is bad fuel as will be mentioned later), and if too much fat is consumed it will be stored away in the body as reserve supply. Most food contains some protein, fat, carbohydrates, mineral matter, and water, but the proportion varies very considerably in different foods.
Water is the most abundant compound in the body, forming on an average, over sixty per cent. of the body by weight. It cannot be burnt, but is a component part of all the tissues and is therefore an exceedingly, important food. Mineral matter forms approximately five or six per cent. of the body by weight. Phosphate of lime (calcium phosphate), builds bone; and many compounds of potassium, sodium, magnesium and iron are present in the body and are necessary nutrients. Under the term protein are included the principal nitrogenous compounds which make bone, muscle and other material. It forms about 15 per cent. of the body by weight, and, as mentioned above, is burnt as fuel for generating heat and energy. Carbohydrates form but a small proportion of the body-tissue, less than one per cent. Starches, sugars, and the fibre of plants, or cellulose, are included under this term. They serve the same purpose as fat.
All dietitians are agreed that protein is the essential combined in food. Deprivation of it quickly produces a starved physical condition. The actual quantity required cannot be determined with perfect accuracy, although estimates can be made approximately correct. The importance of the other nutrient compounds is but secondary. But the system must have all the nutrient compounds in correct proportions if it is to be maintained in perfect health. These proportions differ slightly according to the individual's physical constitution, temperament and occupation.
Food replenishes waste caused by the continual wear and tear incidental to daily life: the wear and tear of the muscles in all physical exertion, of the brain in thinking, of the internal organs in the digestion of food, in all the intricate processes of metabolism, in the excretion of waste matter, and the secretion of vital fluids, etc. The ideal diet is one which replenishes waste with the smallest amount of suitable material, so that the system is kept in its normal condition of health at a minimum of expense of energy. The value, therefore, of some general knowledge of the chemical constituents of food is obvious. The dietmust be properly balanced, that is, the food eaten must provide the nutrients the body requires, and not contain an excess of one element or a deficiency of another. It is impossible to substitute protein for fat, orvice versa, and get the same physiological result, although the human organism is wonderfully tolerant of abuse, and remarkably ingenious in its ability to adapt itself to abnormal conditions.
It has been argued that it is essentially necessary for a well-balanced dietary that the variety of food be large, or if the variety is to be for any reason restricted, it must be chosen with great discretion. Dietetic authorities are not agreed as to whether the variety should be large or small, but there is a concensus of opinion that, be it large or small, it should be selected with a view to supplying the proper nutrients in proper proportions. The arguments, so far as the writer understands them, for and against a large variety of foods, are as follows:—
If the variety be large there is a temptation to over-feed. Appetite does not need to be goaded by tasty dishes; it does not need to be goaded at all. We should eat when hungry and until replenished; but to eat when not hungry in order to gratify a merely sensual appetite, to have dishes so spiced and concocted as to stimulate a jaded appetite by novelty of taste, is harmful to an extent but seldom realised. Hence the advisability, at least in the case of persons who havenot attained self-mastery over sensual desire, of having little variety, for then, when the system is replenished, over-feeding is less likely to occur.
In this connection it should be remembered that in some parts of the world the poor, although possessing great strength and excellent health, live upon, and apparently relish, a dietary limited mostly to black bread and garlics, while among ourselves an ordinary person eats as many as fifty different foods in one day.[3]
On the other hand, a too monotonous dietary, especially where people are accustomed to a large variety of mixed foods, fails to give the gustatory pleasure necessary for a healthy secretion of the digestive juices, and so may quite possibly result in indigestion. It is a matter of common observation that we are better able to digest food which we enjoy than that which we dislike, and as we live not upon what we eat, but upon what we digest, the importance of enjoying the food eaten is obvious.
Also as few people know anything about the nutritive value of foods, they stand a better chance, if they eat a large variety, of procuring the required quantity of different nutrients than when restricted to a very limited dietary, because,if the dietary be very limited they might by accident choose as their mainstay some food that was badly balanced in the different nutrients, perhaps wholly lacking in protein. It is lamentable that there is such ignorance on such an all-important subject. However, we have to consider things as they are and not as they ought to be.
Perhaps the best way is to have different food at different meals, without indulging in many varieties at one meal. Thus taste can be satisfied, while the temptation to eat merely for the sake of eating is less likely to arise.
It might be mentioned, in passing, that in the opinion of the best modern authorities the average person eats far more than he needs, and that this excess inevitably results in pathological conditions. Voit's estimate of what food the average person requires daily was based upon observation of what peopledoeat, not upon what theyshouldeat. Obviously such an estimate is valueless. As well argue that an ounce of tobacco daily is what an ordinary person should smoke because it is the amount which the average smoker consumes.
A vegetarian needs only to consider the amount of protein necessary, and obtained from the food eaten. The other nutrients will be supplied in proportions correct enough to satisfy the body requirements under normal conditions of health. The only thing to take note of is that more fat and carbohydrates are needed in cold weather than hot, the body requiring more fuel for warmth.But even this is not essential: the essential thing is to have the required amount of protein. In passing, it is interesting to observe the following: the fact that in a mixed fruitarian diet the proportion of the nutrient compounds is such as to satisfy natural requirements is another proof of the suitability of the vegetable regimen to the human organism. It is a provision of Nature that those foods man's digestive organs are constructed to assimilate with facility, and man's organs of taste, smell, and perception best prefer, are those foods containing chemical compounds in proportions best suited to nourish his body.
One of the many reasons why flesh-eating is deleterious is that flesh is an ill-balanced food, containing, as it does, considerable protein and fat, but no carbohydrates or neutralising salts whatever. As the body requires three to four times more carbohydrates than protein, and protein cannot be properly assimilated without organic minerals, it is seen that with the customary 'bread, meat and boiled potatoes' diet, this proportion is not obtained. Prof. Chittenden holds the opinion that the majority of people partake greatly in excess of food rich in protein.
No hard and fast rule can be laid down to different persons require different foods and foods and amounts at different times under different