[Page 12] VEGETARIANISM has been much discussed on its scientific
interest, and also on its advantages in health and economy.
Comparative analyses of food abound, so do persuasive lists
of comparative prices, as well as marvellous histories of
longevity; what is not so abundant is simple and practical
instruction for those who wish to adopt the diet.
This can scarcely be because the course is plain and easy,
for it is, on the contrary, beset with difficulties on every
side. Yet this question of diet is not without its importance
at the present time. Vegetarianism claims to be the basis
of long life and economy, of contentment and temperance,
and of the cure of disease; such a claim, if made good,
should solve most of the bewildering problems of social life.
The motives on which a trial would be made of any such panacea
would certainly be of various kinds, and methods of making
the experiment would be as various as motives, for both would
be the outcome of individual idiosyncrasies. But before considering
the success or failure of any particular method in any individual
case it will be well to go over common ground, considering
how far rules can be found to fit all alike, and how far
exceptions will have to be made.
There is no doubt that numbers of people attempting a change
of diet from the best possible motives, ignominiously fail.
It may be that some natures lack endurance for the battle
against prejudice and ridicule that the vegetarian has to
face in the beginning. This sort of persecution shows itself
in so many different forms and in such insidious ways that
the mere nervous strain of the strife is enough to dishearten
a timid nature. Or it may be that the change is made very
suddenly, health is upset by its suddenness, and this is
taken for proof that vegetarian diet is unfitting or unwholesome.
Again, it may be that the novice does not study the science
of the question and so never discovers the nourishing food
lying close at hand.
In so momentous
a change as that from flesh-eating to fruit-eating the
first secret of success is to go slowly, as Nature does.
Nature never develops anything hastily — except perhaps
ill-weeds — she is joyous, but never eager; active,
but never hurried; determined, but never rash. There is about
her processes something of the peaceful calm of the higher
consciousness, as well as the weight of the enduring will;
and so it should [Page 13] be
with those who are avowedly forsaking the lower for the higher — the
cruel for the kind — the civilised for the natural.
Next in importance
comes diligence, especially in learning the science of
the question, and for this an impartial and unprejudiced
mind is needed; a mind that will consider all things with
equal favour — as the sun shines alike
on all, whether good or bad — knowing that civilisation
is not infallible in its labelling even in the rough distinctions
of good and bad.
In the controversy
between flesh-eaters and vegetarians there are certain
points on which the two sides agree. They agree that animal
differs from vegetable food not so much in its chemical
constituents as in being altogether of a different class.
All animal food is second-hand; it has already been eaten
and digested — this is so even with eggs
and milk, but actual flesh is a stage further on towards
decomposition. They agree also that in both can be found
the same chemical constituents, though the large proportion
of what figures in tables of chemical analysis as "Ash" in
foods from the vegetable kingdom would seem to point to valuable
additions. There are plenty of chemical analyses in print
to prove these points.
There remain two points on which the two sides of the controversy
do not agree. The first is that of stimulant. It is proved
by practical experiment that a concentrated essence of beef,
that is to say the concentrated extractives or stimulating
element of beef is a more rapid restorative than wine or
even spirits. There are drugs still more powerful even than
beef, and probably less harmful, so that beef, need not be
produced on purpose for those suffering from fainting or
weakness; but investigation would certainly be needed on
this point if animal food were altogether abolished.
The second point
of disagreement concerns the assimilation of food, one
side contending that animal food is more easily assimilated
than vegetable food, and drawing arguments in support of
this view from the fact that those who have been meat-eaters
all their lives become sooner or later unable to digest
anything else; the other side showing that those who become
vegetarians continue even to old age able to digest such
things as nuts and cucumber, which to the meat-eater are
almost poisonous; and arguing from this that the digestive
organs being freed from the enormous labour of digesting
meat are able to digest the most indigestible of fruits.
The argument against the vegetarian would probably break
down however if any line of distinction could be drawn between
the two causes — the merely stimulating and the easily
assimilated. Preparations from meat are found to produce
an immediate effect in restoring strength, and from this
fact the conclusion is hastily drawn that they are easily
assimilated; whereas the result would be precisely the same
if they were (as contended by the other side) merely a very
strong stimulant.[Page 14]
In the mixed diet of a flesh-eater
there is a rough classification of food into solids with
the accompanying vegetables and sauces; fruits and sweets
regarded as unwholesome; bread and butter considered as
of little value; and drink. It is important that the vegetarian
novice also should classify his food. To do this he must
begin at the beginning and learn his dietary tables all over
again, like an Englishman does about money and weights when
he goes into a country where the decimal system prevails.
He must banish from his mind all that he has learnt from
his childhood upwards about meat being so strengthening,
and making his mind a blank imprint upon it either in figures
or proportionate spaces what he learns from chemistry about
foods of different kinds compared with meat. He will principally
need to study two points; first, the chemical constituents
required to support life in man; and secondly, how to supply
them from the vegetable kingdom, as if meat did not exist.
When this is well fixed in his mind let him try to supply
them from the animal kingdom, and he will be astonished to
find how difficult and complicated a process right feeding
is when flesh is admitted as food. Beyond this he will discover,
sooner or later, that change of diet once begun will not
end in a mere transition from the animal to the vegetable
kingdom, but will go on to a more radical change in the chemical
constituents required. First of all, however, there must
be merely the transition from one kingdom to another, and
even this slowly and carefully.
The first practical question then is to examine the diet
of a meat-eater, to discover its chemical constituents, and
to supply these from the vegetable world. This is step the
first.
Shall we roughly
classify the flesh-eaters solids, or meat and flesh of
all kinds, as nitrogenous or flesh-forming food ? Meat
as usually eaten without fat contains little else than
nitrogenous elements in addition to its enormous proportion
of water. Then the meat-eater's carbonaceous or heat-forming
food would be such things as sweets, cakes, and puddings,
and there would then remain only that mysterious element
called stimulant or extractives about which so little seems
to be known, and which is supposed to reside chiefly in meat,
wine, and spirits. This last element is a necessity to most
meat-eaters, but its necessity disappears with the disappearance
of meat. This is proved by universal experience — a
vegetarian drunkard is unknown. It is curious to observe
how even in the case of meat-eaters nature will assert herself
and insist upon due proportions. How few of those who eat
eagerly of meat ever like milk or brown bread. Fewer still
can digest nuts or beans. The reason of this will be seen
from what follows.
The evidence of analysis goes to prove that a human being
requires about 15 oz. to 20 oz. of food daily (reckoned as
dry food, not counting water) [Page
15] and that of this
about 1/6 should be of a nitrogenous or flesh-forming character,
the rest being carbonaceous or heat-forming chiefly. Dr.
Allinson confirms this by some very interesting personal
experience of living on 1½ Ibs. of wheat-meal a day,
this containing about 3 oz. of nitrogen (or flesh-forming
food) and about 17 oz. of carbon (or heat-forming food).
There are, however, well authenticated cases where even so
little as 12 oz. was the entire weight of food consumed including
water. A meat-eater in order to get 3 oz. of nitrogen would
have to consume nearly 1½ Ibs. of meat daily, and
he would then lack nearly 14 ozs. of his 17 ozs. of carbon.
This he would probably supply by means of potatoes (each
pound of which contains about 3 ozs. of carbon) or pastry
made of fine flour and fat. But in doing this he would consume
a volume of water three times the weight of the nourishing
elements, and quite as much as the 1½ Ibs. of wheat-meal
would require (in addition to the water naturally contained
in it) to make it into bread or porridge.
The vegetarian on the other hand not only finds his food
arranged ready for him in right proportions in grains, and
therefore in whole-meal bread and porridge, so that he could
live and grow on these alone, requiring nothing else, in
a most admirable simplicity; but he can also take a mixture
of beans and roots, or of nuts and fruit, with the same result,
and with the addition of valuable salts and acids not found
in flesh.
A little reflection
will show how great a change this would be, and how very
well calculated it would be to upset the digestive organs
were it carried out too suddenly. Let the novice begin
then by changing his diet at one meal in the day only.
Which this should be depends very largely on circumstances
too varied for general discussion, but in the large majority
of cases it would be breakfast, if only because in the case
of breakfast there would not be any question of drink — the
vegetarian can choose amongst tea, coffee, and cocoa just
like a meat-eater. He would, however, do well to choose coffee,
if it is served without any admixture of chicory. We are
thus only concerned with actual eatables.
The novice should
not begin with a breakfast of bread and butter merely,
if he is used to more variety. But he must emphatically
replace ordinary baker's bread with good brown bread, and
he should also take his drink, whether tea, coffee, or
cocoa, half milk if possible. To this foundation he should
add some little dainty dish, as mushrooms on toast, rissoles
made of beans and potatoes, porridge, or muffins or cakes;
otherwise his stomach being unaccustomed to monotony will
refuse to take a sufficient quantity, and there must be no
diminishing of quantity at first. To this there should be
added fruit; cooked fruit in preference to raw as a beginning.
More than this vegetarian breakfast should not be attempted
for some time, nor should the next step be taken until all
craving for meat at [Page
16] breakfast has disappeared and
the vegetarian breakfast become a standing habit. This will
generally take about three or four months.
Most people who
are not huge feeders — and Lancelot
Gobbo does not often turn vegetarian — most people
take one large meal a day and two smaller ones, without counting
afternoon tea: breakfast, dinner, afternoon tea, and supper;
or breakfast, lunch, afternoon tea, and dinner. Breakfast
has been suggested as the first meal for experiment; the
next meal for experiment should be the other smaller meal,
lunch or supper. The best way to deal with it is to make
it another meal very much like the breakfast just described,
a meal in which brown bread and butter and milk are the solids,
and fruits, pudding, porridge, salad, or other vegetables
the accessories, "maigre" soup being a useful addition. Supposing
this to be impossible, as in cases where there would be a
very substantial lunch and a slighter meal for late dinner,
it is not difficult to keep lunch as the heavy meal still
devoted to flesh food, and at late dinner to make a selection
that leaves out meat. Maigre soup, vegetables, and such sweets
as are not made with dripping or suet. If this is not sufficient,
the cheese course can be made to fill a large gap, and the
dessert that follows is the vegetarian's paradise. Let the
novice devour as fast as he can the fruit that is forbidden
to the degraded stomachs of flesh-eaters.
Then whatever may be the time of the year at which the first
start is made, nothing more must be attempted until green
peas are in season. The novice must continue his one meal
a day of meat until June, and he may then safely leave off
meat altogether and supply its place with green peas and
new potatoes, taking plenty of butter with both. Duly he
should eat four times the quantity he would have eaten with
his meat, that is about half a vegetable dish full of peas
and about six good sized potatoes, and a piece of butter
about the size of an egg. Even so the novice will probably
be obliged to return to meat once a day when winter sets
in, but with the following summer he will find himself a
full blown vegetarian ready to take his vows after a novitiate
of about two years altogether.
The vegetarian at this point will have discovered that as
no one can live on flesh alone, so there are vegetable foods
which alone would not support life. But he will also have
proved what has been asserted above, that there are other
vegetable foods which not only support life alone, but which
also contain all that man needs for nourishment in proportion
proper for his needs; some for health and some for sickness.
First and foremost
amongst those proportioned for health is bread — to
the Englishman at least the staff of life, and the fundamental
food of adult man. The vegetarian in every stage of his
career, whether as a novice or as a practised hand, should
never forget that in England at least bread is the one
thing needful. He should agitate perpetually for pure [Page
17] bread; bread made from whole-meal,
but without husk of any kind; bread made without yeast
or salt or alum or potatoes or any other adulteration;
bread that is neither sour nor white; but sweet and brown,
and soft and fresh, and fit for the food of the lords of
creation.
Another food of
the same kind is milk — not a vegetable
food, but one that can be used without taking life, often
very usefully during the transition stage. Eggs are of the
same kind, but are for many reasons les admissible in vegetarian
diet.
The largest class
of all is food in which one element is found predominating
over others. These should be roughly divided into two heads;
the nitrogenous or flesh-forming class, consisting of peas,
beans, and nuts of all kinds; and the carbonaceous or heat-forming
class, consisting of the lighter grains, such as rice,
sago, and the like, as also the interior portions of heavier
grains, such as white flour and oswega.
Besides these
there is the watery class such as turnips and potatoes,
which contain little else than water; and the fruit class,
about which less is known.
Vegetarianism
would regard these classes as follows: —
The nitrogenous is strong meat.
The carbonaceous is vegetable and pudding.
The watery is for purposes of flavouring.
The fruit is wine and beef-tea.
It is perhaps
unnecessary to act cookery book further than to say that
all peas, beans, and lentils, most heavy grains, and nearly
all nuts, should be thought of as meat, cooked as meat,
and eaten as meat; as should also milk and cheese; that
the lighter grains are best as soup or jelly; fruit at
the end of a meal as wine; and roots only for flavouring
or thickening.
There is, however,
another aspect of food — its magnetism.
Very little is really known about magnetism of any kind,
and that of food has perhaps been less studied than any other,
yet most people are well able to perceive not only the imparted,
but also the inherent magnetism of food. Is there anyone
who cannot tell whether their food has been prepared with
kindness and care or the reverse ? And who would ever mistake
an earth-fed from a sun-fed food ? About imparted magnetism
it is useless to say much, for few persons can choose the
hands through which their food should pass, but it is the
more desirable that food should come as directly as possible
from the place where it grows to the mouth it is to fill.
Every hand it passes through has power to poison it: every
process it undergoes deprives it more and more, not only
of its genuineness, but also of that intangible something
which is the more likely to be its essential goodness, because
it eludes our perceptions.
But even this subtle essence can be of different sorts;
it can be [Page
18] rough and homely — of the earth,
earthy; or it can be the ethereal, produced not by mere growth,
but by the unfolding of leaves, the budding of flowers, and
the ripening of fruit — processes not of the damp,
dark soil but of the warm bright sun.
Thus the novice, finding himself at the end of about two
years to have surmounted the difficulties of a change of
diet, will see above him still further heights to scale.
It is true that he no longer destroys life to find food like
a savage tiger, nor does he bolt flesh like a dog, nor purr
over it like a cat; but he still perhaps drinks milk like
a calf, eats cheese as greedily as a mouse, and drowns himself
in cream like a fly.
Soon however a
change comes, and all animal food becomes distasteful;
eggs first, then cheese, butter, milk, and even cream,
disappear from his dietary, and along with this a more
sparing use of nitrogenous foods begins, while an inexplicable
craving for fruit, hitherto unknown or unrecognised, begins
to assert itself irresistibly. The whole quantity too,
of food required diminishes, appetite is satisfied and
strength maintained, and even increased, on much smaller
rations; stimulants and condiments are no longer needed;
and thirst is unknown.
In this more advanced stage the vegetarian is fast becoming
a fruit-eater, and besides bread, eats little else than fruit.
But as he is no longer a beginner it is no longer useful
to follow him into the chronic stage of the old hand who
lives joyfully on bread and fruit, never wishes for alcohol,
only bargains that he may not be obliged to feed in the same
room with meat-eaters, and that he may be spared the disgusting
odour of burning flesh. Here then are the watch-words: endure,
go slowly, learn, and aspire. The rocks on which success
may be wrecked are : persecution, hurry, ignorance, and heedlessness.
But in the end the vegetarian will find that he has not only
accomplished a most important change in his diet, but that
he has also added independence and discretion to his stock
of virtues.
The question of
mere diet is in this way disposed of; not so the whole
difficulty of the change from flesh-eating to fruit-eating.
There still remains for discussion one of the greatest
trials of the whole course, that of persecution. There
are those whose endeavours are stunted, if not eventually
destroyed, by the solicitude of friends and the opinions
of doctors. It needs no little courage to face the jeers
of brothers, but much more to resist maternal entreaties.
The novice who is really in earnest will be ready to turn
over in his mind the question of leaving home altogether,
but so serious a complication as this does not arise until
meat is entirely abandoned. So long as the novice can manage
to swallow a square inch of flesh, the attention of friends
is not drawn to his plate, but even the square inch at last
becomes impossible, and the novice must then make plans to
secure [Page
19] freedom. Nevertheless, the exercise
of patient diplomacy and quiet but persistent will is in
itself a step on the upward path — a path so thorny
that we can scarcely begin too early to accustom our feet
to the pricks, with the deliberate intention of developing
the higher nature at the cost of the lower.
Amongst the many
who change carnivorous for vegetarian diet, these aspirants
to the path above all others claim the sympathy of Theosophists;
yet these are the very people who so often go astray in
changing their food. It may be that they are too eager
in asceticism; too inattentive to their own wants; too
keenly bent on higher things; but in one way or another
if they do not suffer in health, it is a sort of miracle,
due, probably, to an unusually healthy mental or spiritual
condition. It is for vegetarians of this class that this
paper is more especially written.
These are not,
however, the only persons who change their diet. There
are those who do it from motives of economy or as an interesting
experiment. Such seldom encounter persecution. A gentle
shower of pity is usually their reward. But there are others
who have as great a claim to sympathy as the aspirants:
those who well-nigh despairing in search of health-grasp
eagerly at any system carrying the banner of hope. And these
are of all others the most difficult to guide. In some cases
a vegetarian doctor is a great help; in others a sudden change
of diet will produce so marvellous a change for the better
in health, that all but a prejudiced minority will be won
over and the sufferer will have a party of support; in others
again, a simple and truthful following of nature's cravings
for fruit and brown bread for instance, even at the risk
of being accused of invalid caprices, will disarm persecution.
But the invalid too must aspire to the higher life, or effort
will be defeated by indiscretion. If the mind be fixed rather
upon the right than upon the desired, the fixed mind will
in the end shape the surroundings. It is, however, well that
vegetarians should know something about sick diet, otherwise
they may easily be impeded in their progress by such unworthy
opponents as headache, sore-throat, or biliousness. It is
good in the first place to know a few grandmother's remedies,
such as a juice of an onion to squeeze into a wasp sting;
a raw potato to scrape over a scald, or to rub on an aching
head; coffee for sickness; hot water to drink for indigestion;
and lemon juice in boiling water for a shivering cold. It
will be found, too, that carbonaceous foods — or rather
drinks — are most useful with a raised temperature;
and fruits and nitrogenous food for a low state of the system.
Again, in all cases of inherited or organic disease large
quantities of fruit should be taken habitually, and in some
cases there are spices which will prove beneficial, the need
for them being generally indicated by a natural craving for
them. Whether in health or in sickness, nature itself is
the only safe guide, but by far the [Page
20] larger proportion
of mankind is unable to understand her. For these let the
rule be to go slowly step by step; to learn carefully with
a free and open mind; to bear patiently with a peaceful soul;
and to cure likes by likes.
For these — the
favoured few — who have the
light to perceive natural instincts truly, and the courage
to follow them honestly, no rule is needed; and with such
even important changes may take place in a short time without
danger. Still it is a rare gift either to see what is true,
or to act without fear, and therefore rules for following
nature are not altogether out of place for those who are
striving to give up flesh-eating for fruit-eating.
ON ABSTINENCE FROM ANIMAL FOOD
by PORPHYRY
translated by Thomas Taylor
The nutriment
of the rational soul is that which preserves it in a rational
state. But this is intellect; so that it is to be nourished
by intellect; and we should earnestly endeavour that it
may be fattened through this, rather than the flesh may
become pinguid through esculent substances. For intellect
preserves for us eternal life, but the body when fattened
causes the soul to be famished, through its hunger after
a blessed life not being satisfied, increases our mortal
part, since it is of itself insane, and impedes our attainment
of an immortal condition of being. It likewise denies by
corporifying the soul, and drawing her down to that which
is foreign to her nature. And the magnet, indeed, imparts,
as it were, a soul to the iron which is placed near it;
and the iron, though most heavy, is elevated, and runs
to the spirit of the stone. Should he, therefore, who is
suspended from incorporeal and intellectual deity, be anxiously
busied in procuring food, which fattens the body, that is
an impediment to intellectual perception ? Ought he not rather,
by contracting what is necessary to the flesh into that which
is little and easily procured, be himself nourished, by adhering
to God more closely than the iron to the magnet ? * * * *
O that, as Homer says, we were not in want either of meat
or drink, that we might be truly immortal! — the poet
in thus speaking beautifully signifying, that food is the
auxiliary not only of life, but also of death. * * * * Democrates
says, that to live badly, and not prudently, temperately
and piously, is not to live in reality, but to die for a
long time.