Vegetable Diet: As Sanctioned by Medical Men, and by Experience in All Ages

"Young children evidently prefer pastry, oranges, apples, and other fruit, to the flesh of animals, until, by the gradual depravation of the digestive organs, the free use of vegetables has, for a time, produced serious inconveniences.

For a time

, I say, since there never was an instance wherein a change from spirituous liquors and animal food to vegetables and pure water has failed ultimately to invigorate the body, by rendering its juices bland and consentaneous, and to restore to the mind that cheerfulness and elasticity which not one in fifty possesses on the present system. A love of strong liquor is also with difficulty taught to infants. Almost every one remembers the wry faces which the first glass of port produced. Unsophisticated instinct is invariably unerring; but to decide on the fitness of animal food from the perverted appetites which its constrained adoption produces, is to make the criminal a judge in his own cause; it is even worse – it is appealing to the infatuated drunkard in a question of the salubrity of brandy.

"Except in children, however, there remain no traces of that instinct which determines, in all other animals, what aliment is natural or otherwise; and so perfectly obliterated are they in the reasoning adults of our species, that it has become necessary to urge considerations drawn from comparative anatomy to prove that we are naturally frugiverous.

"Crime is madness. Madness is disease. Whenever the cause of disease shall be discovered, the root, from which all vice and misery have so long overshadowed the globe, will be bare to the axe. All the exertions of man, from that moment, may be considered as tending to the clear profit of his species. No sane mind, in a sane body, resolves upon a crime. It is a man of violent passions, blood-shot eyes, and swollen veins, that alone can grasp the knife of murder. The system of a simple diet is not a reform of legislation, while the furious passions and evil propensities of the human heart, in which it had its origin, are unassuaged. It strikes at the root of all evil, and is an experiment which may be tried with success, not alone by nations, but by small societies, families, and even individuals. In no case has a return to a vegetable diet produced the slightest injury; in most it has been attended with changes undeniably beneficial.

"Should ever a physician be born with the genius of Locke, he might trace all bodily and mental derangements to our unnatural habits, as clearly as that philosopher has traced all knowledge to sensation. What prolific sources of disease are not those mineral and vegetable poisons, that have been introduced for its extirpation! How many thousands have become murderers and robbers, bigots and domestic tyrants, dissolute and abandoned adventurers, from the use of fermented liquors, who, had they slaked their thirst only with pure water, would have lived but to diffuse the happiness of their own unperverted feelings! How many groundless opinions and absurd institutions have not received a general sanction from the sottishness and intemperance of individuals!

"Who will assert that, had the populace of Paris satisfied their hunger at the ever-furnished table of vegetable nature, they would have lent their brutal suffrage to the proscription-list of Robespierre? Could a set of men, whose passions were not perverted by unnatural stimuli, look with coolness on an

auto da fe

? Is it to be believed that a being of gentle feelings, rising from his meal of roots, would take delight in sports of blood?

"Was Nero a man of temperate life? Could you read calm health in his cheek, flushed with ungovernable propensities of hatred for the human race? Did Muley Ismail's pulse beat evenly? was his skin transparent? did his eyes beam with healthfulness, and its invariable concomitants, cheerfulness and benignity?

"Though history has decided none of these questions, a child could not hesitate to answer in the negative. Surely the bile-suffused cheek of Bonaparte, his wrinkled brow, and yellow eye, the ceaseless inquietude of his nervous system, speak no less plainly the character of his unresting ambition than his murders and his victories. It is impossible, had Bonaparte descended from a race of vegetable feeders, that he could have had either the inclination or the power to ascend the throne of the Bourbons.

"The desire of tyranny could scarcely be excited in the individual; the power to tyrannize would certainly not be delegated by a society neither frenzied by inebriation nor rendered impotent and irrational by disease. Pregnant, indeed, with inexhaustible calamity is the renunciation of instinct, as it concerns our physical nature. Arithmetic cannot enumerate, nor reason perhaps suspect, the multitudinous sources of disease in civilized life. Even common water, that apparently innoxious

pabulum

, when corrupted by the filth of populous cities, is a deadly and insidious destroyer.

"There is no disease, bodily or mental, which adoption of vegetable diet and pure water has not infallibly mitigated, wherever the experiment has been fairly tried. Debility is gradually converted into strength, disease into healthfulness; madness, in all its hideous variety, from the ravings of the fettered maniac, to the unaccountable irrationalities of ill-temper, that make a hell of domestic life, into a calm and considerate evenness of temper, that alone might offer a certain pledge of the future moral reformation of society.

"On a natural system of diet, old age would be our last and our only malady; the term of our existence would be protracted; we should enjoy life, and no longer preclude others from the enjoyment of it; all sensational delights would be infinitely more exquisite and perfect; the very sense of being would then be a continued pleasure, such as we now feel it in some few and favored moments of our youth.

"By all that is sacred in our hopes for the human race, I conjure those who love happiness and truth, to give a fair trial to the vegetable system. Reasoning is surely superfluous on a subject whose merits an experience of six months should set forever at rest.

"But it is only among the enlightened and benevolent that so great a sacrifice of appetite and prejudice can be expected, even though its ultimate excellence should not admit of dispute. It is found easier by the short-sighted victims of disease, to palliate their torments, by medicine, than to prevent them by regimen. The vulgar of all ranks are invariably sensual and indocile; yet I cannot but feel myself persuaded, that when the benefits of vegetable diet are mathematically proved – when it is as clear, that those who live naturally are exempt from premature death, as that nine is not one, the most sottish of mankind will feel a preference toward a long and tranquil, contrasted with a short and painful life.

"On the average, out of sixty persons, four die in three years. Hopes are entertained, that in April, 1814,

20

20

  A date but little later than that of the work whence this article is extracted.

 a statement will be given that sixty persons, all having lived more than three years on vegetables and pure water, are then in

perfect health

. More than two years have now elapsed;

not one of them has died

; no such example will be found in any sixty persons taken at random.

"When these proofs come fairly before the world, and are clearly seen by all who understand arithmetic, it is scarcely possible that abstinence from aliments demonstrably pernicious should not become universal.

"In proportion to the number of proselytes, so will be the weight of evidence; and when a thousand persons can be produced, living on vegetables and distilled water, who have to dread no disease but old age, the world will be compelled to regard animal flesh and fermented liquors as slow but certain poisons.

"The change which would be produced by simple habits on political economy, is sufficiently remarkable. The monopolizing eater of animal flesh would no longer destroy his constitution by devouring an acre at a meal, and many loaves of bread would cease to contribute to gout, madness, and apoplexy, in the shape of a pint of porter, or a dram of gin, when appeasing the long-protracted famine of the hard-working peasant's hungry babes.

"The quantity of nutritious vegetable matter, consumed in fattening the carcass of an ox, would afford ten times the sustenance, undepraving indeed, and incapable of generating disease, if gathered immediately from the bosom of the earth. The most fertile districts of the habitable globe are now actually cultivated by men for animals, at a delay and waste of aliment absolutely incapable of calculation. It is only the wealthy that can, to any great degree, even now, indulge the unnatural craving for dead flesh, and they pay for the greater license of the privilege, by subjection to supernumerary diseases.

"Again – the spirit of the nation that should take the lead in this great reform would insensibly become agricultural; commerce, with its vices, selfishness, and corruption, would gradually decline; more natural habits would produce gentler manners, and the excessive complication of political relations would be so far simplified that every individual might feel and understand why he loved his country, and took a personal interest in its welfare.

"On a natural system of diet, we should require no spices from India; no wines from Portugal, Spain, France, or Madeira; none of those multitudinous articles of luxury, for which every corner of the globe is rifled, and which are the cause of so much individual rivalship, and such calamitous and sanguinary national disputes.

"Let it ever be remembered, that it is the direct influence of excess of commerce to make the interval between the rich and the poor wider and more unconquerable. Let it be remembered, that it is a foe to every thing of real worth and excellence in the human character. The odious and disgusting aristocracy of wealth, is built upon the ruins of all that is good in chivalry or republicanism; and luxury is the forerunner of a barbarism scarce capable of cure. Is it impossible to realize a state of society, where all the energies of man shall be directed to the production of his solid happiness?

"None must be intrusted with power (and money is the completest species of power), who do not stand pledged to use it exclusively for the general benefit. But the use of animal flesh and fermented liquors, directly militates with this equality of the rights of man. The peasant cannot gratify these fashionable cravings without leaving his family to starve. Without disease and war, those sweeping curtailers of population, pasturage would include a waste too great to be afforded. The labor requisite to support a family is far lighter than is usually supposed. The peasantry work, not only for themselves, but for the aristocracy, the army, and the manufacturers.

"The advantage of a reform in diet is obviously greater than that of any other. It strikes at the root of the evil. To remedy the abuses of legislation, before we annihilate the propensities by which they are produced, is to suppose that by taking away the effect, the cause will cease to operate.

"But the efficacy of this system depends entirely on the proselytism of individuals, and grounds its merits, as a benefit to the community, upon the total change of the dietetic habits in its members. It proceeds securely from a number of particular cases to one that is universal, and has this advantage over the contrary mode, that one error does not invalidate all that has gone before.

"Let not too much, however, be expected from this system. The healthiest among us is not exempt from hereditary disease. The most symmetrical, athletic, and long-lived is a being inexpressibly inferior to what he would have been had not the unnatural habits of his ancestors accumulated for him a certain portion of malady and deformity. In the most perfect specimen of civilized man, something is still found wanting by the physiological critic. Can a return to nature, then, instantaneously eradicate predispositions that have been slowly taking root in the silence of innumerable ages? Indubitably not. All that I contend for is, that from the moment of relinquishing all unnatural habits, no new disease is generated; and that the predisposition to hereditary maladies gradually perishes for want of its accustomed supply. In cases of consumption, cancer, gout, asthma, and scrofula, such is the invariable tendency of a diet of vegetables and pure water.

"Those who may be induced by these remarks to give the vegetable system a fair trial, should, in the first place, date the commencement of their practice from the moment of their conviction. All depends upon breaking through a pernicious habit resolutely and at once. Dr. Trotter asserts, that no drunkard was ever reformed by gradually relinquishing his dram. Animal flesh, in its effects on the human stomach, is analogous to a dram; it is similar to the kind, though differing in the degree of its operation. The proselyte to a pure diet must be warned to expect a temporary diminution of muscular strength. The subtraction of a powerful stimulus will suffice to account for this event. But it is only temporary, and is succeeded by an equable capability for exertion, far surpassing his former various and fluctuating strength.

"Above all, he will acquire an easiness of breathing, by which such exertion is performed, with a remarkable exemption from that painful and difficult panting now felt by almost every one, after hastily climbing an ordinary mountain. He will be equally capable of bodily exertion or mental application, after, as before his simple meal. He will feel none of the narcotic effects of ordinary diet. Irritability, the direct consequence of exhausting stimuli, would yield to the power of natural and tranquil impulses. He will no longer pine under the lethargy of

ennui

, that unconquerable weariness of life, more to be dreaded than death itself.

"He will no longer be incessantly occupied in blunting and destroying those organs from which he expects his gratification. The pleasures of taste to be derived from a dinner of potatoes, beans, peas, turnips, lettuce, with a dessert of apples, gooseberries, strawberries, currants, raspberries, and in winter, oranges, apples, and pears, is far greater than is supposed. Those who wait until they can eat this plain fare with the sauce of appetite, will scarcely join with the hypocritical sensualist at a lord mayor's feast, who declaims against the pleasures of the table."

REV. EZEKIEL RICH

This gentleman, once a teacher in Troy, N. H., now nearly seventy years of age, is a giant, both intellectually and physically, like Father Sewall, of Maine. The following is his testimony – speaking of what he calls his system:

"Such a system of living was formed by myself, irrespective of Graham or Alcott, or any other modern dietetic philosophers and reformers, although I agree with them in many things. It allows but little use of flesh, condiments, concentrated articles, complex cooking, or hot and stimulating drinks. On the other hand, it requires great use of milk, the different bread stuffs, fruits, esculent roots and pulse, all well, simply, and neatly cooked."

REV. JOHN WESLEY

The habits of this distinguished individual, though often adverted to, are yet not sufficiently known. For the last half of his long life (eighty-eight years) he was a thorough going vegetarian. He also testifies that for three or four successive years he lived entirely on potatoes; and during that whole time he never relaxed his arduous ministerial labors, nor ever enjoyed better health.

LAMARTINE

Lamartine was educated a vegetarian of the strictest sort – an education which certainly did not prevent his possessing as fine a physical frame as can be found in the French republic. Of his mental and moral characteristics it is needless that I should speak. True it is that Lamartine ate flesh and fish at one period of his life; but we have the authority of Douglas Jerrold's London Journal for assuring our readers that he is again a vegetarian.

CHAPTER VII.

SOCIETIES AND COMMUNITIES ON THE VEGETABLE SYSTEM

The Pythagoreans. – The Essenes. – The Bramins. – Society of Bible Christians. – Orphan Asylum of Albany. – The Mexican Indians. – School in Germany. – American Physiological Society.

GENERAL REMARKS

The following chapter did not come within the scope of my plan, as it was originally formed. But in prosecuting the labors of preparing a volume on vegetable diet, it has more and more seemed to me desirable to add a short account of some of the communities and associations of men, both of ancient and modern times, who, amid a surrounding horde of flesh-eaters, have withstood the power of temptation, and proved, in some measure, true to their own nature, and the first impulses of mercy, humanity, and charity. I shall not, of course, attempt to describe all the sects and societies of the kind to which I refer, but only a few of those which seem to me most important.

One word may be necessary in explanation of the term communities. I mean by it, smaller communities, or associations. There have been, and still are, many whole nations which might be called vegetable-eating communities; but of such it is not my purpose to speak at present.

THE PYTHAGOREANS

Pythagoras appears to have flourished about 550 years before Christ. He was, probably, a native of the island of Samos; but a part of his education, which was extensive and thorough, was received in Egypt. He taught a new philosophy; and, according to some, endeavored to enforce it by laying claim to supernatural powers. But, be this as it may have been, he was certainly a man of extraordinary qualities and powers, as well as of great and commanding influence. In an age of great luxury and licentiousness, he taught, both by example and precept, the most rigid doctrines of sobriety, temperance, and purity. He abstained from all animal food, and limited himself entirely to vegetables; of which he usually preferred bread and honey. Nor did he allow the free use of every kind of vegetable; for beans, and I believe every species of pulse, were omitted. Water was his only drink. He lived, it is said, to the age of eighty; and even then did not perish from disease or old age, but from starvation in a place where he had sought a retreat from the fury of his enemies.

His disciples are said to have been exceedingly numerous, in almost all quarters of the then known world, especially in Greece and Italy. It is impossible, however, to form any conjecture of their numbers. The largest school or association of his rigid followers is supposed to have been at the city of Crotona, in South Italy. Their number was six hundred. They followed all his dietetic and philosophical rules with the utmost strictness. The association appears to have been, for a time, exceedingly flourishing. It was a society of philosophers, rather than of common citizens. They held their property in one common stock, for the benefit of the whole. The object of the association was chiefly to aid each other in promoting intellectual cultivation. Pythagoras did not teach abstinence from all hurtful food and drink, and an exclusive use of that which was the

best

, for the sole purpose of making men better, or more healthy, or longer-lived

animals

; he had a higher and nobler purpose. It was to make them better rationals, more truly noble and god-like – worthy the name of rational men, and of the relation in which they stood to their common Father. And yet, after all, his doctrines appear to have been mingled with much bigotry and superstition.

THE ESSENES

The following account of this singular sect of the ancient Jews is abridged from an article in the Annals of Education, for July, 1836. The number of this vegetable-eating sect is not known, though, according to Philo, there were four thousand of them in the single province of Judea.

"Pliny, says that the Essenes of Judea fed on the fruit of the palm-tree. But, however this may have been, it is agreed, on all hands, that, like the ancient Pythagoreans, they lived exclusively on vegetable food, and that they were abstinent in regard to the quantity even of this. They would not kill a living creature, even for sacrifices. It is also understood that they treated diseases of every kind – though it does not appear that they were subject to many – with roots and herbs. Josephus says they were long-lived, and that many of them lived over a hundred years. This he attributes to their 'regular course of life,' and especially to 'the simplicity of their diet.'"

THE BRAMINS

The Bramins, or Brahmins, are, as is probably well known, the first of the four

castes

 among the Hindoos. They are the priests of the people, and are remarkable, in their way, for their sanctity. Of their number I am not at present apprised, but it must be very great. But, however great it may be, they are vegetable eaters of the strictest sect. They are not even allowed to eat eggs; and I believe milk and its products are also forbidden them; but of this I am not quite certain. Besides adhering to the strictest rules of temperance, they are also required to observe frequent fasts of the most severe kind, and to practice regular and daily, and sometimes thrice daily ablutions. They subsist much on green herbs, roots, and fruits; and at some periods of their ministry, they live much in the open air. And yet those of them who are true Bramins – who live up to the dignity of their profession – are among the most healthy, vigorous, and long-lived of their race. The accounts of their longevity may, in some instances, be exaggerated; but it is certain that, other things being equal, they do not in this respect fall behind any other caste of their countrymen.

SOCIETY OF BIBLE CHRISTIANS

This society has existed in Great Britain nearly half a century. They abstain from flesh, fish, and fowl – in short, from every thing that has animal life – and from all alcoholic liquors. Of their number in the kingdom I am not well informed. In Manchester they have three churches that have regular preachers; and frequent meetings have been held for discussing the diet question within a few years, some of which have been well attended, and all of which have been interesting. Among those who have adopted "the pledge" at their meetings, are some of the most distinguished men in the kingdom, and a few of the members of parliament. Through these and other instrumentalities, the question is fairly up in England, and will not cease to be discussed till fairly settled.

A branch or colony from the parent society, under the pastoral care of Rev. Wm. Metcalfe, consisting of only eight members, came in 1817 and established itself in Philadelphia. They were incorporated as a society in 1830. In 1846 the number of their church members was about seventy, besides thirty who adhered to their abstemious habits, but were not in full communion. During the thirty years ending in 1846, twelve of their number died – four children and eight adults. The average age of the latter was fifty-seven years. Of the seventy now belonging to the society, nineteen are between forty and eighty years of age; and forty, in all, over twenty-five. Of the whole number, twelve have abstained from animal food thirty-seven years, seven from twenty to thirty years, and fifty-one never tasted animal food or drank intoxicating drinks.

And yet they are all – if we except Mr. Metcalfe, their minister – of the laboring class, and hard laborers, too. Their strength and power of endurance is fully equal to their neighbors in similar circumstances, and in several instances considerably superior. Mr. Fowler, the phrenologist, testifies, concerning one of them, that he is regarded as the strongest man in Philadelphia. I have long had acquaintance with this sect, through Mr. M., of Philadelphia, and Mr. Simpson, one of their leading men in England, and have not a doubt of the truth of what has been publicly stated concerning them. They are a modest people, and make few pretensions; and yet they are a very meritorious people.

One thing very much to their advantage, as it shows the health-giving, health-preserving tendency of their practice and principles, remains to be related. When the yellow fever prevailed in Philadelphia, in 1818 and 1819, the infection seemed specially rife in the immediate vicinity of the Bible Christians. So, also, in 1832, with the cholera. And yet none of them fled. There they remained during the whole period of suffering, and afforded their sick neighbors all the relief in their power. Their minister, in particular, was unwearied in his efforts to do good. Yet not one of their little number ever sickened or died of either yellow fever or cholera.

Till within a few years, they have been governed solely by regard to religious principle, having known little of Physiology or any other science bearing on health. Of late, however, they have turned their attention to the subject, and have among them a respectable Physiological society, which holds its regular meetings, and is said to be flourishing.

From one of their publications, entitled "Vegetable Cookery," I have extracted the following very brief summary of their views concerning the use of animals for sustenance.

"The Society of Bible Christians abstain from animal food, not only in obedience to the Divine command, but because it is an observance, which, if more generally adopted, would prevent much cruelty, luxury, and disease, besides many other evils which cause misery in society. It would be productive of much good, by promoting health, long life, and happiness, and thus be a most effectual means of reforming mankind. It would entirely abolish that greatest of curses,

war

; for those who are so conscientious as not to kill animals, will never murder human beings. On all these accounts the system cannot be too much recommended. The practice of abstaining cannot be wrong; it must therefore be some consolation to be on the side of duty. If we err, we err on the sure side; it is innocent; it is infinitely better authorized and more nearly associated with religion, virtue, and humanity, than the contrary practice – and we have the sanction of the wisest and the best of men – of the whole Christian world, for several hundred years after the commencement of the Christian era."

ORPHAN ASYLUM OF ALBANY

I class this as a community, because it is properly so, and because I cannot conveniently class it otherwise. The facts which are to be related are too valuable to be lost. They were first published, I believe, in the Northampton Courier; and subsequently in the Boston Medical and Surgical Journal, and in the Moral Reformer. In the present case, the account is greatly abridged.

The Orphan Asylum of Albany was established about the close of the year 1829, or the beginning of the year 1830. Shortly after its establishment, it contained seventy c