Failures of Vegetarianism

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Preface

" Vegetarians " say that " Vegetarianism M is a success, or (to put it more concretely) that they, the "Vegetarians", are successes. The outside public says that the cause is a failure, or that its representatives are failures. There is truth on both sides. The public is right if it says that " Vegetarianism" hitherto has been, comparatively, a failure. On the other hand, the "Vegetarians" are right if they say that the Simpler Foods ought to be, comparatively, a success.

The purpose of this little book is to state why and in what respects "Vegetarianism" has been a failure, and incidentally to state why and in what respects the Simpler Foods, if properly chosen^ are likely to be a success.

The reader will notice at once that I take care to speak of * The Simpler Foods \ To the general public — and I am writing for the general public as well as for " Vegetarians " and other highly-educated people — " Vegetarianism " means ' A Diet of Vege-

8 PREFACE

tables'. Few of us associate with the name those Simpler Foods which I make the basis of my own food-supply, e.g. cheese, Plasmon, and milled nuts. The name is misleading. It has misled hundreds, if not thousands, into a haphazard, unscientific, unnourishing, bulky, indigestible diet of which the physical effects may be simply lamentable. I utterly refuse to be called a " Vegetarian " if only for this reason. I believe that I can live perfectly well without any vegetables at all.

The "Vegetarians" challenge us to invent a better name. I prefer to suggest that the public should itself invent a better name (see Appendix). But, to show that the task was not beyond common human intelligence, I asked them to contrast with their name " Vegetarianism ", popularly interpreted as "The Diet of Vegetables", two alternative names, which were the first that occurred to me, and which were never offered as at all satisfactory names.

(i). MAQNV8.

M for Milk and Milk-products (e.g. Cheese and

Plasmon).

A for Apples and other Fruits.

G for Grains and Grain-products (e.g. Hovis and

Macaroni).

N for Nuts and Nut-products.

PREFACE 9

V for Vegetables.

S for Salads ; or, better still, for Stimulants to be avoided as far as shall be feasible. 1

(Not PURE, but four separate letters). P for Proteid-containing (since, unless * we have Pro-

teid we die '), and, generally, nourishing. U for Unstimulating.

R for Respecting higher life.

E for Economical.

The reader, after he has read the book, is asked to dismiss the words "Vegetarianism" and "Vegetarians " from his mind, and to consider whether the Simpler Foods, the MAGNVS-foods, the P.U.R.E.- foods, properly chosen, are not likely to be a success for him or her, individually, if only they be given a fair personal trial in the way which is outlined in Part III. of this book. As yet we know too little to enable us to guarantee success as certain. The very most that we have been able to do is to point to success as possible or probable, and to point to failure as the natural and logical result of a great deal which has passed under the name of "Vegetarianism". It is hoped that the suggestion will appeal not only to the general public but also

1 See " Muscle, Brain, and Diet," p. 85.

IO PREFACE

to the " Vegetarians * themselves, and that it will induce these latter to examine carefully why it is that, in spite of the vast number of powerful reasons and motives to which they can appeal, including the certainty of economy and of humanitarianism to animals and to not a few fellow-men, and the possibility or probability of improved health and athletics and brain-work and happiness, they as yet can show no success in any way commensurate with the strength of their logical and other arguments.

EUSTACE MILES.

It must not be thought that by " Failures of Vegetarianism " I mean an absolute failure of "Vegetarianism", for I look upon " Vegetarianism " as distinctly a success in many respects. By 'Failures' I especially mean: — (a) failures of individuals who have experimented with one sort of "Vegetarianism M according to one method (or absence of method) ; (d) failures of the "Vegetarians" in general to induce the public in general to give the Simpler Foods a fair trial or, indeed, any trial at all ; (c) the relative failure of "Vegetarianism" as a factor in the world's progress. For I regard that result which has already been achieved by " Vegetarianism," great though the result indisputably is, as simply trifling compared with that result which should have been achieved by a cause based on so many apparently sound principles both theoretical and practical— that result which should have been achieved by a cause appealing to so many undoubtedly powerful motives, from the desire for economy of money and time right up to the desire for a universal kinship of all mankind with one another and with the animal world, and the desire for the purest spiritual life on earth.

SINCE this book was sent to be made up into pages, the author has had many important conversations with " Vegetarians " and Anti- Vegetarians ; he has read many papers and books which bear more or less directly on the problems ; he has thought over his older and his newer ideas. He therefore considers it better to put these few Notes at the beginning of the book rather than wait for the possibility of a re-issue.

P. 56 foil. (Excessive claims made by " Vegetarians "). The Yogi Vivekclnanda, in his celebrated lectures in America, pointed out very clearly how everywhere in the world evil is mixed with good. He was speaking, and was perhaps benefiting some of his hearers : he might be injuring others, and he was certainly using up pure air in the room, and was giving out impure air. So even the ideal " Simpler Food" cult must ever admit and insist on those evils which at present are apparently inevitable. We cannot be sure that by abstaining from Flesh-foods we are not depriving large numbers of smaller creatures of sustenance. Maeterlinck's marvellous work on The Bee reveals to us one species of creature which many think to differ from ourselves in degree rather than

in kind. This will show the kind of life which may be injured by more than one form of " Vegetarianism ". Even the highest type of diet must not be put forward as harmless, but, at the most, as that which the most sensible " Vegetarians " claim that it is, viz. the lesser evil, the step towards the ideal.

Nor must any one diet ever be forced dogmatically on any one individual as a certain cure. The usual statement by " Vegetarian " leaders takes the form of "No diet is better than x"> x being some selection from Vegetables, or Fruits, or Grains, etc Many if not most diets may be worth trying — some may be better worth trying than others. But at present that is the limit Quote successes by all means, but remember that even Science cannot yet assert so simple a Law as the Law of Gravitation positively and absolutely: at the most she can state it thus — 'We have never yet seen any exceptions.'

Pp. 66-67 {Anger and petulance). The " Vegetarians " have many classes of those who, from one point of view, may be called enemies. The " Vegetarians" usually treat these wrongly. Let me give a few illustrations. Some of the "No-breakfast" advocates say that, if one eats no breakfast, one may eat anything. What one eats is unimportant When one eats is the only important matter. The reply ought not to be: — 'You are quite wrong. "Vegetarianism" is the only rule of Diet. Without that, you cannot be on the right road/ The reply ought rather to be : — ' You are probably quite right to urge the experiment as worth a fair trial. We "Vegetarians " ought to and will try it If it suits us, we shall thank you heartily. Will you, in your turn, try one or two of our diets, one or two of the classes of Simpler Foods, not for breakfast but perhaps for lunch ? Try this as an interesting experiment Let us know whether this, together with the * No-breakfast " plan, suits you better than the " No-breakfast " plan by itself.'

And so with the " Slow-eating " plan. The " Vegetarians " should not rush at the advocates of it, and urge them to try the Simpler Diet as the thing. They should rather say : * Yes, we as a class do eat too fast — much too fast And with our starchy foods this must be unwise. Thank you for the valuable suggestion. We will eat our foods slowly and note the results. But will not you also slowly eat our foods — we suggest several alternative diets — and note the results as compared with the results of the ordinary diet eaten slowly ? '

And so with the "Physical Culturists" who say 1 Take exercise, and it will not matter what you eat. Develop your body, breathe correctly, etc., and Flesh-foods become harmless. 1 Here again the right law for "Vegetarians" is: 'Thank you. You have pointed out a weakness in us as a class. We have our Karl Manns, our Olleys, our Apollos, our Sandows (for he believes in Plasmon), but few of our rank and file are grand specimens of physical manhood. We will try your exercises, and let you know the effects. If they suit us, we'll recommend them. You will, we are sure, do the same with one or two of our diets.'

P. 77 foil. (' Wrong " Vegetarian" .foods for individuals ' ). The different diets of the Hindus and other natives have not yet been made to bring their valuable principles to bear on the " Vegetarian " problems. Of course the Hindu diet is not necessarily our diet : very likely it is not our diet. But it has its lessons. Thus it may teach us not to combine vegetables and fruits at the same meal, not to drink at meals, to try new kinds of vegetables, and so on.

Probably the majority of Anglo-Saxon individuals lead a comparatively sedentary life. For such a life an easily digested meal should as a rule be carefully selected. The individual should first note what disagrees with him, whether it be the pulses, or starchy foods, or stone-fruits, or oats, or something else (see next note). Such foods he should discard.

P. 84 foil. {Acid Fermentation). This becomes a matter for individuals and classes of individuals. One large class undoubtedly finds that certain foods produce Acid Fermentation as a usual result, if not as an invariable result. This Acid Fermentation need not necessarily have all the terrible effects which Dr. Densmore and Mr. Wallace so emphatically claim for it, but at least there is in many cases a strong probability of:

1. a general clogging of the system, since masses of undigested material are retained ;

2. a severe strain on the nervous system, not only in getting rid of these masses, but also as the direct result of the fermenting gases ;

3. diarrhoea, and hence loss of valuable materials which pass out before they have given the system their full value.

y i

J

P. 90 foil. {Irritating and stimulating " Vegetarian " foods). Dr. Haig in his "Diet and Food," (pp. 37, and 73-74) writes as follows :

Now, so far as I know, the " Vegetarians " of this country are pretty decidedly superior in endurance [witness the cycling performances of Olley, the Pfleiderers, Newman, etc.] to those who feed on animal tissues, and who might otherwise be expected to equal them ; but these " Vegetarians n would be ! better still, as I have for some years been pointing out, if they J ruled out not only animal flesh, but also eggs, and the pulses I (peas, beans, and lentils) which contain a large amount of " uric I acid," or substances physiologically equivalent to " uric acid " ; I also tea, coffee, and cocoa.

\ I should be inclined to consider that the rheumatism met

: with among the " Vegetarian " natives of India is rather due to

direct and considerable introduction of " uric acid*' or xanthins

in the pulse foods which so many natives use to a large extent.

And I believe it will turn out on investigation that, in those

' parts of India where rice and fresh vegetable substances form

! the staple foods, not only rheumatism but " uric-acid*' diseases

\ generally are but little known, whereas in those parts where

j pulses are very largely consumed they are common — almost

' universal.

; It must be remembered that careful living in other respects,

and plenty of exercise, may get rid of much of the excessive ' " uric acid/' whatever be its origin.

P. 93 foil. (Tea, etc.). For the report in the Zeitschrift Physiol. Chern. some years ago, of Schultz's experiments with tea and coffee as influencing digestion, see p. 155.

P. 90 foil. QPlasmon 1 ). Sandow has recently spoken very highly of Plasmon ; he has found it to be absolutely reliable ; and he could take it quite a short time before his performances without any appreciable ill effects.

P. IOO foil. (" Vegetarian " Restaurants). I have found not a few exceptions to the general statements made here. And one must carefully distinguish from the Restaurants the Supply Stores such as those in Victoria Street, London, at 19 Oxford Street, Manchester, and at 70-74 Legge Street, Birmingham. These Stores have good supplies of many kinds of fruits and specially prepared nut-foods and grain-foods. They have not yet studied or adopted enough articles of Indian diet, however.

P. 115 foil. {^Omission of valuable helps and means 9 ). We have spoken above of Physical Development, which is sadly neglected by the average "Vegetarian". Olley and his fellow-cyclists, and Karl Mann and his fellow-walkers and athletes, are pleasant exceptions. Few "Vegetarians" seem to give careful attention to correct breathing, though this is an essential and a comparatively simple branch of training for full and vigorous manhood or womanhood.

Besides this, most " Vegetarians " usually seem to me to remain weak and negative. I know of not a few striking exceptions ; but as a rule the " Vegetarian " does not use his pure blood as an opportunity for developing his mental strength. Vast numbers of " Vegetarians " seem to me to remain dependent on a more or less narrow range of foods, even of foods which are 'lawful' to them. One would have expected them, a priori^ to spend much time in ' Self-

ADDITIONAL NOTES \J

suggestion ' or ' Concentration ' or Prayer, and to be so peculiarly fitted for these more or less ascetic arts that they would gradually assert the power of the mind over the body, till eventually they would be able to "eat poison and it would not harm them." As a matter of fact, however, we find them the slaves of their diet rather than, like Jesus, apparently 4 positive to ' an occasional use of " Uric Acid," etc.

And so, except for their undoubted humanitarianism to most animals and to those who are connected with the meat trade, we find many of them, I am bound to say, actually inferior to ordinary meat eaters in mental control of internal conditions. I freely own that I myself am only gradually ceasing to belong rather to this class than to the class of those who are above being seriously affected by slight variations in their diet I am merely speaking here of the general neglect of mind-culture (or whatever one calls it) by many " Vegetarians " who claim to have the very best conditions in which such power may be developed. The " Vegetarian " literature is full of praise of the personal purity and integrity and kindness of " Vegetarians " so long as they live on their own favourite foods. But surely the test rather should be their state of mind in all sorts of conditions. They ought surely to be able to " go through the fire unscorched ". As it is, most of them are still far more affected by the " Uric Acid " foods than ordinary people are.

P. 202. {In defence of the word " Vegetarianism "). My reply to this was as follows : —

1. * Vegetables ' are Vegetables : the word i Vegetables' does not, in its popular and usual sense,

B include fruits and nuts and grains. The * Vegetable kingdom* is another matter alt' >gether. ' Vegetables ' are pre-eminently potatoes and cabbages, etc. — at least in the English language as it now is.

2. It is easy enough to speak vaguely of " teaching the general public the true meaning of the name Vegetarianism ". But, in the first place, what is the organ and means of teaching? The "general public" does not read the " Vegetarian " literature. The writer suggested absolutely no single practical way of " teaching the general public ". In the second place what is the true meaning ? Not, what was it, but what is it ? I need only repeat that a name, to the public, means now what it now means, and that this is the true meaning, whatever the original meaning may have been. And, in the first paragraph, the writer confesses that this is " no doubt " what the name does " convey the impression of'\ And yet the writer talks of the "world-wide significance of the old name ".

3. The phrase "to soar above the belittling imperfections, etc," of business life (and human life in general) does indeed help to describe the most unfortunate failure of " Vegetarianism " to secure a fair trial. How on earth can one expect to help people by soaring above them, and by utterly refusing to consider their point of view ? Would " to step down " be " a confession of weakness " ? How are these high soarers really " trying to reach " the public, so long as they continue soaring ?

4. The writer now returns to the subject of his first paragraph. He says that " it is imperative . . . to have a distinctive and expressive name ", and goes on to speak of any and every other possible substitute (including all which the offer of a Prize of one hundred pounds would elicit) " as a less expressive substitute ". Can anything be more illogical ? After admitting the very misleading and fatal impression ('a Diet of Vegetables ') which the present name does convey, the writer practically says — c No better name can ever be devised by anyone \ What a gross insult to human intelligence and ingenuity ! And then for the writer to come back again to his utterly senseless theory that the present (generally accepted) meaning of a word is not its true meaning, and to talk glibly and grandiosely of il educating the public " in this queer art of undoing the gradual evolution of a word, surely this is not enlightened leadership nor likely to tend to success.

If a good new name would educate the general public, the millions of ordinary mortals, then it becomes a clear duty of the leaders to use every effort to find a better new name, instead of considering the sentimental love of the veterans for the familiar and (admittedly) misleading old name, and instead of crassly repeating that no better new name can possibly be invented by any one in the world. There is no ' dignity ' in such an attitude, however rightly it may lay claim to * simplicity ' of a sort. It is the attitude of those who would say ' Rather than sacrifice our own sentimental prejudices, we will not tell the public what we do mean.'

The " Vegetarians " should really set themselves in the second place, for they themselves — we assume — already know what their true principles are, and do not need any old name to remind them of these principles. They should set the public, the millions of ordinary mortals, in the first place, for these millions do not know what the true principles are, and do need some new name (the very best that can be devised) first to teach them and then to remind them of these principles.

The decision now rests with the leaders of the " Vegetarian " Societies. " By their fruits ye shall know them." At present they are known by their Vegetables.

Part I

INTRODUCTION ; WITH THE CAUSES OF FAILURE SUMMARISED r as*mmm**~9mmmmm—«emgnmt^

PART I

INTRODUCTION ; WITH THE CAUSES OF FAILURE SUMMARISED

MOST of those who have used or WHy hare people w j 1Q nQW uge ^ simpler Foods

chosen to eat certain , , t- * • * j ^. i_

Food ? have been chiefly influenced not by

virtue, which implies choice, but by convenience, which is only slightly less powerful than absolute compulsion ; for they obey custom, they imitate others, not of sheer necessity, but for convenience, and because to obey custom is to move along the line of least resistance. Comparatively few have used or now use the Simpler Foods for any other reason ; comparatively few — at least in this generation — will use them for any other reason ; comparatively few will cease to obey custom and to imitate others.

We hear a great deal about the Custom as a Hypno- r _ . TT

_^ power of Suggestion. Under cer-

tain conditions, especially during certain kinds of sleep, a person is wont to hear what is " suggested " to him. Subsequently he carries out the " suggestions." The power of these "suggestions," however, is as nothing compared with the power of

*5 custom. Throughout the day, custom is suggesting, suggesting, suggesting, with that repetition and reiteration which is one of the open secrets of its success; we, meanwhile, are not conscious that custom is influencing us — we are not resisting, we are not making " Counter-suggestions." And so we are, as it were, being hypnotised all the day long, generally in despite of our saner reason and in despite of our higher desire. The potency of custom backed by authority, over " the Mind of the Crowd," is such that, when opposed to custom, the strictest logic will be of very little avail.

Indeed, "the Mind of the Crowd" will actually turn to logic in self-defence. Hypnotists assert that the patient who, during the sleep, has been repeatedly told that he will not go to the theatre the next evening,' will not only stay away from the theatre, but may actually find and allege some excuse for staying away. Necessity will be the mother of invention. But this is not all, for the patient will have no idea of the real reason why he is staying away, viz. that he has been hypnotised ; he will be thoroughly convinced that the logical reason was the real reason. And, similarly, " the Mind of the Crowd," which has been hypnotised by the great hypnotiser custom, will not know that it has been hypnotised, but will be convinced that it has some other reason, some logical reason, for what it imagines to be its u decision " to feed in such and such a way.

The ordinary person, therefore, who feeds in the ordinary way, i.e. on the Mixed Foods, will be moving along the line of least resistance, and will believe that he or she has good logical arguments in favour of

A

" ^mmiBS^smi^^^mmmmfmmmmm^^^^^mg^ these Mixed Foods, and that these good logical

arguments are the real reason why he or she uses these

Mixed Foods.

There is yet another reason why The immediate Je continue to live on the

effeeteofFleih-foedg i r . , « , ., ,, ,,

_ _ A Mixed Foods rather than give the •re often nleuantL

Simpler Foods a fair personal trial. The Mixed Foods include Flesh-foods, and Flesh-foods have as their immediate effect, at least for many of the impure-blooded, a feeling of well-being and of pleasure, a feeling, in fact, very like that which is produced, in similar cases, by alcohol, by tobacco, by opium. On the other hand there is often produced, in similar cases, an opposite feeling, a feeling of discomfort and dissatisfaction as the immediate effect if these things be withheld ; so that the person actually desires one or more of these things in order that the discomfort and dissatisfaction may be removed. That this desire need not necessarily be wholesome is easy to prove. No one would venture to assert that the desire for tobacco in a child of seven is wholesome. Yet in certain parts of the East, where even babies are taught to suck at a pipe, such a desire is not infrequent, though it will disappear after some time if it be left ungratified. For the present we may accept, provisionally, Dr. Haig*s theory as to the cause of the desire for Flesh-foods, viz. that it is created partly by the use of Flesh-foods. What can resist these mighty influences on the side of the Mixed Foods ? What can resist convenience, custom, the belief that there is logical reason for the use of the Mixed Foods, and the actual desire for the Flesh-foods ?

men and women most thoroughly convinced of the tightness of their cause, men and women who might have done for the Simpler Foods what Buddha — to take one example out of hundreds — did for Religion. There have been numerous leaders, some of whom have obtained a following. But the majority of these leaders have rather done for the Simpler Foods as Madame Blavatsky has done for "Theosophy." Just as "Theosophy," in itself a great Religion, having as its basis the Universal Brotherhood and kindness of men, the Universal Fatherhood and Justice of God, has come to be connected, in the popular mind, with spiritualistic stances, and an association of neurotic semi-lunatics, so " Vegetarianism " (as the cult of the Simpler Foods has been misleadingly named) has come to be associated, in the popular mind, with a diet of vegetables, and an association of anaemic and peevish faddists.

Though my religion includes the The elum and its « .. , , «• e ru.rr%%

above-mentioned beliefs of " Theopopnl&r meaning.

sophy ", I refuse to be called a " Theosophist ". Similarly, though my diet includes the general principles of " Vegetarianism ", I refuse to be called a " Vegetarian * The name has come to be connected with a meaning different from my meaning. Those examples of " Theosophy " and of " Vegetarianism ° which are most before the public have helped to create this different meaning Instead of being that which they claim to be, viz. broad and wide cults, " Theosophy " and " Vegetarianism " have now, in the public understanding, become identified

^cjmmmmmf^mm^^mggm with certain unessential fads, "Theosophy" with spiritualism, instead of with Universal Brotherhood, "Vegetarianism" with badly cooked vegetables, instead of with the Simpler Foods in general.' " Theosophy" may try to explain its real meaning by alluding to the aim of the Society as stated in the Theosophical publications. But the outside public does not judge by these : it does not read these — that public judges " Theosophy " by the most prominent " Theosophists ". Orthodox " Christianity" may try to explain its real meaning by alluding to the aim of the Society as stated in the New Testament. But the outside public does not judge by this — that public judges " Christianity" by the most prominent " Christians ". Similarly, " Vegetarianism 1 ' may try to explain its real meaning by alluding to the aim of the Society as stated in the " Vegetarian " publications. But the outside public does not judge by these: it does not read these — that public judges " Vegetarianism " by the most prominent - Vegetarians ". These are not necessarily the successes, but they are the most influential exponents of " Vegetarianism ".

When we ask ourselves why it is

Why most people ., , , , ,. \ «

^ ' that so many people have lived and

ttm^TpooL. do live on the Simpler Foods, we

must not forget this great personal follow-my-leader motive. It has been the mainspring of most of those Religions which have opposed custom and orthodoxy, this obedience to some one enthusiastic lawgiver or to some one of several lawgivers.

Whereas, however, many have adopted the Simpler Foods through imitation of a few, most people who have lived on these foods have done so without free choice, but rather because (as in Egypt) the Geography of the land almost necessitates the use of such foods for the poorer classes ; and that which was first dictated by Geography is now dictated by custom and orthodoxy. Too often do we hear the frugivorous animals and some early races of mankind spoken of as if they were noble, as if they had chosen the better of two possible diets because it was the better, the more humane, and so on. As a matter of fact most people who use the Simpler Foods use them because of custom backed by authority, and in imitation. For instance, children of parents who use the Simpler Foods are seldom free to choose. They use such foods from compulsion, or for the sake of convenience. To use these foods, therefore, in preference to the ordinary diet, i.e. the Mixed Foods, is not necessarily a sign of virtue. An Italian once told me that he ate Flesh-foods whenever he could get them, but otherwise he was forced to live on such cheap articles as macaroni. Others use the Simpler Foods in order to avoid death or disease. The benefits from the use of Plasmon in the cases of severe fever in hospitals have not been without their influence on the general public ; at present) however, more people try the diet in order to escape death or disease than in order to get more positive health. Comparatively few have tried them for the sake of better physical training, especially with a view to athletic successes.