The Bloodless Revolution: Radical Vegetarians and the Discovery of India. Tristram Stuart

men that tender compassion to the bruites as will keep them from a senseless royoting in their blood’; ‘all my daies’, he wrote, eating meat ‘hath gone, as against my nature, with some regret; which hath made me the more contented that God hath made me long renounce it’.²⁴

      Bacon’s cultural analysis found a common cause in Christian and Indian teaching; as usual Bushell went a step further and cultivated the comparison in himself. In 1664 – more than forty years after Bushell first adopted the vegetable diet – the like-minded advocate of Indian vegetarianism and fellow Royalist John Evelyn called on Bushell in his cave. He was mightily impressed by the hermit’s way of life as well as the Edenic garden layout: ‘It is an extraordinary solitude,’ Evelyn wrote. ‘There he had two mummies; [and] a grott where he lay in a hammock like an Indian.’ Although he was probably thinking of American Indians not East Indians, in Evelyn’s eyes Bushell had taken on the identity of another culture, removed from the turbulent society around him.

      Bacon and his assistant Bushell glimpsed many of the philosophical and spiritual developments of the ensuing two centuries – with regard to vegetarianism as much as any other field. Their combination of religion, science and morality forecast the religious debates of the seventeenth century, the medical enquiries of the Enlightenment, and even the Eastern philosophy that forced itself on the conscience of Europe. Bacon and Bushell’s ‘perfect experiment’ would be recast, retested and reformed time and time again.

       TWO John Robins: The Shakers’ God

      In the middle 1600s Adam – father of mankind – rose from the dead, brushed away over 5,000 years of subterranean dust, and came to deliver his descendants from the sin he had brought into the world. Quickly acquiring himself a new Eve – whom he also called ‘Virgin Mary’ – and impregnating her with a child called Abel who was also Jesus reincarnated, Adam set about accumulating disciples. He entranced all who happened to hear him by raising the dead and speaking in the original language of mankind, and convinced witnesses that they had seen visions of him miraculously riding on the wind like a flame, flanked by dragons and heavenly beasts. Before long, Adam’s biblical coterie accompanied him everywhere he went. His faithful associates included Judas the betrayer, the prophet Jeremiah, and the ill-fated Cain. To all these, Adam promised that he would reinstate Paradise on earth as it was before the Fall. Records show that a sizeable number of Londoners believed him.¹

      Adam – otherwise known as John Robins, the radical seventeenth-century prophet – was a classic product of the English Civil War. Were it not for the political, religious and social mayhem the Civil War brought in its wake, Robins would never have gained such a following nor such fame. Seven years of bloodshed had shaken even the strongest nerves. From 1642 to 1649, the nation had turned on itself with such violence that hardly a family escaped unscathed, and in that unsettling environment Robins’ fervent preaching appealed to many confused and disillusioned minds.

      The worst of war had ended with the execution of Charles I and the establishment of Oliver Cromwell’s republic, but in the early days of Cromwell’s rule lack of religious state control and the first ever free press combined to foment a plethora of extreme religious and political movements. Royalists all over Europe looked on aghast as God’s deputy on earth was overcome by a furious rabble. Parliamentarians, on the other hand, saw the world opening into a new era of justice and purity. But radicals soon became frustrated by the comparative moderation of Cromwell’s parliamentary settlement. They had been fighting for liberty against what they saw as monarchical and episcopal tyranny, and had pinned their hopes on a new era of equality in which justice would no longer be stifled and corrupted by a callous and indiscriminate elite. They had staked their lives, belongings and loved ones against a system in which the blood and sweat of the poor paid for the excesses of a frivolous court life – against the right of one man to treat millions as the objects of whim and fancy. To their horror, Cromwell’s republic began to look like the same tyranny all over again.

      Disillusioned radicals turned for solace to the Bible. The Church had always promised that the Messiah would come again to establish a new heavenly kingdom after a period of violence and turmoil. Millenarian groups began to predict that Jesus’ second coming was nigh. Even most ministers of the established Church instructed their parishioners to prepare for Judgement Day.²

      The time was ripe for Robins’ religious debut. When he came forward and declared himself the saviour they had been waiting for, dozens of disciples rallied to his cause. Twenty-three people were eventually charged in court for worshipping Robins, and there were clearly many more. They were mockingly dubbed the Shakers for their quaking fits of divine inspiration, and startled onlookers lumped them together into a larger heterogeneous movement known as the Ranters – those revolutionary fanatics noted for wild preaching, radical politics and stripping naked in public. Some of Robins’ contemporaries believed he was also responsible for founding movements that would prove as long-lasting as the Quakers and as important as the Levellers, whose activism in the army had been partly responsible for bringing down the monarchy.³

      Like Jesus (to whom he compared himself), Robins wrote nothing down, but we do have the records of the state and of his former followers, one of whom said in a memoir that the Shakers ‘pray’d unto him, and they fell flat on their Faces and Worshipped him, calling him their Lord and their God’.⁴ Buoyed up by his disciples’ support, Robins’ vanity appears to have reached dizzying heights. He publicly declared that ‘the Lord Jesus was a weak and Imperfect Saviour, and afraid of Death.’ Robins himself, by contrast, ‘had no fear of Death in him at all’.⁵ Even Robins’ enemies did not deny his powers; rather, they accused him of witchcraft and even of being the devil himself.⁶

      Like other radical sects, the Shakers pooled their worldly goods and lived in a primitive communism with their leader.⁷ Upending conventional morality, Robins encouraged his followers to swap spouses and set an example by taking the wife of his head disciple.⁸ Characteristically of the seventeenth-century radical sects which often gave women equal status with men, about half of the Shakers were women. It was also rumoured that they liked to gather together naked – the same was said of the Quakers and the Adamites – because covering the body was a sign of the Fall, and anyone who wanted to return to innocence had to start by stripping down to Adam and Eve’s state of shameless undress. Understandably, allegations of free-love practices abounded in the popular press.⁹

      Decades later, Lodowicke Muggleton, who went on to lead a sect of his own, remembered wistfully that it really had seemed at the time as if Robins were Adam come again. ‘For who upon Earth did know, at that time,’ Muggleton pondered, ‘whether he was False or True: I say none, not one.’¹⁰

      Having established his identity, Robins, like all cult leaders, pledged to guide his followers to a promised land, the Mount of Olives in the Holy Land of Jerusalem where he would feed them on manna from heaven.¹¹ He elected a stand-in Moses to lead the way, and started gathering people in London to prepare for their escape. Robins vowed that once he had collected a crowd of 144,000 (the number of saints in the tribe of Israel, as prophesied by Revelation), he would part the waters of the English Channel and march them over dry land, away from the uproar of England, to safety and bliss.¹² Robins was the King of Israel; following him to Jerusalem, his supporters thought, would pave the way for Christ’s return.