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

positively harmful invariably led people to the conclusion that the human body was designed to be herbivorous, not carnivorous, and that killing animals was unnatural. Examining natural laws was supposed to provide insights into God’s creational design, independent from scriptural revelation. The new scientific observations were seen to endorse the old theological claims for the origins of the vegetable diet, and it gave added force to the view that human society’s savage treatment of lesser animals was a perversion of the natural order.

      These deductions were backed up by changing perceptions of sympathy which became one of the fundamental principles of moral philosophy in the late seventeenth century, and has remained an abiding force in Western culture. The idea of ‘sympathy’ in its modern sense as a synonym for ‘compassion’ was formulated as a mechanical explanation of the archaic idea of sympatheia, the principle – spectacularly adapted to vegetarianism by Thomas Tryon – according to which elements in the human body had an occult ‘correspondence’, like a magnetic attraction, to similar entities in the universe. Descartes’ followers explained that if you saw another person’s limb being injured, ‘animal spirits’ automatically rushed to your corresponding limb and actually caused you to participate in the sense of pain. Although the Cartesians thought that sympathy for animals should be ignored, later commentators argued that the instinctive feeling of sympathy for animals indicated that killing them was contrary to human nature. Vegetarians seized upon the unity of the ‘scientific’, ‘moral’ and ‘religious’ rationales and tried to force people to recognise that eating meat was at odds with their own ethics. Although most people preferred not to think about it, the vegetarians insisted that filling the European belly funded the torture of animals in unpleasant agricultural systems, and ultimately the rape and pillage of the entire world.

      All these claims were fiercely repudiated and a distinct counter-vegetarian movement quickly rallied in defence of meat-eating. The intensity as well as the wide proliferation of the debate testifies to just how familiar the vegetarian cause became, and just how challenging most people felt it to be. It threatened to oust man from his long-held position as unlimited lord of the universe – and worse still, to deprive people of their Sunday feasts of roast meat. Leading figures in the medical world accepted some of the vegetarians’ reforms – that people should eat less meat and more vegetables – but urgently asserted that man’s anatomy was omnivorous or carnivorous not herbivorous, and that vegetables alone were unsuitable for human nourishment. Several philosophers, novelists and poets likewise insisted that sympathy for animals was all very well, but should not be taken to the extreme of vegetarianism.

      Nevertheless, prominent members of the cultural elite espoused at least some of the views of the vegetarians and inspired a considerable back-to-nature movement in which diet played an important role. The novelist Samuel Richardson allowed the vegetarian ideals of his doctor, George Cheyne, to infiltrate his best-selling novels, Clarissa and Pamela. Jean-Jacques Rousseau, concurring with the anatomical case, argued that the innate propensity to sympathy was a philosophical basis of animal rights, thus spawning a generation of Rousseauists who advocated vegetarianism. The economist Adam Smith took on board the doctors’ discovery that meat was a superfluous luxury and this provided an important cog in the taxation system of his seminal treatise on the free market. By the end of the eighteenth century vegetarianism was advocated by medical lecturers, moral philosophers, sentimental writers and political activists. Vegetarianism had sustained its role as a counter-cultural critique, backed up by evidence that many in the mainstream of society could accept.

      The history of vegetarianism adumbrates recent revisionary criticism which questions traditional oppositions between the so-called irrationalism of religious enthusiasts and the ‘Enlightenment’ rationalism of natural philosophers. In the seventeenth and eighteenth centuries, the vegetable diet was munched raw at the communal board of the political and religious extremists – but it was also served with silver cutlery at the high table of the Enlightenment to the learned elite.

      

      In the late eighteenth and early nineteenth centuries, Europe was dominated by a culture of radical innovation – diverse movements bundled together under the name Romanticism. Hinduism became the object of veneration as a new wave of Orientalists travelled to India, learned Indian languages and translated Sanskrit texts to the delight of Western audiences. Some East India Company servants were so overcome by the benevolence of Indian culture that they relinquished the religion of their fathers and employers to embrace Hinduism as a more humane alternative. This played into the hands of radical critics of Christianity, such as Voltaire, who used the antiquity of Hinduism to land a devastating blow to the Bible’s claims, and acknowledged that the Hindus’ treatment of animals represented a shaming alternative to the viciousness of European imperialists. Even those more dedicated to keeping their Christian identity, such as the great scholar Sir William Jones, found themselves swayed by the doctrine of ahimsa, seeing it as the embodiment of everything the eighteenth-century doctors and philosophers had scientifically demonstrated.

      As the ferment of political ideas brewed into revolutionary fervour in the 1780s, the vegetarian ideas from former centuries were incorporated once again into a radical agenda. Hinduism was held up as a philosophy of universal sympathy and equality which accorded with the fundamental tenet of democratic politics and animal rights. The rebel John Oswald returned from India inflamed with outrage at the violent injustice of human society and immersed himself in the most bloodthirsty episodes of the French Revolution. Others developed Rousseau’s back-to-nature movement and lost their heads on the guillotine defending their vegetarian beliefs. The poet Percy Bysshe Shelley joined an eccentric network of nudist vegetarians who were agitating for social revolution and immortalised their ideas in a series of vegetarian poems and essays. As atheism waxed, the anthropocentric bias of European Christianity was eroded, and humans were forced to acknowledge that they were more closely related to animals than was entirely comfortable. Utopian reformers still had the model of primeval harmony seared into their imaginations even though many of them regarded Eden as no more than a myth, so they learned to treat Judaeo-Christianity as an anthropological curiosity and paved the way for modern ideas about humanity and the environment.

      As environmental degradation and population growth became serious problems in Europe, economists turned to the pressing question of limited natural resources. Many realised that producing meat was a hugely inefficient process in which nine-tenths of the resources pumped into the animal were wastefully transformed into faeces.

      Utilitarians argued that since the vegetable diet could sustain far more people per acre than meat, it was much better equipped to achieve the greatest happiness for the greatest number. Once again the enormous populations of vegetarian Indians and Chinese were held up as enlightened exemplars of efficient agronomics. Such calculations eventually led to Thomas Malthus’ warnings that human populations inexorably grew beyond the capacity of food production, and that famine was likely to ensue.

      By the early nineteenth century most of the philosophical, medical and economic arguments for vegetarianism were in place, and exerting continual pressure on mainstream European culture. In the course of the nineteenth and twentieth centuries the ideas inevitably transformed, but continuities can be traced to the present day. Figures as diverse as Adolf Hitler, Mahatma Gandhi and Leo Tolstoy developed the political ramifications of vegetarianism in their own ways, and continued to respond to India’s moral example.

      When studying ideas that people formulated hundreds of years ago, it is important to understand them on their own terms, irrespective of whether they are ‘right’ or ‘wrong’ according to present-day understanding, because to do so allows them to provide insight into assumptions that still prevail in modern society – of which, in their nature, we are commonly unaware. The remarkable and long under-appreciated lives of early vegetarians are inroads into uncharted areas of history; they simultaneously shed light on why you think about nature the way you do, why you are told to eat fresh vegetables and avoid too much meat, and how Indian philosophy has crucially shaped those thoughts over the past 400 years.

^* Seventeenth- and eighteenth-century writers generally used ‘Man’ to denote ‘mankind’ comprising both genders, usually with a patriarchal