Page:Popular Science Monthly Volume 64.djvu/467

Rh

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 can not be too much recommended. The practice of abstaining can not 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. (Cf. Alcott, pp. 214-215.)

One more quotation must suffice to indicate the spirit of the early modern vegetarian literature. Its author was J. A. Glëizès, an eccentric writer of several volumes, who became a favorite of the Vegetarian Society. In the preface to 'Thalysie, ou la nouvelle existence' (3 vols., 1840-1842) he wrote:

Je me propose d'y démonstrer:

1°. Que l'homme n'est point animal de proie; qu'il est, au contraire, par sa nature, la plus douce de toutes les créatures, ainsi que devait l'être la dernière et la plus noble expression d'un Dieu grand, bon et juste.

2°. Que le meurtre des animaux est la principale source de ses erreurs et de ses crimes, comme I'usage de se nourrir de leur chair est la cause prochaine de sa laideur, de ses maladies, et de la court durée de son existence.

3°. Que cet état d'égarement est dans une opposition directe avec sa destinée ultérieure dans le sens communément attache à ce mot, autrement dit, la vie hors de la terre; tandis que la privation de cet acte, ou, pour parler positif, le régime des herbes, développe en lui la beauté l'intelligence, la vertu, et le fruit immortel qui en est le dernier résultat.

It is unnecessary to multiply examples in order to emphasize how diverse have been the actuating impulses of the vegetarians of history. Like England and America, Germany has had its vegetarian movement which developed particularly under the leadership of Ed. Baltzer. The first German vegetarian society was founded by him in 1869. Here, as elsewhere, the system proposed has never received broad recognition among the masses of the people, but has rather been confined to small bands of enthusiasts. Even among the latter there is no unanimity of plan. The most radical reformers have abstained not alone from all food of animal origin, but also from tubers and underground roots, eating only fruits and vegetables grown in the sunlight; others again reject the cereals and live on fruits, nuts and milk; while the most conservative exclude only fish, flesh and fowl from their diet. Among the latter groups may be arranged the so-called fruitarians who abstain from all food obtained by infliction of pain. The student of the psychology of the vegetarian faith can not fail to be impressed by the diversity of the elements which have convinced its expounders. Physiological and anatomical arguments based on the comparative structure and functions of the digestive organs have vied with considerations of economy, morality and religion. From the standpoint of hygiene, the dangers of disease lurking in animal flesh have been pointed out; to other persons the encouragement of horticulture and the racial