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Title: The First Step Author: Leo Tolstoy Date: 1896 Language: en Topics: non-violence, food Source: Original text from http://www.revoltlib.com/?id=10488, 2021. Notes: An 1891 work espousing complete nonviolence, stemming from vegetarianism, this essay was translated in 1909 by Aylmer Maud. Note that there are many "slightly altered" versions of this essay floating around, and it is nearly impossible to guarantee the exactness of this version, as it is not uncommon for an extra sentence to be added or removed depending on the publisher's agenda.
Fasting is an indispensable condition of a good life; but in fasting, as
in self-control in general, the question arises, with what shall we
begin—how to fast, how often to eat, what to eat, what to avoid eating?
And as we can do no work seriously without regarding the necessary order
of sequence, so also we cannot fast without knowing where to begin—with
what to commence self-control in food.
Fasting! And even an analysis of how to fast, and where to begin! The
notion seems ridiculous and wild to the majority of men.
I remember how, with pride at his originality, an Evangelical preacher,
who was attacking monastic asceticism, once said to me "Ours is not a
Christianity of fasting and privations, but of beefsteaks."
Christianity, or virtue in general—and beefsteaks!
During a long period of darkness and lack of all guidance, Pagan or
Christian, so many wild, immoral ideas have made their way into our life
(especially into that lower region of the first steps toward a good
life—our relation to food, to which no one paid any attention), that it
is difficult for us even to understand the audacity and senselessness of
upholding, in our days, Christianity or virtue with beefsteaks.
We are not horrified by this association, solely because a strange thing
has befallen us. We look and see not: listen and hear not. There is no
bad odor, no sound, no monstrosity, to which man cannot become so
accustomed that he ceases to remark what would strike a man unaccustomed
to it. Precisely so it is in the moral region. Christianity and morality
with beefsteaks!
A few days ago I visited the slaughter house in our town of Toula. It is
built on the new and improved system practiced in large towns, with a
view to causing the animals as little suffering as possible. It was on a
Friday, two days before Trinity Sunday. There were many cattle there.
Long before this, when reading that excellent book. The Ethics of Diet,
I had wished to visit a slaughter-house, in order to see with my own
eyes the reality of the question raised when vegetarianism is discussed.
But at first I felt ashamed to do so, as one is always ashamed of going
to look at suffering which one knows is about to take place, but which
one cannot avert, and so I kept putting off my visit.
But a little while ago I met on the road a butcher returning to Toula
after a visit to his home. He is not yet an experienced butcher, and his
duty is to stab with a knife. I asked him whether he did not feel sorry
for the animals that he killed. He gave me the usual answer: "Why should
I feel sorry? It is necessary." But when I told him that eating flesh is
not necessary, but is only a luxury, he agreed; and then he admitted
that he was sorry for the animals.
"But what can I do? I must earn my bread," he said. "At first I was
afraid to kill. My father, he never even killed a chicken in all his
life." The majority of Russians cannot kill; they feel pity, and express
the feeling by the word "fear." This man had also been "afraid," but he
was so no longer. He told me that most of the work was done on Fridays,
when it continues until the evening.
Not long ago I also had a talk with a retired soldier, a butcher, and
he, too, was surprised at my assertion that it was a pity to kill, and
said the usual things about its being ordained; but afterwards he agreed
with me: "Especially when they are quiet, tame cattle. They come, poor
things, trusting you. It is very pitiful."
This is dreadful! Not the suffering and death of the animals, but that
man suppresses in himself, unnecessarily, the highest spiritual
capacity—that of sympathy and pity toward living creatures like
himself—and by violating his own feelings becomes cruel. And how deeply
seated in the human heart is the injunction not to take life!
Once, when walking from Moscow, I was offered a lift by some carters who
were going from Serpouhof to a neighboring forest to fetch wood. It was
the Thursday before Easter. I was seated in the first cart, with a
strong, red, coarse carman, who evidently drank. On entering a village
we saw a well-fed, naked, pink pig being dragged out of the first yard
to be slaughtered. It squealed in a dreadful voice, resembling the
shriek of a man. Just as we were passing they began to kill it. A man
gashed its throat with a knife. The pig squealed still more loudly and
piercingly, broke away from the men, and ran off covered with blood.
Being near-sighted I did not see all the details. I saw only the
human-looking pink body of the pig and heard its desperate squeal; but
the carter saw all the details and watched closely. They caught the pig,
knocked it down, and finished cutting its throat. When its squeals
ceased the carter sighed heavily. "Do men really not have to answer for
such things?" he said.
So strong is man's aversion to all killing. But by example, by
encouraging greediness, by the assertion that God has allowed it, and,
above all, by habit, people entirely lose this natural feeling.
On Friday I decided to go to Toula, and, meeting a meek, kind
acquaintance of mine, I invited him to accompany me.
"Yes, I have heard that the arrangements are good, and have been wishing
to go and see it; but if they are slaughtering I will not go in."
"Why not? That's just what I want to see! If we eat flesh it must be
killed."
"No, no, I cannot!"
It is worth remarking that this man is a sportsman and himself kills
animals and birds.
So we went to the slaughter house. Even at the entrance one noticed the
heavy, disgusting, fetid smell, as of carpenter's glue, or paint on
glue. The nearer we approached, the stronger became the smell. The
building is of red brick, very large, with vaults and high chimneys. We
entered the gates. To the right was a spacious enclosed yard,
three-quarters of an acre in extent—twice a week cattle are driven in
here for sale—and adjoining this enclosure was the porter's lodge. To
the left were the chambers, as they are called—i.e., rooms with arched
entrances, sloping asphalt floors, and contrivances for moving and
hanging up the carcasses. On a bench against the wall of the porter's
lodge were seated half a dozen butchers, in aprons covered with blood,
their tucked-up sleeves disclosing their muscular arms also besmeared
with blood. They had finished their work half an hour before, so that
day we could only see the empty chambers. Though these chambers were
open on both sides, there was an oppressive smell of warm blood; the
floor was brown and shining, with congealed black blood in the cavities.
One of the butchers described the process of slaughtering, and showed us
the place where it was done. I did not quite understand him, and formed
a wrong, but very horrible, idea of the way the animals are slaughtered;
and I fancied that, as is often the case, the reality would very likely
produce upon me a weaker impression than the imagination. But in this I
was mistaken.
The next time I visited the slaughter house I went in good time. It was
the Friday before Trinity—a warm day in June. The smell of glue and
blood was even stronger and more penetrating than on my first visit. The
work was at its height. The duty yard was full of cattle, and animals
had been driven into all the enclosures beside the chambers.
In the street, before the entrance, stood carts to which oxen, calves,
and cows were tied. Other carts drawn by good horses and filled with
live calves, whose heads hung down and swayed about, drew up and were
unloaded; and similar carts containing the carcasses of oxen, with
trembling legs sticking out, with heads and bright red lungs and brown
livers, drove away from the slaughter house. The dealers themselves, in
their long coats, with their whips and knouts in their hands, were
walking about the yard, either marking with tar cattle belonging to the
same owner, or bargaining, or else guiding oxen and bulls from the great
yard into the enclosures which lead into the chambers. These men were
evidently all preoccupied with money matters and calculations, and any
thought as to whether it was right or wrong to kill these animals was as
far from their minds as were questions about the chemical composition of
the blood that covered the floor of the chambers.
No butchers were to be seen in the yard; they were all in the chambers
at work. That day about a hundred head of cattle were slaughtered. I was
on the point of entering one of the chambers, but stopped short at the
door. I stopped both because the chamber was crowded with carcasses
which were being moved about, and also because blood was flowing on the
floor and dripping from above. All the butchers present were besmeared
with blood, and had I entered I, too, should certainly have been covered
with it. One suspended carcass was being taken down, another was being
moved toward the door, a third, a slaughtered ox, was lying with its
white legs raised, while a butcher with strong hand was ripping up its
tight-stretched hide.
Through the door opposite the one at which I was standing, a big, red,
well-fed ox was led in. Two men were dragging it, and hardly had it
entered when I saw a butcher raise a knife above its neck and stab it.
The ox, as if all four legs had suddenly given way, fell heavily upon
its belly, immediately turned over on one side, and began to work its
legs and all its hind-quarters. Another butcher at once threw himself
upon the ox from the side opposite to the twitching legs, caught its
horns and twisted its head down to the ground, while another butcher cut
its throat with a knife. From beneath the head there flowed a stream of
blackish-red blood, which a besmeared boy caught in a tin basin. All the
time this was going on the ox kept incessantly twitching its head as if
trying to get up, and waved its four legs in the air. The basin was
quickly filling, but the ox still lived, and, its stomach heaving
heavily, both hind and fore legs worked so violently that the butchers
held aloof. When one basin was full, the boy carried it away on his head
to the albumen factory, while another boy placed a fresh basin, which
also soon began to fill up. But still the ox heaved its body and worked
its hind legs.
When the blood ceased to flow the butcher raised the animal's head and
began to skin it. The ox continued to writhe. The head, stripped of its
skin, showed red with white veins, and kept the position given it by the
butcher; on both sides hung the skin. Still the animal did not cease to
writhe. Than another butcher caught hold of one of the legs, broke it,
and cut it off. In the remaining legs and the stomach the convulsions
still continued. The other legs were cut off and thrown aside, together
with those of other oxen belonging to the same owner. Then the carcass
was dragged to the hoist and hung up, and the convulsions were over.
Thus I looked on from the door at the second, third, fourth ox. It was
the same with each: the same cutting off of the head with bitten tongue,
and the same convulsed members. The only difference was that the butcher
did not always strike at once so as to cause the animal's fall.
Sometimes he missed his aim, whereupon the ox leaped up, bellowed, and,
covered with blood, tried to escape. But then his head was pulled under
a bar, struck a second time, and he fell.
I afterwards entered by the door at which the oxen were led in. Here I
saw the same thing, only nearer, and therefore more plainly. But chiefly
I saw here, what I had not seen before, how the oxen were forced to
enter this door. Each time an ox was seized in the enclosure and pulled
forward by a rope tied to its horns, the animal, smelling blood, refused
to advance, and sometimes bellowed and drew back. It would have been
beyond the strength of two men to drag it in by force, so one of the
butchers went round each time, grasped the animal's tail and twisted it
so violently that the gristle crackled, and the ox advanced.
When they had finished with the cattle of one owner, they brought in
those of another. The first animal of his next lot was not an ox, but a
bull —a fine, well-bred creature, black, with white spots on its legs,
young, muscular, full of energy. He was dragged forward, but he lowered
his head and resisted sturdily. Then the butcher who followed behind
seized the tail, like an engine-driver grasping the handle of a whistle,
twisted it, the gristle crackled, and the bull rushed forward, upsetting
the men who held the rope. Then it stopped, looking sideways with its
black eyes, the whites of which had filled with blood. But again the
tail crackled, and the bull sprang forward and reached the required
spot. The striker approached, took aim, and struck. But the blow missed
the mark. The bull leaped up, shook his head, bellowed, and, covered
with blood, broke free and rushed back. The men at the doorway all
sprang aside: but the experienced butchers, with the dash of men inured
to danger, quickly caught the rope; again the tail operation was
repeated, and again the bull was in the chamber, where he was dragged
under the bar, from which he did not again escape. The striker quickly
took aim at the spot where the hair divides like a star, and,
notwithstanding the blood, found it, struck, and the fine animal, full
of life, collapsed, its head and legs writhing while it was bled and the
head skinned.
"There, the cursed devil hasn't even fallen the right way!" grumbled the
butcher as he cut the skin from the head.
Five minutes later the head was stuck up, red instead of black, without
skin; the eyes, that had shone with such splendid color five minutes
before, fixed and glassy.
Afterwards I went into the compartment where small animals are
slaughtered—a very large chamber with asphalt floor, and tables with
backs, on which sheep and calves are killed. Here the work was already
finished; in the long room, impregnated with the smell of blood, were
only two butchers. One was blowing into the leg of a dead lamb and
patting the swollen stomach with his hand; the other, a young fellow in
an apron besmeared with blood, was smoking a bent cigarette. There was
no one else in the long, dark chamber, filled with a heavy smell. After
me there entered a man, apparently an ex-soldier, bringing in a young
yearling ram, black with a white mark on its neck, and its legs tied.
This animal he placed upon one of the tables, as if upon a bed. The old
soldier greeted the butchers, with whom he was evidently acquainted, and
began to ask when their master allowed them leave. The fellow with the
cigarette approached with a knife, sharpened it on the edge of the
table, and answered that they were free on holidays. The live ram was
lying as quietly as the dead inflated one, except that it was briskly
wagging its short little tail and its sides were heaving more quickly
than usual. The soldier pressed down its uplifted head gently, without
effort; the butcher, still continuing the conversation, grasped with his
left hand the head of the ram and cut its throat. The ram quivered, and
the little tail stiffened and ceased to wave. The fellow, while waiting
for the blood to flow, began to relight his cigarette, which had gone
out. The blood flowed and the ram began to writhe. The conversation
continued without the slightest interruption. It was horribly revolting.
And how about those hens and chickens which daily, in thousands of
kitchens, with heads cut off and streaming with blood, comically,
dreadfully, flop about, jerking their wings? And see, a kind, refined
lady will devour the carcasses of these animals with full assurance that
she is doing right, at the same time asserting two contradictory
propositions:
First, that she is, as her doctor assures her, so delicate that she
cannot be sustained by vegetable food alone, and that for her feeble
organism flesh is indispensable; and, secondly, that she is so sensitive
that she is unable, not only herself to inflict suffering on animals,
but even to bear the sight of suffering.
Whereas the poor lady is weak precisely because she has been taught to
live upon food unnatural to man; and she cannot avoid causing suffering
to animals — for she eats them.
I only wish to say that for a good life a certain order of good actions
is indispensable; that if a man's aspirations toward right living be
serious they will inevitably follow one definite sequence, and in this
sequence the first thing will be self-control in food — fasting.
And in fasting, if he be really and seriously seeking to live a good
life, the first thing from which he will abstain will always be the use
of animal food, because, to say nothing of the excitation of the
passions caused by such food, its use is simply immoral, as it involves
the performance of an act which is contrary to the moral feeling —
killing;
We cannot pretend that we do not know this. We are not ostriches, and
cannot believe that if we refuse to look at what we do not wish to see,
it will not exist. This is especially the case when what we do not wish
to see is what we wish to eat. If it were really indispensable, or, if
not indispensable, at least in some way useful! But it is quite
unnecessary, and only serves to develop animal feelings, to excite
desire, and to promote fornication and drunkenness. And this is
continually being confirmed by the fact that young, kind, undepraved
people — especially women and girls — without knowing how it logically
follows, feel that virtue is incompatible with beefsteaks, and, as soon
as they wish to be good, give up eating flesh.
"But why, if the wrongfulness of animal food was known to humanity so
long ago, have people not yet come to acknowledge this law?" will be
asked by those who are accustomed to be led by public opinion rather by
reason. The answer to this question is that the moral progress of
humanity - which is the foundation of every other kind of progress - is
always slow; but that the sign of true, not casual, progress is its
uninterruptedness and its continual acceleration.
And the progress of vegetarianism is of this kind. That progress is
expressed in the actual life of mankind, which from many causes is
involuntarily passing more and more from carnivorous habits to vegetable
food, and is also deliberately following the same path in a movement
which shows evident strength, and which is growing larger and larger -
viz. vegetarianism. That movement has during the last ten years advanced
more and more rapidly. More and more books and periodicals on this
subject appear every year; one meets more and more people who have given
up meat; and abroad, especially Germany, England, and America, the
number of vegetarian hotels and restaurants increases year by year.
This movement should cause special joy to those whose life lies in the
effort to bring about the kingdom of God on earth, not because
vegetarianism is in itself an important step towards that kingdom (all
true steps are both important and unimportant), but because it is a sign
that the aspiration of mankind towards moral perfection is serious and
sincere, for it has taken the one unalterable order of succession
natural to it, beginning with the first step.
One cannot fail to rejoice at this, as people could not fail to rejoice
who, after striving to reach the upper story of a house by trying vainly
and at random to climb the walls from different points, should at last
assemble at the first step of the staircase and crowd towards it,
convinced that there can be no way up except by mounting this first step
of stairs.