But Captain Cook Had Already,
In His Former Voyage, Received Strong Proof That The Practice Of
Eating Human Flesh Existed In New Zealand; And As Now We Have With Our
Own Eyes Seen The Inhabitants Devouring Human Flesh, All Controversy
On That Point Must Be At An End.
The opinions of authors on the origin
of this custom, are infinitely various, and have lately been collected
by the very learned canon, Pauw, at Xanten, in his Recherches
Philosophiques sur les Americains, vol.
I, p. 207. He seems to think
that men were first tempted to devour each other from real want of
food, and cruel necessity. His sentiments are copied by Dr
Hawkesworth, who has disingenuously concealed their author. Many
weighty objections, however, may be made against this hypothesis;
amongst which the following is one of the greatest. There are very few
countries in the world so miserably barren as not to afford their
inhabitants sufficient nourishment, and those, in particular, where
anthropophagi still exist, do not come under that description. The
northern isle of New Zealand, on a coast of near four hundred leagues,
contains scarcely one hundred thousand inhabitants, according to the
most probable guess which can be made; a number inconsiderable for
that vast space of country, even allowing the settlements to be
confined only to the sea-shore. The great abundance of fish, and the
beginnings of agriculture in the Bay of Plenty, and other parts of the
Northern Isle, are more than sufficient to maintain this number,
because they have always had enough to supply strangers with what was
deemed superfluous. It is true, before the dawn of the arts among
them, before the invention of nets, and before the cultivation of
potatoes, the means of subsistence may have been more difficult, but
then the number of inhabitants must likewise have been infinitely
smaller. Single instances are not conclusive in this case, though they
prove how far the wants cf the body may stimulate mankind to
extraordinary actions. In 1772, during a famine which happened
throughout all Germany, a herdsman was taken on the manor of Baron
Boineburg, in Hessia, who had been urged by hunger to kill and devour
a boy, and afterwards to make a practice of it for several months.
From his confession, it appeared, that he looked upon the flesh of
young children as a very delicious food; and the gestures of the New
Zealanders indicated exactly the same thing. An old woman, in the
province of Matogrosso, in Brazil, declared to the Portuguese
governor, M. de Pinto, afterwards ambassador at the British court,
that she had eaten human flesh several times, liked it very much, and
should be very glad to feast upon it again, especially if it was part
of a little boy. But it would be absurd to suppose from such
circumstances, that killing men for the sake of feasting upon them,
has ever been the spirit of a whole nation; because it is utterly
incompatible with the existence of society. Slight causes have ever
produced the most remarkable events among mankind, and the most
trifling quarrels have fired their minds with incredible inveteracy
against each other. Revenge has always been a strong passion among
barbarians, who are less subject to the sway of reason, than civilized
people, and has stimulated them to a degree of madness, which is
capable of all kinds of excesses. The people who first consumed the
body of their enemies, seem to have been bent upon exterminating their
very inanimate remains, from an excess of passion; but, by degrees,
finding the meat wholesome and palatable, it is not to be wondered at
that they should make a practice of eating their enemies as often as
they killed any, since the action of eating human flesh, whatever our
education may teach us to the contrary, is certainly neither unnatural
nor criminal in itself. It can only become dangerous as far as it
steels the mind against that compassionate fellow-feeling, which is
the great basis of society; and for this reason, we find it naturally
banished from every people as soon as civilization has made any
progress among them. But though we are too much polished to be
cannibals, we do not find it unnaturally and savagely cruel to take
the field, and to cut one another's throats by thousands, without a
single motive, besides the ambition of a prince, or the caprice of his
mistress! Is it not from prejudice that we are disgusted with the idea
of eating a dead man, when we feel no remorse in depriving him of
life? If the practice of eating human flesh makes men unfeeling and
brutal, we have instances that civilized people, who would, perhaps,
like some of our sailors, have turned sick at the thought of eating
human flesh, have committed barbarities, without example, amongst
cannibals. A New Zealander, who kills and eats his enemy, is a very
different being from an European, who, for his amusement, tears an
infant from the mother's breast, in cool blood, and throws it on the
earth, to feed his hounds, - an atrocious crime, which Bishop Las Casas
says, he saw committed in America by Spanish soldiers. The New
Zealanders never eat their adversaries unless they are killed in
battle; they never kill their relations for the purpose of eating
them; they do not even eat them if they die of a natural death, and
they take no prisoners with a view to fatten them for their repast;
though these circumstances have been related, with more or less truth,
of the American Indians. It is therefore not improbable, that in
process of time, they will entirely lay aside this custom; and the
introduction of new domestic animals into their country might hasten
that period, since greater affluence would tend to make them more
sociable. Their religion does not seem likely to be an obstacle,
because from what we could judge, they are not remarkably
superstitious, and it is only among very bigotted nations that the
custom of offering human flesh to the gods, has prevailed after
civilization." - These are evidently hasty speculations, and by no
means conclusive, but they point with tolerable clearness to some
principle of human nature adequate, independent of necessity, to
account for the practice, and shew in what manner the investigation
into its nature, causes, and remedy, ought to be carried on.
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