'If the Lord do not help thee, whence shall I help thee? out of the barn floor? or out of the wine-press?' And the king said unto her, 'What aileth thee?' And she answered, 'This woman said unto me, give thy son, that we may eat him to-day, and we shall eat my son to-morrow. So we boiled my son, and did eat him; and I said unto her on the next day, 'Give thy son, that we may eat him,' and she hath hid her son.'"
These censors assert that it is not likely that while King Benhadad was besieging Samaria, King Joram passed quietly by the wall, or upon the wall, to settle differences between Samaritan women. It is still less likely that one child should not have satisfied two women for two days. There must have been enough to feed them for four days at least. But let these critics reason as they may, we must believe that fathers and mothers ate their children during the siege of Samaria, since it is expressly foretold in Deuteronomy. The same thing happened at the siege of Jerusalem by Nebuchadnezzar; and this, too, was foretold by Ezekiel.
Jeremiah exclaims, in his "Lamentations": "Shall the women eat their fruit, and children of a span long?" And in another place: "The hands of the pitiful women have sodden their own children." Here may be added the words of Baruch: "Man has eaten the flesh of his son and of his daughter."
This horror is repeated so often that it cannot but be true. Lastly, we know the story related in Josephus, of the woman who fed on the flesh of her son when Titus was besieging Jerusalem. The book attributed to Enoch, cited by St. Jude, says that the giants born from the commerce of the angels with the daughters of men were the first cannibals.
In the eighth homily attributed to St. Clement, St. Peter, who is made to speak in it, says that these same giants quenched their thirst with human blood and ate the flesh of their fellow creatures. Hence resulted, adds the author, maladies until then unknown; monsters of all kinds sprung up on the earth; and then it was that God resolved to drown all human kind. All this shows us how universal was the reigning opinion of the existence of cannibals.
What St. Peter is made to say in St. Clement's homily has a palpable affinity with the story of Lycaon, one of the oldest of Greek fables, and which we find in the first book of Ovid's "Metamorphoses."
The "Relations of the Indies and China," written in the eighth century by two Arabs, and translated by the Abbé Renaudot, is not a book to which implicit credit should be attached; far from it; but we must not reject all these two travellers say, especially when their testimony is corroborated by that of other authors who have merited some belief. They tell us that there are in the Indian Sea islands peopled with blacks who ate men; they call these islands Ramni.
Marco Polo, who had not read the works of these two Arabs, says the same thing four hundred years after them. Archbishop Navarette, who was afterwards a voyager in the same seas, confirms this account: "Los Europeos que cogen, es constante que vivos se los van comiendo."
Texeira asserts that the people of Java ate human flesh, which abominable custom they had not left off more than two hundred years before his time. He adds that they did not learn milder manners until they embraced Mahometanism.
The same thing has been said of the people of Pegu, of the Kaffirs, and of several other African nations. Marco Polo, whom we have just now cited, says that in some Tartar hordes, when a criminal had been condemned to death they made a meal of him: "Hanno costoro un bestiale e orribile costume, che quando alcuno e guidicato a morte, lo tolgono, e cuocono, e mangian' selo."
What is more extraordinary and incredible is that the two Arabs attributed to the Chinese what Marco Polo says of some of the Tartars: that, "in general, the Chinese eat all who have been killed." This abomination is so repugnant to Chinese manners, that it cannot be believed. Father Parennin has refuted it by saying that it is unworthy of refutation.
It must, however, be observed that the eighth century, the time when these Arabs wrote their travels, was one of those most disastrous to the Chinese. Two hundred thousand Tartars passed the great wall, plundered Pekin, and everywhere spread the most horrible desolation. It is very likely that there was then a great famine, for China was as populous as it is now; and some poor creatures among the lowest of the people might eat dead bodies. What interest could these Arabians have in inventing so disgusting a fable? Perhaps they, like most other travellers, took a particular instance for a national custom.
Not to go so far for examples, we have one in our own country, in the very province in which I write; it is attested by our conqueror, our master, Julius Cæsar. He was besieging Alexia, in the Auxois. The besieged being resolved to defend themselves to the last extremity, and wanting provisions, a great council was assembled, in which one of the chiefs, named Critognatus, proposed that the children should be eaten one after another to sustain the strength of the combatants. His proposal was carried by a majority of voices. Nor is this all; Critognatus in his harangue tells them that their ancestors had had recourse to the same kind of sustenance in the war with the Cimbri and Teutones.
We will conclude with the testimony of Montaigne. Speaking of what was told him by the companions of Villegagnon, returned from Brazil, and of what he had seen in France, he certifies that the Brazilians ate their enemies killed in war, but mark what follows: "Is it more barbarous to eat a man when dead than to have him roasted by a slow fire, or torn to pieces by dogs and swine, as is yet fresh in our memories – and that not between ancient enemies, but among neighbors and fellow-citizens – and, which is worse, on pretence of piety and religion?" What a question for a philosopher like Montaigne! Then, if Anacreon and Tibullus had been Iroquois, they would have eaten men! Alas! alas!
Well; two Englishmen have sailed round the world. They have discovered that New Holland is an island larger than Europe, and that men still eat one another there, as in New Zealand. Whence come this race? supposing that they exist. Are they descended from the ancient Egyptians, from the ancient people of Ethiopia, from the Africans, from the Indians – or from the vultures, or the wolves? What a contrast between Marcus Aurelius, or Epictetus, and the cannibals of New Zealand! Yet they have the same organs, they are alike human beings. We have already treated on this property of the human race; it may not be amiss to add another paragraph.
The following are St. Jerome's own words in one of his letters: "Quid loquar de cæteris nationibus, quum ipse adolescentulus in Gallia viderim Scotos, gentem Britannicam, humanis vesci carnibus, et quum per silvas porcorum greges pecudumque reperiant, tamen pastorum nates et fæminarum papillas solere abscindere et has solas ciborum delicias arbitrari?"– What shall I say of other nations; when I myself, when young, have seen Scotchmen in Gaul, who, though they might have fed on swine and other animals of the forest, chose rather to cut off the posteriors of the youths and the breasts of the young women, and considered them as the most delicious food."
Pelloutier, who sought for everything that might do honor to the Celts, took the pains to contradict Jerome, and to maintain that his credulity had been imposed on. But Jerome speaks very gravely, and of what he saw. We may, with deference, dispute with a father of the church about what he has heard; but to doubt of what he has seen is going very far. After all, the safest way is to doubt of everything, even of what we have seen ourselves.
One word more on cannibalism. In a book which has had considerable success among the well-disposed we find the following, or words to the same effect: "In Cromwell's time a woman who kept a tallow chandler's shop in Dublin sold excellent candles, made of the fat of Englishmen. After some time one of her customers complained that the candles were not so good. 'Sir,' said the woman, 'it is because we are short of Englishmen.'"
I ask which were the most guilty – those who assassinated the English, or the poor woman who made candles of their fat? And further, I ask which was the greatest crime – to have Englishmen cooked for dinner, or to use their tallow to give light at supper? It appears to me that the great evil is the being killed; it matters little to us whether, after death, we are roasted on the spit or are made into candles. Indeed, no well-disposed man can be unwilling to be useful when he is dead.
CASTING (IN METAL)
There is not an ancient fable, not an old absurdity which some simpleton will not revive, and that in a magisterial tone, if it be but authorized by some classical or theological writer.
Lycophron (if I remember rightly) relates that a horde