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Perhaps nothing inspires as much fascination and repulsion as human cannibalism. Although it is now regarded as one of society’s greatest taboos and is often associated with evil—think Hannibal Lecter in The Silence of the Lambs (1991)—history reveals a practice that is more complex and, surprisingly, sometimes even reverential.
Funereal rituals involving cannibalism have been well documented. The Fore of Papua New Guinea, for example, were known to have eaten the bodies of their deceased. The practice was seen as a sign of love and respect, preventing corpses from rotting or being devoured by insects. In addition, the ritual was thought to protect the body from any dangerous spirits. The Wari of the Brazilian Amazon included cannibalism in their funereal rites into the 1960s, when missionaries precipitated the end of the practice. Also common were religious rituals that featured cannibalism. After making human sacrifices to the gods, the Aztecs reportedly ate the corpses, which they considered sacred.
Eating the body of an enemy was perhaps the ultimate act of revenge. In addition to showing domination and inspiring fear, consuming one’s foe was thought to enable the victor to possess the strength and bravery of the vanquished. Japanese soldiers during World War II consumed POWs, while the Korowai of New Guinea were within their rights to eat men thought to be witches. Ugandan leader Idi Amin, whose regime (1971–79) was noted for brutality, was accused of cannibalizing his opponents, and he responded with a nondenial: “I don’t like human flesh. It’s too salty for me.” The Carib of the Caribbean islands were also thought to have eaten their enemies, and Europeans used claims of cannibalism to justify the murder and enslavement of numerous indigenous people. Though the veracity of the allegations against the Carib is still debated, the term cannibalism derives from a corruption of their name.
Medicinal cannibalism seems to have existed around the world, with nearly every body part ending up in some concoction. Chinese compounds included human organs as well as nails and hair, while, in early Greece, human blood was thought to treat epilepsy. And even as they were decrying cannibals in the New World as savages, Europeans were routinely consuming human parts as medicinal treatment. Followers of 16th-century Swiss physician Paracelsus, for example, sought to cure dysentery with medicines that contained powdered human skulls, and in 17th-century England pulverized mummies were used in treatments for epilepsy and stomachaches. In some cases, not just any mummy would do: one concoction called for the body of a redheaded man who had died from hanging.
And then there is cannibal cuisine. (For the record, human flesh allegedly is similar in taste to veal or pork.) The Batak of Sumatra reportedly sold human flesh in markets, and in China human-based dishes were once considered a luxury. During the Yuan dynasty (13th–14th century), it was noted that “children’s meat was the best food of all in taste.” The country also reported cases of children cutting off various body parts—usually a section of the thigh or upper arm—to use in dishes for their elders as a show of respect.
Despite being relatively widespread—though some scholars believe that many reports of cannibalism are untrue—the practice eventually became taboo. However, there are some instances when it was accepted—or at least tolerated—and these cases typically involved survival. According to a recent study, the average human body contains more than 125,000 calories—a feast to anyone starving. One of the most famous examples of survival cannibalism involved the Donner party. In 1846, 87 pioneers led by George Donner left Independence, Missouri, bound for California. In December they became trapped by heavy snow in the Sierra Nevada. Facing starvation, the people eventually resorted to cannibalism. The story became well known—thanks in part to an eager press. (Somewhat ironically, in 2010 the media misinterpreted a study and suggested that cannibalism had not occurred within the Donner party.)
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Another example of survival cannibalism followed a plane crash in the Andes Mountains in 1972. Of the 45 passengers—a number of whom belonged to a Uruguayan rugby team—only 16 survived the 72-day ordeal, which included cannibalism, an act some of those rescued later compared to taking Holy Communion. And at Jamestown Colony in 1609–10—a period known as the Starving Time—desperate American settlers cannibalized their neighbors after first eating rats and shoe leather.
Perhaps nothing inspires as much fascination and repulsion as human cannibalism. Although it is now regarded as one of society’s greatest taboos and is often associated with evil—think Hannibal Lecter in The Silence of the Lambs (1991)—history reveals a practice that is more complex and, surprisingly, sometimes even reverential.
Funereal rituals involving cannibalism have been well documented. The Fore of Papua New Guinea, for example, were known to have eaten the bodies of their deceased. The practice was seen as a sign of love and respect, preventing corpses from rotting or being devoured by insects. In addition, the ritual was thought to protect the body from any dangerous spirits. The Wari of the Brazilian Amazon included cannibalism in their funereal rites into the 1960s, when missionaries precipitated the end of the practice. Also common were religious rituals that featured cannibalism. After making human sacrifices to the gods, the Aztecs reportedly ate the corpses, which they considered sacred.
Eating the body of an enemy was perhaps the ultimate act of revenge. In addition to showing domination and inspiring fear, consuming one’s foe was thought to enable the victor to possess the strength and bravery of the vanquished. Japanese soldiers during World War II consumed POWs, while the Korowai of New Guinea were within their rights to eat men thought to be witches. Ugandan leader Idi Amin, whose regime (1971–79) was noted for brutality, was accused of cannibalizing his opponents, and he responded with a nondenial: “I don’t like human flesh. It’s too salty for me.” The Carib of the Caribbean islands were also thought to have eaten their enemies, and Europeans used claims of cannibalism to justify the murder and enslavement of numerous indigenous people. Though the veracity of the allegations against the Carib is still debated, the term cannibalism derives from a corruption of their name.
Medicinal cannibalism seems to have existed around the world, with nearly every body part ending up in some concoction. Chinese compounds included human organs as well as nails and hair, while, in early Greece, human blood was thought to treat epilepsy. And even as they were decrying cannibals in the New World as savages, Europeans were routinely consuming human parts as medicinal treatment. Followers of 16th-century Swiss physician Paracelsus, for example, sought to cure dysentery with medicines that contained powdered human skulls, and in 17th-century England pulverized mummies were used in treatments for epilepsy and stomachaches. In some cases, not just any mummy would do: one concoction called for the body of a redheaded man who had died from hanging.
And then there is cannibal cuisine. (For the record, human flesh allegedly is similar in taste to veal or pork.) The Batak of Sumatra reportedly sold human flesh in markets, and in China human-based dishes were once considered a luxury. During the Yuan dynasty (13th–14th century), it was noted that “children’s meat was the best food of all in taste.” The country also reported cases of children cutting off various body parts—usually a section of the thigh or upper arm—to use in dishes for their elders as a show of respect.
Despite being relatively widespread—though some scholars believe that many reports of cannibalism are untrue—the practice eventually became taboo. However, there are some instances when it was accepted—or at least tolerated—and these cases typically involved survival. According to a recent study, the average human body contains more than 125,000 calories—a feast to anyone starving. One of the most famous examples of survival cannibalism involved the Donner party. In 1846, 87 pioneers led by George Donner left Independence, Missouri, bound for California. In December they became trapped by heavy snow in the Sierra Nevada. Facing starvation, the people eventually resorted to cannibalism. The story became well known—thanks in part to an eager press. (Somewhat ironically, in 2010 the media misinterpreted a study and suggested that cannibalism had not occurred within the Donner party.)
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Another example of survival cannibalism followed a plane crash in the Andes Mountains in 1972. Of the 45 passengers—a number of whom belonged to a Uruguayan rugby team—only 16 survived the 72-day ordeal, which included cannibalism, an act some of those rescued later compared to taking Holy Communion. And at Jamestown Colony in 1609–10—a period known as the Starving Time—desperate American settlers cannibalized their neighbors after first eating rats and shoe leather.
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