on in these empty tenements of the human soul.

Although cannibalism originated in a bodily need, man soon gave it
an emotional and spiritual meaning, as he has given them to all
customs that have their root in his physical being. Two forms of
cannibalism seem to have existed among the first historic peoples.
One was concerned with the eating of relatives and intimates, for
friendship's sake or to gain some good quality they possessed. Thus
when babies died, the Chavante mothers, on the Uruguay, ate them to
regain their souls. Russians ate their fathers, and the Irish, if
Strabo is to be credited, thought it good to eat both deceased
parents. The Lhopa of Sikkim, in Tibet, eat the bride's mother at
the wedding feast.

But Maori cannibalism, with its best exposition in the Marquesas,
was due to a desire for revenge, cooking and eating being the
greatest of insults. It was an expression of jingoism, a hatred for
all outside the tribe or valley, and it made the feud between
valleys almost incessant.

It was in no way immoral, for morals are the best traditions and
ways of each race, and here the eating of enemies was authorized by
every teaching of priest and leader, by time-honored custom and the
strongest dictates of nature.

White men and Chinese, in fact, all foreigners, were seldom eaten
here. There were exceptions when vengeance impelled, such at that of
Honi or Jones, whom Haabunai's grandfather ate, but as a rule they
were spared and indeed cherished, as strange visitors who might
teach the people useful things. Only their own depravity brought