Read Ebook: John Rutherford the White Chief: A Story of Adventure in New Zealand by Craik George L George Lillie Drummond James Editor

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"The captain," he continues, "now paid the chief for fetching the water, giving him two muskets, and a quantity of powder and shot, arms and ammunition being the only articles these people will trade for.

"There were at this time about three hundred of the natives on the deck, with Aimy, the chief, in the midst of them; every man was armed with a green stone, slung with a string around his waist. This weapon they call a 'mery,' the stone being about a foot long, flat, and of an oblong shape, having both edges sharp, and a handle at the end. They use it for the purpose of killing their enemies, by striking them on the head.

"Smoke was now observed rising from several of the hills; and the natives appearing to be mustering on the beach from every part of the bay, the captain grew much afraid, and desired us to loosen the sails, and make haste down to get our dinners, as he intended to put to sea immediately. As soon as we had dined, we went aloft, and I proceeded to loosen the jib. At this time, none of the crew was on deck except the captain and the cook, the chief mate being employed in loading some pistols at the cabin table.

"The natives seized this opportunity of commencing an attack upon the ship. First, the chief threw off the mat which he wore as a cloak, and, brandishing a tomahawk in his hand, began a war-song, when all the rest immediately threw off their mats likewise, and, being entirely naked, began to dance with such violence that I thought they would have stove in the ship's deck.

"The captain, in the meantime, was leaning against the companion, when one of the natives went unperceived behind him, and struck him three or four blows on the head with a tomahawk, which instantly killed him. The cook, on seeing him attacked, ran to his assistance, but was immediately murdered in the same manner.

"I now sat down on the jib-boom, with tears in my eyes, and trembling with terror.

"Here I next saw the chief mate come running up the companion ladder, but before he reached the deck he was struck on the back of the neck in the same manner as the captain and the cook had been. He fell with the blow, but did not die immediately.

"A number of the natives now rushed in at the cabin door, while others jumped down through the skylight, and others were employed in cutting the lanyards of the rigging of the stays. At the same time, four of our crew jumped overboard off the foreyard, but were picked up by some canoes that were coming from the shore, and immediately bound hand and foot.

"The natives now mounted the rigging, and drove the rest of the crew down, all of whom were made prisoners. One of the chiefs beckoned to me to come to him, which I immediately did, and surrendered myself. We were then put all together into a large canoe, our hands being tied; and the New Zealanders, searching us, took from us our knives, pipes, tobacco-boxes, and various other articles. The two dead bodies, and the wounded mate, were thrown into the canoe along with us. The mate groaned terribly, and seemed in great agony, the tomahawk having cut two inches deep into the back of his neck; and all the while one of the natives, who sat in the canoe with us, kept licking the blood from the wound with his tongue. Meantime, a number of women who had been left in the ship had jumped overboard, and were swimming to the shore, after having cut her cable, so that she drifted, and ran aground on the bar near the mouth of the river. The natives had not sense to shake the reefs out of the sails, but had chopped them off along the yards with their tomahawks, leaving the reefed part behind.

"The pigs, which we had bought from them, were, many of them, killed on board, and carried ashore dead in the canoes, and others were thrown overboard alive, and attempted to swim to the land; but many of them were killed in the water by the natives, who got astride on their backs, and then struck them on the head with their merys. Many of the canoes came to the land loaded with plunder from the ship; and numbers of the natives quarrelled about the division of the spoil, and fought and slew each other. I observed, too, that they broke up our water-casks for the sake of the iron hoops.

"While all this was going on, we were detained in the canoe; but at last, when the sun was set, they conveyed us on shore to one of the villages, where they tied us by the hands to several small trees. The mate had expired before we got on shore, so that there now remained only twelve of us alive. The three dead bodies were then brought forward, and hung up by the heels to the branch of a tree, in order that the dogs might not get at them. A number of large fires were also kindled on the beach, for the purpose of giving light to the canoes, which were employed all night in going backward and forward between the shore and the ship, although it rained the greater part of the time.

"Gentle reader," Rutherford continues, "we will now consider the sad situation we were in; our ship lost, three of our companions already killed, and the rest of us tied each to a tree, starving with hunger, wet, and cold, and knowing that we were in the hands of cannibals.

"The next morning, I observed that the surf had driven the ship over the bar, and she was now in the mouth of the river, and aground near the end of the village. Everything being now out of her, about ten o'clock in the morning they set fire to her; after which they all mustered together on an unoccupied piece of ground near the village, where they remained standing for some time; but at last they all sat down except five, who were chiefs, for whom a large ring was left vacant in the middle. The five chiefs, of whom Aimy was one, then approached the place where we were, and after they had stood consulting for some time, Aimy released me and another, and, taking us into the middle of the ring, made signs for us to sit down, which we did. In a few minutes, the other four chiefs came also into the ring, bringing along with them four more of our men, who were made to sit down beside us.

"The chiefs now walked backward and forward in the ring with their merys in their hands, and continued talking together for some time, but we understood nothing of what they said. The rest of the natives were all the while very silent, and seemed to listen to them with great attention. At length, one of the chiefs spoke to one of the natives who was seated on the ground, and the latter immediately rose, and, taking his tomahawk in his hand, went and killed the other six men who were tied to the trees. They groaned several times as they were struggling in the agonies of death, and at every groan the natives burst out in great fits of laughter.

"We could not refrain from weeping for the sad fate of our comrades, not knowing, at the same time, whose turn it might be next. Many of the natives, on seeing our tears, laughed aloud, and brandished their merys at us.

"Some of them now proceeded to dig eight large round holes, each about a foot deep, into which they afterwards put a great quantity of dry wood, and covered it over with a number of stones. They then set fire to the wood, which continued burning till the stones became red hot. In the meantime, some of them were employed in stripping the bodies of my deceased shipmates, which they afterwards cut up, for the purpose of cooking them, having first washed them in the river, and then brought them and laid them down on several green boughs which had been broken off the trees and spread on the ground, near the fires, for that purpose.

"The stones being now red hot, the largest pieces of the burning wood were pulled from under them and thrown away, and some green bushes, having been first dipped in water, were laid round their edges, while they were at the same time covered over with a few green leaves. The mangled bodies were then laid upon the top of the leaves, with a quantity of leaves also strewed over them; and after this a straw mat was spread over the top of each hole. Lastly, about three pints of water were poured upon each mat, which, running through to the stones, caused a great steam, and then the whole was instantly covered with earth.

"They afterwards gave us some roasted fish to eat, and three women were employed in roasting fern-root for us. When they had roasted it, they laid it on a stone, and beat it with a piece of wood, until it became soft like dough. When cold again, however, it becomes hard, and snaps like gingerbread. We ate but sparingly of what they gave us. After this they took us to a house, and gave each of us a mat and some dried grass to sleep upon. Here we spent the night, two of the chiefs sleeping along with us.

"We got up next morning as soon as it was daylight, as did also the two chiefs, and went and sat down outside the house. Here we found a number of women busy in making baskets of green flax, into some of which, when they were finished, the bodies of our messmates, which had been cooking all night, were put, while others were filled with potatoes, which had been prepared by a similar process.

"I observed some of the children tearing the flesh from the bones of our comrades, before they were taken from the fires. A short time after this the chiefs assembled, and, having seated themselves on the ground, the baskets were placed before them and they proceeded to divide the flesh among the multitude, at the rate of a basket among so many. They also sent us a basket of potatoes and some of the flesh, which resembled pork; but instead of partaking of it we shuddered at the very idea of such an unnatural and horrid custom, and made a present of it to one of the natives."

According to this account, the editor says, the attack made upon the "Agnes" would seem to have been altogether unprovoked by the conduct either of the captain or any of the crew; but we must not, in matters of this kind, assume that we are in possession of the whole truth, when we have heard the statement of only one of the parties. What may have been the exact nature of the offence given to the natives in the present case, the narrative we have just transcribed hardly gives us any data even for conjecturing; unless we are to suppose that their vindictive feelings were called forth by the manner in which their pilfering may have been resented or punished, about which, however, nothing is said in the account. But perhaps, after all, it is not necessary to refer their hostility to any immediate cause of this kind. These savages had probably many old injuries, sustained from former European visitors, yet unrevenged; and, according to their notions, therefore, they had reason enough to hold every ship that approached their coast an enemy, and a fair subject for spoliation. It is lamentable that the conduct of Europeans should have offered them an excuse for such conduct.

The wanton cruelties committed upon these people by the commanders and crews of many of the vessels that have been of late years in the habit of resorting to their shores, are testified to, by too many evidences, to allow us to doubt the enormous extent to which they have been carried; and they are, at the same time, too much in the spirit of that systematic aggression and violence, which even British sailors are apt to conceive themselves entitled to practise upon naked and unarmed savages, to make the fact of their perpetration a matter of surprise to us. We must refer to Mr. Nicholas's book for many specific instances of such atrocities; but we may merely mention here that the conduct in question is distinctly noticed and denounced in the strongest terms, both in a proclamation by Governor Macquarie, dated the 9th of November, 1814, and also in another by Sir Thomas Brisbane, dated the 17th of May, 1824. So strong a feeling, indeed, had been excited upon this subject among the more respectable inhabitants of the English colony, that, in the year 1814, a society was formed in Sydney Town, with the Governor at its head, for the especial protection of the natives of the South Sea Islands against the oppressions practised upon them by the crews of European vessels.

The reports of the missionaries likewise abound in notices of the flagrant barbarities by which, in New Zealand, as well as elsewhere, the white man has signalised his superiority over his darker-complexioned brother. But it may be enough to quote one of their statements, namely, that within the first two or three years after the establishment of the society's settlement at the Bay of Islands, not less than a hundred at least of the natives had been murdered by Europeans in their immediate neighbourhood. With such facts on record, it ought indeed to excite but little of our surprise, that the sight of the white man's ship in their horizon should be to these injured people in every district the signal for a general muster, to meet the universal foe, and, if it may be accomplished by force or cunning, to gratify the great passion of savage life--revenge.

The circumstances of this attack are all illustrative of the New Zealand character; and, indeed, the whole narrative is strikingly accordant with the accounts we have from other sources of the manner in which these savages are wont to act on such occasions, although there certainly never has before appeared so minute and complete a detail of any similar transaction. The gathering of the inland population by fires lighted on the hills, the previous crowding and almost complete occupation of the vessel, the sly and patient watching for the moment of opportunity, the instant seizure of it when it came, the management of the whole with such precision and skill, as in the case of the "Boyd," and indeed in every other known instance, while the success of the movement was perfect--this result was obtained without the expense of so much as a drop of blood on the part of the assailants--all these things are the uniform accompaniments of New Zealand treachery when displayed in such enterprises.

The rule of military tactics among this people is, in the first place, if possible, to surprise their enemies; and, in the second, to endeavour to alarm and confound them. This latter is doubtless partly the purpose of the song and dance, which form with them the constant prelude to the assault, although these vehement expressions of passion operate also powerfully as excitements to their own sanguinary valour and contempt of death.

Rutherford's description of the violence with which they danced on board the ship in the present case, immediately before commencing their attack on the crew, reminds us strikingly, even by its expression, of the account Crozet gives us, in his narrative of the voyage of M. Marion, of their exhibitions of a similar sort even when they were only in sport. "They would often dance," says he "with such fury when on board the ship that we feared they would drive in our deck."

The alleged cannibalism of the New Zealanders is a subject that has given rise to a good deal of controversy; and it has been even very recently contended that the imputation, if not altogether unfounded, is very nearly so, and that the horrid practice in question, if it does exist among these people at all, has certainly never been carried beyond the mere act of tasting human flesh, in obedience to some feeling of superstition or frantic revenge, and even that perpetrated only rarely and with repugnance.

Without attempting to theorise as to such a matter on the ground of such narrow views as ordinary experience would suggest, we may here state what the evidence is which we really have for the cannibalism of the New Zealanders.

Cook was the first who discovered the fact, which he did in his first visit to the country. The strongest proof of all was that which was obtained in Queen Charlotte Sound. Captain Cook having one day gone ashore here, accompanied by Mr. Banks, Dr. Solander, Tupia, and other persons belonging to the ship, found a family of the natives employed in dressing some provisions.

"The body of a dog," says Cook, "was at this time buried in their oven, and many provision baskets stood near it. Having cast our eyes carelessly into one of these as we passed it, we saw two bones pretty cleanly picked, which did not seem to be the bones of a dog, and which, upon a nearer examination, we discovered to be those of a human body. At this sight we were struck with horror, though it was only a confirmation of what we had heard many times since we arrived upon this coast. As we could have no doubt but the bones were human, neither could we have any doubt that the flesh which covered them had been eaten. They were found in a provision-basket; the flesh that remained appeared manifestly to have been dressed by fire, and in the gristles at the end were the marks of the teeth which had gnawed them.

"To put an end, however, to conjecture founded upon circumstances and appearances, we directed Tupia to ask what bones they were; and the Indians, without the least hesitation, answered, the bones of a man. They were then asked what was become of the flesh, and they replied that they had eaten it; 'but,' said Tupia, 'why did you not eat the body of the woman we saw floating upon the water?' 'The woman,' said they, 'died of disease; besides, she was our relation, and we eat only the bodies of our enemies, who are killed in battle.'

"Upon inquiry who the man was whose bones we had found, they told us that, about five days before, a boat belonging to their enemies came into the bay, with many persons on board, and that this man was one of seven whom they had killed.

"Though stronger evidence of this horrid practice prevailing among the inhabitants of this coast will scarcely be required, we have still stronger to give. One of us asked if they had any human bones with the flesh remaining upon them; and upon their answering us that all had been eaten, we affected to disbelieve that the bones were human, and said that they were the bones of a dog; upon which one of the Indians, with some eagerness, took hold of his own forearm, and thrusting it towards us, said that the bone which Mr. Banks held in his hand had belonged to that part of a human body; at the same time, to convince us that the flesh had been eaten, he took hold of his own arm with his teeth, and made a show of eating. He also bit and gnawed the bone which Mr. Banks had taken, drawing it through his mouth, and showing by signs that it had afforded a delicious repast. Some others of them, in a conversation with Tupia next day, confirmed all this in the fullest manner; and they were afterwards in the habit of bringing human bones, the flesh of which they had eaten, and offering them to the English for sale."

When Cook was at the same place in November, 1773, in the course of his second voyage, he obtained still stronger evidence of what he expressly calls their "great liking for this kind of food," his former account of their indulgence in which had been discredited, he tells us, by many. Some of the officers of the ship having gone one afternoon on shore, observed the head and bowels of a youth, who had been lately killed, lying on the beach; and one of them, having purchased the head, brought it on board. A piece of the flesh having then been broiled and given to one of the natives, he ate it immediately in the presence of all the officers and most of the men. Nothing is said of any aversion he seemed to feel to the shocking repast. Nay, when, upon Cook's return on board, for he had been at this time absent on shore, another piece of the flesh was broiled and brought to the quarter-deck, that he also might be an eye-witness of what his officers had already seen, one of the New Zealanders, he tells us, "ate it with surprising avidity. This," he adds, "had such an effect on some of our people as to make them sick."

Of the persons who sailed with Cook, no one seems eventually to have retained a doubt as to the prevalence of cannibalism among these savages. Mr. Burney, who had been long sceptical, was at last convinced of the fact, by what he observed when he went to look after the crew of the "Adventure's" boat who had been killed in Grass Cove; and both the elder and the younger Forster, who accompanied Cook on his second voyage, express their participation in the general belief. John Ledyard, who was afterwards distinguished as an adventurous African traveller, but who sailed with Cook in the capacity of a corporal of marines, bears testimony to the same fact.

It thus appears that the testimony of those who have actually visited New Zealand, in so far as it has been recorded, is unanimous upon this head.

To the authorities that have been already adduced, may be now added that of Rutherford, whose evidence, both in the extract from his journal that has been already given, and in other passages to which we shall afterwards have occasion to refer, is in perfect accordance with the statements of all preceding reporters entitled to speak upon the subject. The facts that have been quoted would seem to show that the eating of human flesh among this people is not merely an occasional excess, prompted only by the phrenzy of revenge, but that it is actually resorted to as a gratification of appetite, as well as of passion.

It is very probable, however, that the practice may have had its origin in those vindictive feelings which mix, to so remarkable a degree, in all the enmities and wars of these savages. This is a much more likely supposition than that it originated in the difficulty of procuring other food, in which case, as has been remarked, it could not well have, at any time, sprung up either in New Zealand or in almost any other of the countries in which it is known to prevail. Certain superstitious notions, besides, which are connected with it among this people, sufficiently indicate the motives which must have first led to it; for they believe that, by eating their enemies, they not only dishonour their bodies, but consign their souls to perpetual misery. This is stated by Cook.

The practice of cannibalism, which has prevailed among other nations as well as the New Zealanders, has probably not had always exactly the same origin. According to Mr. Mariner, it is of very recent introduction among the people of Tonga, having been unknown among them till it was imported about fifty or sixty years ago, along with other warlike tastes, by their neighbours of the Fiji Islands, whose assistance had been called in by one of the parties in a civil struggle. Here is an instance of the practice having originated purely in the ferocity engendered by the habit of war. In other cases it has, perhaps, arisen out of the kindred practice of offering up human beings as sacrifices to the gods.

Humboldt, in his work on the indigenous inhabitants of South America, gives us an interesting account of the introduction of this latter atrocity among the Aztecs, a people of Mexico, whose annals record its first perpetration to have taken place so late as the year 1317.

But the most extraordinary instance of cannibalism which is known to exist in the world is that practised by the Battas, an extensive and populous nation of Sumatra. These people, according to Sir Stamford Raffles, have a regular government, and deliberative assemblies; they possess a peculiar language and written character, can generally write, and have a talent for eloquence; they acknowledge a God, are fair and honourable in their dealings, and crimes amongst them are few; their country is highly cultivated. Yet this people, so far advanced in civilization, are cannibals upon principle and system. Mr. Marsden, in his "History of Sumatra," seems to confine their cannibalism to the accustomed cases of prisoners taken in war and to other gratifications of revenge. But it is stated by Sir Stamford Raffles, upon testimony which is unimpeachable, that criminals and prisoners are not only eaten according to the law of the land, but that the same law permits their being mangled and eaten while alive. The following extraordinary account, which we extract from a letter of Sir Stamford Raffles to Mr. Marsden himself, dated February 27, 1820, is sufficiently revolting; but it is important as showing the wonderful influence of ancient customs in hardening the hearts of an otherwise mild and respectable people, and is therefore calculated to make us look with less severity upon the practices of the more ignorant New Zealanders. The progress of knowledge and of true religion can alone eradicate such fearful relics of a tremendous superstition--the offering, in another shape, to

Moloch, horrid king, besmear'd with blood Of human sacrifice.

I have found all you say on the subject of cannibalism more than confirmed. I do not think you have even gone far enough. You might have broadly stated, that it is the practice, not only to eat the victim, but to eat him alive. I shall pass over the particulars of all previous information which I have received, and endeavour to give you, in a few words, the result of a deliberate inquiry from the Batta chiefs of Tappanooly. I caused the most intelligent to be assembled; and in the presence of Mr. Prince and Dr. Jack, obtained the following information, of the truth of which none of us have the least doubt. It is the universal and standing law of the Battas, that death by eating shall be inflicted in the following cases:--Adultery; midnight robbery; wars of importance, that is to say, one district against another, the prisoners are sacrificed; intermarrying in the same tribe, which is forbidden from the circumstance of their having ancestors in common; treacherous attacks on a house, village, or person. In all the above cases it is lawful for the victims to be eaten, and they are eaten alive, that is to say, they are not previously put to death. The victim is tied to a stake, with his arms extended, the party collect in a circle around him, and the chief gives the order to commence eating. The chief enemy, when it is a prisoner, or the chief party injured in other cases, has the first selection; and after he has cut off his slice, others cut off pieces according to their taste and fancy, until all the flesh is devoured. It is either eaten raw or grilled, and generally dipped in sambul , which is always in readiness. Rajah Bandaharra, a Batta, and one of the chiefs of Tappanooly, asserted that he was present at a festival of this kind about eight years ago, at the village of Subluan, on the other side of the bay, not nine miles distant, where the heads may still be seen.

When the party is a prisoner taken in war, he is eaten immediately, and on the spot. Whether dead or alive he is equally eaten, and it is usual even to drag the bodies from the graves, and, after disinterring them, to eat the flesh. This only in cases of war. From the clear and concurring testimony of all parties, it is certain that it is the practice not to kill the victim till the whole of the flesh cut off by the party is eaten, should he live so long; the chief or party injured then comes forward and cuts off the head, which he carries home as a trophy. Within the last three years there have been two instances of this kind of punishment within ten miles of Tappanooly, and the heads are still preserved. In cases of adultery the injured party usually takes the ear or ears; but the ceremony is not allowed to take place except the wife's relations are present and partake of it. In these and other cases where the criminal is directed to be eaten, he is secured and kept for two or three days, till every person is assembled. He is then eaten quietly, and in cold blood, with as much ceremony, and perhaps more, than attends the execution of a capital sentence in Europe.

The bones are scattered abroad after the flesh has been eaten, and the head alone preserved. The brains belong to the chief, or injured party, who usually preserves them in a bottle, for purposes of witchcraft, &c. They do not eat the bowels, but like the heart; and many drink the blood from bamboos. The palms of the hands and the soles of the feet are the delicacies of epicures. Horrid and diabolical as these practices may appear, it is no less true that they are the result of much deliberation among the parties, and seldom, except in the case of prisoners in war, the effect of immediate and private revenge. In all cases of crimes, the party has a regular trial, and no punishment can be inflicted until sentence is regularly and formally passed in the public fair. Here the chiefs of the neighbouring kampong assemble, hear the evidence, and deliberate upon the crime and probable guilt of the party; when condemned, the sentence is ratified by the chiefs drinking the tuah, or toddy, which is final, and may be considered equivalent to signing and sealing with us.

I was very particular in my inquiries whether the assembly were intoxicated on the occasions of these punishments. I was assured it was never the case. The people take rice with them, and eat it with the meat, but no tuah is allowed. The punishment is always inflicted in public. The men alone are allowed to partake, as the flesh of man is prohibited to women . The flesh is not allowed to be carried away from the spot, but must be consumed at the time. I am assured that the Battas are more attached to these laws than the Mahomedans are to the Koran, and that the number of the punishments is very considerable. My informants considered that there could be no less than fifty or sixty men eaten in a year, and this in times of peace; but they were unable to estimate the true extent, considering the great population of the country; they were confident, however, that these laws were strictly enforced wherever the name of Batta was known, and that it was only in the immediate vicinity of our settlements that they were modified and neglected. For proof, they referred me to every Batta in the vicinity, and to the number of skulls to be seen in every village, each of which was from a victim of the kind.

With regard to the relish with which the parties devour the flesh, it appeared that, independent of the desire of revenge which may be supposed to exist among the principals, about one-half of the people eat it with a relish, and speak of it with delight; the other half, though present, may not partake. Human flesh is, however, generally considered preferable to cow or buffalo beef, or hog, and was admitted to be so even by my informants. Adverting to the possible origin of this practice, it was observed that formerly they ate their parents when too old for work; this, however, is no longer the case, and thus a step has been gained in civilization. It is admitted that the parties may be redeemed for a pecuniary compensation, but this is entirely at the option of the chief enemy or injured party, who, after his sentence is passed, may either have his victim eaten, or he may sell him for a slave; but the law is that he shall be eaten, and the prisoner is entirely at the mercy of his prosecutor.

The laws by which these sentences are inflicted are too well known to require reference to books, but I am promised some MS. accounts which relate to the subject. These laws are called huhum pinang ?n,--from depang ?n, to eat--law or sentence to eat.

I could give you many more details, but the above may be sufficient to show that our friends the Battas are even worse than you have represented them, and that those who are still sceptical have yet more to learn. I have also a great deal to say on the other side of the character, for the Battas have many virtues. I prize them highly.

FOOTNOTES:

Rutherford and his comrades spent another night in the same manner as they had done the previous one; and on the following morning set out, in company with the five chiefs, on a journey into the interior.

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