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 (that is to say males) 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 (probably from an apprehension they might become too fond of it). 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 àn,—from depang àn, 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:
At the extreme north of the Philippine Islands.