The tales of divine cannibalism to which Pindar refers with awe, the mutilation of Dionysus Zagreus, the unspeakable abominations of Dionysus, the loves of Hera in the shape of a cuckoo, the divine powers of metamorphosing men and women into beasts and stars - these tales come to us as echoes of the period of savage thought.
Some writers have connected Polynesian cannibalism with religion.
The traditional charge of cannibalism has been very persistent; but it is entirely denied by the islanders themselves, and is now and probably always has been untrue.
The old charge of cannibalism may be generally said to be quite untrue.
Strabo held the inhabitants to be mere savages, addicted to cannibalism and having no marriage ties.
In the Micronesian Islands, while animism and tabu were strong, there was not the cannibalism of the southern islands.
At this time all the conditions of life in Hungary were simple 2 At its worst, c. 1030-1033, cannibalism was common.
But where cannibalism was practised as a means of subsistence, it probably originated in times of actual want, such as may have occurred during the long voyages of the people.
Consider, once more, the universal cannibalism of the sea; all whose creatures prey upon each other, carrying on eternal war since the world began.
Its main features may be summed as follows: - a purely agricultural life, with the plantain, yam and manioc (the last two of American origin) as the staple food; cannibalism common; rectangular houses with ridged roofs; scar-tattooing; clothing of bark-cloth or palm-fibre; occasional chipping or extraction of upper incisors; bows with strings of cane, as the principal weapons, shields of wood or wickerwork; religion, a primitive form of fetishism with the belief that death is due to witchcraft; ordeals, secret societies, the use of masks and anthropomorphic figures, and wooden gongs.