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The term “cannibal” is said to be derived from “canibales,” a Spanish word meaning “bloodthirsty.” This is supposed to have been the term that Christopher Columbus and his men used to the reportedly man-eating Carib Indians they came across in the West Indies. It is believed that the exercise of cannibalism was widespread in pre-historic times and amidst primitive tribes in historic times. In this article, we are not concerned with cannibalism as it is practiced merely for the aim of nourishment by a great deal of groups, but with it is incidence in the magical and religious rituals of conventional peoples.

The basic theory of magical-ritual cannibalism is simple. There is a “spiritual” factor in the living body which energizes the body and confers on the body it’s distinguishable psycho-spiritual and physical properties. Eating flesh raw and warm allows the buyer to incorporate the spiritual essence of the victim into himself, and thus, in a literal sense, increase his own stores of spiritual life-essence.

The association of witchcraft with cannibalism, particularly the killing and eating of the flesh of infants, is an closely universal one. It would appear that infant cannibalism, in magical-religious ritual, had it is origin in the dualistic system of belief of the female eclipsed spirit possession fertility cults of prehistory. Specialists in prehistoric cultures have noticed the prominence of women in prehistoric societies, in contrast with historic societies. There is significant proof that prehistoric fertility cults were largely officiated by women priestesses.

Prehistoric cultures had a simple heterosexual metaphoric formula which pulled through into historic times: the metaphoric expression of the duality of the spiritual and the physical in the duality of sexes, but which too without apparent effort lends itself to literal re-interpretation. In these scheme, women ( women as “weaker vessels,” in Pauline language recaptures the essence of traditionalisti mystical thought regarding women), on heterosexual analogy, were considered best suitable as spirit possession mediums, as they are specially prone to the intromissive action of possessive “male” spirits of the atmosphere. The physical proof for this was, of course, in their sexual procreative equipage which seemed to suggest a living “vessel” available for intromissive access by masculinized spiritual essences of nature. That explains why, in a lot of established cultures, the role of priestess and medium to male possession deities is oftentimes reserved for women.Thus, we find among the Ancient Greeks and Romans, the Sibyl, or prophetess, who officiated the mysteries of the male possession deity Apollo. In the heterosexual dualistic scheme, the physical, psychological and sexual potency of the male becomes an analogy for the potency of unseen masculinzed spirits of the atmosphere. It did not require a significant inferential leap for magic-superstition steeped female ritualists to consider that gorging on male flesh would heighten stores of positive spiritual power representing the admired psycho-spiritual virtues of masculinity. There is sufficient reason to believe that widespread folktales of nocturnal rituals, in which female “witches” fed on the flesh of young males, had it is roots in the actual exercise of the female overshadowed spirit-possession cults of antiquity.

But, of course, altho tradition insists that women dominate the art and exercise of witchcraft, the exercise is not totally female. A man who wants to prolong his life and live, like the Cumaean Sibyl, for a thousand years, might imbibe the “life-force” of another man he had killed in battle by having the flesh for his dinner. This was very mutual exercise amid warrior groups on the African continent in pre-colonial times. Wallis, in his Osiris and the Egyptian Resurrection, refers to proof that ritual cannibalism might have been, in early times, a part of rites in which the king personally slaughtered, in sacrifice to the gods, prisoners captured in war. The faith that gorging on the raw warm flesh of humane beings(preferably male) may lead to a big store of life-force and accordingly longevity explains why, in all traditions, witches are ordinarily old women looking to live for a limitless time by feeding on the flesh of infants. One might likewise note the association, in galore cultures, of white fat with the life-force. The grotesque steatopygy of prehistoric mother-goddess figures might be representative of Cumaean Sibylic longevity in cannibal priestesses who fed fat on humane male flesh.

What strikes one as rather curious is the echoing of this ancient “barbarism” in the New Testament Gospel According to St. John: “Truly, I say to you; except you eat the flesh of the Son of Man, and drink his blood, you have no life in you. Whosoever eats my flesh and drinks my blood has eternal life and I will raise him up in the last days.” While it is difficult to imagine a Jew as having said such words let alone meant them in literal terms, galore Christian denominations have taken Jesus’ statement literally. Partaking of the Eucharist is believed to implicate in a literal sense partaking of the flesh and blood of the risen Christ.

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