∼ King Billy ∼
William Lanne, considered Tasmania’s last “full-blood” Aboriginal, was born in Coal River around 1835. At the age of seven, he and his family were transferred to Flinders Island‘s Aboriginal settlement; when he was twelve, the surviving Aboriginal people (a group of about 40) were moved to Oyster Cove, 56 kilometers south of Hobart. Here, in 1847, William entered Queen’s Orphan Asylum. It is precisely at Oyster Cove that, apart from his journeys at sea, Lanne spent all of her life.
The Aboriginals were often employed aboard whaling boats, assigned to the mast because of their excellent sight. William Lanne, on the account of a cheerful spirit, became popular among fellow sailors as “King Billy” and despite this royal nickname, he led an anonymous existence, divided between the hard days at sea and drinking at the pub with his friends.
In February 1869, after a long trip aboard the Runnymede, William returned unhealthy. He spent his last wages in beer and rum at the local tavern, a hangout for prostitutes and whalers, and after a week he fell ill with choleric diarrhea. On March 3rd he died while getting dressed for the hospital.
His body was brought to the General Hospital by order of Dr. Crowther. And here the trouble began, because to many people William Lanne’s body looked incredibly tempting.
∼ The Object of Desire ∼
In the 19th century, comparative anatomy was among the hottest themes within the scientific community. The study of the shape of the skull, in particular, was of paramount importance not so much on a medical level as in the broader context of the theory of races.
Through craniometric and phrenological measurements, and by comparing various physical characteristics, racial classifications were compiled: for example, it was claimed that one race was equipped with a heavier brain than the other, an irrefutable proof of greater intelligence; the physiognomic peculiarities of a race proved its proximity to monkeys, thus ranking it further down the racial scale; a robust constitution was deemed to increase the chances of survival, and so on. No need to wonder who occupied the peak of evolution, in these charts created by white men.
If the Europeans were the most suitable for survival, then it was all too clear that the Aboriginal Tasmanians (who were often confined to the bottom ranks of these charts) would soon be extinct just like dodos and dinosaurs. Any violence or abuse was therefore justified by the inevitable, “natural” white supremacy.
To prove these theories, ethnologists, anatomists and archaeologists were constantly looking for prime examples of skulls. Aboriginal human remains, however, were very scarce and therefore among the most requested.
This was the reason why, as soon as the last “full-blood” Tasmanian was dead, a war broke out to decide who would win his skeleton: William Lanne received more attention after his death than he ever had while he was alive.
Right from the start two opposing factions formed around the issue of his remains.
On one side was Dr. William Crowther, the doctor who had pronounced him dead. For a long time he had been desperately searching for an Aboriginal skeleton to send to the curator of London’s Hunterian Museum. He claimed that this gift would benefit relationships betweeen Tasmania and the British Empire, but in all evidence his true intent was to curry favour with the prestigious Royal College of Surgeons.
On the opposite front, the most powerful scientific society of Tasmania, the Royal Society, claimed that the precious remains were a national heritage and should remain in the Society’s own museum.
Disguised under an alleged scientific relevance, this was actually a political struggle.
The premier Richard Dry immediately realized this, being called to decide on the delicate matter: his move was initially favorable to the Royal Society, perhaps because it had strict ties to his government, or perhaps because Dry had had some pretty rough political divergences with Crowther in the past.
Anyways, it was established that the body would remain in Tasmania; but Dry, being a fervent Christian, decided that the last Aboriginal would need, first of all, to be granted a proper funeral. Well aware of Crowther’s impatience to get his hands on the skeleton, he ordered the new head of the hospital, Dr. George Stockell, to prevent anything happening to the body.
∼ The Desecration, Act One: Crowther ∼
The following day Stockell and Crowther met on the street and they immediately went into a dispute; Crowther claimed to have a right on the body, and Stockell replied he had received clear orders to protect Lanne’s corpse.
When surprisingly Crowther invited him to dinner at 8pm, Stockell must have naively thought it was an attempt to reconcile. Upon showing up at Crowther’s at the agreed time, however, he discovered that the doctor was absent: he found his wife instead, who welcomed him into their home and who seemed particularly loquacious, and “kept him talking“…
Meanwhile Crowther had to act quickly with the favor of twilight.
Assisted by his son, he entered the hospital and headed for the morgue. There he focused on the body of an elderly white gentleman: he beheaded the old man, and swiftly peeled his head to get hold of his skull. He then moved to the adjoining room, where William Lanne’s body was laying.
Crowther made an incision down the side of Lanne’s face, behind his right ear; removing the skin off the face and forcing his hands underneath, he extracted the Aboriginal’s skull and replaced it with the one he had just taken from the other corpse.
He then stitched up Lanne’s face, hoping no one would notice the difference, and disappeared into the night with his precious loot.
Stockell remained with Crowther’s wife until 9pm, when he eventually sensed something was wrong and returned to the hospital. Despite Crowther’s precautions, it did not take Stockell very long before he figured out what had just happened.
∼ The Desecration, Act Two: Stockell and the Royal Society ∼
Instead of alerting the authorities, Stockell immediately notified the secretary of the Royal Society regarding the mutilations carried out on the corpse. After a brief consultation with other society members, it was deemed imperative to secure the most important parts of the body before Crowther attempted to return for more.
Therefore Lanne’s feet and hands were cut off and hidden in the Royal Society museum.
The funeral took place on the scheduled day, Saturday 6 March. An unexpectedly large crowd gathered to salute King Billy, the last true Aboriginal: there were mainly sailors, including the Captain of the Runnymede who had payed for the funeral, and several Tasmanian natives.
However, rumors began to spread of a horrific mutilation suffered by Lanne’s corpse, and Dry was asked to exhume the body for verification. The premier, waiting to open the official investigation, ordered the grave be guarded by two police agents until Monday.
But early on Sunday it was discovered that the burial place had been devastated: the coffin lay exposed on loose earth. There was blood all around, and Lanne’s body was gone. The skull of the old man, the one that had been substituted inside the corpse, had been discarded by the graverobbers and thrown next to the grave.
Meanwhile, an increasingly furious Crowther was far from giving up, especially now that he’d seen the missing parts of “his” Aboriginal stolen that way.
On Monday afternoon he broke into the hospital with a group of supporters. When Stockell commanded him to leave, Crowther responded by hammering in a panel of one of the wards and forcing the morgue door.
Inside the scene was gruesome: on the dissecting table there were pieces of meat and bloody fat masses. Lanne had been deboned.
Not finding the coveted skeleton, Crowther and his mob left the hospital.
∼ When All Are Guilty, No One Is ∼
The investigation led to an unfavorable result especially for Crowther, who was suspended from the medical profession, while his son saw his permission to study at the hospital revoked. As for the Royal Society, although Stockell admitted he had cut the hands and feet off the corpse, it was felt that there was not sufficient evidence for a conviction.
Even if nothing came out of the investigation, this terrible episode shook the public opinion for more than one reason.
On the one hand, events had uncovered the rotten reality of scientific and state institutions.
William Lanne’s body had been profaned – likewise, that of a white man had been desecrated.
The doctors had been proven to be abject and unscrupulous – and so had the cops, who were evidently bribed into leaving their post guarding the grave.
Hospital security measures had proved to be laughable – the same was true of St. David’s, the largest urban cemetery in the city.
The government’s actions had been far from impartial or decisive – but the behavior of the Royal Society had been equally obscure and reprehensible.
As a newspaper summed it up, the incident had shown that “the common people have a better appreciation of decency and propriety than such of the so-called upper classes and men of education“.
But the second reason for indignation was that the last Aboriginal had been treated as meat in a slaughterhouse.
A horrendous act, but sadly in line with the decimation of Tasmanian natives in what has been called a full-on genocide: in little more than seventy years since the first settlers arrived, virtually the entire population of the island had been wiped out. Just like his land and his people before him, William Lanne had been avidly divided among whites – who were seeking to demonstrate his racial inferiority.
Even with all the racist rhetoric of the time, it was hard not to feel guilty. When someone proposed to erect a memorial for Lanne, shame prevailed and no memorial was built.
∼ Epilogue: Much Horror About Nothing ∼
The one who eventually earned himself an impressive statue, however, was William Crowther.
The doctor entered politics shortly after the bloody events, and a successful career led him to be elected prime minister of Tasmania in 1878.
No wonder he had so many supporters, because nothing is ever just black or white: despite the murky episode, Crowther was well-liked because as a doctor he had always provided medical care for the poor and the natives. He remained in politics until his death in 1885; he declared he never lost a night’s sleep over “King Billy’s head”, as he always claimed the whole affair had been a set-up to discredit him.
Stockell, for his part, was not reappointed house surgeon at the hospital at the end of his probationary period, and moved to Campbell Town where he died in 1878.
The Lanne scandal had at least one positive consequence: in the wake of the controversy, Tasmania promulgated its first Anatomy Bill in August 1869, regulating the practice of dissections.
What about the bones of William Lanne?
His skeleton was almost certainly hidden among the properties of the Royal Society museum. We ignore what happened to it.
The same goes for his skull, as no one ever heard of it anymore. Yet strangely, Crowther was appointed a gold medal from the Royal College of Surgeons in 1874 for his “valuable and numerous contributions” to the Hunterian museum. What exactly these contributions were, we do not know exactly; but it is natural to suspect that the honorary fellowship had something to do with the infamous Lanne skull, maybe shipped to London in secret.
However, there is not enough evidence to prove beyond doubt that the skull ever got to England, and the Royal College of Surgeons’ collection of human crania was destroyed during the Nazi bombings.
What is certain is that Crowther risked everything he had, his reputation and his profession, for that one skull. And here is the bitter irony: in 1881, the Hunterian curator himself publicly questioned the validity of craniology in determining the alleged races.
Today it is clear that this axious cataloguing and classifying was “a futile effort“, since “the concept of race in the human species has not obtained any consensus from the scientific point of view, and it is probably destined not to find it” (from The History and Geography of Human Genes, 2000).
Regardless of where they were kept hidden, neither the skull nor the skeleton of William Lanne were ever scientifically studied, and they did not appear in any research.
After all that was done to expropriate them, conquer them and annex them to one collection or another, and despite their supposedly fundamental relevance to the understanding of evolution, those human remains were forgotten in some crate or closet.
The important thing was to have them colonized.
The main source for this article is Stefan Petrow, The Last Man: The Mutilation of William Lanne in 1869 and Its Aftermath (1997), PDF available online.
Also interesting is the story of Truganini, William Lanne’s wife and the last “full-blood” Aboriginal woman, who suffered a less dramatic but somewhat similar post-mortem calvary.
The procedure used by Crowther to replace a skull without disfiguring the corpse has its own fascinating story, as told by Frances Larson in Severed: A History of Heads Lost and Heads Found (2014) – a book I can never praise enough.
E’ davvero “molto orrore per nulla”, specie vista l’inconsistenza della ‘frenologia’ e la durata alquanto effimera (un secolo circa?) del suo successo. E a parte ciò, questa storia è vergognosa e allucinante di per sé, un crescendo di follia.
Mi è tornato in mente il film Django Unchained e la sequenza di Calvin Candy che dice: “Vedete, la scienza della frenologia è cruciale per la comprensione dell’interazione tra le nostre due specie…” etc etc.
E’ sempre una sorpresa leggerti, buona domenica, e buona settimana ?
Bellissimo, drammatico e commovente… Dal 1869, però, in fatto di razzismo, mi sembra che non abbiamo fatto tanta strada, merito anche dell’attuale governo…
Dirò una cosa impopolare, ma visto che la medicina e lo studio dell’uomo sono iniziati seriamente quando si è superato l’irrazionale repulsione verso la dissezione, credo che ricerche come queste, al netto delle ideologie e dei preconcetti, siano state meno biasimevoli di quello che sembra, anche tenendo conto che esistono effettivamente alcune differenze tra le varie “etnie” (ad esempio pare esista veramente una vista superiore negli aborigeni australiani, almeno stando a studi come questo: https://academic.oup.com/aje/article-abstract/113/1/62/51800?redirectedFrom=PDF).
Mi sa che ricerche come queste, se fossero davvero state al netto di ideologie e preconcetti, non sarebbero nemmeno iniziate, perlomeno non in queste forme.
Oggi si sono abbandonati simili studi non solo per motivi etici ma anche per la difficoltà di interpretarne i dati, visto che i fenotipi sono influenzati dalla deriva genetica, da fattori ambientali, ecc.
Sembra essere decisamente vecchiotto e datato (1981). Sarebbe però interessante leggere articoli molto più recenti dell’autore, dato che Hugh Taylor, lavora da tantissimi anni allo studio delle malattie oculari in Australia e nel mondo, e fra cui negli Aborigeni. https://findanexpert.unimelb.edu.au/display/person14407#tab-publications
Sì, e tutti gli africani hanno il ritmo nel sangue, gli indiani d’America non soffrono di vertigini… e via così! Ma per piacere!
Sicuramente, però credo sia comunque molto interessante e legittimo imparare qualcosa su noi stessi e sulle piccole differenze che ci distinguono, e su come le persone si sono adattate a vivere in parti diverse del globo, ovviamente cercando sempre di separare i fatti dai pregiudizi e dalla politica.
L’articolo che ho postato più su è parte di un campo (lo studio della natura umana) che è molto dibattuto e in cui vi sono e vi sono state in passato tantissime polemiche. In ogni caso non è stato smentito da ricerche successive (anzi, sembrano essere confermate da uno studio dello stesso anno di un altro autore: https://www.sciencedirect.com/science/article/pii/0010028581900177) e fa parte di un filone di ricerca che ha dato risultati interessanti: proprio di questo anno è un articolo (https://www.cell.com/cell/abstract/S0092-8674(18)30386-6) che dimostra come una popolazione delle Filippine sia meglio adattata al nuoto in apnea grazie ad adattamenti biologici (ad esempio una milza di dimensioni maggiori); credo se ne sia parlato anche su questo sito.
In ogni caso, come ho già scritto, penso che non vi sia nulla di male nell’essere curiosi su ciò che la scienza ha da dire su noi stessi come organismi, e credo vi sia molto da imparare, se si guardano i fatti e si lascia stare posizioni preconcette.
[…] Bizzarrobazar ricorda le vicende che si sono sviluppate intorno al corpo di William “King Billy” Lanne, l’ultimo aborigeno purosangue della Tasmania. In un’epoca che si affidava alla frenologia e alla classificazione delle razze, la possibilità di studiare l’ultimo esemplare “puro” di una “razza in via di estinzione” scatenò molti appetiti, anche decisamente illeciti. […]