Although he still maintains that cannibalism is a horrifying practice, he is able to detach himself from his Christian morality and accept their custom. .
In defining the Tupinamba's use of cannibalism, Lery makes a critical statement regarding the French's own vulgarity. In fact, to prove to the French that the Tupinamba are not as barbaric as they may believe, Lery posits that good Christians are capable of "chewing and devouring human flesh" as well: .
For since there are some here in our midst even worse and more detestable than those who, as we have seen, attack only enemy nations, while the ones over here [in Europe] have phanged into the blood of their kinsman, neighbors, and compatriots, one need not go beyond one's own country, nor as far as America, to see such monstrous and prodigious things (Lery, p. 133).
To Lery, the French's use of cannibalism, though seldom, is more horrific than any Indian custom. To further prove the vulgar nature of the French, Lery examines French cannibalism beyond the literal definition of the word. To this end, he concludes that the French elite are destroying the lower class" way of life, a cruelty even worse than the Tupinamba's:.
In the first place, if you consider in all candor what our bug usurers do, sucking blood and marrow, and eating everyone alive- widows, orphans, and other poor people, whose throats it would be better to cut once and for all, than to make them linger in misery- you would say that they are even more cruel than the savages I speak of (Lery, p. 132).
Though Lery hesitates to blatantly ridicule France, he subtly suggests that the very economic principles of the nation are destroying lives worse than any cannibal. As he voyages back to France, Lery exemplifies a pure Protestant, forcing his shipmates to throw dead bodies overboard to ensure that desperation does not best them. Ultimately, Lery insists that Indian cannibalism is not something to fear but to accept; however, France's own cannibalisms will destroy the foundation of society.