Evolution in Art: As Illustrated by the Life-histories of Designs

by Alfred C. Haddon

The tradition of this tribe is very vague, but it is certain that they lived a long time separated from the other members of the group. It appears that they learnt at that time tattooing from another people, and confounded painting the face with tattooing.

For each of the three tribes, Orang Sinnoi, Orang Bersisi, and Orang Kenaboi, there was a distinct pattern, which was identical as regards the way it was laid on and the materials employed, but which varied in form. In each of the three tribes the chief and the ordinary man and woman have the same race-marks. Only among the Orang Sinnoi the women and ordinary men had a particular pattern for the breast. The sorcerer, or medicine-man, in each of the three tribes wore during an act of magic a painting suitable to the occasion; when not performing, he wore his usual painting.

The following is given as the origin of the pattern of the totem and its further development into the patterns of the different families:—In the olden time, when the people of the Orang Bĕlendas still lived under their chiefs and under-chiefs, paintings were made on the face for all assemblies, which were the old indigenous patterns for the peninsula. But as the group became broken up owing to the influx of the Malays, and intermarried with foreign and weakened folk, the patterns fell through and sub-divisions arose.

Among all the three tribes (Sinnoi, Kenaboi, and Bersisi) there was once a powerful clan, which bore the snake totem. Owing to the many changes they had to undergo, the members of this totem separated from one another and founded new families in different parts of the peninsula. The totem varied according to the practice of the folk, each newly-developed clan modified the ground pattern, one took a python, one a cobra, another a hamadryas, etc.; they all retained the snake and varied their pattern according to the species. Similarly arose the sub-divisions of the fish (sting-fish) and leaf clans.

These totem figures of the separated families then became used only to mark out objects appertaining to them; they were scratched on the blow-pipes and used as a face-painting when the whole family assembled together on festivals or on important debates. As the great assemblies of all the groups fell into disuse, the old stem-marks gradually became worthless, so that, to-day, but few know the appearance of the old stem-marks.

As regards the materials used, all the Orang Bĕlendas agree in saying that a red earth was employed, which is not to be found on the peninsula. The so-called “anatto” (Bixa orellana) is used as a substitute for this earth, but it is not worth much, as it fades away in about an hour. The black colour is made with charcoal, the white with lime. The red colour is always laid on with the finger, consequently the stripe is narrower with the women than with the men.

These observations of Mr. Stevens, together with hints, rather than definite statements, which have been made from various parts of the world, suggest the conclusion that the painting, tattooing, or scarifying of designs on the body is mainly due to totemism.

A good deal of body-painting has other significances, as when it is done for religious ceremonies or for inspiring terror among the enemy when on the war-path; but it would probably be fair to assume that the origin of what may be termed domestic tattooing or scarification belongs to totemism. Here, again, is a fascinating and unworked field for research.

There is a very practical reason for the custom of marking the body with the totem. The religious aspect of totemism has been briefly described, this is the relation between a man and his totem; but there is also the relation of the men of a totem to each other and to men of other totems, or the social aspect of totemism, which deserves a passing notice.

“All the members of a totem clan regard each other as kinsmen or brothers and sisters, and are bound to help and protect each other. The totem bond is stronger than the bond of blood or family in the modern sense.... To kill a fellow-clansmen is a heinous offence. In Mangaia [Hervey Islands] ‘such a blow was regarded as falling upon the god [totem] himself; the literal sense of “ta atua” [to kill a member of the same totem clan] being god-striking or god-killing.’”[152]