Both men and women were formerly much tattooed among the Gonds, though the custom is now going out among men. Women are tattooed over a large part of the body, but not on the hips or above them to the waist. Sorcerers are tattooed with some image or symbol of their god on their chest or right shoulder, and think that the god will thus always remain with them and that any magic directed against them by an enemy will fail. A woman should be tattooed at her father’s house, if possible before marriage, and if it is done after marriage her parents should pay for it. The tattooing is done with indigo in black or blue, and is sometimes a very painful process, the girl being held down by her friends while it is carried out. Loud shrieks, Forsyth says, would sometimes be heard by the traveller issuing from a village, which proclaimed that some young Gondin was being operated upon with the tattooing-needle. Patterns of animals and also common articles of household use are tattooed in dots and lines. In Mandla the legs are marked all the way up behind with sets of parallel lines, as shown above. These are called ghāts or steps, and sometimes interspersed at intervals is another figure called sānkal or chain. Perhaps their idea is to make the legs strong for climbing.
66. Special system of tattooing.
Tattooing seems to have been originally a magical means of protecting the body against real and spiritual dangers, much in the same manner as the wearing of ornaments. It is also supposed that people were tattooed with images of their totem in order the better to identify themselves with it. The following account is stated to have been taken from the Baiga priest of a popular shrine of Devi in Mandla. His wife was a tattooer of both Baigas and Gonds, and considered it the correct method for the full tattooing of a woman, though very few women can nowadays be found with it. The magical intent of tattooing is here clearly brought out:—
On the sole of the right foot is the annexed device:
It represents the earth, and will have the effect of preventing the woman’s foot from being bruised and cut when she walks about barefoot.
On the sole of the left foot is this pattern:
It is meant to be in the shape of a foot, and is called Padam Sen Deo or the Foot-god. This deity is represented by stones marked with two footprints under a tree outside the village. When they have a pain in the foot they go to him, rub his two stones together and sprinkle the dust from them on their feet as a means of cure. The device tattooed on the foot no doubt performs a similar protective function.
