[327] Cf. Tetens and Kubary in Journal des Museum Godeffroy, ii. p. 16 (Yap); Kubary, l.c. viii. p. 133 (Pelew Islands: Gems and bracelets as badges and class distinctions); Angas, Polynesia, pp. 293, 297 (Tahiti: different ranks among the Areoi distinguished by different tattooings); Schmeltz, Ethnol. Abtheilung des Museum Godeffroy, pp. 182 sq., 259-261, 478 sq. (Fiji; Marquesas Islands; Samoa: tattooings as connected with distinctions of rank). These facts are, as Schmeltz remarks, in direct opposition to the statements of Finsch in Verhandlungen d. Berlin Anthropol. Gesellschaft, 1879, p. 414.—Lütke does not himself think that the richness of tattoo patterns on the Caroline Islands stands in any relation to the rank of the tattooed individual; but he admits that some members of his expedition had got such an impression, Voyage, i. pp. 359, 360. The belief of the Fijians, to which so curious an analogy has been found among the Eskimos (Lubbock, Prehist. Times, p. 565; Hall, Arctic Researches, p. 570), that only tattooed people are entitled to happiness after death may perhaps be connected with notions of an Elysium reserved for individuals of a certain rank. Cf. also Ymer, iv. p. 317, on the views of the Pelew islanders as to nose ornaments as a condition for entering the realm of spirits, and Finsch, Ethnol. Erfahrungen, p. 316, quoting, with reservation, Kirby on a Gilbert’s Island paradise, open only to the spirits of tattooed people. With regard to the African tribes we are unable to adduce any unambiguous instances of scars as denoting rank and status. See, however, Ellis, Eẃe-speaking Peoples, p. 146.
[328] Wundt, Ethik. p. 152.
[329] Kubary, Journal des Museum Godeffroy, viii. p. 133 (Pelew and Ponape Islanders).
[330] Spencer, Principles of Sociology, ii. pp. 75, 174 sq., 184 sq.; Steinen, Unter den Naturvölkern, p. 179.
[331] With regard to the later developments of such triumphal signs compare e.g. Wuttke, Geschichte d. Schrift, i. pp. 108 sq.; Wilken, Nederlandsch-Indië, pp. 36, 37; Joest, Welt-Fahrten, ii. p. 301 (Formosa); Burchell, Travels, ii. p. 535 (Bachapins).
[332] Schneider, Die Naturvölker, i. pp. 109, 110; Robley, Moko, p. 46; Godden in Journ. Anthr. Inst. xxvi. p. 185 (Nagas); Man, Journ. Anthr. Inst. xii. p. 35, thinks that the Andamanese tattooing is executed “primarily as ornamental, and secondarily as proving the courage of the individual and his (or her) power of enduring pain.”
[333] Schneider, l.c. i. p. 107.
[334] On tattooing as a pictography compare Wuttke, Geschichte der Schrift, i. pp. 97-99, 102.
[335] Stolpe, Tätowirung der Oster-Insulaner, p. 8.
[336] Cf. Sarasin, Forschungen auf Ceylon, iii. p. 511 (Magical cords worn by the Veddas: the custom considered to be of Singhalese origin); Man, Journ. Anthr. Inst. xii. p. 86 (Bone necklaces worn by the Andamanese as a cure for sickness); Ibid. p. 170 (Superstitious notions of the Andamanese with regard to tattooing); Stevens, “Wilde Stämme Malâkas,” in Veröff. d. Mus. Völkerkunde, ii. p. 145 (Amulet collars); Marshall, Todas, p. 49 (Rings and bracelets as charms); Elliot, Memoirs on the Races of the N. W. Provinces of India, i. p. 240 (Black “mouches” worn on the face for averting evil eye); Bock, Temples and Elephants, p. 170 (Superstitious tattooings among Burmese and Ngious); Smyth, Victoria, i. p. 112; and Taplin, “The Narrinyeri,” in Woods, Native Tribes, p. 21 (Hair of deceased worn around the head in order to make “the eyes large and the sight keen”); Roth, Tasmania, p. 76 (Bones of deceased worn as amulets); Kingsley, Travels, p. 448 (Charm-gems in W. Africa); Ellis, W. African Sketches, p. 9 (Bodily painting as medical cure among Fantis), pp. 191, 192 (Tattooing supposed to strengthen a child). For further interesting instances see Wuttke, Geschichte der Schrift, i. p. 77; cf. also the facts about laceration as medical cure collected on p. 67 in the preceding.