that she is married.  The Serrano Indians near Los Angeles had, as late as 1843, a custom of having special tattoo marks on themselves which were also made on trees to indicate the corner boundaries of patches of land. (Mallery, 1882-83, 64, 182.) In his book on the California Indians, Powers declares (109) that in the Mattoal tribe the men tattoo themselves; in the others the women alone tattoo.  The theory that the women are thus marked in order that the men may be able to recognize them and redeem them from captivity seems plausible for the reasons that these Indians are rent into a great number of divisions and that “the squaws almost never attempt any ornamental tattooing, but adhere closely to the plain regulation mark of the tribe.”  The Hupa Indians have discovered another practical use for body-marks.  Nearly every man has ten lines tattooed across the inside of his left arm, and these lines serve as a measurement of shell-money.

The same non-esthetic motives for tattooing prevail in South and Central America.  In Agassiz’s book on Brazil we read (318) concerning the Mundurucu Indians: 

“Major Coutinho tells us that the tattooing has nothing to do with individual taste, but that the pattern is appointed for both sexes, and is invariable throughout the tribe.  It is connected with their caste, the limits of which are very precise, and with their religion.”

The tattooing “is also an indication of aristocracy; a man who neglected this distinction would not be respected in his tribe.”  Concerning the Indians of Guiana we read in Im Thurn (195-96) that they have small distinctive tribal marks tattooed at the corners of the mouth or on the arms.  Nearly all have “indelibly excised lines” which are

“scars originally made for surgical, not ornamental purposes.”  “Some women specially affect certain little figures, like Chinese characters, which looks as if some meaning were attached to them, but which the Indians are either unable or unwilling to explain.”

In Nicaragua, as Squire informs us (III., 341), the natives tattooed themselves to designate by special marks the tribes to which they belonged; and as regards Yucatan, Landa writes (Sec.  XXI.) that as tattooing was accompanied by much pain, they thought themselves the more gallant and strong the more they indulged in it; and that those who omitted it were sneered at—­which gives us still another motive for tattooing—­the fear of being despised and ridiculed for not being in fashion.

TATTOOING IN JAPAN

Many more similar details might be given regarding the races of various parts of the world, but the limits of space forbid.  But I cannot resist the temptation to add a citation from Professor Chamberlain’s article on tattooing in his Things Japanese, because it admirably illustrates the diversity of the motives that led to the practice.  A Chinese trader, “early in the Christian era,” Chamberlain tells us, “wrote that the men all tattoo their faces and ornament their bodies with designs, differences of rank being indicated by the position and size of the patterns.”  “But from the dawn of regular history,” Chamberlain adds,