Note 336 — Chapter XVI · THE ORIGINS OF SELF-DECORATION

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.