TAT 



99 



TAT 



Lond., 1700 ; besides Birth-Day Odes, and an Elegy or 

 the death of Queen Mary. He was also the author o 

 about ten dramatic pieces, tragedy, comedy, and opera 

 including an alteration of Shakspere's ' Lear,' which kep 

 the stage many years, but has for some time been super 

 seded by the original. 



Tate is chiefly known now by his metrical version o 

 the Psalms, which he executed in conjunction with Dr 

 Nicholas Brady [BRADY], and which is now commonly 

 annexed to the Book of Common Prayer of the Church o 

 England. This version, though not of high merit, has 

 deservedly taken the place of the former version by Stern- 

 hold and Hopkins. [STEHNHOLD.] The first publicatior 

 was an ' Essay of a New Version of the Psalms of David 

 consisting of the first Twenty, by N. Brady and N. Tate, 

 Lond., 1695, 8vo. ; this was followed by 'A New Version 

 of the Psalms of David, fitted to the Tunes used in the 

 Churches, by N. Tate and N. Brady,' Lond., 1698, with a 

 ' Supplement of Church Hymns,' Lond., 1700, 8vo. 



(Baker's Biographia Dramatiea, by Reed and Jones ; 

 AVall's Bibliothfca Jirifannica.) 



TATIA'NUS, of Assyria, was a pupil of Justin Martyr, 

 after whose death he wrote an apology for Christianity, 

 under the title of ' A Discourse to the Heathen ' 



f *EXX>)voc). In this work he gives some account of 

 his own life. He was brought up in heathenism, the dif- 

 ferent forms of which became known to him by his many 

 travels ; and all those forms appeared to him unsatisfactory. 

 He then turned his attention to the Old Testament, on 

 which he thought he saw the impress of truth. Arriving 

 at Rome, where he practised as a rhetorician, he met with 

 Justin Martyr, by whom he was converted to Christianity. 



After the death of Justin he embraced some heretical 

 opinions, the germs of which may be seen in his 'Dis- 

 course to the Heathen.' The chief of his heresies were the 

 Marcionite doctrines of the two principles of good and evil, 

 and of the evil of matter [MARCIONITES], and the Valen- 

 tinian doctrine concerning Aeons. His followers were how- 

 ever chiefly remarkable for the practical application they 

 made of their Marcionite opinions by lives of the strictest 

 asceticism. They lived in celibacy, refused all luxuries, and 

 abstained from the use of wine even at the Lord's Supper. 

 Hence they were called Encratites (ifxparlTat), Apotac- 

 titcs i airoTatTiicoi}, and Hydroparastatae (vSpoirapaaTuTai). 

 But it must be observed that these terms were often ap- 

 plied to all ascetics. The Tatianists were Encratites, but 

 all called Encratites were not Tatianists. The date of 

 Tatian's heresy is placed by Eusebius in the year A.D. 172. 



Of his lost works the chief were a treatise on ' Perfec- 

 tion after the Pattern of the Saviour ' (irtpi row icard rbv 

 aurijpa rarafTtffftou), and a ' Harmony of the Four Gospels ' 

 (fi'inyytXiov Ita Tiaaapuv). The latter work is particularly 

 noticed by Theodoret, who found 200 copies of it in the 

 Syrian churches, which he took away from the people on 

 account of the heresies contained in the book. For this 

 reason, chiefly, Neander supposes that the Harmony of 

 Tatian was not simply compiled from the narratives of the 

 four Evangelists, but contained also many things out of 

 the Apocryphal Gospels. Some writers, among whom is 

 Lardner, think that Tatian's ' Harmony ' is still extant in an 

 Arabic MS. in the Vatican Library. 



His ' Apology ' is usually printed with the works of Justin 

 Martyr. There are separate editions of it by Gesner, 

 Zurich, 1546, to). ; and by Worth, Oxon., 1700, 8vo. 



(Eusebius, Hist. Ecc., iv. 29 ; Hieronymus, De Vir. II- 

 ln\t., c. 29; Clemens Alexand., Strom., iii. 12; Lardner's 

 Credibility, pt. ii., c. xiii., &c. ; xxxvi., sec. 2; Neander's 

 Gesch. der Christ. Relig. und Kirche, i., p. 762, and 

 p. 1131.) 



TATIUS, ACHILLES. [ACHILLES TATTOS.] 



TATTA. ("HINDUSTAN, xii., 221.] 



TATTERSHALL. [LINCOLNSHIRE.] 



TATTOOING is the name usually given to the custom, 

 common among many uncivilized tribes, of marking the 

 skin by punctures or incisions, and introducing into them 

 coloured fluids, so as to produce an indelible stain. It is 

 mentioned in Captain Cook's account of the South Sea 

 islanders under the name lattowing; and, with trifling dif- 

 ference in the orthography, the same name is applied by 

 English writers to similar practices among other people. 

 Tin; word ' tattoo* appears to be formed by a reduplication 

 of a Polynesian verb ' ta,' meaning to strike, and therefore to 

 allude to the method of performing the operation, and, if 



this supposition be correct, it has a curious resemblance to 

 the English word tattoo, meaning a particular beat of the 

 drum. 



From a passage in the book of Leviticus, chap, xix., 

 v. 28, in which the Israelites are forbidden to make any 

 cuttings in their flesh for the dead, or to print any marks 

 upon their bodies, it has been supposed that some custom 

 resembling tattooing was practised in the time of Moses. 

 A note upon this passage in the ' Pictorial Bible' states,' 

 that although tattooing seems to have been commonly re- 

 garded in England rather as a custom of savage islanders 

 than anything more, it is also an Oriental custom, and that 

 too among people whose proximity to the Hebrews affords 

 a reason for the prohibition contained in the text referred 

 to. ' The Bedouin Arabs, and those inhabitants of towns 

 who are in any way allied to them,' observes the author of 

 this note, ' are scarcely less fond of such decorations than 

 any islanders of the Pacific Ocean. This is particularly 

 the case among the females, who, in general, have their 

 legs and arms, their front from the neck to the waist, and 

 even their chins, lips, and other prominent parts of the 

 face marked with blue stains in the form of flowers, 

 circles, bands, stars, and various fanciful figures. They 

 have no figures of living objects, such being forbidden by 

 their religion ; neither do they associate any superstitions 

 with them, so far as we are able to ascertain. They pro- 

 bably did both before the Mohammedan sera, as their de- 

 scendants in the island of Malta do at present. The men 

 there generally go about without their jackets, and with 

 their sleeves tucked up above their elbows, and we scarcely 

 recollect ever to have seen an arm, thus bare, which was not 

 covered with religious emblems and figures of the Virgin, 

 or of some saint under whose immediate protection the 

 person thus marked conceived himself to be.' ' Thus also,' 

 aroceecls the author, ' persons who visit the holy sepulchre 

 md other sacred places in Palestine have commonly a 

 mark impressed on the arm in testimony of their merito- 

 rious pilgrimage. 1 The works of antient writers contain 

 many notices of the practice of tattooing, as practised 

 jy several barbarous races. As to the Britons, Caesar 

 merely describes their custom of staining their bodies with 

 vitrum, or woad ; but ' Solinus represents the process as a 

 aborious and painful one, but permanent in its effect ; and 

 speaks of the painting as consisting chiefly of the figures 

 of animals, that grew with the growth of the body. He- 

 rodian says they punctured their bodies with the figures 

 of all sorts of animals. Isidore is still more explicit ; for, 

 n speaking of the Picts, whose name he derives from their 

 coloured skins, he tells us that the painting was done by 

 queezing out the juice of certain herbs upon the body, 

 and puncturing the figures with a needle.' (Pictorial 

 History of England, vol. i., p. 129.) Caesar supposed 

 hat this practice was adopted for the purpose of terrifying 

 heir enemies ; but probably this kind of skin-painting 

 was the national dress, and if so, it may have existed in 

 ts highest state of perfection at a period anterior to the 

 loman invasion. Tattooing may also have been practised 

 Dy our ancestors as a means of distinction, as well as from 

 he love of ornament. Thus Herodotus, who describes the 

 labits of the Thracians, says that to be tattooed or marked 

 fon'xSat) was an emblem of rank, and the want of it indi- 

 cated meanness of descent (v. 6). The extended use of 

 Nothing at a later period rendered such ornaments super- 

 luous, and led to the decline and subsequent abandonment 

 >f the practice. ' It is therefore,' says the ' Pictorial His- 

 ory of England,' ' that we hear no more of this tattooing 

 n the south (of Britain) after it was subdued and civilised 

 nto a Roman province, though it still continued among 

 he rude tribes of the north, where it lingered until it 

 vas banished thence also by the full attire of civilization.' 

 n a subsequent part of the same volume (p. 329) it is 

 tated that the custom of tattooing, or puncturing the 

 kin, was practised by the Anglo-Saxons as well as by the 

 iritons, and that a law was passed against it in the year 

 785 It was nevertheless continued during the whole 

 )f the Anglo-Saxon period, and is among the English 

 ices reprobated by William of Malmesbury after the Nor- 

 man conquest. Several other antient notices on the sub- 

 ect are collected by Lafitau, in his ' Mreurs des Sauvages 

 Americmaines,' which work is cited in the volume on the 

 New Zealanders' in the ' Library of Entertaining..Know- 

 edge,' where much information respecting tattooing is 

 ' 



