MALLERY. ] SCARIFICATION. ALT 
sear, only slightly raised and of neat construction. This, which I have been told 
has some connection with a turtle, occupies the right shoulder and is occasionally 
repeated on the left. I suspect that a young man was not allowed to bear a cicatrice 
until he had killed his first turtle or dugong. 
The same author, op. cit., says of the Mabuiag of Torres straits: 
The people were formerly divided up into a number of clans. * * * A man be- 
longing to one clan could not wear the badge of the totem of another clan. ald 
All the totems appear to have been animals—as the crocodile, snake, turtle, dugong, 
dog, cassowary, shark, sting-ray, kingfish, ete. 
The same writer, in Notes on Mr. Beardsmore’s paper, in Jour, An- 
throp. Inst. of Gr. Br. and I. (@), says: 
A large number of the women of Mowat, New Guinea, have a A-shaped scar above 
the breasts. *~ * * Maino of Tud told me that it was cut when the brother 
leaves the father’s house and goes to live with the men; and another informant’s story 
was that it was made when a brother harpooned his first dugong or turtle. Maino 
(who, by the by, married a Mowat woman) said that a mark on the cheek recorded 
the brother’s prowess. 
D’Albertis (¢) tells that the people of New Guinea produced scars 
“by making an incision in the skin and then for a lengthened period 
irritating it with lime and soot. * * * They use some scars as a 
sign that they have traveled, and tattoo an additional figure above the 
right breast on the accomplishment of every additional journey. * * * 
In Yuli island women have nearly the whole body covered with marks. 
Children are seldom tattooed; slaves never. Men are hardly ever tat- 
tooed, though they have frequently marks on the chest and shoulders; 
rarely on the face. Tribes and families are recognized by tattoo marks.” 
Mr. Griffith, in his paper on Sierra Leone, in Jour. Anthrop. Inst. of 
Gr. Br. and I. (b), says: 
The girls are cut on their backs and loins in such a manner as to leave raised sears, 
which project above the surface of the skin about one-eighth of an inch. They then 
receive Boondoo names, and after recovery from the painful operation are released 
from Boondoo with great ceremony and gesticulation by some who personate Boon- 
doo devils. They are then publicly pronounced marriageable. 
Dr. Holub (b), speaking of three cuts on the breast of a Koranna of 
Central South Africa, says: 
They have among themselves a kind of freemasonry. Some of them have on their 
chest three cuts. When they were asked what was the reason of it they generally 
refused to answer, but after gaining their confidence they confessed that they be- 
longed to something like a secret society, and they said, ‘‘I can go through all the 
valleys inhabited by Korannas and Griquas, and wherever I go when I open my coat 
and show these three cuts I am sure to be well received.” 
Mr. H. H. Johnston (a) tells us that scarification is practiced right 
along the course of the Congo up to the Stanley falls. The marks thus 
made are tribal, Thus the Bateke are always distinguished by five or 
six striated lines across the cheek bones, while the Bayansi sear their 
foreheads with a horizontal or vertical band. 
i. Brussaux,in L’Anthropologie (c), reports that scarifications in 
Congo, which are chiefly on the back, are made for therapeutic reasons. 
10 YH 27 
