Langsdorff noticed that urine entered into the domestic economy of the natives of Ounalashka. He tells us that the tattooing was performed with “a sort of coal dust mixed with urine, rubbed in” the punctures made in the skin (“Voyages,” vol. ii. p. 40). That the tattooing with which savages decorate their bodies has a significance beyond a simple personal ornamentation cannot be gainsaid, although the degree of its degeneration from a primitive religious symbolism may now be impossible to determine. Even if regarded in no other light than as a means of clan-distinction, there is the suggestion of obsolete ceremonial, because the separation into castes and gentes is in every case described by the savages concerned as having been performed at the behest of some one of their innumerable deities, who assigned to each clan its appropriate “totem.” Clan marks may be represented in the tattooing, the conventional signs of primitive races not having yet been sufficiently investigated; for example, among the Apaches three marks radiating out from a single stem represent a turkey, that being the form of the bird’s foot. At the dances of the Indians of the pueblo of Santo Domingo, on the Rio Grande, New Mexico, the bodily decorations were, in nearly every case, associated with the clan “totem;” but this fact never would have been suspected unless explained by one of the initiated. In one of the dances of the Moquis the members of the Tejon or Badger clan appeared with white stripes down their faces; that is one of the marks of the badger, as they explained. The author does not wish to say much on this topic, since his attention was not called to it until a comparatively late period in his investigations; but he was surprised to learn that the Apaches, among whom he then was, although marking themselves very slightly, almost invariably made use of an emblemism of a sacred character; moreover, it was very generally the work of some one of the “medicine men.” The tattooing of the people of Otaheite seen by Cook was surmised by him to have a religious significance, as it presented in many instances “squares, circles, crescents, and ill-designed representations of men and dogs.” (In Hawkesworth’s “Voyages,” London, 1773, vol. ii. p. 190.) Every one of these people was tattooed upon reaching majority. (Idem, p. 191.) It is stated that certain chiefs in New Zealand, unable to write their names to a document presented to them for signature drew lines like those tattooed upon their faces and noses.—(See “Voyage of Adventure and Beagle,” London, 1839, vol. ii. p. 586.) Among the Dyaks of Borneo “all the married women are tattooed on the hands and feet, and sometimes on the thighs. The decoration is one of the privileges of matrimony, and is not permitted to unmarried girls.”—(“Head-Hunters of Borneo,” Carl Bock, London, 1881, p. 67.)