[327] Cf. Tetens and Kubary in _Journal des Museum Godeffroy_, ii. p. 16 (Yap); Kubary, _l.c._ viii. p. 133 (Pelew Islands: Gems and bracelets as badges and class distinctions); Angas, _Polynesia_, pp. 293, 297 (Tahiti: different ranks among the Areoi distinguished by different tattooings); Schmeltz, _Ethnol. Abtheilung des Museum Godeffroy_, pp. 182 _sq._, 259-261, 478 _sq._ (Fiji; Marquesas Islands; Samoa: tattooings as connected with distinctions of rank). These facts are, as Schmeltz remarks, in direct opposition to the statements of Finsch in _Verhandlungen d. Berlin Anthropol. Gesellschaft_, 1879, p. 414.—Lütke does not himself think that the richness of tattoo patterns on the Caroline Islands stands in any relation to the rank of the tattooed individual; but he admits that some members of his expedition had got such an impression, _Voyage_, i. pp. 359, 360. The belief of the Fijians, to which so curious an analogy has been found among the Eskimos (Lubbock, _Prehist. Times_, p. 565; Hall, _Arctic Researches_, p. 570), that only tattooed people are entitled to happiness after death may perhaps be connected with notions of an Elysium reserved for individuals of a certain rank. Cf. also _Ymer_, iv. p. 317, on the views of the Pelew islanders as to nose ornaments as a condition for entering the realm of spirits, and Finsch, _Ethnol. Erfahrungen_, p. 316, quoting, with reservation, Kirby on a Gilbert’s Island paradise, open only to the spirits of tattooed people. With regard to the African tribes we are unable to adduce any unambiguous instances of scars as denoting rank and status. See, however, Ellis, _Eẃe-speaking Peoples_, p. 146. [328] Wundt, _Ethik._ p. 152. [329] Kubary, _Journal des Museum Godeffroy_, viii. p. 133 (Pelew and Ponape Islanders). [330] Spencer, _Principles of Sociology_, ii. pp. 75, 174 _sq._, 184 _sq._; Steinen, _Unter den Naturvölkern_, p. 179. [331] With regard to the later developments of such triumphal signs compare _e.g._ Wuttke, _Geschichte d. Schrift_, i. pp. 108 _sq._; Wilken, _Nederlandsch-Indië_, pp. 36, 37; Joest, _Welt-Fahrten_, ii. p. 301 (Formosa); Burchell, _Travels_, ii. p. 535 (Bachapins). [332] Schneider, _Die Naturvölker_, i. pp. 109, 110; Robley, _Moko_, p. 46; Godden in _Journ. Anthr. Inst._ xxvi. p. 185 (Nagas); Man, _Journ. Anthr. Inst._ xii. p. 35, thinks that the Andamanese tattooing is executed “primarily as ornamental, and secondarily as proving the courage of the individual and his (or her) power of enduring pain.” [333] Schneider, _l.c._ i. p. 107. [334] On tattooing as a pictography compare Wuttke, _Geschichte der Schrift_, i. pp. 97-99, 102. [335] Stolpe, _Tätowirung der Oster-Insulaner_, p. 8.