History of tattooing

Tattooing in prehistoric times

Tattooing has been a Eurasian practice since Neolithic times. "Ötzi the Iceman", dated circa 3300 BC, bearing 57 tattoos: a cross on the inside of the left knee, six straight lines 15 centimeters long above the kidneys and numerous small parallel lines along the lumbar, legs and the ankles, exhibiting possible therapeutic tattoos (treatment of arthritis). Tarim Basin (West China, Xinjiang) revealed several tattooed mummies of a Western (Western Asian/European) physical type. Still relatively unknown (the only current publications in Western languages are those of J P. Mallory and V H. Mair, "The Tarim Mummies", London, 2000), some of them could date from the end of the 2nd millennium BC.

Three tattooed mummies (c. 300 BC) were extracted from the permafrost of Altaï in the second half of the 20th century (the Man of Pazyryk, during the 1940s; one female mummy and one male in Ukok plateau, during the 1990s). Their tattooing involved animal designs carried out in a curvilinear style. The Man of Pazyryk, a Scythian chieftain, is tattooed with an extensive and very detailed range of animals, monsters and a series of dots that lined up along the spinal column (lumbar region) and around the right ankle ("illustrated, to the right").

Tattooing in the ancient world

China

Tattooing has also been featured prominently in one of the Four Classic Novels in Chinese literature, Water Margin, in which at least three of the 108 characters, Lu Zhi chen (鲁智深), Shi Jin (史進) and Yan Chen (燕青) are described as having tattoos covering nearly the whole of their bodies. In addition, Chinese legend has it that the mother of Yue Fei (岳飛), the most famous general of the Song Dynasty, tattooed the words jing zhong bao guo (精忠報國) on his back with her sewing needle before he left to join the army, reminding him to "repay his country with pure loyalty".

Egypt and India

Henna and Mehndi were popular in ancient India and ancient Egypt and still remain popular today in the Indian subcontinent, Middle East and North Africa.

Europe

Pre-Christian Germanic, Celtic and other central and northern European tribes were often heavily tattooed, according to surviving accounts. The Picts were famously tattooed (or scarified) with elaborate dark blue woad (or possibly copper for the blue tone) designs. Julius Caesar described these tattoos in Book V of his "Gallic Wars" (54 BCE).

Ahmad ibn Fadlan also wrote of his encounter with the Scandinavian Rus' tribe in the early 10th century, describing them as tattooed from "fingernails to neck" with dark blue "tree patterns" and other "figures." During the gradual process of Christianization in Europe, tattoos were often considered remaining elements of paganism and generally legally prohibited.

According to Robert Graves in his book "The Greek Myths" tattooing was common amongst certain religious groups in the ancient Mediterranean world, which may have contributed to the prohibition of tattooing in Leviticus. However, during the classic Greek period, tattooing was only common among slaves.

Japan

Tattooing for spiritual and decorative purposes in Japan is thought to extend back to at least the Jōmon or Paleolithic period (approximately 10,000 BCE) and was widespread during various periods for both the Japanese and the native Ainu. Chinese visitors observed and remarked on the tattoos in Japan (300 BCE).

Between 1603 - 1868 Japanese tattooing was only practiced by the "ukiyo-e" (The floating world culture). generally firemen, manual workers and prostitutes wore tattoos which communicated their status. Between 1720 - 1870 Criminals were tattooed as a visible mark of punishment, this actually replaced having ears and noses removed. A criminal would often receive a single ring on their arm for each crime committed which easily conveyed their criminality. This practice was eventually abolished by the "Meji" government who banned the art of tattooing altogether, viewing it as barbaric and unrespectable, this subsequently forced a sub culture of criminals and outcasts, many of whom were the old Samurai warriors ("Ronin" - Master less). These people had no place in "decent society" and were frowned upon, they were kept separate and simply could not integrate into mainstream society because of their obvious visible tattoos, this forced them into criminal activities which ultimately formed the roots for the modern Japanese mafia - "Yakuza" for which tattoos in Japan have almost become synonymous .

Middle East

An archaic practice in the Middle East involved people cutting themselves and rubbing in ash during a period of mourning after an individual had died. It was a sign of respect for the dead and a symbol of reverence and a sense of the profound loss for the newly departed; and it is surmised that the ash that was rubbed into the self-inflicted wounds came from the actual funeral pyres that were used to cremate bodies. In essence, people were literally carrying with them a reminder of the recently deceased in the form of tattoos created by ash being rubbed into shallow wounds cut or slashed into the body, usually the forearms.

Samoa

When the Samoan Islands were first seen by Europeans in 1722 three Dutch ships commanded by Jacob Roggewein visited the eastern island known as Manua. A crew member of one of the ships described the natives in these words, “They are friendly in their speech and courteous in their behavior, with no apparent trace of wildness or savagery. They do not paint themselves, as do the natives of some other islands, but on the lower part of the body they wear artfully woven silk tights or knee breeches. They are altogether the most charming and polite natives we have seen in all of the South Seas…"

The ships lay at anchor off the islands for several days, but the crews did not venture ashore and didn’t even get close enough to the natives to realize that they were not wearing silk leggings, but their legs were completely covered in tattoos.

In Samoa, the tradition of applying tattoo, or tatau, by hand has been unbroken for over two thousand years. Tools and techniques have changed little. The skill is often passed from father to son, each tattoo artist, or tufuga, learning the craft over many years of serving as his father's apprentice. A young artist-in-training often spent hours, and sometimes days, tapping designs into sand or tree bark using a special tattooing comb, or au. Honoring their tradition, Samoan tattoo artists made this tool from sharpened boar's teeth fastened together with a portion of the turtle shell and to a wooden handle.

Traditional Samoan tattooing of the “pe'a”, body tattoo, is an ordeal that is not lightly undergone. It takes many weeks to complete. The process is very painful and used to be a necessary prerequisite to receiving a matai title; this however is no longer the case. Tattooing was also a very costly procedure.

It was not uncommon for half a dozen boys to be tattooed at the same time, requiring the services of four or more artists. It was not just the men who received tattoos, but the women too; their designs are of a much lighter nature rather than having the large areas of solid dye which are frequently seen in men’s tattoos. The tattooing of women was not nearly as ritualized like men’s were.

Samoan society has long been defined by rank and title, with chiefs (ali'i) and their assistants, known as talking chiefs (tulafale). The tattooing ceremonies for young chiefs, typically conducted at the time of puberty, were part of their ascendance to a leadership role. The permanent marks left by the tattoo artists would forever celebrate their endurance and dedication to cultural traditions. The pain was extreme and the risk of death by infection was a concern; to back down from tattooing was to risk being labeled a “pala'ai” or coward. Those who could not endure the pain and abandoned their tattooing were left incomplete, would be forced to wear their mark of shame throughout their life. This would forever bring shame upon their family so it was avoided at all cost.

The Samoan tattooing process used a number of tools which remained almost unchanged since their first use. “Autapulu” is a wide tattooing comb used to fill in the large dark areas of the tattoo. “Ausogi'aso tele” is a comb used for making thick lines. “Ausogi'aso laititi” is a comb used for making thin lines. “Aumogo” small comb is used for making small marks. “Sausau” is the mallet is used for striking the combs. It is almost two feet in length and made from the central rib of a coconut palm leaf. “Tuluma” is the pot used for holding the tattooing combs. Ipulama is the cup used for holding the dye. The dye is made from the soot collected from burnt lama nuts. “Tu'I” used to grind up the dye. These tools were primarily made out of animal bones to ensure sharpness.

The tattooing process itself would be 5 sessions, in theory. These 5 sessions would be spread out over 10 days in order for the inflammation to subside. The steps are as follows. I. O le Taga Tapulu (back and small of the back) In the first session the height to which the tattoo will rise is decided (Ano le Tua), this is always such that the top of the design will show above the lavalava. Then the va'a, pula tama and pula tele are outlined and the design filled in.

II. O le Taga Fai'aso (the posterior) The aso fa'aifo are completed around to the abdomen and the 'asolaititi are finished. Next to be added are the saemutu, which vary in number depending upon social status. A matai will have four an orator three and anyone else would have two. Where it meets the 'ivimutu at the anus it is called tafaufile, where it covers the perineum it is called tasele, where it covers the scrotum it is called tafumiti and the area over the penis is called tafito. Needless to say this is very painful.

III. Taga Tapau The lausae, an area of solid tattooing, is added to the thighs beneath the aso e lua.

IV. Taga o Fusi ma Ulumanu The fourth session is the tattooing of the ulumanu, from the center of the thigh up to the inner groin. V. 'Umaga (the end) The final sessions involves the tattooing of the abdomen, the area that covers the navel being called the pute, and is apparently the most painful part of the whole process.

Christian missionaries from the west attempted to purge tattooing among the Samoans, thinking it barbaric and inhumane. Many young Samoans resisted mission schools since they forbade them to wear tattoos. But over time attitudes relaxed toward this cultural tradition and tattooing began to reemerge in Samoan culture.

Reintroduction in the Western world

It was thought that many of the Anglo-Saxon kings of England were tattooed, but much of this was conjecture.

Sir Martin Frobisher (1535-1595) on May 31 1577 set out on his second voyage from Harwich, England with 3 ships and about 120 men to find a north west passage to China and the promise of gold ore. Frobisher took prisoner a native Inuit man and a woman with a child, upon his return to England the woman having tattoos on her chin and forehead was a great attraction at the court of Elizabeth I. All three died within a month.

In 1691 William Dampier brought to London a native of the western part of New Guinea (now part of Indonesia) who had a tattooed body and became known as the "Painted Prince".

Between 1766 and 1779, Captain James Cook made three voyages to the South Pacific, the last trip ending with Cook's death in Hawaii in February, 1779. When Cook and his men returned home to Europe from their voyages to Polynesia, they told tales of the 'tattooed savages' they had seen.

Cook's Science Officer and Expedition Botanist, Sir Joseph Banks, returned to England with a tattoo. Banks was a highly regarded member of the English aristocracy and had acquired his position with Cook by putting up what was at the time the princely sum of some ten thousand pounds in the expedition. In turn, Cook brought back with him a tattooed Tahitian chief, whom he presented to King George and the English Court. Many of Cook's men, ordinary seamen and sailors, came back with tattoos, a tradition that would soon become associated with men of the sea in the public's mind and the press of the day. In the process sailors and seamen re-introduced the practice of tattooing in Europe and it spread rapidly to seaports around the globe.

It was in Tahiti aboard the Endeavour, in July of 1769, that Cook first noted his observations about the indigenous body modification and is the first recorded use of the word tattoo. In the Ship's Log Cook recorded this entry: "Both sexes paint their Bodys, Tattow, as it is called in their Language. This is done by inlaying the Colour of Black under their skins, in such a manner as to be indelible."

Cook went on to write, "This method of Tattowing I shall now describe...As this is a painful operation, especially the Tattowing of their Buttocks, it is performed but once in their Lifetimes."

The British Royal Court must have been fascinated with the Tahitian chief's tattoos, because the future King George V had himself inked with the 'Cross of Jerusalem' when he traveled to the Middle East in 1892. During a visit to Japan he also received a dragon on the forearm from the needles of Hori Chiyo, an acclaimed tattoo master. George's sons, the Dukes of Clarence and York were also tattooed in Japan while serving in the British Admiralty, solidifying what would become a family tradition.

Taking their sartorial lead from the British Court, where Edward VII followed George V's lead in getting tattooed; King Frederick IX of Denmark, the King of Romania, Kaiser Wilhelm II, King Alexander of Yugoslavia and even Tsar Nicholas II of Russia, all sported tattoos, many of them elaborate and ornate renditions of the Royal Coat of Arms or the Royal Family Crest. King Alfonso XIII of modern Spain also had a tattoo.

Tattooing spread among the upper classes all over Europe in the nineteenth century, but particularly in Britain where it was estimated in Harmsworth Magazine in 1898 that as many as one in five members of the gentry were tattooed. There, it was not uncommon for members of the social elite to gather in the drawing rooms and libraries of the great country estate homes after dinner and partially disrobe in order to show off their tattoos. Aside from her consort Prince Albert of Saxe-Coburg and Gotha, there are persistent rumours that Queen Victoria had a small tattoo in an undisclosed 'intimate' location; Denmark's king Frederick was filmed showing his tattoos taken as a young sailor. Winston Churchill's mother, Lady Randolph Churchill, had a tattoo of a snake around her wrist, which she covered when the need arose with a specially crafted diamond bracelet. Carrying on the family tradition, Winston Churchill had an anchor tattooed on his forearm. In most western countries tattooing remains a subculture identifier, and is usually performed on less-often exposed parts of the body.

Religious prohibitions

Jewish Positions

Orthodox Jews, in strict application of Halakha (Jewish Law), believe Leviticus [http://bible.ort.org/books/torahd5.asp?action=displaypage&book=3&chapter=19&verse=27&portion=30 19:28] prohibits getting tattoos: "Do not make gashes in your skin for the dead. Do not make any marks on your skin. I am God." One reading of Leviticus is to apply it only to the specific ancient practice of rubbing the ashes of the dead into wounds; but modern tattooing is included in other religious interpretations. Orthodox/Traditional Jews also point to Shulchan Aruch, Yoreh De'ah 180:1, that elucidates the biblical passage above as a prohibition against markings beyond the ancient practice, including tattoos. Maimonides concluded that regardless of intent, the act of tattooing is prohibited (Mishneh Torah, Laws of Idolatry 12:11).

Conservative Jews point to the next verse of the Shulchan Aruch (Yoreh De'ah 180:2), "If it [the tattoo] was done in the flesh of another, the one to whom it was done is blameless" – this is used by them to say that tattooing yourself is different from obtaining a tattoo, and that the latter may be acceptable. Orthodox Jews disagree, but forced tattooing (like forced conversion) - as was the case during the Holocaust - is not considered a violation of Jewish Law. In another vein, cutting into the skin to perform surgery and temporary tattooing used for surgical purposes (eg: to mark the lines of an incision) are permitted in the Shulhan Arukh 180:3.

In most sectors of the religious Jewish community, having a tattoo does not prohibit participation, and one may be buried in a Jewish cemetery and participate fully in all synagogue ritual. In stricter sectors of the community, however, a community may have a "psak" (ruling or responsa with the weight of Halakha) that may forbid one's burial in a cemetery that comes under that ruling. Many of these communities, most notably the Modern Orthodox, accept laser removal of the tattoo as teshuvah (repentance), even when it is removed post-mortem (see Tahara).

Reform Jews and Reconstructionist Jews neither condemn nor condone tattooing.

Christian Positions

Leviticus 19:28 is often cited by Christians as a verse prohibiting tattoos. According to the King James Version of the Bible, the verse states, "Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the LORD." While it may appear that the passage disallows any markings of the flesh, even applying to the modern-day use of tattoos, it is likely the passage refers specifically to the form of mourning discussed above (see Middle East section). Christians who believe that the religious doctrines of the Old Testament are superseded by the New Testament may still find explicit or implicit directives against tattooing in Christian scripture, in ecclesiastical law, or in church-originated social policy. Others who disapprove or approve of tattoos as a social phenomenon may cite other verses to make their point.

For example, Revelation 14:1, 17:5, and 19:16 are cited as passages in which names are written on foreheads and the thigh of Christ, respectively. In this case, however, it is possibly metaphorical as the language is prophetic.

[http://www.religioustattoos.net/Tattoo_History/index.php]

A Brief Tattoo History

We know that almost all cultures throughout history have subscribed to some form of body art or body manipulation, and for many, this included tattoos.

Very briefly, here is some information on tattooing in

Pre-Biblical, Biblical, and Post-Biblical time periods. As well, I have included links to some other tattoo history resources.

Over the last 150 years, archaeologists have unearthed several mummified remains marked with tattoos:

In 1991, the frozen, well-preserved body of a Siberian "Iceman" was discovered in the Alps. More than 5000 years old, the body had 57 tattoos.1

In 1948, a Russian archaeologist who was excavating a group of tombs found the mummy of a Scythian Chieftain. On the mummy's right arm, there were tattoos of a donkey, a mountain ram, and two deer. As well, there were tattoos of four running rams that encircled his shin.2

In 1891, archaeologists discovered the mummified remains of an Egyptian priestess named Amunet, who likely lived some time between 2160 BC and 1994 BC. Her body had tattoos on its arms, legs, and below the belly button.3

In Japan, scientists have discovered clay figurines—more than 3,000 years old—painted with markings that resemble tattoos.4

Biblical

During the time of the Old Testament, much of the pagan world was practicing the art of tattooing as a means of deity worship. This, of course, necessitated a negative response from Israel, which attempted to separate itself from the adoration of false gods:

"You shall not make any cuttings in your flesh on account of the dead or tattoo any marks upon you: I am the LORD."—Leviticus 19:28

Biblical scholar M.W. Thomson suggests, however, that Moses favored tattoos. Thomson speculates that Moses introduced tattoos as a way to commemorate the deliverance of the Jews from slavery in Egypt. In his 1859 study, Thomson suggests that Moses believed the prohibition above applied only to heathen, pagan images.5

Just before the birth of Christ, Roman writers such as Virgil, Seneca, and Galenus reported that many slaves and criminals were tattooed.6

Post Biblical

Early in the fourth century, when Constantine became Roman Emperor and rescinded the prohibition on Christianity, he also banned tattooing on face, which was common for convicts, soldiers, and gladiators. Constantine believed that the human face was a representation of the image of God and should not be disfigured or defiled.7

It is documented that a monk who lived in the late fifth century had a tattoo on his thigh that read:

"Manim, the disciple of Jesus Christ."8

Procopius of Caesarea, who lived during the first half of the sixth century and wrote number of official histories, once reported that many Christians were tattooed, on their arms, with a cross or the name of Christ.5

Charles MacQuarrie, in his work, "Insular Celtic Tattooing: History, Myth, and Metaphor," details how "marks" that are mentioned in the Life of Saint Brigit may have been tattoos. He also suggests that Celtic Christians approved of some, but not all, tattoos.8

At the council of Calcuth in Northumberland, the 786 Report of the Papal Legates mentioned two types of tattooing: one of pagan superstition, which doesn't aid any Christian, and another for the sake of God, which provides certain (unnamed) rewards.8

Crusaders, arriving in the Holy Land, often tattooed a small cross on their hands or arms as a sign that they desired a Christian burial.9

Sources

http://www.pbs.org/wgbh/nova/transcripts/2518iceman.html http://www.exn.ca/mummies/Siberia.cfm http://www.angelfire.com/bc/Sez/Egypt.html http://www.amonline.net.au/bodyart/tattooing/earliest.htm http://tattoos.com/jane/steve/judeo.htm http://www.into-you.co.uk/contents/archaeo.htm http://www.archaeology.org/9903/abstracts/tattoo.html http://www.christiancounterculture.com/pdf/tatoo.pdf http://www.christianpunk.com/articles/030000_tattoos.htm

Tattoo History Resources:

American Museum of Natural History:http://www.amnh.org/exhibitions/bodyart/

University of Pennsylvania Museum of Archeology and Anthropology:http://www.museum.upenn.edu/new/exhibits/online_exhibits/body_modification/bodmodtattoo.shtml

Australian Museum:http://www.amonline.net.au/bodyart/tattooing/earliest.htm

Muslim Positions

Following the Sharia (or Islamic Law), the majority of Sunni Muslims hold that tattooing is religiously forbidden (along with most other forms of 'permanent' physical modification). This view arises from references in the Prophetic Hadith which denounce those who attempt to change the creation of God (Arabic: Allah), in what is seen as excessive attempts to beautify that which was already perfected. The human being is seen as having been ennobled by God (Arabic: Allah), the human form viewed as created beautiful, such that the act of tattooing would be a form of self-mutilation. [http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503544192] [http://qa.sunnipath.com/issue_view.asp?HD=1&ID=941&CATE=4]

In contrast, Shi'a Ulema (scholars) such as Ayatollah Sistani and Ayatollah Khamenei have ruled that tattooing is permissible, since there are no reliable Hadith recognized by the Shia which prohibit the practice. [http://www.sistani.org/html/eng/menu/4/?lang=eng&view=d&code=189&page=1]

References

* [http://www.thetattoocollection.com/history_of_tattoos.htm History of Tattoos]
* [http://www.samoa.co.uk/tattoos.html www.samoa.co.uk]
* [http://www.pbs.org/skinstories/history/index.html www.pbs.org]
* [http://tattoos.com/jane/steve/samoa.htm www.tattoos.com]
* [http://www.vanishingtattoo.com/tattoos_history.htm www.vanishingtattoo.com]
* [http://tattoojoy.com/tattoo_history/index.php www.tattoojoy.com]
* [http://tribal-tattoo.co.uk/Articles/Tattoo/?id=934 Tribal-Tattoo.co.uk]