Primitive Love and Love-Stories Part 26

By the Tasmanians "the bones of relatives were worn around the neck, less, perhaps, as ornaments than as charms."[75] The Ainos of j.a.pan and the Fijians held that tattooing was a custom introduced by the G.o.ds. Fijian women believed "that to be tattooed is a pa.s.sport to the other world, where it prevents them from being persecuted by their own s.e.x."[76] An Australian custom ordained that every person must have the septum of the nose pierced and must wear in it a piece of bone, a reed, or the stalks of some gra.s.s. This was not done, however, with the object of adorning the person, but for superst.i.tious reasons: "the old men used to predict to those who were averse to this mutilation all kinds of evil." The sinner, they said, would suffer in the next world by having to eat filth. "To avoid a punishment so horrible, each one gladly submitted, and his or her nose was pierced accordingly."

(Brough Smyth, 274.) Wilhelmi says that in the Northwest the men place in the head-band behind the ears pieces of wood decorated with very thin shavings and looking like plumes of white feathers. They do this "on occasions of rejoicings and when engaged in their mystic ceremonies." Nicaraguans trace the custom of flattening the heads of children to instructions from the G.o.ds, and Pelew Islanders believed that to win eternal bliss the septum of the nose must be perforated, while Eskimo girls were induced to submit to having long st.i.tches made with a needle and black thread on several parts of the face by the superst.i.tious fear that if they refused they would, after death, be turned into train tubs and placed under the lamps in heaven.[77] In order that the ghost of a Sioux Indian may travel the ghost road in safety, it is necessary for each Dakota during his life to be tattooed in the middle of the forehead or on the wrists. If found without these, he is pushed from a cloud or cliff and falls back to this world.[78] In Australia, the Kurnai medicine men were supposed to be able to communicate with ghosts only when they had certain bones thrust through the nose.[79] The _American Anthropologist_ contains (July, 1889) a description of the various kinds of face-coloring to indicate degrees in the Grand Medicine Society of the Ojibwa. These Indians frequently tattooed temples, forehead, or cheeks of sufferers from headache or toothache, in the belief that this would expel the demons who cause the pain. In Congo, scarifications are made on the back for therapeutic reasons; and in Timor-Laut (Malay Archipelago), both s.e.xes tattooed themselves "in imitation of immense smallpox marks, in order to ward off that disease."[80]

MOURNING LANGUAGE

Australian women of the Port Lincoln tribes paint a ring around each eye and a streak over the stomach, and men mark their b.r.e.a.s.t.s with stripes and paints in different patterns. An ignorant observer, or an advocate of the s.e.xual selection theory, would infer that these "decorations" are resorted to for the purpose of ornamentation, to please individuals of the opposite s.e.x. But Wilhelmi, who understood the customs of these tribes, explains that these divers stripes and paints have a practical object, being used to "indicate the different degrees of relationship between a dead person and the mourners."[81]

In South Australia widows in mourning "shave their heads, cover them with a netting, and plaster them with pipe-clay"[82]. A white band around the brow is also used as a badge of mourning[83]. Taplin says that the Narrinyeri adorn the bodies of the dead with bright-red ochre, and that this is a wide-spread custom in Australia. A Dyeri, on being asked why he painted red and white spots on his skin, answered: "Suppose me no make-im, me tumble down too; that one [the corpse]

growl along-a-me." A further "ornament" of the women on these occasions consists in two white streaks on the arm to indicate that they have eaten some of the fat of the dead, according to their custom. (Smyth, I., 120.) In some districts the mourners paint themselves white on the death of a blood relation, and black when a relative by marriage dies. The corpse is often painted red. Red is used too when boys are initiated into manhood, and with most tribes it is also the war-color. Hence it is not strange that they should undertake long journeys to secure fresh supplies of ochre: for war, mourning, and superst.i.tion are three of the strongest motives of savage activity. African Bushmen anoint the heads of the dead with a red powder mixed with melted fat. Hottentots, when mourning, shave their heads in furrows. Damaras wear a dark-colored skin-cap: a piece of leather round the neck, to which is attached a piece of ostrich egg-sh.e.l.l. Coast negroes bury the head of a family in his best clothes and ornaments, and Dahomans do the same[84]. Schweinfurth says that "according to the custom, which seems to belong to all Africa, as a sign of grief the d.i.n.ka wear a cord round the neck."[85] Mourning New Zealanders tie a red cloth round the head or wear headdresses of dark feathers. New Caledonians cut off their hair and blacken and oil their faces[85]. Hawaiians cut their hair in various forms, knock out a front tooth, cut the ears and tattoo a spot on the tongue[86]. The Mineopies use three coloring substances for painting their bodies; and by the way they apply them they let it be known whether a person is ill or in mourning, or going to a festival.[87] In California the Yokaia widows make an unguent with which they smear a white band two inches wide all around the edge of the hair[88]. Of the Yukon Indians of Alaska "some wore hoops of birch wood around the neck and waists, with various patterns of figures cut on them. These were said to be emblems of mourning for the dead."[89] Among the Snanaimuq "the face of the deceased is painted with red and black paint... After the death of husband or wife the survivor must paint his legs and his blanket red."[90] Numerous other instances may be found in Mallery, who remarks that "many objective modes of showing mourning by styles of paint and markings are known, the significance of which are apparent when discovered in pictographs."[91]

INDICATIONS OF TRIBE OR RANK

Among the customs which, in Darwin's opinion, show "how widely the different races of man differ in their taste for the beautiful," is that of moulding the skull of infants into various unnatural shapes, in some cases making the head "appear to us idiotic." One would think that before accepting such a monstrous custom as evidence of any kind of a sense of beauty, Darwin, and those who expressed the same opinion before and after him, would have inquired whether there is not some more rational way of accounting for the admiration of deformed heads by these races than by a.s.suming that they approved of them for _esthetic_ reasons. There is no difficulty in finding several non-esthetic reasons why peculiarly moulded skulls were approved of.

The Nicaraguans, as I have already stated, believed that heads were moulded in order to make it easier to bear burdens, and the Peruvians also said they pressed the heads of children to make them healthier and able to do more work. But vanity--individual or tribal--and fashion were the princ.i.p.al motives. According to Torquemada, the kings were the first who had their heads shaped, and afterward permission to follow their example was granted to others as a special favor. In their cla.s.sical work on Peruvian antiquities (31-32) Eivero and Tschudi describe the skulls they examined., including many varieties "artificially produced, and differing according to their respective localities."

"These irregularities were undoubtedly produced by mechanical causes, and were considered as the _distinctive marks of families_; for in one Huaca [cemetery] will always be found the same form of crania; while in another, near by, the forms are entirely different from those in the first."

The custom of flattening the head was practised by various Indian tribes, especially in the Pacific States, and Bancroft (I., 180) says that, "all seem to admire a flattened forehead as _a sign of n.o.ble birth_;" and on p. 228, he remarks:

"Failure properly to mould the cranium of her offspring gives the Chinook matron the reputation of a lazy and un-dutiful mother, and subjects the neglected children to the ridicule of their companions; so despotic is fashion."

The Arab races of Africa alter the shapes of their children's heads because they are jealous of their n.o.ble descent. (Bastian, _D.M_., II., 229.)

"The genuine Turkish skull," says Tylor _(Anth.,_ 240),

"is of the broad Tatar form, while the natives of Greece and Asia Minor have oval skulls, which gives the reason why at Constantinople it became the fashion to mould the babies'

skulls round, so that they grew up with the broad head of the conquering race. Relics of such barbarism linger on in the midst of civilization, and not long ago a French physician surprised the world by the fact that nurses in Normandy were still giving the children's heads a sugar-loaf shape by bandages and a tight cap, while in Brittany they preferred to press it round."

Knocking out some of the teeth, or filing them into certain shapes, is another widely prevalent custom, for which it is inadmissible to invoke a monstrous and problematic esthetic taste as long as it can be accounted for on simpler and less disputable grounds, such as vanity, the desire for tribal distinction, or superst.i.tion. Holub found (II., 259), that in one of the Makololo tribes it was customary to break out the top incisor teeth, for the reason that it is "only horses that eat with all their teeth, and that men ought not to eat like horses." In other cases it is not contempt for animals but respect for them that accounts for the knocking out of teeth. Thus Livingstone relates _(L. Tr_., II., 120), in speaking of a boy from Lomaine, that "the

upper teeth extracted seemed to say that the tribe have cattle. The knocking out of the teeth is in imitation of the animals they almost worship." The Batokas also give as their reason for knocking out their upper front teeth that they wish to be like oxen. Livingstone tells us _(Zamb.,_ 115), that the Manganja chip their teeth to resemble those of the cat or crocodile: which suggests totemism, or superst.i.tious respect for an animal chosen as an emblem of a tribe. That the Australian custom of knocking out the upper front teeth at p.u.b.erty is part of a religious ceremonial, and not the outcome of a desire to make the boys attractive to the girls, as Westermarck navely a.s.sumes (174, 172), is made certain by the details given in Mallery (1888-89, 513-514), including an excerpt from a ma.n.u.script by A.W. Howitt, in which it is pointed out that the humming instrument kuamas, the bull-roarer, "has a sacred character with all the Australian tribes;"

and that there are marked on it "two notches, one at each end, representing the gap left in the upper jaw of the novice after his teeth have been knocked out during the rites."[92] But perhaps the commonest motive for altering the teeth is the desire to indicate tribal connections. "Various tribes," says Tylor _(Anthr._ 240), "grind their front teeth to points, or cut them away in angular patterns, so that in Africa and elsewhere a man's tribe is often known by the cut of his teeth."

Peculiar arrangements of the hair also have misled unwary observers into fancying that they were made for beauty's sake and to attract the opposite s.e.x, when in reality they were tribal marks or had other utilitarian purposes, serving as elements in a language of signs, etc.

Frazer, _e.g._, notes (27) that the turtle clan of the Omaha Indians cuts off all the hair from a boy's head except six locks which hang down in imitation of the legs, head, and tail of a turtle; while the Buffalo clan arranges two locks of hair in imitation of horns. "Nearly all the Indian tribes," writes Mallery (419), "have peculiarities of the arrangement of the hair and of some article of apparel or accoutrement by which they can always be distinguished." Heriot relates (294) that among the Indians

"the fashion of tr.i.m.m.i.n.g the hair varies in a great degree, and an enemy may by this means be discovered at a considerable distance." "The Pueblos generally, when accurate and particular in delineation [pictographs], designate the women of that tribe by a huge coil of hair over either ear. This custom prevails also among the Coyotero Apaches, the woman wearing the hair in coil to denote a virgin or an unmarried person, while the coil is absent in the case of a married woman."

By the Mokis, maidenhood is indicated by wearing the hair as a disk on each side of the head. (Mallery, 231-32.) Similar usages on other continents might be cited.

Besides these arbitrary modifications of the skull and the teeth, and the divers arrangements of the hair, there are various other ways in which the lower races indicate tribal connection, rank, or other conditions. Writing about negroes Burton says _(Abeok.,_ I., 106), that lines, welts, and all sorts of skin patterns are used, partly for superst.i.tious reasons, partly to mark the different tribes and families. "A volume would not suffice to explain all the marks in detail." Of the Dahomans, Forbes says (I., 28), "that _according to rank and wealth_ anklets and armlets of all metals, and necklaces of gla.s.s, coral, and Popae beads, are worn by both s.e.xes." Livingstone relates _(Mis. Trav_., 276) that the copper rings worn on their ankles by the chiefs of Londa were so large and heavy that they seriously inconvenienced them in walking. That this custom was entirely an outcome of vanity and emulation, and not a manifestation of the esthetic sense, is made clear by the further observations of Livingstone. Men who could not afford so many of these copper rings would still, he found, strut along as if they had them. "That is the way," he was informed, "in which they show off their lordship in these parts." Among the Mojave Indians "nose-jewels designate a man of wealth and rank," and elaborate headdresses of feathers are the insignia of the chiefs[93]. Champlain says that among the Iroquois those who wore three large plumes were chiefs. In Thurn says (305) that each of the Guiana tribes makes its feather head-dresses of special colors; and Martins has the following regarding the Brazilian Indians: "Commonly all the members of a tribe, or a horde, or a family, agree to wear certain ornaments or signs as characteristic marks." Among these are various ornaments of feathers on the head, pieces of wood, stones, or sh.e.l.ls, in the ears, the nose, and lips, and especially tattoo marks.

VAIN DESIRE TO ATTRACT ATTENTION

Thus we see that an immense number of mutilations of the body and alleged "decorations" of it are not intended by these races as things of beauty, but have special meanings or uses in connection with protection, war, superst.i.tion, mourning, or the desire to mark distinctions between the tribes, or degrees of rank within one tribe or horde. Usually the "ornamentations" are prescribed for all members of a tribe of the same s.e.x, and their acceptance is rigidly enforced.

At the same time there is scope for variety in the form of deviations or exaggerations, and these are resorted to by ambitious individuals to attract attention to their important selves, and thus to gratify vanity, which, in the realm of fashion, is a thing entirely apart from--and usually antagonistic to--the sense of beauty[94]. At Australian dances various colors are used with the object of attracting attention. Especially fantastic are their "decorations" at the corroborees, when the bodies of the men are painted with white streaks that make them look like skeletons. Bulmer believed that their object was to "make themselves as terrible as possible to the beholders and not beautiful or attractive," while Grosse thinks (65) that as these dances usually take place by moonlight, the object of the stripes is to make the dancers more conspicuous--two explanations which are not inconsistent with each other.

Fry relates[95] that the Khonds adorn their hair till they may be seen "intoxicated with vanity on its due decoration." Hearne (306) saw Indians who had a single lock of hair that "when let down would trail on the ground as they walked." Anderson expresses himself with scientific precision when he writes (136) that in Fiji the men "who like to _attract the attention_ of the opposite s.e.x, don their best plumage." The attention may be attracted by anything that is conspicuous, entirely apart from the question whether it be regarded as a thing of beauty or not. Bourne makes the very suggestive statement (69-70) that in Patagonia the beautiful plumage of the ostrich was not appreciated, but allowed to blow all over the country, while the natives adorned themselves with beads and cheap bra.s.s and copper trinkets. We may therefore a.s.sume that in those cases where feathers are used for "adornment" it is not because their beauty is appreciated but because custom has given them a special significance.

In many cases they indicate that the wearer is a person of rank--chief or medicine man--as we saw in the preceding pages. We also saw that special marks in feathers among Dakotas indicated that the wearer had taken a human life, which, more than anything else, excites the admiration of savage women; so that what fascinates them in such a case is not the feather itself but the deed it stands for.

Panlitzschke informs us (_E.N.O.Afr.,_ chap. ii.), that among the African Somali and Gallas every man who had killed someone, boastfully wore an ostrich feather on his head to call attention to his deed. The Danakil wore these feathers for the same purpose, adding ivory rods in their ear-lobes and fastening a bunch of white horsehair to their shield. A strip of red silk round the forehead served the same purpose. Lumholtz, describing a festival dance in Australia (237), says that some of the men hold in their mouths tufts of talegalla feathers "for the purpose of giving themselves a savage look." By some Australians bunches of hawk's or eagle's feathers are worn "either when fighting or dancing, and also used as a fan" (Brough Smyth, I., 281-282), which suggests the thought that the fantastic head-dresses of feathers, etc., often seen in warm countries, may be worn as protection against the sun[96].

I doubt, too, whether the lower races are able to appreciate flowers esthetically as we do, apart from their fragrance, which endears them to some barbarians of the higher grades. Concerning Australian women we find it recorded by Brough Smyth (I., 270) that they seem to have no love of flowers, and do not use them to adorn their persons. A New Zealander explained his indifference to flowers by declaring that they were "not good to eat."[97] Other Polynesians were much given to wearing flowers on the head and body; but whether this was for _esthetic_ reasons seems to me doubtful on account of the revelations made by various missionaries and others. In Ellis, _e.g._ (_P.R._, I., 114), we read that in Tahiti the use of flowers in the hair, and fragrant oil, has been in a great degree discontinued, "partly from the connection of these ornaments with the evil practices to which they were formerly addicted."

OBJECTS OF TATTOOING

So far tattooing has been mentioned only incidentally; but as it is one of the most widely prevalent methods of primitive personal "decoration" a few pages must be devoted to it in order to ascertain whether it is true that it is one of those ornamentations which, as Darwin would have us believe, help to determine the marriages of mankind, or, as Westermarck puts it, "men and women began to... tattoo themselves chiefly in order to make themselves attractive to the opposite s.e.x--that they might court successfully, or be courted." We shall find that, on the contrary, tattooing has had from the earliest recorded times more than a dozen practical purposes, and that its use as a stimulant of the pa.s.sion of the opposite s.e.x probably never occurred to a savage until it was suggested to him by a philosophizing visitor.

Twenty-four centuries ago Herodotus not only noted that the Thracians had punctures on their skins, but indicated the reason for them: they are, he said, "a mark of n.o.bility: to be without them is a testimony of mean descent."[98] This use of skin disfigurements prevails among the lower races to the present day, and it is only one of many utilitarian and non-esthetic functions subserved by them. In his beautifully ill.u.s.trated volume on Maori tattooing, Major-General Robley writes:

"Native tradition has it that their first settlers used to mark their faces for battle with charcoal, and that the lines on the face thus made were the beginnings of the tattoo. To save the trouble of this constantly painting their warlike decorations on the face, the lines were made permanent. Hence arose the practice of carving the face and the body with dyed incisions. The Rev. Mr. Taylor ...

a.s.sumes that the chiefs being of a lighter race, and having to fight side by side with slaves of darker hues, darkened their faces in order to appear of the same race."

TATTOOING ON PACIFIC ISLANDS

When Captain Cook visited New Zealand (1769) he was much interested in the tattooing of the Maoris, and noted that each tribe seemed to have a different custom in regard to it; thus calling attention to one of its main functions as a means to distinguish the tribes from each other. He described the different patterns on divers parts of the body used by various tribes, and made the further important observation that "by adding to the tattooing they grow old and honorable at the same time." The old French navigator d'Urville found in the Maori tattooing an a.n.a.logy to European heraldry, with this difference: that whereas the coat-of-arms attests the merits of ancestors, the Maori moko ill.u.s.trates the merits of the persons decorated with it. It makes them, as Robley wittily says, "men of mark." One chief explained that a certain mark just over his nose was his name; it served the purposes of a seal in signing doc.u.ments. It has been suggested that the body of a warrior may have been tattooed for the sake of identification in case the head was separated from it; for the Maoris carried on a regular trade in heads. Rutherford, who was held for a long time as a captive, said that only the great ones of the tribe were allowed to decorate the forehead, upper lip, and chin. Naturally such marks were "a source of pride" (a sign of rank), and "the chiefs were very pleased to show the tattooing on their bodies." To have an untattooed face was to be "a poor n.o.body." Ellis (_P.R._, III., 263) puts the matter graphically by saying the New Zealander's tattooing answers the purpose of the particular stripe or color of the Highlander's plaid, marking the clan or tribe to which they belong, and is also said to be employed as "a means of enabling them to distinguish their enemies in battle."

In his great work on Borneo (II., 83), Roth cites Brooke Low, who said that tattooing was a custom of recent introduction: "I have seen a few women with small patterns on their b.r.e.a.s.t.s, but they were the exception to the rule and were not regarded with favor." Burns says that the Kayan men do not tattoo, but

"many of the higher cla.s.ses have small figures of stars, beasts, or birds on various parts of their body, chiefly the arms, distinctive of rank. The highest mark is that of having the back of the hands colored or tattooed, which is only conferred on the brave in battle."

St. John says that "a man is supposed to tattoo one finger only, if he has been present when an enemy has been killed, but tattoos hand and fingers if he has taken an enemy's head." Among the Ida'an a man makes a mark on his arm for each enemy slain. One man was seen with thirty-seven such stripes on the arm. A successful head-hunter is also allowed to "decorate" his ears with the canine teeth of a Bornean leopard. "In some cases tatu marks appear to be used as a means of communicating a fact," writes Roth (II., 291). Among the Kayan it indicates rank. Slaughter of an enemy, or mere murder of a slave, are other reasons for tattooing. "A Murut, having run away from the enemy, was tatued on his back. So that we may justly conclude that tatuing among the natives of Borneo is one method of writing." Among the Dusun the men that took heads generally had a tattoo mark for each one on the arm, and were looked upon as very brave, though their victim might have been only a woman or a child (159).

In the fifth volume of Waitz-Gerland's _Anthropologie_ (Pt. II., 64-67), a number of authors are cited testifying that in the Micronesian Archipelago the natives of each island had special kinds of tattoo marks on different parts of the body, to distinguish them from others. These marks were named after the islands. The Micronesians themselves attached also a religious significance to these marks. The natives of Tobi believed that their island would be destroyed if the English visitors who came among them were not at once tattooed. Only those completely marked could enter the temple. The men were more tattooed than the women, who were regarded as inferiors.

In the sixth volume of Waitz-Gerland (30-40) is gathered a large ma.s.s of evidence, all of which shows that on the Polynesian islands, too, tattooing was indulged in, not for aesthetic and amorous but for religious and practical reasons. In Tonga it was a mark of rank, not permitted to common people or to slaves. Not to be tattooed was considered improper. In the Marquesas the older and more distinguished a man, the more he was tattooed. Married women were distinguished by having marks on the right hand and left foot. In some cases tattoo marks were used as signs to call to mind certain battles or festivals.

A woman in Ponape had marks for all her successive husbands made on her arm--everything and anything, in fact, except the purpose of decorating for the sake of attracting the other s.e.x. Gerland (33-40) makes out a very strong case for the religions origin of tattooing, which he aptly compares to our confirmation.

In Samoa the princ.i.p.al motive of tattooing seems to have been licentiousness. It was prohibited by the chiefs on account of the obscene practices always connected with it, and there is a legend of the incestuous designs of two divine brothers on their sister which was successful.

"Tattooing thus originated among the G.o.ds and was first practised by the children of Taaroa, their princ.i.p.al deity.

In imitation of their example, and for the accomplishment of the same purpose, it was practised among men." (Ellis, _P.R._, I., 262.)

TATTOOING IN AMERICA

On the American continent we find tattooing practised from north to south, from east to west, for the most diverse reasons, among which the desire to facilitate courtship is never even hinted at. The Eskimos, about the age of p.u.b.erty, apply paint and tattooing to their faces, cut holes and insert plugs or labrets. The object of these disfigurements is indicated by Bancroft (I., 48): "Different tribes, and different ranks of the same tribe, have each their peculiar form of tattooing." Moreover, "these operations are supposed to possess some significance other than that of mere ornament. Upon the occasion of piercing the lip, for instance, a religious feast is given." John Murdoch relates (Mallery, 396) that the wife of an Eskimo chief had "a little mark tattooed in each corner of her mouth, which she said were 'whale marks,' indicating that she was the wife of a successful whaleman." Of the Kadiaks Bancroft says (72): "The more the female chin is riddled with holes, the greater the respectability." Among the Chippewayan Indians Mackenzie found (85) that both s.e.xes had "blue or black bars, or from one to four straight lines, on their cheeks or foreheads to distinguish the tribe to which they belong." Swan writes (Mallery, 1882-83, 67) that

"the tattoo marks of the Haidas are heraldic designs or the family totem, or crests of the wearers, and are similar to the carvings depicted in the pillars and monuments around the homes of the chiefs."

A Haida Indian remarked to Swan (69): "If you were tattooed with the design of a swan, the Indians would know your family name." It is at festivals and masquerade performances, says the same writer, that "the tatoo marks show with the best effect, and the rank and family connection [are] known by the variety of design," Lafitan reports (II., 43) regarding the Iroquois and Algonquins that the designs which they have tattooed on their faces and bodies are employed as hieroglyphics, writing, and records, to indicate victories, etc. The designs tattooed on an Indian's face or body distinguish him, he adds, as we do a family by its armorial bearings.

"In James's Long it is reported that the Omahas are often neatly tattooed.... The daughters of chiefs and those of wealthy Indians generally are denoted by a small round spot tattooed on the forehead."

(Mallery, 1888-89, 395.) Bossu says regarding the practice of tattooing by the Osages (in 1756): "It is a kind of knighthood to which they are only ent.i.tled by great actions." Blue marks tattooed upon the chin of a Mojave woman indicate that she is married. The Serrano Indians near Los Angeles had, as late as 1843, a custom of having special tattoo marks on themselves which were also made on trees to indicate the corner boundaries of patches of land. (Mallery, 1882-83, 64, 182.) In his book on the California Indians, Powers declares (109) that in the Mattoal tribe the men tattoo themselves; in the others the women alone tattoo. The theory that the women are thus marked in order that the men may be able to recognize them and redeem them from captivity seems plausible for the reasons that these Indians are rent into a great number of divisions and that "the squaws almost never attempt any ornamental tattooing, but adhere closely to the plain regulation mark of the tribe." The Hupa Indians have discovered another practical use for body-marks. Nearly every man has ten lines tattooed across the inside of his left arm, and these lines serve as a measurement of sh.e.l.l-money.