absolutely no choice in the selection of a husband, but have to submit in all cases to the dispositions made by their male relatives.  These Australian women, moreover, perversely act in a manner utterly inconsistent with the theory of sexual selection.  Since they do not choose, but are chosen, one would naturally expect, in accordance with that theory, that they would decorate themselves in order to “stimulate the passion” of the desirable men; but they do no such thing.

While the men are apt to dress their hair carefully, the women “let their black locks grow as irregular and tangled as do the Fuegians” (Grosse, 87); and Buhner says they “did little to improve their appearance;” while such ornaments as they had “were not much regarded by the men.” (Brough Smyth, I, 275.)[112]

“DECORATION” AS A TEST OF COURAGE

One of the most important reasons why young savages approaching puberty are eager to receive their “decorations” remains to be considered.  Tattooing, scarring, and mutilating are usually very painful processes.  Now, as all who are familiar with the life of savages know, there is nothing they admire so much as courage in enduring torture of any kind.  By showing fortitude in bearing the pain connected with tattooing, etc., these young folks are thus able to win admiration, gratify their vanity, and show that they are worthy to be received in the ranks of adults.  The Sea Dyaks are proud of their scars, writes Brooke Low.

“The women often prove the courage and endurance of the youngsters by placing a lighted ball of tinder in the arm and letting it burn into the skin.  The marks ... are much valued by the young men as so many proofs of their power of endurance.”

(Roth, II., 80.) Here we have an illustration which explains in the most simple way why scars please both the men and the women, without making necessary the grotesque assumption that either sex admires them as things of beauty.  To take another case, equally eloquent:  Bossu says of the Osage Indians that they suffer the pain of tattooing with pleasure in order to pass for men of courage.  If one of them should have himself marked without having previously distinguished himself in battle, he would be degraded and looked upon as a coward, unworthy of such an honor. (Mallery, 1889-90, 394.)

Grosse is inclined to think (78) that it is in the male only that courage is expected and admired, but he is mistaken, as we may see, e.g., in the account given by Dobrizhoffer (II., 21) of the tattooing customs of the Abipones, whom he studied so carefully.  The women, he says,