The telic functions, or ultimate purposes, of the face-painting are
also esoteric, though not beyond the reach of inference from the
sematic functions, coupled with general facts of zoic and primitive
human customs. Even at first sight the painted devices bring to mind
the directive markings of lower animals defined by Professor Todd[258]
and interpreted by Ernest Seton-Thompson;[259] and in view of the
implacably militant habit of the Seri it would seem evident that the
artificial devices are, at least in their primary aspect, analogous to
the natural markings. On analyzing the directive markings of animals,
it is convenient to divide them into two classes, distinguished by
special function, usual placement, and general relation to animal
economy: the first class serve primarily to guide flight in such
manner as to permit ready reassembling of the flock; they are usually
posterior, as in rabbit, white-tail deer, antelope, and various birds;
and they primarily signify inimical relations to alien organisms,
with functional exercise under stress of fear. The second class of
markings serve primarily for mutual identification of approaching
individuals; as comports with this function, they are usually facial,
or at least anterior; and their functional exercise is normally
connected with peaceful association—though the strongly emphasized
facial symbols of the males doubtless blazon forth the alternative
meanings of preference for peace or readiness for strife, like the
calumet tomahawk of the Sioux warrior (as interpreted by Cushing). So
the directive markings of the first class are substantially beacons
of danger and fear, while those of the second are just as essentially
standards of safety and confidence; and they may properly be designated
as _beacon-markings_ and _standard-markings_, respectively.[260] On
seriating the two classes in terms of development, it is at once found
that the beacon-markings are in large measure connected with excursive
movement and are centrifugal in effect, while the standard-markings are
connected mainly with incursive movement and are centripetal in effect;
at the same time the latter express not only the higher intelligence,
but also the greater degree of that conjustment which forms the
basis of collective organization; so that the latter unquestionably
represents the higher developmental stage. Now, the primary functions
of these directive markings of the higher grade—signalization (or
attentionization) and identification—correspond precisely with
paramount needs of the alien-hating and clan-loving Seri; so that
careful analysis would seem fully to justify the casual impression of
functional similitude between the Seri face-painting and the directive
markings of social animals.
[258] American Naturalist, vol. XXII, 1888. pp. 201-207.
[259] Wild Animals I Have Known, 1898, p. 119; Century Magazine, vol.
LIX, 1900, pp. 656-660. In his lectures, Mr Seton-Thompson extends
his interpretations to anterior as well as to posterior markings,
especially the conspicuous and persistent facial features of deer,
antelope, mongrel (or ancestral) dog, etc. Such facial markings
seem especially characteristic of gregarious animals; and they are
peculiarly significant as social symbols rather than as mere beacons
for guidance in flight.
[260] The fundamental distinction is none the less valid by reason
of the occasional combination of functions, as in the antelope
“chrysanthemum” interpreted by Seton-Thompson.
While the first survey establishes a certain analogy between the
primitive face-painting and the standard-markings of animals,
an important disparity is noted when the survey is extended to
individuals; for among beasts and birds the standards are usually the
more conspicuously displayed by the males, while the paint devices of
the Seri are confined to the females. A suggestion pointing toward
explanation of this disparity is readily found in the seriation of
developmental stages marked by (1) the fear-born beacon-markings, (2)
the confidence-speaking standard-markings, and (3) the painted symbols;
for the artificial devices coincide with an immeasurably advanced
mental development, with concomitant advance in safety and peace on
the one hand and in artificializing weapons on the other hand. This
suggestion alone fails to explain the disparity fully, yet it raises
another, growing out of the great social advancement connected with
the mental development—i. e., the effect of the distinctively demotic
organization of the human genus as represented by the Seri people.
On considering this organization, it is found strictly maternal:
the tribe is made up of clans defined by consanguinity reckoned
only in the female line; each clan is headed by an elderwoman, and
comprises a hierarchy of daughters, granddaughters, and (sometimes)
great-granddaughters, collectively incarnating that purity of
uncontaminated blood which is the pride of the tribe; and this female
element is supplemented by a masculine element in the persons of
brothers, who may be war-chiefs or shamans, and may hence dominate
the movements of groups, but whose blood counts as nothing in the
establishment and maintenance of the clan organization. Thus the
females alone are the blood-carriers of the clans; they alone require
ready and certain identification in order that their institutional
theory and practice may be maintained; and hence they alone need to
become bearers of the sacred blood-standards. The warriors belong to
the tribe, and are distinguished by luxuriantly flowing hair, by the
up-stepping movement from which the people derive their appellation, by
their unique archery attitude, and by their dark skin-color; the boys
count for little until they enter the warrior class; but on the females
devolves the duty of defining and maintaining the several streams of
blood on which the rigidly guarded tribal integrity depends.[261]
Undoubtedly the blood-markings play an important rôle in courtship and
marriage, but too little is known of the esoteric life of the tribe to
permit this rôle to be traced.
[261] The essentially zoocratic nature of Seri law and custom is set
forth postea, p. 294.
[Illustration: BUREAU OF AMERICAN ETHNOLOGY