File:Deer stones. Body tattoo theory (tentative illustration of Fitzhugh's 2009 hypotheses).png

English: Deer stones. Body tattoo theory (tentative illustration of Fitzhugh's 2009 hypotheses)

Reference: "Since the earliest interpretations by N. N. Dikov (1958), A. E. Novgorodova (Volkov/Novgorodova 1975), and A. P. Okladnikov (1954), deer stones have been seen as stylized warriors. Following the discovery of tattooed bodies at Pazyryk (Rudenko 1970; Polos'mak 2000; Griaznov 1984) K.Jettmar (1994) proposed that the deer images might represent tattoos. Magail (2005) suggests clothing designs. I would go a step further and suggest the detailed rendering of belts, weapons, and tools reveal the artist's intent to carve deer stones as representations of specific individuals. The depictions seem to represent unique assemblages of tools, weapons, and body tattoos. One never finds deer stones with identical kinds, shapes, and sizes of implements, as would be the normal case in living individuals. In like fashion, the images of deer also vary from stone to stone. While the shape of the deer icon is very rigidly standardized, their number, sizes, and placement varies in every case, as probably also occurred with tattoos on a person's body according to wealth, social status, prowess, or other attributes, including an artist's skills and the desires of the subject. It is likely that these tattoos protected the wearer from harm or injury by malevolent spirits in the same way as designs on the clothing of historic Ainu, Nivkh, and other East Asian groups. Patterns on the clothing of Jomon ceramic figurines may have had the same purpose. While serving as protective devices in life, the deer spirit may also have assisted the warrior's departed soul on its journey to heaven, with the help of shamanic ritual." [1]