The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 03 of 12)

§ 7. Ceremonies at Hair-cutting

Solemn ceremonies observed at hair-cutting.

But when it becomes necessary to crop the hair, measures are taken to lessen the dangers which are supposed to attend the operation. The chief of Namosi in Fiji always ate a man by way of precaution when he had had his hair cut. “There was a certain clan that had to provide the victim, and they used to sit in solemn council among themselves to choose him. It was a sacrificial feast to avert evil from the chief.”⁹¹⁴ This remarkable custom has been described more fully by another observer. The old heathen temple at Namosi is called Rukunitambua, “and round about it are hundreds of stones, each of which tells a fearful tale. A subject tribe, whose town was some little distance from Namosi, had committed an unpardonable offence, and were condemned to a frightful doom. The earth-mound on which their temple had stood was planted with the mountain ndalo (arum), and when the crop was ripe, the poor wretches had to carry it down to Namosi, and give at least one of their number to be killed and eaten by the chief. He used to take advantage of these occasions to have his hair cut, for the human sacrifice was supposed to avert all danger of witchcraft if any ill-wisher got hold of the cuttings of his hair, human hair being the most dangerous channel for the deadliest spells of the sorcerers. The stones round Rukunitambua represented these and other victims who had been killed and eaten at Namosi. Each stone was the record of a murder succeeded by a cannibal feast.”⁹¹⁵ Amongst the Maoris many spells were uttered at hair-cutting; one, for example, was spoken to consecrate the obsidian knife with which the hair was cut; another was pronounced to avert the thunder and lightning which hair-cutting was believed to cause.⁹¹⁶ “He who has had his hair cut is in immediate charge of the Atua (spirit); he is removed from the contact and society of his family and his tribe; he dare not touch his food himself; it is put into his mouth by another person; nor can he for some days resume his accustomed occupations or associate with his fellow-men.”⁹¹⁷ The person who cuts the hair is also tabooed; his hands having been in contact with a sacred head, he may not touch food with them or engage in any other employment; he is fed by another person with food cooked over a sacred fire. He cannot be released from the taboo before the following day, when he rubs his hands with potato or fern root which has been cooked on a sacred fire; and this food having been taken to the head of the family in the female line and eaten by her, his hands are freed from the taboo. In some parts of New Zealand the most sacred day of the year was that appointed for hair-cutting; the people assembled in large numbers on that day from all the neighbourhood.⁹¹⁸ Sometimes a Maori chief's hair was shorn by his wife, who was then tabooed for a week as a consequence of having touched his sacred locks.⁹¹⁹ It is an affair of state when the king of Cambodia's hair is cropped. The priests place on the barber's fingers certain old rings set with large stones, which are supposed to contain spirits favourable to the kings, and during the operation the Brahmans keep up a noisy music to drive away the evil spirits.⁹²⁰ The hair and nails of the Mikado could only be cut while he was asleep,⁹²¹ perhaps because his soul being then absent from his body, there was less chance of injuring it with the shears.

Ceremonies at cutting the hair of Siamese children.

From their earliest days little Siamese children have the crown of the head clean shorn with the exception of a single small tuft of hair, which is daily combed, twisted, oiled, and tied in a little knot until the day when it is finally removed with great pomp and ceremony. The ceremony of shaving the top-knot takes place before the child has reached puberty, and great anxiety is felt at this time lest the kwun, or guardian-spirit who commonly resides in the body and especially the head of every Siamese,⁹²² should be so disturbed by the tonsure as to depart and leave the child a hopeless wreck for life. Great pains are therefore taken to recall this mysterious being in case he should have fled, and to fix him securely in the child. This is the object of an elaborate ceremony performed on the afternoon of the day when the top-knot has been cut. A miniature pagoda is erected, and on it are placed several kinds of food known to be favourites of the spirit. When the kwun has arrived and is feasting on these dainties, he is caught and held fast under a cloth thrown over the food. The child is now placed near the pagoda, and all the family and friends form a circle, with the child, the captured spirit, and the Brahman priests in the middle. Hereupon the priests address the spirit, earnestly entreating him to enter into the child. They amuse him with tales, and coax and wheedle him with flattery, jest, and song; the gongs ring out their loudest; the people cheer and only a kwun of the sourest and most obdurate disposition could resist the combined appeal. The last sentences of the formal invocation run as follows: “Benignant kwun! Thou fickle being who art wont to wander and dally about! From the moment that the child was conceived in the womb, thou hast enjoyed every pleasure, until ten (lunar) months having elapsed and the time of delivery arrived, thou hast suffered and run the risk of perishing by being born alive into the world. Gracious kwun! thou wast at that time so tender, delicate, and wavering as to cause great anxiety concerning thy fate; thou was exactly like a child, youthful, innocent, and inexperienced. The least trifle frightened thee and made thee shudder. In thy infantile playfulness thou wast wont to frolic and wander to no purpose. As thou didst commence to learn to sit, and, unassisted, to crawl totteringly on all fours, thou wast ever falling flat on thy face or on thy back. As thou didst grow up in years and couldst move thy steps firmly, thou didst begin to run and sport thoughtlessly and rashly all round the rooms, the terrace, and bridging planks of travelling boat or floating house, and at times thou didst fall into the stream, creek, or pond, among the floating water-weeds, to the utter dismay of those to whom thy existence was most dear. O gentle kwun, come into thy corporeal abode; do not delay this auspicious rite. Thou art now full-grown and dost form everybody's delight and admiration. Let all the tiny particles of kwun that have fallen on land or water assemble and take permanent abode in this darling little child. Let them all hurry to the site of this auspicious ceremony and admire the magnificent preparations made for them in this hall.” The brocaded cloth from the pagoda, under which lurks the captive spirit, is now rolled up tightly and handed to the child, who is told to clasp it firmly to his breast and not let the kwun escape. Further, the child drinks the milk of the coco-nuts which had been offered to the spirit, and by thus absorbing the food of the kwun ensures the presence of that precious spirit in his body. A magic cord is tied round his wrist to keep off the wicked spirits who would lure the kwun away from home; and for three nights he sleeps with the embroidered cloth from the pagoda fast clasped in his arms.⁹²³

§ 8. Disposal of Cut Hair and Nails

Belief that people may be bewitched through the clippings of their hair, the parings of their nails, and other severed parts of their persons.

But even when the hair and nails have been safely cut, there remains the difficulty of disposing of them, for their owner believes himself liable to suffer from any harm that may befall them. The notion that a man may be bewitched by means of the clippings of his hair, the parings of his nails, or any other severed portion of his person is almost world-wide,⁹²⁴ and attested by evidence too ample, too familiar, and too tedious in its uniformity to be here analysed at length. The general idea on which the superstition rests is that of the sympathetic connexion supposed to persist between a person and everything that has once been part of his body or in any way closely related to him. A very few examples must suffice. They belong to that branch of sympathetic magic which may be called contagious.⁹²⁵ Thus, when the Chilote Indians, inhabiting the wild, deeply indented coasts and dark rain-beaten forests of southern Chili, get possession of the hair of an enemy, they drop it from a high tree or tie it to a piece of seaweed and fling it into the surf; for they think that the shock of the fall, or the blows of the waves as the tress is tossed to and fro on the heaving billows, will be transmitted through the hair to the person from whose head it was cut.⁹²⁶ Dread of sorcery, we are told, formed one of the most salient characteristics of the Marquesan islanders in the old days. The sorcerer took some of the hair, spittle, or other bodily refuse of the man he wished to injure, wrapped it up in a leaf, and placed the packet in a bag woven of threads or fibres, which were knotted in an intricate way. The whole was then buried with certain rites, and thereupon the victim wasted away of a languishing sickness which lasted twenty days. His life, however, might be saved by discovering and digging up the buried hair, spittle, or what not; for as soon as this was done the power of the charm ceased.⁹²⁷ A Marquesan chief told Lieutenant Gamble that he was extremely ill, the Happah tribe having stolen a lock of his hair and buried it in a plantain leaf for the purpose of taking his life. Lieutenant Gamble argued with him, but in vain; die he must unless the hair and the plantain leaf were brought back to him; and to obtain them he had offered the Happahs the greater part of his property. He complained of excessive pain in the head, breast, and sides.⁹²⁸ A Maori sorcerer intent on bewitching somebody sought to get a tress of his victim's hair, the parings of his nails, some of his spittle, or a shred of his garment. Having obtained the object, whatever it was, he chanted certain spells and curses over it in a falsetto voice and buried it in the ground. As the thing decayed, the person to whom it had belonged was supposed to waste away.⁹²⁹ Again, an Australian girl, sick of a fever, laid the blame of her illness on a young man who had come behind her and cut off a lock of her hair; she was sure he had buried it and that it was rotting. “Her hair,” she said, “was rotting somewhere, and her Marm-bu-la (kidney fat) was wasting away, and when her hair had completely rotted, she would die.”⁹³⁰ When an Australian blackfellow wishes to get rid of his wife, he cuts off a lock of her hair in her sleep, ties it to his spear-thrower, and goes with it to a neighbouring tribe, where he gives it to a friend. His friend sticks the spear-thrower up every night before the camp fire, and when it falls down it is a sign that the wife is dead.⁹³¹ The way in which the charm operates was explained to Dr. Howitt by a Wirajuri man. “You see,” he said, “when a blackfellow doctor gets hold of something belonging to a man and roasts it with things, and sings over it, the fire catches hold of the smell of the man, and that settles the poor fellow.”⁹³² A slightly different form of the charm as practised in Australia is to fasten the enemy's hair with wax to the pinion bone of a hawk, and set the bone in a small circle of fire. According as the sorcerer desires the death or only the sickness of his victim he leaves the bone in the midst of the fire or removes it and lays it in the sun. When he thinks he has done his enemy enough harm, he places the bone in water, which ends the enchantment.⁹³³ Lucian describes how a Syrian witch professed to bring back a faithless lover to his forsaken fair one by means of a lock of his hair, his shoes, his garments, or something of that sort. She hung the hair, or whatever it was, on a peg and fumigated it with brimstone, sprinkling salt on the fire and mentioning the names of the lover and his lass. Then she drew a magic wheel from her bosom and set it spinning, while she gabbled a spell full of barbarous and fearsome words. This soon brought the false lover back to the feet of his charmer.⁹³⁴ Apuleius tells how an amorous Thessalian witch essayed to win the affections of a handsome Boeotian youth by similar means. As darkness fell she mounted the roof, and there, surrounded by a hellish array of dead men's bones, she knotted the severed tresses of auburn hair and threw them on the glowing embers of a perfumed fire. But her cunning handmaid had outwitted her; the hair was only goat's hair; and all her enchantments ended in dismal and ludicrous failure.⁹³⁵

Clipped hair may cause headache.

The Huzuls of the Carpathians imagine that if mice get a person's shorn hair and make a nest of it, the person will suffer from headache or even become idiotic.⁹³⁶ Similarly in Germany it is a common notion that if birds find a person's cut hair, and build their nests with it, the person will suffer from headache;⁹³⁷ sometimes it is thought that he will have an eruption on the head.⁹³⁸ The same superstition prevails, or used to prevail, in West Sussex. “I knew how it would be,” exclaimed a maidservant one day, “when I saw that bird fly off with a bit of my hair in its beak that blew out of the window this morning when I was dressing; I knew I should have a clapping headache, and so I have.”⁹³⁹ In like manner the Scottish Highlanders believe that if cut or loose hair is allowed to blow away with the wind and it passes over an empty nest, or a bird takes it to its nest, the head from which it came will ache.⁹⁴⁰ The Todas of southern India hide their clipped hair in bushes or hollows in the rocks, in order that it may not be found by crows, and they bury the parings of their nails lest they should be eaten by buffaloes, with whom, it is believed, they would disagree.⁹⁴¹

Cut hair may cause rain, hail, thunder and lightning. Magical uses of cut hair.

Again it is thought that cut or combed-out hair may disturb the weather by producing rain and hail, thunder and lightning. We have seen that in New Zealand a spell was uttered at hair-cutting to avert thunder and lightning. In the Tyrol, witches are supposed to use cut or combed-out hair to make hailstones or thunderstorms with.⁹⁴² Thlinkeet Indians have been known to attribute stormy weather to the rash act of a girl who had combed her hair outside of the house.⁹⁴³ The Romans seem to have held similar views, for it was a maxim with them that no one on shipboard should cut his hair or nails except in a storm,⁹⁴⁴ that is, when the mischief was already done. In the Highlands of Scotland it is said that no sister should comb her hair at night if she have a brother at sea.⁹⁴⁵ In West Africa, when the Mani of Chitombe or Jumba died, the people used to run in crowds to the corpse and tear out his hair, teeth, and nails, which they kept as a rain-charm, believing that otherwise no rain would fall. The Makoko of the Anzikos begged the missionaries to give him half their beards as a rain-charm.⁹⁴⁶ When Du Chaillu had his hair cut among the Ashira of West Africa, the people scuffled and fought for the clippings of his hair, even the aged king himself taking part in the scrimmage. Every one who succeeded in getting some of the hairs wrapped them up carefully and went off in triumph. When the traveller, who was regarded as a spirit by these simple-minded folk, asked the king what use the clippings could be to him, his sable majesty replied, “Oh, spirit! these hairs are very precious; we shall make mondas (fetiches) of them, and they will bring other white men to us, and bring us great good luck and riches. Since you have come to us, oh spirit! we have wished to have some of your hair, but did not dare to ask for it, not knowing that it could be cut.”⁹⁴⁷ The Wabondei of eastern Africa preserve the hair and nails of their dead chiefs and use them both for the making of rain and the healing of the sick.⁹⁴⁸ The hair, beard, and nails of their deceased chiefs are the most sacred possession, the most precious treasure of the Baronga of south-eastern Africa. Preserved in pellets of cow-dung wrapt round with leathern thongs, they are kept in a special hut under the charge of a high priest, who offers sacrifices and prayers at certain seasons, and has to observe strict continence for a month before he handles these holy relics in the offices of religion. A terrible drought was once the result of this palladium falling into the hands of the enemy.⁹⁴⁹ In some Victorian tribes the sorcerer used to burn human hair in time of drought; it was never burned at other times for fear of causing a deluge of rain. Also when the river was low, the sorcerer would place human hair in the stream to increase the supply of water.⁹⁵⁰

Cut hair and nails may be used as hostages for good behaviour of the persons from whose bodies they have been taken.

If cut hair and nails remain in sympathetic connexion with the person from whose body they have been severed, it is clear that they can be used as hostages for his good behaviour by any one who may chance to possess them; for on the principles of contagious magic he has only to injure the hair or nails in order to hurt simultaneously their original owner. Hence when the Nandi have taken a prisoner they shave his head and keep the shorn hair as a surety that he will not attempt to escape; but when the captive is ransomed, they return his shorn hair with him to his own people.⁹⁵¹ For a similar reason, perhaps, when the Tiaha, an Arab tribe of Moab, have taken a prisoner whom they do not wish to put to death, they shave one corner of his head above his temples and let him go. So, too, an Arab of Moab who pardons a murderer will sometimes cut off the man's hair and shave his chin before releasing him. Again, when two Moabite Arabs had got hold of a traitor who had revealed their plan of campaign to the enemy, they contented themselves with shaving completely one side of his head and his moustache on the other, after which they set him at liberty.⁹⁵² We can now, perhaps, understand why Hanun King of Ammon shaved off one-half of the beards of King David's messengers and cut off half their garments before he sent them back to their master.⁹⁵³ His intention, we may conjecture, was not simply to put a gross affront on the envoys. He distrusted the ambitious designs of King David and wished to have some guarantee of the maintenance of peace and friendly relations between the two countries. That guarantee he may have imagined that he possessed in half of the beards and garments of the ambassadors; and if that was so, we may suppose that when the indignant David set the army of Israel in motion against Ammon, and the fords of Jordan were alive with the passage of his troops, the wizards of Ammon were busy in the strong keep of Rabbah muttering their weird spells and performing their quaint enchantments over the shorn hair and severed skirts in order to dispel the thundercloud of war that was gathering black about their country. Vain hopes! The city fell, and from the gates the sad inhabitants trooped forth in thousands to be laid in long lines on the ground and sawed asunder or ripped up with harrows or to walk into the red glow of the burning brick kilns.⁹⁵⁴ Again, the parings of nails may serve the same purpose as the clippings of hair; they too may be treated as bail for the good behaviour of the persons from whose fingers they have been cut. It is apparently on this principle that when the Ba-yaka of the Congo valley cement a peace, the chiefs of the two tribes meet and eat a cake which contains some of their nail-parings as a pledge of the maintenance of the treaty. They believe that he who breaks an engagement contracted in this solemn manner will die.⁹⁵⁵ Each of the high contracting parties has in fact given hostages to fortune in the shape of the nail-parings which are lodged in the other man's stomach.

Cut hair and nails are deposited in sacred places, such as temples and cemeteries, to preserve them from injury. Cut hair and nails buried under certain trees or deposited among the branches.

To preserve the cut hair and nails from injury and from the dangerous uses to which they may be put by sorcerers, it is necessary to deposit them in some safe place. Hence the natives of the Maldives carefully keep the cuttings of their hair and nails and bury them, with a little water, in the cemeteries; “for they would not for the world tread upon them nor cast them in the fire, for they say that they are part of their body, and demand burial as it does; and, indeed, they fold them neatly in cotton; and most of them like to be shaved at the gates of temples and mosques.”⁹⁵⁶ In New Zealand the severed hair was deposited on some sacred spot of ground “to protect it from being touched accidentally or designedly by any one.”⁹⁵⁷ The shorn locks of a chief were gathered with much care and placed in an adjoining cemetery.⁹⁵⁸ The Tahitians buried the cuttings of their hair at the temples.⁹⁵⁹ In the streets of Soku, West Africa, a modern traveller observed cairns of large stones piled against walls with tufts of human hair inserted in the crevices. On asking the meaning of this, he was told that when any native of the place polled his hair he carefully gathered up the clippings and deposited them in one of these cairns, all of which were sacred to the fetish and therefore inviolable. These cairns of sacred stones, he further learned, were simply a precaution against witchcraft, for if a man were not thus careful in disposing of his hair, some of it might fall into the hands of his enemies, who would, by means of it, be able to cast spells over him and so compass his destruction.⁹⁶⁰ When the top-knot of a Siamese child has been cut with great ceremony, the short hairs are put into a little vessel made of plantain leaves and set adrift on the nearest river or canal. As they float away, all that was wrong or harmful in the child's disposition is believed to depart with them. The long hairs are kept till the child makes a pilgrimage to the holy Footprint of Buddha on the sacred hill at Prabat. They are then presented to the priests, who are supposed to make them into brushes with which they sweep the Footprint; but in fact so much hair is thus offered every year that the priests cannot use it all, so they quietly burn the superfluity as soon as the pilgrims' backs are turned.⁹⁶¹ The cut hair and nails of the Flamen Dialis were buried under a lucky tree.⁹⁶² The shorn tresses of the Vestal virgins were hung on an ancient lotus-tree.⁹⁶³ In Morocco women often hang their cut hair on a tree that grows on or near the grave of a wonder-working saint; for they think thus to rid themselves of headache or to guard against it.⁹⁶⁴ In Germany the clippings of hair used often to be buried under an elder-bush.⁹⁶⁵ In Oldenburg cut hair and nails are wrapt in a cloth which is deposited in a hole in an elder-tree three days before the new moon; the hole is then plugged up.⁹⁶⁶ In the West of Northumberland it is thought that if the first parings of a child's nails are buried under an ash-tree, the child will turn out a fine singer.⁹⁶⁷ In Amboyna, before a child may taste sago-pap for the first time, the father cuts off a lock of the infant's hair, which he buries under a sago-palm.⁹⁶⁸ In the Aru Islands, when a child is able to run alone, a female relation shears a lock of its hair and deposits it on a banana-tree.⁹⁶⁹ In the island of Rotti it is thought that the first hair which a child gets is not his own, and that, if it is not cut off, it will make him weak and ill. Hence, when the child is about a month old, his hair is polled with much ceremony. As each of the friends who are invited to the ceremony enters the house he goes up to the child, snips off a little of its hair and drops it into a coco-nut shell full of water. Afterwards the father or another relation takes the hair and packs it into a little bag made of leaves, which he fastens to the top of a palm-tree. Then he gives the leaves of the palm a good shaking, climbs down, and goes home without speaking to any one.⁹⁷⁰ Indians of the Yukon territory, Alaska, do not throw away their cut hair and nails, but tie them up in little bundles and place them in the crotches of trees or wherever they are not likely to be disturbed by beasts. For “they have a superstition that disease will follow the disturbance of such remains by animals.”⁹⁷¹

Cut hair and nails may be stowed away for safety in any secret place.

Often the clipped hair and nails are stowed away in any secret place, not necessarily in a temple or cemetery or at a tree, as in the cases already mentioned. Thus in Swabia you are recommended to deposit your clipped hair in some spot where neither sun nor moon can shine on it, for example in the earth or under a stone.⁹⁷² In Danzig it is buried in a bag under the threshold.⁹⁷³ In Ugi, one of the Solomon Islands, men bury their hair lest it should fall into the hands of an enemy who would make magic with it and so bring sickness or calamity on them.⁹⁷⁴ The same fear seems to be general in Melanesia, and has led to a regular practice of hiding cut hair and nails.⁹⁷⁵ In Fiji, the shorn hair is concealed in the thatch of the house.⁹⁷⁶ Most Burmese and Shans tie the combings of their hair and the parings of their nails to a stone and sink them in deep water or bury them in the ground.⁹⁷⁷ The Zend-Avesta directs that the clippings of hair and the parings of nails shall be placed in separate holes, and that three, six, or nine furrows shall be drawn round each hole with a metal knife.⁹⁷⁸ In the Grihya-Sûtras it is provided that the hair cut from a child's head at the end of the first, third, fifth, or seventh year shall be buried in the earth at a place covered with grass or in the neighbourhood of water.⁹⁷⁹ At the end of the period of his studentship a Brahman has his hair shaved and his nails cut; and a person who is kindly disposed to him gathers the shorn hair and the clipped nails, puts them in a lump of bull's dung, and buries them in a cow-stable or near an adumbara tree or in a clump of darbha grass, with the words, “Thus I hide the sins of So-and-so.”⁹⁸⁰ The Madi or Moru tribe of central Africa bury the parings of their nails in the ground.⁹⁸¹ In Uganda grown people throw away the clippings of their hair, but carefully bury the parings of their nails.⁹⁸² The A-lur are careful to collect and bury both their hair and nails in safe places.⁹⁸³ The same practice prevails among many tribes of South Africa, from a fear lest wizards should get hold of the severed particles and work evil with them.⁹⁸⁴ The Caffres carry still further this dread of allowing any portion of themselves to fall into the hands of an enemy; for not only do they bury their cut hair and nails in a secret spot, but when one of them cleans the head of another he preserves the vermin which he catches, “carefully delivering them to the person to whom they originally appertained, supposing, according to their theory, that as they derived their support from the blood of the man from whom they were taken, should they be killed by another, the blood of his neighbour would be in his possession, thus placing in his hands the power of some superhuman influence.”⁹⁸⁵ Amongst the Wanyoro of central Africa all cuttings of the hair and nails are carefully stored under the bed and afterwards strewed about among the tall grass.⁹⁸⁶ Similarly the Wahoko of central Africa take pains to collect their cut hair and nails and scatter them in the forest.⁹⁸⁷ The Asa, a branch of the Masai, hide the clippings of their hair and the parings of their nails or throw them away far from the kraal, lest a sorcerer should get hold of them and make their original owners ill by his magic.⁹⁸⁸ In North Guinea the parings of the finger-nails and the shorn locks of the head are scrupulously concealed, lest they be converted into a charm for the destruction of the person to whom they belong.⁹⁸⁹ For the same reason the clipped hair and nail-parings of chiefs in Southern Nigeria are secretly buried.⁹⁹⁰ Among the Thompson Indians of British Columbia loose hair was buried, hidden, or thrown into the water, because, if an enemy got hold of it, he might bewitch the owner.⁹⁹¹ In Bolang Mongondo, a district of western Celebes, the first hair cut from a child's head is kept in a young coco-nut, which is commonly hung on the front of the house, under the roof.⁹⁹² To spit upon the hair before throwing it away is thought in some parts of Europe to be a sufficient safeguard against its use by witches.⁹⁹³ Spitting as a protective charm is well known.⁹⁹⁴

Cut hair and nails kept against the resurrection.

Sometimes the severed hair and nails are preserved, not to prevent them from falling into the hands of a magician, but that the owner may have them at the resurrection of the body, to which some races look forward. Thus the Incas of Peru “took extreme care to preserve the nail-parings and the hairs that were shorn off or torn out with a comb; placing them in holes or niches in the walls; and if they fell out, any other Indian that saw them picked them up and put them in their places again. I very often asked different Indians, at various times, why they did this, in order to see what they would say, and they all replied in the same words saying, ‘Know that all persons who are born must return to life’ (they have no word to express resuscitation), ‘and the souls must rise out of their tombs with all that belonged to their bodies. We, therefore, in order that we may not have to search for our hair and nails at a time when there will be much hurry and confusion, place them in one place, that they may be brought together more conveniently, and, whenever it is possible, we are also careful to spit in one place.’ ”⁹⁹⁵ In Chili this custom of stuffing the shorn hair into holes in the wall is still observed, it being thought the height of imprudence to throw the hair away.⁹⁹⁶ Similarly the Turks never throw away the parings of their nails, but carefully stow them in cracks of the walls or of the boards, in the belief that they will be needed at the resurrection.⁹⁹⁷ The Armenians do not throw away their cut hair and nails and extracted teeth, but hide them in places that are esteemed holy, such as a crack in the church wall, a pillar of the house, or a hollow tree. They think that all these severed portions of themselves will be wanted at the resurrection, and that he who has not stowed them away in a safe place will have to hunt about for them on the great day.⁹⁹⁸ With the same intention the Macedonians bury the parings of their nails in a hole,⁹⁹⁹ and devout Moslems in Morocco hide them in a secret place.¹⁰⁰⁰ Similarly the Arabs of Moab bestow the parings of their nails in the crannies of walls, where they are sanguine enough to expect to find them when they appear before their Maker.¹⁰⁰¹ Some of the Esthonians keep the parings of their finger and toe nails in their bosom, in order to have them at hand when they are asked for them at the day of judgment.¹⁰⁰² In a like spirit peasants of the Vosges will sometimes bury their extracted teeth secretly, marking the spot well so that they may be able to walk straight to it on the resurrection day.¹⁰⁰³ In the village of Drumconrath, near Abbeyleix, in Ireland, there used to be some old women who, having ascertained from Scripture that the hairs of their heads were all numbered by the Almighty, expected to have to account for them at the day of judgment. In order to be able to do so they stuffed the severed hair away in the thatch of their cottages.¹⁰⁰⁴ In Abyssinia men who have had their hands or feet cut off are careful to dry the severed limbs over a fire and preserve them in butter for the purpose of being buried with them in the grave. Thus they expect to get up with all their limbs complete at the general rising.¹⁰⁰⁵ The pains taken by the Chinese to preserve corpses entire and free from decay seems to rest on a firm belief in the resurrection of the dead; hence it is natural to find their ancient books laying down a rule that the hair, nails, and teeth which have fallen out during life should be buried with the dead in the coffin, or at least in the grave.¹⁰⁰⁶ The Fors of central Africa object to cut any one else's nails, for should the part cut off be lost and not delivered into its owner's hands, it will have to be made up to him somehow or other after death. The parings are buried in the ground.¹⁰⁰⁷