That protection is needed against the ghost of the recently dead is clear. All over the world there is fear of ghosts. Protection, however, is not commonly sought in disguise, even in extreme cases. It is frequently sought, as against other supernatural foes, in fire. The custom is so well known that it need not now detain us.[256.2] {257} The Ewhe widow provides herself with a club, burns pungent powders and takes other precautions from assault, or even approach, by the deceased. A widower does the same. In both cases the event to be dreaded is the attempt by the deceased to renew conjugal relations. This danger assumes recognition by the ghost. So far from seeking to elude it, she goes entirely naked. The lot, whether of widow or widower, is not happy, though here, as elsewhere, the woman gets the worst of it: she must be defended for six weeks, while seven or eight days suffice for him.[257.1] The Charrua mourner in South America went forth into the wilderness armed with a stick.[257.2] The Eskimo of Bering Strait indeed wear fur hoods, but, as we have seen, they are a direct defence against the penetrative influence of the ghost, not a disguise. The Koryak, the Timorlaut islanders, the Ngoulango of the Ivory Coast seek refuge in a talisman or amulet.[257.3] The amulet preserved by the son of the deceased Timorlaut islander is a piece of his father’s nail. According to the rules of sympathetic magic he preserves in this way his corporal union with the deceased, and thereby ensures his protection. The widow or widower does not take a portion of the body, but wears a piece of the clothing. This obviously is intended to have the same effect. The practice is not unknown elsewhere. In Syria when a man dies his wife puts on one of his garments and sings funeral songs.[257.4] Dr Junker relates that he witnessed the ceremonies on the death of the ruler of Kabajendi, who had lived almost all his life {258} among the A-sande and was mourned according to their rites. His wives, after wailing beside the coffin, marched through the zeriba and pretended to search in every hole and corner, crying out to him, creeping in and out on hands and knees under the overhanging thatch of the roofs, then gathering and starting again on further explorations, all the while howling, shrieking, and lamenting. The next morning those of them who could manage to possess themselves of any article of his clothing put it on, marching round the village thus attired in a continual procession or dance, while others carried sword, lances, clubs, climbing plants, maize-cobs, and so forth, their heads strewn with ashes. This performance lasted for a fortnight, despite the tropical rain.[258.1]