This leads up to the inquiry whether or not the application of tar and feathers to the person may not at an early period have been an act of religious significance, perverted into a ridiculous and infamous punishment by a conquering and unrelenting hostile sect. The subject certainly seems to have awakened the curiosity of the learned Buckle, whose remarks may as well be given. Richard, during his stay in Normandy (1189), made some singular laws for regulating the conduct of the pilgrims in their passage by sea. "A robber, convicted of theft, shall be shaved in the manner of a champion; and boiling pitch poured upon his head, and the feathers of a pillow shaken over his head to distinguish him; and be landed at the first port where the ships shall stop."[429] The circumstances mentioned in the text respecting tarring and feathering is a fine subject for comment by the searchers into popular antiquities.[430] HAIR POWDER. Speaking of the "duvet" or down, with which many American savage tribes deck themselves, Picart observes very justly: "Cet ornement est bizare, mais dans le fond l'est il beaucoup plus que cette poudre d'or dont les Anciens, se poudroient la tête, ou que cette poudre composée d'amidon avec laquelle nos petits maitres modernes affectent de blanchir leurs cheveux ou leurs perruques?"[431] Picart does not say, and perhaps it would not be wise for us to surmise, that these modes of powdering had a religious origin. The custom of powdering the hair seems to be a savage "survival;" at least, it is still to be found among the Friendly Islanders, among whom it was observed by Forster.[432] These islanders used a white lime powder, also one of blue and another of orange made of turmeric. The Sandwich Islanders plastered their hair over "with a kind of lime made from burnt shells,"[433] and Dillon speaks of the Friendly Islanders using lime, as Forster has already informed us.[434] The Hottentots made a lavish use of the medicinal powder of the buchu, which they plastered on their heads, threw to their sacred animals, and used liberally at their funerals.[435] Kolben dispels all doubt by saying: "These powderings are religious formalities." He also alludes to the use, in much the same manner, of ashes by the same people.[436] The use of ashes also occurs among the Zuñi, the Apache (at times), and the Abipone of Paraguay. Ashes are also "thrown in the way of a whirlwind to appease it."[437] In the Witches' Sabbath, in Germany, "it was said that the witches burned a he goat, and divided its ashes among themselves."[438]