64 Shells as evidence of the Migrations. 
in the middle of the 6th century A.D., and in due course 
took the Shinto gods into its system, just as it had already 
absorbed the numerous deities of Brahmanism. 
Keturning to America we find some further evidences 
of the prevalence of the “Shell-God” idea. Lovell” 
informs us that “Dr. Troost, in an account of some 
ancient remains discovered by him in Tennessee, mentions 
the finding of a large conch shell (Cassis fammea), with 
the interior whorls and columella removed, so that nothing 
remained but the exterior portion of the shell, which was 
open in front, and in it was placed a rudely shaped idol, 
in the form of a kneeling human figure, made of clay with 
pounded shells. It was ploughed up in the Sequatchy 
Valley.” 
Long, in his “ Expedition from Pittsburgh to the Rocky 
Mountains,” 1823," tells us that the Omahas possessed a 
sacred shell which they transmitted from generation to 
generation. Its origin was quite unknown. A skin lodge was 
built for it, and a man appointed as guardian, who resided 
in the lodge. It was placed ona stand and never allowed 
to touch the earth, and was concealed from sight by a 
number of mats made of skins plaited. The whole formed 
a large package, from which tobacco, roots of trees, and 
other objects were suspended. No one dared to open all 
these coverings in order to see the shell, for if they 
attempted to look upon it they were struck with instant 
and total loss of sight. The sacred shell was taken by 
the Indians on all their national hunts, and was also 
consulted as an oracle before any expedition was made 
against an enemy. The medicine men seated themselves 
round the sacred lodge, the lower part of which was 
14° Lovell, ** Edible British Mollusca,” 1884, pp. 198-9, quoting 7razs. 
Amer, Ethnol. Soc., vol. 1., pp. 360-1; vol, iii., pp» 360 & 364. 
''* As quoted in ** Flint Chips,” by E, T. Stevens, pp. 448-449. 
