100 Shells as evidence of the Migrations. 
luck to them.” They further remark: “Some fine old 
specimens of marquetry in which these [pearl] shells were 
used exists in the Buddhist temples at Bangkok. This art 
of inlaying is almost lost to-day among the Siamese, and 
there is said to be only one man in the king’s palace who 
can lay any claims to proficiency in working mother-of- 
pearl shell.” 
In China during the Han dynasty, De Groot informs 
us,” “pearls also occupied a place among the objects 
which were introduced into the mouth of the dead. At 
least it is stated in the funeral ritual for the Sovereigns of 
this house that ‘their mouths were filled with rice, and 
pearls and jade stone were put therein, in accordance with 
the established ceremonial usages.’ And the ‘Poh hu 
thung i, a well-known work professedly written in the 
first century, says: ‘On stuffing the mouth of the Son of 
Heaven with rice, they put jade therein ; in the case of a 
feudal lord they introduce pearls, in that of a Great officer 
and so downwards, as also in that of ordinary officials, 
cowries are used to this end.’” 
The free use of pearls and other precious objects in 
connection with the ritual of the dead, is said to be founded 
on a desire to procure light for the soul, that it may be 
conducted safely along its paths in the dark beyond. But 
the chief object of this practice, it would appear, is to save 
the body from a speedy decay.” 
The custom of placing articles of value in the mouth 
of the dead is analogous to similar practices widely 
prevalent in other parts of the world. It is well known to 
have obtained among the Greeks, the Romans, the Hindus 
and the ancient Mexican emperors.” 
*® De Groot, ** The Religious System of China,” Leyden, 1892, vol. 1., 
p- 277: 
*® /bid., p. 278, (On this question, however, see the Introduction to 
the present book }. 
** Thid., p. 279, footnote. 
