Manchester Memoirs, Vol. Ix. (1916;, No V4 31 



cit. t p. 149) inform us that " the Siamese do not especially 

 value pearls, attributing superstitious sentiments or ill 

 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, 82 " 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, seems 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. 83 



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 



s ' 2 De Groot, "The Religious System of China," Leyden, 1892, vol. i., 

 p. 277. 



83 Ibid., p. 278. 



