C.] Even as regards the South of China many of the circumstances mentioned here are strictly applicable, as may be seen in Doolittle’s Social Life of the Chinese. (See, for example, p. 135; also Astley, IV. 93-95, or Marsden’s quotations from Duhalde.) The custom of burning the dead has been for several centuries disused in China, but we shall see hereafter that Polo represents it as general in his time.  On the custom of burning gilt paper in the form of gold coin, as well as of paper clothing, paper houses, furniture, slaves, etc., see also Medhurst, p. 213, and Kidd, 177-178.  No one who has read Pere Huc will forget his ludicrous account of the Lama’s charitable distribution of paper horses for the good of disabled travellers.  The manufacture of mock money is a large business in Chinese cities.  In Fuchau there are more than thirty large establishments where it is kept for sale. (Doolittle, 541.) [The Chinese believe that sheets of paper, partly tinned over on one side, are, “according to the prevailing conviction, turned by the process of fire into real silver currency available in the world of darkness, and sent there through the smoke to the soul; they are called gun-tsoa, ‘silver paper.’  Most families prefer to previously fold every sheet in the shape of a hollow ingot, a ‘silver ingot,’ gun-kho as they call it.  This requires a great amount of labour and time, but increases the value of the treasure immensely.” (De Groot, I. 25.) “Presenting paper money when paying a visit of condolence is a custom firmly established, and accordingly complied with by everybody with great strictness....  The paper is designed for the equipment of the coffin, and, accordingly, always denoted by the term koan-thao-tsoa, ‘coffin paper.’  But as the receptacle of the dead is, of course, not spacious enough to hold the whole mass offered by so many friends, it is regularly burned by lots by the side of the corpse, the ashes being carefully collected to be afterwards wrapped in paper and placed in the coffin, or at the side of the coffin, in the tomb.” (De Groot, I. 31-32.)—­H.  C.] There can be little doubt that these latter customs are symbols of the ancient sacrifices of human beings and valuable property on such occasions; so Manetho states that the Egyptians in days of yore used human sacrifices, but a certain King Amosis abolished them and substituted images of wax.  Even when the present Manchu Dynasty first occupied the throne of China, they still retained the practice of human sacrifice.  At the death of Kanghi’s mother, however, in 1718, when four young girls offered themselves for sacrifice on the tomb of their mistress, the emperor would not allow it, and prohibited for the future the sacrifice of life or the destruction of valuables on such occasions. (Deguignes, Voy. I. 304.)