“In the right flank was a longitudinal incision, 3½ inches in length, extending between the last rib and the crest of the ilium. This had been very neatly closed by what is called in surgery the interrupted suture.... The whole of the pelvic, abdominal and thoracic viscera had been removed, and their place was occupied by four pieces of very soft wood.... Except the wound in the flank, there was no other opening or injury to the skin” (p. 391). “Heads and bodies prepared in a similar way” are found in many museums, and afford an interesting illustration of the old Egyptian practice of paying special attention to the head. This is all the more instructive in view of the fact that it was common in certain regions, especially Mallicolo in the New Hebrides, to restore the features by means of clay and resinous paste, usually making use of the skull as a basis, but occasionally modelling the whole body,[17] the model including parts of the deceased’s skeleton (see Henry Balfour’s article, “Memorial Heads in the Pitt Rivers Museum,” _Man_, Vol. I., 1901, p. 65). These modelling-practices and especially the fact that they usually deal with the head (or even face) only afford an interesting confirmation of the Egyptian origin of these customs (_vide supra_, etc., =40=). In the 6th volume of the reports of the Cambridge Anthropological Expedition to Torres Straits, C. S. Myers and Haddon (=25=, pp. 129 and 135) give a detailed account of the funeral ceremonies from which I quote certain points. “As soon as death had occurred the women of the village started wailing. The corpse was placed on the ground on a mat in front of the house; the arms were placed close to the side; the great toes were tied together by a string; the hair of the head and face was cut off and thrown away; the length of the nose was then measured with a piece of wax, which was preserved by a female relative for subsequent use in making a wax mask for the prepared skull. The dead man’s bow and arrow and his stone-headed club were laid beside him” (p. 129). The Egyptian analogies in all of these procedures is quite obvious. “Five men wearing masks performed a series of manœuvres ending up with flexion of the arms and a bending of the head. This movement was said to indicate the rising and setting of the sun and to be symbolic of the life and death of man. “Mourners then took the body and placed it upon a wooden framework, which stood upon four wooden supports at a little distance from the house of the deceased. The relatives then took large yams and placed them beside the body on the framework; they also hung large bunches of bananas upon the bamboos around. This was regarded as nourishment for the ghost, which was supposed to eat it at night-time (p. 135).