Among the Arctic peoples the same customs and usages prevail. When an Eskimo is about to die, he is dressed in his best clothes and his knees are drawn up under him. The grave is lined inside with moss and a skin, over which stones and peat are spread. If the dead is a man, his boat, weapons and tools are laid beside the grave; if a woman, her knife and sewing utensils; if it is a child, the head of a dog is placed on top of the grave, that the soul of the dog may show the helpless child a road to the second life. If a mother dies while nursing a babe, it is, as a rule, buried alive with her. In a Samoyede grave, Nordenskold found among other things parts of an iron pot, an ax, a knife, a drill, a bow, a wooden arrow, some copper ornaments, etc. Even rolls of birch bark were found in the coffin, in all probability to be used for making fire in another world. Beside the grave a sleigh was placed upside down, evidently in order to provide a vehicle for the deceased, and we may assume that reindeers were slaughtered at the funeral. The essential, fundamental thought in this conception which causes the uncultivated peoples in our days to treat their deceased in the same way as the ancients did, is the belief that the body contains something which the soul cannot do without in the future life. Soul and body are and remain a unit even beyond the grave. As death means a violent tearing apart of these two factors, the soul cannot be wholly satisfied without its natural relationship to the body. It is evident, therefore, that to the ancient world life in the lower regions seemed dismal and repulsive. Achilles would rather be a day-laborer on earth than king of the hosts in Hades. Life there passed in a shadowy inactivity amidst all wealth, a desolate emptiness in all superfluity, so that the soul could not help but suffer a ceaseless regret whether it moved in the halls of Valhalla or in the Elysian fields. Glorious meadows, crystal waters, streams of milk and honey, could not obliterate the craving of the soul for its corporeal existence. It returns time and again to the body in the grave to enjoy the sacrifices and cares of the surviving. This mourning for the body and continuous longing for the sunny life on earth made death seem something terrible that fretted and tormented men. Was it not natural, then, that the mental disharmony caused by the thought of death, should sooner or later bring about a reaction; give birth to the hope of a reunion of the soul with the body on a resurrection day of the dead? At some such conclusion several religions have arrived. We need mention only the Norse sagas, Islam, Parseeism and Judaism. A resurrection, everywhere taught in almost identical terms, is placed at the end of the present system of the world in connection with a cosmic catastrophe out of which new heavens and a new earth with an ennobled humanity will emerge.