were carried about by their descendants, under the impression that the dead exercised guardianship over them. At this stage of thought, it seems to me, it is the actual corpse that is still thought to be alive; the actual corpse that appears in dreams; and the actual corpse that is fed and worshipped and propitiated with presents. Ceremonial {053}cannibalism, which will be more fully considered hereafter, appears in this stratum, and survives from it into higher levels. The body is eaten entire, and the bones preserved; or the flesh and fat are removed, and the skin left; or a portion only is sacramentally and reverently eaten by the surviving relations. These processes also will be more minutely described in the sequel. The first stage merges by gradual degrees into the second, which is that of Burial or its equivalent. Cave-burial of mummies or of corpses forms the transitional link. Indeed, inasmuch as many races of primitive men lived habitually in caves, the placing or leaving the corpse in a cave seems much the same thing as the placing or leaving it in a shed, hut, or shelter. The cave-dwelling Veddahs simply left the dead man in the cave where he died, and themselves migrated to some other cavern. Still, cave-burial lingered on late with many tribes or nations which had for ages outlived the habit of cave-dwelling. Among the South American Indians, cave-burial was common; and in Peru it assumed high developments of mummification. The making of an artificial cave or vault for the dead is but a slight variant on this custom; it was frequent in Egypt, the other dry country where the making of mummies was carried to a high pitch of perfection. The Tombs of the Kings at Thebes are splendid instances of such artificial caves, elaborated into stately palaces with painted walls, where the dead monarchs might pass their underground life in state and dignity. Cave-tombs, natural or artificial, are also common in Asia Minor, Italy, and elsewhere. During the first stage, it may be noted, the attitude of man towards his dead is chiefly one of affectionate regard. The corpse is kept at home, and fed or tended; the skull is carried about as a beloved object. But in the second stage, which induces the practice of burial, a certain Fear of the Dead becomes more obviously apparent. Men dread the return of the corpse or the ghost, and strive to keep {054}it within prescribed limits. In this stage, the belief in the Resurrection of the Body is the appropriate creed; and though at first the actual corpse is regarded as likely to return to plague survivors, that idea gives place a little later, I believe, to the conception of a less material double or spirit. And here let us begin by discriminating carefully between the Resurrection of the Body and the Immortality of the Soul.