The Sioux extended it to Plato's number, and are said to have looked forward to one going to a cold place, another to a warm and comfortable country, while the third was to watch the body. Certainly a most impartial distribution of rewards and punishments.[237-1] Some other Dakota tribes shared their views on this point, but more commonly, doubtless owing to the sacredness of the number, imagined _four_ souls, with separate destinies, one to wander about the world, one to watch the body, the third to hover around the village, and the highest to go to the spirit land.[237-2] Even this number is multiplied by certain Oregon tribes, who imagine one in every member; and by the Caribs of Martinique, who, wherever they could detect a pulsation, located a spirit, all subordinate, however, to a supreme one throned in the heart, which alone would be transported to the skies at death.[237-3] For the heart that so constantly sympathizes with our emotions and actions, is, in most languages and most nations, regarded as the seat of life; and when the priests of bloody religions tore out the heart of the victim and offered it to the idol, it was an emblem of the life that was thus torn from the field of this world and consecrated to the rulers of the next. Various motives impel the living to treat with respect the body from which life has departed. Lowest of them is a superstitious dread of death and the dead. The stoicism of the Indian, especially the northern tribes, in the face of death, has often been the topic of poets, and has often been interpreted to be a fearlessness of that event. This is by no means true. Savages have an awful horror of death; it is to them the worst of ills; and for this very reason was it that they thought to meet it without flinching was the highest proof of courage. Everything connected with the deceased was, in many tribes, shunned with superstitious terror. His name was not mentioned, his property left untouched, all reference to him was sedulously avoided. A Tupi tribe used to hurry the body at once to the nearest water, and toss it in; the Akanzas left it in the lodge and burned over it the dwelling and contents; and the Algonkins carried it forth by a hole cut opposite the door, and beat the walls with sticks to fright away the lingering ghost. Burying places were always avoided, and every means taken to prevent the departed spirits exercising a malicious influence on those remaining behind. These craven fears do but reveal the natural repugnance of the animal to a cessation of existence, and arise from the instinct of self-preservation essential to organic life. Other rites, undertaken avowedly for the behoof of the soul, prove and illustrate a simple but unshaken faith in its continued existence after the decay of the body.