Though the ghost survive the body, and it may be said (as by the Ekoi) that it cannot perish, and the reason may even be given (as in the Bismarck Archipelago), that it is of different nature from the body,[238] it is by no means always immortal. It may die, as it were a natural death, by oblivion; or, the next world being just like this, ghosts may fight together and kill one another;[239] according to the Tongans a ghost may be killed with a club; amongst the Bakongo it may be destroyed by burning its corpse.[240] It has been thought that to suppress the ghost was the original motive of cremation; but the western Tasmanians cremated their dead, and can hardly have done so to be rid of such mild Animism as seems to have been entertained by the eastern tribes, who buried their dead or abandoned them.[241] However, they seem to have been rid of it; whereas, in general, ghosts survive cremation, because this process cannot put an end to dreams; and it may then come to be believed that burning is necessary in order to set the soul free from its body; and, therefore, the wife of Periander, tyrant of Corinth, complained to him of being cold in the ghost world, because her clothes had been only buried in her tomb and not burnt.[242] According to the Egyptians, the ghost participated in every mutilation of the body, and perished with its dissolution. It may be held that even the gods die if neglected, and depend for their immortality upon the perpetuation of their rites and sacrifices.[243] Whilst the ghost’s life endures, its dwelling may be in the earth or sky, sea or forest, or in the land of the setting sun, or in the land of ancestors whence the tribe remembers to have migrated. Before departing to that undiscovered country, it may haunt the grave or the old home, till burial, or till the flesh decays, or till the funeral feast, or till death has been avenged; or it may roam the country, a resentful demon, if its funeral rites be not duly celebrated. There may be one place for all ghosts, or two, or more, according to their age, or rank, or qualities (as sociable or unsociable), or whether or not their noses were bored; or according to the manner of their death, by violence, or suicide, or sorcery. It is late before our posthumous destiny is thought to depend on moral character (as it does in metempsychosis); and even then varies with the local conception of the good man, as observing custom or religious rites or, finally, the dictates of conscience.[244] I remember how puzzling it was in childhood to make out from sermons how far “going to heaven” depended on being good (conscientious) or on faith. Both seemed very desirable; yet there was a shadow of opposition between them, and to be good was a little dangerous. But faith was indispensable, and apparently the more difficult of the two, needing more elucidation, exhortation and reiteration.