Once the individual has surmounted death, he will not simply return to the life he has left; the separation has been too serious to be abolished so soon. He is reunited with those who, like himself and those before him, have left this world and gone to the ancestors. He enters this mythical society of souls which each society constructs in its own image. But the heavenly or subterranean city is not a mere replica of the earthly city. By recreating itself beyond death, society frees itself from external constraints and physical necessities which, here on earth, constantly hinder the flight of the collective desire. Precisely because the other world exists only in the mind, it is free of all limitations: it is-or can be3l1-the realm of the ideal. There is no longer any reason why game should not be perpetually abundant in the 'happy hunting-grounds' of the other world, or why every day of the eternal life should not be a Sunday to the Englishman eager for psalms. Moreover, in some societies, the way in which earthly life ends is a kind of blemish; death spreads its shadow over this world, and the very victory that the soul has gained over death opens up for it an infinitely pure and more beautiful life.312 These notions, of course, do not appear at first in a clear-cut and precise form. It is especially when the religious society is differentiated from domestic or political social life that death seems to free the believer from the bodily and temporal calamities which kept him separated from God while on earth. Death enables him, regenerated, to enter the community of Saints, the invisible church which in heaven is worthy of being about the Lord from whom it proceeds. But the same conception is present, in a vague and concealed form, from the beginning of religious evolution: in rejoining his forefathers, the deceased is reborn transfigured and raised to a superior

people are purposely excluded from the normal funeral ritual.