When an Ostiak dies his spirit-life begins at once; so his friends proceed immediately to arrange for his burial. They had all assembled before his death, and as soon as life is extinct they kindle a fire in the tshum in which the body lies, and keep it burning until they set out for the burial-place. A shaman is called to ask the dead where he wishes to lie. This is done by naming a place, and attempting to raise the head of the corpse. If the dead man approves he lets his head be raised; if he does not, three men cannot move it. Then the question must be repeated until the man gives his consent. Skilled persons are despatched to the chosen spot to prepare the grave, for this work often requires several days.

The burial-places are always in the tundra, on elevated spots, usually on a long ridge; the coffins are more or less artistically wrought chests, which are placed above the ground. Failing solid planks to construct the coffin, a boat is cut up and the corpse is laid in that; only the very poor people dig in the ground a shallow hollow in which to bury their dead.

The corpse is not washed, but is arrayed in festive garments, the hair anointed, and the face covered with a cloth. All the rest of the deceased’s clothing is given to the poor. The Ostiaks never touch the dead body of a stranger with their hands, but they do not hesitate to touch a loved relative, and even to kiss his cold face with tears in their eyes. The corpse is brought to the burial-place on a sledge, or in a boat, and is accompanied by all the relatives and friends. A reindeer-skin, on which the dead is to rest, is laid in the chest or coffin. At the head and sides are placed tobacco, pipes, and all manner of implements which the dead man was wont to use in his lifetime. Then the corpse is lifted with cords, carried to the chest, and laid on the bed thus prepared; the face is covered for the last time, a piece of birch-bark is spread over the open top of the chest, which, if the family be a rich one, is perhaps first covered with costly skins and cloths, the lid of the chest is put on above the sheet of bark, or at least heavy branches are laid close together upon it. Around and under the chest are laid such implements as could not be placed within it, but they are first broken up and thus rendered useless for the living, or, according to Ostiak ideas, made the ghosts of what they were.

Meanwhile, a fire has been kindled in the neighbourhood of the grave, and one or more reindeer slaughtered, and now the flesh is eaten, raw or cooked, by the funeral company. After the meal, the skulls of the slaughtered reindeer are fixed upon a pole, their harness is hung on the pole or on a tree, the bells they have worn on this, as on all solemn occasions, are hung on the top of the coffin itself, the sledge is broken to pieces and thrown beside the grave as its last ornament. Then the company travels homewards. Mourning is now silenced, and the daily round of life begins again.

But in the shades of night the ghost of the dead, equipped with his ghostly tools, begins his mysterious spirit-life. What he did while he walked among the living, he continues to do. Invisible to all he leads his reindeer to pasture, guides his boat through the waves, buckles on his snow-shoes, draws his bow, spreads his net, shoots the ghosts of former game, catches the ghosts of former fishes. During night he visits the tshum of his wife and children, causing them joy or sorrow. His reward is to be able to show beneficence to his own flesh and blood; his punishment, to be obliged continually to do them injury.

Such in outline is the religion of the Ostiaks, whom the Greek Catholics despise as heathen. But a just estimate of these honest people, with their child-like nature, inclines us rather to wish that they may ever remain heathen, or at least may never be other than they are.