[70] Frazer, _l.c._, p. 353.

[71] Frazer, _l.c._, p. 352, etc.

[72] Frazer, _l.c._, p. 357, according to an old Spanish observer 1732.

[73] Frazer, _l.c._, p. 360.

[74] Stekel, _Abraham_.

[75] Frazer, _l.c._, p. 353, cites the Tuaregs of the Sahara as an example of such an acknowledgment.

[76] Perhaps this condition is to be added: as long as any part of his physical remains exist. Frazer, _l.c._, p. 372.

[77] _On the Nikobar Islands_, Frazer, _l.c._, p. 382.

[78] Wundt, _Religion and Myth_, Vol. II, p. 49.

[79] _The Origin and Development of Moral Conceptions_, see section ent.i.tled "Att.i.tude Towards the Dead," Vol. II, p. 424. Both the notes and the text show an abundance of corroborating, and often very characteristic testimony, e.g., the Maori believed that "the nearest and most beloved relatives changed their nature after death and bore ill-will even to their former favourites." The Austral negroes believe that every dead person is for a long time malevolent; the closer the relationship the greater the fear. The Central Eskimos are dominated by the idea that the dead come to rest very late and that at first they are to be feared as mischievous spirits who frequently hover about the village to spread illness, death and other evils. (Boas.)

[80] R. Kleinpaul: _The Living and the Dead in Folklore, Religion and Myth_, 1898.

[81] _l.c._, p. 426.

[82] Cf. Chap. III.

[83] Freud, _The Interpretation of Dreams_.

[84] Freud, _The Interpretation of Dreams_.

[85] The projection creations of primitive man resemble the personifications through which the poet projects his warring impulses out of himself, as separated individuals.

[86] _Myth and Religion_, p. 129.

[87] In the psychoa.n.a.lysis of neurotic persons who suffer, or have suffered, in their childhood from the fear of ghosts, it is often not difficult to expose these ghosts as the parents. Compare also in this connection the communication of P. Haeberlin, _s.e.xual Ghosts_ (_s.e.xual Problems_, Feb. 1912), where it is a question of another erotically accentuated person, but where the father was dead.

[88] Compare my article on Abel's _Gegensinn der Urworte_ in the _Jahrbuch fur Psychoa.n.a.lytische und Psychopathologische Forschungen_, Bd. II, 1910.

[89] It is an interesting parallel that the sense of guilt resulting from the violation of a taboo is in no way diminished if the violation took place unwittingly (see examples above), and that even in the Greek myth the guilt of Oedipus is not cancelled by the fact that it was incurred without his knowledge and will and even against them.

[90] The necessary crowding of the material also compels us to dispense with a thorough bibliography. Instead of this the reader is referred to the well-known works of Herbert Spencer, J. G. Frazer, A. Lang, E. B.

Tylor and W. Wundt, from which all the statements concerning animism and magic are taken. The independence of the author can manifest itself only in the choice of the material and of opinions.

[91] E. B. Tylor, _Primitive Culture_, Vol. I, p. 425, fourth ed., 1903.

W. Wundt, _Myth and Religion_, Vol. II, p. 173, 1906.

[92] Wundt _l.c._, Chapter IV: _Die Seelenvorstellungen_.

[93] Compare, besides Wundt and H. Spencer and the instructive article in the _Encyclopedia Britannica_, 1911 (_Animism, Mythology_, and so forth).

[94] _l.c._, p. 154.

[95] See Tylor, _Primitive Culture_, Vol. I, p. 477.

[96] _Cultes, Mythes et Religions_, T. II: _Introduction_, p. XV, 1909.

[97] _Annee Sociologique_, Seventh Vol, 1904.

[98] To frighten away a ghost with noise and cries is a form of pure sorcery; to force him to do something by taking his name is to employ magic against him.

[99] _The Magic Art_, II. p. 67.

[100] The Biblical prohibition against making an image of anything living hardly sprang from any fundamental rejection of plastic art, but was probably meant to deprive magic, which the Hebraic religion proscribed, of one of its instruments. Frazer, _l.c._, p. 87, note.

[101] _The Magic Art_, II, p. 98.

[102] An echo of this is to be found in the _Oedipus Rex_ of Sophocles.

[103] _The Magic Art_, p. 120.

[104] _l.c._, p. 122.

[105] See preceding chapter, p. 92.

[106] Frazer, _The Magic Art_, pp. 201-3.

[107] _The Magic Art_, p. 420.

[108] Compare the article _Magic_ (N. T. W.), in the _Encyclopedia Britannica_, 11th Ed.

[109] _l.c._, p. 54.

[110] Formulation of two principles of psychic activity, _Jahrb. fur Psychoa.n.a.lyt. Forschungen_, Vol. III, 1912, p. 2.

[111] The King in _Hamlet_ (Act III, Scene 4):

"My words fly up, my thoughts remain below, Words without thoughts never to heaven go."

[112] Compare Chapter II.

[113] Remarks upon a case of Compulsion Neurosis, _Jahrb. fur Psychoa.n.a.lyt. und Psychopath. Forschungen_, Vol. I, 1909.

[114] We seem to attribute the character of the 'uncanny' to all such impressions which seek to confirm the omnipotence of thought and the animistic method of thought in general, though our judgment has long rejected it.

[115] The following discussions will yield a further motive for this displacement upon a trivial action.

[116] _Monograph Series_, 1916.

[117] It is almost an axiom with writers on this subject that a sort of 'Solipsism or Berkleianism' (as Professor Sully terms it as he finds it in the child) operates in the savage to make him refuse to recognize death as a fact.--Marett, _Pre-animistic Religion, Folklore_, Vol. XI, 1900, p. 178.