[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 entitled “Attitude 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.