[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 psychoanalysis 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, Sexual Ghosts (Sexual 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 für Psychoanalytische 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.