Chapter IV

; _Totemism, etc._

[45] Third Edition, Part II: _Taboo and the Perils of the Soul_, 1911.

[46] Frazer, _l.c._, p. 166.

[47] Paulitschke, _Ethnography of North-east Africa_.

[48] Frazer, _Adonis, Attis, Osiris_, p. 248, 1907. According to Hugh Low, _Sarawak_ (London, 1848).

[49] J. O. Dorsay, see Frazer, _Taboo_, etc., p. 181.

[50] Frazer, _Taboo_, pp. 166-174. These ceremonies consist of hitting shields, shouting, bellowing and making noises with various instruments, etc.

[51] Frazer, _Taboo_, p. 166, according to S. Mueller, _Reisen en Onderzoekingen in den Indischen Archipel_. (Amsterdam, 1857).

[52] For these examples see Frazer, _Taboo_, p. 165-170, “Manslayers Tabooed.”

[53] Frazer, _Taboo_, p. 132. “He must not only be guarded, he must also be guarded against.”

[54] Frazer, _The Magic Art_, I, p. 368.

[55] _Old New Zealand_, by a Pakeha Maori (London, 1884), see Frazer, _Taboo_, p. 135.

[56] W. Brown, _New Zealand and Its Aborigines_ (London, 1845) _Frazer_, _l.c._

[57] _Frazer_, _l.c._

[58] Frazer, _Taboo_. _The Burden of Royalty_, p. 7.

[59] _l.c._, p. 7.

[60] Kaempfer, _History of Japan_, see in Frazer, _l.c._, p. 3.

[61] Bastian, _The German Expedition to the Coast of Loango_ (Jena 1874), cited by Frazer, _l.c._, p. 5.

[62] Frazer, _l.c._, p. 13.

[63] Frazer, _l.c._, p. 11.

[64] A. Bastian, _The German Expedition on the Coast of Lonago_, cited by Frazer, _l.c._, p. 18.

[65] _l.c._, p. 18. According to Zwefel et Monstier, _Voyage aux Sources du Niger_, 1880.

[66] Frazer, _The Magic Art and the Evolution of Kings_, 2 vols., 1911 (_The Golden Bough_).

[67] Frazer, _Taboo_, p. 148, etc.

[68] W. Mariner, _The Natives of the Tonga Islands_, 1818; see _Frazer_, _l.c._, p. 140.

[69] The same patient whose ‘impossibilities’ I have correlated with taboo (see above, p. 47) acknowledged that she always became indignant when she met anybody on the street who was dressed in mourning. “Such people should be forbidden to go out!” she said.

[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 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.

[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._,