Chapter II

.

[113] Remarks upon a case of Compulsion Neurosis, _Jahrb. für Psychoanalyt. 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.

[118] We merely wish to indicate here that the original narcism of the child is decisive for the interpretation of its character development and that it precludes the assumption of a primitive feeling of inferiority for the child.

[119] S. Reinach, _L’Art et la Magie_, in the collection _Cultes, Mythes et Religions_, Vol. I, pp. 125-136. Reinach thinks that the primitive artists who have left us the scratched or painted animal pictures in the caves of France did not want to ‘arouse’ pleasure, but to ‘conjure things’. He explains this by showing that these drawings are in the darkest and most inaccessible part of the caves and that representations of feared beasts of prey are absent. “Les modernes parlent souvent, par hyperbole, de la magie du pinceau ou du ciseau d’un grand artiste et, en général, de la magie de l’art. Entendu en sense propre, qui est celui d’une constrainte mystique exercée par la volonté de l’homme sur d’autres volontés ou sur les choses, cette expression n’est plus admissible; mais nous avons vu qu’elle était autrefois rigouresement, vraie, du moins dans l’opinion des artistes” (p. 136).

[120] Recognized through so-called endopsychic perceptions.

[121] R. R. Marett, _Pre-animistic Religion, Folklore_, Vol. XI, No. 2, 1900.--Comp. Wundt, _Myth and Religion_, Vol. II, p. 171.

[122] We assume that in this early narcistic stage feelings from libidinous and other sources of excitement are perhaps still indistinguishably combined with each other.

[123] Schreber, _Denkwürdigkeiten eines Nervenkranken_, 1903.--Freud, Psychoanalytic Observations concerning an autobiographically described case of Paranoia, _Jahrbuch für Psychoanalyt. Forsch._ Vol. III, 1911.

[124] Compare the latest communication about the Schreber case, p. 59.

[125] _Principles of Sociology_, Vol. I.

[126] _l.c._, p. 179.

[127] Compare my short paper: _A Note on the Unconscious in Psychoanalysis_, in the _Proceedings of the Society for Psychical Research_, Part LXVI, Vol. XXVI, 1912.

[128] p. 26.

[129] Frazer, _Taboo and the Perils of the Soul_, p. 158

[130] Frazer, _l.c._, p. 200.

[131] Frazer, _l.c._, p. 237.

[132] Freud, _Psychopathology of Everyday Life_, p. 215, trans. by A. A. Brill.

[133] p. 139.

[134] _Revue Scientifique_, October, 1900, reprinted in the four volume work of the author, _Cultes, Mythes et Religions_, 1908, Tome I, p. 17.

[135] 1910.

[136] But it may be well to show the reader beforehand how difficult it is to establish the facts in this field.

In the first place those who collect the observations are not identical with those who digest and discuss them; the first are travellers and missionaries, while the others are scientific men who perhaps have never seen the objects of their research.--It is not easy to establish an understanding with savages. Not all the observers were familiar with the languages but had to use the assistance of interpreters or else had to communicate with the people they questioned in the auxiliary language of pidgin-English. Savages are not communicative about the most intimate affairs of their culture and unburden themselves only to those foreigners who have passed many years in their midst. From various motives they often give wrong or misleading information, (Compare Frazer, _The Beginnings of Religion and Totemism Among the Australian Aborigines_; _Fortnightly Review_, 1905; _Totemism and Exogamy_, Vol. I, p. 150).--It must not be forgotten that primitive races are not young races but really are as old as the most civilized, and that we have no right to expect that they have preserved their original ideas and institutions for our information without any evolution or distortion. It is certain, on the contrary, that far-reaching changes in all directions have taken place among primitive races, so that we can never unhesitatingly decide which of their present conditions and opinions have preserved the original past, having remained petrified, as it were, and which represent a distortion and change of the original. It is due to this that one meets the many disputes among authors as to what proportion of the peculiarities of a primitive culture is to be taken as a primary, and what as a later and secondary manifestation. To establish the original conditions, therefore, always remains a matter of construction. Finally, it is not easy to adapt oneself to the ways of thinking of primitive races. For like children, we easily misunderstand them, and are always inclined to interpret their acts and feelings according to our own psychic constellations.

[137] _Totemism_ (Edinburgh, 1887), reprinted in the first volume of his great study, _Totemism and Exogamy_.

[138] Compare the chapter on Taboo.

[139] Just as to-day we still have the wolves in a cage at the steps of the Capitol in Rome and the bears in the pit at Berne.

[140] Like the legend of the white woman in many noble families.

[141] _l.c._, p. 35.--See the discussion of sacrifice further on.

[142] See