jection. The survivor will deny that he has ever entertained hostile impulses toward the beloved dead; but now the soul of the deceased entertains them and will try to give vent to them during the entire period of mourning. In spite of the successful defense through projection, the punitive and remorseful character of this emotional reaction manifests itself in being afraid, in self-imposed renunciations and in subjection to restrictions which are partly disguised as protective measures against the hostile demon. Thus we rind again that taboo has grown out of the soil of an ambivalent emotional attitude. The taboo of the dead also originates from the opposition between the conscious grief and the unconscious satisfaction at death. If this is the origin of the resentment of spirits it is self-evident that just the nearest and formerly most beloved survivors have to fear it most.
As in neurotic symptoms, the taboo regulations also evince opposite feelings. Their restrictive character expresses mourning, while they also betray very clearly what they are trying to conceal, namely, the hostility towards the dead, which is now motivated as self-defense. We have learnt to understand part of the taboo regulations as temptation fears. A dead person is defenseless, which must act as an incitement to satisfy hostile desires entertained against him;
