ing testifies so much to the influence of mourning on the origin of belief in demons as the fact that demons were always taken to be the spirits of persons not long dead. Mourning has a very distinct psychic task to perform, namely, to detach the memories and expectations of the survivors from the dead. When this work is accomplished the grief, and with it the remorse and reproach, lessens, and therefore also the fear of the demon. But the very spirits which at first were feared as demons now serve a friendlier purpose; they are revered as ancestors and appealed to for help in times of distress.
If we survey the relation of survivors to the dead through the course of the ages, it is very evident that the ambivalent feeling has extraordinarily abated. We now find it easy to suppress whatever unconscious hostility towards the dead there may still exist without any special psychic effort on our part. Where formerly satisfied hate and painful tenderness struggled with each other, we now find piety, which appears like a cicatrice and demands: De mortuis nil nisi bene. Only neurotics still blur the mourning for the loss of their dear ones with attacks of compulsive re-
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.
