was compelled to surrender some of his omnipotence to spirits and to sacrifice a part of the free will of his actions, these cultural creations would be a first recognition of the άνάγκη, which opposes man’s narcism. Primitive man would bow to the superior power of death with the same gesture with which he seems to deny it.
If we have the courage to follow our assumptions further, we may ask what essential part of our psychological structure is reflected and reviewed in the projection formation of souls and spirits. It is then difficult to dispute that the primitive conception of the soul, though still far removed from the later and wholly immaterial soul, nevertheless shares its nature and therefore looks upon a person or thing as a duality, over the two elements of which the known properties and changes of the whole are distributed. This origin duality, we have borrowed the term from Herbert Spencer,[1] is already identical with the dualism which manifests itself in our customary separation of spirit from body, and whose indestructible linguistic manifestations we recognize, for instance, in the description of a person who faints or raves as one who is “beside himself.”[2]
The thing which we, just like primitive man, project into outer reality, can hardly be anything
