itual and a secular power finally took place. Kings, crushed by the burden of their holiness, became incapable of exercising their power over real things and had to leave this to inferior but executive persons who were willing to renounce the honors of royal dignity. From these there grew up the secular rulers, while the spiritual over-lordship, which was now of no practical importance, was left to the former taboo kings. It is well known to what extent this hypothesis finds confirmation in the history of old Japan.
A survey of the picture of the relations of primitive peoples to their rulers gives rise to the expectation that our advance from description to psychoanalytic understanding will not be difficult. These relations are of an involved nature and are not free from contradictions. Rulers are granted great privileges which are practically cancelled by taboo prohibitions in regard to other privileges. They are privileged persons, they can do or enjoy what is withheld from the rest through taboo. But in contrast to this freedom they are restricted by other taboos which do not affect the ordinary individual. Here, therefore, is the first contrast, which amounts almost to a contradiction, between an excess of freedom and an excess of restriction as applied to the same persons. They are credited with extraordinary magic powers and contact
