Hence we know of two sources for feelings of guilt: that arising from the dread of authority and the later one from the dread of the super-ego. The first one compels us to renounce instinctual gratification; the other presses over and above this towards punishment, since the persistence of forbidden wishes cannot be concealed from the super-ego. We have also heard how the severity of the super-ego, the rigour of conscience, is to be explained. It simply carries on the severity of external authority which it has succeeded and to some extent replaced. We see now how renunciation of instinctual gratification is related to the sense of guilt. Originally, it is true, renunciation is the consequence of a dread of external authority; one gives up pleasures so as not to lose its love. Having made this renunciation, one is quits with authority, so to speak; no feeling of guilt should remain. But with the dread of the super-ego the case is different. Renunciation of gratification does not suffice here, for the wish persists and is not capable of being hidden from the super-ego. In spite of the renunciations made, feelings of guilt will be experienced and this is a great disadvantage economically of the erection of the super-ego, or, as one may say, of the formation of conscience. Renunciation no longer has a completely absolving effect; virtuous restraint is no longer rewarded by the assurance of love; a threatened external unhappiness—loss of love and punishment meted out by external authority—has been exchanged for a lasting inner unhappiness, the tension of a sense of guilt.