The lie of the heroic myth culminates in the deification of the hero. Perhaps the deified hero may have been earlier than the Father God and may have been a precursor to the return of the primal father as a deity. The series of gods, then, would run chronologically: Mother Goddess--Hero--Father God. But it is only with the elevation of the never forgotten primal father that the deity acquires the features that we still recognise in him to-day.[69] C. A great deal has been said in this paper about directly sexual instincts and those that are inhibited in their aims, and it may be hoped that this distinction will not meet with too much resistance. But a detailed discussion of the question will not be out of place, even if it only repeats what has to a great extent already been said before. The development of the libido in children has made us acquainted with the first but also the best example of sexual instincts which are inhibited in their aims. All the feelings which a child has towards its parents and those who look after it pass by an easy transition into the wishes which give expression to the child's sexual tendencies. The child claims from these objects of its love all the signs of affection which it knows of; it wants to kiss them, touch them, and look at them; it is curious to see their genitals, and to be with them when they perform their intimate excremental functions; it promises to marry its mother or nurse--whatever it may understand by that; it proposes to itself to bear its father a child, etc. Direct observation, as well as the subsequent analytic investigation of the residue of childhood, leave no doubt as to the complete fusion of tender and jealous feelings and of sexual intentions, and show us in what a fundamental way the child makes the person it loves into the object of all its incompletely centred sexual tendencies.[70]