The existence of the primitive coitus play or rite seems to me sufficiently proven. The only thing that is obscure is the energy and emphasis of the ritual play. It is well known that those primitive rites were often of very bloody seriousness, and were performed with an extraordinary display of energy, which appears as a great contrast to the well-known indolence of primitive humanity. Therefore, the ritual activity entirely loses the character of play, and wins that of purposeful effort. If certain Negro races can dance the whole night long to three tones in the most monotonous manner, then, according to our idea, there is in this an absolute lack of the character of play pastime; it approaches nearer to exercise. There seems to exist a sort of compulsion to transfer the libido into such ritual activity. If the basis of the ritual activity is the sexual act, we may assume that it is really the underlying thought and object of the exercise. Under these circumstances, the question arises why the primitive man endeavors to represent the sexual act symbolically and with effort, or, if this wording appears to be too hypothetical, why does he exert energy to such a degree only to accomplish practically useless things, which apparently do not especially amuse him?[308] It may be assumed that the sexual act is more desirable to primitive man than such absurd and, moreover, fatiguing exercises. It is hardly possible but that a certain compulsion conducts the energy away from the original object and real purpose, inducing the production of surrogates. The existence of a phallic or orgiastic cult does not indicate _eo ipso_ a particularly lascivious life any more than the ascetic symbolism of Christianity means an especially moral life. One honors that which one does not possess or that which one is not. This compulsion, to speak in the nomenclature formulated above, removes a certain amount of libido from the real sexual activity, and creates a symbolic and practically valid substitute for what is lost. This psychology is confirmed by the above-mentioned Watschandie ceremony; during the entire ceremony none of the men may look at a woman. This detail again informs us from whence the libido is to be diverted. But this gives rise to the pressing question, Whence comes this compulsion? We have already suggested above that the primitive sexuality encounters a resistance which leads to a side-tracking of the libido on to substitution actions (analogy, symbolism, etc.). It is unthinkable that it is a question of any outer opposition whatsoever, or of a real obstacle, since it occurs to no savage to catch his elusive quarry with ritual charms; but it is a question of an internal resistance; will opposes will; libido opposes libido, since a psychologic resistance as an energic phenomenon corresponds to a certain amount of libido. The psychologic compulsion for the transformation of the libido is based on an original division of the will.