Indeed, we may go much further and say that just as, despite the love of man and woman, there has always been a war of sex against sex, so despite the love of parents and children, there is also eternal war between the old and young. The small boy loves, reveres, and obeys his father but often oscillates to the opposite state of fear and even hate under the law of the so-called ambivalence of feeling. Each age tends to assert itself and to resent the undue influence of another age. Youth pushes on and up and seeks to make itself effective and to escape or resist control by elders. This is very fully brought out in the recent literature of psychoanalysis. In primitive society the boy soon transfers this attitude toward his parents to the chief of the tribe, and then perhaps to a supreme being, for all gods are made in the father image. Indeed, we are now told that the primal, generic sin in its extreme form is patricide, and one of the deepest fears is directed against authority. The pre-Abrahamic sheik was his own priest and king and that of his tribe. There was no law save his will. Enlarged, perfected, and projected into the sky, the patronymic sire became a deity. Part of the ancient reverence for fathers accumulated from generation to generation was thus transcendentalized into deities and part of it developed in the mundane sphere as reverence for rulers, heroes, the great dead, or perhaps into the worship of ancestors. But one very essential part of it survives in adult life in the attitude toward authority, every instrument and bearer of which is thus generically a father-surrogate. Thus older people feel toward their deities much as younger children do toward earthly parents and the greater men in their environment. There is always a measure of love and dread merging into each other. Ancient tribes that Robertson Smith and Frazer describe, after selecting and feeding fat their rulers for a time, ascribing to them divine prerogatives, giving them extraordinary freedom in certain respects while restricting them by severe taboos and in other ways, finally slew them ritually as sacrifices offered with piacular rites. All this illustrates the same dual trend of affectivity within and so does the fate of every deity who is slain, perhaps with every indignity and torture, and afterwards resurrected, transfigured, and glorified. All government in a sense, too, springs from paternalism, and so does all human power, dignity, and prerogatives, so that the French revolutionist and even Nihilist, who is chronically and constitutionally against all the powers that be and who feels that every command or prohibition is a challenge to defy or violate it, only illustrates the extreme of revolt now sometimes designated as kurophobia.[71]