By assuming a similar high degree of ambivalence in the emotional life of primitive races such as psychoanalysis ascribes to persons suffering from compulsion neurosis, it becomes comprehensible that the same kind of reaction against the hostility latent in the unconscious behind the obsessive reproaches of the neurotic should also be necessary here after the painful loss has occurred. But this hostility, which is painfully felt in the unconscious in the form of satisfaction with the demise, experiences a different fate in the case of primitive man: the defense against it is accomplished by a displacement upon the object of hostility--namely, the dead. We call this defense process, frequent in both normal and diseased psychic life, a "projection."... Thus we find that taboo has grown out of the soil of an ambivalent emotional attitude. The taboo of the dead also originates from the opposition between conscious grief and the unconscious satisfaction at death. If this is the origin of the resentment of spirits, it is self-evident that the nearest and formerly most beloved survivors have to feel it most. As in neurotic symptoms, the taboo regulations evince opposite feelings. Their restrictive character expresses mourning, while they also betray very clearly what they are trying to conceal--namely, the hostility toward the dead which is now motivated as self-defense.... The double feeling--tenderness and hostility--against the deceased, which we consider well-founded, endeavors to assert itself at the time of bereavement as mourning and satisfaction. A conflict must ensue between these contrary feelings, and as one of them--namely, the hostility, is altogether, or for the greater part, unconscious, the conflict cannot result in a conscious difference in the form of hostility or tenderness, as, for instance, when we forgive an injury inflicted upon us by some one we love. The process usually adjusts itself through a special psychic mechanism which is designated in psychoanalysis as "projection." This unknown hostility, of which we are ignorant and of which we do not wish to know, is projected from our inner perception into the outer world and is thereby detached from our own person and attributed to another. Not we, the survivors, rejoice because we are rid of the deceased, on the contrary we mourn for him; but now, curiously enough, he has become an evil demon who would rejoice in our misfortune and who seeks our death. The survivors must now defend themselves against this evil enemy; they are freed from inner oppression, but they have only succeeded in exchanging it for an affliction from without.