Why in the long run the animal god did not suffice and why it was replaced by the human—that was hardly discussed in _Totem und Tabu_, and other problems of the formation of religion find no mention there at all. But do you regard such a limitation as identical with a denial? My work is a good example of the strict isolation of the share that psycho-analytic observation can contribute to the problem of religion. If I am now trying to add to it the other, less deeply hidden, part, you should not accuse me of inconsistency, just as before I was accused of being one-sided. It is of course my business to point out the connecting links between what I said before and what I now put forward, between the deeper and the manifest motivation, between the father complex and man’s helplessness and need for protection. These connections are not difficult to find. They consist in the relation of the child’s helplessness to the adult’s continuation of it, so that, as was to be expected, the psycho-analytic motivation of the forming of religion turns out to be the infantile contribution to its manifest motivation. Let us imagine to ourselves the mental life of the small child. You remember the object-choice after the anaclitic type, which psycho-analysis talks about? The libido follows the paths of narcissistic needs, and attaches itself to the objects that ensure their satisfaction. So the mother, who satisfies hunger, becomes the first love-object, and certainly also the first protection against all the undefined and threatening dangers of the outer world; becomes, if we may so express it, the first protection against anxiety. In this function the mother is soon replaced by the stronger father, and this situation persists from now on over the whole of childhood. But the relation to the father is affected by a peculiar ambivalence. He was himself a danger, perhaps just because of that earlier relation to the mother; so he is feared no less than he is longed for and admired. The indications of this ambivalence are deeply imprinted in all religions, as is brought out in _Totem und Tabu_. Now when the child grows up and finds that he is destined to remain a child for ever, and that he can never do without protection against unknown and mighty powers, he invests these with the traits of the father-figure; he creates for himself the gods, of whom he is afraid, whom he seeks to propitiate, and to whom he nevertheless entrusts the task of protecting him. Thus the longing-for-the-father explanation is identical with the other, the need for protection against the consequences of human weakness; the child’s defensive reaction to his helplessness gives the characteristic features to the adult’s reaction to his own sense of helplessness, _i.e_. the formation of religion. But it is not our intention to pursue further the development of the idea of God; we are concerned here with the matured stock of religious ideas as culture transmits them to the individual.