If there happens to be a daughter born in the family before the murder can take place, another difficulty arises. For the daughter’s “libido” will be excited by the father even as was the son’s by the mother. So the girl will want to kill her mother for being the wife of the father--will want to become her own father’s bride. In case all these instincts are given sway, there will be two murders; but where are the weddings coming from? The boy now has no mother. His sister has murdered her to get her out of the way. And the girl has no father, he having been murdered by the jealous boy. Brother and sister have nobody left but each other. Ergo, they should make the easiest transference available, and live happily ever after. In some instances, due to circumstances over which the infants have no control, the libidos may not reach out to the parent of the opposite sex, but attach the daughter to the mother and the son to the father. But this only complicates the situation. The murders will take place as before, the murderers’ parts being merely exchanged, and in the end brother and sister will be left as before, the sole survivors of the massacre. And in this case they will have especial difficulty in making the necessary libidinous transference. They have, through some accident in the nursery bringing similars instead of dissimilars together in the field of desire, become homo-sexual. The future of the race is threatened. Either that, or we must run the risk of a race of maniacs by teaching the young that some things are--not “unspeakable,” “unverbalizable,” or “unthinkable,” but shameful--murder and incest being among the number. If they cannot endure the shock of such knowledge, driven home until it becomes effective, so much the worse. Freud leaves the prospect gloomy indeed. And yet David Seabury, author of “Unmasking our Minds,”--Seabury, whom William James is said once to have dandled on his knee--endeavors to convince us in an article entitled “The Bogey of Sex,”[69] that Freud has spent his life in beautifying and ennobling human love. Beautiful and ennobling or not, the assumption that a desire and its first object are a pair of Siamese twins incapable of separation, is the very father of fallacies. Nor does it become more reasonable if by object is understood a class of objects. In either case desire in general is cut up into particulars, each one deathless and indomitable. Why should those who deny free will to the individual be permitted thus to attribute all powerful will to his several reactions?