[Footnote 147: O. Rank, "Um Städte werben," _Zeitschrift für Ärztliche Psychoanalyse_, 1914, II, 50. B. Dattner, "Die Stadt als Mutter," _Zeitschrift für Ärztliche Psychoanalyse_, 1914, II, 59.] [Footnote 148: "War and Individual Psychology," _Sociological Review_, 1915, p. 1.] [Footnote 149: "Das Inzestmotiv in Dichtung und Sage," 83.] [Footnote 150: "Papers on Psycho-Analysis," 143.] [Footnote 151: Ernest Jones, _loc. cit._] [Footnote 152: Ernest Jones, _loc. cit._] [Footnote 153: "War and Individual Psychology," _Sociological Review_, 1915, p. 10.] [Footnote 154: "Das Inzestmotiv in Dichtung und Sage," 414 ff.] [Footnote 155: Ernest Jones, _loc. cit._] [Footnote 156: "Totem and Taboo," 70 ff.] [Footnote 157: For a brief general account of projection _cp._ Bernard Hart, "The Psychology of Insanity," 117 ff.] [Footnote 158: A certain priestly king in West Africa may not even quit his chair, in which he has to sleep sitting. Frazer, "Taboo and the Perils of the Soul," 123.] [Footnote 159: Frazer, _op. cit._, 124.] [Footnote 160: Frazer, _op. cit._, 18.] [Footnote 161: We may briefly mention here a few of the main lines along which the evidence for the identification of regicide and parricide proceeds:-- (1) The very person who performs the deed of murder is frequently the one who succeeds to the throne; taking this in combination with the fact that it is usually the son or some other near relative who is the recognised successor, it is evident that there exists a natural tendency for the murderer to belong to the murdered king's own family. (2) The birth of a son is very frequently associated with the idea of danger to the father. This danger would appear to be the principal motive for the widespread custom of killing the king's son, which seems to be regarded as, in many respects, an alternative to the killing of the king himself (see Frazer, "The Dying God," Ch. VI, 160 ff.) _Cp._ the very frequent legends (of which the story of Œdipus is one) in which a kingly father, to avoid threatened danger to himself, exposes or otherwise attempts to murder his young son. See Rank, "The Myth of the Birth of the Hero." (3) There exist many cases in legend, and some in actual fact, in which the son fights with his father for the privileges of chieftainship; while in at least one case (Frazer, "The Dying God," 190) the king is made to abdicate as soon as his son is born. (4) In the many quaint practices of the Carnival type, which, as Frazer has shown ("The Dying God," 205 ff.), usually represent, in one at least of their aspects, the murder of the king in the shape of the spirit of vegetation, the death of the old monarch is usually followed, immediately or after an interval, by general rejoicing at the coming to power of his successor (_cp._ the well known phrase, "Le roi est mort, vive le roi") showing that the idea of the superseding of an outworn potentate is a prominent underlying feature of the whole type of ceremony.