[Footnote 187: Ultimately of course a sexual symbol. _Cp._ Abraham, "Traum und Mythus," 26 ff.] [Footnote 188: For a full treatment of the Scapegoat motive. See Frazer, "The Scapegoat."] [Footnote 189: The "original sin" which it is intended to remove being again not unconnected with the family complexes.] [Footnote 190: _Cp._ throughout, with regard to this subject, Freud, "Totem and Taboo," 220 ff.] [Footnote 191: "Religion of the Semites."] [Footnote 192: _Op. cit._ 289.] [Footnote 193: _Op. cit._ 294.] [Footnote 194: _Op. cit._ 294.] [Footnote 195: Frazer, "The Dying God," 14.] [Footnote 196: For a most important and illuminating discussion of the psychology of eating and of the other activities of the mouth, see Abraham, "Über die frühesten prägenitalen Entwicklungsstufen der Libido," _Imago_, 1916, IV.] [Footnote 197: Robertson Smith, _op. cit._, 270.] [Footnote 198: As Freud has pointed out ("Totem and Taboo," 147), there exists a parallelism, on the one hand between the stage of Magic and Animism and the Narcissistic level of individual development, and on the other hand between the stage of Religion and that of the first object-love as directed to the parents. In Magic man attributes omnipotence to himself, while in Religion omnipotence is transferred to the gods, or in so far as it is retained by the individual, can be exercised only through the gods; man no longer finds the satisfaction of his own needs in and through himself, but obtains his desires only through his relations with others whom he loves and venerates. In religion too however there exist, beside the object-regarding elements, certain elements which are derived from, and give expression to, the Narcissistic impulses. God is to some extent a projection of the primitive mental egocentricity and self-sufficingness which the infant enjoys before it becomes clearly conscious of the distinction between its own organism and the external world--a distinction which necessarily brings with it a gradually increasing realisation of the individual's limitations and dependence. Unwilling to give up the primitive sense of power and importance which a growing insight into reality shows to be unfounded, Man displaces on to his God the desired qualities which he can no longer attribute to himself and deludes himself into believing that he can still attain his wishes, through prayer and similar rites, by merely wishing them aloud to God. This mechanism is clearly seen at work in those persons who (like the late Kaiser Wilhelm II) treat their God as a being whose principal function it is to approve and carry to fulfilment their own ambitions, schemes and undertakings.