senting an unconscious wish and of imposing a defense against it. All the patient’s remaining unconscious phantasies and effective reminiscences strive for symptomatic expression through this outlet, when once it has been opened, and range themselves appropriately in the new order within the sphere of the disturbance of gait. It would therefore be a futile and really foolish way to begin to try to understand the symptomatic structure and the details of, let us say, an agoraphobia, in terms of its basic assumptions. For the whole logic and strictness of connection is only apparent. Sharper observation can reveal, as in the formation of the facade in the dream, the greatest inconsistency and arbitrariness in the symptom formation. The details of such a systematic phobia take their real motivation from concealed determinants which must have nothing to do with the inhibition in gait; it is for this reason that the form of such a phobia varies so and is so contradictory in different people.
If we now attempt to retrace the system of animism with which we are concerned, we may conclude from our insight into other psychological systems that “superstition” need not be the only and actual motivation of such a single rule or custom even among primitive races, and that we are not relieved of the obligation of seek-
