remarkable similarities in widely distributed myths. Suggested explanations of these similar elements turn on: (1) an identity of elementary thoughts; (2) community of origin; (3) migrations. Neither the second nor the third mode of explanation entirely frees us from the necessity of considering the first. Many writers have supposed that the identity of thoughts referred to indicates a unity in the ways in which processes of external nature, and particularly astronomical processes, are conceived. Freud, however, has suggested that in all cases we have to do with a purely psychical mode of origin, based upon the image and thought processes of the child, in relation to the affective and active tendencies of infantile experience. That is to say, myths, legends, fairy tales, primitive art, all popular expressions of whatever kind, are the direct result of the reactions of the human individual, particularly at the child stage of mental development, to his physical and social environment. Here, it should be particularly noted, factors arising from social relationship are definitely recognised. We may best see the kind of superstructure that is to be raised from this foundation by a somewhat more detailed study of Dr. Franz Ricklin's treatment of Wish Fulfilment and Symbolism in Fairy Tales.[1]
"Fairy tales," says Dr. Ricklin, "are inventions of the directly utilised, immediately conceived experiences of the primitive human soul, and the general human tendency to wish fulfilment."[2] It is thus not necessary, "for the investigation of fairy tales, in a psychological sense, to know their historical pedigree first." The "psychic foundation" of all such stories is everywhere, and in all ages, "the same."
The next step is that the fairy tale bears the most obvious relation to the dream, and to various fantastic
- ↑ English Translation by Dr. W. A. White. Nervous and Mental Diseases Publishing Co., New York, 1915.
- ↑ Op. cit. p. 2.
