THE deeper psycho-analysis penetrates into the J. knowledge of social-psychological productions (myths, fairy-tales, folk-lore) the stronger becomes the confirmation of the phylogenetic origin of symbols, which stand out in the mental life of every individual as a precipitate of the experiences of previous generations. Analysis has still to perform the task of separately investigating the phylogenesis and ontogenesis of symbolism, and then establishing their mutual relation. The classical formula of “Daimon kai Tyche” in Freud's application (the cooperation of heredity and experience in the genesis of individual strivings) will finally become applied also to the genesis of the psychical contents of these strivings, and this also brings to the front the old dispute about “congenital ideas,” though now no longer in the form of empty speculations. We may already, however, anticipate to this extent, namely, that for the production of a symbol individual experiences are necessary as well as the congenital disposition,