Totem and Taboo (1913) is absolutely crowded with demons. For Freud, the principle spirit that animates the animism characteristic of the age of magic is the demonic spirit, a spirit that arises from the “horror at the corpse.” That the loved one should should die and succumb to corruption is a fact that remains very difficult, if not impossible, to organize; it is the first acknowledgment of Ananke, goddess of necessity, “which opposes human narcissism.” The figure of the demon possesses a certain amount of reality for Freud as an emanation from the unconscious. Conjured by internal conflict, what had been feelings of unconscious hostility held towards the loved one becomes, after death, an entity, a poltergeist, a wandering demon. Freud’s stated goal is to put the wandering spirits of animism back into the human mind (but of course they do not stay there). The path of the demon reveals the spatial dimension of the psyche, as Freud conceived it: the shape of a projected world of spirit, of ideality; what you see is who you are. In the very famous last chapter of Totem and Taboo, concerning the murder of the primal father by the primal hoard in the deep past, all mention of demons stops. The demon, who had been, until now, something of a main character in this book, disappears altogether. Where did the demon go? Here is a fine example of Freud’s restraint: the reader is left on their own to decipher what amounts to the oldest and greatest of all heresies. It is a heresy that Freud, in his era, could not just state openly, but the implications are there for all to see. This latent heresy is that the murder of the primal father conjures the greatest demon of them all: the demiurge, that demonic entity known to all as Father God.