Primitive social control; Its rigidity; Its necessity; Universality of this control in the form of taboos; Connection between the universal attitude of primitive peoples towards woman as shown in the Institutionalized Sex Taboo and the magic-religious belief in Mana; Relation of Mana to Taboo; Discussion of Sympathetic Magic and the associated idea of danger from contact; Difficulties in the way of an inclusive definition of Taboo; Its dual nature; Comparison of concepts of Crawley, Frazer, Marett and others; Conclusion that Taboo is Negative Mana; Contribution of modern psychology to the study of Taboo; Freud's analogy between the dualistic attitude toward the tabooed object and the ambivalence of the emotions; The understanding of this dualism together with the primitive belief in Mana and Sympathetic Magic explains much in the attitude of man toward woman; The vast amount of evidence in the taboos of many peoples of dualism in the attitude toward woman. Possible physiological explanation of this dualistic attitude of man toward woman found in a period before self-control had in some measure replaced social control, in the reaction of weakness and disgust following sex festivals. A study of the elaborate, standardized, and authoritative systems of social control found among all primitive peoples gives a vivid impression of the difficulty of the task of compelling man to die to himself, that is, to become a socius. The rigors and rituals of initiation ceremonies at adolescence impressed the duties of sociality at that impressionable period. The individual who refused to bow his head to the social yoke became a vagabond, an outcast, an excommunicate. In view of the fierceness of the struggle for food and the attitude toward the stranger among all primitives, the outcast's life chances were unenviable. It was preferable to adapt one's self to the social order. "Bad" traits were the more easily suppressed in return for the re-enforcement of power which was the striking feature of group life; power over enemies, power over nature, and a re-enforcement of the emotional life of the individual which became the basis on which were built up the magico-religious ceremonies of institutionalized religion. It is the purpose of this study to consider a phase of social life in which there can be traced a persistence into modern times of a primitive form of control which in a pre-rational stage of group life made possible the comparatively harmonious interplay of antagonistic forces. This form of control is called Taboo. A student of the phenomenon, a recognized authority on its ethnological interpretation, says of it: "To illustrate the continuity of culture and the identity of the elementary human ideas in all ages, it is sufficient to point to the ease with which the Polynesian word _tabu_ has passed into modern language."[1, p.16]