It is worthy of note that the most modern school of analytical psychology has recently turned attention to the problem of taboo. Prof. Sigmund Freud, protagonist psychoanalysis, in an essay, Totem und Tabu, called attention to the analogy between the dualistic attitude toward the tabooed object as both sacred and unclean and the ambivalent attitude of the neurotic toward the salient objects in his environment. We must agree that in addition to the dread of the tabooed person or object there is often a feeling of fascination. This is of course particularly prominent in the case of the woman tabooed because of the strength of the sex instinct. As Freud has very justly said, the tabooed object is very often in itself the object of supreme desire. This is very obvious in the case of the food and sex taboos, which attempt to inhibit two of the most powerful impulses of human nature. The two conflicting streams of consciousness called ambivalence by the psychologist may be observed in the attitude of the savage toward many of his taboos. As the Austrian alienist cannily remarks, unless the thing were desired there would be no necessity to impose taboo restrictions concerning it. It is by a knowledge of the mana concept and the belief in sympathetic magic, clarified by recognition of the ambivalent element in the emotional reaction to the thing tabooed, that we can hope to understand the almost universal custom of the "woman shunned" and the sex taboos of primitive peoples. This dualism appears most strongly in the attitude toward woman; for while she was the natural object of the powerful sexual instinct she was quite as much the source of fear because she was generally supposed to be endowed with spiritistic forces and in league with supernatural powers. During the long period when the fact of paternity was unrecognized, the power of reproduction which was thus ascribed to woman alone made of her a mysterious being. Her fertility could be explained only on the basis of her possession of an unusually large amount of mana or creative force, or by the theory of impregnation by demonic powers. As a matter of fact, both explanations were accepted by primitive peoples, so that woman was regarded not only as imbued with mana but also as being in direct contact with spirits. Many of the devices for closing the reproductive organs which abounded among savage tribes were imposed as a protection against spirits rather than against the males of the human species. The tradition of impregnation by gods or demons was not confined to savage tribes, but was wide-spread in the days of Greece and Rome and lasted into biblical times, when we read of the sons of heaven having intercourse with the daughters of men.