The essential result of this inquiry is the conclusion that the origin of customs of primitive man must not be looked for in rational processes. Most investigators who have tried to clear up the history of customs and taboos express the view that their origin lies in speculations on the relations between man and nature; that to primitive man the world is filled with agencies of superhuman power, which may harm man at the slightest provocation, and that attempts to avoid conflict with these powers dictate the innumerable superstitious regulations. The impression is given that the habits and opinions of primitive man had been formed by conscious reasoning. It seems evident, however, that this whole line of thought would remain consistent if it is assumed that the processes were all subconscious. Even granting this, I believe that these theories need extension, because it would seem that many cases of this kind may have arisen without any kind of reasoning, conscious or subconscious; for instance, cases in which a custom became established by the general conditions of life, and came into consciousness as soon as these conditions changed. I do not doubt at all that there are cases in which customs originated by more or less conscious reasoning; but I am just as certain that others originated without, and that our theories should cover both points. The study of primitive life exhibits a large number of associations of a different type, which are not so easily explained. Certain patterns of associated ideas may be recognized in all types of culture. Sombre colors and depressed feelings are closely connected in our minds, although not in those of peoples of foreign culture. Noise seems inappropriate in a place of sadness, although among primitive people the loud wail of the mourner is the natural expression of grief. Decorative art serves to please the eye, yet a design like the cross has retained its symbolic significance. On the whole, such associations between groups of ideas apparently unrelated are rare in civilized life. That they once existed is shown by historical evidence as well as by survivals in which the old ideas have perished, although the outer form remains. In primitive culture these associations occur in great numbers. In discussing them we may begin with examples that have their analogues in our own civilization, and which therefore are readily intelligible to us.