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This is Monograph 16 of the American Ethnological Society Series. The material on which the work is based was collected in Bali during the period 1931-39, partly with Mead and Bateson. The author finds what she calls a definite ‘Balineseness.’ There are levels of development referring to past periods but which co-exist in the present. There is not complete consistency from village to village. Special study is made of the mythological figures Randa and Barong, supplementing previous studies of other authors. To the Balinese, these figures are very real. The source material is studied here in great detail. Rangda represents the fear aspect of the mother in her witch-like quality; besides the mother is considered as the loving, beautiful, food-giver. Balinese women are famous the world over for their beauty, their grace and graciousness, while the men are equally handsome and graceful. Balinese culture is different in that the male prerogative in culture and ceremony is not the only one, “An immensely important feature of Balinese culture, one which is deeply characteristic of these people and which continually arises in any analysis of their ritual and of patterned behavior, is the crossing of the sex roles. The sex roles cross, they merge into an undifferentiated male-female type and again are separated; there is a redivision of the sexes, which restores the polarity between them.” “There is a definite high valuation placed upon the godly figure which combines the characteristics of both sexes, Sang Hyang Toenggal, The Solitary, or Tjiutija, who preceded the separation of male and female in Balinese cosmology. He is, in time, before all gods, before Siva, Brahma, and Vishna.” The author has turned out a very useful study of a most interesting culture. The Balinese are a very ancient people. The western mind would be a little surprised at the survival value of so relatively adynamic and yet so high a culture—and one which has been able successfully to resist the inroa