rectly for all the totemic prohibitions of the blood taboo, including exogamy.
“No more than these three things—a group animal name of unknown origin; belief in a transcendental connection between all bearers, human and bestial, of the same name; and belief in the blood superstitions—were needed to give rise to all the totemic creeds and practices, including exogamy,” (Secret of The Totem, p. 126.)
Lang’s explanation extends over two periods. It derives the totemic system of psychological necessity from the totem names, on the assumption that the origin of the naming has been forgotten. The other part of the theory now seeks to clear up the origin of these names. We shall see that it bears an entirely different stamp.
This other part of the Lang theory is not markedly different from those which I have called “nominalistic.” The practical need of differentiation compelled the individual tribes to assume names and therefore they tolerated the names which ever} 7 tribe ascribed to the other. This “naming from without” is the peculiarity of Lang’s construction. The fact that the names which thus originated were borrowed from animals is not further remarkable and need not have been felt by primitive men as abuse or derision. Besides, Lang has cited numerous
