I have put forth the theories of totemism with considerable detail and yet I am afraid that I have not made them clear enough on account of the condensation that was constantly necessary. In the interest of the reader I am taking the liberty of further condensing the other questions that arise. The discussions about the exogamy of totem races become especially complicated and untractable, one might even say confused, on account of the nature of the material used. Fortunately the object of this treatise permits me to limit myself to pointing out several guide-posts and referring to the frequently quoted writings of experts in the field for a more thorough pursuit of the subject. The attitude of an author to the problems of exogamy is of course not independent of the stand he has taken toward one or the other of the totem theories. Some of these explanations of totemism lack all connexion with exogamy so that the two institutions are entirely separated. Thus we find here two opposing views, one of which clings to the original likelihood that exogamy is an essential part of the totemic system while the other disputes such a connection and believes in an accidental combination of these two traits of the most ancient cultures. In his later works Frazer has emphatically stood for this latter point of view. “I must request the reader to bear constantly in mind that the two institutions of totemism and exogamy are fundamentally distinct in origin and nature though they have accidentally crossed and blended in many tribes.” (_Totemism and Exogamy_ I, Preface XII.) He warns directly against the opposite view as being a source of endless difficulties and misunderstandings. In contrast to this, many authors have found a way of conceiving exogamy as a necessary consequence of the basic views on totemism. Durkheim[172] has shown in his writings how the taboo, which is attached to the totem, must have entailed the prohibition against putting a woman of the same totem to sexual uses. The totem is of the same blood as the human being and for this reason the blood bann (in reference to defloration and menstruation) forbids sexual intercourse with a woman of the same totem[173]. Andrew Lang, who here agrees with Durkheim, goes so far as to believe that the blood taboo was not necessary to bring about the prohibition in regard to the women of the same tribe[174]. The general totem taboo which, for instance, forbids any one to sit in the shadow of the totem tree, would have sufficed. Andrew Lang also contends for another derivation of exogamy (see below) and leaves it in doubt how these two explanations are related to each other. As regards the temporal relations, the majority of authors subscribe to the opinion that totemism is the older institution and that exogamy came later[175].