If thus far we have followed, in religion and moral precepts--but little differentiated in totemism--the consequences of the tender impulses towards the father as they are changed into remorse, we must not overlook the fact that for the most part the tendencies which have impelled to parricide have retained the victory. The social and fraternal feelings on which this great change is based, henceforth for long periods exercises the greatest influence upon the development of society. They find expression in the sanctification of the common blood and in the emphasis upon the solidarity of life within the clan. In thus ensuring each other’s lives the brothers express the fact that no one of them is to be treated by the other as they all treated the father. They preclude a repetition of the fate of the father. The socially established prohibition against fratricide is now added to the prohibition against killing the totem, which is based on religious grounds. It will still be a long time before the commandment discards the restriction to members of the tribe and assumes the simple phraseology: Thou shalt not kill. At first the _brother clan_ has taken the place of the _father horde_ and was guaranteed by the blood bond. Society is now based on complicity in the common crime, religion on the sense of guilt and the consequent remorse, while morality is based partly on the necessities of society and partly on the expiation which this sense of guilt demands. Thus psychoanalysis, contrary to the newer conceptions of the totemic system and more in accord with older conceptions, bids us argue for an intimate connexion between totemism and exogamy as well as for their simultaneous origin. 6 I am under the influence of many strong motives which restrain me from the attempt to discuss the further development of religions from their beginning in totemism up to their present state. I shall follow out only two threads as I see them appearing in the weft with especial distinctness: the motive of the totem sacrifice and the relation of the son to the father[213]. Robertson Smith has shown us that the old totem feast returns in the original form of sacrifice. The meaning of the rite is the same: sanctification through participation in the common meal. The sense of guilt, which can only be allayed through the solidarity of all the participants, has also been retained. In addition to this there is the tribal deity in whose supposed presence the sacrifice takes place, who takes part in the meal like a member of the tribe, and with whom identification is effected by the act of eating the sacrifice. How does the god come into this situation which originally was foreign to him?