Andrew Lang holds that it does not make any difference how clans acquired their animal names. It might be assumed that one day they awoke to the consciousness that they had them without being able to account from where they came. _The origin of these names had been forgotten._ In that case they would seek to acquire more information by pondering over their names, and with their conviction of the importance of names they necessarily came to all the ideas that are contained in the totemic system. For primitive men, as for savages of to-day and even for our children[156], a name is not indifferent and conventional as it seems to us, but is something important and essential. A man’s name is one of the main constituents of his person and perhaps a part of his psyche. The fact that they had the same names as animals must have led primitive men to assume a secret and important bond between their persons and the particular animal species. What other bond than consanguinity could it be? But if the similarity of names once led to this assumption it could also account directly 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 connexion 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 every 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 cases from later epochs of history in which names given from without that were first meant to be derisive were accepted by those nicknamed and voluntarily borne (The Guises, Whigs and Tories). The assumption that the origin of these names was forgotten in the course of time connects this second part of the Lang theory with the first one just mentioned. ([Greek: β b]) _The Sociological Theories_