These names, as likely as not, or more likely than not, will be animal or plant names, given for various reasons, perhaps, among others from fancied resemblances. It may be objected that an individual may bear a resemblance to this or that animal, but that a group cannot. But it is a peculiarity of human nature, to think that strangers (of another school eleven, say) are all very like each other, and if one of them reminds us of an Emu or a Kangaroo, all of them will. Moreover the name may be based on some real or fancied group trait of character, good or bad, which also marks this or that type of animal, such as cunning, cruelty, cowardice, strength, and so forth, and animal names may even be laudatory. We have also to reckon with the kinds of animals, plants, trees, useful flints, and other objects which may be more prevalent in the area occupied by each group; and with specialities in the food of each group’s area, as in Mr. Haddon’s theory. Thus there are plenty of reasons for the giving of plant and animal names, which, I suggest, were imposed on each group _from without_. It is true that local names would serve the turn, if they were in use. But the ‘hill-men,’ ‘the river-men,’ ‘the bush-men,’ ‘the men of the thorn country,’ ‘the rock-men,’ are at once too scanty and too general. Many groups might fall collectively under each such local name. Again, it is as society moves away from Totemism, towards male kinship, and settled abodes, that local names are given to human groups, as in Melanesia, or even to individuals, as in the case of the Arunta, and the Gournditcha Mara. Among the Arunta a child is ‘of’ the place where he or she was born, like our _de_ and _von_.[43] The piquancy of plant and animal names for groups probably hostile must also be considered. We are dealing with a stage of society far behind that of Mincopies, or Punans of Borneo, or Australians, and in imagining that the groups were, as a rule, hostile, we may or may not be making a false assumption. We are presuming that the jealousy of the elder males drove the younger males out of the group, or at least compelled them to bring in females from other groups, which would mean war. We are also assuming jealousy of all encroachments on feeding grounds. These are the premises, which cannot be demonstrated, but only put in for the sake of argument. In any case no more hostility than our and the French villages have for each other is enough to provide the giving of animal _sobriquets_. As to hostility, Mr. Atkinson, in New Caledonia, had a set of labourers brought in from a distant island. Among them was a young boy, who, being employed as cook, had a good deal of popularity with his mates. He went home for a holiday, with a few men from his own island. He was put down at their little harbour, only a few miles from that of his tribe, and was instantly killed and eaten.