We need not repeat the objections to all such theories of the derivation of pristine totem group names from individuals, The _butos_, ancestors, not to be eaten, have all the air of archaic totems, now reduced to a lower plane, and, save in one case out of six, not giving the name to a _kema_, in Florida. Thus the _butos_ of each _kema_ would be, originally, totemic, but immigrations, settled conditions, the tendency to male descent, and the introduction of local or place names for some groups, of nicknames for others, broke down the old totemic nomenclature, leaving only the Kakau, or crabs, true to their colours and to their totem and totem name, while the other _kemas_ got local names or nicknames--the Hongokikki being named from the pastime of Cat’s Cradle--clearly a nickname. Apparently the pigeon is their _buto_. How did these conditions arise? Say that there were once four exogamous totem groups in Ettrickdale--Grouse, Deer, Hares, Partridges. Say that there came in two alien groups, Trout and Plover. Of these two, one might come to be called Quoits, from their skill in that game.--Two of the original four might get local names, from their places of residence, say Singlee and Tushielaw. One might keep its old totem, Grouse, and its old totem name, abstaining from grouse. One might get a new name, Roe Deer, but all, under the names of Tushielaw, Singlee, Quoits, Roe Deer, and Grouse (with another not given), would retain their old totems as _butos_, ancestral in some way, and not to be eaten. But the new, not the totemic, names would now mark off the exogamous _kemas_. Something of this kind must have occurred in Florida, under new social conditions, and the stress of immigrants. But Dr. Codrington gives a case in which the banana was tabued, just before his death, by ‘a man of much influence who said that he would be in the banana.’[8]