Still more remarkable it is that, in certain Melanesian isles of the New Britain group, the two exogamous divisions are neither anonymous, nor totemic, nor of local names, nor bear nicknames, but are named after the two opposing powers of Dualism, the God and Devil of savage theology. Of these Te Kabinana is ‘the founder, creator, or inventor of all good and useful things, usages, and institutions.’ On the other hand To Kovuvura is the Epimetheus of this savage Prometheus: Te Kabinana created good land: To Kovuvura created bad land, mountains and everything clumsy and ill formed. These powers captain the two exogamous divisions, an office assumed by two totems in the neighbouring Duke of York group.[17] Nothing can prove more clearly the blending of different stages of thought in Melanesia. On the whole, Totemism is breaking down, and something very like Polytheism, of an animistic type, is beginning to emerge, in Melanesia. There is a _tindalo_ of the sea, of war, and of gardens,--Poseidon, Ares, and Priapus in the making. Sacrifice and prayer exist, neither is found (perhaps with an exception as regards prayers for the souls of the dead) in Australia. On the other hand, only the smallest of small change for the Australian conception of such makers and judges as Baiame is noted in Melanesia, mainly in the myths of and prayers to Qat, and myths of a creative unworshipped female being. These are _Vuis_, not ghosts; they are spirits never incarnate, unlike the _tindalos_.[18] Qat appears to hover between the estate of a lowly creative being, born of a rock, and that of a culture hero, and rather resembles the Zulu Unkulunkulu. Thus Melanesia seems, in society and beliefs, to show an advance from Totemism, nomadic life, and from an unworshipped female creative being, towards Animism and Polytheism, and descent reckoned in the male line: agricultural and settled existence, with mixture of race, and foreign contamination of custom, being marked agents in the developement. As _tindalos_ (human ghosts, in one case the patron of a kema) thrive to Gods’ estate, while _butos_ remain ancestral plants or animals, not to be eaten, it would be a natural step to imagine later that the family God (_tindalo_) of ghost origin, incarnates himself in the _buto_, the sacred animal of the kin. That would be an explanatory myth. If accepted, it would produce the Samoan and Fijian belief, that the animals and plants not to be eaten by the kindreds (old totems) are incarnations of gods. Thus the Florida beliefs and customs are a stage between those of Australia and those of Samoa and Fiji. HOW THE ORIGIN OF TOTEM NAMES WAS FORGOTTEN