Note 50.1 — RITUAL AND BELIEF

Let us turn to the Melanesian islands of the South Pacific. “The Melanesian mind,” says Dr Codrington, “is entirely possessed by the belief in a supernatural power or influence, called almost universally mana. This is what works to effect everything which is beyond the ordinary power of men, outside the common processes of nature; it is present in the atmosphere of life, attaches itself to persons and to things, and is manifested by results which can only be ascribed to its operation. When one has got it he can use it and direct it, but its force may break forth at some new point; the presence of it is ascertained by proof. A man comes by chance upon a stone which takes his fancy; its shape is singular, it is like something, it is certainly not a common stone, there must be mana in it.… Having that power, it is a vehicle to convey mana to other stones.… But this power, though itself impersonal, is always connected with some person who directs it; all spirits have it, ghosts generally, some men. If a stone is found to have a supernatural power, it is because a spirit has associated itself with it; a dead man’s bone has with it mana, because the ghost is with the bone; a man may have so close a connexion with a spirit or ghost that he has mana in himself also, and can so direct it as to effect what he desires; a charm is powerful because the name of a spirit or ghost expressed in the form of words brings into it the power which the ghost or spirit exercises through it. Thus all conspicuous success is a proof that a man has mana; his influence depends on the impression made on the people’s mind that he has it; he becomes a chief by virtue of it. Hence a man’s power, though political or social in its character, is his mana; the word is naturally used in accordance with the native conception of the character of all power and influence as supernatural. If a man has been successful in fighting, it has not been his natural strength of arm, quickness of eye or readiness of resource that has won success; he has certainly got the mana of a spirit or of some deceased warrior to empower him, conveyed in an amulet of a stone round his neck, or a tuft of leaves in his belt, in a tooth hung upon a finger of his bow-hand, or in the form of words with which he brings supernatural assistance to his side. If a man’s pigs multiply, and his gardens are productive, it is not because he is industrious and looks after his property, but because of the stones full of mana for pigs and yams that he possesses. Of course a yam naturally grows when planted; that is well known; but it will not be very large unless mana comes into play; a canoe will not be swift unless mana be brought to bear upon it, a net will not catch many fish nor an arrow inflict a mortal wound.” Such a power or influence as this is of course not physical, though it may show itself “in physical force or in any kind of power or excellence which a man possesses.” Finally, “all Melanesian religion consists, in fact, in getting this mana for one’s self, or getting it used for one’s benefit—all religion, that is, as far as religious practices go, prayers and sacrifices.”50.1 (The very intention that animates the Fiote rites of fetishism.)