Note 54.1 — RITUAL AND BELIEF

It is likely that mana (both the word and the meaning) was introduced into the Melanesian islands from Polynesia, where it is widely spread and the word has numerous derivatives. In seeking there its explanation we are at a disadvantage; because, with all their devotion and merits, no missionary and no scientific enquirer has given us such a study of Polynesian mentality as Dr Codrington has given of that of the Melanesians. We turn therefore, in the first place, to the more dangerous guidance of a dictionary. From that we learn that everywhere mana has the signification of power, and almost everywhere of supernatural power. It is also defined as influence, prestige, honour, authority; in Hawaiian it is used to express, besides supernatural power such as would be attributed to the gods, the simpler idea of power, and also spirit (in the sense of energy of character), glory, majesty, intelligence—all doubtless secondary meanings. We need not discuss in detail the derivatives in various Polynesian dialects. Their general trend is towards the expression of thought, opinion or belief, industry, vehement desire, love—all of them activities primarily of the mind or emotions. Manava or manawa is a word meaning the belly or internal organs of the body, then the heart as the seat of affection, the feelings or emotions, soul, conscience, and in one dialect at least, an apparition, a ghost or spirit. Mana, in short, seems to recall the idea of extraordinary qualities, especially power, and the emotional reactions caused by their exhibition. Power or energy, overwhelming, supernatural, is evidently the root-idea, vested in individual, personal beings. One phrase, to be sure, in a Maori myth suggests the independent possession of this power by an object we should not regard as personal: He taiaha whaimana, explained by the lexicographer as “A wooden sword which has done deeds so wonderful as to possess a sanctity and power of its own.” Literally it is “A sword in which mana is resident.” Whether this or the parallel Mangarevan e turuturu mana, a powerful or magical staff, really implies an inherent power independent of spiritual origin, must remain undecided.54.1 We are led to think of the weapons of Teutonic mythology and romance, having names as if they were personalities, and endowed with powers to render their bearers invincible—nay, when drawn, to inspire them with ungovernable fury. But in the form in which their stories reach us all such weapons owe their peculiar properties, like the curse upon the Nibelung hoard, to some more than earthly being, or at least to a mortal wizard.