Page:The Melanesians Studies in their Anthropology and Folklore.djvu/141

.] 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. So he argues with himself, and he puts it to the proof; he lays it at the root of a tree to the fruit of which it has a certain resemblance, or he buries it in the ground when he plants his garden; an abundant crop on the tree or in the garden shews that he is right, the stone is mana, has that power in it. Having that power it is a vehicle to convey mana to other stones. In the same way certain forms of words, generally in the form of a song, have power for certain purposes; a charm of words is called a mana. 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