[51] On the meaning of huaca see von Tschudi, Beiträge zur Kennt. des alten Peru, p. 156; Bertonio, Vocab. de la Lengua Aymara, s. v.
[52] The probable identity of Heb. Iah with Chald. Iah is acknowledged by Pinches, Sayce, and other eminent Assyriologists (see an article by the former, in the Proc. of the Victorian Institute for 1895). That the Greek Iachus is from the Chaldeo-Syrian (as his myth claims, referring to him as “The Assyrian stranger,” etc., L. Dyer The Gods in Greece, p. 165) was maintained by Herodotus, Macrobius, and Plutarch, among the ancients, and by various modern authors. It can be shown, however, that Yah as a name of God was derived from a sacred interjection or cry of the same phonetic value, which recurs repeatedly in the cults of America, Polynesia, and Australia. This is also true of hua or wa, the radical of the English “God.” They are both what have been called “universal” radicals.
[53] Codrington in Jour. Anthrop. Inst., vol. x., p. 279; Fornander, The Polynesian Race, vol. iii., pp. 225-7. In some dialects mana has the special meanings, omen; the thunder; the breath; the belly (i.e., the interior), etc. Hale gives the definition “power” as common to all dialects (Polynesian Lexicon, s. v.). Fornander notes the similarity to Sanscrit, mana, manu, mind, thought.
[54] I have dwelt on the absence of monotheism among the American tribes in Myths of the New World, p. 75. Dr. Washington Matthews, a most competent, authority, expresses the universally correct view, when, speaking of Mahopa, the divine conception of the Hidatsa Indians, he says: “It refers to an influence or power above all things, but not attaching to it any ideas of personality.”—Ethnography of the Hidatsa Indians, p. 48.
[55] Klemm, Culturgeschichte, Bd. ii., s. 338; L. M. Turner, The Hudson Bay Eskimos, p. 272; von den Steinen, Die Naturvölker Zentral-Brasiliens, p. 340. Among the Australians, both men and women become “doctors” or shamans by dreaming.—Curr, The Australian Race, vol., ii., p. 74.
[56] These are called “hypnogogic hallucinations.” They have been studied by Maury, Annales Medico-psychologiques, tome xi., p. 252, sq.
[57] This point is discussed by Professor Granger, Worship of the Romans, pp. 28, sq.
[58] Bishop Calloway describes the regimen adopted to become inspired among the Zulus, in Jour. Anthrop. Soc., vol. i., p. 175. Among the Dyaks of Borneo the ceremony is called nampok, and its conditions are: 1. To be alone; 2. To pass the night on a mountain top; 3. To offer a sacrifice and call for the god. Ling Roth, Natives of Sarawak, vol. i., p. 185.
[59] I have treated this question at some length in my Myths of the New World, p. 314, and Nagualism, p. 7, sq.
[60] I have given a translation of it in Essays of an Americanist, p. 293.