[44.1] Fletcher, Am. Anthr., xiv. 106; J. O. Dorsey, R. B. E., xi. 366; Riggs, Contrib. N. Am. Ethnol., vii. 507 sqq.
[45.1] Swanson, R. B. E., xxvi. 451 n., 452 sqq.
[48.1] The analysis of the philosophy (if it may be so called) of the Bafiote which I have tried to summarize above is by Dr Pechuël-Loesche, the most acute and profound of enquirers into the civilization and mentality of the peoples of Loango, and will be found in his Volksk., chaps. iii. and iv.
[48.2] De Groot, Rel. Syst., iv. chap. i.
[48.3] Giran, 21 sqq.
[48.4] Batchelor, Encyc. Rel., i. 239, 240 (cf. Id., Ainu F. L., 580); Aston, Shinto, 7 sqq.
[50.1] Codrington, 118 sqq.
[51.1] Is this really the original belief? Dr Marett cites Dr Seligmann’s (verbal?) authority for the statement that in New Guinea (among the tribes of Melanesian culture and descent?) “a yam-stone would be held capable of making the yams grow miraculously, quite apart from the agency of spirits” (Arch. Rel., xii. 190).
[51.2] Codrington, 120, 191.
[51.3] Codrington, 124-5. Father Joseph Meier denies that the Melanesian population of the Gazelle Peninsula of New Britain possesses the concept of mana in the sense of a universal impersonal, magical power. Yet he goes on to say: “The sorcerer (Zauberer) himself derives the inherent power of his spells (Zauber-mitteln) from two different sources of energy. First, he relies on the might of the spirits to whom he is indebted for his spells, or on the might of his forefathers who have practised magic before him, and have handed down to him their spells. In his incantation therefore the magician (Hexenmeister) will always name a spirit, or the name of a deceased sorcerer, or at least silently presume his assistance. A second source of energy for the sorcerer is his own soul. By associating this with natural objects he enhances their powers. Everything the sorcerer does he conceives under the aspect of these two sources of energy. The originator of an enchantment (Zauberei)—be it an unembodied spirit, or the ghost of a deceased person, or a spirit residing in a living being (for example, a bird)—operates in his spell and makes it always and everywhere effective. Or else only the sorcerer’s own soul is considered for magical purposes. Beyond this there is no other power” (Anthropos, viii. 8, 9). This seems to resemble the concept of mana, as set forth by Dr Codrington. Later Father Meier remarks: “The enquiry into the witchcraft (Zauberwesen) of the coast-dwellers of the Gazelle Peninsula is not yet closed. So far we only know a small fragment of all their enchantments” (ibid., 11). Our knowledge of the social elements and cultural history of Melanesia as a whole, and of New Britain in particular, is still very imperfect.