[652] Codrington, The Melanesians, pp. 191 ff.
[653] Hewitt, loc. cit., p. 38.
[654] There is even ground for asking whether an analogous notion is completely lacking in Australia. The word churinga, or tjurunga as Strehlow writes, has a very great similarity, with the Arunta. Spencer and Gillen say that it designates "all that is secret or sacred. It is applied both to the object and to the quality it possesses" (Nat. Tr., p. 648, s.v. churinga). This is almost a definition of mana. Sometimes Spencer and Gillen even use this word to designate religious power or force in a general way. While describing a ceremony among the Kaitish, they say that the officiant is "full of churinga," that is to say, they continue, of the "magic power emanating from the objects called churinga." Yet it does not seem that the notion of churinga has the same clarity and precision as that of the mana in Melanesia or of the wakan among the Sioux.
[655] Yet we shall see below (this book, ch. viii and ix) that totemism is not foreign to all ideas of a mythical personality. But we shall show that these conceptions are the product of secondary formations: far from being the basis of the beliefs we have just analysed, they are derived from them.
[656] Loc. cit., p. 38.
[657] Rep. Peabody Museum, III, p. 276, n. (quoted by Dorsey, XIth Rep., p. 435).
[658] See above, p. 35.
[659] In the expressions such as Ζεὺς ὕει or Ceres succiditur, it is shown that this conception survived in Greece as well as in Rome. In his Götternamen, Usener has clearly shown that the primitive gods of Greece and Rome were impersonal forces thought of only in terms of their attributes.
[660] Définition du phénomène religieux, in Année Sociol., II, pp. 14-16.
[661] Preanimistic Religion, in Folk-Lore, 1900, pp. 162-182.