There can be no doubt that magical practices can act by =suggestion= through =fear= and =fascination= upon human victims who are aware of their occurrence, and it is probable that in most cases the victim is made aware of such practices as in the instance given on p. 49. Also there is every reason to believe that all backward peoples, including the sorcerers themselves, believe in the power of magic. Casalis (10, 275) gives an instructive instance in point. A chief of the Basutos once held forth in his presence on the matter of sorcery: he said, ‘Sorcery only exists in the mouths of those who speak of it. It is no more in the power of man to kill his fellow by the mere effect of his will, than it would be to raise him from the dead. This is my opinion. Nevertheless, you sorcerers who hear me speak, use moderation.’ Probably more widely spread than is usually accepted is the belief of some backward peoples, and therefore of their magicians, in a spiritual force that accomplishes their desires; such, for example, as the =mana= of the Melanesians. ‘The Melanesian mind,’ writes Dr. Codrington (12, 118), ‘is entirely possessed by the belief in a supernatural power or influence, called almost universally _mana_. This is what works to effect everything which is beyond the ordinary power of man, 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 a garden; an abundant crop on the tree or in the garden shows 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 _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 with it _mana_, because the ghost is with the bone; a man may have so close a connection with a spirit or ghost that he has _mana_ in himself also, and can so direct it as to effect what he desires. All conspicuous success is a proof that a man has _mana_; his influence depends on the impression made on the people’s mind that he has it.’ If a man has been successful