[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. [61] A. E. Gough, _Philosophy of the Upanishads_, p. 237. The Mexican adjurations referred to are given by Sahagun, _Historia de Nueva España_, lib. x., cap. 29. [62] W. W. Gill, _Myths and Songs of the South Pacific_, pp. 28, 34. The concrete meaning of both words is pith, kernel, core, centre, etc. [63] Hale, _Ethnography of the U.S. Exploring Expedition_, p. 55; Klemm, _Culturgeschichte_, Bd. ii., s. 315; after Stoll. The Algonkian myth relates that the hero-god Nanabojou could converse with the spirits of all things, with trees, flowers, butterflies, the thunder, etc. (Clark, _Indian Sign Language_, p. 113). [64] Elysée Reclus, _Le Primitif d’Australie_, p. 232. [65] The Greeks had but vague notions of an after life, and Professor Schrader remarks: “The cult of the dead has no place in the Homeric world.” _Prehist. Antiqs. of the Aryan Peoples_, p. 424. The “indigetes dii” of the Romans were rather heroes than divinities, though Arnobius, _Adv. Gentes_, lib. i., cap. 64, asserts that they were worshipped.