[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. [54.1] E. Tregear, _The Maori-Polynesian Comparative Dictionary_, Wellington, N.Z., 1891, 203-6, _s.vv._ _Cf._ Marett, _Trans. Oxford Cong._, i. 48 _sqq._ It is perhaps worth while to note “that the Samoan New Testament was translated from the Greek and uses _mana_ as the equivalent of the Greek δύναμις, whilst _pule_ is used for the Greek ἐξουσία” (Haddon, _Torres Str. Rep._, v. 329, quoting communication from S. H. Ray). [55.1] Ellis, _Polyn. Res._, iii. 108. A specimen of the girdle was sent by John Williams, the missionary afterwards killed at Eramanga, to England, probably to the London Missionary Society. See his _Miss. Enterprises_, 144. [56.1] Ellis, _op. cit._, i. 338. [57.1] Taylor, 164 _sqq._ [58.1] De Acosta, 378. [58.2] Sébillot, _F. L. France_, ii. 235. [58.3] Ploss, _Weib_, i. 504, quoting Bonnemère, but as usual without the exact reference. [59.1] Seligmann, _Veddas_, 207. [60.1] Tozer, i. 216. [60.2] Dr M. Hoefler, _Am Urquell_, ii. 101. [60.3] Rev. H. E. Mabille, _Journ. Afr. Soc._, v. 352. [62.1] Van Gennep, _Tabou_, 184.