This same idea is found among the Shoshone under the name of _pokunt_, among the Algonquin under the name of _manitou_,[634] of _nauala_ among the Kwakiutl,[635] of _yek_ among the Tlinkit[636] and of _sgâna_ among the Haida.[637] But it is not peculiar to the Indians of North America; it is in Melanesia that it was studied for the first time. It is true that in certain of the islands of Melanesia, social organization is no longer on a totemic basis; but in all, totemism is still visible,[638] in spite of what Codrington has said about it. Now among these peoples, we find, under the name of _mana_, an idea which is the exact equivalent of the wakan of the Sioux and the orenda of the Iroquois. The definition given by Codrington is as follows: "There is a belief in a force altogether distinct from physical power, which acts in all ways for good and evil; and which it is of the greatest advantage to possess or control. This is Mana. I think I know what our people mean by it. ... It is a power or influence, not physical and in a way supernatural; but it shows itself in physical force, or in any kind of power or excellence which a man possesses. This mana is not fixed in anything, and can be conveyed in almost anything. ... All Melanesian religion consists, in fact, in getting this mana for one's self, or getting it used for one's benefit."[639] Is this not the same notion of an anonymous and diffused force, the germs of which we recently found in the totemism of Australia? Here is the same impersonality; for, as Codrington says, we must be careful not to regard it as a sort of supreme being; any such idea is "absolutely foreign" to Melanesian thought. Here is the same ubiquity; the mana is located nowhere definitely and it is everywhere. All forms of life and all the effects of the action, either of men or of living beings or of simple minerals, are attributed to its influence.[640] Therefore there is no undue temerity in attributing to the Australians an idea such as the one we have discovered in our analysis of totemic beliefs, for we find it again, but abstracted and generalized to a higher degree, at the basis of other religions whose roots go back into a system like the Australian one and which visibly bear the mark of this. The two conceptions are obviously related; they differ only in degree, while the mana is diffused into the whole universe, what we call the god or, to speak more precisely, the totemic principle, is localized in the more limited circle of the beings and things of certain species. It is mana, but a little more specialized; yet as a matter of fact, this specialization is quite relative.