_Class 2._ A power, not itself personal, is supposed to belong to the magician, to his instrument, or to particular substances, and to pass into, or act upon, the object. Howitt relates how some native Australians begged him not to carry in a bag containing quartz crystals a tooth, extracted at an initiation ceremony. They thought that if he did so, the evil power of the crystals would enter the tooth and so injure the body to which it had belonged.[19] The potency of many charms is of this nature, while others have a fetichistic significance, _i.e._ they involve the action of spirits, and so do not belong to this class. Rubbing oneself with, or eating the fat, or another portion, of a brave and strong man in order to make oneself courageous and powerful, belongs also to this second class, together with most instances of contagion-magic. So does, usually, the power defined in the following passage and the similar powers believed in and used in other than Melanesian populations: 'That invisible power which is believed by the natives to cause all such effects as transcend their conception of the regular course of nature, and to reside in spiritual beings, whether in the spiritual part of living men or in the ghosts of the dead, being imparted to them, to their names and to various things that belong to them, such as stones, snakes, and indeed objects of all sorts, is that generally known as _mana_.... No man, however, has this power of his own; all that he does is done by the aid of personal beings, ghosts or spirits; he cannot be said, as a spirit can, to be _mana_ himself ... he can be said to have mana.'[20] _Class 3._ Perhaps a special class should be made of the cases in which the magician feels as if his will-effort was the efficient factor. This is often true of spells, of incantations, and of solemn curses. A man addressing the magical spear, saying, 'Go straight, go straight and kill him,' feels no doubt that, somehow, by the words in which quivers his whole soul he directs the spear on its errand of death. Though Magic does not make an anthropopathic appeal it may, and frequently does, bring to bear its peculiar coercitive virtue upon anthropopathic beings. It aims then at compelling souls, spirits or gods, into doing the operator's will, or in preventing them from doing their own. In necromancy, spirits are summoned by means of spells and incantations. In old Egypt the art of dealing coercitively with spirits and gods reached a high development. Maspero, speaking of a strange belief regarding names, says, 'when the god in a moment of forgetfulness or of kindness had taught them what they wanted [the sacred names], there was nothing left for him but to obey them.'[21] At Eleusis, it was not the name but the intonation of the voice of the magician which produced the mysterious results.[22] But whether Magic acts upon personal or impersonal objects, its effective power is ever impersonal.