The Melanesians: Studies in Their Anthropology and Folk-loreClarendon Press, 1891 - 419 sider |
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Araga arrows Aurora bamboo Banks beach believed belonging brothers Bugotu caladium called canoe charms chief child club cocoa-nut common connexion cried dance dead death deceased Dikea divisions Espiritu Santo father feast Fiji fire fish Florida friends gamal garden Gaua ghost give ground Guadalcanar Hebrides kema killed land leaves Lepers lio'a living Maewo Malanta man's mana Matambala mats Melanesian Mota mother Motlav Norfolk Island Northern New Hebrides offered oven Panoi Pentecost Pentecost Island pigs Qasavara Qatu rank sacred place sacrifice salagoro San Cristoval Santa Cruz says seen shark shell shew sick sister snake society Solomon Islands song soul spirit stone story Suge supernatural Suqe Tagaro tamate tasiu things tindalo took Torres Islands tree Ulawa uncle Ureparapara Vanua Lava veve village wife woman women word yams young Ysabel
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Side 119 - This is what works to effect everything which is beyond the ordinary power of men, 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.
Side 120 - 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...
Side 119 - 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.
Side 370 - ... in two flames, the one on one side, and the other on the other side of the axial line.
Side 120 - If a man has been successful in fighting, it has not been his natural strength of arm, quickness of eye, or readiness of resource that has won success ; he has certainly got the mana of a spirit or of some deceased warrior to empower him, conveyed in an amulet of a stone round his neck, or a tuft of leaves in his belt, in a tooth hung upon a finger of his bow hand, or in the form of words with which he brings supernatural assistance to his side. If a man's pigs multiply, and his gardens are productive,...
Side 191 - ... 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...
Side 122 - I shall make you my god.' And the same Tuikilakila would sometimes say of himself, 'I am a god.' It is added that he believed it too; and his belief was surely correct. For it should be observed that the chief never said he was or should be a god, in English, but that he was or should be a kalou, in Fijian, and a kalou he no doubt became; that is to say, on his decease his departed spirit was invoked and worshipped as he knew it would be. He used no verb 'am' or 'shall be'; said only 'I a kalou.'...
Side 180 - The sacred character of the frigate-bird is certain; the figure of it, however conventional, is the most common ornament employed in the Solomon Islands, and is even cut upon the hands of the Bugotu people; the oath by its name of daula is solemn and binding in Florida; where Daula is a tindalo, many and powerful to aid at sea are the ghosts which abide in these birds.