% Erman, p. 162. || li, p. 283.
II lb. p. 162 ; Exp, 7th ser., x. 122.
** W. M. V. Petrie, A History oj Egypt, ii. [18M] 212.
tt Savce, p. 304.
tt Dt9" 26» 2920, Ec 63- 4, Ps 41' 72".
The friends of the Hcast are those ' whose names have not been written from the foundation of the ^vorld in the book of life' ; while of the victors of Sardis it is said : 'The conqueror shall be clad in white raiment ; I will never erase his name from the biKik of life.' *
6. Name and 'mana.' — In the earlier culture man is conscious of two kinds of causation. The first is mechanical, ellected by tlie body itself, or by it through tools or weapons. The second may be named spiritual. Man at this stage of his development is keenly conscious of the unusual, the abnormal, the awful, the uncanny. Objects which in any way exhibit such a peculiarity are to him endowed with a mysterious power, technically called mana.f A savage suddenly comes on a stone shaped like a yam. ' Ah,' he exclaims, ' you have mana.' He buries it beside the yams he has planted, and feels certain of a bountiful crop. Knowing that a lion is strong, i.e. lias mana, he eats its- heart, and its mana passes into him : for there is in primitive man a strong tendency to imagine that the cause of every phenomenon is a personal one.J In the lower culture, as we have seen, the personality was thought of as something not concentrated, say, in the will, but rather as diffused, hence the mana of any living being — whatever its potency might be — was thought of as residing not merely in him, but also in different parts of him, and in things separable from, yet closely connected with, his person, as clothes, shadow, hair, nail. pairings, and spittle. The shadow of St. Peter, the to\vels or aprons used by St. Paul, the spittle of our Lord were each charged with the 7Hana of the person himself.§ But the personality and therefore the mana was specially concentrated in and discharged from the name. In the lower culture any person divine or human has more or less mana, and in consequence is anxious to possess, and so be able to use, that of others. Hence arises the absorbing desire to know names, for to know a name is to have power over the person, even to the extent of compelling him, by the proper use of his name, to use his mana. ' He who has the name can dispo.se of the power of its bearer' ; || for barbaric man believes that his name is a vital part of himself, and ' to know the name is to put its owner, whether he be deity, ghost, or mortal, in the power of another.' IT This knowledge could be employed in a variety of ways. The presence and power of a spirit could be en- sured by naming it. ' Speak of the devil and he will appear.'
The pontiffs of Rome possessed among their books the Indigitamenta, a list of the names of the spirits who guarded every action with which a man was concerned. By invoking any name they could call its power into action against any person and consequently have him at their mercy.** Odin
• Lk 10'.!0, Ph 43, Rev 35 138 178.
t B. H. Codrington's definition is quoted with approval by Frazer, GB\ pt. i.. The Magio Art, i. 227; E. U. Marelt, 'The Conception of Mana,' in Transactions 0/ the Third Inter- national Congress for the Hi-itorp 0/ Religions, i. 48, and practically all the leading anthropologists. Sjifafjuq is possibly the nearest Greek equivalent. In the magical literature of the age of Paul efouon'a is not exactly 'power,' but rather 'the supernatural power which depends on a supernatural know- ledge • (H. A. A. Kennedy, Exp, 8th ser., iv. (1912) 308).
t For the same reason hero warriors were eaten : Clodd, p. 69; ERE i. 621, 630, 674; Gilbert Murray, Four Stages 0) Greek Religion, 1912, p. 37 ; W. K. Halliday, Greek Divination, 1913, p. 17.
§ E. S. Hartland, Report of the British Association, 1006, 1907, p. 677 ; Ac 6i» 1912, Jn 96, Mk 7™ 823 ; ERE i. 642 ; Clodd, p. 57. After death the mana might continue to reside in these and in the bones. The doctrine of relics is based on this idea. Newman says, ' each particle of each relic has in it at least a dormant, perhaps an energetic, virtue of supernatural operation ' (Present Position of Catholics, 1S61, p. 298).
II HDB v. 181 ; T. K. Cheyne, Traditions and Beliefs of Anci,ent Israel, 1907, p. 401 n.
t Clodd, p. 63 f.
** F. Granger, The Worship of the Romans, 1895, pp. 157, 277 ; Clodd, p. 177 ; W. Smith, DGRA^, 1876, p. 941.
NAME
iVAiME
69
won his supremacy over nature by aequirinp the ' knowledge of the runes or magical names of all things in earth and heaven.'" Any pfate in the Eg-yptian under world had to open to the person who correctly named it.t In later Judaism 'he who knew how to pronounce this sacred name [Jahweli| was believed to have a magical power over the forces of nature, and was designated among the Rabbis d^ '?s3 = *'the master of the name.'" J