* Glover, p. 158 f. ; ERE ii. 381.
t J. A. Robinson, JThSt vii. [1905-06] 196, 197.
J H. A. A. Ivennedy, Exp, 8th ser., iv. 639.
§ Clemen, pp. 23S, 370.
II Deissmami, tiible Studies, p. 147.
II Farnell, The Emlutiun of Religion, p. 189(.
*• Ro 63. 4, Gal 3", Col 212.
tt 1 Co 121-'- 13. niCoB".
§J ERE ii. 382 ; HeitmuUer, pp. 320, 329.
IlllCh. xi. 1^ Apol. i. m..
NAME
NAME
moving 'on a supernormal plane,' * projected itself against the foe ; his innna went forth as an act of will. Such a ' will to jiowcr ' was almost inevitably accompanied by, and ex|)ressed itself in, two things : (I) an act, as the Hinging of a spear; and (2) a luirling forth of words, such words being ' the very type of a spiritual projectile.' t When the enemy is not present, and there arises the wish to kill, then, when there speeds forth the mmia that destroj's, the more emotional side of tlie man's nature asserts itself and expresses itself in the throwing of the spear and tlie hurling of the words in the direction in wliich the enemy is sup- posed to be. A man does this when what is to be influenced is not, to us, a person.
A British Columbian Indian, wishiiipto stop the rain, holds a stick in the fire, describes a circle with it, then holds the sticlt towards the east and addresses the rain in these words : * Now then, you must stop raining.' J
Keflexion causes two changes. Man realizes that many of such acts are more or less symbolical, and this, especially under priestly influence, leads to detailed and dramatic symbolism, such as sacri- fice and ritual. Again — and this is important in the present connexion — he comes to realize that for some of the harder tasks he must use not only the mana which is liis own, but mana superior to his own. He therefore turns to beings superior to liimself, to the divinities. There is thus gradually developed a body of doctrine as to the divinities, more or less esoteric, both intricate and compli- cated, whicli influenced and still continues to influence religion. This influence is seen in its simplest form when a human being exercises power over a divinity.
The king of the Matabele, in order to get rain, offers sacrifices and says, 'O great spirits of my father and grandfather, . . . make us to be the best-fed and the strongest people in the world I ' §
When it becomes clearly understood that such divinities do possess power, they are naturally invoked during the performance of the symbolic acts, and then we have the spell.
The ancient Peruvians on the eve of war starved some sheep, killed them, saying as they did so : * As the hearts of these beasts are weakened, so let our enemies be weakened.' II Here from the beasts, the symbols, to the enemy, the reality, the mana is transferred. But the words ' so let ' indicate the con- sciousness that it is the deities who ' are putting the thing through.* ^ W'estermarck quotes with approval Kenan's dictum that with the Romans * prayer is a magic formula, producing its effect by its own inherent quality,' and adds ; * They wanted to compel the gods rather than to be compelled by them ' ; ** but Warde Fowler asserts that the prayers of the gild of brethren at Iguvium to Jupiter Grabovius * retain some of the outward characteristics of spell, but internally, i.e. in the spirit in which they were intended, they have the real characteristics of prayer.' ft
When a god attains such a degree of personality as to have a name, this enables the human suppliant to influence him personally, by using his name.
This is seen in its simplest form when a human being exercises power over a divme being by the proper use of his name. The Torres Straits islanders summon a local bogey or a spirit by mentioning his nanie.tt A Malay prays at the grave of a murdered man : ' Hearken, So-and-So, aTid assist me. . . . I desire to ask for a little magic' §§ When the Aiigoni desire rain, they go to the rain-temple and in connexion with certain ceremonies pray ; ' Master Ckauta, . . . give your children the rains.' II II
• Marett, The Threshold of Religion'^, p. 61.
t lb. p. 64.
J Frazer, GB^. pt. i.. The Magic Art. i. 263 : J. E. Carpenter, Comparative Religion, 1913, p. 14S, 'The Prayer of the Todas.'
§ Frazer, G£^, pt. i., The Magic Art, i. 352 ; see also Carpenter, pp. 35, 151.
II Marett, The Threshold of Religion^, p. 55.
H lb. p. 30.
** W. Warde Fowler, The Retigious Expenence of the Roman People. 1911, pp. 185, ISO.
\\ lb. p. 189. J} Haddon, p. 24.
§ij Marett, The Threshold of Religimfi, p. 62.
nil Frazer, GB', pt. i., The Magic Art, i. 250.
The mana of a deity who has attained to a name becomes specially lodged in his name, and can be comman<leercd by the proper use of it.
In Gn 426 it is said of Knoch, ' He was the first to call by (means of) the name Jaliweh.' This expression 'denotes the essential act in worship, the invocation (or rather evocation) of the lieity by the solemn utterance of His name. It rests on the wide-spread primitive idea that a real bond exists between the person and his name, such that the pronunciation of the latter exerts a mystic iTifluence on the former.' " In P^lijah'a time the question was wliether Jahweh or Baal was the proper name for the Divine Being, and 'the test proposed by Elijah is which n(ij/?e— Baal or Yahwe — will evoke a manifestation of divine energy.' t