derives both from ghosts of the dead. Dr. Codrington, it
should be said, does not generalise, but confines himself to the savages
of whom he has made a special study. But, from the other examples of the
same distinction which we have offered, and the rest which we shall offer,
we think ourselves justified in regarding the distinction between a
primeval, eternal, being or beings, on one hand, and ghosts or spirits
exalted from ghost's estate, on the other, as common, if not universal.

There are corporeal and incorporeal Vuis, but the body of the corporeal
Vui is '_not_ a human body.'[14] The chief is Qat, 'still at hand to help
and invoked in prayers.' 'Qat, Marawa, look down upon me, smooth the sea
for us two, that I may go safely over the sea!' Qat 'created men and
animals,' though, in a certain district, he is claimed as an _ancestor_
(p. 268). Two strata of belief have here been confused.

The myth of Qat is a jungle of facetiae and frolic, with one or two
serious incidents, such as the beginning of Death and the coming of Night.
His mother was, or became, a stone; stones playing a considerable part in
the superstitions.

The incorporeal Vuis, 'with nothing like a human life, have a much higher
place than Qat and his brothers in the religious system.' They have
neither names, nor shapes, nor legends, they receive sacrifice, and are in
some uncertain way connected with stones; these stones usually bear a
fanciful resemblance to fruits or animals (p. 275). The only sacrifice, in
Banks Islands, is that of shell-money. The mischievous spirits are Tamate,
ghosts of men. There is a belief in _mana_ (magical _rapport_). Dr.
Codrington cannot determine the connection of this belief with that in
spirits. Mana is the uncanny, is X, the unknown. A revived impression of
sense is _nunuai_, as when a tired fisher, half asleep at night, feels the
'draw' of a salmon, and automatically strikes.[15] The common ghost is a
bag of _nunuai_, as living man, in the opinion of some philosophers, is a
bag of 'sensations.' Ghosts are only seen as spiritual lights, which so
commonly attend hallucinations among the civilised. Except in the prayers
to Qat and Marawa, prayer only invokes the dead (p. 285). 'In the western
islands the offerings are made to ghosts, and consumed by fire; in the
eastern (Banks) isles they are made to spirits (beings, _Vui_), and
there is no sacrificial fire.' Now, the worship of ghosts goes, in these
isles, with the