The exceptional man is recognized as having mana in a special degree, and a belief thus held at once by others and by himself is bound to stimulate his individuality.
It seems clear that the trinity of Anu, Bel, and Ea in the old Babylonian religion has its counterpart in the Mandaean Pira, Ayar, and Mana rabba.
The D'mutha of Mana is the Damkina, the wife of Ea, mentioned by Damascius as zavKi 7, wife of 'Aen.
Whereas everything, perhaps, has some share of indwelling potency, whatever is sacred manifests this potency in an extraordinary degree, as typically the wonder-working leader of society, whose mana consists in his cunning and luck together.
As the bringing to bear of a greater mana or psychic influence (see below) on what has less, and must therefore do as it is bidden.
Probably magic was always accompanied by some primitive form of animism whether the Melanesian mana or fetishism (see Dr Haddon's Magic and Fetishism, pp. 58-62, 64-90).
The man with mana is bound to come to the top, both because his gifts give him a start and because his success is taken as a sign that he has the gift.
Another development is ancestor-worship, the organized cult of ancestors marking, however, a certain stage of advance beyond the very primitive, though the dead are always sacred and have mana which the living may exploit for their own advantage.
Passing on to positive conceptions of the sacred, perhaps the most fundamental is that which identifies the efficacy of sacredness with such mystic or magical power as is signified by the mana of the Pacific or orenda of the Hurons, terms for which analogies are forthcoming on all sides.
He created Adam and Eve, but was unable to make them stand upright, whereupon Hibil, Shithil and Anosh were sent by the First Life to infuse into their forms spirit from Mana rabba himself.