1862 January 25, Thomas H. Smith, "No. 4: Second Report from T. H. Smith, Esq., R.M.", in Appendix to the Journals of the House of Representatives of New Zealand. From the Seventh Day of July to the Fifteenth Day of September, 1862 both Days Inclusive. In the Twenty-sixth Day of the Reign of Her Majesty Queen Victoria. Being the Second Session of the Third Parliament of New Zealand, Wellington: Printed by W. C. Wilson for the House of Representatives, at the printing office, Shortland Crescent, Auckland, OCLC276727197, pages 10 and 12:
[page 10] I have the honor to report, for the information of the Government, the result of my visit to Maketu and the Lake District, and the preliminary arrangements made for introducing the new system of Government for the Natives. [...] [page 12] They further required that a certain number of the old Chiefs should be liberally pensioned by the Government, and placed upon a footing of equality with European gentlemen of independent means, in consideration of their resigning their "mana" as Chiefs in favor of the new system; [...]
But in popular estimation their essential virtue derived from the personal mana of the sovereign.
1999, Pat Hohepa, "My Musket, My Missionary and My Mana", in Alex Calder, Jonathan Lamb, and Bridget Orr, editors, Voyages and Beaches: Pacific Encounters, 1769-1840, Honolulu: University of Hawai?i Press, ->ISBN, page 197:
It can be seen, therefore, that mana is a nonvisible changing measure; it can remain static, increase, or decrease, depending on the actions or inaction of the recipient, and it can be enhanced or diminished. [...] One can speak of the mana of a warrior, the mana of a woman leader, the mana of a child prodigy.
2001 September, Aldo Matteucci, "Language and Diplomacy - A Practitioner's View", in Jovan Kurbalija and Hannah Slavik, editors, Language and Diplomacy, Malta: DiploProjects, Mediterranean Academy of Diplomatic Studies, University of Malta, ->ISBN, page 61:
Among the Maori sovereignty was the result of mana--power based on hereditary rank and personal achievement. Manas could coexist and overlap, as they did in the medieval times in Europe.
2012, Harold Hill, "Te Ope Whakaora, the Army that Brings Life: The Salvation Army and M?ori", in Hugh [Douglas] Morrison, Lachy Paterson, Brett Knowles, and Murray Rae, editors, Mana M?ori and Christianity, Wellington: Huia Publishers, ->ISBN:
On a number of occasions in recent years apologies have been offered to M?ori because of past offences to their mana and invasions of their rights as tangata whenua.
2003 May 20, "Bear", "Makes Lovely Julienne Ogres ...", in rec.games.roguelike.angband, Usenet, message-ID <3EC9C629.4DF117C@sonic.net>:
[...] Teleporting from an open room where there were a dozen black orcs firing bows [...] landed me, low on mana and hitpoints, in a room full of gnome mages who instantly summoned four umber hulks and a xorn!
2010, Ernest Adams, "Artifical Life and Puzzle Games", in Fundamentals of Game Design, 2nd edition, Berkeley, Calif.: New Riders, ->ISBN, page 580:
Mana often grows in exponential proportion to population size, so as the population increases the player acquires vastly greater powers--a progression that god games share with spellcaster characters in role-playing games.
Unknown. Possibly a back-formation of manala, which could then originate from maanalla("under the ground"), but this is untenable if the proposed Samic cognates are correct (such as Southern Samimuonese("(good or bad) spirit, omen")).