These details have to be adjusted, a bit taken off the body of the canoe, a plank or pole shortened, or even a piece added. The natives have a very efficient way of lashing on a whole bit of a plank, if this proves too short, or if, by some accident, it breaks at the end. After all has been finally fitted, and made to tally, the framework of ribs is put into the canoe (see Plate XXVII), and the natives proceed to lash them to the body of the dug-out, and to the two longitudinal poles to which the ribs are threaded.
And now a few words must be said about the wayugo, the lashing creeper. Only one species of creeper is used for the lashing of boats, and it is of the utmost importance that this creeper should be sound and strong. It is this alone that maintains the cohesion of the various parts, and in rough weather, very much depends on how the lashings will stand the strain. The other parts of the canoe—the outrigger poles—can be more easily tested, and as they are made of strong, elastic wood, they usually stand any weather quite well. Thus the element of danger and uncertainty in a canoe is due mainly to the creeper. No wonder, therefore, that the magic of the creeper is considered as one of the most important ritual items in canoe-building.
In fact, wayugo, the name of that creeper species, is also used as a general term for canoe magic. When a man has the reputation of building or owning a good and fast canoe, the usual way of explaining it is to say that he has, or knows “a good wayugo.” For, as in all other magic, there are several types of wayugo spells.
The ritual is always practically the same: five coils of the creeper are, on the previous day, placed on a large wooden dish and chanted over in the owner’s hut by himself. Only exceptionally can this magic be done by the builder. Next day they are brought to the beach ceremonially on the wooden plate.
In one of the wayugo systems, there is an additional rite, in which the toliwaga (canoe owner) takes a piece of the creeper, inserts it into one of the holes pierced in the rim of the dug-out for the lashing, and pulling it to and fro, recites once more the spell.
In consideration of the importance of this magic, the formula will be here adduced in full. It consists of an exordium (u’ula), a double main part (tapwana), and a concluding period (dogina).4