Lilava Spell. “I skirt the shore of the beach of Kaurakoma; the beach of Kayli, the Kayli of Muyuwa.” I cannot add any explanation which would make this phrase clearer. It obviously contains some mythological references to which I have no key. The spell runs on: “I shall act magically on my mountain … Where shall I lie? I shall lie in Legumatabu; I shall dream, I shall have dream visions; rain will come as my magical portent … his mind is on the alert; he lies not, he sits not, he stands up and trembles, he stands up and is agitated; the renown of Kewara is small, my own renown flares up …” This whole period is repeated over and over again, each time the name of another place being inserted instead of that of Legumatabu. Legumatabu is a small coral island some two hundred yards long and a hundred yards wide, with a few pandanus trees growing on it, wild fowl and turtle laying their eggs in its sand. In this island, half way between Sinaketa and the Amphletts, the Sinaketan sailors often spend a night or two, if overtaken by bad weather or contrary winds. This period contains first a direct allusion to the magical portent of the *lilava*. In its second half it describes the state of agitation of the Dobuan partner under the influence of this magic, a state of agitation which will prompt him to be generous in the Kula. I do not know whether the word Kewara is a proper name or what else it may mean, but the phrase contains a boast of the magician’s own renown, very typical of magical formulæ. The localities mentioned instead of Legumatabu in the successive repetitions of the period are: Yakum, another small coral island, Urasi, the Dobuan name for Gumasila, Tewara, Sanaro’a, and Tu’utauna, all localities known to us already from our description of Dobu. This is a very long spell. After the recital, and a very lengthy one, of the last period with its variants, yet another change is introduced into it. Instead of the first phrase “where shall I lie? etc.” the new form runs “Where does the rainbow stand up? It stands up on the top of Koyatabu,” and after this the rest of the period is repeated: “I shall dream, I shall have dream visions, etc.” This new form is again varied by uttering instead of Koyatabu, Kamsareta, Koyava’u, and Gorebubu.2 This again carries us through the landscape; but here, instead of the sleeping places we follow the beacons of the sailing expedition by mentioning the tops of the high mountains. The end part of this spell is again identical with that of the Yawarapu Spell.
This magical rite takes place on the morning of the last day. Immediately after the recital of the spell, and the rolling up of the lilava, it is carried to the canoe, and put into its place of honour. By that time the usagelu (members of the crew) have already made the canoe ready for sailing.
Each masawa canoe is divided into ten, eleven, or twelve compartments by the stout, horizontal poles called riu, which join the body of the canoe with the outrigger. Such a compartment is called liku, and each liku has its name and its function. Starting from the end of the canoe, the first liku, which, as is easily seen, is both narrow and shallow, is called ogugwau, ‘in the mist,’ and this is the proper place for the conch-shell. Small boys will sit there and blow the conch-shell on ceremonial occasions.
The next compartment is called likumakava , and there some of the food is stowed away. The third division is called kayliku and water-bottles made of coco-nut shells have their traditional place in it. The fourth liku , called likuguya’u , is, as its name indicates, the place for the guya’u or chief, which, it may be added, is unofficially used as a courtesy title for any headman, or man of importance. The baler, yalumila , always remains in this compartment. Then follow the central compartments, called gebobo