It can be easily understood that with such craft, and with such limitations in sailing, there are many real dangers which threaten the natives. If the wind is too strong, and the sea becomes too rough, a canoe may not be able to follow its course, and making lee-way, or even directly running before the wind, it may be driven into a quarter where there is no landfall to be made, or from where at best there is no returning at that season. This is what happened to the Dobuan boat mentioned before. Or else, a canoe becalmed and seized by the tide may not be able to make its way by means of paddling. Or in stormy weather, it may be smashed on rocks and sandbanks, or even unable to withstand the impact of waves. An open craft like a native canoe easily fills with sea water, and, in a heavy rain-storm, with rain water. In a calm sea this is not very dangerous, for the wooden canoe does not sink; even if swamped, the water can be baled out and the canoe floats up. But in rough weather, a water-logged canoe loses its buoyancy and gets broken up. Last and not least, there is the danger of the canoe being pressed into the water, outrigger first, should the wind strike it on the opposite side. With so many real dangers around it, it is a marvellous thing, and to the credit of native seamanship, that accidents are comparatively rare.
We now know about the crew of the canoe and the different functions which every man has to fulfil. Remembering what has been said in Chapter IV, Division V, about the sociological division of functions in sailing, we can visualise concretely the craft with all its inmates, as it sails on the Pilolu; the toliwaga usually sits near the mast in the compartment called kayguya’u. With him perhaps is one of his sons or young relatives, while another boy remains in the bows, near the conch-shell ready to sound it, whenever the occasion arises. Thus are employed the toliwaga and the dodo’u (small boys). The usagelu or members of the crew, some four or five strong, are each at his post, with perhaps one supernumerary to assist at any emergency, where the task would require it. On the platform are lounging some of the silasila, the youths not yet employed in any work, and not participating in the Kula, but there for their pleasure, and to learn how to manage a boat (see Plate XL).
III
All these people have not only special posts and modes of occupation assigned to them, but they have also to keep certain rules. The canoe on a Kula expedition, is surrounded by taboos, and many observances have to be strictly kept, else this or that might go wrong. Thus it is not allowed to ‘point to objects with the hand’ (yosala yamada), or those who do it will become sick. A new canoe has many prohibitions connected with it, which are called bomala wayugo (the taboos of the lashing creeper). Eating and drinking are not allowed in a new canoe except after sunset. The breaking of this taboo would make the canoe very slow. On a very quick waga this rule might perhaps be disregarded, especially if one of the young boys were hungry or thirsty. The toliwaga would then bale in some sea-water, pour it over one of the lashings of the creeper with the words:
“I sprinkle thy eye, O *kudayuri* creeper, so that our crew might eat.”
After that, he would give the boy something to eat and drink. Besides this eating and drinking taboo, on a new waga the other physiological needs must not be satisfied. In case of urgent necessity, a man jumps into the water, holding to one of the cross sticks of the outrigger, or if it were a small boy, he is lowered into the water by one of the elders. This taboo, if broken, would also make the canoe slow. These two taboos,