I spoke above (beginning of Division II) of the enlivening influence of myth upon landscape. Here it must be noted also that the mythically changed features of the landscape bear testimony in the native’s mind to the truth of the myth. The mythical word receives its substance in rock and hill, in the changes in land and sea. The pierced sea-passages, the cleft boulders, the petrified human beings, all these bring the mythological world close to the natives, make it tangible and permanent. On the other hand, the story thus powerfully illustrated, re-acts on the landscape, fills it with dramatic happenings, which, fixed there for ever, give it a definite meaning. With this I shall close these general remarks on mythology though with myth and mythical events we shall constantly meet in further inquiries.
VIII
As we return to our party, who, sailing past the mythical centre of Tewara, make for the island of Sanaro’a, the first thing to be related about them, brings us straight to another mythological story. As the natives enter the district of Siayawawa, they pass a stone or rock, called Sinatemubadiye’i. I have not seen it, but the natives tell me it lies among the mangroves in a tidal creek. Like the stone Gurewaya, mentioned before, this one also enjoys certain privileges, and offerings are given to it.
The natives do not tarry in this unimportant district. Their final goal is now in sight. Beyond the sea, which is here land-locked like a lake, the hills of Dobu, topped by Koyava’u loom before them. In the distance to their right as they sail South, the broad Easterly flank of Koyatabu runs down to the water, forming a deep valley; behind them spreads the wide plain of Sanaro’a, with a few volcanic cones at its Northern end, and far to the left the mountains of Normanby unfold in a long chain. They sail straight South, making for the beach of Sarubwoyna, where they will have to pause for a ritual halt in order to carry out the final preparations and magic. They steer towards two black rocks, which mark the Northern end of Sarubwoyna beach as they stand, one at the base, the other at the end of a narrow, sandy spit. These are the two rocks Atu’a’ine and Aturamo’a, the most important of the tabooed places, at which natives lay offerings when starting or arriving on Kula expeditions. The rock among the mangroves of Siyawawa is connected with these two by a mythical story. The three—two men whom we see now before us in petrified form, and one woman—came to this district from somewhere ‘Omuyuwa,’ that is, from Woodlark Island or the Marshall Bennetts. This is the story:
Myth of Atu’a’ine, Aturamo’a and Sinatemubadiye’i. “They were two brothers and a sister. They came first to the creek called Kadawaga in Siyawawa. The woman lost her comb. She spoke to her brethren: ‘My brothers, my comb fell down.’ They answered her: ‘Good, return, take your comb.’ She found it and took it, and next day she said: ‘Well, I shall remain here already, as Sinatemubadiye’i.’ ” “The brothers went on. When they arrived at the shore of the main island, Atu’a’ine said: ‘Aturamo’a, how shall we go? Shall we look towards the sea?’ Said Aturamo’a; ‘O, no, let us look towards the jungle.’ Aturamo’a went ahead, deceiving his brother, for he was a cannibal. He wanted to look towards the jungle, so that he might eat men. Thus Aturamo’a went ahead, and his eyes turned towards the jungle. Atu’a’ine turned his eyes, looked over the sea, he spoke: ‘Why did you deceive me, Aturamo’a? Whilst I am looking towards the sea, you look towards the jungle.’ Aturamo’a later on returned and came towards the sea. He spoke, ‘Good, you Atu’a’ine, look towards the sea, I shall look to the jungle!’ This man, who sits near the jungle, is a cannibal, the one who sits near the sea is good.”