I have said before that the mythological events are distinct from those happening nowadays, in so far as they are extraordinary and super-normal. This adds both to their authoritative character and to their desirability. It sets them before the native as a specially valuable standard of conduct, and as an ideal towards which their desires must go out.
VII
But I also said before that, distinct as it is, the mythical world is not separated by an unbridgeable gulf from the present order of events. Indeed, though an ideal must be always beyond what actually exists, yet it must appear just within reach of realisation if it is to be effective at all.
Now, after we have become acquainted with their stories, we can see clearly what was meant when it was said, that magic acts as a link between the mythical and the actual realities.
In the canoe myth, for instance, the flying, the super-normal achievement of the Kudayuri canoe, is conceived only as the highest degree of the virtue of speed, which is still being imparted nowadays to canoes by magic. The magical heritage of the Kudayuri clan is still there, making the canoes sail fast. Had it been transmitted in its complete form, any present canoe, like the mythical one, could be seen flying.
In the Kula myths also, magic is found to give super-normal powers of beauty, strength and immunity from danger. The mythological events demonstrate the truth of the claims of magic. Their validity is established by a sort of retrospective, mythical empiry.
But magic, as it is practised nowadays, accomplishes the same effects, only in a smaller degree. Natives believe deeply that the formulæ and rites of mwasila magic make those who carry them out attractive, irresistible and safe from dangers (compare next chapter).
Another feature which brings the mythical events into direct connection with the present state of affairs, is the sociology of mythical personages.
They all are associated with certain localities, as are the present local groups. They belong to the same system of totemic division into clans and sub-clans as obtains nowadays.
Thus, members of a sub-clan, or a local unit, can claim a mythical hero as their direct ancestor, and members of a clan can boast of him as of a clansman.
Indeed, myths, like songs and fairy stories, are ‘owned’ by certain sub-clans.
This does not mean that other people would abstain from telling them, but members of the sub-clan are supposed to possess the most intimate knowledge of the mythical events, and to be an authority in interpreting them.
And indeed, it is a rule that a myth will be best known in its own locality, that is, known with all the details and free from any adulterations or not quite genuine additions and fusions.