It may be noted that in almost all cases described, the substance harmed in the rite is not the final aim of the magic, but forms only a constituent part of the object in view or is an accessory of it, or an instrument used in its making. Thus the wayugo creeper, the kaybasi (caulking), the paint, the prow-boards, all these are constituent parts of the canoe, and the magic performed over them does not aim at giving them any qualities, but aims at imparting swiftness and lightness to the canoe of which they are parts only. Again, the herbs and the colours of the coco-nut ointment medicated in the Kula are accessories of the final end of this magic, that is, of the personal beauty and attractiveness of the performer. The adze, the breaking stone in kaloma magic are implements used in obtaining the object, towards which the magic is directed. There are only a few instances in which the simple rite of impregnation is directly performed on the object in view. If we compare this type of rite with the one of the previous category, we see that the difference lies mainly in the size of the object. If you want to cast a charm over a mountain, over a reef, or over the wind, you cannot put your object into a little bag made of banana leaf. Nor can you put there the human mind. And as a rule, the final objects of magical rites are not small things, which could be easily handled. In the magic described in this book, there is, I think, not one single instance, in which the substance handled in the rite and impregnated by condensing the charm upon it artificially, is the final object of the spell. In war magic the points of the spears are made effective and the shields are made spear-proof (see Plate LVIII) by magic uttered over them. In private garden magic, the planted yams are made fruitful by a spell, and a few more examples could be adduced from other types of magic.
