relation to magic, beginning with the first act of canoe-building and finishing with the return home. It shows the salient features of systematic magic in general, and of the mwasila and canoe magic in particular. It shows the relation between magical, ritual and practical activities, the correlated sequence of the two, their rolling off, stage after stage, and side by side, towards one central aim—a successful Kula. The Table thus serves to illustrate the meaning of the expression ‘systematic magic,’ and it provides a firm outline of the essentials, magical, ceremonial and practical, of the Kula.
Table of Kula Magic and of the Corresponding Activities
I—First Stage of Canoe-Building (Chapter V, Division II)
| Season and approximate duration | Place | Activity | Magic | |
|---|---|---|---|---|
| Beginning: June—August. | Raybwag . | Felling of tree, (done by the builder and helpers); | inaugurated by | The Vabusi Tokway (offering and spell) aiming at the expulsion of the wood-sprite from the tree (performed by owner or builder). |
| Immediately afterwards. | Same place. | Trimming of the log-canoe (done by builder with helpers). | No magic. | |
| A few days later. | Road. | Pulling the log (done by all villagers); | Helped out by | double rite of lightness ( Kaymomwa’u and Kaygagabile ). |
| On morning after arrival at village. | Main place in the village. | The log is left as it is; | until | The magical act ( Kapitunena Duhu ) ceremonially inaugurating the work over the canoe. |
| Evening of the same day. | Main place in the village. | Working out of the outside of the log. | No magic accompanying it. | |
| Several days or weeks following. | Main place. | Scooping out of the inside of the canoe; | inaugurated by | Ligogu spell, over the havilali , the adze with the moveable handle. |
| Towards the end of the foregoing period. | In the village before builder’s house. | Other parts of canoe made ready by builder and helpers. | No magic. | |
| After all work is over. | Concluding rite: Kapitunena Nanola Waga . |