All these considerations have brought us very near to the essential problem: what does magic really mean to the natives? So far, we have seen that it is an inherent power of man over those things which vitally affect him, a power always handed over through tradition.2 About the beginnings of magic they know as little, and are occupied as little as about the beginnings of the world. Their myths describe the origin of social institutions and the peopling of the world by men. But the world is taken for granted, and so is the magic. They ask no questions about magiogony any more than they do about cosmogony.
IV
So far we have not gone beyond the examination of myths and of what we can learn from them about the nature of magic. To gain a deeper insight into this subject, we must study more closely the concrete data about magical performance. Even in the foregoing chapters a sufficient material has been collected to allow of correct inferences, and I shall only here and there have to allude to other forms of magic, besides that of canoe, Kula and sailing.
I have spoken so far about “magic” in a wholesale manner, as if it were all of one piece. As a matter of fact, magic all the world over, however rudimentary or developed it might be, presents three essential aspects. In its performance there enter always some words spoken or chanted, some actions carried out, and there are always the minister or ministers of the ceremony. In analysing the concrete details of magical performances, therefore, we have to distinguish the formula, the rite, and the condition of the performer.
These three factors stand out quite clearly and definitely in the Trobriand magic, whether we examine the facts themselves or the natives’ way of looking at them. It may be said at once that in this society the relative importance of the three factors is not quite the same.
The spell is by far the most important constituent of magic. In their linguistic use, although these natives have a special word, yopa, they very often use the word magic, megwa, to describe a spell. The spell is the part of the magic which is kept secret and known only to the esoteric circle of practitioners.
When a magic is handed over, whether by purchase, gift, or inheritance, only the spell has to be taught to the new recipient, and as already once said before, it is usually taught in instalments, while the payment is received in that manner.
When one speaks about magical knowledge, or in inquiries whether an individual knows some magic, this invariably refers to the formula, for the nature of the rite is always quite public property. Even from the examples given in this book, it can be seen how simple are the rites and how elaborate often the formulæ.
To direct questions on the subject, the natives always reply that the spell is the more important part. The question: “where is the real strength of magic?” would receive the reply: “in the spell.”
The condition of the magician is, like the rite, essential to the performance of the magic, but it also is considered by the natives as subservient to the spell.
All this must be made clearer by the examination of actual facts. First of all, let us examine the relation between spell and rite; and to this purpose it will be best to group the various magical performances into several classes according to the complexity of the concomitant rite. We shall begin with the simplest rites.