| Activity | Magic |
|---|---|
| Entering the Dobuan village (This magic is performed only when Boyowans come to the Koya ). | Ka’ubana’i , charm uttered over ginger, which is then ritually spat over the Dobuan village and the partners, and makes their hearts soft. |
(D) Magic of Persuasion (Chapter XIV, Division III)
| Activity | Magic |
|---|---|
| The wooing in Kula ( wawoyla ) of the of the overseas partner by the visitor. | Kwoygapani —a spell uttered over a piece of areca-nut, given subsequently to the partner. |
VII—A Canoe Spell, Uttered on the Departure Home (Chapter XIV, Division III)
| Activity | Magic |
|---|---|
| Loading of the canoe with the its gifts received from overseas partners, with the trade gain, and with the provisions for the home journey. | Kaylupa —a spell to make the canoe lighter, to “lift” it out of the water. |
Within each department of systematic magic, there are again various systems of magic. Thus we saw that, although the type of rite and formula is the same in all villages, the actual details, let us say, of the wayugo magic, are not identical, but vary according to the system with which a given reciter is acquainted. The differences are, as a rule, less pronounced in the rites, which are generally very simple in the Trobriand magic, and are identical in all the systems, but the formulæ differ completely in their wording. Thus, in the wayugo magic (Chapter V, Division III) we found only a slight difference in the rite, but one or two wayugo spells, which I have also recorded, differ essentially from the one given in the text.
Each system of magic has a more or less developed mythological pedigree, and in connection with it a local character, a point which has been elaborated in the previous Division. The wayugo spell given in Chapter V, and all the spells of canoe-building quoted in this book belong to the Kaykudayuri system of canoe magic. This system is believed to have been known and recited by the mythical builder of the flying canoe, and to have been handed down to his descendants, that is, as we know, in an incomplete form. As has been said in the previous Division, the knowledge and the use of this magic and of other systems does not abide strictly within the original clan, but it spreads outside of it, and it becomes known to many people who are connected with the original owner by a sort of magical filiation.
According to native belief, all these people know identical formulæ. In fact, in the course of years and of repeated transmission, considerable differences have been introduced, and nowadays many of the ‘real Kudayuri’ spells differ from one another completely.
A system of magic is therefore a number of magical formulæ, forming one consecutive series. The main system of canoe magic is that of the Kaykudayuri, which is associated with the place of the same name in Kitava. This system comprises the whole series of canoe-building spells, from the expelling of the tokway to the final exorcisms. Another comprehensive system is called Kaykapayouko, and is localised in the island of Kayleula. An important system called Ilumte’ulo is nowadays claimed by Sinaketa, but probably hails from Dobu. The mythological data of some of these systems are not known to me, and some of them seem to be exceedingly rudimentary, not going beyond the assertion that such and such a system originated at such and such a place, and was originally the property of such and such a clan. Of the systems of mwasila, the best known