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 in South Boyowa is that called Monikiniki, to which belong the majority of the formulæ here quoted. This system is sometimes loosely associated with the myth of Tokosikuna, who is sometimes said to have been the original owner of the system. According to another version, Monikiniki is the name of the original owner. The Dobuan mwasila is called Kasabwaybwayreta, and is ascribed to that hero. From Muyuwa, hails the Momroveta system of Kula magic, while in Kiriwina the system of Monikiniki is usually recited, and only a few formulæ are inserted into it, belonging to a local magic, called Kwoygapani (a name not to be confused with the name in a formula quoted in Chapter XIV). In the light of these remarks, the many references to ‘magical systems’ given in the text, will become clear, so there is no need to add more here.
VIII
We saw before in the chapter on mythology that magic bridges over the cleavage between the super-normal world of myth and the normal, ordinary happenings of to-day. But then, this bridge itself must necessarily touch the super-normal, it must lead into that domain. Magic surely, therefore, must partake of the supernatural character? There is no doubt that it is so. The effects of magic, although constantly witnessed, and although considered as a fundamental fact, are regarded as something distinctly different from the effects of other human activities. The natives realise quite well that the speed and buoyancy of a canoe are due to the knowledge and work of the constructor; they are well acquainted with the properties of good material and of good craftsmanship. Yet the magic of swiftness adds something more to even the best constructed canoe. This superadded quality is regarded very much like the properties of the mythical canoe which made it fly through the air, though in the present day canoes these properties have dwindled down to mere surpassing speed.
The language of spells expresses this belief through the constant allusions to myth, similes in which the present canoe is invited to imitate the mythical one. In the explicit comments on the Kudayuri myth, the natives also state definitely that the prodigious speed which well-charmed canoes develop is the legacy and counterpart of the old flying speed. Thus the effects of magic are something superadded to all the other effects produced by human effort and by natural qualities. The same is to be found in love magic. The importance of a fine face and figure, of ornaments, decorations and nice scents, is well recognised as being of attractive value, yet almost every man ascribes his success to the perfection of his love magic. The force of magic is considered as something independent of, and surpassing even, the power of all other personal charms. A statement very often met with expresses this quite well:
“Look, I am not good looking, yet so many girls want me. The reason of that is that I have good magic.”
In garden magic, soil, rain, proper work, are given their full due. None the less, no one would dream of making a garden without the full magical performance being done over it. Garden magic is thought to make