the various phonetic characteristics show the handling of words when these have to convey magical force. On the other hand, only an analysis word for word of the spells could give us a good insight into the frequently mentioned magical concatenation of ideas and verbal expressions. It is, however, impossible to adduce here all the spells in their full original version with linguistic comments, as this would lead us into a treatise on the language of magic. We may, however, quickly pass over some of the other spells and point out in them the salient features of magical expression, and thus amplify the results so far obtained by the detailed analysis of these two spells.
Of course these two examples belong to the longer type consisting of three parts. Many of the spells previously quoted in free translation contain no main part, though it is possible to distinguish their u’ula (exordium) from their dogina (finale). The very first spell quoted in Chapter V, the formula of the Vabusi Tokway (the expulsion of the wood-sprite) is an anomalous one. It is an invocation, and it is not even chanted but has to be spoken in a low persuasive voice. It consists of two parts: in the first one the word kubusi (‘thou comest down’) used as an imperative, ‘come down!’ is repeated with all sorts of descriptions and circumscriptions of the woodsprites. In the second part, several sentences are repeated to make the wood-sprite feel that he has been chased away. Both the keyword of the first part, kubusi, and the sentences of the second part have a direct force of their own. It must be realised that, for the natives, it is a great insult to be told to go away. Yoba, the ‘expulsion,’ the ‘command to go,’ stands in a category of its own. People are yoba’d, expelled from communities in certain circumstances, and a man would never dream of remaining, when thus treated. Therefore the words in this spell possess a force due to social sanctions of native custom. The next spell, given in Chapter VI, the Kaymomwa’u, is also anomalous for it consists of one part only. The word kubusi, ‘come down’ is also repeated here, with various words designating defilements and broken taboos. These qualities are, however, not thought of as personified beings. The force of the word is probably also derived from the ideas about the yoba.
The second spell, which is a pendant to the Kaymomwa’u, the Kaygagabile, or spell of lightness, begins with a typical u’ula:—
Susuwayliguwa (repeated); He fails to outrun me; Titavaguwa (repeated); the canoe trembles with speed; mabuguwa (repeated) magical word; mabugu, mabugu, mabugamugwa; mabugu-ancient; mabugu, mabugu, mabuguva’u. mabugu-new.
The first two words are compounds with prefixes and suffixes added for magical purposes, as a sort of magical trimming. The untranslatable word, said by the natives to be megwa wala (‘just magic’) is repeated several times in symmetry with the previous two words and then with the two suffixes; ancient and new.