In the following part of the spell, the word ka’i (tree) is repeated with verbs:—‘the tree flies’ etc., and it functions as a key-word. It is difficult to decide whether this part is a true tapwana or only one of the not infrequent examples of an u’ula with a keyword.
Let us survey a few more of the u’ula (first parts) of the canoe spells, and then proceed to the examination of the middle parts and ends. In the next spell of Chapter VI, the Kapitunena Duku spell, the word bavisivisi, ‘I shall wave them back,’ (that is; the other canoes), is repeated ponderously several times. The opening of a spell with one word, which summarises in a metaphorical manner the aim of the spell is often found in Kiriwinian magic. In this spell there follow the words:—
Sîyá Siya hill (on) dábanâ top of Tókunâ Takuna ínenâ. the women. Sinegu My mother bwaga’u, sorcerer, tatogu myself bwaga’u. sorcerer.
These words are pronounced with a heavy, thumping rhythm, as indicated by the sharp and circumflex accents. The second line shows a rhythmic and symmetrical arrangement of words. The remainder of the u’ula of this spell is similar to the same part in the wayugo spell, which has been given here in full native text (compare the free translations of both spells in previous Chapters).
In the ligogu spell of the same Chapter, the u’ula opens with another juggling of words:—
virayra’i (repeated); female rayra’i; morayra’i (repeated); male rayra’i; basilabusi I shall penetrate (at) Wayayla, Wayayla, basilalaguwa I shall emerge (at) Oyanaki; Oyanaki; basilalaguwa I shall emerge (at) Wayayla, Wayayla, basilabusi I shall penetrate Oyanaki; Oyanaki;
This part of the u’ula has not been translated in the text, as its meaning is ‘magical’ and can be better grasped in connection with the native text. The word rayra’i is a magical word only. It is first given with the antithetic opposition of the male and female prefixes vi- and mo-. The following phrase is a typical example of a geographical antithesis. The two names refer to the promontories facing one other across the sea passage Kaulokoki, between Boyowa and Kayleula. Why those two points are mentioned I could not find out.
In the kadumiyala spell, given in Chapter IX, we have the following opening:—
*Vinapega, pega; vinamwana, mwana; nam mayouyai, makariyouya’i, odabwana; nam mayouya’i, makariyouya’i, o’u’ula*.
In the first line, we have the symmetrically uttered and prefixed names of the two flying or jumping fishes, pega and mwana. The prefix vina- is probably the female prefix and may convey the meaning of flying’s being associated with women, that is with the flying witches. The second and third verse contain a play on the root yova or yo’u ‘to fly,’ reduplicated and with several affixes added. These two verses are brought into a sort of antithesis by the last two words, odabwana and o’u’ula, or ‘at the top,’ and ‘at the bottom,’ or here, probably, at the one end of the canoe and at the other.
In the Bisila spell, given in the same chapter, we have the beginning:—
*Bora’i, bora’i, borayyova, biyova; Bora’i, bora’i, borayteta, biteta*.
The word bora’i seems to be again a