a number of magical formulæ, there is an invocation of ancestral spirits, and they receive offerings in several rites. But there is nothing of the mutual interaction, of the intimate collaboration between man and spirit which are the essence of religious cult.
On the other hand, magic, the attempt of man to govern the forces of nature directly, by means of a special lore, is all-pervading, and all-important in the Trobriands.9 Sorcery and garden magic have already been mentioned. Here it must suffice to add, that everything that vitally affects the native is accompanied by magic. All economic activities have their magic; love, welfare of babies, talents and crafts, beauty and agility—all can be fostered or frustrated by magic. In dealing with the Kula—a pursuit of immense importance to the natives, and playing on almost all their social passions and ambitions—we shall meet with another system of magic, and we shall have then to go more into detail about the subject in general.
Disease, health, or death are also the result of magic or counter-magic. The Trobrianders have a very complex and very definite set of theoretical views on these matters. Good health is primarily of course the natural, normal state.
Minor ills may be contracted by exposure, over-eating, over-strain, bad food, or other ordinary causes. Such ailments never last, and have never any really bad effects, nor are they of immediate danger. But, if a man sickens for any length of time, and his strength seems to be really sapped, then the evil forces are at work.
By far the most prevalent form of black magic, is that of the bwaga’u, that is the black sorcerer, of whom there are a number in each district. Usually even in each village there are one or two men more or less dreaded as bwaga’u.
To be one does not require any special initiation except the knowledge of the spells. To learn these—that is, to learn them in such a manner as to become an acknowledged bwaga’u—can only be done by means of high payment, or in exceptional circumstances. Thus, a father will often “give” his sorcery to his son, always, however, without payment; or a commoner will teach it to a man of rank, or a man to his sister’s son. In these two latter cases a very high payment would have to be given.
It is important as a characteristic of the kinship conditions of this people, that a man receives sorcery gratis from his father, who according to the traditional kinship system is no blood-relation, whereas he has to pay for it to his maternal uncle, whose natural heir he is.
When a man has acquired the black art, he applies it to a first victim, and this has always to be some one of his own family. It is a firm and definite belief among all the natives that if a man’s sorcery has to be any good, it must first be practised on his mother or sister, or any of his maternal kindred. Such a matricidal act makes him a genuine bwaga’u. His art then can be practised on others, and becomes an established source of income.
The beliefs about sorcery are complex; they differ according as to whether taken from a real sorcerer, or from an outsider; and there are also evidently strata of belief, due perhaps to local variation, perhaps to superimposed versions. Here a short summary must suffice.
When a sorcerer wants to attack someone, the first step is to cast a light spell over his habitual haunts, a spell which will affect him with a slight illness and compel him to keep to his bed in his house, where he will try to cure himself by lying over a small fire and warming his body.