XVII
Another sample of a native text may be given here, as it is of especial interest, in that it throws light upon the previously given magical formula of the wayugo. It is the text I obtained trying to find the meaning of the word bosisi’ula, which figures at the beginning of the above-mentioned spell. According to two informants of Sinaketa, the word visisi’una refers to the belief already described, that the owner of a wayugo charm is liable to fits of trembling, during which he trembles as a bisila (pandanus) streamer trembles in the wind. He then should ritually eat some baked fish, and this is called visisi’una. Such a man would then ask somebody of his household:
„Kugabu, kumaye, avisisi’una”.
„Thou bake, thou bring, I ritually eat”.
Or someone else would urge his wife or daughter:
„Kugabu, kumaye, ivisisi’una”.
„Thou bake, thou bring, he eats ritually”.
Again, asked for a direct equation, my informant said:
„Ivisisi’una — bigabu, tomwaya ikam”.
„Ivisisi’una — he bake, old man he eat”.
The following text contains a more explicit definition of the term, which I was trying at that time to make clear and to translate by an appropriate English expression.
Explanation of word visisi’una
A. First Informant.
1 Pela (For) isewo (he learn) wayugo (wayugo)(the creeper magic), itatatuva (he (it) tremble) wowola (body his) matauna (this (man)), isa’u (or isewo)(who) he learn) wayugo (wayugo).
2 „Nanakwa (Quick), kugabu (thou bake) kusayki (thou give) tomwaya (old man) (magician) ivisisi’una (he ritually eats) boge (already) itatatuva (he tremble) kana (his) bisila (pandanus streamer), kana (his), wayugo (wayugo creeper).
B. Second Informant.
3 Tayta ((If) one (man)) isewo (he learn) bisila (bisila), gala (not) bikam (he might eat) yena (fish), boge (already) itatuva (he tremble) wowola (body his).
Free translation:
(A.) 1 The body of a man who has learned the wayugo spell, trembles, because he learned the spell. (Someone seeing him tremble, would tell someone of his household):
2 „Quick, bake fish, give to the old man that he might ritually eat, his pandanus streamer trembles, his wayugo”.
(B.) 3 A man who learns the bisila magic and does not eat fish will tremble.
This text, with its foregoing short comments and with its two versions will give an inkling of how I was able to obtain from my native informants the definition of unknown and sometimes very involved expressions and how, in the act of doing it, I was given additional enlightenment on obscure details of belief and custom.
It will also be interesting to give another text referring to the gwara custom. I have given in Chapter XIV a native definition of this custom, and of the reception accorded to the Trobrianders in Dobu when there is a taboo on palms there. The statement was based on the following text, and on certain other additional notes.
Gwara in Dobu and the ka’ubana’i magic
1 Tama (We come (to)) Dobu (Dobu), ikarigava’u (he die anew) — gwara (gwara): bu’a (areca) bilalava (he might ripen) usi (banana) bimwanogu (he might ripen), nuya (coco-nut) bibabayse (they might spike) ka’i (stick) kayketoki (small stick).
2 Gala (No) ka’ubana’i (ka’ubana’i), takokola (we fright): ikawoyse (they take (put on)) bowa (war paints) kayyala (spear), kema (axe); isisuse (they sit) biginayda (they might look at us).
3 Batana (We go) ovalu (in village) tasakaulo (we run) gala (no) tanouno (we walk). batawa (we might arrive) tamwoyne (we (i.d.) climb) bu’a (areca).
4 Idou (He cries): „E! (E!) Gala (No) bukumwoyne (thou mights t climb) bu’a (areca).
5 Bogwe (Already) ika’u (he take) kayyala (spear), mwada (mayhap) biwoyda (he might hit us).
6 Tapula (We ritually spit) nayya (wild ginger root) ka’ubana’i (ka’ubana’i) ika’ita (he return) ima (he come), igigila (he laugh), kayyala (spear), kema (axe).
7 Tapula (We ritually spit) valu (village) kumaydona (all), boge (already) itamwa’u (he vanish) ninasi (mind theirs’) ilukwaydasi (they tell us):
8 „Bweyna (Good), kumwoynasi (you climb) kami (your) bu’a (areca), nuya (coco-nut (palms)), kami (your) usi (banana) kuta’isi (you cut).
In comment added :
9 Gala (No) ikarige (he die) veyola (kinsman his), ninasi ( mind their) bweyna (well).
10 Vivila (Woman) kayyala (spear her) ikawo (she take), pela (for) tokamsita’u (cannibals).
Free translation:
1 We come to Dobu, (there) someone has recently died — there is a gwara: the areca nut will ripen, the bananas will ripen, they will stick up coco-nuts on small spikes.
2 If there is no ka’ubana’i charm made — we are afraid: they (sc. the Dobuans) put on war paint, take up spear and axe, they sit (waiting) and look at us.
3 We go into the village running, not walking; we arrive and climb the areca palm.
4 He (the Dobuan) shouts: „Don’t climb the areca palm!”
5 Already he takes the spear, so as to hit us.
6 We ritually spit about wild ginger root charmed with the ka’ubana’i spell — he returns, comes to us, laughs, he throws away spear and axe.
7 We ritually bespit the whole village, already their intention vanishes, they tell us:
8 „Well, climb your areca palm and your coco-nut, cut your banana”.
9 If no kinsman had died, their intentions are good.
10 A woman would also take up a spear, as they (the Dobuans) are cannibals.
These three texts will be quite sufficient to give an idea of the method of dealing with linguistic evidence, and of the documentary value of immediately recorded native opinions. They will also make clear what I have said before, that only a good, working knowledge of a native language on the one hand, and a familiarity with their social organisation and tribal life on the other, would make it possible to read all the full significance into these texts.