Spells accompanied by simple rites of impregnation.—A large number of the cases described in this book falls under this heading. We saw quite at the beginning ([Chapter V, Division II and III]) how the magician charms the blade of his adze, the ropes by which the canoe had been pulled, the lashing creeper, the caulking, and the paint of the canoe. Among the Kula rites, the initial magic over the aromatic mint, over the lilava (magical bundle) over the gebobo (central part of canoe); all the beauty magic on Sarubwoyna beach, over coco-nuts, over the facial paints as well as the conch shell magic, belong here. In all these performances an object is put well within reach of the voice, and in an appropriate position. Often, the object is placed within a receptacle or covering so that the voice enters an enclosed space and is concentrated upon the substance to be charmed. Thus, when the lilava is chanted over, the voice is cast into the mats, which are afterwards carefully wrapped up. The aromatic mint is charmed, lying at the bottom of a bag made of baked and thus toughened banana leaf, which afterwards is carefully folded together and bound with string. Again, the adze blade is first of all half wrapped up in a banana leaf, and the voice enters the blade and the inside of the leaf, which subsequently is folded over and tied over the blade. In the magic of the conch shell, I drew attention to the fact that immediately after the charm has been spoken, both holes of the instrument are carefully stuffed up. In all cases where an object is going to be used immediately, not so many precautions are taken, but always, without any exception, the mouth is put quite close to the object medicated (see [Plate LVII]) and wherever possible, this latter is placed in some sort of cavity, such as a folded piece of leaf, or even the two palms of the hand put together. All this shows that it is essential to a correct performance of magic, that the voice should be conveyed directly to the substance, if possible enclosed and condensed round it, and then, imprisoned permanently there by means of some wrapping. Thus, in this type of rite, the action serves mainly to convey carefully and to retain the spell round the object.
It may be noted that in almost all cases described, the substance harmed in the rite is not the final aim of the magic, but forms only a constituent part of the object in view or is an accessory of it, or an instrument used in its making. Thus the wayugo creeper, the kaybasi (caulking), the paint, the prow-boards, all these are constituent parts of the canoe, and the magic performed over them does not aim at giving them any qualities, but aims at imparting swiftness and lightness to the canoe of which they are parts only. Again, the herbs and the colours of the coco-nut ointment medicated in the Kula are accessories of the final end of this magic, that is, of the personal beauty and attractiveness of the performer. The adze, the breaking stone in kaloma magic are implements used in obtaining the object, towards which the magic is directed. There are only a few instances in which the simple rite of impregnation is directly performed on the object in view. If we compare this type of rite with the one of the previous category, we see that the difference lies mainly in the size of the object. If you want to cast a charm over a mountain, over a reef, or over the wind, you cannot put your object into a little bag made of banana leaf. Nor can you put there the human mind. And as a rule, the final objects of magical rites are not small things, which could be easily handled. In the magic described in this book, there is, I think, not one single instance, in which the substance handled in the rite and impregnated by condensing the charm upon it artificially, is the final object of the spell. In war magic the points of the spears are made effective and the shields are made spear-proof (see [Plate LVIII]) by magic uttered over them. In private garden magic, the planted yams are made fruitful by a spell, and a few more examples could be adduced from other types of magic.
Plate LVII
A Magical Spell Associated with Pregnancy.
The women are bent over a special garment to be worn by the pregnant woman. They almost touch it with their mouths so that it may be well pervaded with their breath which conveys the virtues of the spell. (See [Div. IV].)
Plate LVIII
A Rite of War Magic.
Kanukubusi, the last war wizard of Kiriwina (see [Div. V]), showing, in reconstruction, the manner in which he used to charm the shields in olden days. (See [Div. IV].)