In all these traditions, so far, the heroes belonged to the clan of Lukuba. To it belong Gere’u, Tokosikuna, the Kudayuri family and their dog, and also the dog, Tokulubwaydoga of the myth told in Chapter X, Division V. I may add that, in some legends told about the origin of humanity, this clan emerges first from underground and in some it emerges second in time, but as the clan of highest rank, though in this it has to yield afterwards to the Malasi. The main Kultur-hero of Kiriwina, the ogre-slayer Tudava, belongs, also to the clan of Lukuba, There is even a historic fact, which agrees with this mythological primacy, and subsequent eclipse. The Lukuba were, some six or seven generations ago, the leading clan in Vakuta, and then they had to surrender the chieftainship of this place to the Malasi clan, when the sub-clan of the Tabalu, the Malasi chiefs of the highest rank in Kiriwina, migrated South, and settled down in Vakuta. In the myths quoted here, the Lukuba are leading canoe-builders, sailors, and adventurers, that is with one exception, that of Tokosikuna, who, though excelling in all other respects, knows nothing of canoe construction.
V
Let us now proceed to the last named mythological centre, and taking a very big step from the Marshall Bennetts, return to Tewara, and to its myth of the origin of the Kula. I shall tell this myth in a translation, closely following the original account, obtained in Kiriwinian from an informant at Obuaku. I had an opportunity of checking and amending his narrative, by the information obtained from a native of Sanaro’a in pidgin English.
The story of Kasabwaybwayreta and Gumakarakedakeda
„Kasabwaybwayreta lived in Tewara. He heard the renown of a soulava (spondylus necklace) which was lying (kept) in Wawela. Its name was Gumakarakedakeda. He said to his children: „Let us go to Wawela, make Kula to get this soulava”. He put into his canoe unripe coco-nut, undeveloped betel-nut, green bananas.
They went to Wawela; they anchored in Wawela. His sons went ashore, they went to obtain Gumakarakedakeda. He remained in the canoe. His son made offering of food, they (the Wawela people) refused. Kasabwaybwayreta spoke a charm over the betel-nut: it yellowed (became ripe); he spoke the charm over the coco-nut: its soft kernel swelled; he charmed the bananas: they ripened. He took off his hair, his gray hair; his wrinkled skin, it remained in the canoe. He rose, he went, he gave a pokala offering of food, he received the valuable necklace as Kula gift, for he was already a beautiful man. He went, he put it down, he thrust it into his hair. He came to the canoe, he took his covering (the sloughed skin); he donned the wrinkles, the gray hairs, he remained.
His sons arrived, they took their places in the canoe, they sailed to Giribwa. They cooked their food. He called his grandson; „Oh, my grandson, come here, look for my lice”. The grandson came there, stepped near him. Kasabwaybwayreta spoke, telling him: „My grandson, catch my lice in the middle (of my hair)”. His grandson parted his hair; he saw the valuable necklace, Gumakarakedakeda remaining there in the hair of Kasabwaybwayreta. „Ee ...” he spoke to his father, telling him, „My father, Kasabwaybwayreta already obtained Gumakarakedakeda”. „O, no, he did not obtain it...m a chief, I am beautiful, I have not obtained that valuable. Indeed, would this wrinkled old man have obtained the necklace ? No, indeed!” „Truly, my father, he has obtained it already. I have seen it; already it remains in his hair!”
All the water-vessels are empty already; the son went into the canoe, spilled the water so that it ran out, and only the empty vessels (made of coco-nut shell) remained. Later on they sailed, they went to an island, Gabula (Gabuwana in Amphlettan and in Dobuan). This man, Kasabwaybwayreta, wanted water, and spoke to his son. This man picked up the water vessels — no, they were all empty. They went on the beach of Gabula, the usagelu (members of the crew) dug out their water-holes (in the beach). This man remained in the canoe and called out: „O my grandson, bring me here my water, go there and dip out my water!” The grandson said: „No, come here and dip out (yourself)!” Later on, they dipped out water, they finished, and Kasabwaybwayreta came. They muddied the water, it was muddy. He sat down, he waited.
They went, they sailed in the canoe. Kasabwaybwayreta called out, „O, my son, why do you cast me off?” Spoke the son: „I think you have obtained Gumakarakedakeda!” „O, by and by, my son, when we arrive in the village, I shall give it to you!” „O, no ! Well, you remain, I shall go!” He takes a stone, a binabina one, this man Kasabwaybwayreta, he throws so that he might make a hole in the canoe, and the men might go into the sea. No! they sped away, they went, this stone stands up, it has made an island in the sea. They went, they anchored in Tewara. They (the villagers) asked: „And where is Kasabwaybwayreta?” „O, his son got angry with him, already he had obtained Gumakarakedakeda!”
Well, then, this man Kasabwaybwayreta remained in the island Gabula. He saw Tokom’mwawa (evening star) approach. He spoke: „My friend, come here, let me just enter into your canoe!” „O no, I shall go to another place”. There came Kaylateku (Sirius). He asked him: „Let me go with you”. He refused. There came Kayyousi (Southern Cross). Kasabwaybwayreta wanted to go with him. He refused. There came Umnakayva’u (Alpha and Beta Centauri). He wanted a place in his canoe. He refused. There came Kibi (three stars widely distant, forming no constellation in our sky-chart). He also refused to take Kasabwaybwayreta. There came Uluwa (the Pleiades). Kasabwaybwayreta asked him to take him. Uluwa said: „You wait, you look out, there will come Kaykiyadiga, he will take you”. There came Kaykiyadiga (the three central stars in Orion’s belt). Kasabwaybwayreta asked him: „My friend, which way will you go?” „I shall come down on top of Taryebutu mountain. I shall go down, I shall go away”. „Oh, my friend, come here, let me just sit down (on you)”. „Oh come, see on one side there is a va’i (stingaree) on the other side, there is the lo’u (a fish with poisonous spikes); you sit in the middle, it will be well!” „Where is your village?” „My village is Tewara”. „What stands in the site of your village?” „In the site of my village, there stands a busa tree!”