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.