Finally the magician recites the end part of the spell; „I shall kick the mountain, the mountain moves, the mountain tumbles down, the mountain starts on its ceremonial activities, the mountain acclaims, the mountain falls down, the mountain lies prostrate ! My spell shall go to the top of Dobu Mountain, my spell will penetrate the inside of my canoe. The body of my canoe will sink; the float of my canoe will get under water. My fame is like thunder, my treading is like the roar of the flying witches”.
The first part of this spell contains a reference to the betel-nut, this being one of the things which the natives expect to receive in the Kula. On the other hand, it is one of the substances which the natives charm over and give to the partner to induce him to kula with them. To which of these two acts the spell refers, it is impossible to decide, nor can the natives tell it. The part in which he extols his speed and success are typical of the magic formulae, and can be found in many others.
The main part of the spell is as usual much easier to interpret. It implies, broadly speaking, the declaration: „I shall speed and be successful with regard to the various forms of vaygu’a; I shall speed and be successful with my head, with my speech, with my appearance; in all my trade goods and personal belongings”. The final part of the spell describes the impression which is to be made by the man’s magic upon „the mountain”, which stands here for the district of Dobu and its inhabitants. In fact, the districts in the d’Entrecasteaux to which they are sailing are always called koya (mountain). The exaggerations, the metaphors, and the implicit insistence on the power of the spell are very characteristic of all magical spells.
The next day, or the day after, as there is often a delay in starting, a pig or two are given by the master of the expedition to all the participants. In the evening of that day, the owner of each canoe goes into the garden, and finds an aromatic mint plant (sulumwoya). Taking a sprig of it into his hand, he moves it to and fro, uttering a spell, and then he plucks it. This is the spell:
Sulumwoya spell70
„Who cuts the sulumwoya of Laba’i? I, Kwoyregu, with my father, we cut the sulumwoya of Laba’i ! The roaring sulumwoya, it roars; the quaking sulumwoya, it quakes; the soughing sulumwoya, it soughs; the boiling sulumwoya, it boils”.
„My sulumwoya, it boils, my lime spoon, it boils, my lime pot, it boils, my comb ... my basket ... my small basket ... my mat ... my lilava bundle ... my presentation goods (pari)...” And with each of these terms, the word „boils” or „foams up” is repeated often several times. After that, the same verb „it boils” is repeated with all parts of the head, as in the previously quoted formula.
The last part runs thus: „Recently deceased spirit of my maternal uncle Mwoyalova, breathe thy spell over the head of Monikiniki. Breathe the spell upon the head of my light canoe. I shall kick the mountain; the mountain tilts over; the mountain subsides; the mountain opens up; the mountain jubilates; it topples over. I shall kula so as to make my canoe sink. I shall kula so as to make my outrigger go under. My fame is like thunder, my treading is like the roar of the flying witches”.
The exordium of this spell contains some mythical references, of which, however, my informants could give me only confused explanations. But it is clear in so far as it refers directly to the magical mint, and describes its magical efficiency. In the second part, there is again a list of words referring to objects used in the Kula, and to the personal appearance and persuasiveness of the magician. The verb with which they are repeated refers to the boiling of the mint and coco-nut oil which I shall presently have to mention, and it indicates that the magical properties of the mint are imparted to the toliwaga and his goods. In the last part, the magician invokes the spirit of his real maternal kinsman, from whom he obtained this spell, and asks him to impart magical virtue to his canoe. The mythological name, Monikiniki, with which there is no myth connected, except the tradition that he was the original owner of all these spells, stands here as synonym of the canoe. At the very end in the dogina, which contains several expressions identical with those in the end part of the Yawarapu spell, we have another example of the strongly exaggerated language so often used in magic.
After having thus ritually plucked the mint plant, the magician brings it home. There he finds one of his usagelu (members of crew) who helps him by boiling some coco-nut oil (bulami) in a small native clay pot. Into the boiling oil the mint plant is put, and, while it boils, a magical formula is uttered over it.