After the long tapwana has been recited, there follows the last part, which, however, is not chanted in this case, but spoken in a low, persuasive, tender voice.
„I hit thy flanks; I fold over thy mat, thy bleached mat of pandanus; I shall make it into thy mantle. I take thy sleeping doba (grass skirt), I cover thy loins; remain there, snore within thy house! I alone myself” (here the reciter’s name is uttered) „I shall remain in the sea, I shall swim!”
This last part throws some interesting sidelights on native belief in mulukwausi. We see here the expression of the idea that the body of the witch remains in the house, whilst she herself goes out on her nefarious errand. Molilakwa, the magician of Oburaku who gave me this spell, said in commentary to this last part:
„The yoyova casts off her body (inini wowola — which really means „peals off her skin”); she lies down and sleeps, we hear her snoring. Her covering (kapwalela that is, her outward body, her skin) remains in the house, and she herself flies (titolela biyova). Her skirt remains in the house, she flies naked. When she meets men, she eats us. In the morning, she puts on her body, and lies down in her hut. When we cover her loins with the doba, she cannot fly any more”.
This last sentence refers to the magical act of covering, as expressed in the last part of the spell.
Here we find another variant of belief as to the nature of the mulukwausi, to be added to those mentioned before. Previously we met the belief of the disassociation of the woman into the part that remains, and the part that flies. But here the real personality is located in the flying part, whereas what remains is the „covering”. To imagine the mulukwausi, the flying part, as a „sending”, in the light of this belief, would not be correct. In general, such categories as „agent”, and „sending”, or as „real self” and „emanation” etc., etc., can be applied to native belief as rough approximations only, and the exact definition should be given in terms of native statement.
The final sentence of this spell, containing the wish to remain alone in the sea, to be allowed to swim and drift, is a testimony to the belief that without mulukwausi, there is no danger to a man adrift on a piece of wreckage among the foaming waves of a stormy sea.
After reciting this lengthy spell, the toliwaga, as he tells us in his narrative, has had to perform another rite, this time, over his lime-pot. Taking out the stopper of rolled palm leaf and plaited fibre from the baked and decorated gourd in which he keeps his lime, he utters another spell of the giyorokaywa cycle:
Giyorokaywa No. 2 (pwaka kayga’u)
„There on Muruwa, I arise, I stand up! Iwa, Sewatupa, at the head — I rumble, I disperse. Kasabwaybwayreta, Namedili, Toburitolu, Tobwebweso, Tauva’u, Bo’abwa’u, Rasarasa. They are lost, they disappear”.