II

What interests us most about mulukwausi, is their association with the sea and shipwreck. Very often they will roam over the sea, and meet at a trysting place on a reef. There they will partake of a special kind of coral, broken off from a reef, a kind called by the natives nada. This whets their appetite for human flesh, exactly as the drinking of salt water does with the bwaga’u. They have also some indirect power over the elements in the sea. Although the natives do not quite agree on the point, there is no doubt that a definite connection exists between the mulukwausi and all the other dangers which may be met in the sea, such as sharks, the ‘gaping depth’ (ikapwagega wiwitu), many of the small sea animals, crabs, some of the shells and the other things to be mentioned presently, all of which are considered to be the cause of death of drowning men. Thus the belief is quite definite that, in being cast into the water by the shipwreck, men do not meet any real danger except by being eaten by the mulukwausi, the sharks, and the other animals. If by the proper magic these influences can be obviated, the drowning men will escape unscathed. The belief in the omnipotence of man, or rather, woman in this case, and of the equal power in antidoting by magic, governs all the ideas of these natives about shipwreck. The supreme remedy and insurance against any dangers lies in the magic of mist, called kayga’u, which, side by side with Kula magic, and the magic of the canoes, is the third of the indispensable magical equipments of a sailor.

A man who knows well the kayga’u is considered to be able to travel safely through the most dangerous seas. A renowned chief, Maniyuwa, who was reputed as one of the greatest masters in kayga’u as well as in other magic, died in Dobu on an expedition about two generations ago. His son, Maradiana, had learnt his father’s kayga’u. Although the mulukwausi are extremely dangerous in the presence of a corpse, and though the natives would never dream of putting a dead body on a canoe, and thus multiplying the probabilities of an attack by the witches, still, Maradiana, trusting to his kayga’u, brought the corpse back to Boyowa without mishap. This act, a testimony to the daring sailor’s great prowess, and to the efficiency of the kayga’u magic, is kept alive in the memory and tradition of the natives. One of my informants, boasting of his kayga’u, told me how once, on a return from Dobu, he performed his rites. Such a mist arose as a consequence of it that the rest of the canoes lost their way, and arrived in the island of Kayleula. Indeed, if we can speak of a belief being alive, that is, of having a strong hold over human imagination, the belief in the danger from mulukwausi at sea is emphatically such a one. In times of mental stress, in times of the slightest danger at sea, or when a dying or dead person is near, the natives at once respond emotionally in terms of this belief. No one could live among these natives, speaking their language, and following their tribal life, without constantly coming up against the belief in mulukwausi, and in the efficiency of the kayga’u.

As in all other magic, also here, there are various systems of kayga’u, that is, there are various formulæ, slightly differing in their expressions, though usually similar in their fundamental wordings and in certain ‘key’ expressions. In each system, there are two main types of spells, the giyotanawa, or the kayga’u of the Underneath, and the giyorokaywa, or the kayga’u of the Above. The first one usually consists of a short formula or formulæ spoken over some stones and some lime in a lime pot and over some ginger root. This giyotanawa, as its name indicates, is magic directed against the evil agencies, awaiting the drowning men from below. Its spells close up ‘the gaping depth’ and they screen off the shipwrecked men from the eyes of the sharks. They also protect them from the other evil things, which cause the death of a man in drowning. The several little sea worms found on the beach, the crabs, the poisonous fish, soka, and the spiky fish, baiba’i, as well as the jumping stones, whether vineylida or nu’akekepaki, are all warded off and blinded by the giyotanawa. Perhaps the most extraordinary belief in this connection is that the tokwalu, the carved human figures on the prow boards, the guwaya, the semi-human effigy on the mast top, as well as the canoe ribs would ‘eat’ the drowning men if not magically ‘treated.’

The kayga’u of the ‘Above,’ the giyorokaywa, consists of long spells, recited over some ginger root, on several occasions before sailing, and during bad weather or shipwreck. They are directed exclusively against the mulukwausi, and form therefore the more important class of the two. These spells must never be recited at night, as then the mulukwausi could see and hear the man, and make his magic inefficient. Again, the spell of the Above, when recited at sea, must be spoken so that the magician is not covered with spray, for if his mouth were wet with sea water, the smell would attract rather than disperse, the flying witches. The man who knows the kayga’u must also be very careful at meal times. Children may not speak, play about, or make any noise while he eats, nor should anyone go round him behind his back while he is thus engaged; normay they point out anything with the finger. Should the man be thus disturbed during his food, he would have to stop eating at once, and not resume it till the next meal time.

Now the leading idea of kayga’u is that it produces some sort of mist. The mulukwausi who follow the canoe, the sharks and live stones which lie in wait for it, the depth with all its horror, and the débris of the canoe ready to harm the owner, all these are blinded by the mist that arises in obedience to these spells. Thus the paralysing effect of these two main forms of magic and the specialised sphere of influence of each of them, are definite and clear dogmas of native belief.

But here again we must not try to press the interpretation of these dogmas too far. Some sort of mist covers the eyes of all the evil agencies or blinds them; it makes the natives invisible from them. But to ask whether the kayga’u produces a real mist, visible also to man, or only a supernatural one, visible only to the mulukwausi; or whether it simply blinds their eyes so that they see nothing, would be asking too much. The same native who will boast of having produced a real mist, so great that it led astray his companions, will next day perform the kayga’u in the village during a burial, and affirm that the mulukwausi are in a mist, though obviously a perfectly clear atmosphere surrounds the whole proceedings. The natives will tell how, sailing on a windy but clear day, after a kayga’u has been recited into the eye of the wind, they hear the shrieks of the mulukwausi, who, losing their companions and the scent of the trail, hail one another in the dark. Again, some expressions seem to represent the view that it is mainly an action on the eyes of the witches. ‘Idudubila matala mulukwausi,’—‘It darkens the eyes of the mulukwausi,’ or ‘iguyugwayu’—‘It blinds,’ the natives will say. And when asked:

“What do the mulukwausi see, then?” they will answer: “They will see mist only. They do not see the places, they do not see the men, only mist.”

Thus here, as in all cases of belief, there is a certain latitude, within which the opinions and views may vary, and only the broad outline, which surrounds them, is definitely fixed by tradition, embodied in ritual, and expressed by the phraseology of magical formulæ or by the statements of a myth.

I have thus defined the manner in which the natives face the dangers of the sea; we have found, that the fundamental conceptions underlying this attitude are, that in shipwreck, men are entirely in the hands of the witches, and that from this, only their own magical defence can save them. This defence consists in the rites and formulæ of the kayga’u, of which we have also learnt the leading principles. Now, a consecutive description must be given of how this magic is performed when a toliwaga sets out on an expedition. And following up this expedition, it must be told how the natives imagine a shipwreck, and what they believe the behaviour of the shipwrecked party would be.