Chapter VI

, the Kaymomwa'u, is also anomalous for it consists of one part only. The word kubusi, 'come down' is also repeated here, with various words designating defilements and broken taboos. These qualities are, however, not thought of as personified beings. The force of the word is probably also derived from the ideas about the yoba.

The second spell, which is a pendant to the Kaymomwa'u, the Kaygagabile, or spell of lightness, begins with a typical u'ula:--

Susuwayliguwa (repeated); Titavaguwa (repeated); He fails to outrun me; the canoe trembles with speed;

mabuguwa (repeated) mabugu, mabugamugwa; mabugu, magical word; mabugu, mabugu-ancient; mabugu,

mabuguva'u. mabugu-new.

The first two words are compounds with prefixes and suffixes added for magical purposes, as a sort of magical trimming. The untranslatable word, said by the natives to be megwa wala ('just magic') is repeated several times in symmetry with the previous two words and then with the two suffixes; ancient and new. Such repetitions with prefixes or suffixes of antithetic meaning are a frequent feature of magical trimming of words. This exordium affords a clear example of the magical play on words, of transformations for the sake of rhythm and symmetry; of repetitions of the same words with antithetic affixes. In the following part of the spell, the word ka'i (tree) is repeated with verbs:--'the tree flies' etc., and it functions as a key-word. It is difficult to decide whether this part is a true tapwana or only one of the not infrequent examples of an u'ula with a keyword.

Let us survey a few more of the u'ula (first parts) of the canoe spells, and then proceed to the examination of the middle parts and ends. In the next spell of