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.”

“I arise, I escape from bara’u; I arise, I escape from yoyova. I arise, I escape from mulukwausi. I arise, I escape from bowo’u, etc.,” repeating the leading words “I arise, I escape from—” with the words used to describe the flying witches in the various surrounding districts. Thus the word bara’u comes from Muyuwa (Woodlark Island), where it describes the sorceress, and not, as in other Massim districts, a male sorcerer. The words yoyova, mulukwausi need no explanation. Bowo’u is an Amphlettan word. Words from Dobu, Tubetube, etc., follow. Then the whole period is repeated, adding ‘eyes of’ in the middle of each phrase, so that it runs:

“I arise, I escape from the eyes of the bara’u. I arise, I escape from the eyes of the yoyova, etc.” The leading words, ‘I arise, I escape from’ are then replaced by: ‘They wander astray,’ which, again, make way to ‘the sea is cleared off.’ This whole middle part of the spell is clear, and needs no commentary. Then comes the concluding period (dogina):

“I am a manuderi (small bird), I am a kidikidi (small sea bird), I am a floating log, I am a piece of sea-weed; I shall produce mist till it encloses all, I shall befog, I shall shut off with fog. Mist, enveloped in mist, dissolving in mist am I. Clear is the sea, (the mulukwausi are) straying in mist.” This part also needs no special commentary.

This is again a long spell of the giyorokaywa type, that is, directed against the mulukwausi, and in this the spell is consistent, for the mulukwausi alone are invoked in the middle period.

After the spell has been chanted into the lime pot, this is well stoppered, and not opened till the end of the journey. It must be noted that these two giyorokaywa spells have been spoken by our toliwaga in the village or on Muwa beach, and in day time. For, as said above, it is a taboo to utter them in the night or at sea. From the moment he has spoken these two spells, both medicated substances, the ginger root and the lime in the lime pot, remain near him. He has also in the canoe some stones of those brought from the Koya, and called binabina, in distinction to the dead coral, which is called dakuna. Over these stones, at the moment of the occurrence of danger, a spell of the Underneath, a giyotanawa will be recited. The following is a formula of this type, short as they always are.