Previous Next

Ritual Voices of Revelation

The origin narratives of Termanu

The origin narratives of the domain of Termanu consist of nine recitations of varying lengths. Each recounts ancient relations between the realms of the Heavens and the Sea. Each of these realms has its rulers and descendants, who encounter and engage with one another, producing benefits that are eventually passed on to humankind.

Five of these narratives concern the initial encounter of the Sun and Moon, Rulers of the Heavens and the Heights, with Shark and Crocodile, the Great Hunter of the Ocean and Stalker of the Sea. All these versions describe this momentous encounter in similar terms, each adding specific revelations to its account. However, these versions differ in their presentation of the marriage contracted between the Heavens and the Sea. The differences are significant in defining the relationship between these realms.

The narratives of the first encounter are also concerned with the origin of an array of implements for living: the means for the creation of fire, for gardening and for building houses as well as for preparing cooked food. All this wealth originates from the depths of the Sea and includes gold and water buffalo.

Subsequent origin narratives are predicated on the continuing relationship between the Heavens and the Sea. They recount the origin of a special kind of millet from the Heavens along with other sorts of rice and millet from the Sea; they reveal the origin of the loom, of tie-dyeing and of the distinctive patterns on Rotenese cloth. They also recount the spread and transference of these goods throughout the island of Rote. The last of the narratives recounts the troubled relations between the Heavens and the Sea and their resolution through yet another union. This narrative of a pair of shells—a nautilus and a baler shell—expelled from the Sea also accounts for the origin of the vessel used for keeping indigo dye and the base of the spindle used in preparing thread.

These origin narratives are listed as Recitations 1 to 9, each of which bears the name of a chant character whose role is prominent in the recitation. Doubtless, these narratives are a fragment of a much larger heritage of traditional knowledge. All that is here preserved is what was recited to me in my episodic efforts in trying to learn this most important of traditional knowledge.

Recitation 1. The origin of fire, of cooking and of the implements for living

Petrus Malesi

Patola Bulan ma Mandeti Ledo

The initial misguided hunt for pig and civet

The sons of the Sun and Moon, Mandeti Ledo and Patola Bulan, set out to hunt, accompanied by their dogs, Pia Dola and Hua Lae. Their hunt takes them into the forbidden forest of the Sun and Moon, where they corner their father’s tame civet. They are reprimanded and allotted new lands in which to hunt.

1.	Boe ma ala soku Mandeti Ledo	They set off, Mandeti Ledo
2.	Ma lali Patola Bulan.	And they go forth, Patola Bulan.
3.	De ala fu-toleu asu	They whistle for their dog
4.	Ma ala kati-kofio busa	And they call for their hound
5.	Busa nade Pia Dola	The hound named Pia Dola
6.	Ma asu nade Hua Lae.	And the dog named Hua Lae.
7.	Ala sopu lai basa dae	They hunt through all the land
8.	Ala fule [lai] basa oe.	They stalk through all the water.
9.	Leu Ledo lasi nana-papadak	They go to the Sun’s forbidden forest
10.	Ma Bulan nula nana-babatak	And the Moon’s restricted wood
11.	Ma lala meo dei pana-foe	And they catch a pied-nosed cat
12.	Ma kue dei iko-fula,	And a white-tailed civet,
13.	Bulan kue nasa-mao	The Moon’s fond civet
14.	Ma Ledo meo naka-boi-na.	The Sun’s tame cat.
15.	Boe ma lae a:	Then they [the Sun and Moon] say:
16.	‘Emi sopu sala dae	‘You hunted mistakenly on the land
17.	Ma emi fule sala oe.’	You stalked mistakenly on the water.’
18.	De ala ba’e fes dae	So, they allot them land
19.	Ma tada fes oe.	And assign them water.

The resumption of the hunt and the encounter with the Lords of the Sea

The sons of the Sun and Moon set out to hunt again, this time in forests along the seashore. At the same time and in the same forests, the Great Lord of the Sea and Chief Hunter of the Ocean, Shark and Crocodile, are also hunting with their dogs, Masi Tasi (‘Sea Salt’) and Deta Dosa(n) (‘Sour Dip’). The dogs join and corner a civet and a pig: Tena Lolo of the Sea and Nggeo Alu of the Ocean. The civet’s name can be translated as the ‘Sleek Body of the Sea’ and the pig’s as ‘Black Shoulder of the Ocean’.

20.	Boe ma leu Ango-Kala le dale	Then they go into the riverbed of Ango-Kala
21.	Ma leu Nggaek-Ka lasi lai.	And they go into the forest of Nggaek Ka.
22.	Asu-la ta fua	The dogs corner nothing
23.	Ma busa-la ta eko.	And the hounds encircle nothing.
24.	Besak-ka leu Ledu Ama Medik nulan	Now they go to Ledu Ama Medik’s wood
25.	Nai sain naka-to beten	Where millet fields border the sea
26.	Ma Sadu Ama Kiuk lasin	And to Sadu Ama Kiuk’s forest
27.	Nai liun ma-talada haden.	Where rice fields bound the ocean.
28.	Besak-ka asu-la leu fua	Now the dogs corner something
29.	Ma busa-la leu eko.	And the hounds encircle something.
30.	Boe ma Danga Lena Liun busa	The hound of the Chief Hunter of the Ocean
31.	Ma Man’Tua Sain asu	And the dog of the Great Lord of the Sea
32.	Ma asu nade Masi Tasi	The dog named Masi Tasi
33.	Busa nade Deta Dosan.	And the hound named Deta Dosan.
34.	Asu ha leu eko	The four dogs encircle their quarry
35.	Ma busa telu leu fua	And the three hounds corner their prey
36.	De ala fua laka-bubua	They corner in a pack
37.	Ma eko la-e’esa.	And they encircle together.
38.	Boe ma lala Tena Lola Liuk	Thus, they catch Tena Lolo Liuk
39.	Ma lala Nggeo Alu Saik.	And they catch Nggeo Alu Saik.

The discussion of where to hold the sacrifice of pig and civet

The sons of the Sun and Moon converse with the Lords of the Sea. Mandeti Ledo and Patola Bulan propose that they go to the Heights to hold the sacrifice of pig and civet. The Lords of the Sea ask what they will eat to accompany this sacrifice of pig and civet and are told that the accompaniment (‘spouse’) will be ‘raw leaves’ (nae do) and ‘river water’ (oe le). The Lords of the Sea counter this proposal, urging instead that they all descend into the Sea for their sacrifice.

40.	Boe ma Mandeti Ledo kokolak	Then Mandeti Ledo speaks
41.	Ma Patola Bulan dede’ak, nae:	And Patola Bulan talks, saying:
42.	‘Teu be fina kue	‘Where shall we go to eat the sacrifice of civet
43.	Ma teu be fati bafi?	And where shall we go to eat the offering of pig?
44.	Teu poi fina kue	Let us go to the Heights to eat the sacrifice of civet
45.	Ma teu lain fati bafi.’	And let us go to the Heavens to eat the offering of pig.’
46.	Boe ma Danga Lena Liun	But the Chief Hunter of the Ocean
47.	[Ma Mane Tua Sain]	[And the Chief Hunter of the Sea]
48.	Nahela ma nae:	Raises his voice and says:
49.	‘Teu poin fina kue	‘Let us go to the Heights to eat the sacrifice of civet
50.	Fo malole-la so	For these things are good
51.	Ma teu lain fati bafi	And let us go to the Heavens to eat the offering of pig
52.	Fo mandak-kala so.	For these things are proper.
53.	Hu kue tun nde se	But who is the civet’s mate
54.	Bafi saon nde se?’	And who is the pig’s spouse?’
55.	Ma nae: ‘Bafi saon Nae Do	And he says: ‘The pig’s spouse is raw leaves
56.	Ma kue tun Oe Le.’	And the civet’s mate is river water.’
57.	Boe ma touk Danga Lena Liun	Then the man Danga Lena of the Ocean
58.	Ma ta’ek Mane Tua Sain	And the boy Mane Tua of the Sea
59.	Lole-la halan neu	Raises his voice
60.	Ma selu doko-doe dasin:	And offers his word:
61.	‘Teu poin fina kue-na	‘If we go to the Heights to eat the sacrifice of civet
62.	Sosoan bei ta	This still has no purpose
63.	Ma teu lain fati bafi-na	And if we go to the Heavens to eat the offering of pig
64.	Ndandan bei ta.	This still has no sense.
65.	Dilu teu liun dalek	Let us turn and go down into the Ocean
66.	Ma loe teu sain dalek.’	And let us descend and go down into the Sea.’

The descent into the Ocean and the discovery of the house of the Lords of the Sea

Mandeti Ledo and Patola Bulan agree to descend into the Sea, but they ask how they may do so.

They are instructed to mark a path with lontar and gewang palm leaves. In the sea depths, they discover the house of the Shark and Crocodile decked in turtle shells and roofed with ray-fish tails.

67.	Boe ma besak-ka ta’ek Mandeti Ledo	So, now the boy Mandeti Ledo
68.	Ma touk Patola Bulan, nae:	And the man Patola Bulan says:
69.	‘Loe teu liun	‘Let us descend and go into the Ocean
70.	Ma dilu teu sain	And let us turn and go into the Sea
71.	Mandak-kala so	These things are proper
72.	Malole-la so.	These things are good.
73.	Te hu enon-na nai be	But where is the path
74.	Fo dilu teu liun dalek	For us to turn and go into the Ocean
75.	Ma dalan-na nai be	And where is the road
76.	Fo loe teu sain dalek?’	For us to descend and go into the Sea?’
77.	Boe ma lae a:	So, they say:
78.	‘Dilu neu liun dalek	‘To turn down into the Ocean
79.	Helu bobok neu liun	Bend a trail of lontar leaves in the Ocean
80.	Ma loe lo sain dalek	And to descend into the Sea
81.	Fe tula neu sain	Place a trail of gewang leaves in the Sea
82.	Tao neu eno telu	To mark three paths
83.	Ma tao neu dala dua.’	And to mark two roads.’
84.	Besak-ka dilu leu liun dalek	Now they turn and go down into the Ocean
85.	Ma leo neu sain dalek	And they descend and go down into the Sea
86.	Ma leu Man’Tua Sain lon-na	And they go to the house of Mane Tua Sain
87.	Ma Danga Lena Liun uman-na	And the home of Danga Lena Liun
88.	Nana-sini kea louk	Decked with turtle shells
89.	Ma nana-heu hai iko.	And roofed with ray-fish tails.
90.	De na-ndela liti data	It flashes like ancient copper
91.	Do na-sa’a engge oe.	Or it shines like wetted lead.

The sacrifice of pig and civet and the taste of cooked food

When they have eaten, Mandeti Ledo and Patola Bulan wrap a bundle of food and take it to their father, Ledo Holo and Bula Kai. Ledo Holo and Bula Kai enjoy the taste of the cooked food, ask where it has come from and are told that it comes from the Sea.

92.	Boe ma ala dilu doli nai liun	So, they prepare rice in the Ocean
93.	De fina kue nai liun	To hold the sacrifice of civet in the Ocean
94.	Ma tutu lutu nai sain	And they pound millet in the Sea
95.	De fati bafi nai sain.	To offer pig in the Sea.
96.	La’a te feo filu	They eat but also wind a leaf container of food
97.	Ma linu te poti latu.	And they drink but also wrap a bundle of food.
98.	De leni fe Ledo Holo	They carry this to Ledo Holo
99.	Ma leni fe Bula Kai.	And they carry this to Bula Kai.
100.	Besak-ka Bula Kai na’a nita	Now Bula Kai eats to see what it is
101.	Ma Ledo Holo ninu nita.	And Ledo Holo drinks to see what it is.
102.	Boe ma nae:	He says:
103.	‘Ladak ia nai be	‘From where is this taste?
104.	Ma lolek ia nai be?’	Where is this goodness?’
105.	Boe ma lae:	They say:
106.	‘Ladak ia nai liun	‘This taste is in the Ocean
107.	Ma lolek ia nai sain.’	And this goodness is in the Sea.’

The choice of a woman from the Heavens to marry with the Lords of the Sea

The hunters return to the hunt where they met. The Lords of the Sea request a woman to marry. The Sun and Moon designate their daughter, Fuda Kea Ledo and Tau Senge Bulan, as a suitable bride. Since she is already married to Nggolo Fae Batu and Teke Laba Dae (‘The Green Rock Lizard and the Small Earth Gecko’), she must be divorced to marry the Lords of the Sea.

108.	Besak-ka ala sopu bafi leu-dua	Now they return to hunt pig
109.	[Ma] sopu kue lasa-fali.	And they go back to hunt civet
110.	Boe ma ala nai liun naka-to beten	There where the millet fields border the Ocean
111.	Ma nai sain na-talada haden.	And where the rice fields bound the Sea
112.	Ala mai tongo lololo	They come to meet [Danga Lena Liun]
113.	Ma mai nda lilima.	And they come to encounter [Mane Tua Sain].
114.	Boe ma ala teteni feto lesi[k]	They request a girl of standing
115.	Ma ala tata ina lenak.	And they ask for a woman of note.
116.	Boe ma Poin neu na-fada	The Heights speak
117.	Ma Lain neu na-nosi ma nae:	And the Heavens proclaim, saying:
118.	‘Inak Fuda Kea Ledo nai poin	‘The woman Fuda Kea Ledo is in the Heights
119.	Ma fetok Tau Senge Bulan nai lain	And the girl Tau Senge Bulan is in the Heavens
120.	Te hu feto mana-tuk	But she is a girl who has a mate
121.	Ina mana-saok,	A woman who has a spouse,
122.	Tu sosa manda-na	A proper initial mate
123.	Touk Nggolo-Fae Batu	The man Nggolo Fae Batu [Green Rock Lizard]
124.	Ma sao ulu malole	And good prior spouse
125.	Ta’ek Teke-Laba Dae.’	The boy Teke Laba Dae [Small Earth Gecko].’
126.	Boe ma neu fo nole-ladi tu sosan	So, they go and divorce her from her initial mate
127.	Ma hela-ketu sao ulun	And separate her from her prior spouse
128.	Fe tu neu liun dalek	To allow her to wed within the Ocean
129.	Ma sao neu sain dalek.	And to marry within the Sea.
130.	Besak-ka ala hela ketu tu sosa	Now they divorce the initial mate
131.	Ma nole ladi sao ulu	And they separate the prior spouse
132.	[Touk] Nggolo-Fae Batu	The [man] Nggolo Fae Batu
133.	Ma taek Teke-Laba Dae.	And the boy Teke Laba Dae.

The request for bridewealth from the Sea

The Heights bring their bride to marry in the Sea, but they demand a substantial bridewealth in return. Besides gold and livestock, the Heights demand a mortar and pestle for preparing rice and millet, a flintstone and firestick for making fire and a full array of tools—axe and adze, chisel and bore, plumbline marker and drill—for building a house.

134.	Besak-ka ala fifino neu liun	Now they make a way to the Ocean
135.	De tu neu liun dale	To wed within the Ocean
136.	Ma ala lelete neu sain	And they bridge a path to the Sea
137.	De sao neu sain dalek.	To marry within the Sea.
138.	Besak-ka ana sao Danga Lena Liun	Now she marries Danga Lena Liun
139.	Ma tu Mane Tua Sain	And she weds Mane Tua Sain
140.	Boe ala doko-doe fae-tena	They demand a payment of livestock
141.	Ma ala tai-boni beli-batun.	And they claim a bridewealth of gold.
142.	De ala fe lilo ma-langa menge	They give a gold chain with a snake’s head
143.	Ma ala fe kapa ma-ao foek.	And they give buffalo with pied-white bodies.
144.	Te ala bei doko-doe	But still they continue to demand
145.	Ma ala bei tai-boni.	And still they continue to claim.
146.	Besak-ka ala fe bo pa’a-bela	Now they give the bore-tool and flat chisel
147.	Ma ala fe taka tala-la.	And they give the axe and the adze.
148.	Ala fe sipa aba-do	They give the plumbline marker
149.	Ma ala fe funu ma-leo.	And they give the turning drill.
150.	Te hu ala bei doko-doe.	But still they continue to demand.
151.	Ma ala bei tai boni.	And still they continue to claim.
152.	Boe-ma ala fe nesu maka-boka buik	They give the mortar, whose thudding shakes its base
153.	Ma alu mata-fia tongok.	And the pestle, whose thrust blisters the hand.
154.	Te ala bei doko-doe	But still they continue to demand
155.	Ma ala bei tai-boni	And still they continue to claim.
156.	Besak-ka ala fe kutu-ana nau-poin	Then they give the little flint set with loose tinder grass
157.	Ma una-ana ai-nggeo.	And the little black-stick fire drill.
158.	Besak-ka ala lae:	Now they say:
159.	‘Dai te ta dai	‘Whether enough or not enough
160.	O nai ta dai liman	What is in our grip is enough in our hand
161.	Ma noü te ta no’u	And whether sufficient or insufficient
162.	O nai kuku no’u nen.’	What is in our fingers is sufficient in our grasp.’

The building of the first house

On their return to the Heavens, work is begun on the Sun’s house and the Moon’s home. Faced with building difficulties, the master builders, who are initially given the task of construction, must call on other notable figures to help with the alignment of the beams and poles of the house.

163.	Besak-ka lenin neu poin	Now they carry everything to the Heights
164.	Ma lenin neu lain.	And they carry everything to the Heavens.
165.	De besak-ka laka-ndolu Ledo lon	Now they construct the Sun’s house
166.	Ma la-lela Bulan uman.	And they design the Moon’s home.
167.	Boe ma ala lali Makandolu Le	They bring over Makandolu Le [River Crafter]
168.	Ma ala soku Malela Dano	And they carry Malela Dano [Lake Designer]
169.	De ala dadi neu ndolu ma lelak.	They become the crafter and designer.
170.	De ala la-lela dulu uma dei	They design the eastern half of the house
171.	De to’ak telu te leo ndia [ko]	The three to’a poles are there [garbled line].
172.	Laka-ndolu nai muli	They construct on the west side
173.	Na ana fa leo dulu	But it slants to the east
174.	Ma laka-ndolu nai ki	And they construct on the north side
175.	Na ana soko leo kona neu.	But it slopes to the south.
176.	Besak-ka ala teteni sanga ndolu	Now they request and seek [another] crafter
177.	Ma la-tane sanga lela.	And they ask and seek [another] designer.
178.	De la-nggou ma la-lo	They call and invite
179.	Touk Didi Bulan	The man Didi Bulan [Moon Spinner]
180.	Ma ta’ek Bolau Ledo	And the boy Bolau Ledo [Sun Spider].
181.	De besak-ka la-lo Solu Nggelo	Now they invite Solu Nggelo [Chop Apart]
182.	Ma la-lo Silu Mola mai.	And they invite Silu Mola [Hack Open].
183.	Boe ma la-lo Kili-Kili Ki	They invite Kili-Kili Ki [Sharpen Left]
184.	Ma la-nggou Fona-Fona Kona	And they call Fona-Fona Kona [Draw Right]
185.	Kili-Kili Ki, ana kili beba	Kili-Kili Ki, he sharpens the leafstalks
186.	Ma Fona-Fona Kona, ana fona tali.	And Fona-Fona Kona, he draws the cords.
187.	Ma-nalu, na ala nggelo	When something is too long, they chop it off
188.	Ma-kekeuk, na ala tuti.	And when something is too short, they join it.
189.	Besak-ka lala ndo milan	Then they get it as true as a bamboo shoot
190.	Ma lido telin.	And as straight as a bamboo stalk.
191.	Besak-ka ana dadi neu to’a teluk	Now it becomes a house with three to’a poles
192.	Ana moli neu sema duak.	And it grows to be a home with two sema beams.
193.	De ala soe saike iko-na,	They incise a tail design on the ridgepole,
194.	De kue luu nai ikon,	A civet crouches at the tail,
195.	Ma tati solobana langan	And they cut a head pattern on the ridgepole
196.	De fani tai nai langan.	Bees nest at the head.

Recitation 2. The origin of fire, of cooking and of the implements for living

Lisbeth Adulilo

Patola Bulan ma Mandeti Ledo

The fateful encounter while hunting for pig and civet

Patola Bulan and Mandeti Ledo, the sons of the Sun and Moon, set out with their dogs to hunt for pig and civet. They meet the Lords of the Sea and Ocean, Mane Tua Sain and Danga Lena Liun, who are also hunting pig and civet with their dogs. The dogs form a pack and continue their hunt in the depths of the Kai Tio forest and the Lolo Batu wood. There they corner and catch a civet, Tena Lolo (‘Sleek Body’) of the Ocean, and a wild pig, Nggeo Alu (‘Black Shoulder’) of the Sea.

1.	Neu faik esa manunin	On a certain day
2.	Ma ledo dua mateben-na	And at a particular time
3.	Boe ma touk Patola Bulan	The man Patola Bulan
4.	Ma ta’ek Mandeti Ledo	And the boy Mandeti Ledo
5.	Neu sopu bafi ndondolo	Wanders about hunting pig
6.	Ma ana fule kue lolota.	And roams about stalking civet.
7.	Asu nade Lepa Lae	The dog named Lepa La’e
8.	Ma busa nade Doi Sou,	And the hound named Doi So’u,
9.	Doi-la so’u ao	Mutual aid in balancing a burden
10.	Ma lepa-la la’e ao.	And mutual support in carrying a load.
11.	Neu sopu bafi ndondolo	He wanders about hunting pig
12.	Ma neu fute kue lolota.	And roams round tracking civet.
13.	Boe ma neu tongo lololo	He encounters directly
14.	Ma neu nda lilima	And meets face to face
15.	Ta’ek Mane Tua Sain	The boy Mane Tua Sain
16.	Ma touk Danga Lena Liun.	And the man Danga Lena Liun.
17.	Ana sopu bafi ndondolo	He is wandering about hunting pigs
18.	Ma ana fule kue lolota.	And he is roaming round pursuing civet.
19.	Busa nade Masi Tasi	The dog named Masi Tasi [Sea Salt]
20.	Ma asu nade Deta Dosa.	And the hound named Deta Dosa [Sour Dip].
21.	Boe ma busa-la laka-bua	The dogs form a pack
22.	Ma asu-la la-esa.	And the hounds join together.
23.	De ala fule kue	They pursue civet
24.	Ma ala sopu bafi.	And they hunt pig.
25.	De leo nula Kai Tio dale	Deep in the woods of Kai Tio
26.	Ma lasi Lolo Batu dale	And deep in the forest of Lolo Batu
27.	Boe ma asu-la fua	The dogs corner their prey
28.	Ma busa-la usi.	And the hounds give chase
29.	Boe te lala Tena Lolo Liuk	They catch the civet Tena Lolo Liuk
30.	Ma lala Nggeo Alu Saik.	And they the catch the pig Nggeo Alu Saik.

The invitation to sacrifice in the Sea and the descent into the Ocean

Patola Bulan and Mandeti Ledo propose that they all ascend to the Heavens to perform their sacrifice of the pig and civet. Mane Tua Sain and Danga Lena Liun respond by proposing that they all descend into the Sea. This proposal is accepted and they descend into the Sea, where they hold their sacrifice. They roast on a smoking fire and cook in boiling water in a house roofed with ray-fish tails and decked with turtle shells. For the sons of the Sun and Moon, this is their first encounter with fire for cooking in so magnificent a house.

31.	Boe ma touk Patola Bulan	So, the man Patola Bulan
32.	Ma ta’ek Mandeti Ledo nae:	And the boy Mandeti Ledo says:
33.	‘Bou tiang ngo nou	‘Oh, my friend
34.	Do bou senana ngo nou,	Oh, my companion,
35.	Ata hene lo lain teu	Let us climb to the Heavens
36.	Do ata kae lo poin teu	Or let us mount to the Heights
37.	Teu lain fati bafi	Let us go to the Heavens to eat the offering of pig
38.	Ma teu poin fina kue.’	Let us go to the Heights to eat the sacrifice of civet.’
39.	Te touk Man’Tua Sain	But the man Mane Tua Sain
40.	Ma ta’ek Danga Lena Liun nae:	And the boy Danga Lena Liun says:
41.	‘Bou tiang ngo nou	‘Oh, my friend
42.	Do bou senang ngo nou	Oh, my companion
43.	Liun nai sasalin	The Ocean is overflowing
44.	Ma sain nai loloen	And the Sea is receding
45.	Loe teu liun dale	Let us descend into the Ocean
46.	Ma ata sai teu sain dale,	And let us go down into the Sea,
47.	Teu sain fati bafi	Let us go to the Sea to eat the offering of pig
48.	Ma teu liun fina kue.’	Let us go to the Ocean to eat the sacrifice of civet.’
49.	Boe te ala loe leo liun dale	So, they descend into the Ocean
50.	Ma ala sai leo sain dale.	And they go down in the Sea.
51.	De leu, de ala fati bafi	They go and they eat the offering of pig
52.	Ma fina kue.	And eat the sacrifice of civet.
53.	De ala tunu ha’i bei masu	They roast on a smoking fire
54.	Ma ala nasu oek bei lume	They cook in boiling water
55.	Nai lo heu hai ikon	In a house roofed with ray-fish tails
56.	Ma nai uma sini kea louk.	In a home decked with turtle shells.

The return to the Heavens with cooked food from the Sea

When they have finished eating, Patola Bulan and Mandeti Ledo wrap some cooked food in a leaf container and take it back to the Sun and Moon, Ledo Holo and Bula Kai, who express their astonishment at these new marvels.

57.	Boe ma ala fati basa bafi	They eat all the offering of pig
58.	Ma ala fina basa kue.	And they eat all the sacrifice of civet.
59.	Boe ma ala poti latu fe Bula	Then they wrap a bundle for the Moon
60.	Ma ala feo filu fe Ledo.	And they wind a leaf container for the Sun.
61.	De touk Patola Bulan	The man Patola Bulan
62.	Ma ta’ek Mandeti Ledo	And the boy Mandeti Ledo
63.	Ana tulek lain neu	He returns to the Heavens
64.	Ma ana falik poin neu.	And he goes back to the Heights.
65.	Boe ma touk Ledo	The man Ledo Holo
66.	Ma ta’ek Bula Kai ma nae:	And the boy Bula Kai says:
67.	‘Bou anang ngo nou	‘Oh, my child
68.	Ma bou upung ngo nou	Oh, my grandchild
69.	Te ita ta nasu oek bei lume	We do not cook in boiling water
70.	Maita ta tunu haï bei masu	And we do not roast on a smoking fire
71.	Ma ita ta’a tasak	We eat raw food
72.	Ma ita tinu tasak.’	And we drink plain water.’
73.	Boe-ma nae:	So, he says:
74.	‘Ah, poti latu neme liun	‘Ah, a wrapped bundle from the Ocean
75.	Ma feo filu neme sain mai	And wound container from the Sea
76.	Te nai sain ala nasu oek bei lume	For in the Sea they cook in boiling water
77.	Ma ala tunu haï bei masu	And in the Ocean they roast on a smoking fire
78.	Nai lo heu hai ikon	In a house roofed with ray-fish tails
79.	Ma nai uma sini kea louk.’	And in a home decked with turtle shells.’

The decision to establish a marriage alliance with the Lords of the Sea

Bula Kai and Ledo Holo propose marriage with the Ocean and Sea and take their daughter, Tau Senge Bulan and Kudu Kea Ledo, to marry Bala Mae Sain and Holo Te Liun. The couple give birth to Dusu Bala Mae and Tio Holo Te. The first names of these children identify them with specific colourful reef fish. A dusu is the blue-spotted emperor (Lethrinus laticaudis) while a tio is the bartail goatfish (Mullidae: Upeneus tragula).

80.	Boe ma touk Bula Kai	So, the man Bula Kai
81.	Ma ta’ek Ledo Holo nae:	And the boy Ledo Holo says:
82.	‘Ah, mai ata taka-bua	‘Ah, come let us form a group
83.	Ma mai ata ta-esa	And come let us join together
84.	Fo ata tu leo liun teu	So, that we may go and marry with the Ocean
85.	Ma ata sao leo sain teu	And we may go and wed with the Sea
86.	Fo ela ata hapu uma sini kea louk	That we may have a home decked with turtle shells
87.	Ma ata hapu lo heu hai iko	And we may have a house roofed in ray-fish tails
88.	Fo ata tunu ha’i bei masu	That we may roast on a smoking fire
89.	Ma ata nasu oek bei lume.’	And we may cook in boiling water.’
90.	De koö la fetok Tau Senge Bulan	So, they cradle the girl Tau Senge Bulan
91.	Fe tu leo sain neu	To give her to wed with the Sea
92.	Ma [ifa-la] inak Kudu Kea Ledo	And [they carry] the woman Kudu Kea Ledo
93.	Fe sao leo liun neu.	To give her to marry with the Ocean.
94.	Ana sao Bala Mae Sain	She marries Bala Mae Sain
95.	De ana bongi Dusu Bala Mae	And she gives birth to Dusu Bala Mae
96.	Ma ana [tu] sao Holo Te Liun	And she weds Holo Te Liun
97.	De ana lae Tio Holo Te.	And she brings forth Tio Holo Te.

The Sun and Moon’s demand for bridewealth

Following the marriage of the Heavens and the Sea, the Sun and Moon demand bridewealth. They first demand gold and livestock, the traditional components of bridewealth, but then demand other crucial paired items that constitute the wealth of the Sea: 1) the mortar and pestle for pounding rice and millet, 2) the flint and fire-drill, 3) the bore and chisel, 4) the axe and adze, and 5) the plumbline marker and drill. These implements are for making fire, for working the fields and for preparing rice and millet. Important also are the tools for building a house. When their bridewealth demands have been granted, the Sun and Moon return to the Heavens.

98.	Boe te ana doko-doe beli-batu	So, he demands a bridewealth of gold
99.	Ma ana tai-boni fae-tena,	And he claims a payment of livestock,
100.	Boe te ala fe kapa ma-ao foek	They give water buffalo with pied-white bodies
101.	Ma ala fe lilo ma-langa mengek-kala	And they give gold chains with snake heads
102.	Ela menge seli fola la tebi sak	And so many snake-chains testing them would crack an assay stone
103.	Ma kapa loli la mada dano.	And so many water buffalo that their wallowing would dry a lake.
104.	Te fe dai bei ta dai	They give enough, yet it is not enough
105.	Ma fe no’u bei ta no’u.	And they give sufficiently, yet it is not sufficient.
106.	Ala bei doko-doe	They still continue to demand
107.	Ma ala bei tai boni.	They still continue to claim.
108.	Boe te ala fe nesu maka-boka buik	So, they give the mortar whose thudding shakes its base
109.	Ma alu mata-fia tongok	And they give the pestle whose thrust blisters the hand
110.	Boe te una ai nggeo	And the black-sticked fire-drill
111.	Ma kutu na’u poi.	And the flint with loose tinder grass.
112.	Fe dai ta dai	They give enough, but not enough
113.	Ma no’u ta no’u.	And they give sufficiently, but not sufficient.
114.	Ma ala bei doko-doe	And they still continue to demand
115.	Ma ala bei tai-boni.	And they still continue to claim.
116.	De ala fe bo pa’a-bela-la	Then they give bore tool and flat chisel
117.	Ma ala fe taka tata-la	And they give the axe and the adze
118.	Ma ala fe sipa aba-do	And they give the plumbline marker
119.	Ma funu ma-leo.	And the turning drill.
120.	Boe te touk Bula Kai	So, the man Bula Kai
121.	Ma ta’ek Ledo Holo ma nae:	And the boy Ledo Holo says:
122.	‘Dai ta dai fa	‘Whether enough or not enough
123.	O nai ta dai liman	What is in our grip is enough in our hand
124.	Ma no’u ta no’u fa	And whether sufficient or insufficient
125.	O nai kuku no’u nen	What is in our fingers is sufficient in our grasp
126.	De no’u ma dai so.’	It is sufficient and enough.’
127.	Boe ma ala tulek leo lain leu	So, they return to the Heavens
128.	Ma ala falik leo poin leu.	And they go back to the Heights.

The return to the Heavens and the construction of the house

On the return to the Heavens, construction is begun on the house of the Sun and Moon. Specific hardwood trees—the fuliha’a (Vitex parviflora) and the keka (Ficus superba)—are felled to make the beams and poles of the house, but the work does not go well. The construction leans and tilts. It is then that they call the Lord of the Sea and the Great Hunter of the Ocean—the Shark and Crocodile—and physically make them the model for the house. As was explained to me, a proper Rotenese house is, like the island of Rote itself, a crocodile turned to the east.

The formulaic lines of a mortuary chant—‘the sun heats the buffalo sinews’//‘the dew moistens the chicken bones’—indicate the death of the Shark and the Crocodile, which is a ritual killing that permits Sun Spider and Moon Spinner to come forward to direct the layout of the beams and poles according to the bones and sinews and, thus, create the house.

129.	Laka-neni ledo lon	They carry things to the Sun’s house
130.	Ma laka-neni bulan uman.	And they carry things to the Moon’s home.
131.	Boe ta ala lo’o keka-lasi do-duak kala	Then they hew two-leaved keka trees
132.	Ma ala huma fuli-ha’a do-teluk kala	And they chop three-leaved fuliha’a trees
133.	Tao neu sema teluk	To make the three sema beams
134.	Ma tao neu to’a duak	And to make the two to’a poles
135.	Tao neu lo ai	To make the beams of the house
136.	Ma tao neu uma di.	And make the posts of the home.
137.	Te laka-ndolu nai lain	When they work above
138.	Na ana kekeak leo dae mai	It tilts towards the ground
139.	Ma laka-ndolu nai dulu	When they work on the east
140.	Na lai leo muli neu.	It leans to the west.
141.	Boe ma ala le’a-la tua tele	They tug a bending lontar palm
142.	Ma ala lo’o-la ai nalo	They chop a fallen tree
143.	De ala lo’o-na langa-nalo	They hew looking upward
144.	Ma ala tati-na laka-tele.	And they cut bending down.
145.	Ala tao neu sema teluk	They make the three sema beams
146.	Ma ala tao neu to’a duak.	And they make the two to’a poles.
147.	Ala tao neu uma di	They make the house-posts
148.	Ma ala tao neu eda ai.	And they make the tree-ladder.
149.	Te la-ole nai lain	When they arrange it above
150.	Na ana kekeak leo dae mai.	It tilts towards the ground.
151.	Te lakandolu nai muli	When they erect it on the west
152.	Na soko leo dulu.	It slants to the east.
153.	Boe ma ala do-do neu dalen	So, they think to themselves
154.	Ma nda-nda neu tein,	And they ponder within,
155.	Te keka-lasi do-duak ko	The two-leaved keka tree
156.	Ta dadi to’a duak	Will not become the two to’a poles
157.	Ma fuli-ha’a do-teluk ko	And the three-leaved fuliha’a tree
158.	Ta dadi sema teluk.	Will not become the three sema beams.
159.	Boe te ala boe do-do	They continue to think
160.	Ma ala boe nda-nda.	And they continue to ponder.
161.	Boe te ala teteni	Thereupon they ask for
162.	[Line missing]	[Line missing]
163.	Touk Danga Lena Liun	The man Chief Hunter of the Ocean
164.	Ma ta’ek Man’Tua Sain	And the boy Great Lord of the Sea
165.	Ala taon neu uma	They make him into the house-posts
166.	Ma ala taon neu eda ai.	And they make him into the tree-ladder.
167.	Besak-ka kalu kapa ledo ha’an	Now the sun heats the buffalo sinews
168.	Ma dui manu a’u te’e-na.	And the dew moistens the chicken bones.
169.	Ala tao[n] neu sema teluk	They make him into the three sema beams
170.	Ma taon neu to’a duak.	And make him into the two to’a poles.
171.	Besak-ka Didi Bulan mai	Now Didi Bulan [Moon Spinner] arrives
172.	Ma Bolau Ledo mai.	And Bolau Ledo [Sun Spider] arrives.
173.	De lae: ‘Deta ape.	They say: ‘Dip spittle.
174.	De deta ape neu be	Where the spittle is dipped
175.	Fo lolo neu ndia.’	There lay the planks.’
176.	Boe te Bolau lolo ape neu be	So, wherever Bolau lays spittle
177.	Na ala solu limak neu ndia	There they rest the arms
178.	Ma Didi deta ape neu be	And wherever Didi dips spittle
179.	Na ala fua lolo neu ndia.	There they place the legs.
180.	Besak-ka sema teluk-kala dadi	Now the three sema beams are made
181.	Ma to’a duak-kala tola.	And the two to’a poles appear.
182.	Besak-ka ala soe saike ikon	Now they incise a tail design on the ridgepole
183.	Ma tati solo-bana langan	And they cut a head design on the ridgepole
184.	Besak-ka lae: ‘To’a duak.’	Now they say: ‘Two to’a poles.’
185.	Ma lae: ‘Sema teluk.’	And they say: ‘Three sema beams.’
186.	Losa faik ia boe	Until this day
187.	Ma nduku ledon ia boe.	And up to this time.

Recitation 3. The origin of cooking and of the marriage with the Sea

Eli Pellondou

Patola Bulan ma Mandeti Ledo

The hunt and the invitation to descend into the Sea

This short, partial recitation, provided originally as a response and an alternative to the previous narrative, takes up its account after the hunt. Danga Lena Liun and Mone Ni Sain propose to Patola Bulan and Mandeti Ledo that they descend into the Ocean to offer the sacrifice of pig and civet. Patola Bulan and Mandeti Ledo ask the Lords of the Sea just what they will eat with their offering. Danga Lena Liun and Mone Ni Sain tell them that they will eat their offering with rice and millet. They will cook in boiling water and roast on a smoking fire.

1.	Boe ma la-nole fina kuek	They argue over the sacrifice of civet
2.	Ma la-le’a fati bafi.	And they dispute over the offering of pig.
3.	Boe ma touk Danga Lena Liun	The man Danga Lena Liun
4.	Ma ta’ek Mone Ni Sain	And the boy Mone Ni Sain
5.	Lafada ma lae:	Speaks and says:
6.	‘Loe teu liun dale fati bafi	‘Let us go down into the Ocean to offer pig
7.	Ma dilu teu sain dale fina kue.’	And let us turn down into the Sea to sacrifice civet.’
8.	Boe ma ta’ek Patola Bulan	The boy Patola Bulan
9.	Ma touk Mandeti Ledo	And the man Mandeti Ledo
10.	Selu dasin na neu	Raise their voice
11.	Ma ae halan na neu:	Lift their words:
12.	‘Teu sain fati bafi	‘If we go to the Sea to offer pig
13.	Ma teu liun fina kue	And if we go to the Ocean to sacrifice
14.	Fo fati to lo hata	With what will we eat the offering
15.	Ma fina to lo hatak?’	And with what will we eat the sacrifice?’
16.	Boe ma touk Danga Lena Liun	The man Danga Lena Liun
17.	Ma ta’ek Mone Ni Sain nae:	And the boy Mone Ni Sain says:
18.	‘Teu liun fati bafi	‘Let us go into the Ocean to eat the offering of pig
19.	Fo fati bafi to lutu	To eat the pig offering with millet
20.	Ma teu sain fina kue	And let us go into the Sea to eat the sacrifice of civet
21.	Fo fina kue to doli	To eat the civet sacrifice with rice
22.	Fo nasu oek bei lume	To cook in boiling water
23.	Ma tunu hai bei masu.’	And roast on a smoking fire.’

The discovery of cooked food and the decision to marry with the Sea

Patola Bulan and Mandeti Ledo eat and find the food tasty, drink and find it good, so they hide some food and drink and take it to Bula Kai and Ledo Holo in the Heavens. They, too, find the food and drink good and tasty, so they decide to order the divorce of their daughter, Kudu Kea Ledo and Tau Senge Bulan, from her husband, Bose Latu and Do Lona, and instead carry her to the Sea to marry Holo Te Liun and Bala Mae Sain. She gives birth to Tio Holo Te and Dusu Bala Mae.

24.	Boe ma touk Patola Bulan	So, the man Patola Bulan
25.	Naä nita ladak	Eats and sees that it is tasty
26.	Ma ta’ek Mandeti Ledo	And the boy Mandeti Ledo
27.	Kupa nita lolek.	Drinks and sees that it is good.
28.	Boe te na’a te kikiduk	He eats but tucks some away
29.	Ma kupa te nafuni,	And drinks but hides some away,
30.	Fo neni fe Bula Kai	To carry it to Bula Kai
31.	Ma Ledo Holo.	And Ledo Holo.
32.	De Bulan naä nita ladak	The Moon eats and sees that it is tasty
33.	Ma Ledo kupa nita lolek.	And the Sun drinks and sees that it is good.
34.	Besak-ka laka-bua ma la-esa.	Now they form a group and get together.
35.	Inak Kudu Kea Ledo	The woman Kudu Kea Ledo
36.	Ma fetok Tau Senge Bulan	And the girl Tau Senge Bulan
37.	Ana tu ingu-anak, Bose Latu	She is wed to a man of a minor land, Bose Latu
38.	Ma sao leo-anak, Do Lona [Lolo Dano]	And is married to a man of minor lineage, Do Lona
39.	De ala nole ladin	They divorce her
40.	Ma hela ketun.	And separate her.
41.	Besak-ka ifa Tau Senge Bulan	Now they lift Tau Senge Bulan
42.	Ma soku Kudu Kea Ledo.	And carry Kudu Kea Ledo.
43.	De ala tu leo liun dale	They wed down in the Ocean
44.	Ma sao leo sain dale.	And marry down in the Sea.
45.	De tu Holo Te Liun	They wed Holo Te Liun
46.	Ma sao Bala Mae Sain.	And marry Bala Mae Sain.
47.	De ala bongi Tio Holu Te	They give birth to Tio Holo Te
48.	Ma ala lae Dusu Bala Mae.	And they bring forth Dusu Bala Mae.

Recitation 4. The origin of fire, of cooking and of the implements for living

Esau Markus Pono

Mandeti Ledo ma Patola Bulan

The first hunt for pig and civet

The Sun and Moon require a side dish to accompany their drinking. So, Mandeti Ledo and Patola Bulan set out with their dogs, Ho’u La’en and Tenga Ndan, to hunt for pig and civet. However, they catch animals that belong to the Sun and Moon. When they return, the Sun and Moon scold them for hunting on the wrong land.

1.	Faik esa manunina	On a certain day
2.	Do ledo esa mate’ena	At a particular time
3.	Ledo lalu na, ana makei	The Sun’s beer, it is sour
4.	Ma Bulan nggeto na, ana makanilu.	And the Moon’s brew, it is tart.
5.	Boe ma ana doko-doe sanga du’una.	It calls for and seeks a side dish.
6.	Boe ma lafada ana mane-nala	So, they speak to their sons
7.	Touk Mandeti Ledo	The man Mandeti Ledo
8.	Ma ta’ek Patola Bulan, lae:	And the boy Patola Bulan, saying:
9.	‘Meu sopu ma meu danga dei,	‘Go hunt and go stalking,
10.	Te lalu la makei	Because the beer is sour
11.	Ma nggeto la maka-nilu	And the brew is tart
12.	De ela du’uk dei.’	Let it have a side dish.’
13.	Boe ma Mandeti Ledo	So, Mandeti Ledo
14.	No Patola Bulan	With Patola Bulan
15.	Ala kati-kofio busa-nala	They call-whistle for their dogs
16.	Fo busa nade Ho’u La’en	The dog named Ho’u La’en
17.	Ma asu nade Tenga Ndan	And the hound named Tenga Ndan
18.	De leu sopu bafi	They go to hunt for pig
19.	Ma leu fule kue.	And they go to pursue civet.
20.	Lala Bulan kue-na	They catch the Moon’s civet
21.	Fo kue ina dei fula	The female civet with white forehead
22.	Ma lala Ledo meon	And they catch the Sun’s cat
23.	Fo meo mane iko lolo.	The male cat with the straight, long tail.
24.	Fali mai,	Arriving back,
25.	Boe ma Bulan selu dasi na neu	The Moon raises his voice
26.	Ma Ledo a’e halan na neu, ma lae:	And the Sun lifts his words, saying:
27.	‘O emi sopu sala dae	‘You hunted on the wrong land
28.	Ma emi fule sala oe.	And you pursued in the wrong water
29.	De meu sopu di’u dua	Go back and hunt again
30.	Ma meu danga lolo fali.’	Return and stalk again.’

The second hunt and the encounter with the Lords of the Sea

Patola Bulan and Mandeti Ledo set off again to hunt with their dogs. Along the Ango-Kala River and in the Nggae-Kala Forest, they hear Mane Tua Sain and Tou Danga Liun’s dogs barking. The dogs join together and catch a large black-shouldered pig and small, sleek civet associated with the Ocean and Sea.

31.	Boe ma Patola Bulan	So, Patola Bulan
32.	No Mandeti Ledo	With Mandeti Ledo
33.	Kati-kofio nala busa-nala do asu-nala.	Call-whistle for their dogs and hounds.
34.	De leu sopu lasa-fali	They go back hunting
35.	Ma leu danga di’u dua seluk.	And they go back stalking again.
36.	De leu Ango-Kala Le Dale	They go to Ango-Kala River
37.	Ma Nggae-Kala Lasi Lai.	And to Nggae-Kala Forest.
38.	Boe ma lama-nene	Then they hear
39.	Te Mane Tua Sain busana na a’uk	Mane Tua Sain’s dog barking
40.	Ma Tou Danga Liun asuna na-hala.	And Tou Danga Liun’s hound howling.
41.	Boe Patola Bulan busa	Patola Bulan’s dog
42.	Busa nade Ho’u La’en	The dog named Ho’u La’en
43.	Ana neu	He goes
44.	Ma Mandeti Ledo asu na	And Mandeti Ledo’s hound
45.	Asu nade Tenga Ndan	The hound named Tenga Ndan
46.	Ana neu.	He goes.
47.	De dua leu la-nda	The two go to meet
48.	Ma ha leu la-tongo	And the four go to encounter
49.	De ka’a lala bafi ina nggeo alu sai-kala	Biting the Sea’s large black-shouldered pig
50.	Ma kue tena lolo lui-kala.	And the Ocean’s small, sleek civet.

The debate on where to hold the sacrifice of pig and civet

The Lord of the Sea, Mane Tua Sain, and the Stalker of the Ocean, Tou Danga Liun, ask Mandeti Ledo and Patola Bulan where they would like to go to hold the feast of pig and civet. Mandeti Ledo and Patola Bulan propose that they go to the Heavens and eat the meat of the pig and civet with river water and plant leaves. Mane Tua Sain and Tou Danga Liun reject this suggestion and propose that they all descend into the Sea. Mane Tua Sain and Tou Danga Liun then show the way into the Sea.

51.	Boe ma Man’Tua Sain	So, Man’Tua Sain
52.	No Tou Danga Liun	With Tou Danga Liun
53.	Ala kokolak lo Mandeti Ledo	They speak with Mandeti Ledo
54.	Ma Patola Bulan ma lae:	And with Patola Bulan and say:
55.	‘Ata teu be fati bafi	‘Where should we go to eat the pig
56.	Ma teu be folo kue?’	And where should we go to feast on the civet?’
57.	Boe ma Patola Bulan	So, Patola Bulan
58.	No Mandeti Ledo lae:	And Mandeti Ledo say:
59.	‘Teu lain fati bafi	‘Let us go to the Heavens to eat the pig
60.	Do teu ata folo kue.’	Or let us go to the Heights to feast on the civet.’
61.	‘Na kue tun nde se	‘Then who will be the civet’s wife
62.	Ma bafi saon nde se?’	And who will be the pig’s spouse?’
63.	Boe ma Patola Bulan	So, Patola Bulan
64.	No Mandeti Ledo lae:	With Mandeti Ledo say:
65.	‘Kue tun oe le	‘The civet’s wife will be river water
66.	Ma bafi saon nae do.’	And the pig’s spouse raw leaves.’
67.	Boe ma Man’Tua Sain	So, Man’Tua Sain
68.	No Tou Danga Liun lae:	With Tou Danga Liun say:
69.	‘Sona sosoak bei ta	‘That’s not good enough
70.	Ma mamandak bei ta.	And that’s not sufficient.
71.	Mai fo loe teu Liun dalek	Let’s go down into the Ocean’s depths
72.	Ma kona teu Sain dalek,	And descend into the Sea’s depths,
73.	Te Liun na loloena	For the Ocean is lowering
74.	Ma Sain na kokona na.’	And the Sea is descending.’
75.	Te hu Mandeti Ledo	But Mandeti Ledo
76.	No Patola Bulan lae:	And Patola Bulan say:
77.	‘Awi! Te Sain bei ele-ele	‘Awi! The Sea flows forth
78.	Ma Liun bei mamo-mamo	And the Ocean tide is at the full
79.	Na dala na nde be?’	So, where is there a path?’
80.	Boe ma Mane Tua Sain	So, Mane Tua Sain
81.	No Tou Danga Liun	And Tou Danga Liun
82.	Lahala ma lae:	Speak and say:
83.	‘Enok leo Liun dalek neu	‘There is a path to the Ocean’s depths
84.	Ma dalek leo Sain dale neu a,	And a road to the Sea’s depths,
85.	Helu bok neu dalak	Break a marker for the road
86.	Ma te tula neu enok.’	And snap a leaf for the path.’
87.	Boe ma ala loe leo Liun	So, they descend into the Ocean
88.	Ma kona leo Sain leu.	And they go down into the Sea.

Arrival in the Sea and the feast of cooked pig and civet with rice and millet

In the depths of the Sea, the hunters feast on the cooked pig and civet with pounded rice and millet. Mane Tua Sain and Tou Danga Liun urge Patola Bulan and Mandeti Ledo to eat and drink. They find the food delicious and are promised wrapped food to take with them as a gift.

89.	Losa, boe ma ala masu ndalu bafi	On arriving, they smoke the pig
90.	Ma ala pila nuli kue,	And they roast the civet
91.	Ma ina-kala tutu mala	And the women pound the rice
92.	Ma ala dengu doli.	And they beat the millet.
93.	De lama-tasa.	Then they taste it.
94.	Boe ma Mane Tua Sain	So, Mane Tua Sain
95.	No Tou Danga Liun lae:	With Tou Danga Liun say:
96.	‘Mai kupa ma mai ta’a leon.	‘Come let us drink and come let us eat.
97.	Te ta’a bo’o loe kai	Let’s eat but not hide any food
98.	Ma kupa boso fua kulu.	And drink but not conceal any food.
99.	Te de’i ata feo-filu	Let us wrap the food as a present
100.	Ma ata poti-latu haitua.’	And let us prepare it as a gift.’
101.	De ala kupa ma ala la’a.	So, they drink and they eat.
102.	Boe ma Patola Bulan	Then Patola Bulan
103.	No Mandeti Ledo	With Mandeti Ledo
104.	Esa dede’ak no esa ma lae:	They speak with one another and say:
105.	‘Te ia ladak-ladak mesan.’	‘This is indeed delicious.’

The return to the Heavens with the cooked food from the Sea

When Patola Bulan and Mandeti Ledo are ready to return to the Heavens, Mane Tua Sain and Tou Danga Liun wrap some food as a gift for the Sun and Moon. The Sun and Moon eat and drink the food and declare it to be delicious. They ask where it has come from and Patola Bulan and Mandeti Ledo explain that it has come from the Sea.

106.	Boe ma Patola Bulan	Then Patola Bulan
107.	No Mandeti Ledo	With Mandeti Ledo
108.	Ala lolo fali ma ala di’u dua.	They return and they go back.
109.	Boe ma Mane Tua Sain	So, Mane Tua Sain
110.	No Tou Danga Liun	With Tou Danga Liun
111.	Poti latu ma ala feo filu hatua	Wrap food and they prepare it as a gift
112.	Fe Bulan ma fe Ledo.	To give to the Moon and give to the Sun.
113.	Bulan no Ledo	The Moon and Sun
114.	Ala kupa ma ala la’a	They drink and they eat
115.	Boe ma lae:	Then they say:
116.	‘Awi. Te ladak ia nai bee?	‘Awi. From where does this tastiness come?
117.	De lada-ladak a mesan.’	It is indeed delicious.’
118.	Boe ma Patola Bulan	So, Patola Bulan
119.	No Mandeti Ledo lae:	With Mandeti Ledo say:
120.	‘Ami ma-tongo do ma-natamo	‘We met or we encountered
121.	Mane Tua Sain do Tou Danga Liun,	Mane Tua Sain or Tou Danga Liun,
122.	De ami meni ladak ia neme na mai.’	We brought this tastiness from there.’

The return to the Sea and the request for a marriage alliance

Bula Kai and Ledo Holo tell their sons to return to the Sea. Patola Bulan and Mandeti Ledo go hunting again and meet Mane Tua Sain and Tou Danga Liun, who ask whether there are women in the Heavens who would be willing to marry with the Sea.

123.	Boe ma Bula Kai no Ledo Holo lae:	So, Bula Kai and Ledo Holo say:
124.	‘Meu sopu di’u dua	‘Go back and hunt
125.	Ma meu danga masafali	And return and stalk
126.	Fo ela meni seluk ladak ia mai.’	To bring more of this tastiness.’
127.	Boe ma Patola Bulan no Mandeti Ledo	So, Patola Bulan and Mandeti Ledo
128.	Leu sopu di’u dua seluk	Go back to hunt again
129.	Ma leu danga lasafali seluk.	And return to stalk again.
130.	De leu latongo lo selu	They go and meet again with
131.	Mane Tua Sain	Mane Tua Sain
132.	Ma Tou Danga Liun.	And Tou Danga Liun.
133.	Boe ma ala tui Ledo Holo dede’a na	They recount Ledo Holo’s speech
134.	Ma Bula Kai kokolana.	And Bula Kai’s conversation.
135.	Boe ma Man’Tua Sain	So, Mane Tua Sain
136.	No Tou Danga Liun	With Tou Danga Liun
137.	Latane lae:	They ask, saying:
138.	‘Hapu ina lenak	‘Do you have extra women
139.	Ma feto lesik nai ata do ta?’	And additional girls in the Heavens or not?’
140.	Boe ma Patola Bulan	So, Patola Bulan
141.	Ma Mandeti Ledo lae:	And Mandeti Ledo say:
142.	‘Hapu.’	‘We do have them.’
143.	Boe ma Man’Tua Sain	So, Mane Tua Sain
144.	No Tou Danga Liun	With Tou Danga Liun
145.	Lahala ma lae:	Speak and say:
146.	‘Fes tun leo Sain	‘Give them as wives to the Sea
147.	Ma sao leo Liun.’	And as spouses to the Ocean.’

The marriage and request for bridewealth

The Heavens offer Patola Bulan and Mandeti Ledo’s sister, the woman Matau Senge Bulan and the girl Kudu Kea Ledo, to marry Mane Tua Sain and Tou Danga Liun. After the marriage has taken place, the Sun and Moon demand bridewealth in exchange.

148.	Boe ma Patola Bulan feto na	Patola Bulan has a sister
149.	Nade Matau Senge Bulan	Named Matau Senge Bulan
150.	Ma Mandeti Ledo feto na	And Mandeti Ledo has a sister
151.	Nade Kudu Kea Ledo.	Named Kudu Kea Ledo.
152.	Ala fes tu’u leo Sain	They give them to marry in the Sea
153.	Ma ala sao leo Liun,	And give them to wed in the Ocean
154.	Fo tu’u Mane Tua Sain	To marry Mane Tua Sain
155.	Ma sao Tou Danga Liun.	And to wed Tou Danga Liun.

The demand for bridewealth from the Lords of the Ocean and Sea

The Sun and Moon demand bridewealth, consisting first of gold and livestock. When Mane Tua Sain and Tou Danga Liun give this portion of bridewealth in the form of gold chains and pied-white water buffalo, the Sun and Moon respond by saying that this is not enough and they demand a number of specific tools for building and working the fields: 1) the plumbline marker, 2) the bore and chisel, 3) the axe and adze, and 4) the iron digging stick. When these tools are granted, the Heavens continue to demand more—this time, the implements for making fire: 5) the fire-drill, and 6) the flint with tinder grass. The recitation ends with an enumeration of these objects that give rise to the cooking of food and the construction of proper houses. This event is seen also as the origin of the institution of bridewealth.

156.	Fai esa mandan	On a certain day
157.	Do ledo esa manunina,	Or a particular time,
158.	Boe ma loke beli batu na	They ask for solid gold
159.	Ma hule fa’e tena na.	And they request fine livestock.
160.	Boe ma touk Mane Tua Sain	The man Mane Tua Sain
161.	No ta’ek Tou Danga Liun	And the boy Tou Danga Liun
162.	Ala fe beli batuna	They give bridewealth of gold
163.	Ma fa’e tena na.	And payment of livestock.
164.	Ala fe lilo ma langa menge-kala	They give gold chains with snakes’ heads
165.	Ma kapa ma ao foe-kala	And water buffalo with pied-white bodies
166.	Te lae: ‘Bei ta dai.’	But they say: ‘Not yet enough.’
167.	Boe ma ala fe sipa aba do	So, they give a plumbline marker
168.	Ma ala fe bo pa’a bela	And they give bore and flat chisel
169.	Ma ala fe taka tata-la	And they give the axe and the adze
170.	Ma besi kakali dae lok.	And the iron digging stick.
171.	Te Bulan do Ledo lae:	But the Moon or Sun say:
172.	‘Bei ta dai fa.’	‘Still not yet enough.’
173.	Boe ma besak ala fee u’una ai nggeo	So, now they give the black-stick fire-drill
174.	Ma putu-ana nau poi.	And the flint with tinder grass.
175.	Boe ma Bula Kai no Ledo Holo lae:	So, Bula Kai and Ledo Holo say:
176.	‘Dai ta dai o dei so	‘Enough or not enough
177.	Te nai sama dai lima de dai	What is in the hand is enough
178.	Ma no’u ta no’u fa o	Sufficient or not sufficient
179.	Nai kuku nu’u liman de no’u.’	What is in the fingers is sufficient.’
180.	Neme ndia mai a besaka hapu	From this comes what exists now
181.	Ha’i-so’ik, besi taka,	Hearth fire, iron axe
182.	Bo pa’a bela, taka tatala	Bore and chisel, axe and adze,
183.	Sipa aba-do nai ata.	Plumbline marker in the Heights.
184.	De ala hapu la’a tasak	So, they are able to cook food
185.	Ma tao uma, tesak-teik	And construct proper houses
186.	Ma uma di, eda ai, la dadi.	And house-posts and wooden ladders began.
187.	Boe ma beli-pa-sala boe dadi	And bridewealth also began
188.	Nde lelek ndia.	From that time.

Recitation 5. The origin of fire, of cooking and of the implements for living, and the sadness of the axe and adze

Ayub Amalo and Stefanus Adulanu (Old Meno)

Ndu Bulan ma Pala Ledo

The hunting encounter of the sons of the Sun and Moon with the Lords of the Sea

In this recitation, the sons of the Sun and Moon are referred to as Ndu Bulan and Pala Ledo. They encounter the Lords of the Sea and Ocean, Danga Lena Liun and Mane Tua Sain, while hunting for pig and civet. Together they hunt in the Nggaek forests and Angok riverbeds. Their dogs catch a pig called Nggeo-Alu Sado and a civet called Lolo Lida.

1.	Faik esa dalen	On one day
2.	Ma ledok esa tein	And at one time
3.	Touk-ka Ndu Bulan	The man Ndu Bulan
4.	Ma ta’ek-ka Pala Ledo	And the boy Pala Ledo
5.	Sopu bafi ndondolo	Wanders about hunting pig
6.	Ma fule kuen lolota.	And roams round pursuing civet.
7.	De neu tongo lololo	He meets with his arms
8.	Ma neu nda lilima	And encounters with his hands
9.	Sena oe malole	His good water companion
10.	Ma tia ai mandan,	And his proper tree friend,
11.	Manek Danga Lena Liun	The Lord, Chief Hunter of the Ocean
12.	Ma Bokok Mane Tua Sain.	And the Ruler, Great Lord of the Sea.
13.	De leu Nggaek-kala lasi lai	They go through the forests of Nggaek
14.	Ma Angok-kala le dale.	And through the riverbeds of Angok.
15.	Boe ma busa ka’a-la bafi	The dogs bite a pig
16.	Ma asu kiki-la kue,	And the hounds seize a civet,
17.	Fo bafi Nggeo Alu Sado	The pig Nggeo-Alu Sado
18.	Ma kue Lolo Lido.	And the civet Lolo Lido.

The debate about sacrificing and the invitation to descend into the Sea

Pala Ledo and Ndu Bulan propose that they immediately cut up the animals and eat them raw, but Danga Lena Liun and Mane Tua Sain reply and explain to the sons of the Sun and Moon that when they catch their game, they roast and smoke the meat on a fire before they eat it. They invite Pala Ledo and Ndu Bulan to descend with them into the Sea for a cooked feast.

19.	Boe te touk-ka Pala Ledo	The man Pala Ledo
20.	Ma ta’ek-ka Ndu Bulan	And the boy Ndu Bula
21.	Lafada ma lae:	Speak and say:
22.	‘Si fo ta’a leon.	‘Slice, so we can eat it
23.	Ma ke fo folo leon.’	And tear it apart, so we can consume it.’
24.	Boe ma touk Danga Lena Liun	So, the man Danga Lena Liun
25.	Ma ta’ek Mane Tua Sain	And the boy Mane Tua Sain
26.	Lafada ma lae:	Speak and say:
27.	‘Te sona ami mateme	‘But usually when
28.	Ami busam-mala ka-la	Our dogs bite
29.	Ma ami asum-mala kiki-la	And our hounds seize
30.	Na ela ami pila nuli neu bafi	Then we burn and roast the pig
31.	Ma masu ndalu neu kue	And we smoke and fire the civet
32.	Dei ami mia do folo.	Then we eat or consume it.
33.	Te nadek-ka hang-ngita	So, then let us four
34.	Do telung-ngita	Or let us three
35.	Tama-hehena aok	Rely on each other
36.	Ma taka-babani aok,	And trust each other,
37.	Fo ata loe leo liun teu	That we may descend into the Ocean
38.	Ma ata dilu leo sain teu.’	And we may turn down into the Sea.’

The hesitation of the sons of the Sun and Moon over descending into the Sea

Ndu Bulan and Pala Ledo reply with some hesitation because they cannot understand how they may descend into the Sea, but Danga Lena Liun and Mane Tua Sain tell them to follow them because there are passages into the Sea.

39.	Boe ma Ndu Bulan ma Pala Ledo	Ndu Bulan and Pala Ledo
40.	Lafada ma lae:	Speak and say:
41.	‘Te hu tasi oe lama-lama	‘But the Sea’s water spreads everywhere
42.	Ma pela oe leu-leu.	And the Ocean’s surface wanders all about.
43.	De tao liun na leë	What can be done to the Ocean
44.	Ma tao sain na leë	And what can be done to the Sea
45.	Fo ata teu?’	That we may go?’
46.	Boe te Danga Lena Liun no Mane Tua Sain	But Danga Lena Liun with Mane Tua Sain
47.	Lafada ma lae:	Speak and say:
48.	‘Kada mai teu	‘Just come, let us go
49.	Te natik-kala lai na	For there are passages there
50.	Ma lolok-kala lai ndia.	And there are straits in that place.
51.	De nau do ta nau	Like it or not
52.	Kada teu leon,	Just let us go on,
53.	Sena-oe malole	Good water-companion
54.	Do tia-ai mandak.’	Or proper tree-friend.’

The descent into the Sea and the discovery of fire for cooking

So, together they descend into the Sea and arrive at the house of Danga Lena Liun and Mane Tua Sain. There they use a flint and firestick to light a fire to roast the pig and civet.

55.	Boe ma leu leon	So, they go on
56.	De losa solokae keken	They go to the cut edge of the shore
57.	Ma tasi-oe pepesan.	And to the pounding boundary of the Sea.
58.	Boe ma ala so-la leu leon.	They dive in there.
59.	De bei bonu losa liun nakaton	They bob to the Ocean’s border
60.	Ma bei ele losa sain nataladan,	And they drift to the Sea’s boundary,
61.	Fo Danga Lena Liun uman	To Danga Lena Liun’s house
62.	Ma Mane Tua Sain uman.	And Mane Tua Sain’s house.
63.	Boe ma ala diu besi no batu	They strike iron with stone
64.	Ma ala una ai no ai	And rub stick with stick
65.	De ala tao kutu nau poi	They work the tinder-top flint set
66.	Ma tao una ai nggeo.	And work the black-stick fire-drill.
67.	Boe ma ala pila nuli neu bafi	They burn and roast the pig
68.	Ma ala masu ndalu neu kue.	And they smoke and fire the civet.

The choice of rice and millet to cook with roast pork and civet

Danga Lena Liun and Mane Tua Sain turn to their sister, Lole Liuk (‘Ocean Goodness’) and Lada Saik (‘Sea Tastiness’), and ask them what they should eat with their roasted meat. They reply that they should prepare rice and millet to eat with the roast pork and civet. They do so and have their feast.

69.	Boe ma touk Danga Lena Liun	The man Danga Lena Liun
70.	Ma ta’ek Mane Tua Sain	And the boy Mane Tua Sain
71.	Lafada neu feton	Speak to the girl
72.	Fo fetok-ka Lole Liuk	The girl Lole Liuk
73.	Ma lanosi neu inan	And say to the woman
74.	Fo inak-ka Lada Saik:	The woman Lada Saik:
75.	‘Te bafi sao no bek	‘With what do you marry pig
76.	Ma kue tu no hata?’	And with what do you wed civet?’
77.	Boe te inak-ka Lada Saik	The woman Lada Saik
78.	Ma fetok-ka Lole Liuk nafada nae:	And the girl Lole Liuk speak, saying:
79.	‘Te dengu doli no bafi	‘Stamp rice with pig
80.	Ma tutu lutu no kue.’	And pound millet with civet.’
81.	Boe ma ala dengu doli	They stamp rice
82.	Ma ala tutu [lutu].	And they pound [millet].
83.	De ala dode nasu	They cook and boil
84.	De la’a linu.	They eat and drink.

The decision to bring food to the Sun and Moon

Danga Lena Liun and Mane Tua Sain propose that food be saved and wrapped for Ndu Bulan and Pala Ledo to carry back with them to give to the Sun and Moon. But Ndu Bulan and Pala Ledo reply that the Sun and Moon do not eat wrapped food that has been cooked. In response, Danga Lena Liun and Mane Tua Sain insist that Ndu Bulan and Pala Ledo take the food to the Sun and Moon so that they can eat and drink and enjoy the goodness and tastiness of the Sea.

85.	Boe ma touk Danga Lena Liun	The man Danga Lena Liun
86.	Ma ta’ek Mane Tua Sain	And the boy Mane Tua Sain
87.	Nafada ma lae:	Speak and say:
88.	‘Ita ta’a ma poti fani	‘Let us eat and wrap some food
89.	Ma kupa fo pisa kue	And drink and basket some civet
90.	Fo ela Ndu Bulan no Pala Ledo	For Ndu Bulan and Pala Ledo
91.	Leni Bulan dei	To carry to the Moon
92.	Ma leni fe Ledi dei fo la’a.’	And to carry for the Sun to eat.’
93.	Te hu Ndu Bulan ma Pala Ledo lae:	But Ndu Bulan and Pala Ledo say:
94.	‘Ami amam-mala	‘Our father
95.	Do ami to’om-mala,	Or our mother’s brother,
96.	Bulan no Ledo	Moon and Sun
97.	Ta la’a poti fani	Do not eat wrapped food
98.	Ma ta kupa pisa kue fo tasak fa.’	And do not drink basketed civet that is cooked.’
99.	Te hu touk Danga Lena Liun	The man Danga Lena Liun
100.	Ma ta’ek Mane Tua Sain ta nau, lae:	And the boy Mane Tua Sain do not want this, saying:
101.	‘Kada meni fo ela Bulan na’a nita	‘Just take it for the Moon to eat and see
102.	Ma Ledo folo nita.	And for the Sun to consume and see.
103.	Te lolek-kala lai Liun	For goodness is in the Ocean
104.	Ma ladak-kala lai Sain.’	And tastiness is in the Sea.’

Lontar-palm tapping and the gift of the lontar’s sweet-tasting juice

Danga Lena Liun and Mane Tua Sain conduct Ndu Bulan and Pala Ledo back to dry land. There they encounter someone tapping the lontar palm, a tree whose origins are considered to derive from the Sea. They drink some lontar juice and compare each other’s drinks. The Sea’s drink is tasty, sweet and sour while the Heavens’ drink is insipid and tart, so Ndu Bulan and Pala Ledo take some lontar juice to give to the Sun and Moon to eat with the cooked food from the Sea.

105.	Boe ma touk Danga Lena Liun	The man Danga Lena Liun
106.	Ma ta’ek Mane Tua Sain lo falik	And the boy Mane Tua Sain conduct
107.	Touk-ka Ndu Bulan no Pala Ledo	The man Ndu Bulan and Pala Ledo
108.	Leo madak lain mai.	To the dry land.
109.	De poti leni pa tasak	They wrap and carry cooked meat
110.	De ala losa madak lain.	They reach the dry land.
111.	Boe ma lita manaledi tua-la	There they see someone tapping lontar palms
112.	Leme enok taladak.	In the middle of the path.
113.	De ala linu tua	They drink the lontar juice
114.	De lameda ladan-na	They consider it tasty
115.	Kei-kei ma keke’e.	Sweet and sour.
116.	Boe ma touk Danga Lena Liun	The man Danga Lena Liun
117.	No ta’ek Mane Tua Sain	And the boy Mane Tua Sain
118.	Lafada lae:	Speak, saying:
119.	‘Seok-ka sain liun lalun-na malada hik	‘Indeed, the Sea-Ocean’s beer is very tasty
120.	Kei-kei ma keke’e.’	Sweet and sour.’
121.	Boe ma Ndu Bulan ma Pala Ledo	Ndu Bulan and Pala Ledo
122.	Lafada bai ma lae:	Speak again and say:
123.	‘Bulan no Ledo lalun-na so	‘The Moon and Sun’s beer is
124.	Na mamis ma makale’ek-ka.’	Insipid and tart.’
125.	Boe te ala dia leni tua matak	So, they pour and carry fresh lontar juice
126.	Fo leni fe Bulan no Ledo linu	They carry it for the Moon and Sun to drink
127.	Ma la’a no pa tasak.	And eat with cooked meat.

The discussion of the possibilities of either war or alliance

The Sun and Moon eat and drink and immediately propose to wage war on the Sea to obtain what the Lords of the Sea possess. Their sons, Ndu Bulan and Pala Ledo, reply that the Sea is too wide and spreads too far to make war on it. Instead, they propose a marriage with the Sea, offering to marry Lole Liuk and Lada Saik. The Sun and Moon counter their sons’ proposal, insisting that they themselves marry Lole Liuk and Lada Saik. This they do.

128.	De Bulan no Ledo	The Moon and Sun
129.	La’a ma linu lita.	Eat and drink and they see.
130.	Boe ma ala do-do.	Then they think to themselves.
131.	De lafada anan nala,	They speak to their child,
132.	Fo Ndu Bulan ma Pala Ledo lae:	Ndu Bulan and Pala Ledo, saying:
133.	‘Malole ata le’a tafa neu sain	‘It would be good if we stretch a sword to the Sea
134.	Ma loe dongi neu liun.’	And lower a barbed spear to the Ocean.’
135.	Boe te Ndu Bulan	But Ndu Bulan
136.	No Pala Ledo lae:	And Pala Ledo say:
137.	‘Malole ndia boe.	‘That would be good.
138.	Te hu pela oe leu-leu	But the Ocean’s surface wanders all about
139.	Ma tasi oe lama-lama.	And the Sea’s water spreads everywhere.
140.	De ita tesik enok-ka nde be?’	What path would we take?’
141.	Boe ma Ndu Bulan	So, Ndu Bulan
142.	No Pala Ledo lafada	And Pala Ledo speak
143.	Bulan no Ledo ma lae:	To Moon and Sun and say:
144.	‘Malole ami dua sao tu	‘It would be good if we two marry-wed
145.	Leo liun sain meu,	In the Ocean-Sea,
146.	Fo ami sao tu inak-ka Lole Liuk	For we could marry-wed the woman Lole Liuk
147.	Ma fetok-ka Lada Saik.’	And the girl Lada Saik.’
148.	Te hu Bulan no Ledo lae:	But the Moon and Sun say:
149.	‘Bo’o do’e to’on	‘Don’t outdo your mother’s brother
150.	Ma seli aman,	And surpass your father,
151.	Fo ela ami dua dei	So, allow us two then
152.	Sao Lole Liuk ma Lada Saik.’	To marry Lole Liuk and Lada Saik.’
153.	Boe ma Bulan no Ledo	So, Moon and Sun
154.	Sao-la Lole Liuk	They marry Lole Liuk
155.	Ma tu-la Lada Saik.	And wed Lada Saik.

The marriage of the Heavens and the Sea and its consequent benefits

The Moon and the Sun go to the Sea for their marriage with Lole Liuk and Lada Saik. When the marriage is concluded and Lole Liuk and Lada Saik removes her wedding clothes, they return in a procession to the Heavens. They bring with them the implements needed to work the fields, to build a house, to make fire and to pound and prepare rice and millet. They also bring the trees needed for the crucial beams of the house.

156.	Besak-ka Bulan no Ledo leu	Now Moon and Sun go
157.	Sao tu Lole Liuk ma Lada Saik.	To marry-wed Lole Liuk and Lada Saik.
158.	Boe te ala pau tede Lole Liuk	They insert Lole Liuk’s hairpiece
159.	Ma ala diku suta Lada Saik.	And they fold Lada Saik’s silks.
160.	De nama-tata didiku	She takes away her folded clothes
161.	Ma nama-sida seseu.	And she removes her stitched clothing.
162.	Boe ma ala dode-diku los	They lead her back in procession
163.	Leo Bulan no Ledo uman leu.	To the Moon and Sun’s house.
164.	De leni fuliha’a do duak	They bring a two-leaved fuliha’a tree
165.	Ma keka-lasi do teluk	And a three-leaved keka-lasi tree
166.	Fo ai ma-lou letik	A tree with stiff bark
167.	Ma tua ma-tea besik.	And a lontar palm with an iron centre.
168.	De ala tao neu sema duak	They make them into two sema beams
169.	Ma tao neu to’a teluk.	And make them into three to’a poles.
170.	Boe ma leni Bani Asa	They bring Bani Asa [Chopping Axe]
171.	Ma leni Doke Tei	And they bring Doke Tei [Adze]
172.	Leni bo pa’a bela	They bring the bore and flat chisel
173.	Ma funu ma-leo	And the turning drill
174.	Leni taka tata-la	They bring the axe and adze
175.	Ma sipa aba-do;	And the plumbline marker;
176.	Leni lali o’oko	They bring the measuring basket and winnowing tray
177.	Ma leni tali ai-la boe	And they bring rope and wood
178.	Ma leni nesu maka-boka buik	And bring the mortar whose thudding shakes its base
179.	Ma alu mata-fia fangak.	And the pestle whose thrusting blisters the hand.

The great unhappiness of the axe and the adze

The chant now focuses on the unhappiness of Bani Asa, the axe, and Doke Tei, the adze, which the Sun and Moon have brought with them from the Sea. Bani Asa and Doke Tei begin to cry. In response, the Sun and Moon wake their wife, Lole Liuk and Lada Saik, to tell them that Bani Asa and Doke Tei are crying and to ask them why this might be. Lole Liuk and Lada Saik tell the Sun and Moon the tools must be forged—pounded and sharpened. So, they take them to Makandolu Sain (‘Sea Crafter’) and Malela Liun (‘Ocean Designer’), who forge and sharpen the cutting edges of the two implements. Sun and Moon then take them and put them back in place.

180.	De losa boe ma ala peda	When they arrive, they place
181.	Bani Asa no Doke Tei	Bani Asa and Doke Tei
182.	Leu solo-banakan lain	On top of the solo-banakan [a place in the loft]
183.	Ma nati-sosoin lain.	And on top of the nati-sosoin [a place near the door].
184.	Faik esa manunin	On one certain day
185.	Ma ledok esa mateben,	And at one particular time,
186.	Fatik kala tao lada	It is the middle of the night
187.	Ma bolok kala tao do.	And it is late in the evening.
188.	Boe ma Bani Asa nasa-kedu	Bani Asa sobs
189.	Ma Doke Tei nama-tani.	And Doke Tei cries.
190.	Boe ma Bulan ana fafae	The Moon shakes
191.	Ma Ledo ana oöfe	And the Sun wakes
192.	Neu saon-na Lole Liuk	His wife, Lole Liuk
193.	Ma tun-na Lada Saik nae:	And his spouse, Lada Saik, saying:
194.	‘A te Bani Asa nasa-kedu	‘Bani Asa is sobbing
195.	Ma Doke Tei nama-tani.	And Doke Tei is crying.
196.	De nasa-kedu lo hatak ia	For what thing is he sobbing
197.	Ma nama-tani bek ia?’	And for what is he crying?’
198.	Boe te Lole Liuk	So, Lole Liuk
199.	No Lada Saik lae:	And Lada Saik say:
200.	‘Nama-tani sanga pepesan	‘He is crying to be forged
201.	Ma nasa-kedu sanga tututun.’	And he is sobbing to be pounded.’
202.	Boe te Bulan no Ledo lae:	So, Moon and Sun say:
203.	‘Fo tenin leo be bai?’	‘Where will we take him?’
204.	Boe ma Lole Liuk	Then Lole Liuk
205.	No Lada Saik lae:	And Lada Saik say:
206.	Fe Makandolu Sain pesan	‘Give him to Sea Crafter to forge
207.	Ma Malela Liun tutun	And to Ocean Designer to pound
208.	Fo ana pesa sai lou	So that he may forge thin his edge
209.	Ma tutu nama-ni’i matan	And pound fine his blade
210.	Fo ela tane nama-kokoun	Leaving the tip of the blade sharp
211.	Mata-anan lelenek.’	And the edge of the blade sheer.’
212.	Boe ma leni leu	So, they take him to
213.	Touk Makandolu Sain	The man Sea Crafter
214.	Ma [ta’ek] Malela Liun	And [the boy] Ocean Designer
215.	De ana pesa sai-lou taka	He forges thin the axe’s edge
216.	Ma tutu nama-nii felas.	And pounds fine the adze’s blade.
217.	De ala tutu lepo ndelo-hun	He pounds a band round the haft
218.	Ma ala pesa nggeo mata-anan.	And he forges black the blade’s edge.
219.	De tanen nama kokoun	The tip of the blade is sharp
220.	Ma mata-anan lelenek fo teak-ka.	And the edge of the blade is sheer and hard.
221.	Boe ma leni falik-kasa	They take them back
222.	De ala peda seluk-kasa	They put them once more
223.	Leu mamana makahulun-na.	In their former place.

The persistent unhappiness of the axe and the adze

In the middle of the night Bani Asa and Doke Tei cry again and, once again, the Sun and Moon wake their wife, Lole Liuk and Lada Saik, to tell them that the axe and adze are crying. This time Lole Liuk and Lada Saik tell them that Bani Asa and Doke Tei are crying to be married. They tell the Sun and Moon to cut wood from two trees, a poa and a ninilu, and ‘marry’ them with Bani Asa and Doke Tei. These pieces of wood are intended as the handle and haft for the two implements.

224.	Faik esa,	One day,
225.	Fatik-kala tao lada	It is the middle of the night
226.	Ma bolok-kala tao do.	And it is late in the evening.
227.	Boe te Bani Asa nama-tani bai	Bani Asa begins to cry again
228.	Ma Doke Tei nasa-kedu bai.	And Doke Tei begins to sob again.
229.	Boe ma Bulan boe fafa’e	The Moon again shakes
230.	Ma Ledo boe o’ofe	And the Sun again wakes
231.	Neu saon-na Lole Liuk	His wife, Lole Liuk
232.	Ma tun-na Lada Saik ma nae:	And his spouse, Lada Saik, and say:
233.	‘Ate Bani Asa boe nasa-kedu	‘Bane Asa is again sobbing
234.	Ma [Doke Tei] boe nama-tani bai.’	And [Doke Tei] is again crying.’
235.	Boe ma Lole Liuk	So, Lole Liuk
236.	No Lada Saik lae:	And Lada Saik say:
237.	‘Ana sanga sasaon	‘He seeks to be married
238.	Ma tutun-na.’	And to be wed.’
239.	Boe ma Bulan no Ledo latane:	So, Moon and Sun ask:
240.	‘Te fen sao se	‘But to whom do we marry him
241.	Ma tu se?’	And to whom do we wed him?’
242.	Boe te Lole Liuk	So, Lole Liuk
243.	No Saik lafada lae:	And Lada Saik speak, saying:
244.	‘Tati ma bu’u dua poa	‘Cut a double-jointed poa tree
245.	Ma kale telu ninilun-na	And a triple-topped ninilu tree
246.	Fo fe Bani Asa sao ndia	To give this for Bani Asa to marry
247.	Ma fe Doke Tei tu ndia.’	And to give this for Doke Tei to wed.’
248.	De fes sao la boe	So, they give them to marry
249.	Ma lapeda seluk-kasa	And they place them once more
250.	Leu mamana bese fain na.	In their previous place.

The continuing unhappiness of the axe and the adze

Once again, in the middle of the night, Bani Asa and Doke Tei begin to cry inconsolably. And once again the Sun and Moon wake their wife, Lole Liuk and Lada Saik, to tell them. This time Lole Liuk and Lada Saik tell the Sun and Moon that Bani Asa and Doke Tei are crying because they want to clear a garden for planting.

251.	Faik esa bai,	One day again,
252.	Fatik-kala tao lada	It is the middle of the night
253.	Ma bolok-kala tao do.	And it is late in the evening.
254.	Boe te Bani Asa nasa-kedu dodopo	Bani Asa sobs tearfully
255.	Ma Doke Tei nama-tani bobolo seluk bai.	And Doke Tei cries weepingly again.
256.	De Bulan boe fafa’e	The Moon again shakes
257.	Me Ledo boe o’ofe	And the Sun again wakes
258.	Neu saon Lole Liuk	His wife, Lole Liuk
259.	Ma neu tun Lada Saik.	And his spouse, Lada Saik.
260.	De nafadas dede’ak ia.	He tells them this news.
261.	Boe ma Lole Liuk no Lada Saik	So, Lole Liuk and Lada Saik
262.	Lafada ma lae:	Speak and say:
263.	‘Ana sanga lelele binan	‘He seeks to clear his dry field
264.	Ma ana seseku ndenun.’	And he wants to work his garden.’

The preparation, planting and harvesting of field and garden

The Sun and Moon call on all their children and grandchildren to bring the axe and adze to clear a thick wood and prepare a field and garden. They sow the garden with seed. Grains form and grow to produce an abundant harvest—one sufficient to be shared with widows and orphans to this day.

265.	Boe te Bulan no Ledo	So, the Moon and Sun
266.	Lalo lelena	Call loudly
267.	Ma langgou ngganggali	And invite clearly
268.	De ana-teun-nala mai	Their children and descendants
269.	Ma upu-nelun-nala mai.	And their grandchildren and great-grandchildren.
270.	De besak-ka ala nole-la felas, Doke Tei	Now they bring out the adze, Doke Tei
271.	Ma le’a-la taka, Bani Asa.	And carry out the axe, Bani Asa.
272.	De leu tetu lelei lasin	They go to a full thick wood
273.	Ma tema toe-ao nulan-na.	And they go to a whole dense forest.
274.	De ala lele popo bina	They clear a wide field
275.	Ma seku lelea ndenu.	And they work a gaping garden.
276.	Besak-ka ala tane bini-la leu	Now they sow seed in it
277.	Ma sele ngges-sala leu.	And they plant grain in it.
278.	Boe te ana dadi neu pule duak	It becomes the two budding grains
279.	Ma moli neu kale teluk.	And grows into three kernel heads.
280.	De tu’u na tatana	It teems with plenty
281.	Ma diku na babate.	And it bends with abundance.
282.	Besak-ka ala ketu ndule buin	Now they reap to fill their baskets
283.	Ma kolu sosofe liman	And harvest to overload their hands
284.	Fo natun ana dai-lena	A hundredfold, it exceeds
285.	Ma lifun ana to-lesi.	And a thousandfold, it surpasses.
286.	De dai-lena ana-mak	The excess is for orphans
287.	Ma to-lesi falu-ina	And the extra is for widows
288.	De losa faik ia	To this day
289.	Ma nduku ledok ia boe.	And until this time.
290.	Basa nde ndia so.	This is the end.

Recitation 6. The origin of red millet

Ayub Amalo

Lakimola Bulan ma Kaibake Ledo

The hunt for pig and civet

Lakimola Bulan and Kaibake Ledo descend to Earth from the Heavens. They come to a place in Termanu known as Poko Danon and they bring with them three dogs, Solu Ndan, Lau Masin and Deta Dosa. They whistle for their dogs and set out to hunt for pig and civet in the forest of Nula Tati Bafi and the waters of Seda Solo Mako.

1.	Hida hatan ma data don-na	In a former period and a past time
2.	Touk Lakimola Bulan	The man Lakimola Bulan
3.	Ma ta’ek Kaibake Ledo	And the boy Kaibake Ledo
4.	Ala lona ue leme poin mai	They come down from the Heights
5.	Ma felo fa leme lain mai.	And they swing down from the Heavens.
6.	De ala tena mai dae-bafok	They land on the earth
7.	Ma tuda mai batu-poi.	They descend to the world.
8.	De ala mai mamanak esa	They arrive at a place
9.	Nade Poko Danon [Pada].	Called Poko Danon [in Termanu].
10.	Nde be na ala lonas lo busan telus	They come down with three dogs
11.	De esa nade Solu Ndan	One named Solu Ndan
12.	Esa nade Lau Masin	One named Lau Masin
13.	Ma esa nade Deta Dosa.	And one named Deta Dosa.
14.	De ala kati kofio busa	They whistle for their dogs
15.	Ma fu tolesi asu	And they call for their hounds
16.	De leu Nula Tati Bafi daen	And they go to the land of Nula Tati Bafi
17.	Ma leu Seda Solo Mako oen.	And they go to the water of Seda Solo Mako.
18.	De ala sopu bafi leme ndia	They hunt pig there
19.	Ma fule kue leme ndia.	And they pursue civet there.

The decision to plant a dry field and the quest for seed

They decide to make a dry field and garden there and return to the house of the Sun and Moon to ask for seeds. But the Sun and Moon refuse their request because they have separated themselves from their father. So, they once more return to the Earth.

20.	Boe ma ala tao osi leme ndia	Then they make a dry garden there
21.	Ma ala tao tina leme ndia	And they make a dry field there
22.	Boe ma leu loke bini no ngges	And they go to ask for seed and grain
23.	Lai poin do lain	From the Heights and the Heavens
24.	Fo Bulan uman ma Ledo lon.	The Moon’s house and the Sun’s home.
25.	Te hu aman Bulan do Ledo ta fe fan	But their father, Sun or Moon, would give none
26.	Nenik ani’i-ana sila la-tea henis.	Because his children had separated themselves.
27.	De hu ndia de ala lonas leo	Therefore, they come down to
28.	Dae-bafa batu-poi-a mai.	The earth and world.
29.	De ala fali ma’is.	They return.

The planting of blood in the place of seed

They take their machete and their knife and prick the little finger of their right hand and the little toe of their left foot. They then walk through their dry field and garden dripping blood. Wherever the blood drops, maize and millet grow up. These become quick-growing red millet and blood-red maize—crops that continue to grow to the present.

30.	Boe ma ha’i-la felas-sa ma dope-a leon	Then they take up their machete and knife
31.	De ala paun neu lima ku’u dao konan-na	And they prick the little finger of their right hand
32.	Ma paun neu ei kuu dao kin-na.	And they prick the little toe of their left foot.
33.	Boe ma ala lao feo	They walk around
34.	Osi-a no tina-a dalen-na leon.	Within the dry garden and the dry field.
35.	De dan-na nesik be	Wherever their blood falls
36.	Na ana moli te betek ma pela.	It grows up as millet and maize.
37.	Fo loke lae bete pila lai doli	They invoke the red quick-maturing millet
38.	Ma [pela] pila pa dak	And the red-flesh maize
39.	Losa fai	To this day and
40.	Ma nduku besak-ia.	Until this present time.
41.	Basan nde ndia so.	This is the end.

Recitation 7. The origin and spread of rice and millet

Stefanus Adulanu and Petrus Malesi

Doli Mo ma Lutu Mala

The anger of Shark and Crocodile and the storm that carries seed to land

The opening lines of this origin chant are concise, cryptic and critical to understanding its meaning. The chant begins with a serious disturbance in the Sea. The characters in this disturbance are identified as the man Bole Sou and the boy Asa Nao. They slash and cut the Shark and Crocodile, who are the Lords of the Sea. The Shark and Crocodile react, grow angry and furious, and cause a storm that lifts Asa Nao and Bole Sou out of the Sea. Suddenly there is a change in names: Asa Nao and Bole Sou are referred to as Doli Mo and Lutu Mala.¹ Doli Mo and Lutu Mala are the ritual names for rice and millet. Doli Mo and Lutu Mala are carried by the tide to a place at the eastern end of the island of Rote, known as Mae Oe and Tena Lai in the domain of Landu. Their arrival is auspiciously marked by the sprouting of coconut and pinang palms.

1.	Touk leo Bole Sou	The man like Bole Sou
2.	Ma ta’ek leo Asa Nao	And the boy like Asa Nao
3.	Ala ke bibia iu	They cut and hack the Shark
4.	Ma ala tati momola foe.	And they slash and slice the Crocodile.
5.	Boe ma iu neu namanasa	Then the Shark grows angry
6.	Ma foe ana nggenggele.	And the Crocodile becomes furious.
7.	Hu ndia de tasi lu Asa Nao	At this the Sea rises with Asa Nao
8.	Ma oli lama Bole Sou.	And the estuary lifts Bole Sou.
9.	Boe te lu neni Doli Mo	So, the tide carries Doli Mo [rice]
10.	Ma lama neni Lutu Mala.	And the flow carries Lutu Mala [millet].
11.	De nenin neu Mae Oe	It carries him to Mae Oe
12.	Ma nenin neu Tena Lai	And carries him to Tena Lai
13.	Fo Mae Oe Loek lutun	To the fish-catch at Mae Oe Loek
14.	Ma Tena Lai Laok dean.	And to the seawall at Tena Lai Laok.
15.	Besak-ka nupu non na dadi	Now the coconut shoots begin to grow
16.	Ma sadu puan na tola	And the pinang sprouts begin to appear
17.	De li lakadodofun	The waves cover him
18.	Ma nafa lapopolin.	And the surf soaks him.

The first encounter with Doli Mo and Lutu Mala

On a certain day, as the tide recedes and the seabed opens, the woman Masu Pasu and the girl He Hai go with their scoop nets to search in their fish-catch—an area of raised rock and coral built into the sea to trap all manner of sea creatures as the tide goes out. There they encounter Doli Mo and Lutu Mala, who are crying for a ‘mother and aunt’—someone to take care of them. Interestingly, Doli Mo and Lutu Mala refer to themselves by their other ritual names, Asa Nao and Bole Sou.

19.	Faik esa ma-nunin	On one certain day
20.	Ma ledo esa ma-teben	And at a particular time
21.	Tasi la huka papa	The sea opens its planks
22.	Ma meti la si unu.	And the tide tears wide its slats.
23.	Boe te inak-ka Masu Pasu	So, the woman Masu Pasu
24.	Ma fetok-ka He Hai	And the girl He Hai
25.	Neu nafadama lutu limak	Goes to probe the arms of the fish-catch
26.	Ma nafaloe dea eik.	And goes to grope at the foot of the seawall.
27.	Boe to neu nda lilima	There they encounter [Doli Mo]
28.	Ma neu tongo lololo.	And there they meet [Lutu Mala].
29.	Doli Mo nasakedu	Doli Mo is sobbing
30.	Ma Lutu Mala namatani	And Lutu Mala is crying
31.	Fo nasakedu sanga inan	Sobbing for his mother
32.	Ma namatani sanga teön,	And crying for his aunt,
33.	Te hu inan nai Asa Nao	A mother at Asa Nao
34.	Ma te’on nai Bole Sou.	And an aunt at Bole Sou.

The gathering and first planting of Doli Mo and Lutu Mala in Korbaffo

The woman Masu Pasu and the girl He Hai pick up Doli Mo and Lutu Mala. Cradling them in their arms, they carry them, as Asa Nao and Bole Sou, to Tunga Oli and Namo Ina in the domain of Korbaffo. There they plant them carefully, but they do not grow.

35.	Besak-ka inak-ka, Masu Pasu	Then the woman Masu Pasu
36.	Ma fetok-ka, He Hai neu.	And the girl He Hai goes [there].
37.	Ifa neni falik Doli	She returns carrying Doli in her lap
38.	Ma ko’o neni tulek Lutu	And comes back cradling Lutu in her arms
39.	De tulek Asa Nao	She brings back Asa Nao
40.	Ma falik Bole Sou.	And returns Bole Sou.
41.	Mai bei nai Tunga Oli ma Namo Ina.	She arrives at Tunga Oli and Namo Ina.
42.	De sele lakaboboin	They plant him with care
43.	Ma tane lasamamaon	And they sow him with attention
44.	Te hu bokon ta dadi	But the bending stalk does not grow
45.	Ma do belan ta tola.	And the heavy leaves do not appear.

The transfer and planting of Doli Mo and Lutu Mala in the domain of Termanu

The first attempt to plant Doli Mo and Lutu Mala at Tunga Oli and Namo Ina initiates a long litany of further attempts to transfer and plant them at different sites in the various domains of Rote.

Each domain on Rote is identified, ritually, by several such placenames. This litany thus constitutes a topogeny: an ordered recitation of specific placenames. In some cases, the women’s names indicate a site, as do the names of the places where Doli Mo and Lutu Mala are planted. The progress of this topogeny follows in a counterclockwise movement around the island.

Four separate attempts are made to plant Doli Mo and Lutu Mala in the domain of Termanu. Because this recitation forms a critical part of Termanu’s heritage, it provides an elaborate exposition of specific sites. The first of these attempts occurs when the woman Fi Bau and the girl Seda Kola plant Doli Mo and Lutu Mala at Bau Peda Dele and Kola Sifi Ndai—an area referred to in ordinary language as Kola, on the north coast of Termanu near the border with Korbaffo. (Kola appears twice: in the woman’s name Seda Kola and in the placename Kola Sifi Ndai.) The second attempt occurs when Kada Ufa and Dila Latu try to plant the seeds at Hau Hala and Kae Kopa. This is an area, known as Hala, further west along the north coast of Termanu. The third attempt is by Leli Onge and Fula Fopo. Although no planting site is mentioned, the location of this third attempt is called Leli—identified by the woman’s name Leli Onge—located still further along the north coast of Termanu. The next attempt overlaps with that of the third attempt as indicated by the recurrence of the word ‘Leli’ in the names Soe Leli and Pinga Pasa.

46.	Besak ka inak-ka Fi Bau	Then the woman Fi Bau
47.	Ma fetok-ka Seda Kola	And the girl Seda Kola
48.	Ko’o do ifa nenin.	Cradles or carries him away.
49.	De sele nakaboboin	She plants him with care
50.	Ma tane nasamamaon	And sows him with attention
51.	Nai Bau Peda Dele fuan	In the field at Bau Peda Dele
52.	Ma Kola Sifi Ndai mon,	And in the plain at Kola Sifi Ndai,
53.	Te do belan ta dadi	But the heavy leaves do not grow
54.	Ma hu bokon ta tola.	And the bending stalk does not appear.
55.	Boe te inak-ka Kada Ufa	But then the woman Kada Ufa
56.	Ma fetok-ka Dila Latu	And the girl Dila Latu
57.	Ko’o lenin do ifa lenin.	Cradles him away or carries him away.
58.	De tane lasamamaon	They sow him with attention
59.	Ma sele lakaboboin.	And plant him with care.
60.	Te do belan ta dadi	But his heavy leaves do not grow
61.	Ma hu bokon ta tola.	And his bending stalks do not appear.
62.	Besak-ka inak-ka Hau Hala	Now the woman Hau Hala
63.	Ma fetok-ka Kae Kopa	And the girl Kae Kopa
64.	Ko’o nenin do ifa nenin.	Cradles him away or carries him away.
65.	De tane lakaboboin	And sows him with care
66.	Ma sele lasamamaon.	And plants him with attention.
67.	Te do belan ta dadi	But his heavy leaf does not grow
68.	Ma hu bokon ta dadi.	And his bending stalk does not grow.
69.	Besak ka inak-ka Leli Onge	Now the woman Leli Onge
70.	Ma fetok-ka Fula Fopo mai.	And the girl Fula Fopo comes.
71.	De ko’o do ifa nenin.	She cradles or carries him away.
72.	De tane lakaboboin	They sow him with care
73.	Ma tane lasamamaon.	And sow him with attention.
74.	Te hu bokon ta tola	But his bending stalk does not appear
75.	Ma do belan ta dadi.	And his heavy leaf does not grow.
76.	Besak-ka inak-ka Soe Leli	Now the woman Soe Leli
77.	Ma fetok-ka Pinga Pasa	And the girl Pinga Pasa
78.	[Ko’o nenin do] ifa nenin.	[Cradles him away or] carries him away.
79.	De tane lakaboboin	They sow him with care
80.	Ma sele lasamamaon.	And plant him with attention.
81.	Te hu bokon ta dadi	But his bending stalk does not grow
82.	Ma do belan ta tola.	And his heavy leaf does not appear.

The first successful planting of Doli Mo and Lutu Mala in Termanu

At this point the woman Fiti Nggoli and the girl Lole Bako come rushing to take the seeds, Doli Mo and Lutu Mala. They bring betel and areca nut and wear fine sarongs to welcome the seeds. They plant them in a field known as Bako Bau Dale and Nggoli Kai Tio—a site called Bau Dale that is also on the north coast of Termanu. They also set out special winnowing baskets to gather the harvest of seed.

In response, Doli Mo and Lutu Mala bring forth their grains. Shouting occurs to drive away birds that threaten the crop. This first planting at Bau Dale is, for Termanu, the beginnings of rice and millet harvesting on Rote.

83.	Besak-ka inak-ka Fiti Nggoli	Then the woman Fiti Nggoli
84.	Ma fetok-ka Lole Bako	And the girl Lole Bako
85.	Ana tolo mu sasali	She comes running
86.	Ma nalai lelena.	And she comes dashing.
87.	De neni pua lisu lasu boak	She brings an areca nut round as a tufted cotton ball
88.	Ma malu boa dongi aik	And a betel fruit long as a barbed spear shaft
89.	Pou le’u pana-daik	A sarong with pena-daik bands
90.	Ma sidi soti tola-teëk.	And a ritual cloth with the tola-te’ek stitches.
91.	Mai de ana ifa do ko’o nenin.	She comes; she carries or cradles him away.
92.	De neu tane nasamamaon	She goes to sow him with attention
93.	Do sele nakaboboin	And plant him with care
94.	Neu Bako Bau Dale mon	In the plain of Bako Bau Dale
95.	Ma neu Nggoli Kai Tio fuan	And in the field of Nggoli Kai Tio
96.	Ma ana mole sepe do fua oli.	And she sets the sepe basket or lays the oli basket.
97.	Besak-ka kalen-na didiku	Now his kernel bends over
98.	Ma pulen-na loloso.	And his buds creep upward.
99.	Boe ma besak-ka oku-bolu ma do-se’ek	Now they yell and make noise
100.	Nai Baku Bau Dale mon	In the plain of Bako Bau Dale
101.	Do Nggoli Kai Tio fuan.	And in the field of Nggoli Kai Tio.

The next two successful plantings of Doli Mo and Lutu Mala in Termanu

Doli Mo and Lutu Mala are carried and planted in two more large fields in Termanu. The girl Dulu Kilik and the woman Leo Lasuk plant the seeds at Ki Lama and Le Ina, where they grow as in Bau Dale. Thereafter the woman Pinga Pasa and the girl Lu’a Lela take Doli Mo and Lutu Mala and plant them at Peto Lesi-Ama and Lela Bala-Fia, where once again they grow. This area, known as Peto and Lela, is in the interior of Termanu. This sawah complex is irrigated by a large, reliable spring-fed water source and serves as Termanu’s largest and most productive rice basket.

102.	Besak-ka fetok-ka Dulu Kilik	Now the girl Dulu Kilik
103.	Ma inak-ka Leo Lasuk	And the woman Leo Lasuk
104.	Ana mai.	She arrives.
105.	De ana ifa do ko’o neni[n]	She carries or cradles him away
106.	De ana selen neu Ki Lama	She plants him at Ki Lama
107.	Do tanen neu Le Ina.	Or sows him at Le Ina.
108.	Besak-ka hu bokon na tola	Now his bending stalk appears
109.	Ma do belan na dadi.	And his heavy leaf grows.
110.	Kalen na loloso	His kernel creeps upward
111.	Ma pulen didiku.	And his buds bend over.
112.	Boe ma besak-ka [inak-ka] Pinga Peto	Now [the woman] Pinga Peto
113.	Ma fetok-ka Lu’a Lela	And the girl Lu’a Lela
114.	De ana ifa do ko’o neni[n]	She carries or cradles him away
115.	De ana tanen neu Peto Lesi-Ama mon	She sows him in the plain of Peto Lesi-Ama
116.	Ma [sele neu] Lela Bala-Fia fuan.	And [plants him] in the field of Lela Bala-Fia.
117.	Boe ma besak-ka ala oku-boluk	Now they yell
118.	Ma ala do-se’ek	And they make noise
119.	Nai Peto Lesi-Ama mon	In the plain of Peto Lesi-Ama
120.	Do Lela Bala-Fia fuan.	Or in the field of Lela Bala-Fia.

The transfer and planting of Doli Mo and Lutu Mala in Ba’a and Dengka

The recitation continues to recount the transfer of Doli Mo and Lutu Mala around the island of Rote. This progression moves from Termanu to the west through the domains of Ba’a and Dengka to the domains of Delha and Oenale at the far western end of the island.

The principal ritual name for the domain of Ba’a is Pena Pua and Maka Lama. This ritual name is used first as the name of a woman and then as the name of a place. After the first mention of this name, the recitation continues by citing the name of the girl Loe Tesa and Dilu Tama, who comes, takes the seeds and plants them at Tanga Loi and Oe Mau—another large spring-fed field complex. It then repeats the name Pena Pua and Maka Lama as a placename. The implication is that the seeds take root and grow in Ba’a.

The girl Dae Mea Iko and the woman Oe Ange Muli take the seeds and plant them at Dae Mea and Tete Lifu in the domain of Dengka. Again, the woman’s name Dae Mea, which literally means ‘Red Earth’, is the same name as the place where the seeds are planted. The other half of that placename, Tete Lifu, refers to the existence of ‘a thousand dikes’—a collection of small dams for trapping and diverting water. That shouting occurs after the planting process indicates that the seeds have grown to a harvest.

121.	Boe ma besak-ka inak leo Pena Pua	Now a woman like Pena Pua
122.	Ma fetok leo Maka Lama	And a girl like Maka Lama
123.	Inak-ka Loe Tesa	The woman Loe Tesa
124.	Ma fetok-ka Dilu Tama	And the girl Dilu Tama
125.	Ana mai.	She arrives.
126.	De ana ifa do ko’o nenin,	She carries or cradles him away,
127.	Ana tane nasamamaon	She sows him with attention
128.	Do sele nakaboboin	Or plants him with care
129.	Bei nai Tanga Loi	At Tanga Loi
130.	Ma bei nai Oe Mau	And at Oe Mau
131.	De bei nai Pena Pua	Then in Pena Pua
132.	Ma bei nai Maka Lama.	And in Maka Lama.
133.	Besak-ka fetok Dae Mea Iko	Now the girl Dae Mea Iko
134.	Ma inak Oe Ange Muli	And the woman Oe Ange Muli
135.	Tolomu sasali	Comes running
136.	Ma nalai lelena.	And comes dashing.
137.	De ifa do ko’o nenin.	And carries or cradles him away.
138.	De ana sele nasamamaon	And she plants him with attention
139.	Ma tane nakaboboin	And sows him with care
140.	Bei nai Dae Mea	In Dae Mea
141.	Ma bei nai Tete Lifu leon.	And in Tete Lifu.
142.	De basak-ka oku-boluk ma do-se’ek.	Now they yell and make noise.

The transfer and planting of Doli Mo and Lutu Mala in Delha and Oenale

Next the woman Tete Kefa and the girl Kali Solu come to gather the seeds and take them to Delha, but there is no place to plant them. Then the woman Meda Afe and the girl Fai Nggengge take them to Oenale, whose ritual name is given as Nale Dene and Nada Dona. (The more commonly recognised ritual name for Oenale is Tasi Puka ma Li Sonu.) Again, the shouting indicates the success of the planting in Oenale.

143.	Besak-ka inak-ka Tete Kefa	Now the woman Tete Kefa
144.	Do fetok-ka Kali Solu	Or the girl Kali Solu
145.	Neme Dela Muli mai	Comes from Dela Muli
146.	Ma neme Ana Iko mai,	And comes from Ana Iko,
147.	Ana tolomu sasali [neu]	She comes running
148.	Ma nalai lelena neu.	And she comes dashing there.
149.	De ifa nenin do ko’o nenin.	And she carries him away or cradles him away.
150.	De ana tane neu Dela Muli	She sows in Dela Muli
151.	Ma sele neu Ana Iko.	And she plants in Ana Iko.
152.	Te fuak ta Dela Muli	But there is no field in Dela Muli
153.	Ma mok ta Ana Iko.	And there is no plain in Ana Iko.
154.	Boe ma besak-ka fetok-ka	Now the girl Meda Afe
155.	Do inak-ka Fai Nggengge	Or the woman Fai Nggengge
156.	Tolomu sasali	Comes running
157.	Do lalai lelena.	Or comes dashing.
158.	Leni leu Nale Dene [ma] Nada Dona	They bring him to Nale Dene and Nada Dona
159.	De leni leu Oenale.	They bring him to Oenale.
160.	Ana tane nasamamao[n]	She sows him with attention
161.	Ma sele nakaboboi[n].	And plants him with care.
162.	[De besak-ka] oku-boluk ma do-se’ek.	Now they yell and make noise.

The transfer and planting of Doli Mo and Lutu Mala in Thie and Loleh

Having reached the western end of Rote, Doli Mo and Lutu Mala’s progression turns eastward: the seeds are successfully carried and planted in the domains of Thie and Loleh, both of which are on the southern side of the island.

The girl Foi Lama and the woman Teku Tada bring the seeds to Thie and plant them in two places, Lene Kona and Tada Muli and Tuda Meda and Do Lasi, where they take root and grow. Then the woman Tui Beba and the girl Oe Ange, who is also identified with various of Loleh’s ritual names, Ninga Ladi and Hengu Hena as well as Teke Dua and Finga Telu, carry the seeds to Loleh and successfully plant them there.

163.	Besak-ka fetok-ka Foi Lama	Now the girl Foi Lama
164.	Bei nai Tada Muli	In Tada Muli
165.	Ma inak-ka Teku Tada	And the woman Teku Tada
166.	Bei nai Lene Kona	In Lene Kona
167.	Ala ifa do ko’o lenin.	They carry him or cradle him away.
168.	De tane neu Lene Kona	They sow in Lene Kona
169.	Ma sele neu Tada Muli	And plant in Tada Muli
170.	Ma leu de sele neu Tuda Meda	And they go; they plant him in Tuda Meda
171.	Do tane neu Do Lasi.	And sow him in Do Lasi.
172.	Boe ma besak-ka [ala] oku boluk	Then they yell
173.	Ma ala do-se’ek.	And they make noise.
174.	Boe ma inak bei Ninga Ladi	The woman of Ninga Ladi
175.	Ma fetok bei Hengu Hena	And the girl of Hengu Hena
176.	Inak bei Teke Dua	The woman of Teke Dua
177.	Ma fetok bei Finga Telu	And the girl of Finga Telu
178.	Inak-ka Tui Beba	The woman Tui Beba
179.	Do fetok-ka Oe Ange	Or the girl Oe Ange
180.	Ana ifa do ko’o nenin.	She carries or cradles him away.
181.	De ana sele do tane	She plants or sows
182.	Neu Ninga Ladi do Hengu Hena.	In Ninga Ladi or Hengu Hena.
183.	De [ala] oku boluk ma do-se’ek.	They yell and make noise.

The transfer of Doli Mo and Lutu Mala to Keka, Talae, Bokai and Lelenuk

Doli Mo and Lutu Mala are next transferred to four further domains on the south coast of the island: Keka, Talae, Bokai and Lelenuk. The woman Neu Lopo and the girl Neu Nggele carry and plant them in Tufa Laba and Ne’e Feo, the domain of Keka. Then the woman Pila Sue and the girl Nggeo Deta, who are identified by the principal ritual name of the domain of Talae, take the seeds and plant them at a site identified as Sosolo Lean and Batu Tanga Lou. Next the woman Toin Dae and the girl Le Kama carry the seeds to Bokai, which is identified by its two main ritual names, Ko Solo and Nilu Foi and Medi and Ndule. The woman Poko Tasi and the girl Silu Meti comes and tries to plant the seeds in Lelenuk, Lenu Petu and Safe Solo, but without success because there is no suitable field in the domain.

184.	Besak-ka feto bei Tufa Laba	Then a girl of Tufa Laba
185.	Ma ina bei Ne’e Feo	And a woman of Ne’e Feo
186.	Inak-ka Neu Lopo	The woman Neu Lopo
187.	Do fetok-ka Neu Nggele	Or the girl Neu Nggele
188.	Ko’o tapandondoen	Cradles him gently in her arms
189.	[Ma] ifa mangananaün.	And carries him tenderly on her lap.
190.	De tane do sele	She sows or plants
191.	Neu Tufa Laba do Neë Feo.	In Tufa Laba or Ne’e Feo.
192.	Besak ka eki-kala bekedoto	Now their shouts burst out
193.	Ma hena-kala bekao	And their cries howl forth
194.	Boe ma ina bei Pila Sue	A woman of Pila Sue
195.	Ma feto bei Nggeo-Deta	And a girl of Nggeo Deta
196.	Ala tolomu do lalai.	They run or hurry.
197.	Leme Longa Fa [mai]	From Longa Fa, they arrive
198.	Do leme Feo Ne mai.	Or from Feo Ne, they arrive.
199.	De ala tane neu Sosolo Lean daen	They sow in the earth of Sosolo Lean
200.	Do [sele] neu Batu Tanga Lou oen.	Or [plant] in the water of Batu Tanga Lou.
201.	Boe ma hu bokon na tola	His bending stalk appears
202.	Boe ma kale dua na dadi	Then his two kernels grow
203.	Boe ma eki-kala bekedoto	Their shouts burst out
204.	Ma hema-kala bei kao.	And their cries howl forth.
205.	Boe ma besak-ka feto bei Ko Solo	Now a girl of Ko Solo
206.	Ma ina bei Nilu Foi	And a woman of Nilu Foi
207.	Inak-ka Toin Dae	The woman Toin Dae
208.	Do fetok-ka Le Kama	Or the girl Le Kama
209.	Ana tolomu sasali	She comes running
210.	Do nalai lelena.	Or she comes dashing.
211.	De ana ifa do ko’o nenin.	She carries or cradles him away.
212.	De ana tane neu Ko Solo	She sows in Ko Solo
213.	Ma ana sele neu Nilu Foi.	And she plants in Nilu Foi
214.	De ana tane neu Keko Nesu	She sows in Keko Nesu
215.	Do [ana] sele neu Te Alu	And plants in Te Alu²
216.	Sele neu Medi Daen	[She] plants in the earth of Medi
217.	Ma tane neu Ndule Oen.	And sows in the water of Ndule.
218.	Besak-ka hu bokon na tola	Now his bending stalk appears
219.	Ma do belan na dadi.	And his heavy leaf grows.
220.	Kale dua na lesu	His two kernels come out
221.	Ma pule telu na tola.	And his three buds appear.
222.	Boe ma besak-ka feto bei Lenu Petu	Now a girl of Lenu Petu
223.	Do ina bei Safe Solo	Or a woman of Safe Solo
224.	Inak-ka Poko Tasi	The woman Poko Tasi
225.	Ma fetok-ka Silu Meti	And the girl Silu Meti
226.	Ana ko’o nenin [do ifa nenin]	She cradles him away [or carries him away]
227.	De tanen neu Lenu Petu	Sows him in Lenu Petu
228.	Ma selen neu Safe Solo.	And plants him in Safe Solo.
229.	Te fuak ta Lenu Petu	But there is no field in Lenu Petu
230.	Ma mok ta Safe Solo.	And there is no plain in Safe Solo.

The transfer of Doli Mo and Lutu Mala to Diu, Bilba, Ringgou and Oepao

Moving still further eastward, Doli Mo and Lutu Mala are carried and planted in the domains of Diu, Bilba, Ringgou and Oepao. The girl from Diu Dulu and Kana Langa, Leo Lata and Adu Pinga, plants the seeds at two places in Diu: at Pele Pou and Nggafu Lafa—identified as one of the common names for Diu—but also, specifically, at Sapan Daen Oe Utuk and Seun Oen Fi Bolo. Then the woman Nggeo Lao and Pila Selu, identified by two of the principal names of Bilba, Pengo Dua and Hilu Telu and Feni Fi and Tane Bau, carries the seeds to plant there. Then the girl Oko Beba and the woman Tui Lele plant the seeds at Londa Lusi and Batu Bela, at Saba Lai and Dele Bui and at Tua Nae and Lele Beba—all identified as the ritual names for Ringgou. Next the woman Kao Kai and the girl Pena Ufa from Fai Fua and Ledo So’u from Oepao carries the seeds to plant them at Lifa Lama and Lutu Oen. In all these domains, Doli Mo and Lutu Mala, with heavy leaf and bending stalk, grow and yield a harvest.

231.	Besak-ka inak bei Diu Dulu	Now the woman of Diu Dulu
232.	Ma fetok bei Kana Langa	And the girl of Kana Langa
233.	Fetok-ka Leo Lata	The girl Leo Lata
234.	Do inak-ka Adu Pinga	And the woman Adu Pinga
235.	Ana ifa do ko’o nenin	She carries or cradles him away
236.	De tane neu Pele Pou	She sows in Pele Pou
237.	Ma sele neu Nggafu Lafa	And plants in Nggafu Lafa
238.	[Neu] Sapan Daen Oe Utuk	[At] Sapan Daen Oe Utuk
239.	[Ma neu] Seun Oen Fi Bolo.	[And at] Seun Oen Fi Bolo.
240.	Besak-ka hu bokon-na tola	Now his bending stalk appears
241.	Ma do belan-na dadi.	And his heavy leaf grows.
242.	Boe ma besak-ka ina bei Pengo Dua	Now a woman of Pengo Dua
243.	Ma feto bei Hilu Telu	And a girl of Hilu Telu
244.	Ina bei Feni Fi	A woman of Feni Fi
245.	Ma feto bei Tane Bau	And a girl of Tane Bau
246.	Inak-ka Nggeo Lao	The woman Nggeo Lao
247.	Ma fetok-ka Pila Selu	And the girl Pila Selu
248.	De ana ifa do ko’o nenin	She carries or cradles him away
249.	De tane neu Feni Fi	She sows in Feni Fi
250.	Ma sele neu Tane Bau.	And plants in Tane Bau
251.	Besak-ka [ala] oko-boluk ma do-se’ek.	Now [they] yell and make noise.
252.	Boe ma fetok bei Londa Lusi	The girl of Londa Lusi
253.	Ma inak bei Batu Bela	And the woman of Batu Bela
254.	Inak-ka Oko Beba	The woman Oko Beba
255.	Do fetok-ka Tui Lele	Or the girl Tui Lele
256.	Ana tolomu sasali	She comes running
257.	Ma nalai lelena.	And comes dashing.
258.	De ana tane neu Londa Lusi	She sows in Londa Lusi
259.	Do [ana] sele neu Batu Bela	Or plants in Batu Bela
260.	Do sele neu Saba Lai	Or plants in Saba Lai
261.	Ma tane neu Dele Bui	And sows in Dele Bui
262.	Sele neu Tua Nae	Plants in Tua Nae
263.	Do tane neu Lele Beba.	Or sows in Lele Beba.
264.	Bo ma besak-ka fetok-ka Meda Afe	Now the girl Meda Afe
265.	Do inak-ka Fai Nggengge	Or the woman Fai Nggengge
266.	Ina bei Fai Fua	A woman of Fai Fua
267.	Do feto bei Ledo So’u	Or a girl of Ledo So
268.	Inak-ka Kao Kai	The woman Kao Kai
269.	Do fetok-ka Pena Ufa	Or the girl Pena Ufa
270.	Ifa do ko’o nenin.	Carries or cradles him away.
271.	De tane neu Lifa Lama	She sows in Lifa Lama
272.	[Ma] sele neu Lutu Oen.	And plants in Lutu Oen.
273.	Beask-ka do belan na tola	Now his heavy leaf appears
274.	Ma hu bokun na dadi.	And his bending stalk grows.

The transfer of Doli Mo and Lutu Mala back to Landu and the return to the Sea

The cycle is completed and Doli Mo and Lutu Mala are returned to Tena Lai and Mai Oe in Landu. The woman Liti Lifu and the girl Henu Helok from Soti Mori and Bola Tena—the domain of Landu at the eastern end of the island—carry the seeds to plant them but there is no field at Tena Lai and Mae Oe and thus Doli Mo and Lutu Mala return to the Sea.

275.	Boe ma feto bei Soti Mori	A girl of Soti Mori
276.	Ma ina bei Bola Tena	And a woman of Bola Tena
277.	Inak-ka Liti Lifu	The woman Liti Lifu
278.	Do fetok-ka Henu Helok	Or the girl Henu Helok
279.	De ifa do ko’o nenin	She carries or cradles him away
280.	Koo mangananaün	Cradles him gently in her arms
281.	Ma ifa tapandondoen.	And carries them tenderly on her lap.
282.	De ana tane do sele	She sows or plants
283.	Neu Tena Lai do Mae Oe.	At Tena Lai or Mae Oe
284.	Te fuak ta Tena Lai	But there is no field at Tena Lai
285.	Ma mok ta Mae Oe.	And there is no plain at Mae Oe.
286.	Boe ma ana tulek leo liun neu	Then he [Doli do Lutu] goes back to the Ocean
287.	Ma falik leo sain neu.	And returns to the Sea.

In this chant, Doli Mo and Lutu Mala are transferred in a counterclockwise progression from Landu, from domain to domain along the north coast of Rote, moving from east to west and then continuing from west to east until they arrive back at Tena Lai ma Mae Oe and return to the Sea.

It is notable and significant that the transfer of Doli Mo and Lutu Mala—the knowledge of planting and its successful execution—is undertaken by women: a chain of transmission of crucial cultural knowledge from woman to woman across the island of Rote. A similar form of transmission is recounted in Recitation 8 on the origin of tie-dyeing and weaving and the spread of the loom and of the cloth patterns that derive from the realm of the Sea.

Recitation 8. The origin of weaving and dyeing and the spread of cloth patterns

Stefanus Adulanu

Pata Iuk ma Dula Foek

This recitation begins in the Heavens, where the daughters of the Sun and Moon, Henge Ne Ledo (‘Cloth Binder of the Sun’) and Feo Futu Bulan (‘Thread Winder of the Moon’) weave, tie and dye cloths—both men’s cloths and women’s sarongs—with shark and crocodile patterns. They take their shuttle and loom and give them to Lui Liuk (‘Sea Cow of the Ocean’) and Kea Saik (‘Turtle of the Sea’). They, in turn, produce fine cloths with shark and crocodile patterns.

1.	Inak Henge Ne Ledo	The woman Henge Ne Ledo
2.	Ma fetok Feo Futu Bulan	And the girl Feo Futu Bulan
3.	Ala ndolo selu lai lain	They throw the shuttle in the Heavens
4.	Ma nggiti ati lai poin	And they work the loom in the Heights
5.	Fo ala fula-foe	To form fine patterns
6.	Ma ala lai-hai.	And fashion bright designs.
7.	Ala henge ma tenu	They tie and weave
8.	Pou lafa.	Women’s sarongs and men’s cloths.
9.	Faik esa manunin	On one certain day
10.	Ma ledok esa mateben	And at a particular time
11.	Boe ma inak Henge Ne Ledo	The woman Henge Ne Ledo
12.	Ma fetok Feo Futu Bulan	And the girl Feo Futu Bulan
13.	Ala tenga la ndolo selun	They take their shuttle
14.	Ma ngga’u la nggiti atin.	And grab their loom.
15.	De fe leo liun neu	They go and give it to the Ocean
16.	Ma fe leo sain neu.	And go and give it to the Sea.
17.	De fe neu Lui Liuk	They give it to Lui Liuk
18.	Ma fen neu Kea Saik.	And give it to Kea Saik.
19.	Boe te inak-ka Lui Liuk	The woman Lui Liuk
20.	Ma fetok-ka Kea Saik	And the girl Kea Saik
21.	Ana ndolo selu nai liun	She throws the shuttle in the Ocean
22.	Ma nggiti ati nai sain	And works the loom in the Sea
23.	De ana lai-hai malole	She fashions good shark designs
24.	Ma ana fula-foe mandak.	And she forms proper crocodile patterns.

Pata Iu and Dula Foek’s search for a woman to love

Then one day, the man Pata Iuk (‘Figure Shark’) and the boy Dula Foek (‘Pattern Crocodile’) comes out from the Sea and goes to make love with the maiden girls on the island of Ndao. He finds no unmarried girls on Ndao, but he hears of the woman Pua Kene (‘Areca Kene’) and the girl No Lini (‘Coconut Lini’), who lives in Hengu Hena and Ninga Ladi: the domain of Loleh. The chant character Pua Kene and No Lini is a beautiful woman with striking eyes and long strands of curly hair.

25.	Faik esa manunin	On one certain day
26.	Ma ledok esa mateben	And at a particular time
27.	Boe te touk-ka Pata Iuk	The man Pata Iuk
28.	Ma ta’ek-ka Dula Foek	And the boy Dula Foek
29.	Neme sain dale mai	Comes out from the Sea
30.	Ma neme liun dale mai	And comes out from the Ocean
31.	De leo Folo Manu neu	He goes to Folo Manu
32.	Ma leo Ndao Nusa neu	And goes to Ndao Nusa [Ndao]
33.	Fo neu sosoa sanga teman	To make love and seek fulfilment
34.	Ma piao sanga tetun.	And to take pleasure and seek climax.
35.	Te hu ina lenak ta Ndao	But there are no unmarried women in Ndao
36.	Ma feto lesik ta Folo.	And no maiden girls on Folo.
37.	Boe te ndiin-na namanene	But his ears hear
38.	Ma nggatan-na namania	And his hearing takes note
39.	Inak-ka Pua Kene	Of the woman Pua Kene [Areca Kene]
40.	Ma fetok-ka No Lini	And of the girl No Lini [Coconut Lini]
41.	Inak leo Hengu Hena	A woman living in Hengu Hena
42.	Ma fetok leo Ninga Ladi	And a girl living in Ninga Ladi
43.	Ina mata na’a	A woman with striking eyes
44.	Ma feto idu malole	And a girl with a beautiful nose
45.	Fo e’eke oe	With hair bound in coils
46.	Ma langa sesenga siok.	And in nine long strands.

The engagement of Lodo Bela and Solu Lolo from Ndao

The man Lodo Bela and the boy Solu Lolo from the island of Ndao have already become engaged to the woman Pua Kene and the girl No Lini, but they have returned to Ndao to gather the gold and livestock that they need to pay bridewealth.

47.	Fo touk leo Ndao Nusa	A man living in Ndao Nusa
48.	Ma ta’ek leo Folo Manu	And a boy living in Folo Manu
49.	Touk-ka Lodo Bela	The man Lodo Bela
50.	Ma ta’ek-ka Solu Lolo	And the boy Solu Lolo
51.	Neu adu Pua Kene so	Has already requested Pua Kene
52.	Ma neu luü No Lini so.	And has already asked for No Lini.
53.	De ala helu malu lakabua	They bend the betel catkin together [have intercourse]
54.	Ma sada pua laesa.	And peel the areca nut as one.
55.	Boe te touk-ka Lodo Bela	But the man Lodo Bela
56.	Ma ta’ek ka Solu Lolo	And the boy Solu Lolo
57.	Tulek leo Ndao neu	Goes back to Ndao
58.	Ma falik leo Folo neu	And returns to Folo
59.	Fo dodo beli batuk	To plan how to collect the bridewealth of gold
60.	Ma ndanda fae tenak.	And consider how to gather the brideprice of buffalo.

Pata Iuk and Dula Foek’s forced marriage with Pua Kene and No Lini

The man Pata Iuk and the boy Dula Foek go to Loleh and force themselves on Pua Kene and No Lini. He marries her and forces her to reject the man Lodo Bela and the boy Solu Lolo, causing shame and anger.

61.	Boe te touk-ka Pata Iuk	The man Pata Iuk
62.	Ma ta’ek-ka Dula Foek	And the boy Dula Foek
63.	Lelete de neu.	Crosses to go.
64.	Ma fifino de neu.	And proceeds to go.
65.	De ana seti na Pua Kene	He forces Pua Kene
66.	Ma laka na No Kene [Lini]	And he compels No Kene [No Lini]
67.	De ana sao na Pua Kene	He marries Pua Kene
68.	Ma tu na No Kene [Lini]	And he weds No Kene [No Lini]
69.	De dadi hela ketu Lodo Bela	Therefore, she breaks with Lodo Bela
70.	Ma nole ladi Solu Lolo	And separates from [rejects] Solu Lolo
71.	De ala mae ma lamanasa.	They are shamed and angered.
72.	Sanga tao leo ndia	They seek to do something
73.	Ma no’i tao leo na.	And they intend to do something.

Lodo Bela and Solu Lodo’s killing of Pata Iuk and Dula Foek

So, the man Lodo Bela and the boy Solu Lodo wait in ambush for Pata Iuk and Dula Foek as they return to the Sea near the island of Ndao. Lodo Bela and Solu Lodo attack and kill the Shark and Crocodile and their blood and guts spill onto the island of Ndao.

74.	De faik esa manunin	On one certain day
75.	Ma ledok esa mateben	And at a particular time
76.	Boe ma touk-ka Lodo Bela	The man Lodo Bela
77.	Ma ta’ek-ka Solu Lolo	And the boy Solu Lolo
78.	Nahani Dula Foek	Wait for Dula Foek
79.	Nabafa Pata Iuk	Lie in ambush for Pata Iuk
80.	No ana fali leu sain neu	As he returns to the Sea
81.	Ma tulek leo liun neu	And goes back to the Ocean
82.	De ana losa Ndao Nusa dalek	When he reaches Ndao Nusa
83.	Ma nduku Folo Manu dalek	And approaches Folo Manu
84.	Boe ma touk-ka Lodo Bela	The man Lodo Bela
85.	Ma ta’ek-ka Solu Lodo	And the boy Solu Lodo
86.	Tati nisa Dula Foek	Slashes and kills Dula Foek
87.	Ma dodo nisa Pata Iuk.	And cuts the throat and kills Pata Iuk.
88.	Boe ma da’an-na pipisi neu Ndao Nusa	His blood sprinkles over Ndao Nusa
89.	Ma tein-na ngganggali Folo Manu	And his insides are strewn over Folo Manu
90.	Ma pan-na ndu neu basa nusak kala.	And his flesh is divided among all the domains.

Haba Ndao and Lida Folo copy the patterns from Pata Iuk and Dula Foek

The woman Haba Ndao and the girl Lida Folo from Ndao observe the patterns that come from Dula Foek (‘Pattern Crocodile’) and the figures produced by Pata Iuk (‘Figure Shark’). They use them to tie and dye beautiful bundles of thread but there exists no loom and shuttle on Ndao.

91.	Besak-ka inak leo Ndao Nusa la	Now the woman of Ndao Nusa
92.	Inak-ka Haba Ndao	The woman Haba Ndao [Gold Braid of Ndao]
93.	Ma fetok leo Fola Manu la	And the girl of Fola Manu
94.	Fetok-ka Lida Folo	The girl Lida Folo [Gold String of Folo]
95.	De ala bebesa dulan-na	They carefully observe his pattern
96.	Fo Dula Foek	That of Pattern Crocodile
97.	Ma ndanda patan na	And thoughtfully ponder his figure
98.	Fo Pata Iuk.	That of Figure Shark.
99.	Boe te ala lai-hai lalan	They fashion bright designs from it
100.	Ma ala fula-foe lalan.	And they form fine patterns from it.
101.	Te hu selu bei ta Ndao	But there is yet no shuttle on Ndao
102.	Ma atis bei ta Folo	And there is yet no loom on Folo
103.	Fo ala ndolo selu	That they may throw the shuttle
104.	Ma ala nggiti ati linik.	And that they may work the loom.

Haba Ndao and Lida Folo purchase the loom from Kea Saik and Lui Liuk

So, the woman Haba Ndao and the girl Lida Folo take a snake-headed gold braid and a long gold string to buy a loom from Kea Saik (‘Turtle of the Sea’) and Lui Liuk (‘Sea Cow of the Ocean’). They bring the loom and shuttle back to Ndao and weave cloths that they call Pattern Crocodile and Figure Shark: long women’s sarongs and men’s broad cloths.

105.	Boe te besak-ka inak-ka Haba Ndao	Now the woman Haba Ndao
106.	Ma fetok Lida Folo	And the girl Lida Folo
107.	Ana kosu haba dua langan	She takes off a gold braid with two heads
108.	De haba Ndao dua langan	A gold braid from Ndao with two heads
109.	Ma ana tete lida telu ein	And she cuts off a gold string with three feet
110.	De lida Folo telu ein.	A gold string from Folo with three feet.
111.	De neni fe Kea Saik	She carries it to Kea Saik
112.	Ma neni fe Lui Liuk	And carries it to Lui Liuk
113.	Fo tadi neu ndolo seluk	To obtain the shuttle
114.	Ma asa neu nggiti atik.	And to buy the loom.
115.	De leni selu la mai	They bring back the shuttle
116.	Ma leni atis sala mai.	And bring back the loom.
117.	De ala ndolo selu lala dulan	They throw the shuttle according to the pattern
118.	De loken lae Dula Foek	They call it Dula Foek [Pattern Crocodile]
119.	Ma ala nggiti ati lala patan	And they work the loom according to the figure
120.	De hule lae Pata Iuk.	They pronounce it Pata Iuk [Figure Shark].
121.	Boe te ala lai-hai lakando	They fashion bright designs continually
122.	Ma fula-foe henge seku-seku	And they form fine patterns ceaselessly
123.	Fo ala tenu pou manalu	They weave women’s long sarongs
124.	Ma henge lafa maloa	And tie men’s broad cloths
125.	Fo langapou oko-oko	Sarongs that hang to the ground
126.	Ma kekeo loso-loso.	And cloths that drape down loosely.

The first transfer of the knowledge of dyeing and weaving of patterns

At this point the recitation begins a long topogeny recounting the transfer from Ndao to the domains of Rote of the knowledge of how to tie and weave the cloth patterns that derive from Pattern Crocodile and Figure Shark. This litany moves from west to east. The first transfer is to the domain of Delha.

The woman Sio Meko and the girl Tesa Kola from Dela Muli and Ana Iko (Delha) hear about the patterns. They go to Ndao to make friends with Haba Ndao and Lida Folo, who gives them instruction on how to dye and weave these cloths.

127.	Boe te bon-na naleli	The rumour [smell] spreads in all directions
128.	Ma piun-na nafeo.	And the news [taste] circulates.
129.	De inak-ka Sio Meko	The woman Sio Meko
130.	Ma fetok-ka Tesa Kola	And the girl Tesa Kola
131.	Fo inak bei Dela Muli	A woman of Dela Muli [Delha]
132.	Ma fetok bei Ana Iko	And a girl of Ana Iko [Delha]
133.	Ndiin-na namanene	Her ears hear
134.	Ma mata-na namania.	And her eyes observe.
135.	Boe te natia Haba Ndao	So, she makes friends with Haba Ndao
136.	Nasena Lida Folo.	Makes her companion Lida Folo.
137.	Fo ela nanolin lai-haik	So, she may instruct her to form fine patterns
138.	Ma nafadan fula-foek.	And tell her how to fashion bright designs.
139.	Ma ndolo seluk	And to throw the shuttle
140.	No nggiti atik.	And work the loom.
141.	Boe te ana tenu henge	So, she weaves and ties
142.	Nalelak pou no lafa.	Knowing [how to make] sarongs and men’s cloths.

The continuing spread of the pattern to west Rote

The news of the designs of Pattern Crocodile and Figure Shark continues to spread and, as a result, women come from the domains of Oenale, then Dengka and then Thie to learn the art of tie-dyeing and weaving.

The woman Ango Beu and the girl Baba Dela come from Tasi Puka and Li Sonu in Oenale. They obtain the loom and shuttle and learn to design cloths according to the motifs of Pattern Crocodile and Figure Shark. The woman Oe Ange Muli and the girl Dae Mea Iko from Lutu Mau and Holo Tula in Dengka copy the patterns and learn to weave them. When the news spreads to Lene Kona and Tada Muli in Thie, the woman Teo Tada and the girl Leo Lene observe the process carefully and learn to tie, dye and weave fine female and male cloths.

143.	Boe ma bon boe pepele	The rumour still goes forth
144.	Ma piun boe boboka.	And the news still percolates.
145.	De inak-ka Ango Beu	The woman Ango Beu
146.	Ma fetok-ka Baba Dela	And the girl Baba Dela
147.	Neme Tasi Puka mai	Comes from Tasi Puka
148.	Ma neme Li Sonu mai.	And comes from Li Sonu.
149.	De nanolin [ma nafadan]	She instructs her [and tells her]
150.	Boe te tenga do ngga’u nenin	She takes and grabs it [the shuttle and loom].
151.	De ana lai-hain	She forms her patterns
152.	Ma fula boen	And fashions her designs
153.	Ma ndolo selun	And throws her shuttle
154.	Ma nggiti atin	And works her loom
155.	De nala Dula Foek boe	According to Pattern Crocodile
156.	Ma nala Pata Iuk boe.	And according to Figure Shark.
157.	Boe te inak Oe Ange Muli	The woman Oe Ange Muli
158.	Ma fetok Dae Mea Iko	And the girl Dae Mea Iko
159.	Neme Lutu Mau mai	Comes from Lutu Mau
160.	Ma neme Holo Tula mai.	And comes from Holo Tula.
161.	De nana neni Dula Foek	She copies and takes away Pattern Crocodile
162.	Ma Pata Iuk	And Figure Shark
163.	Ma mete neni ndolo selun	And sees how to throw her shuttle
164.	Ma nggiti atin.	And how to work her loom.
165.	De ana lai-hai	She forms fine patterns
166.	Ma ana fula-foe	And fashions bright designs
167.	De ana ndolo selun	She throws her shuttle
168.	Ma nggiti atin.	And works her loom.
169.	De malole-a boe	This, too, is good
170.	Ma mandak-ka boe.	And this, too, is proper.
171.	De bon boe naleli	The rumour still spreads
172.	Ma piun boe nafeo.	And the news still circulates.
173.	Losa Lene Kona neu	To Lene Kona, it goes
174.	Ma nduku Tada Muli neu.	And to Tada Muli, it goes.
175.	De inak-ka Teo Tada	The woman Teo Tada
176.	Ma fetok-ka Leo Lene neu.	And the girl Leo Lene goes.
177.	De ana mete dodo nenin	She watches thoughtfully and carries it away
178.	Ma lelu ndanda nenin.	And observes ponderingly and carries it away.
179.	De lai-hai nai Tada	She forms fine patterns in Tada
180.	Ma fula-foe nai Lene,	And fashions bright designs in Lene,
181.	De pou dula malole-la boe	Women’s sarongs with good patterns
182.	Ma lafa dula mandak-kala boe.	And men’s cloths with proper patterns.

The transfer of the patterns to west central Rote

The knowledge of dyeing and weaving is next transmitted westward to the domains of Loleh, Keka, Lelain and Ba’a. The woman Oe Ange and the girl Dusi Beba, who live in Ninga Ladi and Hengu Hena, take the knowledge of weaving back to Loleh. Then the woman Nggede Ke and the girl Dane Nane go to Loleh and take this knowledge to Tilo Nesi and Ose Mboka, the tiny domain of Lelain. Then the woman Hulu Nggela and the girl Seu Loko bring this knowledge to Tufa Laba and Ne’e Feo in Keka. Next the woman Loe Tesa and the girl Dilu Tama bring the knowledge of how to create fine patterned cloths to Pena Pua and Maka Lama in Ba’a.

183.	Boe te inak leo Ninga Ladi	The woman living in Ninga Ladi
184.	Ma fetok leo Hengu Hena	And the girl living in Hengu Hena
185.	Ndiin-na nama nene	Her ears hear
186.	Ma nggatan-na nama nia.	And her hearing harkens.
187.	Fo inak-ka Oe Ange	The woman Oe Ange
188.	Ma fetok-ka Dusi Beba neu,	And the girl Dusi Beba goes,
189.	De tenga nenin	She takes it away
190.	Ma ngga’u nenin	And grabs it away
191.	De ana lai-hai neu lafa	She fashions bright designs on a man’s cloth
192.	Ma fula-foe neu pou	And forms fine patterns on a woman’s sarong.
193.	De ana ndolo selun	She throws her shuttle
194.	Ma nggiti atin.	And works her loom.
195.	De malole ma mana’a-la boe.	This is good and pleasing, too.
196.	Boe te inak leo Nggede Ke	The woman Nggede Ke
197.	Ma fetok leo Dane Nane	And the girl Dane Nane
198.	La dingo done de leu	They stand; then they go
199.	Ma hate mola de leu	And they arise; then they go
200.	Fo leo Ninga Ladi leu	To Ninga Ladi, they go
201.	Ma leo Hengu Hena leu	And to Hengu Hena, they go
202.	De ala lai-hai lenin	They fashion bright designs and carry these away
203.	Ma ala fula-foe lenin	And they form fine patterns and carry these away
204.	De lenin neu Tilo Nesi	They carry them to Tilo Nesi
205.	Ma lenin neu Ose Mboka	And carry them to Ose Mboka
206.	De ala ndolo selu neme ndia	They throw the shuttle there
207.	Ma nggiti ati neme na	And they work the loom at that spot
208.	De malole-la boe	These things are good, too
209.	Ma mana’a-la boe.	And things are pleasing, too.
210.	Besak-ka inak-ka Hulu Nggela	Now the woman Hulu Nggela
211.	Ma fetok-ka Seu Loko	And the girl Seu Loko
212.	Leme Tufa Laba	From Tufa Laba
213.	Do Ne’e Feo leu.	Or from Ne’e Feo, they go.
214.	De mete dodo lenin	They watch thoughtfully and bear it away
215.	Ma lelu ndanda lenin.	And observe ponderingly and bear it away.
216.	De ala lai-hain	They fashion their bright designs
217.	Ma fula-foen.	And form their fine patterns.
218.	Boe te ala ndolo selun	They throw their shuttle
219.	Ma nggiti atin,	And work their loom,
220.	De lafa dula malole	Making men’s cloths with beautiful patterns
221.	Fo pou dula manaä.	And women’s sarongs with pleasing patterns.
222.	Boe te inak-ka Loe Tesa	So, the woman Loe Tesa
223.	Ma fetok-ka Dilu Tama	And the girl Dilu Tama
224.	Leme Pena Pua mai	Come from Pena Pua
225.	Ma leme Maka Lama mai.	And come from Maka Lama.
226.	Boe te mete la Dula Foek	They see Pattern Crocodile
227.	Ma lelu la Pata Iuk	And observe Figure Shark
228.	De ala lai-hai tesa-tesa	They fashion bright, tightly woven designs
229.	Ma fula-foe tama-tama.	And form fine, closely woven patterns.
230.	De ala ndolo selu malole	They throw the shuttle well
231.	Ma nggiti ati mana’a.	And work the loom pleasingly.

The transfer of the knowledge of patterns to Termanu

The recitation focuses next on the domain of Termanu and the transmission of the knowledge of dyeing and weaving in different parts of the domain. Two of the women who gain and transmit this knowledge are given a genealogical identification to indicate their ancestral attachment to the domain. The women who acquire this knowledge for Termanu are: 1) Lole Bako, the child of Bako Baudale, and Fiti Nggoli, the child of Nggoli Kaitio, who come from Boko Lino and Hoi Ledo. These names allude to two settlements, Baudale and Hoiledo. The recitation confirms this by stating explicitly that these villages neighbour each other. 2) Soe Leli, the child of Leli Tua-Eo, and Pinga Pasa, the child of Pasa Boboi, who come from Leli Papo Ama and Sani Solo Be. These women learn the skills of dyeing and weaving from the women Lole Bako and Fiti Nggoli. 3) Tesa Nggusi and Tama Nggala, who are identified as living in Koli do Buna—the principal ritual name for the entire domain of Termanu—but who come specifically from Pinga Dale and Nggusi Bui, are the next women to learn to weave. At this point, the recitation declares that all things were good and proper.

232.	De bon boe pepele	The rumour still spreads
233.	Ma piun boe boboka	And the news still circulates
234.	Feo basa dae ain	Round all the lands’ woods
235.	Ma ndule basa oe ain.	And through all the waters’ woods.
236.	Besak-ka inak-ka Lole Bako	Now the woman Lole Bako
237.	Fo Bako Baudale anan	Bako Baudale’s child
238.	Ma fetok-ka Fiti Nggoli	And the girl Fiti Nggoli
239.	Fo Nggoli Kaitio anan	Nggoli Kaitio’s child
240.	Leme Boko Lino leu	From Boko Lino, they go
241.	Ma leme Hoi Ledo leu.	And from Hoi Ledo, they go.
242.	De ala mete dodo lenin	They watch thoughtfully and bear it away
243.	Ma lelu ndanda lenin.	And observe ponderingly and bear it away.
244.	De ala lai-hai	They fashion bright designs
245.	Ma ala fula-foe	And they form fine patterns
246.	Boe te ala ndolo selu	They throw the shuttle
247.	Ma nggiti ati.	And work the loom.
248.	De lala pou malole	They make beautiful women’s sarongs
249.	Ma lala lafa manaä	And make pleasing men’s cloths
250.	Leo Dula Foek	Like Pattern Crocodile
251.	Ma leo Pata Iuk boe.	And Figure Shark, too.
252.	Boe te nggolok lakadadalak	The villages are in a row
253.	Ma taduk lakaneneak	And the hamlets are next to each other
254.	De inak-ka Soe Leli	The woman Soe Leli
255.	Ma fetok-ka Pinga Pasa	And the girl Pinga Pasa
256.	Leli Tua-Eo anan	Leli Tua-Eo’s child
257.	Ma Pasa Boboi anan	And Pasa Boboi’s child
258.	Neme Leli Papo Ama neu	From Leli Papo Ama, she goes
259.	Ma Sani Solo Be	And [from] Sani Solo Be, [she goes]
260.	De nasena Lole Bako	She takes as a companion Lole Bako
261.	Ma natia Fiti Nggolo.	And makes friends with Fiti Nggolo.
262.	Besak-ka Lole Bako nafadan	Now Lole Bako tells her
263.	Ma Fiti Nggolo natudun.	And Fiti Nggolo shows her.
264.	De ana lai-hai nalelak	She understands how to fashion bright designs
265.	Ma fula-foe bubuluk.	And knows how to form fine patterns.
266.	De ndolo selu pou	She throws the shuttle for a woman’s sarong
267.	Ma ana nggiti ati lafa	And works the loom for a man’s cloth
268.	De pou dula malole	A woman’s sarong with beautiful patterns
269.	Ma lafa pata mana’a.	And a man’s cloth with pleasing figures.
270.	Boe te inak leo Koli dale	So, the woman living in Koli
271.	Ma fetok leo Buna dale	And the girl living in Buna
272.	Inak-ka Tesa Nggusi	The woman Tesa Nggusi
273.	Ma fetok-ka Tama Nggala	And the girl Tama Nggala
274.	Leme Pinga Dale leu	From Pinga Dale, they go
275.	Ma leme Nggusi Bui leu	And from Nggusi Bui, they go
276.	De mete dodo lenin	They watch thoughtfully and bear it away
277.	Ma lelu ndanda lenin	And they observe ponderingly and bear it away
278.	De ala lai-hai	They fashion bright designs
279.	Ma ala fula-foe.	And form fine patterns.
280.	Besak-ka ndolo selu tesa-tesa	Now they throw the shuttle, tightly weaving
281.	Ma nggiti ati tama-tama	And work the loom, closely weaving
282.	De pou dula manatesak	A woman’s sarong with tightly woven patterns
283.	Ma lafa pata manatamak.	And a man’s cloth with closely woven designs.
284.	De malole-la so	These things are good
285.	Ma mandak-kala boe.	And these things are proper.

The transfer of the knowledge of the patterns to east Rote

The knowledge of dyeing and weaving is next transferred from Termanu to Korbaffo and then to Landu, Ringgou and Oepao. A woman Lutu Namo and a girl Heu Oli in Korbaffo—known by its principal ritual name, Namo Ina ma Tunga Oli—come specifically from Asa Nao and Bole Sou, which is the first place where the seeds of rice and millet, Doli Mo ma Lutu Mala, were planted, to learn to make beautiful patterns. Then the woman Henu Helok and the girl Liti Lifuk come from Tena Lai and Mae Oe to bring the shuttle and loom to Soti Mori ma Bola Tena in Landu. The woman Tui Beba and the girl Doko Meti take this knowledge to Londa Lusi and Batu Bela in Ringgou and then the woman Afe Ledo and the girl Nggenge Fai come and carry the knowledge to Oepao, which is identified by two of its ritual names, Pao Kala ma Pena Ufa and Fai Fua ma Ledo So’u. Again, the recitation declares all things are good and pleasing.

286.	Besak-ka inak leo Namo Ina	Now the woman living in Namo Ina
287.	Ma fetok leo Tunga Oli la	And the girl living in Tunga Oli
288.	Inak-ka Lutu Namo	The woman Lutu Namo
289.	Ma fetok-ka Heu Oli	And the girl Heu Oli
290.	Neme Asa Nao mai	Comes from Asa Nao
291.	Neme Bole Sou mai	And comes from Bole Sou
292.	De ngga’u do tengan nenin	She grabs or takes it away
293.	Boe te ana fula-foe	She forms fine patterns
294.	Ma lai-hai	And fashions bright designs
295.	Ma ana ndolo selun	And she throws her shuttle
296.	Ma nggiti ati.	And works the loom.
297.	De malole-a boe	These things are good, too
298.	Ma mana’a boe.	And pleasing, too.
299.	Boe te inak-ka Henu Helok	The woman Henu Helok
300.	Ma fetok-ka Liti Lifuk	And the girl Liti Lifuk
301.	Neme Tena Lai mai	Comes from Tena Lai
302.	Ma neme Mae Oe mai.	And comes from Mae Oe.
303.	De ana lai-hai nenin	She fashions bright designs and carries these away
304.	Ma ana fula-foe nenin	And she works fine patterns and carries these away
305.	De nenin neu Soti Mori	She carries them to Soti Mori
306.	Ma nenin neu Bola Tena.	And carries them to Bola Tena.
307.	De ana ndolo selun	She throws her shuttle
308.	Ma nggiti atin.	And works her loom.
309.	De malole ma manaä la boe.	Things are good and pleasing, too.
310.	Boe te inak leo Londa Lusi	So, the woman living in Londa Lusi
311.	Ma fetok leo Batu Bela	And the girl living in Batu Bela
312.	Inak-ka Tui Beba	The woman Tui Beba
313.	Ma fetok-ka Doko Meti	And the girl Doko Meti
314.	Ndiin-na namanene	Her ears hear
315.	Ma nggatan-na namania.	And her senses note.
316.	Boe te ana tolomu de neu,	She dashes, she goes,
317.	Ma nalai de neu.	And she hurries, she goes.
318.	De ana mete neni Dula Foen	She watches and carries away her Pattern Crocodile
319.	Ma lelu neni Pata Iun.	And observes and carries away her Figure Shark.
320.	De ana lai-hai neu pou	She fashions bright designs on a woman’s sarong
321.	Ma ana fula-foe neu lafa	And she forms fine patterns on a man’s cloth
322.	Boe te ana nggiti ati	She works the loom
323.	Ma ana ndolo selu	And she throws the shuttle
324.	De leo Dula Foek boe	Like Pattern Crocodile, too
325.	Ma leo Pata Iuk boe.	And like Figure Shark, too.
326.	Boe te inak-ka Afe Ledo	The woman Afe Ledo
327.	Ma fetok-ka Nggenge Fai	And the girl Nggenge Fai
328.	Neme Pao Kala mai	Comes from Pao Kala
329.	Ma neme Pena Ufa mai.	And comes from Pena Ufa.
330.	De ana tenga neni Dula Foek	She takes and carries away Pattern Crocodile
331.	Ma ngga’u neni Pata Iuk.	And grabs and carries away Figure Shark.
332.	De nenin neu Fai Fua	She carries it to Fai Fua
333.	Ma nenin neu Ledo So’u.	And carries it to Ledo So’u.
334.	De ana lai-hain	She fashions bright designs
335.	Ma fula-foen.	And forms fine patterns.
336.	De ndolo selun	She throws her shuttle
337.	Ma nggiti atin.	And works her loom.
338.	De malole-la boe	These things are good, too
339.	Ma mana’a la boe.	And these things are pleasing, too.

The transfer of the knowledge of the patterns to other parts of east Rote

At this point, the recitation turns back westward to include the domains of Bilba and Diu and of Lelenuk, Bokai and Talae on the south coast of the island. Four of these five domains—Bilba, Lelenuk, Bokai and Talae—are referred to by two ritual placenames.

The woman Nggeo Lao and the girl Pila Selu carry the knowledge of dyeing and weaving to Tane Bau and Feni Fiu and Pengo Dua and Hilu Telu in Bilba. Then the woman Leo Lata and the girl Adu Pinga, living in Pele Pou and Nggafu Lafa, bring the knowledge to Diu. From there the news of this knowledge spreads to Lenu Petu and Safe Solo and to Kokote and Sonimanu in Lelenuk and then the woman Poko Tasi and the girl Solu Meti also seek out the knowledge and bring it to Lelenuk. News of this knowledge spreads next to Medi and Ndule and to Ko Solo and Nilu Foi in Bokai. The woman Le Fango and the girl Tui Daen go to Diu and bring back the skill and knowledge to Bokai. Finally, news reaches Nggeo Deta and Pila Sue and Lona Fa and Feo Ue in Talae, where the woman Fula Seda and the girl Sao Tangi live. She goes to Bokai and acquires it for Talae. This concludes the transference of the knowledge of dyeing and weaving among the domains of Rote.

340.	Boe te inak-ka Nggeo Lao	The woman Nggeo Lao
341.	Ma fetok-ka Pila Selu	And the girl Pila Selu
342.	Ndii-na namanene	Her ears hear
343.	Ma nggatan-na namania.	And her hearing hears tell.
344.	Neu de tenga nenin	She goes; she takes and carries it away
345.	Ma ngga’u nenin;	And grabs and carries it away;
346.	Fo nenin neu Tane Bau	She carries it to Tane Bau
347.	Ma nenin neu Feni Fiu	And carries it to Feni Fiu
348.	Fo nai Hilu Telu daen	In the land of Hilu Telu
349.	Ma nai Pengo Dua [oen].	And in the waters of Pengo Dua.
350.	Boe ma fula-foe	She forms fine patterns
351.	Ma lai-hain	And fashions bright designs
352.	De ana ndolo selu nala pou	She throws the shuttle to make a sarong
353.	Ma nggiti ati nala lafa	And works the loom to make a man’s cloth
354.	De pou dula malole	A woman’s sarong with beautiful patterns
355.	Ma lafa pata manaä.	And a man’s cloth with pleasing figures.
356.	Boe ma inak leo Pele Pou	The woman living in Pele Pou
357.	Ma fetok leo Nggafu Lafa	And the girl living in Nggafu Lafa
358.	Fo inak-ka Leo Lata	The woman Leo Lata
359.	Ma fetok-ka Adu Pinga neu.	And the girl Adu Pinga goes.
360.	De tenga nenin	She takes and carries it away
361.	Ma ngga’u nenin.	And grabs and carries it away.
362.	De ana lai-hai	She fashions bright designs
363.	[Ma] fula-foen.	[And] forms fine patterns.
364.	Boe te ana nggiti ati neu pou	She works the loom on a sarong
365.	Ma ndolo selu neu lafa.	And throws the shuttle for a man’s cloth.
366.	De malole ma mana’a-la boe.	Things are good and pleasing, too.
367.	De piun-na boboka	The news spreads
368.	Ma bon-na pepele.	And the rumour circulates.
369.	Leo Lenu Petu neu	Towards Lenu Petu, it goes
370.	Ma nduku Safe Solo neu	And to Safe Solo, it goes
371.	Fo bei Kokote oen	Still in Kokote’s waters
372.	Ma bei Sonimanu daen.	And still in Sonimanu’s land.
373.	Boe te inak-ka Poko Tasi	The woman Poko Tasi
374.	Ma fetok-ka Solu Meti neu.	And the girl Solu Meti goes.
375.	De tenga do ngga’i nenin.	She takes or grabs and carries it away.
376.	De lai-hain	She fashions her bright designs
377.	Ma fula-foen.	And forms her fine patterns.
378.	Boe te ndolo selun	She throws her shuttle
379.	Ma nggiti atin	And works her loom
380.	Nala Dula Foen boe	Following the Crocodile’s Pattern, too
381.	Ma Pata Iun boe.	And the Shark’s Design, too.
382.	De malole-la so	Things are good
383.	Ma mandak-kala boe.	And things are proper, too.
384.	Boe te ala benga piun	They tell the news of it
385.	Ma dasi bon	And speak the rumour of it
386.	De losa Medi dale neu	Towards Medi, it goes
387.	Ma nduku Ndule dale neu,	To Ndule, it goes,
388.	Fo bei nai Ko Solo	Still in Ko Solo
389.	Ma bei nai Nilu Foi.	And still in Nilu Foi.
390.	Boe ma inak-ka Le Fango	The woman Le Fango
391.	Ma fetok-ka Tui Daen	And the girl Tui Daen
392.	Ana nalai de neu	She hurries; she goes
393.	Ma tolomu de neu.	And she dashes; she goes.
394.	De ngga’u nenin	She grabs and carries it away
395.	Ma tenga nenin.	And takes and carries it away.
396.	De lai-hai neu lafa	She fashions bright designs on a man’s cloth
397.	Ma fula-foen neu pou.	And forms fine patterns on a woman’s sarong.
398.	De ana ndolo selun	She throws her shuttle
399.	Ma nggiti atin.	And works her loom.
400.	De malole-la boe	These things are good, too
401.	Ma mandak-kala boe.	And these things are proper, too.
402.	Boe ma ala benga piun	They tell the news of it
403.	Ma dasi bon na neu.	And speak the rumour of it.
404.	De losa Nggeo Deta neu	Towards Nggeo Deta, it goes
405.	Ma nduku Pila Sue neu	And to Pila Sue, it goes
406.	Ma losa Lona Fa neu	And towards Lona Fa, it goes
407.	Ma nduku Feo Ue neu.	And to Feo Ue, it goes.
408.	Boe te inak-ka Fula Seda	The woman Fula Seda
409.	Ma fetok-ka Sao Tangi	And the girl Sao Tangi
410.	Nalai de neu	She hurries; she goes
411.	Ma tolomu de neu.	And she dashes; she goes.
412.	De tenga nenin	She takes and carries it away
413.	Ma ngga’u nenin.	And grabs and carries it away.
414.	De ana fula-foe neu pou	She forms fine patterns on a sarong
415.	Ma lai-hai neu lafa	And fashions bright designs on a man’s cloth
416.	De tenu dedele pou	She weaves the sarong firmly
417.	Ma toko bebesa lafa,	And strikes [the shuttle] on the man’s cloth carefully,
418.	De pou dula malole	A woman’s sarong with beautiful patterns
419.	Ma lafa pata mandak.	And a man’s cloth with proper designs.

The recitation concludes by proclaiming the transfer of the knowledge of dyeing and weaving and the use of the motifs of Pattern Crocodile and Figure Shark throughout all the domains of Rote. This knowledge continues to the present day and, thus, weaving and tie-dyeing has its origin—its trunk and roots—on the island of Lote of the Outstretched Legs and Kale of the Cradled Arms.

420.	De basa nusak-kala so	All the domains had it.
421.	Ma ingu-la boe.	And all the territories had it
422.	De lalelak kana so	They understood it
423.	Ma bubuluk kana so.	And they knew it.
424.	De ndule dae-la boe	Through all the lands, too
425.	Ma feo oe-la boe	And round all the waters, too
426.	De losa faik ia boe	To this day, too
427.	Ma nduku ledok ia boe.	And until this time, too.
428.	Fo tetenu hehengek ka	Weaving and tie-dyeing
429.	Nahu ma naoka	Has its trunk and its roots
430.	Nai Lote Lolo Ei dalek	On Lote of the Outstretched Legs
431.	Ma Kale Ifa Lima dalek.	And Kale of the Cradled Arms.
432.	Basan nde ndia so.	This is thus the end.

Recitation 9. The origin of the nautilus shell for indigo dye and the baler shell for resting the spindle

Stefanus Adulanu

Suti Solo do Bina Bane

Genealogical introduction

This recitation begins with a genealogical introduction to the two creatures from the Sea who are cast forth from the Ocean and are carried to dry land where they are eventually made into the container for indigo dye and the shell base for spinning cotton. The opening lines of the recitation describe the physical transfer of the woman Hali Siku and Manu Koa, who marries the man Bane Aka and Solo Bane. The names of these chant characters suggest a bird-like creature who weds a shell-like being. From this union of land and sea come Suti Solo and Bina Bane, who are identified as nautilus (suti) and bailer (bane) shells. In Rotenese genealogical reckoning, children take the first name of their father as their second name: hence, Bane Aka gives rise to Solo Bane and Solo Bane gives rise to Suti Solo.

1.	La-fada Suti Solo	They speak of Suti Solo
2.	Ma la-nosi Bina Bane.	And they talk of Bina Bane.
3.	Ala soku Hali Siku nula	They transfer Hali Siku of the woods
4.	Ma ala ifa Manu Koa lasi.	And they cradle Manu Koa of the forest.
5.	Ala tu Bane Aka liun	They wed Bane Aka in the Sea
6.	Ma sao Solo Bane sain.	And marry Solo Bane in the Ocean.
7.	De besak a bongi-la Suti Solo	And now they give birth to Suti Solo
8.	Ma lae la Bina Bane.	And they bring forth Bina Bane.

Shame in the Sea and the expulsion of Suti Solo do Bina Bane

The recitation proceeds to recount the events that lead to the expulsion of Suti Solo and Bina Bane from the Sea. Suti Solo and Bina Bane’s father, Bane Aka and Solo Bine, hosts a lively origin feast. The woman Po’o Pau Ai and Latu Kai Do, whose dual name could be translated as ‘Mouldy Pau Trees’//‘Withered Kai Leaves’, comes to dance at the feast. She is, like Suti Solo and Bina Bane’s mother, a creature from the forest and wood, but is certainly not attractive. She asks to dance with Suti Solo and Bina Bane, but the shells refuse her request. Po’o Pau Ai and Latu Kai Do is shamed and expresses her outrage to the Heavens and Heights, who grow angry and create the storm that rages on the Sea, expelling the shells.

9.	Faik esa manunin	On a certain day
10.	Ma ledok esa mateben	And at a particular time
11.	Boe ma Bane Aka liun hun	Bane Aka in the Sea has his origin feast
12.	Ma Solo Bane sain sion na	Solo Bane in the Ocean has his feast of nine
13.	Sio lakadoto	The feast of nine boils lively
14.	Ma hus-sala lakase.	The origin feast bubbles noisily.
15.	Boe ma inak Po’o Pau Ai la	The woman Po’o Pau Ai [Mouldy Pau Trees]
16.	Po’o Pau Ai lasi	Po’o Pau Ai of the forest
17.	Ma fetok Latu Kai Do la	And the girl Latu Kai Do [Withered Kai Leaves]
18.	Latu Kai Do nula	Latu Kai Do of the woods
19.	Leu pela sio	Comes to dance at the feast of nine
20.	Ma leu leno hu.	And comes to turn at the origin feast.
21.	Boe ma ala pela sio kokolak	While dancing at the feast of nine, they talk
22.	Ma ala leno hu dede’ak ma lae:	And while turning at the origin feast, they speak and say:
23.	‘Te Suti Solo nai be?	‘But where is Suti Solo?
24.	Fo au pela akasusudik	For I wish to dance next to him
25.	Ma Bina Bane nai be?	And where is Bina Bane?
26.	Fo leno akaseselik.’	For I wish to turn beside him.’
27.	Boe ma Bina Bane na-fada ma nae	Then Bina Bane speaks and says
28.	Ma Suti Solo na-fada ma nae:	And Suti Solo speaks and says:
29.	‘Oo ina Po’o Pau Ai la	‘Oh, the woman Po’o Pau Ai
30.	Po’o Pau Ai lasi la	Po’o Pau Ai of the forest
31.	Au senang ta no ndia	I am no friend of this one
32.	Ma feto Latu Kai Do la	And the girl Latu Kai Do
33.	Latu Kai Do Nula la	Latu Kai Do of the woods
34.	Au tiang ta no ndia.’	I am no companion of this one.’
35.	Boe ma Ina Po’o Pau Ai la	The woman Po’o Pau Ai
36.	Ala mae leu dedein	There is shame on her forehead
37.	Ma Feto Latu Kai Do la	And the girl Latu Kai Do
38.	Ala bi neu mataboan.	There is fear in her eyes.
39.	Boe ma leu la-nosi poin	They go to talk to the Heights
40.	Ma leu la-fada lain	And go to speak to the Heavens
41.	Lain manakoasa	The Heavens who have power
42.	Ma Poin manakila.	The Heights who see overall.
43.	Boe ma Lain nggenggele	The Heavens rage
44.	Ma Poin namanasa.	And Heights grow angry.
45.	De sangu nala liun dale	A storm strikes the Ocean’s depths
46.	Ma luli nala sain dale.	A cyclone strikes the Sea’s depths.
47.	Hu ina Po’o Pau Ai la	Because the woman Po’o Pau Ai
48.	Po’o Pau Ai lasi	Po’o Pau Ai of the forest
49.	Ma feto Latu Kai Do la	The girl Latu Kai Do
50.	Latu Kai Do nula nae-a:	Latu Kai Do of the wood says:
51.	‘Ala mamaek Poo Pau Ai la	‘They shame Po’o Pau Ai
52.	Ma ala lakabibik Latu Kai Do la.’	And they frighten Latu Kai Do.’
53.	Boe ma Poin namanasa	The Heights grow angry
54.	Ma Lain nggenggele.	And the Heavens rage.
55.	Neme ndia mai	From this comes
56.	Boe ma sangu nala liun dale	A storm striking the Ocean’s depths
57.	Ma luli nala sain dale.	And a cyclone striking the Sea’s depths.
58.	Boe ma besak ka Suti lama-edo nggi	Now Suti extends his pods
59.	Ma Bina lamatoko-isi	And Bina puts out his insides
60.	De ana tolomu sasali	He escapes quickly
61.	Ma nalai lelena.	And he flees hastily.

The arrival of Suti Solo and Bina Bane at Tena Lai and Mae Oe in Landu on Rote

The next lines tell of the arrival of Suti Solo and Bina Bane in the tidal shallows on the coast of Rote. The place of arrival, Tena Lai and Mae Oe, is a ritual site of great importance.

62.	De mai Tena Lai Loek lutun	He comes to the fish-wall in the shallows at Tena Lai
63.	Ma Mae Oe Nggolok dean na.	And the stone weir at the promontory at Mae Oe.
64.	Bina mai ndia	Bina comes there
65.	De ana babi mafo neu ndia	He conceals [himself] in the shade there
66.	Ma Suti mai ndia	And Suti comes there
67.	De ana sulu sa’o neu ndia.	He covers [himself] in the shadows there.

The quest for the ritual fish at Tena Lai and Mae Oe

The recitation sets the scene for the ‘scooping and gathering’ of Suti Solo do Bina Bane and the transfer of these shells onto dry land. Three chant characters are introduced: 1) Manupui Peda and Kokolo Dulu, who, like Bane Aka and Solo Bane wishes to hold an origin feast; 2) Bafa Ama Laik and Holu Ama Daek; and 3) his wife, Nggiti Seti and Pedu Hange. In this passage and throughout the recitation, there is a clear opposition between the origin feast held on land and that in the Sea. Manupui Peda and Kokolo Dulu’s feast is not lively. Divination is held and it is determined that a key ritual, peda poi//fua bafa (literally, ‘placing at the tip’//‘loading the mouth’), has not been carried out as part of the agricultural rituals for receiving harvested rice and millet into the house. This ritual requires that an offering be made of two specific fish referred to, in ritual language, as tio holu//dusu lae: fish identified as a blue-spotted emperor and a bartail goatfish.

The significance of these fish is revealed in Recitations 2 and 3. They are the offspring of the marriage between the Heavens and the Sea. Tau Senge Bulan and Kudu Kea Ledo, the daughters of the Sun and Moon, marry Holo Te Liun and Bala Mae Sain of the Ocean and Sea, giving birth to Tio Holu Te and Dusu Bala Lae.

To obtain these fish, Nggiti Seti and Pedu Hange must prepare a scoop net and go to the stone fish-traps that are set out in the Sea to catch fish as the tide recedes. These fish-walls at Tena Lai and Mae Oe form a boundary between the land and the Sea and therefore provide a point of contact between the two worlds.

68.	Faik esa manunin	On one certain day
69.	Ma ledok esa mateben	And at one particular time
70.	Boe ma Manupui Peda hun-na	Manupui Peda holds his origin feast
71.	Hus ta laka-doto	The origin feast is not lively
72.	Ma Kokolo Dulu sio-na	Kokolo Dulu holds his feast of nine
73.	Sio ta laka-se.	The feast of nine is not noisy.
74.	Boe ma ala kani batu dodo	They divine by shaking the stone
75.	Ma ala lea te ndanda.	They consider by measuring the spear.
76.	Boe ma lae:	They [the diviners] say:
77.	‘O peda poin bei ta	‘You have not yet placed a fish on top of the rice
78.	Ma fua bafa bei ta.’	And you have not yet laid a fish on the basket’s mouth.’
79.	Boe ma ina Nggiti Seti	The woman Nggiti Seti
80.	Ma fetok ka Pedu Hange	And the girl Pedu Hange
81.	Bafa Ama Laik tun	Bafa Ama Laik’s wife
82.	Ma Holu Ama Daek saon	Holu Ama Daek’s spouse
83.	Ala kedi la mau don	They cut a mau plant’s leaves
84.	De mau mana’a don	A mau with a mouthful of leaves
85.	Ma ala pena-la pole aban	And they pluck a pole plant’s cotton tufts
86.	De pole masapena aban.	A pole bursting with cotton tufts.
87.	De ala teli kokolo ndai	They string and wind a fishnet
88.	De ndai mahamu lilok.	A fishnet with a gold-weighted belly.
89.	Ma ala ane seko, bui seko	They braid a scoop net, twine a scoop net
90.	De seko matei besik.	A scoop net with iron-weighted insides.
91.	De ana ndae ndai neu alun	She hangs the fishnet over her shoulder
92.	Ma ana su’u seko neu langan	And she balances the scoop net on her head
93.	De leo Tena Lai neu	And goes to Tena Lai
94.	Ma leo Mae Oe neu,	And goes to Mae Oe,
95.	Neu nafa-nggao lutu limak	Goes to grope in the ‘arms’ of the fish-wall
96.	Ma neu nafa-dama dea eik	Goes to probe in the ‘legs’ of the stone weir
97.	Dea ei manalek	The ‘legs’ of the stone weir that hold good fortune
98.	Ma lutu lima mauak.	The ‘arms’ of the fish-wall that bear good luck.
99.	Nafanggao dea eik	She gropes in the ‘legs’ of the stone weir
100.	Ma nafadama lutu limak.	And probes the ‘arms’ of the fish-wall.

The encounter with Suti Solo do Bina Bane

The recitation goes on to describe Nggiti Seti and Pedu Hange’s encounter with Suti Solo do Bina Bane. Although Nggiti Seti and Pedu Hange are determined to catch only tio holu//dusu lae fish, all that she can scoop up is Suti Solo and Bina Bane, who declares himself ‘an orphan wronged’//‘a widow mistaken’. So, in the end, Nggiti Seti and Pedu Hange agree to take the shells back to give to Lole Holu and Lua Bafa, who become the companions of Suti Solo do Bina Bane. As is evident by the patterning of succession in Rotenese names, Lole Holu is the child of Holu Ama Daek and Lua Bafa is the child of Bafa Ama Laik.

101.	Siluk bei ta dulu	When morning is not yet in the east
102.	Ma hu’ak bei ta langa dei	And dawn is not yet at the head
103.	Boe ma ana ndai ndano, ndai ndano	She fish-catches, fish-catches
104.	Ma ana seko toko, seko toko.	And she scoop-throws, scoop-throws.
105.	Boe ma ana seko nala Suti Solo	She scoops up Suti Solo
106.	Ma ana ndai nala Bina Bane	And she fishes up Bina Bane
107.	Boe ma lae:	They say:
108.	‘Au seko tio	‘I scoop for a tio fish
109.	Ma au ndai dusu dei	And I fished for a dusu fish
110.	Fo dusu lae dei	A real dusu lae
111.	Ma tio holu dei	And a real tio holu
112.	Tao neu peda-poik	To place on top of the rice
113.	Ma tao neu lua-bafak.’	And to lay on the basket’s mouth.’
114.	Boe ma nae:	Then he says:
115.	‘O ndai ndano meni au	‘Oh, fish me forth and take me
116.	Ma seko toko meni au	And scoop me up and take me
117.	Fo ela tao neu namahenak	To create expectation
118.	Ma tao neu nakabanik.’	And to establish hope.’
119.	Boe ma ana ndai ndano [heni] Suti	But she fishes and throws Suti away
120.	Ma ana seko toko heni Bina.	And she scoops and throws Bina away.
121.	Te hu inak Pedu Hange	But when the woman Pedu Hange
122.	Ma fetok ka Nggiti Seti	And the girl Nggiti Seti
123.	Seko nala lek dua	Scoops in two waterholes
124.	Na Bina nala lek dua	Bina is there in the two waterholes
125.	Ma ndai nala lifu telu	And when she fishes in three pools
126.	Na Suti nala lifu telu.	Suti is there in the three pools.
127.	Boe ma Suti, ana kokolak	Then Suti, he talks
128.	Ma Bina, ana dede’ak nae:	And Bina, he speaks, saying:
129.	‘Ndai ndano muni au	‘Fish me forth and take me
130.	Ma seko toko muni au dei	And scoop me up and take me then
131.	Au ana-nia ma-salak	I am an orphan wronged
132.	Ma au falu-ina ma-singok.’	And I am a widow mistaken.’
133.	Boe ma nae:	So, she says:
135.	‘Te au ndai ndano uni o	‘I will fish you forth and take you
136.	Ma au seko toko uni o	And I will scoop you up and take you
137.	Fo mu mo Lole Holu	That you may go with Lole Holu
138.	Ma mu mo Lua Bafa.’	And you may go with Lua Bafa.’

The beginning of the dialogue with Suti Solo and Bina Bane

The recitation now begins a remarkable dialogue with the shells that can be considered a defining component of the composition. This dialogue extends for more than 80 lines and consists of several possibilities phrased in poetic formulae. Suti and Bina agree to befriend Lole Holu and Lua Bafa but ask what would happen if the leaf-container in which they were being carried broke. If this were to happen, Suti and Bina exclaim: ‘Then, I, Suti, with whom would I be and I, Bina, with whom would I be? With whom will I talk and with whom will I speak?’ This is the cry of the displaced orphan and widow.

139.	Boe ma Suti, ana kokolak	Then Suti, he talks
140.	Ma Bina, ana dede’ak ma nae:	And Bina, he speaks, saying:
141.	‘Te o ndai muni au	‘If you fish and take me
142.	Fo au atia Lole Holu	I will be a friend to Lole Holu
143.	Ma seko muni au	And if you scoop and take me
144.	Fo au asena Lua Bafa.	So that I will be a companion to Lua Bafa.
145.	De malole-la so	These things are good
146.	Ma mandak-kala so.	And these things are proper.
147.	Te leo hai-paik la-tato	But if the ends of the leaf-bucket bump
148.	Ma leo lepa-solak la-bebi	And if the corners of the water carrier crash
149.	Fo ala hika setele henin	So, they laugh with a shriek at losing me
150.	Ma eki mata-dale henin,	And they scream with a startle at losing me,
151.	Na Bina, au o se	Then I, Bina, with whom will I be
152.	Ma Suti, au o se	And I, Suti, with whom will I be
153.	Fo au kokolak o se	With whom will I talk
154.	Ma au dede’ak o se?’	And with whom will I speak?’

The initial response to the shell’s query

In response to Suti Solo and Bina Bane’s query, it is Nggiti Seti and Pedu Hange who replies, first proposing the possibility of an alternative resting place: to reside with the syrup vat and the rice basket. For the shells, this, too, offers only a transient possibility.

155.	Boe ma inak-ka Nggiti Seti	The woman Nggiti Seti
156.	Ma fetok-ka Pedu Hange nae:	And the girl Pedu Hange says:
157.	‘Te eki setele henin	‘If they scream with a shriek at losing you
158.	Ma hika mata-dale henin na,	And laugh with a startle at losing you,
159.	Suti mo Tua Bou	Then Suti, go with syrup vat
160.	Ma Bina mo Neka Hade.’	And Bina, go with the rice basket.’
161.	Boe ma nae:	Then he says:
162.	‘O malole-la so	‘Oh, these things are good
163.	Ma mandak-kala so.	And these things are proper.
164.	Te leo bou lamakako fude	But if the vat overflows with froth
165.	Ma soka lamalua bafa	And the sack runs over at the mouth
166.	Fo bou lo totonon	So that the vat must be overturned
167.	Ma soka no lulunun	And the sack must be rolled up
168.	Na Suti, au o se	Then I, Suti, with whom will I be
169.	Ma Bina, au o se?’	And I, Bina, with whom will I be?’

The offer of alternative places for the shells to rest

To each proposal that is made, Suti Solo and Bina Bine respond by emphasising the precariousness of that possibility and, in each response, Suti Solo and Bina Bane lay stress on the lack of a companion with whom to speak. The various settings that are proposed are botanic metaphors for community. The first of these possibilities is to go with millet and maize but millet and maize can be eaten by the monkey and pig. The second possibility is to rest in the trees’ shade and the lontar palms’ shadow, but such shade can shift and disappear. The third possibility is to go with boundary tree and border stone, but this offers no fellowship—no-one with whom to talk and with whom to speak.

170.	Boe ma nae:	Then she says:
171.	‘Oo na mo bete pule kode ketuk	‘Oh, go with the millet grains that the monkey plucks
172.	Ma pela po’o bafi ka’ak.’	And with the ears of maize that the pig chews.’
173.	Te hu Suti bei namatane	But Suti continues to cry
174.	Ma Bina bei nasakedu.	And Bina continues to sob.
175.	Boe ma nae:	So, he says:
176.	‘Te leo kode ketu neni betek	‘But if the monkey plucks the millet
177.	Ma bafi ka’a neni pelak	And the pig chews the maize,
178.	Na Suti, au o se	Then I, Suti, with whom will I be
179.	Ma Bina, au o se?’	And I, Bina, with whom will I be?’
180.	Boe ma Suti Solo na-fada	Then Suti Solo speaks
181.	Ma Bina Bane na-nosi ma nae:	And Bina Bane answers and says:
182.	‘Oo ndia bei ta au alelak ndia.’	‘Oh, that I do not yet know at all.’
183.	Boe ma nae:	Then she says:
184.	‘Na mo sa’o tua	‘Then go with lontar palms’ shadow
185.	Ma mo mafo ai.’	And go with trees’ shade.’
186.	Boe ma nae:	Then he says:
187.	‘Te leo mafo ai la hiluk	‘But if the trees’ shade recedes
188.	Ma sa’o tua la keko	And the lontars’ shadow shifts
189.	Na Sutu, au o se	Then I, Suti, with whom will I be
190.	Ma Bina, au o se	And I, Bina, with whom will I be
191.	Fo au kokolak o se	With whom will I talk
192.	Ma au dede’ak o se	And with whom will I speak
193.	Tao neu nakabanik	To establish reliance
194.	Ma tao neu namahenak?’	And to create trust?’
195.	Boe-ma nae:	Then she says:
196.	‘Te na mu mo peu ai	‘Then go with boundary tree
197.	Ma mu mo to batu.’	And go with border stone.’
198.	Boe ma Suti boe kokolak	Still Suti talks
199.	Ma Bina boe dede’ak ma nae:	And still Bina speaks and says:
200.	‘Te hu ai dedean ta	‘But a tree does not talk
201.	Ma batu kokolan ta.’	And a stone does not speak.’
202.	Bina boe nasakedu	Still Bina sobs
203.	Ma Suti boe namatani.	And still Suti cries.

The proposal for the shells to return to the Sea

Finally, Nggiti Seti//Pedu Hange proposes that the shells, guided by the forest cuckoo and the river watercock, follow the river’s current into the estuary and return to the Sea.

204.	Besak-ka nae:	Now she says:
205.	‘Mo doa lasi	‘Go with the forest cuckoo
206.	Ma mo koloba’o le	And go with the river watercock
207.	[Fo] fa tunga-tunga le	So that as current passes down the river
208.	Ma fo ela udan tunga-tunga lasi	And rain passes through the forest
209.	Fo mu oli tatain	You may go to the edge of the estuary
210.	Ma mu le bibifan	And you may go to the lip of the river
211.	Fo ela fa oek ana mai	So that when the current’s water arrives
212.	Ma ela epo oek ana mai	And when the eddy’s water arrives
213.	Na bonu boa fo mu	That bobbing like boa wood, you may go
214.	Ma ele piko fo mu,	And drifting like piko wood, you may go
215.	Leo sain dale mu	To the Sea, you may go
216.	Ma leo liun dale mu.	And to the Ocean, you may go.
217.	Te hu mu posi makamu mekon	Thus, to the Sea’s edge resounding like a gong
218.	Fo nene fino tata	To stop and listen there
219.	Ma mu unu mali labun	And to the reef rumbling like a drum
220.	Fo dei dongo meme ndia	To stand and wait there
221.	Fo dei loe sain dale mu	And then descend into the Ocean
222.	Ma dilu liun dale mu.’	And turn downward into the Sea.’

The return of the shells to the Sea

Suti Solo and Bina Bane return to the Sea, where the festivities are still under way. The shells can now refuse to dance with the woman Po’o Pau Ai and Latu Kai Do by formally declaring companionship with Lole Holu and Lua Bafa.

223.	Boe ma besak ka	Now it is that
224.	Ina Po’o Pau Ai la bei pela	The woman Po’o Pau Ai is still dancing
225.	Ma feto Latu Kai Do la bei longe.	And the girl Latu Kai Do still does the ronggeng.
226.	Ala teteni Suti Solo	They request Suti Solo
227.	Ma ala tata Bina Bane.	And they ask for Bina Bane.
228.	‘Boe ma oo te nakas sa ia	‘Oh, just a while ago
229.	Fo Suti namaedo nggi	Suti extended his pods
230.	Hu inak nde	Because of this woman
231.	‘Oo bei huas a ia	Oh, just yesterday
232.	Fo Bina lamatoko isi	Bina put forth his insides
233.	Hu inak ka nde.’	Because of this woman.’
234.	‘O de au senang ta no o	‘Oh, I am no companion of yours
235.	Ma au tiang ta no o.	And I am no friend of yours.
236.	Au a-tia Lua Bafa	I am a friend of Lua Bafa
237.	Ma a-sena Lole Holu dei.’	And I am a companion of Lole Holu.’

The return of Suti Solo do Bina Bane

As in the beginning of this recitation, there is again an occurrence of origin feasts both on land and in the Sea. Instead of Nggiti Seti and Pedu Hange going in search of the ritual fish needed for the feast on land, Lua Bafa and Lole Holu go to the Sea in search of these creatures. Suti Solo and Bina Bane’s relationship with Lua Bafa and Lole Holu has re-established a harmonious relationship between the land and the Sea. This is signalled by the fact that when the Ruler of the Sea holds his celebration of origin, Lua Bafa and Lole Holu can gather the ritual fish that allow Kokolo Dulu and Manupui Peda to hold his origin feast.

238.	Faik esa manunin	On a certain day
239.	Ma ledok esa mateben	And at particular time
240.	Boe ma la-fada,	So they say,
241.	Danga Lena liun hun-na	The Ruler of the Ocean holds his origin feast
242.	Hus sala lakadoto.	The origin feast boils.
243.	Ma Mane Tua sain sion-na	And the Lord of the Sea holds his feast of nine
244.	Sio la laka-se.	The feast of nine bubbles.
245.	Boe ma besak-ka inak-ka Lole Holu	Now the woman Lole Holu
246.	Ma fetok-ka Lua Bafa	And the girl Lua Bafa
247.	Neu sanga dusu peda-poik	Goes to seek a dusu to place on top
248.	Ma neu sanga tio fua-bafak	And goes to seek a tio to lay on the mouth
249.	Fo ana tao neu peda-poik	That she might do the ‘top-placing rite’
250.	Ma tao neu fua-bafak	And she might do the ‘mouth-laying ritual’
251.	Neu Kokolo Dulu hun	For Kokolo Dulu’s origin feast
252.	Ma Manupui Peda sion na.	And Manupui Peda’s feast of nine.

Lua Bafa and Lole Holu as skilled spinner, dyer and weaver

Here the recitation presents Lua Bafa and Lole Holu as a skilled weaver: a woman who knows how to spin, dye and weave bright-coloured cloths.

253.	Boe ma besak-ka inak-ka Lua Bafa	Now the woman Lua Bafa
254.	Ma fetok-ka Lole Holu	And the girl Lole Holu
255.	Lima ku’u dao kin	The left fingers of her hand
256.	Na leleak ifa lolek	Know how to cradle the winding rack
257.	Ma pu lete lai konan-na	And the right side of her thigh
258.	Na-lelak dipo ine.	Knows how to turn the spindle on its base.
259.	Boe ina besak ka ana tenu dedele pou	Now she weaves a woman’s sarong tightly
260.	Fo dula kakaik lo pana-dai esa,	A patterned sarong with multicoloured designs
261.	Boe ma ana henge dedele lafa	She ties a man’s cloth tightly
262.	Fo sidi soti busa-eik	With supplementary weave of dogleg pattern
263.	Ma pou leu pana-dai	A woman’s sarong with multicoloured designs
264.	Ma sidi soti busa eik.	With supplementary weave of dogleg pattern.

Lua Bafa and Lole Holu’s appearance at the origin feast in the Sea

Lua Bafa and Lole Holu appears at the great feast in the Sea and is proclaimed the good friend and proper companion of Suti Solo and Bina Bane. This is essentially a restatement of the restoration of the continuing good relationship between the land and the Sea.

265.	Besak-ka leu pela sio nai liun	Now they go to dance at the feast of nine in the Sea
266.	Ma leu leno hun nai sain.	And they go to spin at the origin feast in the Ocean.
267.	Boe ma besak ka lae:	Now they say:
268.	‘Oo Suti tian nde ia	‘Oh, that is Suti’s friend
269.	Ma Bina senan nde ia	And that is Bina’s companion
270.	Ma inak-ka Lua Bafa	The woman Lua Bafa
271.	Fo Bafo Ama Laik anan	Bafa Ama Laik’s child
272.	Ma fetok-ka Lole Holu	And the girl Lole Holu
273.	Fo Holu Aina Daek anan.’	Holu Ama Daek’s child.’
274.	Ma nae:	And it is said:
275.	‘Sena mandak kia	‘This is a proper companion
276.	Ma tia malole ia.’	And this is a good friend.’

Origin references and ritual outcomes

The final passage in this recitation is the statement of a ritual outcome. Because of the relationship of Lua Bafa and Lole Holu with Suti Solo and Bina Bane, relations between the land and the Sea are restored and the origin feasts on land and in the Sea can be celebrated properly. With the knowledge of dyeing and weaving, these feasts can be performed with dancers arrayed in multicoloured cloths. The recitation concludes by alluding to the chant Pata Iuk ma Dula Foek, which recounts the origin of weaving.

277.	Besak-ka ala kokolak sio bafi la	Now they talk of the pigs of the feast of nine
278.	Ma ala dede’ak hu kapa.	And they speak of the buffalo of the origin feast.
279.	Hu kapa la tola	The buffalo of origin appear
280.	Ma sio bafi la dadi,	And the pigs of nine come forth,
281.	Hu Holu Ama Daek hu-na	There at Holu Ama Daek’s origin feast
282.	Ma hu Bafa Ama Laik sion-na.	And Bafa Ama Laik’s feast of nine.
283.	Ma besak ka neu pela sio	Now they go to dance at the feast of nine
284.	Ma leno hu.	And spin at the origin feast.
285.	Besak-ka neni pou la mai	Now they bring women’s sarongs
286.	Ma neni sidik la mai,	And bring supplementary-weave cloths,
287.	Sidi soti busa eik	Cloth supplemented with dogleg pattern
288.	Ma pou le’u pana dai.	And women’s sarongs in multicoloured stripes.
289.	Pela ngganggape liman-na	They dance with outstretched arms
290.	Pana-dai la tuda	The multicoloured cloth falls
291.	Ma leno sosodo ein-nala	And they turn with shuffling feet
292.	Ma tola-te-la monu.	And the spear-patterned cloth drops.
293.	Besak-ka lae:	Now they say:
294.	‘Ninga do Hena bei nde ia.’	‘This is still Ninga do Hena.’
295.	Fo lae: ‘Dula Foek.’	So, they say: ‘Dula Foek [Pattern Crocodile].’
296.	Fo lae: ‘Pata Iuk.’	Thus, they say: ‘Pata Iuk [Figure Shark].’
297.	Pata Iuk tete’ek	Truly, Pata Iuk
298.	Ma Dula Foek tete’ek.	And truly, Dula Foek.
299.	De pana-dai la tuda	The multicoloured cloth falls
300.	Ma tola-te la monu.	And the spear-patterned cloth drops.

What is implied but never stated in this recitation is the transformation of Suti, the nautilus shell, into the container for indigo dye and the transformation of Bina, the baler shell, into the base for the spindle that winds cotton thread. The recitation is a complex but subtly structured composition—a narrative that both reveals and hides its meaning.

***

This final recitation, Suti Solo do Bina Bane, is one of the best-known narratives on Rote. In this instance, Old Meno presents it as an important origin narrative. In fact, on Rote, Suti Solo do Bina Bane takes many forms. In Master Poets, Ritual Masters (Fox 2016), I have published 20 different versions of this narrative by poets from across the entire island of Rote to illustrate, specifically and in detail, the art of oral composition.

1 There is an unresolvable ambiguity in the use of the name Asa Nao//Bole Sou in this recitation. Initially, it is an unmistakable reference to the double-named actor who cuts the Shark and Crocodile, whereas later (lines 33–34), it might better be interpreted as the place where this occurs:
33.
Te hu inan nai Asa Nao
A mother at Asa Nao
34.
Ma te’on nai Bole Sou.
And an aunt at Bole Sou.
2 Keko Nesu//Te Alu may be a mistake in this recitation. The name is similar to the name Pesu Nesu//Te Alu, which is used in Termanu to allude to its border region with Bokai.

Previous Next

Updated: 11 August 2026/ Responsible Officer: / Page Contact: