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Ritual Voices of Revelation

The origin narratives of Thie

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

N.D. Pah and Samuel Ndun

Adu Ledo ma Ndu Bulan

A genealogy of the Heavens

This recitation begins by setting the scene in the distant past and by providing an initial genealogy: No Rini marries Ledo Horo and Pua Kende weds Bula Kai. They bring forth Adu Ledo and Ndu Bulan. It is a time when the Heavens eat only raw food.

1.	Bei dalu don	Still long ago
2.	Ma bei hida fan	And still at an earlier time
3.	Nai dae bafok ledo sa’ak ia	On Earth lit by the sun
4.	Ma kiuk ma maka-hatuk	And dark as night
5.	Dae bafok ledo sa’ak ia	The Earth lit by the sun
6.	Ara bei babi leak	They still shelter in caves
7.	Ma ara bei suru luak bai.	And they still hide in grottoes, too.
8.	Hu hida bei fan	At a time long ago
9.	Ma dalu bei don	And at a period long past
10.	Lali rala Kende Bala-Sama anan	They carry Kende Bala Sama’s child
11.	Inak kia Pua Kende	The woman Pua Kende
12.	Neu sao Bula Kai	To marry with Bula Kai
13.	Keko rala Rini Bala-Sama anan	They transfer Rini Bala Sama’s child
14.	Fetok kia No Rini	The girl No Rini
15.	Neu sao Ledo Horo.	To marry with Ledo Horo.
16.	Ara pasa pendi neu tain	They wrap a long cloth around her waist
17.	Ma ara henge deras neu tein.	And they tie a red cloth on her stomach.
18.	Ara olu lelen	They place an armband
19.	Ma te ara pada suen	And they ornament her breasts
20.	Kela nai eis daan	A bracelet on her ankle
21.	Ma ndeli nai lima kuku.	And a ring on the finger.
22.	Bonggi heni Ndu Bulan	She gives birth to Ndu Bulan
23.	Ma rae heni Adu Ledo.	And brings forth Adu Ledo.
24.	Te hida bei na fan	At a time long ago
25.	Ma dalu bei na don	And at a period long past
26.	Lain bei rau-tak	The Heavens still consume with the skin
27.	Ata bei na’a-matak ia.	And the Heights still eat raw food.
28.	Te hu faik esa no dalen	Then on a certain day
29.	Ma ledok esa no serin	And at a particular time
30.	Bonggi heni Ndu Bulan	She gives birth to Ndu Bulan
31.	Ma rae heni Adu Ledo.	And brings forth Adu Ledo.

The hunt that leads to the first meeting of the Heavens and the Sea

Ndu Bulan and Adu Ledo whistle for their dogs and set out to hunt in the Sun and Moon’s forbidden forest. There they meet with the sons of the Lords of the Sea and Ocean: Danga Lena Liun’s son, Tio Dangak, and Mane Tua Sain’s child, Rusu Mane. They join with each other and hunt together. Their dogs are named Langga Beba and Dusi Do and Nale Pendik and Suka Besi.

32.	Faik esa no dalen ne	On a certain day then
33.	Kati ko fiu busan	They whistle clearly for their dogs
34.	Kodo kokoe asun.	They call coaxingly for their hounds.
35.	Ana leo Ledo lasin neu	He goes to the Sun’s forest
36.	Ma ana leo Bula nuren neu.	And he goes to the Moon’s wood.
37.	Leo na, neu itonggo no	There they meet
38.	Danga Lena Liun anan	Danga Lena Liun’s child
39.	Tio Dangak	Tio Dangak
40.	Ma nate ana neu nda no	And they encounter
41.	Mane Tua Sain anan ia	Mane Tua Sain’s child
42.	Rusu Mane.	Rusu Mane.
43.	Ara sombu bafi reu esa	They hunt pig as one
44.	Ma nate fula kue rakebua.	And stalk civet together.
45.	Touk kia Ndu Bulan	This man Ndu Bulan
46.	Ma ta’ek kia Adu Ledo.	And this boy Adu Ledo.
47.	Busa nade Langga Beba	The dog named Langga Beba
48.	Ma asu nade Dusi Do	And the hound named Dusi Do
49.	Busa nade Nale Pendik	The dog named Nale Pendik
50.	Ma te asu nae Suka Besi	And the hound named Suka Besi
51.	Reu tongo ro Tio Dangak	They go to meet Tio Dangak
52.	Ma reu nda ro Rusu Manek.	And go to encounter Rusu Mane.

The sons of the Sun and Moon and of the Lords of the Ocean and Sea hunt together

The sons of the Sun and Moon and the sons of the Lords of the Ocean and Sea hunt together. They catch a pig and civet: Nggeo Adu Sadu’s pig and Iko Lola Ladu’s civet. The pig and civet tell them that they are to be treated as persons and set free. So, they continue their hunt. The dogs catch another pig and civet, which they take up and carry off.

53.	Ara sombu bafi na	They hunt pig
54.	Ruma Bulan nuran	In the Moon’s wood
55.	Ara fula kue na	They stalk civet
56.	Ruma Ledo lasin.	In the Sun’s forest.
57.	Faik na ma ledo na	On a day and at a time
58.	Boe ma reu nda ro bafi esa	They go and encounter a pig
59.	Te nate Nggeo Adu Sadu bafi nia	Nggeo Adu Sadu’s pig
60.	Ma reu nda ro kue esa	And they go and encounter a civet
61.	Te nate Iko Lola Ladu kuen.	Iko Lola Ladu’s civet.
62.	Kue ma dede’ak	The civet is able to speak
63.	Ma bafi ma kokolak ma rae:	And the pig is able to talk, saying
64.	‘Mboi heni bafi ia	‘We ask you to free this pig
65.	Ma nggari heni kue ia.	And let loose this civet.
66.	Te kue andiana ia	For this civet is like a human
67.	Ma bafi hataholi ia.’	And this pig is like a person.’
68.	Hu na ade ara keko reu fa bali	So, they shift a little further, too
69.	Ma ara lali reu ba’uk bali.	And they move a great way, too.
70.	Boe ma ara nda ro nura kue	They encounter a woodland civet
71.	Ma nate ara nda ro lasi bafi.	And they encounter a forest pig.
72.	Boe ma busa ka’a kue	The dog bites at the civet
73.	Ma asu kiki bafi.	And the hound snaps at the pig.
74.	De rala bafi lasi	Thus, they catch the forest pig
75.	Ma rala kue nura.	And they catch the woodland civet.
76.	Touk kia Ndu Bulan, Adu Ledo	This man Ndu Bulan, Adu Ledo
77.	Tio Dangak nate Rusu Manek-a.	Tio Dangak with Rusu Mane.
78.	Boe ma rae leo na:	They say as follows:
79.	‘Boe ma ara do’i bafi	‘They lift the pig
80.	Ma ara lemba kue ré.’	They carry the civet.’

The invitation to eat cooked food in the Sea

Ndu Bulan and Adu Ledo ask that they divide the pig and civet so that they can carry their portion back to Bula Kai and Ledo Horo and there in the Heavens eat their meat raw. Tio Dangak and Rusu Mane respond by inviting them into the Sea to eat delicious cooked food.

81.	Te nate touk kia Ndu Bulan	So, this man Ndu Bulan
82.	Ma ta’ek kia Adu Ledo	And this boy Adu Ledo
83.	Selu lole rala haran	Raises his voice
84.	Ma ai fino rala dasin ma rae:	And lifts his word and says:
85.	‘Bae fe ai bafi leo	‘Divide and give us the pig
86.	Ma bate fe ai kue leo	And distribute and give us the civet
87.	Fo ai miu Bula Kai dei	For us to go to Bula Kai
88.	Ma ai miu Ledo Horo dei.	And for us to go to Ledo Horo.
89.	Te ai bei ra’u tak	We still take and eat
90.	Ma ai bei si matak.’	And we still tear food raw.’
91.	Boe te touk kia Tio Danga	But this man Tio Dangak
92.	Ma ta’ek kia Rusu Mane	And this boy Rusu Mane
93.	Ana de’a-de’a no Ndu Bulan	He speaks with Ndu Bulan
94.	Ma ana kola-kola no Adu Ledo.	And he talks with Adu Ledo.
95.	Boe ma nae: ‘Auei!’	So, they say: ‘Auei!’
96.	Nae: ‘Liun ndia ka fak	Saying: ‘The Ocean is near
97.	Ma sain ndia ka ba’uk.	And the Sea goes far.
98.	Teu leo, teu leo	Let us go, let us go
99.	Te tunu tasa malada ra	To roast delicious cooked food
100.	Rai sain bakuten dei	In the deep bending Sea
101.	Ma se’i mina malo’i	And grill the sizzling fat
102.	Rai liun loloen dei.’	In the deep lowering Sea.’

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

They all descend into the Sea. There Ndu Bulan and Adu Ledo encounter for the first time a flintstone and fire-drill. They see how the meat of the pig and civet is roasted and they taste cooked food for the first time. They eat but put some morsels away to take to Bula Kai and Ledo Horo.

103.	Reu leo	They go
104.	Reu liun nia loloen	They go into the descending Ocean
105.	Ma reu sain ma bekuten	And they go into the bending Sea
106.	Ma nate tonggo ro batu ka sari ai	And they encounter the firestone
107.	Sari fo rasa-rombe	The firestone that flames
108.	Ma nda ro unda leru ai nggeo	And they meet blackwood fire-drill
109.	Ara unda ra-masu	The drill that smokes
110.	Ara tunu hotu kue nura	They roast the woodland civet
111.	Leo na o, ana tunu hotu bafi lasi.	Then they roast the forest pig.
112.	Faik na ta’ek ia Ndu Bulan	That day, the boy Ndu Bulan
113.	Ma touk ia Adu Ledo	And the man Adu Ledo
114.	Ara folo fo ara kali kado	They taste and they put some away
115.	Ma ra’a fo ara so-langga	And they eat but put some in their hats
116.	Reni fe Bula Kai	To bring and give to Bula Kai
117.	Ma reni fe Ledo Horo.	And to bring and give to Ledo Horo.
118.	Iate be’uk liun ia bali	Something new in the Ocean
119.	Ma fe’ek sain ia bali.	And something strange in the Sea.

The sons of the Sun and Moon recount their discoveries in the Sea

Ndu Bulan and Adu Ledo tell their father, Bula Kai and Ledo Horo, what has happened. They have discovered the use of fire made by flintstone and fire-drill and they have eaten cooked food, some of which they have brought back to be tasted.

120.	Tehu Ndu Bulan ma Adu Ledo	So Ndu Bulan and Adu Ledo
121.	Rahara ma rae:	Speak and say:
122.	‘Tetebe sara,	‘It is truly so,
123.	Ai miu tongo mia masundaluk	We encountered smoke
124.	Ma nda mia pila lurik	And we met with red fire
125.	Nate nai liun ma sain.	In the Ocean and in the Sea.
126.	Touk Bula Kai e	The man Bula Kai, ee
127.	Ma ta’ek Ledo Horo e!	And boy Ledo Horo, ee!
128.	Tunu tasa malada nai na dei	They roast delicious cooked food there
129.	Masa-ndalu nai na dei	Smoked food there
130.	Unda leru ai nggeo	The blackwood fire-drill
131.	Batu ka sari ai.	The stone that strikes fire.
132.	Hu na de ai mia fo ai so-langga	So, we ate and put some in our hats
133.	Ma ai folo fo ai kali kado dei	And we consumed but put some away
134.	Ai mini fe Bula Kai dei	To bring it to give to Bula Kai
135.	Ma ai mini fe Ledo Horo dei.’	And to bring it to give to Ledo Horo.’

Deliberations in the Heavens on how to obtain the wealth of the Sea

In the Moon’s house and the Sun’s home, Ndu Bulan and Adu Ledo deliberate with their father, Bula Kai and Ledo Horo, on how to obtain cooked food from the Sea. Ndu Bulan and Adu Ledo suggest that they divorce their sister, Sa’o Ledo and Mani Bulan, and marry her to Tio Dangak and Rusu Mane. They do this and then take their sister to marry in the Sea.

136.	Hu na de ara dodo sara	So, they consider
137.	Ruma Bulan uman	At the Moon’s house
138.	Ma ndanda sara	And they ponder
139.	Ruma Ledo roan na.	At the Sun’s home.
140.	‘Ata dua tao leo be	‘Let us think of what to do
141.	Fo keko masu-ndaluk ko	To carry the smoked food
142.	Bula Kai mai dei	For Bula Kai
143.	Ma afi tao leo be	And consider what to do
144.	Fo ara lali pila lurik	To bring the fire-reddened food
145.	Ledo Horo mai dei	To Ledo Horo
146.	Fo ita tunu tasak dei	That we may roast the cooked
147.	Ma ita se’i minak dei.’	And that we may grill the fat.’
148.	Hu na de touk kia Ndu Bulan	So, this man Ndu Bulan
149.	Ma ta’ek kia Adu Ledo	And this boy Adu Ledo
150.	Ana dede’ak no aman	He speaks with his father
151.	Ma ana kokola no to’on ma nae:	And talks with his mother’s brother, saying:
152.	‘Ha’i! Inak ia Sa’o Ledo	‘Ha’i! This woman Sa’o Ledo
153.	Ma fetok ia Mani Bulan na	And this girl Mani Bulan
154.	Esa sao Suka Hele	The one who married Suka Hele
155.	Ma esa sao Fanggi Hele bai.	And one who married Fanggi Hele, too.
156.	Bulan tian ma nate Ledo saon.	The Moon’s companion and Sun’s wife
157.	Ara nggero rai Bula faratana falun	They divorce at the Moon’s eight gates
158.	Ma ara fura rai Ledo lelesu sion.	And they separate at the Sun’s nine doors.
159.	Faik ia nore ketu sara	On the day they cut their connection
160.	Ma [ledo ia] lea ladi sara	And at the time they draw apart
161.	Fo reu tu Tio Dangak dei	To go to marry Tio Dangak
162.	Ma reu sao Rusu Manek dei.	And to go to wed Rusu Mane.

The bridewealth negotiations for the wealth of the Seas

Ndu Bulan and Adu Ledo then demand bridewealth in exchange for their sister. They initially request payment in gold and livestock and then proceed to demand all that they see around them—first, tools for working the fields and for building a house: machete and axe, bore and chisel, adze and plane; then they ask for flintstone and fire-drill.

163.	Hu nande reu doko doe	Then they go to ask for
164.	Beli batu nara	Bridewealth of gold
165.	Ma ro fae tena nara	And brideprice in livestock
166.	Ruma liun dale ma sain dale.	In the Ocean depths and Sea depths.
167.	Reu leo, reu leo nate	They go on and on
168.	Ara fe fae tena nate Sa’o Ledo	They give livestock for Sa’o Ledo
169.	Ara fe beli batu nat Mani Bulan	And they give gold for Mani Bulan
170.	Nate liun kamba kise-kise	The Ocean’s buffalo one by one
171.	Lemu imada dano	Whose wallowing dries the pool
172.	Ma sain lilo kise-kise	And the Sea’s gold pieces one by one
173.	Fora ratiu sakara.	Whose testing breaks the rubbing stone.
174.	Touk kia Ndu Bulan, Adu Ledo	This man Ndu Bulan, Adu Ledo
175.	Hi bei ta hi	Desiring still more
176.	Ma nau bei ta nau	And wanting still more
177.	Nate ana susuri	He looks closely at
178.	Numa Toak Mataka luan	What is in Toak Matak’s cave
179.	Ma nate fela ma-ai lilo kara	The machete with its golden handle
180.	Ma ana memete	And he observes carefully
181.	Nai Kilu Kamadoi lean	What is in Kilu Kamadoi’s grotto
182.	Ma nate taka mabui besikara	The axe with its iron end
183.	Pase ro pa’a bela	The bore and flat chisel
184.	Ma toru ro tatara.	And the adze and plane.
185.	Leo na, ana suri ma ana mete neu	So, he looks and observes
186.	Ma nate nesu bei makaboka buikara	The mortar with a deep base
187.	Ma alu makafia tonggokara.	And the pestle that blisters the hand.
188.	Boe ma ara doko doe sara	So, they continue to claim
189.	Ma nate unda leru ai nggeo	The blackwood fire-drill
190.	Batu ka sari ai.	The stone that strikes fire.
191.	Neu ana tai-boni sara	They continue to demand
192.	Te ana ta hi liun kamban	But he does not want the Ocean’s buffalo
193.	Ana ta hi sain lilon.	He does not want the Sea’s gold.
194.	De reni nesu makaboka buikara	But they take the mortar with its deep base
195.	Ma alu makafiak tonggokara	And the pestle that blisters the hand
196.	Batu ka sari ai	The stone that strikes fire
197.	Ma unda leru ai ndeo.	And the blackwood fire-drill.

The return to the Heavens with the bridewealth and the knowledge of cooked food

Ndu Bulan and Adu Ledo take all these goods back to Bula Kai and Ledo Horo so they can for the first time roast and eat cooked food—a practice derived from the bridewealth obtained by the marriage of Mani Bulan and Sa’o Ledo with the Lords of the Sea and passed on to the ancestors. The passage ends with a Christian element: a reference to the ancestors of Thie as descendants of Noah.

198.	Fo reni sara fo ata reu	So, they take these and go
199.	Reni Bula Kai reu	With Bula Kai, they go
200.	Ma Ledo Horo reu.	And Ledo Horo, they go.
201.	Hu nate tunu tasak ko	Thus, they roast cooked food
202.	Neu fa’ik ka boe	To this day
203.	Ma se’i minak ko	And they grill the fat
204.	Neu ledo ka boe.	To this time then.
205.	Inak kia Mani Bulan	Because of this woman Mani Bulan’s
206.	Nate beli batun	Bridewealth of gold
207.	Ma fetok kai Sa’o Ledo	And this woman Sa’o Ledo’s
208.	Nate fae tenan ia.	Brideprice of livestock.
209.	Hu ra de tunu tasa maladak	Thus, they roast delicious cooked food
210.	Lole faik kia dale	To this day
211.	Losa faik,	To the day,
212.	Nduku ledo kia dale	To this time
213.	Se’i mina malo’oi	Grill the slices of fat
214.	Ndule mai dae bafok	Throughout the land
215.	Ndule mane mangaraun	Among nobles and commoners
216.	Numa au ba’i kara mai	Originating from my grandfathers
217.	Numa au soru kara mai	Originating from my ancestors
218.	Fo numa Noa titi mai	From Noa’s descendants
219.	Fo Noa Liun	Noa of the Sea
220.	Numa Lasi Noan.	From Old Noa.

Recitation 2. The origin of the house and its roofing

N.D. Pah

Latu Dano ma Nore Le

The Heavenly marriage as the prelude to building the house of the Sun and Moon

This recitation is a continuation of the previous recitation, which ended with Ndu Bulan and Adu Ledo’s return with all the bridewealth goods from the Sea. This recitation introduces a new set of descendants of the Sun and Moon and briefly touches on the attempts to build the first house for the Sun and Moon. More importantly, the recitation identifies the Heavenly origins of the gewang palm and alang-alang grass needed especially for roofing the house and situates these essential components in the domain of Thie.

The recitation begins with the marriage of one of the granddaughters of the Sun and Moon. Its initial lines provide the genealogy: Hingga Heu Bulan’s daughter, Tode Hingga, and Lafa Lai Ledo’s daughter, Dai Lafa, are married to Danok Mandi and Le Lakilima. They give birth to Latu Dano and Nore Le, who are the focus of this chant.

1.	Faik ia, ledo ia	This day, this time
2.	Tetebe sara reni basa sara mai	That indeed they brought all of these
3.	Boe ma rakandolu Bulan uman	To construct the Moon’s house
4.	Ma ralela Ledo roan.	And to design the Sun’s home.
5.	Sangga mai ramatama Bulan uman	Seeking to make whole the Moon’s house
6.	Ma ratesa Ledo roan.	And to make fit the Sun’s home.
7.	Faik na, ledo na	That day, that time
8.	Ara soko rala Hingga Heu Bulan anan	They lift Hingga Heu Bulan’s child
9.	[Inak kia] Nate Tode Hingga	The woman Tode Hingga
10.	Ma ara lali rala Lafa Lai Ledo anan	And they transfer Lafa Lai Ledo’s child
11.	Fetok kia Dai Lafa.	The girl Dai Lafa.
12.	Tetebe sara leo na	Indeed, it is so
13.	Leo sao Danok Mandi	To marry Danok Mandi
14.	Ma bonggi Latu Dano ko	And to give birth to Latu Dano
15.	Leo sao Le Lakilima	To marry Le Lakilima
16.	Ma bonggi heni Nore Le.	And to give birth to Nore Le.

The collapse of the Sun and Moon’s house and the death of Latu Dano and Nore Le

Work is begun on the Sun’s house and Moon’s home but soft bubuni wood and thin ndendela grass are used for the house gates, which collapse on Latu Dano and Nore Le and kill them.

17.	Dulu oen, langga daen.	Waters in the east, land at the head.
18.	Faik esa no dalen	On this day
19.	Boe ma ratama Bulan uman	They make whole the Moon’s house
20.	Ma ratesa Ledo roan.	And they make fit the Sun’s home.
21.	Boe me inak kia Nore Le	The woman Nore Le
22.	Fetok kia Latu Dano.	And the girl Latu Dano.
23.	Te nate lole bubuni bunak	Good flowering bubuni wood
24.	Lada ndendela tetekara	Fine ndendela field grass
25.	Ruma Bulan Kai	At Bula Kai’s [house]
26.	Ma ruma Ledo Horo.	And at Ledo Horo’s [home].
27.	Rambarik faratana bai é	They erect the house gates
28.	Lutu ara sasara	The piles fall in
29.	Mba’ar ara ndendefa	The walls collapse
30.	Ndefa rala Latu Dano	Collapsing on Latu Dano
31.	Tuni rala Nore Le.	Falling on Nore Le.

The search for a burial site for Latu Dano and Nore Le

Dai Lafa and Tode Hingga cradle Latu Dano and Nore Le and carry them away for burial. They go to Batu Tua and Namo Dale, an important site in Thie, but continue further. They go to Toto Batu and Nggenggo Boko, but that site, too, is inappropriate. Pigs and buffalo disturb the land. So, they continue to the fields at Tekeme Reik Oen and Fafae Tali Somba, where they bury Latu Dano and Nore Le. There Latu Dano and Nore Le grow into the gewang palm and alang-alang grass—roofing material for the house.

32.	Lai ledok ka boe	At that time then
33.	Nate neu faik ka	On that day
34.	Boe ma inak kia Dai Lafa	The woman Dai Lafa
35.	Ma fetok kia Tode Hingga	And the girl Tode Hingga
36.	Hinga Heu Bulan anan	Hinga Heu Bulan’s child
37.	Lafa Lai Ledo anan	Lafa Lai Ledo’s child
38.	Ko’o reni Nore Len	They cradle Nore Le
39.	Ma ara ifa reni Latu Dano bei a	And they carry Latu Dano
40.	Reni sara Dulu Oen Len	Carry her to East Water’s River
41.	Reu Batu Tua Langga Len	They go to the Head River of Batu Tua
42.	Reu Namo Dale Dulu olin nara	They go to the East Estuary of Namo Dale
43.	Te bei tai ndana	But they still follow the branch
44.	[Ma bei sae bae].	And still climb the limb.
45.	Te reu Langga Dulu Toto Batu	They go to Toto Batu’s East Head
46.	Nggenggo Boko metin.	Nggenggo Boko’s tide.
47.	Reu rato’i sara	They go to bury them
48.	Ma nate rakadofu sara,	And to inter them,
49.	Boe ma esa dadi neu tula	So that one becomes a gewang palm
50.	Ma esa dadi neu fi.	And one becomes alang-alang grass.
51.	Boe ma nate ia Latu Dano dei	So, it is for Latu Dano
52.	Ma ia Nore Le	And so for Nore Le
53.	Hu nate neu faik na boe	That on that day then
54.	Reni sara muri mai.	They carry them to the west.
55.	Mandan bei ta	Things are not yet proper
56.	Ma malole bei ta dei.	And things are not yet good.
57.	Reni sura muri mai	They carry them to the west
58.	Bafi reu totofi sara	[But] pigs go to root
59.	Ma nate kamba reu fafaka sara.	And buffalo go to trample there.
60.	Reni sura mai.	They carry them onward.
61.	Ara mai Tekeme Reik Oen	They arrive at Tekeme Reik Oen
62.	Ara mai Fafae Tali Somba	They arrive at Fafae Tali Somba
63.	Mbulen nara tatali	The shoots wind round
64.	Ma don nara lolote	And leaves spread upward
65.	Ruma Fafae Tali Somba	At Fafae Tali Somba
66.	Ma ruma Tekeme Reik Oen.	And at Tekeme Reik Oen.

An invocation of the founding ancestors

It is at this point in the narrative that the founding ancestors of the domain of Thie are invoked and they use gewang palm leaves and alang-alang grass for roofing the first house.

These ancestors are Tola Mesa and his son, Kiki Tola. Both ancestors are given dual names in the chant: Tola Mesa//Le’e Lunu and Kiki Tola//Nggebu Nusa. They create the first house at Do Lasi and Ledo Mbena, the highest hills in Thie, on either side of Nase Dano. At the site of the first house people gather—‘orphans and widows flock’—and animals abound and take shade. Do Lasi and Ledo Mbena becomes a centre of wisdom and good counsel.

In its conclusion, this recitation refers to the moieties of Sabarai and Taratu that divide the clans of Thie into intermarrying groups. And at the very end, the recitation invokes the Inner Patterner and Self Marker (Dula Dale//Le’u Teik), the Holy Spirit, as the source of wisdom and good counsel and the overseer of the ancestors’ legacy.

67.	Nate au ba’ing ia Tola Mesa	Our grandfather Tola Mesa
68.	Ma sorong ia Le’e Lunu	And our ancestor Le’e Lunu
69.	Oen na, dae na mai	Comes to his water, his land
70.	Kiki Tola ma Nggebu Nusa	Kiki Tola and Nggebu Nusa
71.	Sangga ana dadi tao leo na	Seek to make it so
72.	Fo balu tular ia dadi	So that gewang rooftop is created
73.	Sangga ana mori tao leo na	Seek to create it so
74.	Fo mbuni fi ria ana mori	So that the alang-alang grass roofing is made
75.	Nai Do Lasi ma Ledo Mbena.	At Do Lasi and Ledo Mbena.
76.	Boe ma mana dadi kara dadi	What is created is created
77.	Ma mana mori kara mori.	What is made is made.
78.	Manu rara kokoa Do Lasi	The cocks crow at Do Lasi
79.	Busa raho’u Ledo Mbena.	The dogs bark at Ledo Mbena.
80.	Boe ma falu-inar ara mai	The widows, they come
81.	Ma ana-mar ara mai	The orphans, they come
82.	Ndolu sio nara mai	The Ninefold Wisdom comes
83.	Lela falu nara mai.	The Eightfold Knowledge comes.
84.	Babi reu sa’o ai	Pigs go to the trees’ shadow
85.	[Ma suru reu] mafo tua	[And go to] the lontars’ shade
86.	Malole dai lena	It is more than good enough
87.	Mandak so resi	It is more than sufficiently proper
88.	Ndule basa dae bafok ledo sa’ak.	Through all the Earth.
89.	Nai leo duahulu ma lima	Among the twenty-five clans
90.	Sabarai ma nate Taratu	Sabarai and Taratu
91.	Sabarai tititin	Sabarai’s descendants
92.	Ma nate tetebe sara	And it is truly so
93.	Neu Sakunara nonosin nara	To Sakunara’s progeny
94.	Nduku faik ia dale so né.	To this very day.
95.	Ndolu sio ria	The Ninefold Wisdom
96.	Ma nate lela falu ria.	And the Eightfold Knowledge.
97.	Dula Dale ma Le’u Teik	The Inner Patterner and Self Marker
98.	Sangga ana dadi tao leo ia	Seeks that it be so
99.	Fo Kiki Tola mbembedan	For Kiki Tola’s legacy
100.	Ma sangga ara mori tao leo na	And seeks that things are so
101.	Fo Nggebu Nusa nanaen.	For Nggebu Nusa’s intention.

Recitation 3. The origin of the first ancestral house, at Do Lasi and Ledo Mbena

N.D. Pah and Samuel Ndun

Tola Mesa ma Le’e Lunu

A prelude to the building of the first ancestral house

This recitation recounts the building of the first house at Do Lasi and Ledo Mbena. It begins with a long peroration that sets the scene and describes the condition of the ancestors before the building of the first house. These opening lines invoke the inspiration of the Holy Spirit in the creation of the house, adding a critical Christian element to this origin narrative. From a genealogical perspective, the first house was made for Kiki Tola, the son of Tola Mesa.

As a composition, this recitation consists of separate episodes linking to the building of the first house. It also includes references to aspects of this building process that are not explained.

1.	Dalu bei don	Long ago
2.	Hida bei fan	In the past
3.	Dae bafok makiuk boe	The Earth in darkness
4.	Batu poi makahatuk boe	The world in gloom
5.	Ai bai-nara bei babi leak	Our grandfathers still shelter in caves
6.	Ma ai soro-nara bei suru luak ka.	And our ancestors still reside in grottoes.
7.	Numa ai bain Tola Mesa mai	Things come from our grandfather Tola Mesa
8.	Ai soron Le’e Lunu mai.	Our ancestor Le’e Lunu.
9.	Lain atur malole	The Heavens order well
10.	Ata atur mandak ia.	The Heights order properly.
11.	Te fain esa no dalen	So, on one certain day
12.	Ledok esa no serin na	At one particular time
13.	Manadula Dale neu baing esa Tola Mesa	The Inner Patterner reaches to grandfather Tola Mesa
14.	Ma Le’u Tein neu sorong esa Le’e Lunu	And the Self Marker reaches to ancestor Le’e Lunu
15.	Nene bonggi kara ruma Landu Kona	At the birthplace, Landu Kona
16.	Ma rae kara ruma Tena Seri	And on the land, Tena Seri
17.	Kara Fau Iko Oe	At the Water’s Tail at Kara Fau
18.	Ma Pandi Lua Langa daen	And the Land’s Head at Pandi Luan
19.	Bei babi luak	Still sheltering in caves
20.	Ma bei suru leak.	And still residing in grottoes.
21.	Lai atur malole	The Heavens order well
22.	Ana fe Dula Dalen, ana mai	Giving forth the Inner Patterner, he comes
23.	[Ata atur mandak]	[The Heights order properly]
24.	Ana fe Le’u Tein, ana mai	Giving forth the Self Marker, he comes
25.	I konda Ndolu Sio nara mai	Bringing down the Ninefold Wisdom
26.	Ma Lela Falu nara mai	And the Eightfold Knowledge
27.	Ruma poin ia mai	From the Heavens it comes
28.	Ma ruma ata ia mai.	From the Heights it comes.

Initial attempts at building the ancestral house

These lines recount the first fumbling attempts to build the house but without the proper tools and without a proper design. These lines allude to the design that—without clear explanation—involves the Great Squid and Great Octopus of the Sea. They recount briefly how the tools for building the house were obtained as bridewealth payment when the Sun and Moon married their daughter, Sa’o Ledo//Mani Bulan, to the son of the Lords of the Sea, Tio Dangak//Rusu Mane. With these tools, it becomes possible to build the house.

Various lines (40–43) assume a knowledge of genealogical origins. Thus, the names of the descendants of Hele Lain (‘Heavenly Hele’) reveal a succession of four generations: the successive alteration of these names indicates that Hele Lain has brought forth Suka Hele, who has brought forth Nale Suka, who, in turn, has brought forth Tema Nale. These figures come to Do Lasi and Ledo Mbena, presumably as builders of the house, but their role is not made clear.

29.	Faik esa no dalen na	Then on one day
30.	Ledo esa no serin na	And at one time
31.	Raka-ndolu Nggebu uman	They offer counsel on Nggebu’s house
32.	Ma ra-lela Kiki roan.	And give advice on Kiki’s home.
33.	Numa Do Lasi na, Ledo Mbena	At Do Lasi, at Ledo Mbena
34.	Raka-ndolu reni seri,	They design on one side,
35.	Na ana tu foa neni seri.	It tilts to one side.
36.	Ralaka reni seri	They fashion on one side,
37.	Na ana nggongga foi neni seri.	It wobbles to one side.
38.	Tehu faik esa no dalen	But on one day
39.	Ma ledo esa no serin	And at one time
40.	Hele Lain bobonggin nara	The descendants of Hele Lain
41.	Touk Suka Hele bali	The man Suka Hele
42.	Ta’ek Nale Suka bali	The boy Nale Suka
43.	Touk Tema Nale bali	The man Tema Nale
44.	Tengas sara mai	They come forth
45.	Fo ruma Bula Kai mai	Come from Bula Kai
46.	Ma ruma Ledo Horo mai	And come from Ledo Horo
47.	Ara mai Do Lasi ma Ledo Mbena.	They come to Do Lasi and Ledo Mbena.
48.	Boe ma tenga rala Kiki Inan ma-liun	They take the Great Squid of the Ocean
49.	Ma hai rala Pado Ina ma-sain	And grip the Great Octopus of the Sea
50.	Rakandolu numa Do Lasi ma Ledo Mbena.	They set the design at Do Lasi and Ledo Mbena.
51.	Te hu bei hida hatan	Yet still in the past
52.	[Ma bei dalu don]	And still long ago
53.	Pasa pa’a bela beik	There is no bore and flat chisel
54.	Toro ro tara beik	Still no axe and wood adze
55.	Taka ma-bui besikara beik	Still no adze with iron centre
56.	Ma fela ma-ai lilokara beik.	Still no machete with golden handle.
57.	Te hu ta’ek Ndu Bulan	But then the boy Ndu Bulan
58.	Ma touk esa Adu Ledo	And the man Adu Ledo
59.	Tou manasombu bafi	The man who hunts pig
60.	Ma ta’e manafula kuer é	And the boy who stalks civet
61.	Ruma dae bafok ledo sa’ak ia	On the sunlit Earth
62.	Hu na Ndolu Sio ra-esa na	The Ninefold Wisdom as one
63.	Ma Lela Falu raka-bua na	And the Eightfold Knowledge together
64.	Reu rala Ndu Bulan	Reaches Ndu Bulan
65.	Ma Adu Ledo bai.	And Adu Ledo, too.
66.	Boe-ma ara susuri ma memete	They look and they observe
67.	Ndae pase neu be	Where the bore is to be found
68.	Ana tesa neu itama	Suitable to join
69.	Ma leo nao, ara fua funu neu be	Where the turning drill is lodged
70.	Menggu reu ranggio.	Appropriate to come together.
71.	Touk Kita Ina liun	The man Great Squid of the Ocean
72.	Ta’e Pado Ina sain na.	And the boy Great Octopus of the Sea.
73.	Te tou manasombu bafi	So, the man who hunts pig
74.	Ndu Bulan ia	This Ndu Bulan
75.	Ta’e manafula kue	The boy who stalks civet
76.	Adu Ledo ia	This Adu Ledo
77.	Ledo Horo anan ia	This child of Ledo Horo
78.	Do Bula Kai anan ia	Or this child of Bula Kai
79.	Tonggo no pase ro pa’a bela	Meets the bore and flat chisel
80.	Ruma liun te loloen	In the descending Ocean
81.	Ma nate ana nda no funu fo mareo	And encounters the turning drill
82.	Ruma sain fo bekute	In the receding Sea
83.	Ruma Toak Mataka luan	In Toa Matak’s cave
84.	Ma ruma Kilu Kamadoi lean na.	And Kilu Kamadoi’s grotto.
85.	Touk ia Adu Ledo	This man Adu Ledo
86.	Ma ta’ek ia Ndu Bulan	And this boy Ndu Bulan
87.	Nenis sara mai leo	Brings them to
88.	Do Lasi mai ma Ledo Mbena mai	Do Lasi and to Ledo Mbena
89.	Te hu pase ro pa’a bela	The bore and flat chisel
90.	Ma toro ro tara ria	And the axe and the wood adze
91.	Ma beli ma doik ara.	Bridewealth and payment.
92.	Ana lali inak Sa’o Ledo	They transfer the woman Sa’o Ledo
93.	Ma ara koko fetok ka Mani Bulan nia	And they cradle the girl Mani Bulan
94.	Ana tu Danga Lena Liun anan	She weds the child of the Hunter of the Ocean
95.	Tio Dangak	Tio Dangak
96.	Ana sao Mane Matua Sain anan	She marries the child of the Lord of the Sea
97.	Rusu Manek kia.	Rusu Mane.
98.	Ana koko pase pa’a bela,	He cradles the bore and flat chisel,
99.	Ana mai	It comes
100.	Ma Toro Takara,	And the axe and adze,
101.	Ana mai	It comes
102.	Funu ma-reo,	The turning drill,
103.	Ara main.	They come.
104.	Felar ma-ai lilokara mai	The machete with golden handle
105.	Taka mabui besik	The axe with iron centre
106.	Ara mai dei.	They also come.
107.	Ara mai Do Lasi, Ledo Mbena	They come to Do Lasi, Ledo Mbena
108.	Ara menggu reu ranggio	They come together to fit well
109.	Tesa reu ratama	Join to harmonise
110.	Sema Kona na	The right-house post is there
111.	Ara balu manu reu na	They conduct the balu manu ceremony
112.	Ma Lunggu Lain na	And the high lunggu beam is there
113.	Pase pa’a-bela mori	The bore and flat chisel come forth
114.	Ma funu ma-reo dadi	The turning drill appears
115.	Sema kona nata inggio	The sema and right post interlock together
116.	Lunggu lain nahere inggoto.	The high lunggu beams fit together.

The choice of roofing when the construction of the house is completed

After the house has been erected and an initial celebration held, there remains the question of the roofing for the house. The two possible roofing materials used for a Rotenese house are alang-alang grass, which is tied in bundles and attached to the roofing spars, or gewang leaves, which are spread out and similarly attached. These lines describe the origin of both roofing materials. When the house is completed, a huge celebration is held with the slaughter and sacrifice of many livestock whose meat is distributed to ‘the orphans and widows’—an expression that, in this context, refers to the population of the domain.

117.	Neu faik na ma neu ledo na	On that day and at that time
118.	Boe ma ara suru reu sao ai	They rest under the trees’ shadow
119.	Ma babi reu mafo tua	And shelter under the lontars’ shade
120.	Sangga balu fi ria	Seeking a cover of alang grass
121.	Ma sangga buni tula ria.	And seeking a decking of gewang leaves.
122.	Ara mori.	They come forth.
123.	Te bei leo na, leo na	Yet still as then, as then
124.	Te bei hida hatan dalu don	Yet still as long ago
125.	Ara bei balu kea rou	There is still roofing with turtle shells
126.	Ara bei heu hai iko ro	There are still spars of sharks’ tails
127.	Ruma Dulu Oe, Langga Daen nara	At Eastern Waters, at Head Lands
128.	Ruma Nggenggo Boko metin	At Nggenggo Boko’s tide
129.	Ruma Dulu Oen, Langga daen.	At Eastern Waters, Head Lands.
130.	Te malole bei ta	This is not yet good
131.	Ma mandak bei ta.	And not yet proper.
132.	Tehu ara mai Do Lasi, Ledo Mbena	So, they come to Do Lasi, Ledo Mbena
133.	Au baing ia Tola Mesa	My grandfather Tola Mesa
134.	Ma au sorong ia Le’e Lunu	And my ancestor Le’e Lunu
135.	Tititin ma nonosin	His descendants and progeny
136.	Kiki Tola mai dea	Kiki Tola comes out
137.	Ma ba’ing Nggebu Nusa mai dea.	And my grandfather Nggebu Nusa comes out.
138.	Hu na neu faik ka	For on that day
139.	Ma neu ledok-a	And at that time
140.	Boe ara memete	They continue to look
141.	Ma ara susuri	And they continue to observe
142.	Ma nate tula mori Fafae	The gewang comes forth at Fafae
143.	Ma nate fi dadi Tekeme	And the alang grass appears at Tekeme
144.	Balu fi, ara dadi	The alang grass covering appears
145.	Mbuni tula, ana mori.	The gewang leaves come forth.
146.	Ara mai Do Lasi ma Ledo Mbena ia.	They come to Do Lasi and Ledo Mbena.
147.	Faik na, ledo na	On that day, that time
148.	Boe ma ara menggu reu ranggio	They come together and fit well
149.	Ma ara tesa reu ratama.	And they join and harmonise.
150.	Falu ina reu babi	Widows go to shelter
151.	Ma ana-ma reu suru.	And orphans go to reside.
152.	Faik esa no dalen	On a particular day
153.	Ledo esa no serin	At a particular time
154.	Ratesa Nggebu uman	They are satisfied with Nggebu’s house
155.	Ratema Kiki roan.	They are content with Kiki’s home.
156.	Boe ma ara hala natun	They slaughter a hundred livestock
157.	[Ara] pa’a rifun.	They tie down a thousand livestock.
158.	Ara ndu seli ana-mak	They distribute to orphans
159.	Ma ana pala seli falu-inak.	And they give to widows.

The ancestral marriage that follows the building of the first house

These lines are among the most obscure of the composition. The woman Binga Ledi//Kada Sali gathers two specific fish, presumably to initiate the celebration of the marriage of the ancestor Kiki Tola//Nggebu Nusa to the woman Seu Dela//Fale Ande. Again, a feast is held to celebrate this wedding and food is distributed to the widows and orphans. The chant concludes with another reference to the wisdom of the ancestors, Tola Mesa and Le’e Lunu.

160.	Inak kia Bingga Lete	The woman Binga Ledi
161.	Fetok kia Kada Sali	The girl Kada Sali
162.	Ara bei lili Lao Bola bali	They forget Lao Bali
163.	Ara bei mbamba rua Doki Timu bali dei.	They no longer remember Doki Timu.
164.	Hu nate neu faik na	So, on that day
165.	Ma neu ledok na	And at that time
166.	Ara memete ma nate [susuri]	They look and observe
167.	Dea ei ma uar	The legs of the fish weir of good fortune
168.	Ruma Rote Ma-rorok	At Rote Marorok
169.	Ma lutu lima ma-ralak	And the arms of the fish-wall of good luck
170.	Ruma Naru No Makamu	At Naru-No Makamu
171.	Rala beto saikara	That holds beto fish from the Sea
172.	Ma reu rala noa liukara.	And holds noa fish from the Ocean.
173.	Nate ara keko Ina Seu Dela	Now they carry the woman Seu Dela
174.	Neu sao ba’ing Kiki Tola	To marry my ancestor Kiki Tola
175.	Ma ara lali Ina Fale Ande	And they transfer the woman Fale Ande
176.	Neu sao ba’ing Nggebu Nusa ia.	To marry my ancestor Nggebu Nusa.
177.	Ha’i nala ndai tasi	She takes up the sea-fishing net
178.	Ma tenga nala seko metin	And she takes hold of Ocean scoop net
179.	Ara sara Naru No Makamu	At Naru-No Makamu
180.	Ma Rote Ma-rorok	At Rote Marorok
181.	Reni beto-kara mai	Bringing the Sea-beto
182.	Ma reni noa-kara main.	And bringing the Ocean-noa.
183.	Ara papala Noak ban	They repeatedly distribute the noa’s lungs
184.	Ma ara ndundu Beto aten.	And they continually give out the beto’s liver.
185.	Neu faik-a boe ma neu ledok-a boe	On that day and at the time
186.	Ara pala dai ana-mar	They distribute enough to the orphans
187.	Ma ara ndu ndule falu-inar.	And they give widely to the widows.
188.	Ara langga lilo reu na.	They carry out the langga lilo ritual.
189.	Nate tula nai Fafae	Gewang at Fafae
190.	Au bai’ng ia Tola Mesa	My grandfather Tola Mesa
191.	Fi nai Tekeme	Alang grass at Tekeme
192.	Au sorong ia Le’e Lunu.	My ancestor Le’e Lunu.
193.	Manadadi kara dadi	What happened, happened
194.	Manamori kara mori	What came about, came about
195.	Ndolu sio, Lela falu.	Ninefold wisdom, eightfold knowledge.

Recitation 4. The war between the Heavens and the Sea and its consequences

N.D. Pah and Samuel Ndun

Suti Solo do Bina Bane

A Heavenly discussion in preparation for war with the Sea

This recitation begins with a peroration of some seven lines that acknowledge the rule of the Heavens and the Earth. These lines foreshadow the concluding five lines of the recitation, which extol the rule and bounty of the Heavens. After this peroration, the next 49 lines launch immediately into a crucial episode in the canon of Thie’s origin chants. They give an account of the leadup to the war waged by the Sun and Moon on the Lords of the Ocean and Sea.

This recitation also provides the genealogical background of the key members of the Heavenly realm. Bula Kai//Ledo Horo is Lord of the Heavens and his wife is Pua Kende//No Rini, who is the daughter of Kende Bei Sama//Rini Bala Sama. Bula Kai//Ledo Horo’s children, all of whom bear the first half of the name of their father—Bula(n) and Ledo—are: 1) Patola Bulan//Mandeti Ledo, 2) Tuti Leo Bulan//Si Lete Ledo, 3) Ninga Heu Bulan//Lafa Lai Ledo, and 4) Hundi Hu Bulan//Tefu Oe Ledo.¹

The Lords of the Sea, Mane Tua Sain//Danga Lena Liun, are mentioned along with various sea creature warriors. Some sea creatures—Ain Bo’o Bai//Etu Asa Siru and Bara Kota Nau//Pila Mengge Mea—are named. These are poisonous sea creatures, as is indicated, for example, by the name Pila Mengge Mea (‘Red Snake of the Sea’).² The fighting occurs at Lau Mara//Leme Niru. It is described as fought with swords and flintlocks (tafa//siro).

1.	Hida bei fan na	At a time long ago
2.	Dalu bei don na	At a period long past
3.	Lalai ma na te dae bafok	The Heavens and the Earth
4.	Neni parinda ma neni koasak	Carry rule and carry power
5.	Neni ko’o ifak	Carry it lifting and cradling it
6.	Neni nekeboik	Carry it with care
7.	Ma neni nesemaok.	And carry it with concern.
8.	Faik esa no dalen	Then on a certain day
9.	Ledo esa no tein	At a particular time
10.	Touk kia Bula Kai	The man Bula Kai
11.	Ta’ek esa Ledo Horo	The boy Ledo Horo
12.	Ana dea-dea no tun	He speaks with his wife
13.	Ma na te ana kola-kola no saon	And he addresses his spouse
14.	Kende Bei Sama anan	Kende Bei Sama’s child
15.	Inak kia Pua Kende	The woman Pua Kende
16.	Ma Rini Bala Sama anan	And Rini Bala Sama’s child
17.	Fetok kia No Rini.	The girl No Rini.
18.	Ana dea-dea no anan nara	He speaks with his children
19.	Mandeti Ledo bali	Mandeti Ledo
20.	Ma Patola Bulan bali	And Patola Bulan
21.	Kola-kola no anan nara	Addresses his children
22.	Si Lete Ledo bali	Si Lete Ledo
23.	Tuti Leo Bulan bali	Tuti Leo Bulan
24.	Ana kola-kola no anan nara	He addresses his children
25.	Ningga Heu Bulan	Ninga Heu Bulan
26.	Lafa Lai Ledo	Lafa Lai Ledo
27.	Hundi Hu Bulan bali	Hundi Hu Bulan
28.	Tefu Oe Ledo bali ma nae:	Tefu Oe Ledo and says:
29.	‘Tetenda tafa langga	‘Sharpen the sword blade
30.	Ma seseru siro nggoe	And set the flintlock trigger
31.	Sain dale miu dei	We are going into the Sea
32.	Ma liun dale miu dei.	And we are going into the Ocean.
33.	Ela leo be na,	So let it be,
34.	Rani falu rai liun	Eight warriors in the Ocean
35.	Ma meru sio rai sain	And nine defenders in the Sea
36.	Ma na te tetenda tafa langga dei	Strike their sword heads
37.	Ma seseru siro nggoe dei.	Set their flintlocks’ triggers.
38.	Hu na te ara konda sain dale mai	So, they descend into the Sea
39.	Ma ana konda liun dale mai	And descend into the Ocean
40.	Ratonggo ro liun meru nara	To meet the Ocean’s defenders
41.	Ma na te randa ro sain rani nara	And to meet the Sea’s warriors
42.	Manetua Sain rani nara	The Lord of the Sea’s warriors
43.	Ma Danga Lena Liun meru nara	And Hunter of the Ocean’s defenders
44.	Ain Bo’o Bai ma Etu Asa Siru	Ain Bo’o Bai and Etu Asa Siru
45.	Bara Kota Nau sain	Bara Kota Nau of the Sea
46.	Ma Pila Mengge Mea sain.	And Pila Mengge Mea of the Sea.
47.	Ara tonggo ro	They meet them
48.	Ma ara nda ro	And they encounter them
49.	Rain falu ma meruk sio	The eight warriors and nine defenders
50.	Ruma sain bei Lau Mara	In the Sea at Lau Mara
51.	[Ruma liun] bei Leme Niru bali	And in the Ocean at Leme Niru, too
52.	Tonggo langga reu tonggo	They meet head-to-head
53.	Tetenda tafa langga	Strike their sword blades
54.	Ma seseru siro nggoen.	Fire their cocked flintlocks.
55.	Hu na de ara siro la’e Lau Mara	So, they fire at Lau Mara
56.	Ma ara tati la’e Leme Niru.	And they slash at Leme Niru.

Suti Solo (a nautilus shell) and Bina Bane (a baler shell) rise from the Sea.

During the fighting at Lau Mara//Leme Niru, Suti Solo, a nautilus shell who is the child of Solo Bana Sain, and Bina Bane, a baler shell who is the child of Bane Aka Liun, become tainted by the blood of battle. They put forth their pods and are carried to Loko Laka Fa and Tebu Tipa Re.

57.	Dan, ana nonosi	Blood, it pours
58.	Ma oen, ana tititi.	And water, it drips.
59.	Ana tititi la’e	It drips on
60.	Bane Aka Liun anan ia	Bane Aka Liun’s child
61.	Bina Bane	Bina Bane
62.	Ma ana nosi la’e	And it pours out on
63.	Solo Bana Sain anan	Solo Bana Sain’s child
64.	Suti Solo.	Suti Solo.
65.	Faik esa no dalen	On that one day
66.	Boe ma Suti ramaroko isi	Suti puts forth his insides
67.	Ma Bina reu edo nggi	And Bina extends his pods
68.	Hu na ara la latu, de mai	So they drift like seaweed
69.	Ma ara bonu engga, de mai.	And they bob like seagrass.
70.	De ara mai Loko Laka Fa lain	They come to Loko Laka Fa
71.	Ma ara mai Tebu Tipa Re lain	And they come to Tebu Tipa Re
72.	Isi nara haradoi	Their insides cry out
73.	Ma na te nggi nara kurudo.	And their pods are in pain.

While scoop-net fishing, two women encounter Suti Solo do Bina Bane

Two women, Bui Len and Eno Lolo, who are genealogically identified as the daughters of Leu Le Dale//Lolo Dala Ina and the wives of Nggonggo Ingu Lai//Rima Le Dale, take up their scoop nets and go to fish along the shoreline at Loko Laka Fa and Tebu Tipa Re. There they encounter the shells, Suti Solo and Bina Bane, who ask to be scooped up and taken back with them to their home.

74.	Neu faik ka boe	On that day then
75.	Na te Nggonggo Inggu Lai tun	Nggonggo Ingu Lai’s spouse
76.	Leu Le Dale anan	Leu Le Dale’s child
77.	Ma na te Bui Len	Bui Len
78.	Neu faik ka boe	On that day then
79.	Rima Le Dale saon	Rima Le Dale’s wife
80.	Ma na te Lolo Dala Ina anan	Lolo Dala Ina’s child
81.	Eno Lolo	Eno Lolo
82.	Eno Lolo na te Bui Len	Eno Lolo and Bui Len
83.	Nggonggo Inggu Lai saon	Nggonggo Ingu Lai’s wife
84.	Ma Leu [Rima] Le Dale tun	And Leu [Rima] Le Dale’s spouse
85.	Ana ha’i nala ndai tasi	She takes her sea scoop net
86.	[Ana] tengga nala seko metin	Lifts her tidal fishnet
87.	Reu meti manggatitiri nara	Goes to the receding tide
88.	Ma mada manggaheheta nara.	And to the drying Sea.
89.	Ana nda no Bina nggin	She encounters Bina’s pods
90.	Ma ana tonggo no Suti isin.	And she meets Suti’s insides.
91.	Ara haradoi numa Loko Laka Fa	They cry out at Loko Laka Fa
92.	Ma ara kurudo numa Tebu Tipa Re.	They are in pain at Tebu Tipa Re.
93.	‘Soro meni nggai dei	‘Lift us up
94.	Ma ndai meni nggai dei.’	And scoop us up.’
95.	‘Ai beru Bina mia se	‘To whom will we attach Bina
96.	Ma ai toto Suti mia se?’	And to whom will we fit Suti?’
97.	Boe ma ko’o reni sara mai	So, they cradle them away
98.	[Ifa] reni sara [mai].	And [carry] them away.
99.	‘Ai ndae ei miu be?	‘Where should we hang you?
100.	Ma ai fua ei miu be?’	And where should we place you?’

The first request by the shells for proper placement

Suti Solo and Bina Bane’s first request to Bui Len and Eno Lolo is to be placed on ufa and bau trees when they are in blossom. Both trees produce beautiful flowers. The ufa is otherwise known as the Malabar plum or rose-apple (Syzygium jambos) while the bau is the sea hibiscus (Hibiscus tiliaceus). Almost immediately, however, this placement proves unsatisfactory.

101.	Boe ma rae: ‘Fua ai miu	So, they say: ‘Place us on
102.	Ufa mabuna henu [kara]	The ufa tree full of gold-bead flowers
103.	Ma Bau malusu lilok kara.’	And on the bau tree with golden blossoms.’
104.	Fai esa no dalen	On this one day
105.	Ara bei ta ratetu	They still do not feel right
106.	Ma bei ta randa.	And still do not feel proper.

The second request by the shells for proper placement

Suti Solo and Bina Bane’s next request is to be carried into the house and placed on two of its named beams: the Sema Kona and the Lunggu Lai. These places are where sacrifices are performed in the traditional house in Thie. This placement, however, is also unsatisfactory.

107.	Ara dea-dea ro Nggonggo Inggu Lai tun	They address Nggonggo Ingu Lai’s spouse
108.	Inak ia Eno Lolo	The woman Eno Lolo
109.	Ana kola-kola ro Rima Le Dale saon	They speak to Rima Le Dale’s wife
110.	Fetok ia Bui Len:	The girl Bui Len:
111.	‘Ma ha’i falik ai dei	‘Carry us back
112.	Ma tengga falik ai dei	And take us back
113.	Ndae ai miu Sema Kona	Set us on the Sema Kona
114.	Fua ai miu Lunggu Lai	Place us on the Lunggu Lai
115.	Fo ama bara manu Sema Kona	To sacrifice chickens at the Sema Kona
116.	Na te ama langge lilo Lunggu Lai.’	And to place gold at the Lunggu Lai.’
117.	Hu na de ara fati bete sara	They offer millet there
118.	Ma ara hao hade sara,	And they consume the rice there,
119.	Faru kapa ma na te mina bafi.	Water buffalo horns and pig’s fat.
120.	Faik esa no dalen	Then on one day
121.	Ledok esa no tein	And at one time
122.	Bei ta ratetu	They still do not feel right
123.	Ma bei ta randa.	And still do not feel proper.

The third request by the shells for proper placement

Suti Solo and Bina Bane then ask to be carried eastward so that at dawn they may be placed at the boundary stone and field’s border. There amid the rice fields and dry fields, the shells give birth to what is referred to as ‘Planting of the Boundary Stone’ (Tanek To Batu) and ‘Sowing of the Field Boundary’ (Selek Lane Ai). This alludes to the planting of the first fields in Thie.

124.	Ana de’a-de’ a ro Bui Len	He talks to Bui Len
125.	Ma kola-kola ro Eno Lolo	And speaks to Eno Lolo
126.	Nggonggo Inggu Lai tun	Nggonggo Ingu Lai’s spouse
127.	Ma Rima Le Dale saon, ma rae:	And Rima Le Dale’s wife, and says:
128.	‘Keko ai dulu miu dei	‘Shift us to the east
129.	Ma lali ai langga miu dei	And transfer us to the headland
130.	Fo ai timu dulu miu dei	So that we may be in the Dawning East
131.	Ma ai Sepe Langga miu dei.	And at the Reddening Headland.
132.	Mbeda ai miu to batu	Take us to the rock boundary stone
133.	Ma na te ndae ai miu lane tiner	And carry us to the field’s border
134.	Fo ela leo be na:	So let it be:
135.	Natun kae ma rifun hene	A hundred steps and a thousand mounts
136.	Nai omba hade dei	On the rice field dike
137.	Nai lane tiner dei,	And the dry field boundary,
138.	Fo ela leo be na	So let it be that
139.	Ai makaboi miu ana mar	We are cared for as orphans
140.	Ma ai masamao miu falu inar	And are treated as widows
141.	Bonggi Tanek To Batu	Giving birth to Tanek To Batu
142.	Ma bonggi Selek Lane Ai	And giving birth to Selek Lane Ai
143.	Ruma Timu Dulu, Sepe Langga.’	At Dawning East, Reddening Headland.’

The further progress of the two shells

The next three lines appear to be an interjection—a comment on an imagined Biblical homeland located in the Dawning East and at the Reddening Headland (Timu Dulu//Sepe Langga). Thereafter, the women Bui Len//Eno Lolo carry the shells westward to a succession of named places: 1) Deras and Le Lena, 2) Mundek and Na’u Dale, 3) Rote and Kode Ana, 4) Oe Batu and Bau Foe, 5) Kone Ama and Sai Fua, 6) Nggonggoe and Lasi Lai, and 7) Liti and Sera Dale.

144.	Neu na au ba’ing Ibrahim	At that time my ancestor Ibrahim
145.	Ana leo numa Timu Dulu, Sepe Langga	He lives in Timu Dulu, Sepe Langga
146.	Nusak Urkasdin.	The Land of Urkasdin.
147.	Faik na ana ko’o nala sara	That day she cradles them
148.	Ma na te ana ifa nala sara.	And she lifts them.
149.	Natun kae o kae	A hundred steps to climb and climb
150.	Ma rifun hene o hene	And a thousand steps to mount and mount
151.	Kae, ara muri mai	Climbing, they go to the west
152.	Hene, ara iko mai	Mounting, they go to the tail
153.	Ara mai Deras no Le Lena	They come to Deras and Le Lena
154.	Ara mai Mundek no Na’u Dale	They come to Mundek and Na’u Dale
155.	Leo na, ara mai Rote no Kode Ana	Then they come to Rote and Kode Ana
156.	Oe Batu no Bau Foe	Oe Batu and Bau Foe
157.	Kone Ama ma Sai Fuan	Kone Ama and Sai Fuan
158.	Ara hene, ara kona reu	They mount, they descend
159.	Reu Nggonggoer ma reu Lasi Lai	They go to Nggonggoe and Lasi Lai
160.	Liti ma Sera Dale.	Liti and Sera Dale.

The conclusion of the journey of the shells

Suti Solo and Bina Bane’s journey eventually takes them to a place of rest in the Heights and in the Heavens from whence their descendants (tititin//nonosin) continue to spread throughout the world. As in the beginning, the narrative ends with an invocation of the powers of the Heavens.

161.	Natun kae ma rifun hene	A hundred steps and a thousand mounts
162.	Natun kae nai be	One hundred steps to where
163.	Ana mar reu suru	The orphan goes to rest
164.	Ma na te rifun hene nai be	And a thousand mounts to where
165.	Ma falu inar reu tai.	The widow goes to cling.
166.	Boe te Suti oen tititin	So, Suti’s water dripping [descendants]
167.	Ma nate Bina oen nonosin	And Bina’s water droplets [descendants]
168.	Ndule basa dae bafok ledo sa’ak	Cover all the world and the sunlit Earth
169.	Ki boe, kona boe	North also and south also
170.	Dulu boe, muri boe.	East also and west also.
171.	Lain bati malole	The Heights distribute the good
172.	Ma ata ba’e mandak	The Heavens allocate the proper
173.	Ruma mana parinda kisek mai a	From them is a single rule
174.	Numa tema sion mai	Of the Ninefold Fullness
175.	Numa bate falu mai ooo …	Of Eightfold Completeness …

Recitation 5. The origin of rice and millet and of their celebration

N.D. Pah

Bole Sou ma Asa Nao

A genealogical introduction

This recitation, which bears formal similarities to the recitation Suti Solo do Bina Bane, begins with a genealogical introduction. It introduces the man Pasu Rama Nggeo and Hai Rama Toni, who lives in the village of Eda Oe and Sari Ama, which is said to have been in the domain of Delha at the western end of Rote. Pasu Rama Nggeo and Hai Rama Toni marries the woman Ku Eo Iko and Tai Le Muri, part of whose name (Iko//Muri) indicates an identification with Delha. She gives birth to the girl Masi Pasu and Hele Hai.

1.	Bei dalu don	Still in a former time
2.	Do hida fan	Or in a bygone period
3.	Touk Pasu Rama Nggeo	There is the man Pasu Rama Nggeo
4.	No taek Hai Rama Toni	And the boy Hai Rama Toni
5.	Ruma nggorok Eda Oe	In the village Eda Oe
6.	Do taduk Sari Ama.	Or in the hamlet Sari Ama.
7.	Pasu Rama Nggeo sao	Pasu Rama Nggeo marries
8.	Inak Ku Eo Iko	The woman Ku Eo Iko
9.	Ma Hai Rama Toni tu	And Hai Rama Toni weds
10.	Fetok Tai Le Muri.	The girl Tai Le Muri.
11.	Ku Eo Iko bonggi nala	Ku Eo Iko gives birth to
12.	Inak Masi Pasu	The woman Masi Pasu
13.	Ma Tai Le Muri rae nala	And Tai Le Muri brings forth
14.	Fetok Hele Hai.	The girl Hele Hai.

The sea search to satisfy the cravings of Masi Pasu and Hele Hai

In the middle of the night, the girl Masi Pasu and Hele Hai craves fish meat and so her mother, Ku Eo Iko and Tai Le Muri, takes up her scoop net and goes to fish in her husband’s fish-catch built along the coast.

15.	Faik esa no dalen	On one day
16.	De ledok esa no tein	Or at one time
17.	Inak Masi Pasu	The woman Masi Pasu
18.	Ma fetok Hele Hai	And the girl Hele Hai
19.	Beë nai fati ladan	Wakes in the middle of the evening
20.	Do afe nai polo don.	Or comes awake in the dead of night.
21.	Masi Pasu no Hele Hai,	Masi Pasu and Hele Hai,
22.	Ara mada ma dudula	They begin to have cravings
23.	Do ara mesu ape dodoki.	Or they start to have longings.
24.	Ara doe sangga du’uk:	They need and seek titbits:
25.	Fo i’ak no mba.	Fish and flesh.
26.	Masi Pasu no Hele Hai	Masi Pasu and Hele Hai
27.	Kokolak ro ina bonggi nara	Speak with their mother of birth
28.	Ma dede’a ro teö tebenara,	And talk with their true aunt,
29.	Ina bongginara	Their mother of birth
30.	Fo Ku Eo Iko	Ku Eo Iko
31.	Ma teö tebenara	And their true aunt
32.	Fo Tai Le Muri.	Tai Le Muri.
33.	Ara ndae ndai neu arunara	They hang the scoop net on their shoulder
34.	Ma ara su seko neu langganara.	And they balance the fishnet on their head.
35.	Reu ndai tasi	They go to fish in the Sea
36.	Ma reu seko meti	And go to scoop in the tide
37.	Nai meti malole	In the good low tide
38.	Ma mada mandan.	And in the fine ebb tide.
39.	Inak Ku Eo Iko	The woman Ku Eo Iko
40.	Ma fetok Tai Le Muri	And the girl Tai Le Muri
41.	Reu dongge deak	They go to scan the fish-catch
42.	Ma reu tiro luti,	And go to spy the seawall,
43.	Fo Pasu Rama Nggeo dean	Pasu Rama Nggeo’s fish-catch
44.	Ma Hai Rama Toni lutun	And Hai Rama Toni’s seawall
45.	Nai Eda Oe Dae Samben	At Eda Oe’s level land
46.	Do Sari Ama Oe Lenun.	Or Sari Ama’s calm waters.

The scoop-net catch of the crab and sea snail, Bole Sou and Asa Nao

There at the fish-catch, they scoop up the crab Bole Sou and the sea snail Asa Nao, who appear so threatening that at first Ku Eo Iko and Tai Le Muri are afraid, but Bole Sou and Asa Nao ask to be scooped up, taken home and planted.

47.	Neu faik na dalen	On that day
48.	Do ledok na tein	Or at that time
49.	Pasu Rama Nggeo dean	Pasu Rama Nggeo’s fish-catch
50.	Ma Hai Rama Toni lutun	And Hai Rama Toni’s seawall
51.	Rama ngge rala	They scoop up
52.	Ni Bole Sou	The crab Bole Sou
53.	Ma ngguma Asa Nao.	And the sea snail Asa Nao.
54.	Ni Bole Sou	The crab Bole Sou
55.	Ana huhu’a tanan	He opens his pincers
56.	Na isa’a idu ai	Showing the ridge of his nose
57.	Ma ngguma Asa Nao	And the sea snail Asa Nao
58.	Ana beberu nggeten	He sticks out his foot
59.	Na indete mata boa.	Flashing his eyes.
60.	Inak Ku Eo Iko	The woman Ku Eo Iko
61.	Ma fetok Tai Le Muri	And the girl Tai Le Muri
62.	Pau nara maniri	Their thighs grow cold
63.	Ma husen nara mumuru.	And their navels become giddy.
64.	Ara tulek rala bala duan	They [want] to turn and go back
65.	Ma hai rala lolo falin,	And they [want] to halt and return,
66.	Uma reu.	To go home.
67.	Ni Bole Sou	The crab Bole Sou
68.	No ngguma Asa Nao	And the sea snail Asa Nao
69.	Ara hua bafanara	They open their mouth
70.	Ma ara silu nolinara	And they bare their teeth
71.	Kokolak ro Ku Eo Iko	To speak with Ku Eo Iko
72.	Ma dede’a ro Tai Le Muri:	And to talk with Tai Le Muri:
73.	‘Keko seu mai fa	‘Come and pick us up
74.	Ma hiru henda mai bauk	Approach and lift us up
75.	Fo soro mininggai	Fish us up
76.	Ma ndai mininggai dei.	And scoop us up then.
77.	Miu sele do tande ai	Go, plant and sow us
78.	Miu lutu nasu	Beside your cooking stones
79.	Ma fara tana	And your doorstep
80.	Fo fua dae	For you to turn the earth
81.	Ma toli oe ai dei.’	And pour water, too.’

Bole Sou and Asa Nao are gathered and planted

Ku Eo Iko and Tai Le Muri do as they were instructed. They gather Bole Sou and Asa Nao and plant them. They tend them and water them and, in three days, they sprout forth, becoming rice and millet.

82.	Ku Eo Iko no Tai Le Muri	Ku Eo Iko and Tai Le Muri
83.	Soro reni	Fish and carry away
84.	Ni Bole Sou	The crab Bole Sou
85.	Ma ngguma Asa Nao.	And the sea snail Asa Nao.
86.	Ara sele sara	They plant them
87.	Ma ara tande sara	And they sow them
88.	Reu lutu nasu	Beside the cooking stones
89.	Ma faratana.	And the doorstep.
90.	Ara fua dae sara	They turn the earth on them
91.	Ma ara toli oe sara.	And they pour water on them.
92.	Tada ledok telu	Then in three days [suns]
93.	Do sodak fai ha	Or in four days
94.	Boe ma ara mori mai	They grow up
95.	Ma ara sadu mai,	And they sprout forth,
96.	Rakale dua	With two grain heads
97.	Ma rambule telu	And with three seed buds
98.	Reni ngge hade	Bearing rice grain
99.	Ma bini betek.	And the millet seed.

The harvest of the first grains and the spread of these seeds

Ku Eo Iko and Tai Le Muri harvest these first grains and set out to plant them in other fields, beginning at Beu Bolu and Le’a So’o and then at Landu Kona and Tena Serik, where they multiply.

100.	Inak Ku Eo Iko	The woman Ku Eo Iko
101.	No fetok Tai Le Muri	And the girl Tai Le Muri
102.	Koru reni	Pluck and carry them away
103.	Ngge hade kale duan	The two heads of the rice grain
104.	Ma bini betek pule telun.	And the three buds of millet seed.
105.	Reu sele ma tande sara	They go to plant and sow them
106.	Reu omba hade malole	In a good wet rice field
107.	Ma lane betek mandak ara,	And in a fine dry millet field,
108.	Ruma Beu Bolu ma Le’a So’o.	At Beu Bolu and Le’a So’o.
109.	Ngge hade rama no’u	The rice grains grow numerous
110.	Ma bini betek rama hefu.	And the millet seeds grow bountiful.
111.	Koru rala ngge hade	They pluck the rice grain
112.	Ma ketu rala bini betek	And they cut the millet seed
113.	Ruma Beu Bolu ma Le’a So’o.	At Beu Bolu and at Le’a So’o.
114.	Reu tande	They go to sow
115.	Ma reu sele sara	And they go to plant them
116.	Ruma Landu Kona do Tena Serik.	At Landu Kona or at Tena Serik.
117.	Ara soru Landu ngge hade	They welcome the rice grain of Landu
118.	Ma ara tefa Tena bini betek	And they greet the millet seed of Tena
119.	Ruma Landu Kona do Tena Serik	At Landu Kona or at Tena Serik
120.	No neme hokok ma netedalek.	With joy and gladness.

The first origin ceremonies are held and the seeds spread throughout Rote

At Landu Kona and Tena Serik in Thie, they hold the first rice and millet origin ceremonies (Holi//Limba) and, from there, these seeds are spread throughout the island of Rote to the west and to the east.

121.	Ara tao holi hade	There they perform the rice-origin Holi
122.	Ma limba betek numa na.	And the millet-origin Limba.
123.	Ngge hade iti	This rice grain
124.	Puru pate hade	Increases in the wet fields
125.	Ma bini betek iti	And this millet seed
126.	Nggari lena tine.	Becomes further scattered in dry fields.
127.	Ngge hade reu sele sara	The rice grain they go and plant
128.	Ma bini betek reu tande sara	And the millet seed they go and sow
129.	Basa dae ma oer,	In all the lands and waters,
130.	Ndule nusak ma inggur	Through the domains and territories
131.	Noü nggorokara	In every village
132.	Ma basa tadukara.	And in all the hamlets.
133.	Reni ngge hade ma bini betek	They carry the rice grain and millet seed
134.	Timu Dulu reu	To the Dawning East
135.	Ma Sepe Langga reu.	And to Reddening Headland.
136.	Ara tande sara	They sow them
137.	Ma ara sele sara	And they plant them
138.	Ruma Dulu Oen	In Eastern Waters
139.	Ma Langga Daen.	And in Head Lands.
140.	Ngge hade no bini betek	The rice grain and the millet seed
141.	Reni sara Muri do Iko reu bali.	They also carry them to the West or Tail.
142.	Ara sele sara	They plant them
143.	Ma ara tande sara	And they sow them
144.	Ruma Muri Loloe Olin	In the West Descending to the Estuary
145.	Do Iko Beku-te Tasin.	Or at the Tail Bending to the Sea.
146.	Ngge hade no bini betek	Rice grains and the millet seeds
147.	Momori dadadin numa letek	Have grown and flourished from that time
148.	Na mai nduku ledo faikara ia.	Until this day [and] this moment.

Recitation 6. The origin of the grains and seeds and of their celebration

Jonas Mooy

Suti Solo Liun do Bina Bane Sain

Suti Solo and Bina Bane’s arrival at the Reef’s base and the Sea’s edge

A storm drives Suti Solo, the nautilus shell, and Bina Bane, the baler shell, from the Ocean’s depths and carries them to a reef at the edge of the Sea.

1.	Bei hida fan na	At a time long ago
2.	Ma bei dalu don na	And in an age long past
3.	Lurik neu nala liun	A cyclone strikes the Ocean’s depths
4.	Ma sanggu neu tao sain.	And a storm strikes the Sea’s depths.
5.	Te inak ia Suti Solo sain	The woman Suti Solo of the Sea
6.	Ma fetok ia Bina Bane liun	And the girl Bina Bane of the Ocean
7.	Ara rama roko isi	They exude their insides
8.	Ma ara rama ketu nggi.	And they cut their pods.
9.	De rama tani sira nggin nara	They cry for their pods
10.	Ma rasa kedu sira isin nara	And they sob for their insides
11.	Ruma posi pedan ma unuk hun.	At the Sea’s edge and reef’s base.
12.	Tehu ina mana-adu lolek	There is the woman who creates beautifully
13.	Ma feto mana-doki ladak.	And the girl who designs wonderfully.
14.	De rama tani unuk hun	They cry at the reef’s base
15.	Ma bele halu posi pedan.	And they are sad at the Sea’s edge.

Lutu Koe and Rema Ko encounter the shells while scoop-net fishing along the shore

The next lines introduce the women (alluded to in lines 12–13) Lutu Koe and Rema Ko, who scoop in the Sea and fish in the tide. They hear the shells calling and are told of their sad condition. The shells beg to be scooped up and placed on the edge of the shore.

16.	Boe ma neu faik ia dalen	Then on a particular day
17.	Ma ledok ia tein	And at a certain time
18.	Feto mana-ndai tasi	The girl who scoops in the Sea
19.	Fetok nade Lutu Koe	The girl named Lutu Koe
20.	Boema inak mana-seko meti	And the woman who fishes in the tide
21.	Inak nade Rema Ko	The woman named Rema Ko
22.	Ara su seko neu langgan	They rest the fishnet on their heads
23.	Ma ara ndae ndai neu arun.	And they hang the scoop net on their shoulders.
24.	De ara loe mada loak reu	They descend to the wide drying area
25.	Ma ara loe meti naruk reu	And they descend to the long tidal area
26.	Ara losa posi pedan ma unuk hun.	They arrive at the Sea’s edge and reef’s base.
27.	Boema ara rama-nene dasik kara ra-nggou	They hear a voice shouting
28.	Ma harakara haru kara ralo’o.	And they discern a tongue calling.
29.	Dua de’a-de’a dua	The two speak with one another
30.	Ma telu kola-kola telu:	And the three talk with each other:
31.	‘Ai mama ketu nggi	‘We have cut our pods
32.	Ma ai mama roko isi ia	And exuded our insides
33.	De ai mamatani ai nggi	We are crying for our pods
34.	Ma ai masakedu ai isin ia.	And sobbing for our insides.
35.	Hu sanggu ana tao ai	A storm has done this to us
36.	Ma lurik ana tao ai.	And a cyclone has done this to us.
37.	De torano dua nggarene	My two relatives
38.	Ma takadena dua nggarene,	And my two companions,
39.	Mai ndai tasi mini ai	Come fish us from the Sea
40.	Ma seko meti mini ai dei	And scoop us from the tide
41.	Mbeda ai miu nembe hun dei	Place us at the shore’s edge
42.	Ma tao ai miu oli su’un dei.’	And put us at the estuary’s mouth.’

The shells are scooped up and placed near two trees at the edge of the estuary

The women agree to scoop up the shells and place them near two trees (in Rotenese: an ai-sauk and a lenggu haik) growing along the shore. The shells ask that the women come back and visit them at their resting place.

43.	Boe ma dua sara rahik rala.	So, the two agree.
44.	Ara seko meti reni sara	They fish them up
45.	Ma ara ndai tasi reni sara	And they scoop them up
46.	Tehu bei ra-ndeni aru	But they are heavy on the shoulder
47.	Ma bei ra-ta’a langga	And weighty on the head
48.	De ara losa nembe hun	They come to the shore’s edge
49.	Ma oli su’un [bifin].	And to the estuary’s mouth.
50.	Boema ara dua de’a-de’a dua ma rae:	The two speak with each other and say:
51.	‘Ela ei mai ia leo	‘Let us set you here
52.	Boema ai mbeda ei mai ia leo.	Let us place you here.
53.	Tehu ai helu ela ei duangga	But we promise you two
54.	Ai fedu ai sauk neu	We will bend the ai sauk tree
55.	Ma tumbu lenggu ha’ik neu	And we load the lenggu-haik tree
56.	De ama rada mai ia leo	That you may lean here
57.	Ma ama tia mai ia leo.’	And that you may attach here.’
58.	Boe ma rae:	So, they say:
59.	‘Ei ela ai duangga mai ia	‘If you leave the two of us here
60.	Do tehu, mai la’o ladi ai dei	Do still come, stop and see us
61.	Ma mai lope tule ai dei	And come, swing past and visit us
62.	Tehu ai mai bengga lada mbeda	For we have nourishment indeed
63.	Ma ai mai tou lole heu ia.	And we have clothing indeed here.
64.	Ai tu’u sara sira	We can hold ourselves here
65.	Ai mbeda sara sira	We can place ourselves here
66.	Ara reu de ara losa uma.’	When you leave and return to your house.’
67.	Boe ma ara ramanene	They listen
68.	Ara raka-se’e bebenggu	They are noises as horses’ bells
69.	Ma ara raka-doto kokoro	And they are as lively as kokoro birds
70.	Numa olik su’un ma nembe hun.	At the edge of the estuary and shore’s base.

The founding ancestors Tola Mesa and Le’e Lunu encounter Suti Solo and Bina Bane

The ancestral founders of Thie, Tola Mesa and Le’e Lunu, go to see what has happened after the storm. They arm themselves but encounter only the two shells, who plead with them not to fire their flintlocks or draw their swords. The shells ask to be wrapped in cloth and taken to the house.

71.	Boe ma bai ia baing Tola Mesa	Our grandfather of grandfathers Tola Mesa
72.	Ma ai soro ia sorong Le’e Lunu	And our ancestor of ancestors Le’e Lunu
73.	Ara hengge bosan nara reu	They tie their waist belt
74.	De ara ndae tafa nara reu.	And they hang their sword.
75.	De rae fama kate	They then consider
76.	Lurik mai tao sira	The cyclone comes to strike them
77.	Do sanggu mai tao sira	And the storm comes to strike them
78.	De reu mete ma reu suri.	They go to look and go to see.
79.	Reu de ara sudi sira su’u reu sara	They go, fire their flintlocks
80.	Ma ara ndae tafa dale reu sara	And they draw out their swords
81.	Ara rahara ma rae:	They answer and say:
82.	‘Boso sudi sira su’u ai	‘Don’t fire your flintlocks at us
83.	Ma boso ndae tafa dale ai	And don’t draw your swords at us
84.	Te ai mini lole heu rai ia	For we bring fine attire here
85.	Ma ai mini lada mbeda rai ia.	And we bring delicious food here.
86.	De ei lai ai	Have sympathy for us
87.	Boe ma ei sue ai boe.	And have care for us.
88.	Na pa’a pou su’u mini ai dei	Wrap a sarong and take us
89.	Ma hengge bosa dale mini ai dei	Tie a waistband and take us
90.	Miu ndae ai miu fara tanar dei	Hang us on the doorpost
91.	Ma mbeda ai miu lulutu nasun dei.’	And place us on the fence’s base.’

The ancestors are instructed to plant the ‘rock and tree’ for the origin ceremony

The shells instruct Tola Mesa and Le’e Lunu to take up a flat stone from the harbour and cut a tree from near the shore and bring them, along with the shells, to become the focus for the origin feast. These ritual instructions result in the creation of the ‘coconut-holding post’ for the origin celebration.

92.	‘Boe ma bai-ia baing Tola Mesa	‘So, my grandfather of grandfathers Tola Mesa
93.	Ma soro ia sorong Le’e Lunu rae	And my ancestor of ancestors Le’e Lunu
94.	Mete ma leonak	If this is so, then
95.	Na ma hehere fo ita la’o	Fold it so that we may go
96.	Do ma bebenda fo ita la’o.’	Or save it so that we may go.’
97.	Ara pa’a pou su’u reu sara	They wrap a woman’s sarong around them
98.	Ma ara mboti lafa una neu sara	And they fold a man’s cloth around them
99.	Ma ara ra selu reu sara rae:	They reply, saying:
100.	‘Mete ma ei pa’a pou	‘If you wrap the sarong
101.	Ma hengge bosa meni ai	And strap the pouch to take us
102.	Na tati ai nia nembe dei	Then cut the tree near the shore
103.	Ma ei hengge bosa muni ai	And strap the pouch to take us
104.	Na ko’o batu bela namo dei	Cradle a flat stone by the harbour
105.	Fo mu tian neu tu’u batu	Balance it as a resting stone
106.	Ma ama fara neu rai ai	And plant it as a standing pole
107.	Fo ai masa-rai dei	For us to lean upon
108.	Ma ai mangga-tu’u dei	And for us to rest upon
109.	Boe ma ama sau leli sara dei	So we may comb ourselves gently
110.	Ma ama tusi bangga na’us sara dei.’	And we may rub ourselves softly.’
111.	Boe ma ko’o reni batu bela namo	So, they cradle a flat stone from the harbour
112.	De reu de ara tao neu tu’u batu	They go and make it a resting stone
113.	De ana dadi neu oli do limba	To be used for an origin and harvest ceremony
114.	Boe ma ara ha’i rala ai nia nembe	And they take a tree from the shore
115.	De ara fara no tu’u batu	They plant it with the resting stone
116.	De ana dadi neu rai ai	To make it a leaning post
117.	Fo dadi neu fara no.	To become the coconut-holding post.

A celebration is held to bring the rains and prepare the earth for planting

The first ritual celebration is held. It centres on the coconut that brings the rains and prepares the earth for the planting of seeds. When, after the ceremony, the rains have fallen, the shells give instructions for their own planting at particular named fields.

118.	De ara hene Tola Mesa non	They climb Tola Mesa’s coconut
119.	Ma ketu Le’e Lunu non	And they pluck Le’e Lunu’s coconut
120.	De ara leli sau neu sara.	They soften and cool them.
121.	Boe ma ara bamba lololo neu sara	They beat the drum steadily
122.	De ana ba’e dinis mai dae	It distributes the dew upon the earth
123.	Ma ana bati udan mai lane.	And it allots the rain upon the fields.
124.	Boe ma rae:	So, they [the shells] say:
125.	‘Udan dai dae ena	‘If the rain is sufficient for the earth
126.	Ma dinis konda lane ena	And the dew falls upon the fields
127.	Tehu ai mini bini buik nai ia	Then we bring the basic grains with us here
128.	Ma mbule sio nai ia.	And the nine seeds with us here.
129.	De mete-ma ei mai pake do hambu	If you want to use them and have them
130.	Na keko seluk ai dei	Then move us again
131.	Ma lali seluk ai dei	And shift us again
132.	Fo ela neu lada mbeda	To become delicious food
133.	Ma ela neu lole heu.	And become fine attire.
134.	De mete ma ei mae leo nak	If you agree to this
135.	Na keko ai miu	Then move us
136.	Fafa’e Tali Somba dei	To Fafa’e Tali Somba
137.	Fo tande ai miu na	To plant us there
138.	Boema lali ai miu	And shift us
139.	Teke Me Re’ik Oen dei	To Teke Me Re’ik Oen
140.	Fo sele ai miu na.’	To sow us there.’

The planting of the seeds begins in fields in Thie and thereafter throughout Rote

In accordance with the instructions from the shells, the planting is begun and the seeds sprout. The first fields in Thie where the seeds are planted are Fafa’e Tali Somba and Teke Me Re’ik Oen and Mundek Na’u Dale and Nggonggoer No Lasi Lain. Thereafter these plants spread throughout Rote. The composite placename Ledo So’u//Anda Iko (‘Sun’s Rise’//‘Land’s Tail’) indicates an area that extends across the island from the east to the west, while the placename Pena Pua//Rene Kona connotes an area from the north to the south of Rote. These appear to be placenames purposely created to cover the whole of the island. Orphans and widows are the ones to consume the harvest of rice and millet.

141.	Ara sele neu	They sow them
142.	Fafa’e Tali Somba	At Fafa’e Tali Somba
143.	Ma ara tande neu	And they plant them
144.	Teke Me Re’ik Oen.	At Teke Me Re’ik Oen.
145.	Boe ma ara do dua	They form two leaves
146.	Ma ara beba telu	And form three stalks
147.	De mbule na tatali	Seeds with sprouts
148.	Ma don na sese’i	And leaves with spikes
149.	Boe ma ara dadi reu lada mbeda	They become delicious food
150.	Ma ara moli reu lole heu.	And they turn into fine attire.
151.	Boe ma ara keko neu	They move them
152.	Mundek Na’u Dale	To Mundek Na’u Dale
153.	Boema ara lali neu	They shift them
154.	Nggonggoer No Lasi Lain.	To Nggonggoer No Lasi Lain.
155.	De ana ndule losa Ledo So’u	It spreads to Ledo So’u
156.	Ma ana losa nala Anda Iko	And to Anda Iko
157.	Ki losa Pena Pua	North to Pena Pua
158.	Ma kona losa Rene Kona.	And south to Rene Kona.
159.	De ana mar ara fati hade	The orphans consume rice
160.	Ma ina falur ra ara hao bete	And the widows eat millet
161.	Ela lole heur bali	Enjoy fine attire
162.	Ma lada mbeda bali.	And delicious food.

The perpetuation of the Limba ceremony in Thie

The next stage in this recitation recounts the establishment of a continuing origin ceremony. A sacred space is created around a ‘sitting stone and standing tree’ where there is dancing and the beating of drums and gongs to bring down cooling rain on the earth. Although initially rice and millet are the crops said to be planted, the chant expands its designation of what is planted, referring to ‘the nine seeds and the basic grains, the nine children of Laka Mola’. This is a ritual designation for all the seeds that Rotenese plant in their fields.

163.	De ara tia neu tu’u batu	They create a sitting stone
164.	De ara tao neni rai ai	They make a standing tree
165.	De mete ma fain na-nda	So that when the day comes
166.	Ma ledo na-tetu	And the time arrives
167.	Na ha’i nala babamba mba’u bibi rouk	They take a drum sounding with goat’s skin
168.	No meko riti fani oen	And a gong whose beat is sweet as bees’ honey
169.	Fo mu lutu mbatu lain	To mount on top of piled stones
170.	Fo bamba mbaun kurudo	To drum with a begging sound
171.	Ma dali sole hara doe	And dance with a requesting voice
172.	Ma lo neu Mana Adu Lain	Calling on the Creator of the Heaven
173.	Fo Mana Adu Deti Ledo	The Creator who shaped the Sun
174.	Ma Mana Sura Ndu Bulan	And who drew the Stars and Moon
175.	Ma lo neu Mana Adu Lalai	Calling to the Creator Above
176.	Ma dae bafok	For the surface of the Earth
177.	Tasi oe no isin	The Sea with its contents
178.	Ma hatahori do andiana	Mankind and humankind
179.	Fo ana monu fei	To let fall
180.	Ha’u dini makasufuk	A gentle damping dew
181.	Ma uda oe makarinik	And cooling rainwater
182.	Fo ana tolite batu poik	To pour upon the World
183.	Ma ana bibiru dae bafak.	And to cool the Earth.
184.	Boe ma ana totoli laner	It pours upon the rice fields
185.	Ma ana tete tiner	And it drips down upon the dry fields
186.	Fo tande Mpule Sio neun	To plant the Nine Seeds
187.	Ma sele Bini Bui’k neun.	And sow the Basic Grains.
188.	Fo Laka Mola anan sio.	The nine children of Laka Mola.
189.	Fo ela leo be na	So, it is thus
190.	Ara rabuna fefeo	They carry flowers that wind round
191.	Na ra fefeo rifuk	Wind a thousandfold
192.	Na deta leo rifu ana tali do	Like a thousand winding cords
193.	Boe ara rambule roroso	They set seeds that spread round
194.	Na ra roroso natu	Spread round a hundredfold
195.	Na leo natu ana bolao.	Like a hundred tiny spiders.
196.	Fo ha’i malan fo mu’a	Take them to eat
197.	Fo tengga malan fo pake	Grab them to use
198.	Ma lo neu falu inar	And provide for the widows
199.	Fo ita tesik be na	For those of us present
200.	Teik esa ma dalek esa	One stomach and one heart
201.	Boe ma ita hambu lada mbeda	So we have delicious food
202.	Ma lole heu	And fine clothing
203.	Tuda ma monu mai dae bafok	Fallen and descended on the Earth
204.	Boe ma lenak Rote Ndao.	Particularly on Rote-Ndao.

Recitation 7. The origin of the celebration at Nasi Dano

N.D. Pah

Masi Dande ma Solo Suti

The marriage of Nggeni Sor and Rote Namba with Masi Dande and Solo Suti

This recitation sets out to explain the origin of the celebration of the Hus Torombo or Hus Nasi Dano that was previously performed by the clan Bibi Manu in Desa Oebo. In the ritual language of Termanu, this celebration would be referred to as as a Hu or Sio (a celebration of ‘Origin’ or a celebration of ‘Nine’). In the ritual language of Thie, this kind of celebration is called a Holi or Limba.

The narrative begins by introducing the man Nggeni Soru and Rote Namba, who marries the woman Masi Dande and Solo Suti. Nggeni Soru and Rote Namba are goldsmiths, as are most of the men of Ndao, whose ritual name is given here as Ndao Nuse//Folo Manu. They sail off to Sina Kona and Koli Muri to forge iron and beat gold. The name Sina Kona and Koli Muri (‘Sina of the South’//‘Koli of the West’) indicates a Chinese settlement—possibly Atapupu—on the coast of Timor.

1.	Dalu bei don-na	In a former period
2.	Ma hida bei fa-na	And in a past time
3.	Ina Ili Alo nan	The woman Ili Alo’s brother
4.	Nggeni Soru	Nggeni Soru
5.	Ma feto Lo Fando na.	And the girl Lo Fando’s brother
6.	Rote Namba	Rote Namba
7.	Ara leo ruma Ndao Nuse	They live on Ndao Nuse
8.	Do Folo Manu.	And on Folo Manu.
9.	Touk Nggeni Soru	The man Nggeni Soru
10.	Sao inak Masi Dande	Marries the woman Masi Dande
11.	Ma [ta’ek] Rote Namba	And [the boy] Rote Namba
12.	Tu fetok Solo Suti.	Weds the girl Solo Suti.
13.	Nggeni Soru	Nggeni Soru
14.	Ma Rote Namba	And Rote Namba
15.	Touk manatutu besi	A man who forges iron
16.	Ma ta’ek manambesa lilo.	And a boy who beats gold.
17.	Nggeni Soru	Nggeni Soru
18.	No Rote Namba	And Rote Namba
19.	Sa’e rala tonda nara	Climb onboard their boat
20.	Ma daka rala balu nara;	And mount onboard their perahu;
21.	Reni Sina Kona [reu]	Towards Sina Kona
22.	Do Koli Muri [reu]	And Koli Muri
23.	Reu tutu besi	They go to forge iron
24.	Ma reu mbesa lilo.	And they go to beat gold.
25.	Nggeni Soru	Nggeni Soru
26.	No Rote Namba	And Rote Namba
27.	La’o ela sao-nara	Walk off leaving their wife
28.	Ma ara lope ela tu-nara,	And they go off leaving their spouse,
29.	Masi Dande	Masi Dande
30.	No Solo Suti.	And Solo Suti.

Fingga Fiti and Mbasa Mbaku are called to sing at a Holi celebration

While Nggeni Soru and Rote Namba are away, a Holi//Limba ceremony is held at Tedale Dilu Oen and Korobako Lepa Daen. Chanters are called to come to perform but the celebration does not become lively until Fingga Fiti and Mbasa Mbaku are called from Turumbou//Korobeba.

31.	Neu lelek Nggeni Soru	While Nggeni Soru
32.	No Rote Namba	And Rote Namba
33.	Bei rai Sina Kona	Are still in Sina Kona
34.	Ma Koli Muri	And Koli Muri
35.	Ara tao Holi hade	They hold the Holi feast for rice
36.	Ma [ara ladi] Limba betek	And the Limba feast for millet
37.	Numa Tedale Dilu Oen	At Tedale Dilu Oen
38.	Ma Korbako Lepa Daen.	And Korbako Lepa Daen.
39.	Basa manahelo reu helo	All the chanters go to chant
40.	Ma manasoda reu soda,	And [all] the singers go to sing,
41.	Te Holi ta rakase	But the Holi feast is not lively
42.	Ma Limba ta rakadoto.	And the Limba feast is not noisy.
43.	Reu rala Fingga Fiti	They call Fingga Fiti
44.	No Mbasa Mbaku	And Mbasa Mbaku
45.	Ruma Turumbou [oen]	At Turumbou
46.	Ma Korobeba [dae]	And Korobeba
47.	Mai soda Holi	To come to sing the Holi
48.	Ma helo Limba	And to chant the Limba
49.	Fo rakase	That it may be lively
50.	Ma rakadoto dei.	And that it may be noisy, too.

Fingga Fiti and Mbasa Mbaku’s beautiful singing entices Masi Dande and Solo Suti

Fingga Fiti and Mbasa Mbaku sing beautifully, so beautifully that their voice penetrates the heart and so loudly that their song carries across the straits all the way to Ndao. Their singing drives Masi Dande//Solo Suti to distraction as they try to sleep.

51.	Fingga Fiti	Fingga Fiti
52.	No Mbasa Mbaku	And Mbasa Mbaku
53.	Ara soda tutuda dasin-na	They sing, letting fall their words
54.	Leo manu ratuda tolo	Like a hen dropping an egg
55.	Ma ara helo o’olu hara-na	And they chant, shedding forth their voice
56.	Leo mengge raolu rou.	Like a snake shedding its skin.
57.	Fingga Fiti	Fingga Fiti
58.	No Mbasa Mbaku	And Mbasa Mbaku
59.	Hara-nara ramaladi tasi	Their voice crosses the sea
60.	Ma [dasi nara] randoro le	And goes beyond the river
61.	Nduku Ndao Nuse	Towards Ndao Nuse
62.	Do [losa] Folo Manu.	And [to] Folo Manu.
63.	Dua sara hara-nara	Their two voices
64.	Ma dasi-nara	And their words
65.	Randoro tei dale	Penetrate the inner heart
66.	Ma randoro hena hu.	And penetrate the upper thigh.
67.	Masi Dande	Masi Dande
68.	No Solo Suti	And Solo Suti
69.	Rama-nene harak	Hear the voice
70.	Fo Fingga Fiti haran	Fingga Fiti’s voice
71.	Ma [rama-nene] dasik	And the words
72.	Fo Mbasa Mbaku dasin.	Mbasa Mbaku’s words.
73.	Boe-ma ara sunggu	As they sleep
74.	Langga nara fua-fua	Their heads are lifted
75.	Ma ara ne’i	And as they lie
76.	Tei nara kedi-kedi.	Their hearts are distracted.
77.	Ara nau tungga do sangga	They want to seek or follow
78.	Se dasin do se harana.	Whose words or voice they hear.

Masi Dande and Solo Suti sail from Ndao to seek out Fingga Fiti and Mbasa Mbaku

Masi Dande and Solo Suti pick a large cluster of areca nuts and the stalks of the betel catkin, indicating their intention to exchange and chew betel and areca as a prelude to making love. They then board a boat, sail through the straits of Loe Keli and Lolo Dengga and arrive in the harbour of Dela Muri and Anda Kona at the south-western end of the island of Rote.

79.	Masi Dande	Masi Dande
80.	No Solo Suti	And Solo Suti
81.	Ara seu sesena pua nara	They pick a cluster of areca nuts
82.	Fo pua manggi hu nara	Areca nuts with inflorescences like trunks
83.	Ma ketu ramale malu nara	And break stalks of betel catkin
84.	Fo malu maboa oka nara.	Betel with catkin like thick roots.
85.	Dua sara sa’e rala balu mbao nara	The two climb onboard their ship and perahu
86.	Ma daka rala tonda ufa nara.	And mount aboard their boat and craft.
87.	Ara lena ri Loe Keli	They transverse the waves of Loe Keli
88.	Ma ara sida epo Lolo Dengga.	And they pass the eddies of Lolo Dengga.
89.	Masi Dande	Masi Dande
90.	No Solo Suti	And Solo Suti’s
91.	Balu do tonda	Ship and boat
92.	Nara se numa namo Dela Muri	Lays anchor in Dela Muri’s harbour
93.	Do meti Anda Kona.	And Anda Kona’s tide.

Masi Dande and Solo Suti meet Seu Dela and Fale Anda on Delha’s coast

On Delha’s coast they meet the woman Seu Dela and Fale Anda, who asks them where they are hastening so hurriedly. They say they are going to pick kapok and cut gewang at Oe He and Oe Tenggai. Seu Dela and Fale Anda propose that they go together, pointing to the dangers of picking kapok and cutting gewang at Oe He and Oe Tenggai because it is well guarded. Overcome by the singing of Fingga Fiti and Mbasa Mbaku, Masi Dande and Solo Suti leave Seu Dela and Fale Anda and continue on their way.

94.	Masi Dande	Masi Dande
95.	No Solo Suti	And Solo Suti
96.	Ratonggo do randa ro	Meet and encounter
97.	Inak Seu Dela	The woman Seu Dela
98.	Ma fetok Fale Anda.	And the girl Fale Anda.
99.	Inak Seu Dela	The woman Seu Dela
100.	No fetok Fale Anda	And the girl Fale Anda
101.	Hu’a bafanara ratane	Open their mouth to ask
102.	Neu Masi Dande	Masi Dande
103.	No Solo Suti, rae:	And Solo Suti, saying:
104.	‘Ei la’ok be miu	‘Where are you walking
105.	Ma ei lope be miu?	And where are you going?
106.	Ei la’ok no hae-lain	You walk so rapidly
107.	Ma lope no tende-tun.’	And you go so quickly.’
108.	Masi Dande	Masi Dande
109.	No Solo Suti	And Solo Suti
110.	Selu lole rala hara nara	Raise and lift their voices
111.	Ma a’e fino rala dasi nara, rae:	And speak these words, saying:
112.	‘Ai miu seu dene	‘We are going to pick kapok
113.	Nai Oe He	At Oe He
114.	Ma ai miu tati tula	And we are going to cut gewang
115.	Nai Oe Tenggai.’	At Oe Tenggai.’
116.	Seu Dela	Seu Dela
117.	No Fale Anda	And Fale Anda
118.	Rafada neu Masi Dande	Speak to Masi Dande
119.	No Solo Suti, rae:	And to Solo Suti, saying:
120.	‘Mai ata seu dene	‘Come let us pick kapok
121.	Taka-bua kada ia	Together there
122.	Ma ata tati tula	And let us cut gewang
123.	Ta-esa kada ia.’	As a group there.’
124.	Seu Dela	Seu Dela
125.	No Fale Anda	And Fale Anda
126.	Rakola do radea	Talk and converse
127.	Seluk bali	Once more and again
128.	Ro Masi Dande	With Masi Dande
129.	Ma Solo Suti, rae:	And with Solo Suti, saying:
130.	‘Seu dene Oe He	‘If you pick Oe He kapok
131.	Do tati tula Oe Tenggai	And cut Oe Tenggai gewang
132.	Na masa-nenedak	You must remember this
133.	Ma mafa-rerendek.	And keep this in mind.
134.	Te refada rae	For they speak and say that
135.	Oe He Molek Oen	At Oe He Molek Oen
136.	Ara mole mila rahani	They prepare bamboo spikes in wait
137.	Ma Oe Tenggai Sirok Daen	And at Oe Tenggai Sirok Daen
138.	Ara siro sese ranea.	They shoot to guard [the place].
139.	Metema ei mae seu dene Oe He	If you want to pick Oe He kapok
140	Ma tati tula Oe Tenggai,	And cut Oe Tenggai gewang,
141.	Na ama memete	You must watch
142.	Do susuri matalolole dei	And guard carefully
143.	Te ta na, muti matam leo dene	If not, your eyes will turn white as kapok
144.	Ma fula idum leo tula.’	And your nose as pallid as gewang.’
145.	Hu Fingga Fiti	Fingga Fiti
146.	No Mbasa Mbaku	And Mbasa Mbaku
147.	Hara do dasi nara	Their voice or words
148.	Boe reu randoro	Go and penetrate
149.	Do rafeo	Or encircle
150.	Masi Dande	Masi Dande’s
151.	No Solo Suti	And Solo Suti’s
152.	Tei dale [nara]	Inner heart
153.	Ma hena hu nara	And upper thigh.
154.	Boe ma ara lao	So, they walk on
155.	Do ara lope	Or they go forth
156.	Ela Seu Dela	Leaving Seu Dela
157.	No Fale Anda.	And Fale Anda.

Masi Dande and Suti Solo meet Fingga Fiti and Mbasa Mbaku

Late at night Masi Dande and Suti Solo arrive at Tedale Dilu Oen//Korobako Lepa Daen, where the origin celebrations are in full swing. There they meet Fingga Fiti and Mbasa Mbaku and immediately propose marriage. Fingga Fiti and Mbasa Mbaku tell them that they know they are already married. Because they are not good-looking, like Masi Dande//Suti Solo’s husband, they insist that Masi Dande and Suti Solo swear an oath that they will not return to their first husband.

158.	Polok ara tao don	In the middle of the night
159.	Do fatik ara tao ladan	Or late into the evening
160.	Boe ma Masi Dande	Masi Dande
161.	No Solo Suti	And Solo Suti
162.	Reu losa	Go until they reach
163.	Do reu nduku	And go until they arrive at
164.	Tedale Dilu Oen	Tedale Dilu Oen
165.	Ma Korobako Lepa Daen.	And Korobako Lepa Daen.
166.	Na te Holi hade	The Holi feast for rice
167.	Ma limba betek	And the Limba feast for millet
168.	Ara bei raka-se	Is still lively
169.	Do raka-doto.	Or is still noisy.
170.	Masi Dande	Masi Dande
171.	No Solo Suti	And Solo Suti
172.	Reu ra-tonggo do ra-nda	Go to meet and encounter
173	Ro Fingga Fiti	Fingga Fiti
174.	No Mbasa Mbaku.	And Mbasa Mbaku.
175.	Ara kokolak dala sao	They talk about the way to marry
176.	Ma ara dede’a eno tu.	And they discuss the path to wed.
177.	Fingga Fiti	Fingga Fiti
178.	No Mbasa Mbaku	And Mbasa Mbaku
179.	Hu’a bafan	Open their mouth
180.	Ma silu noli nara	And show their teeth
181.	Kokolak ro Masi Dande	As they talk with Masi Dande
182.	Ma dede’a ro Solo Suti, rae:	And converse with Solo Suti, saying:
183.	‘Ai bubuluk ei kasao sosa kara	‘We know that you have a first husband
184.	Ma ei katu ulu kara.	And that you have a prior spouse.
185.	Metema ei kokolak dala sao	If you talk about the way to marry
186.	Do dede’a eno tu na	And discuss the path to wed
187.	Mai ata so sera	Come, let us swear an oath
188.	Ma langgu bano dei.’	And give a pledge.’
189.	Fingga Fiti	Fingga Fiti
190.	Mbasa Mbaku	And Mbasa Mbaku
191.	Nau ara so sera	Want them to swear an oath
192.	Do langgu bano	And to give a pledge
193.	Hu dua sara	Because those two
194.	Tou ta malole	Are not good-looking men
195.	Ma ta’e ta mana’a.	And are not fine-looking boys.
196.	Te langga bonggo	For [their] heads are round
197.	Tou kode kara	Like monkey men
198.	Ma seru ei	And their legs are straight
199.	Seku besi kara.	Like digging sticks.

Masi Dande and Suti Solo’s pledge to Fingga Fiti and Mbasa Mbaku

Masi Dande and Suti Solo do as Fingga Fiti and Mbasa Mbaku urge them, swearing that if they ever think of returning to their husband, then by the Heavens and Earth, they should be struck down and cast into the Sea to become an ocean turtle and a sea cow.

200.	Masi Dande	Masi Dande
201.	No Solo Suti	And Solo Suti
202.	Ara so sera	They swear an oath
203.	Ma langgu bano renik	And give a pledge with
204.	Ndeli lima kukun	The ring from their finger
205.	Ma kalike daen	And band round their waist
206.	Dadi neu nesenedak	To serve as a remembrance
207.	Do neferendek.	Or as a sign of the pledge.
208.	Masi Dande	Masi Dande
209.	No Solo Suti	And Solo Suti
210.	Ara so sera	They swear an oath
211.	No dede’an	As they speak to them
212.	Ma ara langgu bano	And they give a pledge
213.	No kokolan, rae:	As they converse with them, saying:
214.	‘Lole faik [ia]	‘On this good day
215.	Do lada ledok ia	Or at this fine time
216.	Ai so sera menik	We swear an oath with
217.	Ai ndeli lima kukun	The ring of [our] finger
218.	Ma ai kalike daen.	And the band round [our] waist.
219.	Dae, Lain	Earth, Heaven
220.	Ma Ki, Kona	And North, South
221.	Dulu, Murin	East, West
222.	Ara sakasi metema	May they witness that if
223.	Neu fai bakahiton	On a future day
224.	Do ledo makabuin	And at a later time
225.	Au asaneda falik	I remember again
226.	Au sao sosang	My first husband
227.	Fo Nggeni Soru	Nggeni Soru
228.	Ma afarende falik	And I think of again
229.	Au tu ulung	My prior spouse
230.	Fo Rote Namba.	Rote Namba.
231.	Boe ma au tulek-ala bala-duan	When I turn back
232.	Do haik-ala lolo-faling	And when I return again
233.	Uni Ndao Nuse [u]	To Ndao Nuse
234.	Do Folo Manu u,	And to Folo Manu,
235.	Na dei fo la telun	Then let the three-poled sail
236.	Femba heni au	Beat me down
237.	Ma bobo duan	And let the two beaks of the ship
238.	Dere heni au	Strike me down
239.	Nai Loe Keli	Into Loe Keli
240.	Do Lolo Dengga	And Lolo Dengga
241.	Fo au dadi u kea liuk	That I may turn into an ocean turtle
242.	Ma rui saik.’	And into a sea cow.’

Masi Dande and Solo Suti realise their mistake

At dawn, in day’s new light, Masi Dande and Solo Suti see just how unattractive Fingga Fiti and Mbasa Mbaku are, with a monkey’s head and stick-straight legs. They immediately remember their handsome husband.

243.	Huak ana lali langga	When the dawn shifts to the head
244.	Do silu ana soi dulu	When first light lifts in the east
245.	Fo manggaledok ana dadi	So that it becomes bright
246.	Ma makarondak ana mori	And it grows sunny
247.	Boe-ma Masi Dande	Then Masi Dande
248.	No Solo Suti	And Solo Suti
249.	Ara mete rata-neneu	See clearly
250.	Ma ara suri rata-lololo	And observe directly
251.	Ma nata Fingga Fiti	That Fingga Fiti’s
252.	No Mbasa Mbaku	And Mbasa Mbaku’s
253.	Langga bonggo	Heads are round
254.	Tou kodek ara	Like monkey-men
255.	Ma seru ei	And legs are straight
256.	Seku besi kara.	Like digging sticks.
257.	Ara fale dale nara	They have regret in their hearts
258.	Ma ara tu’e tei nara.	And they have misgivings in their stomach.
259.	Ara rasaneda	They remember
260.	Sao sosa nara	Their first husband
261.	Ma tu ulu nara	And their prior spouse
262.	Fo Nggeni Soru	Nggeni Soru
263.	No Rote Namba	And Rote Namba
264.	Tou malole	A good-looking man
265.	Ma ta’e mana’a.	And fine-looking boy.

Nggeni Soru and Rote Namba return to Ndao and play their sesandu

At just this time, Nggeni Soru and Rote Namba finish their work at Sina Kona and Koli Muri. They board their perahu and return to Ndao Nuse and Folo Manu. Nggeni Soru and Rote Namba can play the sesandu (a seven-stringed bamboo-tube zither) and the sound of its sweet music carries all the way to Tedale Dilu Oen and Korobako Lepa Daen, stirring memories in Masi Dande and Solo Suti.

266.	Neu lelek na boe o	At that time
267.	Nggeni Soru	Nggeni Soru
268.	No Rote Namba	And Rote Namba
269.	Ara tutu rate’e besi	They finish their forging of iron
270.	Ma ara mbesa rabasa lilo	And they complete their beating of gold
271.	Ruma Sina Kona	At Sina Kona
272.	Do Koli Muri ena.	And Koli Muri.
273.	Ara sa’e rala balun-ara	They climb onboard their boat
274.	Ma daka rala tondanara.	And they mount onboard their perahu.
275.	Ara diu-dua	They turn back
276.	Ma ara lolo-fali	And they return again
277.	Reni Ndao Nuse	Towards Ndao Nuse
278.	Do Folo Manu reu.	And towards Folo Manu.
279.	Nggeni Soru	Nggeni Soru
280.	No Rote Namba	And Rote Namba
281.	Touk manasari sandu	Is a man who plays the sesandu
282.	Ma manadepo hitu.	And who plucks the seven strings.
283.	Ara sari kokoe sandu nara	They play the sesandu pleasingly
284.	Ma ara depo mamako hitu nara	And they pluck the seven strings sweetly
285.	Fo hitu ai kae haba nara	The seven strings of braided gold
286.	Do sandu ai loa lilo nara.	And sesandu strings of pure gold.
287.	Sandu li nara rama ketu meti	The sesandu’s sounds cut the tide
288.	Ma rama ladi tasi.	And they traverse the sea.
289.	Ramanene sara	They can be heard
290.	Losa Tedale Dilu Oen	As far as Tedale Dilu Oen
291.	Ma Korobako Lepa Daen.	And Korobako Lepa Daen.
292.	Sandu do hitu li nara	The sound of the sesandu or the seven strings
293.	Reu randoro do rafeo	Penetrates and encircles
294.	Masi Dande tei dalen	Masi Dande’s inner heart
295.	Ma Solo Suti hena hun.	And Solo Suti’s upper thigh.
296.	Rasaneda ma rafarende	They think of and remember
297.	Sao sosa nara	Their first husband
298.	Do tu ulu nara	And their prior spouse
299.	Fo Nggeni Soru	Nggeni Soru
300.	No Rote Namba.	And Rote Namba.

Masi Dande and Solo Suti attempt to return home to Ndao

Masi Dande and Solo Suti set off to return home, leaving Fingga Fiti and Mbasa Mbaku, who address them as they are leaving, reminding them of their oath and pledge to turn into a turtle and sea cow if they were ever to leave.

301.	Inak Masi Dande	The woman Masi Dande
302.	No fetok Solo Suti	And the girl Solo Suti
303.	Ara la’o do ara lope	They walk off or go forth
304.	Ela Fingga Fiti	Leaving Fingga Fiti
305.	No Mbasa Mbaku.	And Mbasa Mbaku.
306.	Fingga Fiti	Fingga Fiti
307.	No Mbasa Mbaku	And Mbasa Mbaku
308.	Ara hu’a bafan-ara	They open their mouth
309.	Ma ara silu nolin-ara	And they show their teeth
310.	Kokolak ro Masi Dande	Speaking to Masi Dande
311.	No Solo Suti, rae:	And to Solo Suti, saying:
312.	‘Ei masaneda	‘You now remember
313.	Ei sao sosan	Your first husband
314.	Ma ei tu ulun-ara	And your prior spouse
315.	Rote Namba	Rote Namba
316.	No Nggeni Soru.	And Nggeni Soru.
317.	Lole faik ia dalen	On this good day
318.	Do lada ledok ia tein	And at this fine time
319.	Ei la’o ela ai	You walk off leaving us
320.	Ma ei lope ela ai	And you go forth leaving us
321.	Te hu ei so sera basa ena	But you have sworn an oath
322.	Ma ei langgu bano basa ena	And you have given a pledge
323.	Menik ei ndelin ma kali ken	With your ring and your waistband
324.	Fo ai to’u sara	Which we now hold
325.	Rai ai lima dale nara.	In our hands.
326.	Miu leo	Go away
327.	Te boso lili ndondou	But do not forget
328.	Ei hehelu baratan mae	Your promise and pledge
329.	Ei dadi miu kea ma ruik	That you turn into a turtle and sea cow
330.	Nai liun do sain.’	In the Ocean or Sea.’

Attempting to return to Ndao, Masi Dande and Solo Suti are struck by a storm

Masi Dande amd Solo Suti board their perahu to return to Ndao. A storm arises as they reach the treacherous straits of Loe Keli and Lolo Dengga between Rote and Ndao; their perahu sinks and Masi Dande and Solo Suti are transformed into an ocean turtle and a sea cow.

331.	Masi Dande	Masi Dande
332.	No Solo Suti	And Solo Suti
333.	Ara la’o do lope.	They walk off or go forth.
334.	Reu sa’e rala tonda	They climb onboard their boat
335.	Do balu nara.	And onboard their perahu.
336.	Ara leko la	They guide the sails
337.	Do pale uli	And tend the rudder
338.	Fali reni Ndao Nuse	Returning towards Ndao Nuse
339.	Do Folo Manu reu.	And towards Folo Manu.
340.	Masi Dande	Masi Dande
341.	No Solo Suti	And Solo Suti
342.	Tonda do balu nara	Their boat and perahu
343.	Reu losa do reu nduku	Goes until it attains or reaches
344.	Loe Keli	The straits of Loe Keli
345.	Edo-edo tua-nasu Ndao	Swirling like the cooking syrup of Ndao
346.	Ma Lolo Dengga	And the straits of Lolo Dengga
347.	Foi-foi manukudu Safu.	Bubbling up like the boiling dye of Savu.
348.	Sanggu manande’o ndesi kara dadi	A tremendous storm arises
349.	Ma luri manatala fei kara mori	And a fierce cyclone appears
350.	Ri boe rambombonu	The waves rise and fall
351.	Ma epo boe rafufua	And the swirls swell and increase
352.	Reu tufa Masi Dande	Slapping Masi Dande’s
353.	No Solo Suti	And Solo Suti’s
354.	Tondan do balun-ara.	Boat or perahu.
355.	Tiu heni la telun	It breaks the three sail-beams
356.	Ma tepa heni uli duan.	And snaps the two stern rudders.
357.	Masi Dande	Masi Dande
358.	No Solo Suti	And Solo Suti
359.	Tondan do balun-ara	Their boat or perahu
360.	Molo ma tena	Goes down and sinks
361.	Reni tasi oe dale reu.	Into the depths of the Sea.
362.	Masi Dande	Masi Dande
363.	No Solo Suti	And Solo Suti
364.	Tena reni	Sink down
365.	Liun do sain dale reu.	Into the Ocean or Sea.
366.	Ara dadi reu	They turn into
367.	Kea liuk ma rui saik.	An ocean turtle and a sea cow.

Masi Dande and Solo Suti return to the harbour of Dela

The turtle Masi Dande and the sea cow Solo Suti swim back to the harbour of Dela Muri and Anda Kona. There they meet another turtle and sea cow, who are described as sea creatures cared for by Seu Dela and Fale Anda, whom Masi Dande and Solo Suti first met when they hurried on their way to the Limba feast at Tedale Dilu Oen and Korobako Lepa Daen. The local turtle and sea cow ask Masi Dande and Solo Suti where they are going, and they reply that they are going to gather two kinds of seaweed//seagrass (engga//latu) as their food and drink. Seu Dela and Fale Anda’s turtle and sea cow propose that they go together to gather their engga//latu.

368.	Kea Masi Dande	The turtle Masi Dande
369.	No rui Solo Suti	And the sea cow Solo Suti
370.	Ara hangge tasi	They ply through the sea
371.	Ma ara nane oe	And they swim through the water
372.	Fali reu losa	Returning, they go to
373.	Do reu nduku	And they go until
374.	Namo Dela Muri	The harbour of Dela Muri
375.	Do meti Anda Kona.	And the tide of Anda Kona.
376.	Dua sara reu tia namo Dela Muri	The two enter the harbour of Dela Muri
377.	Do Anda Kona.	And of Anda Kona.
378.	Boe ma ratonggo do randa	They meet or encounter
379.	Ro Seu Dela no Fale Anda	Seu Dela and Fale Anda’s
380.	Kea ana nekeboin-ara	Cared-for turtle
381.	Ma rui ana nesemaon-ara.	And fostered sea cow.
382.	Seu Dela no Fale Anda	Seu Dela and Fale Anda’s
383.	Kea ana nekeboin	Cared-for turtle
384.	Ma rui ana nesemaon	And fostered sea cow
385.	Ra-tane neu kea Masi Dande	Ask the turtle Masi Dande
386.	Ma rui Solo Suti, rae:	And the sea cow Solo Suti, saying:
387.	‘Ei meni be miu?’	‘Where are you going?’
388.	Kea Masi Dande	The turtle Masi Dande
389.	No rui Solo Suti	And the sea cow Solo Suti
390.	Ra-hara do ra-selu	Answer and reply
391.	Neu Seu Dela no Fale Anda	To Seu Dela and Fale Anda’s
392.	Kea ana nekeboin	Cared-for turtle
393.	Ma rui ana nesemaon, rae:	And fostered sea cow, saying:
394.	‘Ai miu ndano engga	‘We go to gather engga seaweed
395.	Ma ketu latu	And to pluck latu seagrass
396.	Soa neu ai naä ninu,	To serve as food and drink,
397.	Po’o beten.’	Our maize and millet.’
398.	Seu Dela no Fale Anda	Seu Dela and Fale Anda’s
399.	Kea ana nekeboin	Cared-for turtle
400.	No rui ana nesemaon	And fostered sea cow
401.	Ara kokolak do dede’a	They talk or converse
402.	Ro dua sara, rae:	With the two of them, saying:
403.	‘Mai ata ndano engga	‘Let us gather engga seaweed
404.	Do ketu latu	And pluck latu seagrass
405.	Takabua do taesa kada ia leo.’	Together and as one right there.’

Masi Dande and Solo Suti assert their intention to swim to Namo Tane and Le Lopu

The turtle Masi Dande and the sea cow Solo Suti reply that they want to move on to Namo Tane and Le Lopu. Seu Dela and Fale Anda’s turtle and sea cow warn them to be careful that, while they are gathering engga//latu, they are not caught by the seawall built at Namo Tane and Le Lopu that traps sea creatures as the tide recedes. If they were to be caught, they would be dragged up on land and butchered.

406.	Kea Masi Dande	The turtle Masi Dande
407.	No rui Solo Suti	And the sea cow Solo Suti
408.	Selu lole rala hala nara	Reply, answering with their voice
409.	Do ae fino rala dasi nara, rae:	And respond, indicating with their words, saying:
410.	‘Ai lali miu fa bali dei	‘We are moving from here a short way
411.	Ma ai keko miu ba’uk bali dei.’	And we are shifting from here a long way.’
412.	Rafada rae:	They speak, saying:
413.	‘Engga manandae reu batu	‘Engga clings to the rocks
414.	Ma latu manafua reu tane	And latu lifts in the marshes
415.	Rai Namo Tane	In Namo Tane
416.	Do Le Lopu dei.’	Or in Le Lopu.’
417.	Seu Dela kea ana nekeboin	Seu Dela’s cared-for turtle
418.	No Fale Anda rui ana nesemaon	And Fale Anda’s fostered sea cow
419.	Rafada seluk bali neu dua sara, rae:	Speak once again with the two of them, saying:
420.	‘Ndano engga Namo Tane	‘When gathering engga at Namo Tane
421.	Ma ketu latu Le Lopu	And plucking latu at Le Lopu
422.	Na masanenedak do mafarendek	Remember or keep in mind
423.	Te Foi Fatu dea ei mauan	Lest the leg of Foi Fatu’s seawall be fortunate
424.	No Mesak Rau lutu lima manalen-ara.	And the arm of Mesak Rau’s fish-catch be successful.
425.	Boso losa ei suba	Let it not happen while you are busy
426.	Mia ndano engga do ketu latu	Gathering engga or plucking latu
427.	Boe ma meti hitu nara mori	That a tide of seven occurs
428.	Do mada falu nara mori	And an ebb of eight happens
429.	Te ei ta meda mala.	Of which you are unaware.
430.	Boe ma dea ei maua	Then the leg of the seawall will be fortunate
431.	Do lutu lima manale.	And the arm of the fish-catch will be successful.
432.	Ara kena ma rataba rala ei	They will catch and trap you
433.	Ara lui tali ma ara olu nafuk.	They will attach a line and set an anchor.
434.	Ara reti ei	They will hold you
435.	Ara le’a do ara nore	They will pull and they will tug
436.	Ei meni mada lai miu.	Carry you onto the dry land.
437.	Boe-ma ara sefa baba’e ei aom	They will open and part your body
438.	Ma ara kedi sasarak ei mbam.’	And they will slice and loosen your flesh.’

Masi Dande and Solo Suti are trapped within the seawall at Namo Tane and Le Lopu

The turtle Masi Dande and the sea cow Solo Suti do not heed this warning. They swim to Namo Tane and Le Lopu to gather seaweed and seagrass. While they are gathering and eating their fill, there is a great ebb tide and they are trapped within the seawall at Namo Tane and Le Lopu.

439.	Kea Masi Dande	The turtle Masi Dande
440.	No rui Solo Suti	And the sea cow Solo Suti
441.	Ara ta tungga Seu Dela	They do not follow Seu Dela’s
442.	No Fale Anda	And Fale Anda’s
443.	Kea ana nekeboin	Cared-for turtle
444.	Ma rui ana nese-mao nara	And fostered sea cow’s
445.	Hara dasi nara.	Voices and words.
446.	Dua sara hangge tasi	They ply through the sea
447.	Ma nane oe.	And swim through the water.
448.	Ara reu losa Namo Tane	They go to Namo Tane
449.	Do Le Lopu	Or to Le Lopu
450.	Ara reu hambu engga manandae reu batu	They go to get the engga clinging to the rocks
451.	Ma latu manafua reu tane ruma na.	And the latu that is piled in the marshes.
452.	Faik esa no dalen	On one day
453.	Do ledok esa [no] tein	And at one time
454.	Kea Masi Dande	The turtle Masi Dande
455.	No rui Solo Suti	And the sea cow Solo Suti
456.	Ara ndano engga	They are gathering engga
457.	Ma ara ketu latu	And they are collecting latu
458.	Fo ara ra’a	So they may eat
459.	Do ara folo.	Or they may gorge.
460.	Ara ta bubuluk	They do not know
461.	Do ara ta meda rala	Or they are unaware that
462.	Meti hitu nara mori	A tide of seven is occurring
463.	Do mada falu nara dadi.	And an ebb of eight is happening.
464.	Dea ei mauar	The leg of the seawall has good fortune
465.	Do lutu lima manaler	Or the arm of the fish-catch is successful
466.	Kena ma rataba rala sara.	It catches and traps them.

Masi Dande and Solo Suti are trapped but cannot be dragged ashore

Foi Fatu and Mesa Ra’u go to inspect their seawall and see that it has caught the turtle Masi Dande and the sea cow Solo Suti. They attach ropes to Masi Dande and Suti Solo and attempt to drag them up onto the land, but they are unsuccessful, so they call chanters to sing as they struggle to drag Masi Dande and Suti Solo ashore. Still, they are unable to move Masi Dande and Solo Suti.

467.	Neu faik do ledok	One day or at one time
468.	Na Foi Fatu no Mesa Ra’u	Foi Fatu and Mesa Ra’u
469.	Reu tiro dea nara	Go to inspect their seawall
470.	Ma reu dongge lutu nara	And go to check their fish-catch
471.	Reu losa dea	When they reach the seawall
472.	Do reu nduku luti dale	Or they come to the fish-catch
473.	Ara mete neu	They look
474.	Do ara suri neu	Or they see
475.	Ma nata deak no lutu	That indeed the seawall and fish-catch
476.	Kena do rataba rala	Has caught and holds back
477.	Kea Masi Dande	The turtle Masi Dande
478.	No rui Solo Suti	And the sea cow Solo Suti
479.	Ara pa’a tali	They tie a rope
480.	Ma ara lui nafu kara	And they fix an anchor
481.	Reu kea Masi Dande	To the turtle Masi Dande
482.	No rui Solo	Or the sea cow Solo Suti
483.	Fo ara le’a sara	That they may pull them
484.	Do ara nore sara	Or they may tug them
485.	Reni ata do mada lai reu.	To the top and onto dry land.
486.	Ketu basa tali	They break all the ropes
487.	Ma ladi basa nafu kara	And snap all the anchors
488.	Fo ara pa’a	That they tie
489.	Do ara lui sara	And they fix
490.	Reu kea Masi Dande	To the turtle Masi Dande
491.	No rui Solo Suti.	And to the sea cow Solo Suti.
492.	Te ara ta keko	But they do not move
493.	Ma ara ta lalik.	And they do not shift.
494.	Ara roke basa manahelo do manasoda.	They ask all the chanters and singers.
495.	Reu helo ma reu soda	They go to chant and go to sing
496.	Fo ela leo bena kea Masi Dande	So that the turtle Masi Dande
497.	No rui Solo Suti	And the sea cow Solo Suti
498.	Ara le’a do nore sara	They may pull or tug
499.	Reni ata do mada lai reu.	To the top and onto dry land.
500.	Te hu dua sara ta raka undak.	But the two of them do not budge.

Fingga Fiti and Mbasa Mbaku recognise Masi Dande and Suti Solo in the seawall

Fingga Fiti and Mbasa Mbaku are one of the chanters asked to sing while Masi Dande and Suti Solo are dragged from the seawall. Fingga Fiti and Mbasa Mbaku look closely at Masi Dande and Suti Solo inside the seawall and speak to her, telling her to allow them to roll her body onto the land. Fingga Fiti and Mbasa Mbaku then take her finger-ring and waistband and tie it around her neck. They are then able to drag the turtle Masi Dande and the sea cow Solo Suti ashore to butcher them. Fingga Fiti and Mbasa Mbaku gather Masi Dande and Suti Solo’s skull and rib cage and bury them as a remembrance.

501.	Reu rala Fingga Fiti	They go to Fingga Fiti
502.	No Mbasa Mbaku	And Mbasa Mbaku
503.	Ruma Turumbou do Korobeba	At Turumbou and Korobeba
504.	Ara mai soda ma helo	That they may come to sing and chant
505.	Fo ela leo be na kea Masi Dande	So that the turtle Masi Dande
506.	No rui Solo Suti	And the sea cow Solo Suti
507.	Ara le’a do nore sara	They may pull and tug
508.	Reni ata do mada lai reu.	To the top and onto dry land.
509.	Fingga Fiti no Mbasa Mbaku	Fingga Fiti and Mbasa Mbaku
510.	Reu nduku do reu losa	Go up to and go towards
511.	Foi Fatu dean	Foi Fatu’s seawall
512.	Ma Mesa Ra’u dean	And Mesa Ra’u’s seawall
513.	Do lutu nara dale.	Or fish-catch.
514.	Boe ma ara mete rata neneu	They look into it
515.	Do suri rata lololo	And stare into it to see
516.	Kea fo deak imingge nalan	The turtle that the seawall holds
517.	Ma ruik fo lutu itiba nalan.	And the sea cow that the fish-catch blocks.
518.	Na ndia be na Masi Dande	In there is Masi Dande
519.	No Solo Suti sira nara.	And Solo Suti.
520.	Fingga Fiti no Mbasa Mbaku	Fingga Fiti and Mbasa Mbaku
521.	Hu’a bafa nara	Open their mouth
522.	Ma silu noli nara ma rae:	And show their teeth, saying:
523.	‘Mete ma tetebe sara eir ia	‘If it is true that you are here
524.	Masi Dande no Solo Suti	Masi Dande or Solo Suti
525.	Na ama loko ao mara leo no	Then roll your body like a coconut
526.	Ma te ao mara leo tula	And twist your body like a gewang
527.	Meni ata do mada lai miu.’	Upwards and onto dry land.’
528.	Fingga Fiti no Mbasa Mbaku	Fingga Fiti and Mbasa Mbaku
529.	Ha’i rala Masi Dande	Take Masi Dande’s
530.	No Solo Suti	And Solo Suti’s
531.	Ndeli lima kukun	Finger-ring
532.	Ma kalike dae nara	And waistband
533.	Fo ara so sera	With which they swore the oath
534.	Do langgu bano renik	And gave their pledge
535.	Ruma Tedale Dilu Oen	At Tedale Dilu Oen
536.	Do Korobako Lepa Daen.	And Korobako Lepa Daen.
537.	Ara pa’a kali ke dae nara	They tie the waistband
538.	Ma ara kado ndeli lima kukunara	And they slip the finger-ring
539.	Reu Masi Dande no Solo Suti	On Masi Dande and Solo Suti’s
540.	Lesu-ain ma timi lalanggen-ara.	Neck and chin.
541.	Boe ma ara le’a do ara nore sara	They pull and they tug them
542.	Reni ata do mada lai reu.	To the top and onto dry land.
543.	Kea Masi Dande	The turtle Masi Dande
544.	No rui Solo Suti	And the sea cow Solo Suti
545.	Ara rasakedu ma ramatani.	They cry and sob.
546.	Ara lu dua o dua	Tears fall two by two
547.	Ma pinu telu o telu.	And snot drops three by three.
548.	Te ara sefa baba’e ao nara	But they open and part their body
549.	Ma ara kedi sasarak mba nara.	And they slice and separate their flesh.
550.	Ara ndu do ara pala heni mban-ara	They divide or give away their flesh
551.	Reu hatahori do andiana.	To people and persons.
552.	Fingga Fiti no Mbasa Mbaku	Fingga Fiti and Mbasa Mbaku
553.	Reni langga dila boa teten-ara	Carry away their skull
554.	Ma kalu kai husu beban-ara.	And their rib case.
555.	Reu ratoi ma rafua sara	They bury and cover them
556.	Dadi neu neferendek do nesenedak.	As a remembrance or memento.

1 Note that it is the convention that ‘Moon’ (Bulan) precedes ‘Sun’ (Ledo) in names in Thie. This is a convention that exists in Termanu but is not always consistently applied.
2 I have no species identification of these sea creatures.

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