Darlau

[[!tag Bib Kultura]] [[!toc levels=2]]

• Darlau: Origins and their significance for Atsabe kemak identity
• by Molnar
• in [@z.mcwilliam-traube-land_and_life]

Introduction

アチャベ (Atsabe) のケマック (Kemak) のアイデンティティは、 ダルラウ山 Darlau に密接に結びついている。

ダルラウはこのへんで一番高い山である。

天と地がまだ分かれていないとき、 ダルラウが宇宙論的な発祥の地であった。

ラメラウ山 (Ramelau) は死に関連し、 ダルラウ山は生に関連する。

ダルラウ山にはケマック (Kemak) の祖先が 最初の村 Lemia を建設したところでもある。

ダルラウ山は、さらに、 全ての聖なる木の起源の場所ともされる。

ua、ora、buci そして goru の木で 最初の家が建てられた。

用語

• chiefdom, domain: 階層的に構造化された、中 央集権的な政治組織

• domain: 支配者が力を持つ範囲

• Atsabe domain の支配者 (ruler): koronel bote

• 他のより小さな首長： nai, dato, rati

• それぞれの首長が Lemia から出自して、間 には親族関係があるが、それぞれの首長は互い に独立している

アツァベのケマック

ケマック (Kemak) は以下の３つの地域に住ん でいる

• Bobonaro
• Ermera
• Ainaro

クラマジランのマロボ

Clamagirand による Maboro の Kemak に ついてまとめておこう。

• 焼畑
• "house society"
• "house" (uma) が基本単位であり、社会の焦 点である
• 家が、そこに属す個人の位置をプレシデンス （先行順）(precedence) の中で規定する
• 一般交換（ 母方交差イトコ婚ということだろ う【SN】）
• 個人の儀礼："house" with WG and WT (see WG-WT)
• 集合的儀礼：entire "domain"
• local な社会組織は（Clamagirand は明言して いないが） precedence に基いていると言 える
• Clamagirand は他の Kemak （たとえば Atsabe のケマック）について述べておら ず（婚姻関係など）
• Clamagirand の民族誌を読むかぎり、Marobo のケマックが独立して、 self-contained な印象を与える

マロボとアツァベ

アツァベのケマックにも同じことが言える。 Atsabe ケマックの「アツァベ中心主義」的言 説のなかに、 Marobo の位置はない。 ケマック発祥の地である Darlau と、 Marobo がどう関係しているのか、 アツァベのケマックはほとんど語らない。 彼らによると、 Marobo のケマックは、 他の人間がまだダルラウ山に住んでいるときに、 最初にダルラウ山を離れた人々だという。 アツァベ・ケマックによれば、 マロボ・ケマックは「ちがったケマック」である。 隣の Bunaq と結婚しているからだ。 アツァベ内の Obulo 村は、 Maboro のケマックと考えられている。 マボロと同じ家があるからだ。

Atsabe Kemak Origins

Atsabe は次の13の村からなる

• Lemia Leten (upper Lemia), the origin village of all Kemak; Lemia Craic (lower Lemia) is now in a different administrative district—namely, Ainaro
• Laclo, one of the first to branch from the founding origin village of the Kemak from Lemia
• Boboe Leten and Boboe Craic (formerly one village, Boboe)
• Tiar Lelo (Ciar Lelo), which is central given its status as the village of the koronel bote, or the liurai of Atsabe
• Malabe (Atu Dame or Acu Dame in old writings)
• Obulo, whose population is related to the Marobo group and also heavily intermarried with Bunaq
• Paramin, with a mixed Kemak and Mambai population due to intermarriages
• Laçao
• Lau Buno
• Batu Manu
• Estado
• Atara
• Mali Mea, the new, thirteenth village, which branched off from Atara.

ダルラウ山にあるLemia 村の次に、 Laclo, Tiar Lelo, Boboe, Malabe (Atu Dame) の四つの村が中心と考えられている。 それ以外は衛星の村、あるいは 四つの村からの分家 (offshoot) と考えられいる。

• Laclo
• Tiar Lelo
• Boboe
• Malabe (Atu Dame)

Lalco、 Atu Dame、 Tiar Lelo、 Boboe は Lemia の branch settlements と考えられている。 Lemia のものと同じ名前の "origin house" が、それらの村にあるからだ。

場所、起源の村 (origin villages)¹、名前のある家 ("named houses"²)が 社会構造の基本だ。

社会構造の基本：

• Place
• origin villages
• named houses

その他に、 創設者の家 (the house of the founder ancestor) （「最初の名前のついた家」 (first name house)）が氏族 (clan) や集団の名 前として使われることもある。³

意味がよくわからん。 いくつか（全然違った）解釈がありうる。 全部書くのもめんどい。

たいていの場合 the first main house ⁴ が聖なる家 uma luli である。⁵ そこに宝物などが所蔵されるのだ。

しばらくすると "main source house" なんての もある。

アツァベ・ケマックの領域はとっても広い。

Contending Versions of Origin

Atsabe Origin Myths: Landscape and social relations --- a connected earth and the sky

【神話はじまり】

Cuha is the vine that connected the earth and sky in the past. Earth and sky were connected by a huge, thick vine [cuha], and that way the people of the two realms could visit one another and God could talk directly to the people. The voices of the female sun and the male sun [Lelo Hine and LeloMane] were close in those days. The earth and the sky were linked on top of Darlau Mountain.

かつて天と地はダルラウ山の頂上でつながってい た。繋げていたのは cuha という蔓である。人 びとは、女の太陽、男の太陽 (Lelo Hine and Lelo Mane)という神の声を近くに聞くことができ た。

One day a man sent his wife to the top of Darlau to get fire, while he looked after the children.

男が妻をダルラウ山の頂上まで火をとりにいかせ た。自分は子供たちを見ていた。

++ When the woman got to the top of the mountain, she heard beautiful music coming from the sky realm. The people in the sky were playing (pinging on) brass spiral armbands [lu'u]. The woman was so mesmerised by the music that she climbed up on the vine to the sky realm.

妻は頂上で空の人たちが lu'u を演奏している のに聞きほれていた。女は蔦をつたって空まで登っ た。

++ It was already late at night and she still did not return. The children were crying as they were hungry. The husband was getting angrier and angrier and was very jealous. In anger, he started to sharpen a sacred heirloom sword. He was going to kill her.

妻が帰ってこないので、夫は嫉妬して家宝の剣を 研ぎはじめた。これで妻を殺そうと考えたのだ。

++ He sharpened and sharpened and tested it on his hand so that it was sharp enough. He then went up to the top of Darlau and in anger severed the vine connecting earth and sky. The sky flew up and up.

男はダルラウ山まで行き、蔦を切った。空は高く 飛び上がった。

++ That is why God's voice is too far away for us to hear and Lelo Hine, Lelo Mane no longer talk to us directly. Lelo Hine, Lelo Mane used to tell us what to do and how to do it if we had problems, like when we were sick.

むかしは病気のときどうするかなどは神が教えて くれたが、こうして Lelo Hine Lelo Mane の声 は聞こえなくなったのだ。

++ The sacred suri is still present. A chunk from the edge of the blade is missing. It broke off when the huge vine was chopped. The sacred sword that cut the vine is called siaka daka tai; it belongs to the luli [sacred] objects of Uma Mali Ubu in Lemia Leten village.

聖なる suri [^suri] は現在もまだある。端の ところが欠けている。蔦を切った聖なる剣の名前 は siaka daka taiと言い、いまでも Lemia Leten 村の Uma Mali Ubu の luli である。

【神話終わり】

原初の時、ケマックの祖先たちは ダルラウ山とレミア (Lemia)村の両方に住んでい たことになる。 また神と精霊の未区分だったのだ。

Lelo Hine Leno Mane については：

Maromak created the ancestors and would visit with them. In ancient times, people could still see God. Maromak gave customs [lia hu'u] to the people and gave them sacred prayer beads [loi ana] so that during a funeral when praying with the loi ana, the soul of the deceased [sera mara] can be transferred into the loi ana and thus transmitted to God through prayer. ++

マロマック (Maromak) ⁶ は祖先たちを作り、よく 訪問してきた。マモラックは祖先に慣習(lia hu'u) を与え、葬式のために祈るための数珠 loi ana を与えた。Loi ana で祈るとき、死 者 (sera mara) は loi ana に移り、祈りを 通じて神のもとへ送られるのだ。

Wehali の王だ。 (See also Sonbai) "Maromak" は（テトゥン語辞書 (Tetun) によれば）「神」 という意味だという。

++ Maromak also gave the people the aitos (a carved post with a tip shaped like a human head), which we continue to `plant'. The aitos represents the early link with God and His domain in the sky; the aitos connected the earth and sky. Only earlier we did not refer to God as Maromak, but as Lelo Hine, Lelo Mane.

マモラックは人間たちに、さらに、aito を与 えた。それは彫刻をほどこした post で、さきっ ぽのとこが人間の頭の格好をしているの だ。Aitosは、かつて神と彼等の domain が繋っ ていたことをあらわしている。むかしは神のこと を Maromakとは呼ばず、Lelo Hine Lelo Mane と 呼んでいた。

Dispersal from Lemia and the Emergence of the Atsabe Chiefdoms

起源神話によれば、 レミア (Lemia)から出て、独立した chiefdom を作ったのは、次の順番である：

• Laclo
• Tiar Lelo
• Atu Dame
• Boboe

Tiar Lelo の神話がおもしろい

• Lemia がテリトリー ⁷ を支配していた
• Boboe/Tiar Lelo:: eB/yB

"territory" って何だ？

Version 1: The founding of Tiar Lelo (Ciar Lelo) village

There were two founding ancestors; they were brothers. The elder founded Boboe, and the younger founded Tiar Lelo.

二人の祖先がいた。兄が Boboe を、⁸弟 が Tiar Lelo を創建した。

いったじゃん。

++ As the two brothers were descending from the top of Darlau Mountain after obtaining fire there, the younger asked the elder: What is that place?', pointing. The elder answered:That is Ai Rei.' Then the younger pointed to another place and asked again. The elder answered: `Lesu Mau.'

火を頂上から取った。弟は指差し聞いた：「あの 場所はなんだ？」兄は答えた：「Ai Rei だ」。 再び弟は指差し聞いた：「あの場所はなんだ？」 兄は答えた：「Lesu Mau だ」。

++ Next the younger cut a hulo bamboo and sharpened the tip into a spear and he threw it towards the sun. The elder chewed on betel and spat far away [lota aba]. They did not know where the spear and the spittle landed.

弟は hulo 竹で槍をつくり投げた。兄は檳榔樹 をかみ、吐きすてた (lota aba)。槍とつばが どこまで飛んだか、二人は知らなかった。

++ They kept descending the mountain and looked for where the spear and spittle had landed. When they arrived at a place that was level and was wet with spittle （つば） they named the place Aba Rema [aba: saliva, spittle; rema: level]. This name now designates the territorial domain of Tiar Lelo. ++

山を下りて唾のとどいた場所を見つける。Aba Rema となづけた。この名前は Tiar Lelo の領域 である。

When they got to the place where the bamboo spear was standing in the ground on the level surface, the spot was called Hulo Rema [hulo: bamboo type; rema: level]. That is the place where the village was built, the village of Tiar Lelo.

槍を見つけ、その土地を Hulo Rema と名づけた。 そこに Tiar Lelo の村をきずいた。

• Darlau Mountain belongs to the people of Lemia; it was their origin village that was on the top of Darlau. The name of the village Tiar Lelo comes from the act of throwing the bamboo spear towards the sun [tiar or ciar: to throw far away; lelo: sun].

ダルラウ山はレミア (Lemia)村の 人々のものである。

The original Tiar Lelo village was established in the place of Aba Rema. The first origin house was Uma Lulu Ubu within the territory of Lemia Leten. The two ancestors who founded Tiar Lelo were Aba Rema and Hulo Rema.

最初の Tiar Lelo の村は Aba Rema に きずかれた。 さいしょの origin house は、 Lemia Leten のテリトリーにある Uma Lulu Ubu である。 Tiar Lelo をつくった二人の祖先は Aba Rema と Hulo Rema である。⁹

祖先の名前になっておる。 Boboe はどうしたんじゃ！

• Both ancestors spat betel spittle. Where Hulo Rema's spittle landed became the territory of Tiar Lelo. Where Aba Rema's spittle fell became the Kumubia River in Lemia. Uma Mali Ubu in Lemia was the origin house of the ancestral brothers.

Version 2: The foundation of Tiar Lelo as a chiefdom

At first there was only one domain and Laclo was a part of this domain but was a separate chiefdom that descended from Lemia. The one domain was Lemia, the place of true origin of all Kemak on Darlau Mountain.

むかしは一つの domain すなわちレミア (Lemia) しかなかった。ダルラウ山になった。 Lalco はレミア (Lemia)出自で、 レミアの中の chiefdom だった。

Tiar Lelo split off first (and then Boboe split off from Tiar Lelo). The Boboe people, the Tiar Lelo people and the Lemia people are descendants of three founding brothers: Lemia and Laclo people from the eldest brother, Boboe people from the second brother, and Tiar Lelo people from the youngest brother.

Tiar Lelo がさいしょに離れて、Tiar Lelo から さらに Boboe が分かれた。 Boboe、Tiar Lelo そして Lemia は 3人の兄弟から出自している。¹⁰

• Lemia and Laclo: １番目
• Boboe: ２番目
• Tiar Lelo: ３番目

++ The split of Tiar Lelo from Lemia occurred over an insult and ensuing warfare over it.

Tiar Lelo が Lemia から分かれたのは 侮辱そしてそれに由来する戦争が原因だ。

++ The story of how the split occurred is as follows: an elder named Sur Talo was the dato of the Tiar Lelo settlement within the domain of Lemia. He was also a relative of the senior house of Lemia. One day when Sur Talo was taking off his sword, the tip accidentally pointed towards the son of the ruler of Lemia. This was perceived as a grave affront and Sur Talo was put to death. This precipitated warfare between Tiar Lelo and Lemia and brought about the establishment of Tiar Lelo as a separate chiefdom.

Tiar Lelo の dato （首長）は Sur Talo だ。 彼は Lemia の senior house の親族でもあった。 Sur Talo が彼の剣を抜くと、 その先が Lemia の支配者の息子にあたった。 これは侮辱と考えられ、 Sur Talo は死罪とされた。 これで Tiar Lelo と Lemia が戦争になった。 そして Tiar Lelo が分離した chiefdom となった のである。

もう一つのバージョンは Tiar Lelo の koronel bote （liurai） の家族か ら採集したものだ。 外から来た王権の簒奪者 である Koronel bote （Uma Kase 「外来の家」がある）を 正当化する試みである。

The Story of Conquest

Recounted by descendants of the koronel bote who claim direct descent from Koko Lio

Koko Lio first lived in Ainaro, Hatubuilico. Next he went travelling and his journey took him across Ramelau. He decided to settle in Genu Mera in the Lemia domain/chiefdom [footnote omitted]

Koko Lio は最初 Ainaro に住んでいた。 そこから Ramelau を越えた。 そして Lemia domain にある Genu Mera に住むことにした。

++ where he left behind his authority in the form of the first Acu Boso (a stone platform called menaka by all other groups of Atsabe, except those in Tiar Lelo) and Aitos. These served not only as a sign that he once settled there but also that he had the authority over the place and he was the ruler. He possessed a sacred tablet, the size of a cassette,[footnote omitted] which he could order to make a loud sound that would gather all the people together. When the people came to see what the noise was, he announced to them that he was the ruler and he had authority over the place.

Koko Lio は Genu Mera にいろいろな モノを置いた

• Acu Boso （他の地域では menaka と呼ばれ る石の舞台）
• Aitos (a carved post with a tip shaped like a human head) (aitos)
• a tablet

• Next he travelled to Soru Aci in Laclo. The ruler there bowed to Koko Lia and submitted to his authority, and that domain was also integrated into the growing domain of Koko Lia.

Koko Lio はつぎに Laclo の Soru Aci に行った。 そこの支配者は、すぐに Koko Lio の権威に 屈した。

++ The various chiefs submitted to Koko Lia and were integrated into his domain, because he possessed three luli (sacred) objects: the tablet, a rattan staff that could change into a snake and a special weapon --- a gun from which lightning emitted. He could also travel with superhuman speed and glowed like the sun.

ほかの首長たちも Koko Lio に従属した。 Koko Lio が luli なモノをもっていたからだ。

After Soru Aci, Koko Lia went to Ai Lea (now a town of Atsabe in the centre of the subdistrict); then he continued to travel back up to Darlau Mountain and also brought the ruler of Lemia into submission.

Koko Lia はさらに Ai Lea （いまの Atsabe town） に行く。 そこからダルラウ山にもどり、 Lemia の支配者を服従させる。

++ The ruler was Lei Mia. When Lei Mia and Koko Lia were descending from Darlau Mountain, Lei Mia spat betel spittle upwards and it landed close by the Kumubia River (a river in the territory of the present-day Lemia Leten people). [footnote omitted] When Koko Lia spat, his betel spittle landed very far away --- at Abu Rema. There is a spring there called Lias Tete, which originated from his spittle. ++

Lemia の支配者は Lei Mia という名前だった。 Lei Mia と Koko Lia は山を下りた。 二人は唾をはいた。 Lei Mia のそれは Kumubia 川に届いた。 Koko Lia のそれは Abu Rema まで 届いた。 そこに Lias Tete という泉があった。

The ruler of that region, the ruler of Lias Tete (Tiar Lelo), also submitted to the authority of Koko Lia, at Atsabelau Mountain. The ruler of Lias Tete was Loko Ubu. So, the entire domain of the Atsabe was built by Koko Lia as all the local chiefs and rulers submitted to his authority and sacred power.

Lias Tete (Tiar Lelo) の支配者も Koko Lia に服従した。 かくて全ての支配者が Koko Lia に服従した。

++ Koko Lia's domain and authority extended over a wide territory, with borders to Atabae, Bobonaro, Hatubuilico and Aileu at Orna Mau Siga. One of his wives came from Atabae, and Koko Lia gave his umamane [wife-giving house] the right to govern Atabae. ++

Koko Lia の領域は Atabae、Bobonaro、 Hatubuilico、Aileu そして Orna Mau Siga まで拡大した。 彼の妻の一人は Atabae の出身である。 Koko Lia は彼の umamane (WG) に Atabae の支配権を与えたのだ。

++ The domain of Atsabe remained the same until the time of Dom Siprianu [a ruler of Atsabe] prior to the Japanese invasion.

（日本侵攻の直前の） Dom Sipriau になるまで、 アツァベの domain に変化はなかった。

++ Dom Siprianu then extended the territory of the Atsabe domain into Suai. Koko Lia sent his younger brother to acquire and govern the territory of West Timor. His brother was called Nai Loko and he was to govern the Wehali domain, but the people there did not accept him and rebelled against his rule. He returned to report this to his brother, Koko Lia, in Atsabe. So, Koko Lia sent his youngest brother, Nai Saur, who became ruler of Wehali.

Dom Siprianu は Suai にまで領土を拡大した。 Koko Lia ¹¹ は弟 (Nai Loko) を西ティモール (West Timor) に派遣して、Wehali を支配させようとした。 しかし Wehali の人びとはそれを受け入れな かった。 報告を受けた Koko Lia は一番下の弟、 Nai Saur を派遣し、 彼が Wehali の支配者となった。

同時代人なのか？

++ Koko Lia possessed sacred power so strong that all his wives were killed by it. Only the wife he took from Uma Kai Si Ubu in Obulo survived because before he took her as wife, he transferred his sacred power into a gong [ko]. This gong is now a sacred heirloom protected by the uma luli. Koko Lia's staff and tablet --- the other sacred objects --- were taken by Mortago, a Portuguese stationed in Hatolia, to the museum in Lisbon. The gong will sound by itself as a warning and omen that a member of the house will die.

Koko Lia は強い聖なる力をもっていたので、 彼の妻は（一人をのぞいて）すべて死んでしまっ た。Koko Lia のタブレットとその他の聖なるモノ は、ポルトガル人にとられて、いまはリスボンの 博物館にある。

The Sacred History of Atsabe

次の神話では、 Kemak の階層的構造が、 最初の人間からの歴史に反映されている。 Ramelau が重要な山だというのは、 Atsabe Kemak の世界観にも適合している。 地名を並べあげるのは、 Fox の言う topogeny と考えられる。

The earliest ancestors emerged from the earth. The very first ones were Loa Lae and Mau Lae. They emerged but continued to live deep within the earth, lime and earthen cave.

最初の祖先は土から産まれた。 Loa Lae と Mau Lae である。 土の中から出なかった。

++ The first ancestors were giants. When they emerged from the earth, they emerged with a white textile [taisbuci] that was so long that when the ancestor took it up to the Ramelau Mountain it covered the mountain's slope. Bu Leki was the wife of Loa Lae Mau Lae. They have rights over all of Timor; his and her descendants have rights to all of Timor.

最初の祖先は巨人だった。 彼らが土から出たときに白い布といっしょ に出てきた。 Bu Leki が Loa Lae Mau Lae ¹² の妻だった。 彼らがティモール全土の権利をもっていた。

++ They had two children: Suri Mola and As Mola. Their founding house was called Acula Mundu. Their descendants spread to populate Ambon, Alor, Kisar and also Flores.

彼らには二人の子供がいた: Suri Mola と As Mola だ。 Founding House は Acula Mundu と呼ばれた。 彼らの子孫がアンボン、 アロール (Alor)、 キサール (Kisar) ¹³そし てフローレス島 (Flores) にひろがった。

ウェタール (Wetar) がない。

++ These early ancestors were living on Ramelau Mountain. They were digging for salt. Then a flood [tasi beno] came, the sea covered the land right up to the Ramelau Mountain. So they had to build their homes on the top of Ramelau. When the sea receded there were no more trees left on the lower lands, everything was swept clean. Land was still very small at that time.

洪水がきた。 Ramelau の頂上だけが水の上だ。 洪水がひいた。

++ So the ancestors came down from the top of Ramelau and went to the earth cave of the first giant ancestors (they were still alive after many, many generations). They looked down inside the giant cave of the first ones. They asked for trees and vines to replant the earth. From below they were given a sacred basket [taka luli] filled with 20 vines [tali hua] and fruit trees [ai hua]: five male and female pairs of ai mamar, ai ta buci, ai ora, ai ili goru, ai taha buci [all different local trees] and five male and female pairs of vines: tali si meta, ga tala, tali sogha, tali nena, tali oho gatal bote.

彼らは最初の巨人の祖先の洞窟にいった。 そこで木や蔦をはやしてくれるように頼んだ。

++ Two ancestors, Mau Hui and Loko Hui, made a menaka in Boboe. At that time the land was still very small so they threw fruits and vines [sali tali hua] in different directions and in each direction, the land expanded so the world grew larger.

二人の祖先 Mau Hui と Loko Hui が Boboe に nemaka を作った。 土地はまだ小さかったので、 彼らは果物と蔦をなげて、 土地を大きくした。

++ Four ancestors, Loe Mau, Dada Mau, Pi Kali Mau and Kali Mau, went on a trip (Loe Mau and Dada Mau each founded a source house; Pi kali Mau and Kali Mau together founded one house).

四人の祖先：

• Loe Mau
• Dada Mau
• Pi Kali Mau
• Kali Mau

++ They were heading to Liu Rai Tasi Balu, but only got as far as Lis Tete Bu Rema. It was very dark and they could not see the path. So they went to Loa Lae and Mau Lae to ask for a big male disc [cumara] and used this to light the path [pilo sala]. On the way they went down to the River Luro and then went up to Boboe. With their spear [belaki], they made a hole in the earth after stabbing the earth.

彼らは Liu Rai Tasi Balu へ行こうとしたが、 Lis Tete Bu Rema までしか来れなかった。 未が暗かったので、彼らは Loa Lae と Mau Lae ¹⁴ のところへ行った。そこで灯りをたのもうとしたのだ。途 中で、Luro 川へ下り、そこから Boboe へ登っ た。そこで槍で彼らは穴をほった。

++ They looked inside and saw Bu Leki weaving. They threw down a very sweet orange. The giant ancestress was surprised as the orange fell on the tais. She called up to them: Speak Mambai' (as an aside, the teller explains,the first language of Timor was Mambai). Then she said: `Not bad!' (mika ba kode).[footonote omitted] Then the ancestors pulled up from that earth cave the sacred sword and spear and the sacred axe (belaki luli, suri luli, ta luli). Then the ancestors went to cut down some sacred trees (ai mamar, ai ta buci, ai ora, ai ili goru and ai taha buci). There are no more sacred trees inside the earth, in the ancestral earth cave; they are all on top of the earth now.

彼らは洞窟の中に Bu Leki を見つけた。 彼女から聖なる剣や槍をもらった。 聖なる木をすべて切った。 土の中にもう聖なる木はなくなり、 地上だけになった。

++ They cut down the trees to build houses but the sacred trees were so heavy, they could not lift them. So they piled the trees on the sacred spears and then they could easily lift them to take back to the village. First they made rectangular houses with no roof. Then they remembered and made long houses [lobor] with rooms for each family. But still they did not build a roof.

聖なる木で家を作り始めた。 屋根だけはできなかった。

++ When the big rains came, they were always wet. They observed that their dog was always dry. So one day they tied the lime container with a piece of cloth to the dog's neck and followed the chalk line. When it rained, the dog hid inside the high grass (lei: Imperata cylindrica) and was dry. So they collected this lei-grass (dut mau lei) and covered their houses. But with heavy rains they still got wet so they went to get a central post and two supporting posts and made a round roof that they thatched with lei-grass. Now that is how we make our uma lulik. ¹⁵

雨が降るたびに濡れるが、 犬が濡れていない。 犬のあとをつけて、犬が lei 草で 雨をしのいでいるのがわかった。 lei 草で屋根を葺いたが、 大雨だとまだ濡れる。 柱をつかって屋根をささえる家をつくり、 雨に濡れなくなった。

ケマックでは luli だったような記憶が。

When they first wanted to make houses and the village, whenever they cut a tree or dug into the earth, the earth and trees screamed. So the ancestors climbed down into the earth cave of the first giant ancestors and asked what to do. The ancestors gave them a small plaited basket and betel/areca (taka ana with _da'a no bo] and prayer beads [loi ana]. The four ancestors made a menaka from four stones and on top of the platform they placed their offering with the sacred beads [loi ana]. After the offering, the earth and the trees did not scream when wounded and it is still like that today.

彼らが家・村をつくろうと 木を切り、あなをほると、 木と大地は悲鳴をあげた。 洞窟の最初の巨人からアドバイスをもらう。 巨人は籠と檳榔、祈りの珠 (loi ana) をあたえ た。 4人の祖先は四つの石から menaka ¹⁶ を作り、loi ana を供えた。 それから木も大地も悲鳴をあげなくなった。

前の方に出ている。

Next came another great flood (tasi beno) where the sea level rose and flooded the land. The ancestors went to war with the lord of the sea. Lelo Rae [footnote omitted] went to war with Kuku Ratu Tasi Ratu. Lelo Rae asked the four ancestors to return the sacred swords and spears, and they did that. Lelo Rae chased the lord of the sea with the sacred spear [belaki luli]—chased him as far as Ba Tata. Lelo Rae speared Kuku Ratu Tasi Ratu until his tongue hung out.

また洪水になった。 祖先である Lelo Rae が 海の主 Kuku Ratu Tasi Ratu に 戦争をしかけ、Kuku Ratu Tasi Ratu を 殺した。 4人の祖先からあずかった聖なる槍で、 Kuku Ratu ... を、彼の舌がでるまで つきさしたのだ。

++ In Boboe Leten, Uma Tali Meta stored the tongue as its sacred heirloom. The name of the spear is Bere Bada Mau Lai; another spear used is called Cima Mo Lako. (Now it is the heirloom of Uma Bere Heu.) So at Ba Tata, the lord of the sea was killed. The spear Liu Rai La Gora was thrown forward and landed by the rivers of Gora Racu and Gora Ai.

舌や槍は家宝として残された。

++ The lord of the sea started to revive so at these rivers the ancestors cut the lord of the sea into pieces with the sacred sword. He kept hacking with the sword at the lord of the sea but the pieces kept reviving. But his wife, Abo Hine (title of the first ancestress), came to help and with one hack, cut off the head; so the lord of the sea finally died.

海の主が生き返ったが、 妻である Abo Hine の助けで、 海の主をふたたび殺すことができた。

++ While the rest of the body was washed out to the sea as finally the sea retreated, the head stayed behind. It was so heavy that it could not be lifted. The head stayed by the rivers and was going to revive if not disposed of and then the sea would return and there would be a flood. So the ancestor called up from inside the earth Manu Napa Tasi and he came. The ancestors (Lelo Rae and the four) told him that the head of the lord of the sea could not be lifted and could Manu Napa Tasi help? What payment should they give? Manu Napa Tasi said no payment was required but in the morning he would come and take chickens, pigs, dogs and goats. So Manu Napa Tasi lifted the head and carried it to Adi, a place on Ramelau. The spears and swords used to kill the lord of the sea lost their edge; they are now dull.

海の主の頭だけ海岸に残った。 そのままにしておくとまた生き返るが、 しかし頭はとても重かった。 祖先たちは、地面の中から Manu Naga Tasi を呼んで、 頭を運んでもらった（ラメラウ山の Adi という場 所だ）。

Next the ancestors built a dam from mi kase and ai tasi wood as a boundary for the sea. But this was not strong enough to hold the sea. So they looked for aka diru to reinforce the woods from which the dam was built. So now there are no more aka diru here; all are down on the coast. When the sea rumbles, these vines also make noises like when the winds make the reeds creak.

それからダムをつくった。

Next the ancestors went to look for good land and found it in Loes [now in Bobonaro district]. They made their houses in Loes. There were eight straight paths in Loes that led to the houses. The founding house in Loes was Uma Acu La Mundu. Houses were made like large granaries [lako bote].

祖先たちは（いまは Bobonaro にある） Loes に家をつくった。 Founding house は Uma Acu La Mundu と言う。

++ Loes was a very wealthy region, everything was in plenty: animals and wealth inside the house. The ancestors Laku Mau Mese Mau went to look for Krisi Mau Talo Mau of the house Acu La Mundu and asked him to look for the feet of the lord of the sea so that the sea would not rise again and the lord of the sea would not revive. They searched for seven years; on the coast they finally found the feet and speared them with the sacred spears and twisted the spears in a counterclockwise direction so that the feet ran back to the sea.

Laku Mau Mesa Mau と（Acu La Mundu house の） Krisi Mau Talo Mau とで 海の主が再び生き返らないように探しにでかけた。 7年かけて見つけ、 聖なる槍でとどめをさした。

By the time they returned to Loes, they found that all the animals and sacred cumara [cumara mia] were divided among the people of Timor --- Loro Sa'e, Alas, Betanu, Tutuala, Kupang, Liquiça and Maubara. The four ancestors (Loe Mau, Dada Mau, Pi Kali Mau and Kali Mau) were disappointed that in Loes they did not wait for them and they divided everything already.

彼ら二人が Loes に帰ると 動物と聖なる cumara がすでに ティモール島の人々に分配されていた (Loro Sa'e, Alas, Betanu, Tutuala, Kupang, Liquiça and Maubara)。 4人の祖先 (Loe Mau, Dada Mau, Pi Kali Mau and Kali Mau) は失望した。¹⁷

失望するのは（海の主をさがしにいった） 「二人の祖先」じゃないのか？

The ancestors were called Kole Bau and Mau Bau. Their sons were called Rai Sa and Kelo Hale, respectively. Kole Bau Mau Bau gave the four ancestors a huge boulder （大きめ の石）called usi luli to place on top of the menaka in order to repair it and strengthen it since the sea had eroded (damaged) it.

祖先たちは Kole Bau (yB) と Mau Bau (eB) であった。¹⁸ 息子が Rai Sa と Kelo Hale であった。 Kole Bau Mau Bau は4人の祖先たちに menaka （stone platform）を補修するための大きな石をあたえた。

Next they made a multicoloured sacred mortar （鉢？） (nesu luli). They also raised eight wooden posts that they brought from Loes. These posts were for hanging the meat of sacrificial animals (ri pun: `source posts'). Mau Bau was the elder brother and Kole Bau was the younger brother. They brought a large earthenware water jug with a narrow neck (cu'u bot). [footnote omitted] The two ancestors took the water jug and the sacred mortar to get seawater. Kole Bau told Mau Bau to get inside the nesu luli, and then dipped it into the sea. Then Kole Bau got inside the cu'u bote and he also dipped his jug into the sea.

Mau Bau と Kole Bau の二人は海に水を汲みにいっ た。二人とも壺のなかにはいって、 水を汲んだ。¹⁹

++ These containers were then taken to the village. As they sat inside the containers, the people gathered around the eight posts with meat hanging from them. [footnote omitted] At night the four ancestors called the dog and the dog accidentally knocked over the containers, which broke into pieces and the seawater ran out. As the seawater returned to the sea, it washed some people away while others ran and escaped. Seven ancestors ran to Ai Ede (near Lemia)—a place of origin of the ancestors of Atsabe Kemak. The first ancestor, Loa Lae Mau Lae, also died at Ramelau and is buried there. The children of this giant first ancestor are Me Tasu and Bole Asu.

壺は村にもってかえられた。²⁰ 人びとがあつまった。 夜、4人の祖先は犬 ²¹ を呼んだ。 その犬が壺をひっくりかえし、 水がこぼれて、海までいった。 村人の何人かが海まで流された。 7人の祖先は（Lemia の近くの） Ai Ede まで逃げ た。ここがアチャベ・ケマックの祖先の起源の地 である。 最初の祖先、Loa Lae Mau Lae もまた [^loa] ラメラウ山で死んで、そこに埋葬された。 この最初の巨人の祖先の子供達が Me Tasu と Bole Asu なのだ。²²

あっちへいったりこっちへいったりだな。 神話だからしょうがないか・・・。

Others who escaped the seawater are the ones who populated Timor Loro Sa'e. The path they followed is as follows: to Maubara, Liquiça, Curi Leu, Rae Pu, Tibar, Bila Verde, Be Ai Kua. In Bila Verde they found an egg and took it with them. The place where this egg hatched they named Manututu. The ancestors, whose chicken that was, were called Me Tasu and Bole Tasu. They gave the name to the land of Manututu at La Lia, where the egg hatched. As they went on, the place where the chick made a sweet sound they named Be Masi. The ancestors had many children and their descendants now populate the eastern part of East Timor.

海の水から逃げた他の一派が Timor Loro Sa'e （ティモール島の東のほう）だ。 道筋は以下の通りだ： マウバラ、リキシャ、チュリ・レウ、パエ・プ、 ティバール、ビラ・ヴェルデ ²³、 ベ・アイ・クア。

Those ancestors who were washed out to sea became the ancestors of other people, but they are all descendants from Timor. Two ancestors whose names are not known were washed away by the sea as far as Angola. Their father was from Loes. One day when this ancestor was sitting in the morning, his tais slipped down so his butt was showing. His children saw this and were laughing at him. So the father said to them `one day when you have children their skin will be black and their hair will be crinkly'. So that is why the Angolan Timorese are black with crinkly hair.

Other ancestors who were washed out by the sea landed on West Timor, Alor, Flores, Kisar and Ambon. These people are descendants of Flores. When the first giant ancestor was dying, he divided the languages as well. His language was Mambai, the first language of Timor; he divided Kemak, Makassai, Tetun, Galoli, Bunaq—all the languages of Timor Island, even those of West Timor.