MITOS SUKU KEO

NURU NANGE WAWI TOLO 

(DALAM DIALEK KEO TIMUR)

Pu'u nembu, 'embu Rangga Jani nde né'e kamba 'éko rua tedu ridi 'ae Tolo. Nambu 'imu mbana-mbana tito ko'o kamba 'imu, 'imu téi réde 'one 'ae 'ana wawi Tolo. 'Imu si'i: ‘'Oe wawi ko'o sai te o. Mbéghu wawi 'ata ta mesu pa 'ai’. 'Imu simba wiki tau podu pagha ko'o 'imu. 'Imu ta fai nggedhe. 'Imu mendi 'ana wawi nde nuka réde sa'o. 'Imu mbana ru wado kamba dau mabha nde ma ha go'o. 'Imu 'ike wawi nde 'one 'oki dapu. 'Imu tau ka, raka né'e 'ae tau ka wawi 'ana. Nggé dera ma bhida ke pa. Négha ke 'imu dhatu mbana tito kamba ndua ridi. O 'imu wado sa'o, 'imu téi ko'o 'uta ka pesa negha mboto. Négha ke 'imu piki: 'sai ta tau ka te? Ko'o pate pene ja'o 'usu negi. 'Ede ko'o nggedho ja'o wa'o 'au dewu. Taku 'ata naka ko'o wéa donda ja'o'. Nggé nggé dera bhida ke, ka pesa négha mboto pa'a.

'Imu dindi. 'Imu nuka wado réde sa'o, nambu dera petu ké'e. 'Imu nai dhéko dewu. Nuka réta 'imu 'ila, 'imu téi 'ata fai ha ngga'e ta gaga rata pau. Nasu 'uta tau ka ti'i 'imu. 'Imu kada nuka 'ena 'onggi dolo. 'Imu téi ko'o 'uwa du ko'o 'ana wawi nde ma dudhu pau 'ena 'onggi dolo. 'Imu wiki uwa du nde. 'Ine nde ma nasu pau 'uta bhida biasa. Tapi mbu'e nde jadi ngongo bhodo. 'Imu niu, 'ade 'ona bhodo 'ine nde ngongo bhida tubu kaju.

Sira réde Riti musyawara bhida te: 'Rangga, kau tito kamba déo ridi. Négha ke kau keda wawi ha 'éko, o sengga kamba ha 'éko, ta la kau koma 'ena weki kau. Négha ke kita lita nangi'. Rangga kema bhida ke. Déde ko'o lita nangi nde, sira réde nua 'ade: 'ooo miu lita nangi 'apa?' 'Ooo Rangga mata'. 'Uru 'apa?'. Oooo kamba wéti 'imu'. 'Ata Riti nde todo poro kepu; bhéi ka Rangga nde nuka réde nua. Bhodo 'uru 'imu (Rangga) mata kamba wéti, maka 'imu mona ngada maso 'one sa'o né'e 'one nua (= pile). 'Ata simba bhéi né'e wedu 'imu 'ena todo watu réde 'udu nua (simba séu Watu Rio Rangga).

Dinda nde simba poro dhodho, simba lita nangi aki 'imu nde. 'Imu simba seru bhodo. 'Ata Riti simba rio pau Rangga 'ena todo watu nde (Watu Rio Rangga). Dinda simba seru ngasi biasa bhida kita ata ta pésa.

'Imu rua simba fai aki dan dhadhi 'ana ngga'e dima rua, 'one rupa 'ana wawi. 'Ana wawi 'éko dima rua. Rangga nde si'i: ‘Dinda, kai rio kita 'ae mesi, tau kima 'ika kita. Poi léwo kita kewa dau mesi’. Rangga nde ndua simba dhoi né'e 'ana-'ana 'imu nde wai kara kata 'esa dima rua. Rio 'ae mesi dau Ma'u Liti. Rio ho négha, 'imu ko'o wado nuka réde nua Riti. Bhodo 'ana 'imu ha ngga'e (ha 'éko) ghéwo dau mata ma'u. 'Ana wawi ta moka. 'Ata Pulo né'e sapa 'ambo déde 'ana wawi fi. 'Imu ko'o dhato né'e simba téi 'ana ta fai ha ngga'e. 'Imu ko'o simba wiki, wua né'e sapa 'imu ko'o ndua dau Pulo. 'Imu ndua wado dau mata ma'u, bhodo 'ana nde négha mona téi.

'Imu rua ho wado nuka réde, ha 'éko sai réde Nura pota wadi, jadi watu. Watu ke nde mére ngata, né'e susu. Lési pédi 'éko dima nuka réde Riti. 'Imu ko'o jadi kita 'ata. Bhodo jéka te ke kita mona mbé'o 'ana 'embu 'imu ko'o dima nde. Bhodo 'ata sodho, 'ana 'embu Wawi Toro (ta mbade kita 'ata nde) mbi ndada nuka 'emba-'emba: Timor, Ende, Lio, ne'e Maumere. Nuka dawa rade so'o liwu.

THE MYTH OF THE RED PIG 

A long time ago, 'Embu Rangga Jani owned several buffaloes in 'Ae Tolo (in Riti). When he was travelling and tending his buffaloes, he saw a small red pig in a pool. He said: ‘Whose pig is this? Someone might have lost it.’ He then took it to raise. He had no wife yet. He brought the pig home. He went back to tend his buffaloes in the field. He tied up the pig at the corner near the fire place. He gave it soft food with a lot of water. He did this work every day, while tending his buffaloes. When he came back home, he found that his food was ready. He thought: ‘Who prepared this food for me? I have put a strong crossbar on my windows and door. I left from under the house (dewu). I am worried that my silver and gold might be stolen.’ Every day it happened that food was always ready.

He tried to keep watch. He went back home earlier at mid-day. He went inside from under the house (dewu). When he got into the house, he saw a beautiful girl cooking for him. He walked on tiptoe to the corner of the fire place. He found the skin (uwa du) of the red pig left in the corner. He took it. The girl still cooked food for him as usual. However, the girl was dumb. He called her, asked for her but she was dumb like a tree trunk.

The people of Riti held a meeting and suggested: ‘Rangga, tend your buffaloes outside the hamlet. You should slaughter a pig, or kill a buffalo, and then take a bath in the blood. Then, we will start to mourn and lament you.’ Rangga did as proposed. When the people in the hamlet heard the crying and mourning, they asked: ‘Why do you mourn?’ ‘Ooo Rangga is dead,’ they replied. ‘How?’ they asked. ‘A buffalo killed him,’ they answered. Many people of Riti came out and carried Rangga to the hamlet. However, because Rangga’s death was caused suddenly by a rampaging buffalo, his corpse could not be brought into the house or into the hamlet. People carried him and placed him on a flat stone outside the hamlet, at the head of the village (réde 'udu nua). People call that stone Watu Rio Rangga which means ‘stone where Rangga was bathed’.

Dinda also went out to see her husband, she cried and mourned. She started to speak. The people of Riti then bathed Rangga on top of that flat stone (Watu Rio Rangga). Dinda could then speak as a normal human being.

Both of them then married and had seven children in the form of pigs. There were seven small pigs. Rangga said: ‘Dinda, let us go to have a bath in the sea, collect molluscs and fish.’ Rangga went down to the coast, carrying his children in seven baskets made of coconut leaves (kara kata). They took a bath in the sea at Mau Liti. After bathing, they went back to Riti. One of their seven children was left on the beach. The female one was left. The fishermen from the Isle of Ende who were sailing along the coast heard the voice of a small pig. They approached and saw a female baby. They took it, put it on their boat and sailed back to the Isle of Ende. Embu Rangga went back to the coast to search for her, but she had disappeared.

When both of them (Rangga and Dinda) returned to their hamlet, another small pig disappeared in the hamlet of Nura and became a stone. The stone is very big and has breasts. They went back to Riti with their five small pigs, which transformed into human beings. However, people don’t know precisely the descendants of those five children. People say that the descendants of the Wawi Toro (who transformed into human beings) are wide-spread in all directions: Timor, Ende, Lio and Maumere. There are more to the West.

DOA ADAT POPULER ORANG NAGEKEO

Ine ame embu kajo

ta mata mudu ree doe

ta mbeo doa ghewo doa

mai ka papa fala

minu papa pinda

Moo weki ria do modo

ta ndii sao mera tenda

weki tolo do waja

dhadhi mbi mesa kapa

wiwi liwu dema ngasu

kedi mena wodo rade

sao todo basa damba

ngii ki ngongo tangi

nitu jimu ndii wiki

miu mere medha

Moo ndii sao mera tenda

nee keta fa mera ja

moo umu dewa kamu dema

tau ndii sao mera tenda

moo wesi wawi ngi’i, peni manu tala

moo mbi mbi mbeka mbeka…

MANTAP

Jangan pandang wajah saya. Karena mungkin tidak seindah wajah anda, tapi ingat 'ada'nya saya juga mengandaikan 'ada'nya anda. Maksudnya, hidup di dunia ini saling mengandaikan. Karena itu, tidak ada alasan kita untuk saling menghina satu sama lain. Yang 'cantik/ganteng' ada karena ada yang 'tidak cantik/ganteng'. Keindahan itu ada karena ada keragaman. Kita semua satu dan sama sebagai insan ciptaan Tuhan Yang Maha Besar. Aku bangga dan bersyukur atas anugerah ini.

Ta Tepu Dheo Ha ko’o Tana Watu

1. Tana ko’o ine embu

2. Ine tana ame watu (ta ngala tana)

3. Ine ku ame lema ( ta teke tana watu)

4. Nio tiko eu tako ( ta tuka kema uma)

Mbeja ko’o tana watu ke oda wedu sira ta ine embu.

Ine tana ame watu, ke sira ta rada pero la mina ta dhapi ne’e ine embu (turunan langsung, garis lurus puu ta bapa).

Ine ku ame lema sira ta tau jaga tana watu. Tana ko’o ine embu menga mere watu dewa, ha nggae uru tado, negha ke papa bagi mbeja sira ta simo pama nee jaga tana kita sodho Ine ku ame lema. Imu koo mogha kema uma nee toni sono.

Pata nio tiko eu tako ke sodho ko’o sira ta kema uma lema, kemba mbue kaju, negha ke toni sono nio ne’e eu. Ngara nio nee eu mere, ta wunu ngeha todo tiko tako todo papa dhuka sai’i , sira ta jugu mbojo lo, lunga fange kema uma jugu tau toni sono, tana ta ha bege tak ke oda dhe ko’o imu ko’o.

Bhide kae ari minda woe rasa pata te sada sodho ne’e tau modo. Modo utu ri’a