APPENDIX I: THE SONG OF KAREMA

ZAZANIAN NI KAREMA

Ooh talingannio un tenge’ minatontonai Ee Rambi-rambian Si minatontonai, wanam puru’ u langit Si zei’kan meilengkar, wo mawiame dungus in tana’ Si karengan nahtoume, meikolote um watu	O hear you all a story that was given Eh Rambi-rambian1 It was given from over the sky She was not born and then existed in this land But she came out from inside of a splitting stone
Niakumo si mawe’e-na’as e yah wiamo ang ka’aya’an Yah werenanku an tana’, a leme’ loyot kampe’ Si suatan mahra’ar sumena-sena’ Ta’an ka’asi’i um pele-peleng rima’i-za’i	I am the one who, at the time I gained consciousness, I was here in this paradise I beheld the land, it was still muddy The sun was shining brightly While also everything looked delightful
Wo aku sumaru sendangan timu Yah sinumpak um werenku un akel matutung Yah tumaraktak an taliwatu maha ragos Wo ni’ilekku tawi ni’itu, sumo’so’an ne mengasin	And I faced southeast My eyes befell a sugar palm tree in flame Rattling, its fruits were falling And I saw near by the salt pond of the salt-makers
Wo mawiling aku, sumaru sendangan amian Yah kinapatesanku un assa retik Yah mahtou karete ni’itu, un tu’is rarawir Wo rimuru’ mawire-wirei, u lahit im wene’	Then I turned, facing northeast I saw an assa (saccharum spontaneum) retik Growing in its row was a tu'is (amomum album) rarawir And at the corner waving the paddy leaves
Tumondong aku mapasaru amian talikuran Yah kinawerenanku witu un wangelei ne kotulus Yah karuru’ – karete ni’itu, un wawali-kundamah Yah minahlung ni’itu, un tewasen ne rumopa	Afterward, I faced northwest I saw there ginger of the medicine men At the same corner – at its row – betel nut tree Underneath the sago palm of the rumopa [the sago makers]
Kamurian aku mapasaru timu talikuran Yah kapatesankuma witu, un ayamen-ka’ukur Yah sanaremong witu un tambelang tumitikak Ta’an un antang witu un ate si Rahara, menorome niaku	Lastly I faced southwest I saw there the ayamen [water plant weaved for mat] Clustering there bamboo tumitikak Yet with courage the Young Woman was coming to me
Liwaghanku sia sa apa u ngaranna Yah mingkot sia: Lumimu’ut ngaranku Wo totozen kasi’i sia limiwag un ngaranku Wo totozenku u ngaranku: Karema ne Rumerages	I asked her what her name was She answered: my name is Lumimuut And certainly she asked for my name, too And I mentioned my name: Karema of the Rumeraghes [the giver of offerings]
Witu, kai maesaän sanaririkezan, witu le’os wo u lewo’ Ya sanawalimokai, i minange tu mapaweha-wehan In toro itu, kai timou, minaelu-eluzan mahwatu Yah witu, kai lawir wo zei’ kazei’an.	There we were of one accord, bound in life, in good or bad times Together we went to a dwelling place At that time, we lived, firmed in comforting each other There we were safe and sufficient
Second stanza
Pinahaleiku wia nisia, wehane a’asaren aku Sa sei si ama’na, wo sei si ina’na Sa kura u lalanna, an ika’ayome wia Wo kura um pa’arna in tumou wia	I pleaded her to tell me a story Who was her mother, and who was her father And how she came to be in this place And how she would like to live here
Yah ongah u nuwu’na ing kumua Wewehan un awoan, nahgio-gioan an kenap-sena’na Ni’itu yah tanu lalem-lalemdeman, wo tanu zuni-zuni’an Yah wituma un arina linengkaran niaku	And gracefully she replied There is a hill, with various beams radiating That is like misty, also colorful like rainbow there at that high place I was born
U ngaran neiketor un puser ni ina’ku en Wengi Yah si ama’ku kahuman, wen Kawengian u ngaran Nisera se timahu’ niaku witu un wantang2 Nisera se nimayome niaku witu lour	At my mother's birth she was named Wengi [lit. the name with which my mother's umbilical cord was cut was Wengi (night)] And my father's name is Kawengian [darkness of the night] They were the ones who put me into an ark And sent me away in the sea
Si ina’ si simipsipe witu kikile’ku kakan Un sinaputan, an i pespes, wo un atelu esa Si ama’ku kahuman, si simipsipe witu ung kawihi Un uka’ winutame an watuna tumotou	My mother put at my right armpit [soil] wrapped, to be dispersed, together with an egg While my father put at my left armpit Coconut shell filled with seeds that would grow
Un wantangku ayur wo limbo, limaya wo u malending U limingke-lingkei endo-wengi Ya niagom aku wo ikatekel, zei’mo si genangku Le’os, limengkih um wantang simangkil wurias	My ark floats and carried by the water, wandering and buffeted by the waves Tossed by the water night and day I became seasick and fell asleep, loose my consciousness Fortunately, there was a hard sound when the ark hit a rock
Tare aku mapolo, woan mawe’ena’as ung genangku Yah tana’ rimagos witu un saput kakan, nimamualimo un tana’ kenu Kahuman an watuna i peresou, timoumo wangun sombor Yah un atelu’ minawalui tatamu ‘en-tuan	There I was awakened, and my mind gained consciousness And the soil that scattered from the cloth-wrapped [thing] in my right had become this land And the seed for seedling had grown to young beautiful plants And the egg had become cattle and also the wilds
Ya wisamo sei meiayur, kita winaway minasungkul Ni’iamo kahpa un tinou-touan, un tounta in dua Niaku eh maäyang akaz i lumomei u mu’u ung gio Satoro kahu-kahuman, si menginalei kalalawirta in dua	Wherever the one who was floated of We are destined to meet each other This is our life to live, two of us I [Lumimuut] will work until my face filled with sweat If it is granted she [referring to Karema] would plead for a well-being [lit. safety/longevity] for both of us
Third stanza
Laleiyo un tou-touan nera, zei’ si kawenduan, wo kalewo’an Si Karema si nime’e-an kurang ung kawendu sa zei’ si tuama Nisia si mahalei si Kariana, Si sigha’ kahuman mahlele-lele Wo sera mondole witi rurag, wen mekiraraäte si Empung	They had lived long, no tiresome, and no unsavory Karema felt the wariness of not having a man She (Karema) pleaded her friend (Lumimuut), Truly she was skilled in beseeching So they went out of the cave and implored to the Empung (Lord/God)
Si Karema tare tumo’tol maendo walian Yah i rondorna si Lumimu’ut sumaru timu sendangan Si Karema menginalei ung kala-lawir ni Lumimu’ut, ta’an zei’ Lumimu’ut si zei’ si torona, wo walinaän un rendaianna	Karema prepared the matters to perform as a priestess Then she disposed Lumimuut to face southeast Karema pleaded the blessing [lit. safety, long life], but nothing [happened] It did not hit Lumimuut, then her position was changed
An sia sumaru un amian sendangan Si Karema menginalei wehane kalalawir si Lumimu’ut Ta’an zei’ si wua’na, wen si Lumimu’ut zei’ si kaära’an Si Karema zei’ mento’, an enso’anna un rerendai ni Lumimu’ut	She faced northeast Karema pleaded for blessing upon Lumimuut But she was not pregnant [lit. there was no fruit (in the womb)], because Lumimuut did not feel longing Karema did not stop, and then she changed again the stand of Lumimuut
Lumimu’ut sumarulah un amian talikuran Si walian manginalei kasi’i, ta’an zei’ si torona Ma’an zei’ si wua’na, ta’an zei’ mento sia mangimbali Ni’itumo sia sumarumo kasi’i sanaera, lumele si Karema	Lumimuut faced northwest The priestess pleaded again, but it did not hit Though it did not give fruit, but she wholeheartedly kept trying Hence she [Lumimuut] was faced to the other direction, Karema pleaded
Yah mera an sumaru si Empung ti timu talikuran si Lumimu’ut Yah un awahat timu talikuran menehe za’i si Lumimu’ut Yah neilengkarname si utu’ wangun, mehe kalo’oran wia ni sera Nisia si lumekep un katutu’a-kalalawir nera zua	And Lumimuut faced the Empung toward southwest The northwest wind gave what Lumimuut desired She gave birth to a dashing boy, who gave happiness to both of them He would make perfect the longevity and well being of the two of them.
An sia ngarananneralah un Toar Si Toar timoume totoz sombor rimae Matu'ame sia, yah rimae ung kasigha' wo ketezen Si Toar si kalaya-kaleong ni Ina'na wo ni walian	Then they named him Toar Toar grew up incredibly fast When he was older he was incredibly ingenious and strong He became a friend to laugh with of his Mother and the priestess
Apa in sana endo line'os un teken zua ni Karema Un teken esa wen assa, ta'an un esa wen tu'is Un assa neiwehe si Toar, un tu'is neiwehe si ina'na Si Karema nimutum nisera wia si Empung	One day Karema made two fine staffs One was of assa (saccharum spontaneum),3 but the other was of tu'is (amomum album)4 The assa was given to Toar, the tu'is was given to his mother Karema committed them to the Empung
Karia u nuwu' ketez, kumua sia wia nisera Kamu yah lumampang lumi'lik tana' Nikoo Toar lumampang kumakan Nikoo Lumimuut lumampang kumawihi	With a loud voice, she said to them Go around this land You Toar go right You Lumimuut go left
Sa kamu masungkul, yah pahtoronange an teken Kura u mamualina an tekennio san Itu pahaline, meiasar niaku Wo itu ikuaku, u lekepen un pa'ar ni Empung	If you meet [each other], measure the length of your staffs How your staffs have become Bring them here to receive explanation from me So that I can tell, to the fulfillment of the will of the Empung
An mawuat si ina' wo si oki'na Zei' ure sera masungkul weki Tingkolongan Yah pahatoronera an teken wituma Yah weta' un tu'is u lambot ta'an un assa	And departed the mother and her son Not long they met at Tingkolongan They measured their staffs there O how, the tu’is is longer than the assa
An sera zua mawurime wia si Karema Wen mei maasar in nahsingkela'mo an teken Kawusla un asarnera, numuwu' si Karema Karia u ngaran ni Wa'ilan yah mazei'mo un ma'ina'annio	Then they went back to Karema To tell her the staffs were no longer of the same length After their words, Karema said, In [lit. with] the name of Wa'ilan [the Abundant One] you are no longer mother and son [your relationship as mother and son is waived]
Akaz inania wo mange, yah tou sana-awumo kamu Tumouma malawi-lawir witu rara'atean ni Empung Niaku tumou kariamio, wen aku yah Karema wo Walian Wo zei' lewo'enta un kaaranta	Now on you are husband and wife [lit. sharing one kitchen/of one cooking place] Live in peace in the love of Empung I live as your friend, yet I am Karema and the priestess And do not corrupt our bond of affection
Yah nisera sana-awu, se minakasuzume: Se Makazua Siouw, se oki' Wo Makatelu Pitu, se puyun Karia ne Pasiouwan Telu, se tou lakez Se kinasuzuanpe' ne kaasa puyun im puyun.5	The husband and wife produced offspring: The Makazua Siouw [two times nine], the children and Makatelu Pitu [three times seven], the grandchildren Together the Pasiouwan Telu, the people They also have many children and grandchildren.

1 Following Wenas, this phrase, which is a sign to sound the gong, is given in the first verse, but omitted afterward (Sejarah dan Kebudayaan Minahasa, 75-76).

2 Wantang (Manado Malay, gantang) is a wooden box used to measure the quantity of unhusked rice. One wantang is equivalent to 27 litters.

3 Possibly used for traditional medicine.

4 Possibly used for traditional medicine.

5 J. G. F. Riedel, [Yai jah un] Aasaren Tuah Puhuna ne Mahasa (Batavia: Landsdrukkerij,1870), 14 as quoted in Wenas, Sejarah dan Kebudayaan Minahasa, 76-81. Wenas translates the source language of Tombulu into Bahasa Indonesia, from which I based most of this English translation.   


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