village also must have a source of

village also must have a source of water
that sustains the life of its inhabitants, a main spring or river whose name becomes part of the designation of the village in ritual language. Before every major ritual the spring
must be cleaned as a way of "notifying the water" (barong waey), inviting the spirit of
the spring to come to the ritual. A very important part of the spatial organization of the
beo as an origin village is the association of the beo with a lingko randang, a field which
has special agricultural rituals associated with it. Lingko are specifically associated with
the origin house, since both are round in shape and are said to be reflections of one
another.62 The unity of the agricultural land and the village/house, is stated in various
ways in ritual language. Niang (or mbaru) one, lingko pe 'ang
? "the house inside, the
round fields outside", or gendang (or tembong) one, lingko pe'ang
? "the drums inside,
the round fields outside".

Results (Indonesian) 2:

Desa juga harus memiliki sumber air
yang menopang kehidupan penduduknya, musim semi utama atau sungai yang namanya menjadi bagian dari penunjukan desa dalam bahasa ritual. Sebelum setiap ritual utama musim semi
harus dibersihkan sebagai cara "memberitahukan air" (barong waey), mengundang semangat
musim semi datang ke ritual. Sebuah bagian yang sangat penting dari organisasi spasial dari
beo sebagai desa asal adalah asosiasi dari beo dengan randang lingko, bidang yang
memiliki ritual pertanian khusus yang terkait dengan itu. Lingko secara khusus terkait dengan
rumah asal, karena keduanya berbentuk bulat dan dikatakan refleksi dari satu
another.62 Kesatuan lahan pertanian dan desa / rumah, dinyatakan dalam berbagai
cara dalam bahasa ritual. Niang (atau mbaru) satu, lingko pe
'ang? "rumah di dalam,
bidang putaran luar", atau gendang (atau Tembong) satu, lingko
pe'ang? "drum di dalam,
bidang putaran luar".