To name the dialects after the negative word is a practice which merits no recommendation, in the first place because throughout Mori it is not customary to designate discernable languages or dialects, and in the second place because various
negative words and variations of negative words are in use, so that often in this respect a contrast exists between idioms which must otherwise be considered the same dialect, while conversely different languages share the same negative word.
So not only is the Tinompo isolect named ‘Nahina’ or the Nahina dialect, but the Bungku language is also called ‘Nahina’ Adriani Kruyt 1914:352. For that matter, the Mori word nahina doesn’t mean ‘no, not’, but rather ‘there is not’. The
same holds true for Upper Mori. The term aikoa the name for ‘West Mori’ in Adriani Kruyt 1914:218, 352, moreover, is little encountered in the various Upper Mori subdialects e.g. not in Molongkuni or Impo; the To Tambee and To Ulu
Uwoi as well as other Upper Mori tribes say aakoa the To Ulu Uwoi at any rate also use aikoa. Also the Padoe alalau the spelling alalao in Adriani Kruyt 1914:231 ff., 353 is incorrect properly means ‘there is not’, as was also remarked
elsewhere by these authors 1914:235. The word for ‘no’ in Upper Mori is aio, and this is the name of the Tambee
6
in Adriani and Kruyt 1914:244 ff..
7
In Tinompo one uses for ‘not’ nahi or tai tei, for ‘no’ naahi or uuhu, in Padoe for ‘no’ uuhu or ilau. Whoever would be willing to name the Mori dialects after the negative words will not be able to avoid a
certain arbitrariness.
3. As is evident from the map included in this book, I distinguish three or four dialects in Mori each of which
in turn comprises a number of subdialects, which are as follows. The last, Padoe, can be considered an Upper Mori dialect; see § 7 below.
I. Watu-Karunsi’e II. The
mokole dialect
8
Tinompo, etc. the term mokole means ‘ruler, member of a royal lineage’ III. Upper Mori
IV. Padoe
4. I.
W
ATU
-K
ARUNSI
’
E
. The dialect of the To Karunsi’e is in some respects somewhat more old-fashioned than Watu, but otherwise they differ little. Geographically, however, Karunsi’e lies far away from Watu it is only
spoken in a few villages in the Malili subdistrict, so that it has been exposed to influences which have not affected Watu. The inhabitants of the villages which are indicated as ‘Watu’ on the map do not all call themselves To Watu.
In Kumpi and Ulu Anso, for example, live the To Mobahono whose dialect deviates somewhat from Watu, in Lintu Mewure the To Ture’a, who evidently are very closely connected with the To Mobahono. All of these
distinctions are of not much interest. There is no small tribe in Mori today whose dialect doesn’t exhibit some local peculiarities, and what applies to every small tribe probably also applies to every or nearly every village. In any case
dialectal differences among the To Watu have been established. At present it is quite possible that the To Watu, who are a rather large people group for Mori,
[p. 4] have been melded from various smaller ones.
9
But it is also entirely possible, for example, that the To Mobahono and the To Ture’a formed a part of the To Watu, but over the course
of time began to take on an independent position, and began to designate themselves with a separate name. Convergence as well as divergence must have played a great role in Mori.
10
There are some Watu-speaking villages found the Bungku region, Solonsa among others.
5. II.
T
HE MOKOLE DIALECT
. Concerning the history of the Mori royal lineage we can form some idea from tradition.
11
It tells among other things of many journeys and treks, of movements inside and outside of Mori, and of people of all sorts of social standing, who in the course of time became joined with the royal lineage. The
population of villages such as Tinompo and Sampalowo is then also made up of very heterogeneous elements. In the ethnography Upper Mori has had a very great influence J. Kruyt 1924:195, 208, etc. somewhat also brought out
by the terminology
12
but this need not necessarily hang together with the composition of the population in the mokole villages. But the foreign elements must have had an influence on the culture as well as the language,
although this cannot yet be proven given our present state of knowledge.
13
6
[footnote 1, p. 3] Dr. Adriani spoke of Tambe’e and Tambe’eish. The Mori do not articulate any glottal stop in the word.
7
[footnote 2, p. 3] Concerning the spelling ayo, Adriani and Kruyt 1914:236 had already hypothesized that it should be replaced by aio.
8
[footnote 3, p. 3] Cf. J. Kruyt 1919b:328 ff..
9
[footnote 1, p. 4] J. Kruyt speaks about the To Meruruno, “an entirely dissolved division of the To Watu” 1924:58.
10
[footnote 2, p. 4] Compare also among others J. Kruyt 1924:64, 66–68, and below.
11
[footnote 3, p. 4] See J. Kruyt 1924:39 ff..
12
[footnote 6, p. 4] Wasu in pu’u wasu J. Kruyt 1924:196 is the Upper Mori word for watu stone; the word for a small death feast, tewusu J. Kruyt 1924:194, must be derived from the Upper Mori stem wusu, ‘to seek’, etc.
13
[footnote 7, p. 4] When a Watu or Upper Mori expression is used in Tinompo, this can very naturally be ascribed to borrowing. In this connection, it deserves attention that where the sound system is concerned, the mokole dialect is the most
conservative of all dialects known to me.
In the mokole dialect there are again various subdialects to be differentiated, of which especially those of the To Moiki Koro Wou
14
and of Tiu To Kangua have taken on a separate position. These two dialects hang very closely together, but have come under different influences Tiu is very strongly mixed with Upper Mori; Moiki has
been exposed to influence from Watu, so that they now fairly noticeably differ. In some respects these dialects exhibit a more old-fashioned type than Tinompo.
Also Nuha must be separately mentioned, but still is [p. 5]
probably closer to Tinompo than Moiki or Tiu. Nuha is spoken in the Malili subdistrict in the villages of Sorowako and Nuha To Nuha, Matano To Rahampu’u and
Bure To Taipa.
15
I only know a little about Nuha, and entirely nothing about the dialectal differences between the villages where it is spoken strictly speaking, only Sorowako and Nuha are to be viewed as the language area of the
Nuha dialect. A striking point of difference with Tinompo comes up for discussion in the treatment of the demonstratives § 199.
The dialect of Sampalowo grammatically differs little or not at all from Tinompo, but the vocabulary exhibits quite a number of differences. Koro Lolaki is primarily inhabited by To Ngusumbatu To Tinompo and To Moiki.
Also the Mori who live in Tompira originate from Tinompo. The To Roda Beteleme as well speak Tinompo.
16
Concerning the dialect of the hamlet Karunsi’e not to be confused with the To Karunsi’e mentioned in § 4 I know nothing other than that it belongs to the mokole dialect.
6. III.
