Iha foho Mundo Perdidu nia sorin tasi mane, ema konta katak loron ida bee-matan naran Wai Lesu fila ba nia hun iha Luca. Bee-matan nia naran mai husi ‘lesu’ – besi hodi dulas hare. Iha istória ne’e bee-matan mosu dahuluk husi rai ne’ebé lesu ida monu iha uma lulik nia okos, besik rai naruk ida. Ema husi uma Wai Lesu ne’ebé foti lesu husi bee-matan ne’ebé mosu iha rai naruk kraik hahú fó han ba na'in bee-matan sira. Maibé iha momentu ida rituál sira ne’e para tiha, tanba ne’e bee-matan fila ba nia hun iha Luca (lesu mós iha ligasaun ho kbiit Luca nian). Bainhira fila ba Luca, nia nakfila ba ema ida no fó hatene ba liurai Luca katak ema Wai Lesu la tau matan (ka toma konta) ba bee-matan ona. Iha tempu hanesan, ema Wai Lesu, triste tanba sira nia bee lakon, haruka estafeta (ai-liman?) ida ba Luca atu husu bee-matan fila. Liurai Luca fó estafeta malus tahan lulik no haruka nia fila ba Wai Lesi no prepara liman etun atu lori ba bee-matan. Bainhira buat hotu-hotu prontu ona, ai-han no balada sira, uma nia estafeta ‘bolu’ liurai Luca ho malus tahan ne’ebé tau besik nia tilun. Imi (bee) mai ka lae? Nia husu, ‘Ami mai ona’ sira hatán. Bainhira estafeta hamulak karau ida mak monu ba rai mate tiha) ne’e hanesan hatudu katak hamulak mak loos. Derrepente, bee mosu mai husi rai no tolan ai-han hotu ne’ebé sira prepara. 
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On the southern high slopes of Mundo Perdido the water of the spring Wai Lesu are said to have once drained back to its origins in Luca. The spring takes its name from a lesu (K: a wooden rice husking implement). In its origin story the waters emerged from the ground following the fall of the lesu which was being pounded beneath the pillars of a sacred house located on a high precipice. Recovering the lesu from a newly emerged spring at the bottom of the precipice, the house of Wai Lesu began making ritual offerings to feed the custodians of the spring. But at some point in time these rituals ceased and as a result the spring water simply drained back down the mountain to its rightful home in Luca (indicating that the rice husking implement was also connected to the ritual power of Luca). By the time the water arrived back in Luca it had metamorphosed into human form and had told the ruler of Luca that the people of Wai Lesu no longer respected the spring. Meanwhile the house of Wai Lesu, bereft at losing their water, sent out a messenger to Luca to negotiate the return of the spring water. The ruler of Luca gave this messenger sacralised betel leaves and told him to return to Wai Lesu and prepare sacrifices for a ritual at the spring. There when all the necessary sacrificial objects and animals had been readied, the messenger of the house 'called' the ruler of Luca using betel leaves which he placed to his ear. 'Are you [the water] coming yet or not he asks?' 'We are coming', was the reply. As the messenger recited a prayer the sacrificial buffalo fell to the ground dead (a sure indication of the power and correctness of the prayer). Suddenly the spring water re-emerged, gushing from the ground to swallow up all the things prepared as an offering.

Imagen: Block Print by Reni, Afalyca Arts Centre, Baucau