Uma lisan Naeheku ne’e harii husi Mane ida ho naran Loi-Leki. Loi-Leki ne’e la'ós orijen Viqueque nian, maibé nia ne’e mai husi rai ida naran Liabala. Istória kona ba oinsá Loi-Leki mai iha fatin ne’e, iha tempu ne'ebá Loi-Leki hetan Talas tahan nia kain ida ne'ebé mota lori husi mundu perdidu ba iha Laibala, bainhira nia hare talas kain ne’e nia kuriozu tebes tanba nia nunka hetan buat ne’e no nia foin mak primeira vez hetan talas kain ida ne’e, entaun nia komesa la'o tuir mota ninin hodi buka tuir buat ne'ebé nia hetan ne’e mai husi ne'ebé ? no hakarak hatene nia huun ne’e mak ida oinsá ne’e ?. Bainhira nia la'o dook ona nia hetan ema ida tuur besik mota ninin iha fatin ida naran Waibusilai, nia hakbesik ba ema ne’e no komesa husu no sei hela talas kain ne’e ba ema ne’e no husu dehan :
“ida ne’e saida? ita koñese buat ne’e ka?”
Ema ne’e hatán dehan “ita hakarak koñese buat ne’e ka?”
Nia hatán dehan “loos ha'u hakarak hatene buat ne’e nia naran no ida ne’e saida?”,
Entaun ema ne’e konvida ona Loi-Leki ba iha nia fatin no sira komesa dada-lia no introdús an ba malu, no Loi-Leki ne’e sei klosan.
Sira komesa dada-lia naruk no tuir mai talas na'in ne’e ba kee talas  ho nia tahan tomak mai hatudu ba nia no dehan:
“buat ne’e mak ita boot hetan iha mota ne’e, buat ne’e nia naran mak talas, ami mak han no soe hela nia kain ba mota mak mota lori ba hodi ita boot hetan ne’e”.
Depois talas na'in ne’e husu: “ita boot hakarak han koko ka?”
No  nia hatán hodi dehan: “sim ha'u hakarak koko han to'ok talas ne’e keta midar karik”, ikus mai talas na'in ne’e ba fokit halo barak tan no lori ba tunu, depois dé talas ne’e tasak talas na'in ne’e foti mai hamoos hotu nia metan ne'e halo mós tia mak tau ba iha luhu hodi fó ba Loe-leki han, maibé toos na'in nian la hamoos  maibé nia hikis de'it mak rai rahun no basa liu de'it, entaun Loe-leki haree ida ne’e no nia husu:
“tanba saida imi nian la hamoos hanesan ha'u nian, maibé imi hikis no basa de'it imi han ona ? nu'usá mak ida fó ha'u ne’e imi hamoos halo mutin tia tau ba luhu mak foin fó ha'u? ha'u hakarak han mós hanesan imi nian ne’e, tanba saida mak la fó hanesan ida maun sira han ne’e mai ita han hamutuk hanesan de'it”.
Ikus mai talas na'in dehan, “di'ak, ita boot hakarak ida ne’e ha'u fó ba ita han”, talas na'in fó fali talas ida la hamoos ne’e ba Loi-leki no nia halo tuir hanesan talas na'in sira halo ne’e, nia hahú hikis no basa liu tia talas ne’e no hahú han, no nia sente ida ne’e mak midar liu.
Entaun Loi-leki hateten dehan: “afinál buat ne’e midar ha'u mós hakarak kuda buat ne’e, ha'u hakarak lori ba kuda iha ha'u-nia rain”, entaun talas na'in ne’e hatán, “di'ak, ita boot husi ne'ebé?”,  Loi leki hatán dehan “ha'u mai husi rai ida naran Liabala”, talas na'in ne’e dehan “di'ak, agora ita  ba hotu ó-nia rain”.
Sira komesa lori malu ba ona Liabala iha suku Hagala, bainhira to’o iha ne’eba, Loi-Leki mós ba ku’u Kulu hodi tunu ba sira han,  depois Kulu ne’e tasak Loi-leki hamoos tia kulu ne’e halo mós tia tau iha Luhu no oferese  ba talas na'in sira, maibé ninian nia hikis de'it, basa liu ,  no hahú han ona, talas na'in sira hare ida ne’e no hateten nune’e, “uluk ó ba iha ami nia fatin ami fó talas tunu ida ami hamoos ne’e ó lakohi han maibé ó hakarak han mak ida ami basa liu no huu de'it han ona ne’e, nu'usá mak ami mai iha ne’e ita boot hamoos fali mak fó mai ami han?”, Loi-Leki dehan “se ita boot sira hakarak mak ida ha'u han ne’e entaun di'ak, mai ita han hotu ida ne’e”, Loi-Leki fó fali ida la hamoos ne’e ba talas na'in sira no bainhira sira han sira sente katak kulu ne’e midar. Entaun talas na'in ne’e dehan “oooh buat ne’e midar, ami mós hakarak lori ba kuda iha ami nia rain”, Loi-Leki dehan, “di'ak, se hakarak ba kuda iha imi-nia rai, imi bele lori mós kulu ne’e”.
Ikus mai sira sai belun no Loi-Leki muda mai hela fali iha Waibusilai hamutuk ho talas na’in, no sira lori malu ba lere to’os iha rai ida naran Waisuli, halo to’os iha ne'ebá no nia hela metin ona iha Waisuli. Iha Waibusilai talas na'in ne’e nia iha oan feto klosan na'in tolu sira nia naran; Naemeta, Kasameta, no Lalumeta. Kasameta hela iha rai ida naran Bahadatu nia hola mane ema Venilale nian iha Bahadatu, sira nia uma lulik mak naran Bahadatu, Naemeta ne’e Loi-Leki mak hola, no Lalumeta hola mane ema Don Luka nian. Entaun bainhira sira hatene katak Lalumeta ba hola mane ema Don Luka, sira hanoin ona atu ba husu Rota (ukun), maibé iha sorin seluk nia biin ida ba hola mane Bahadatu ne’e mós hakarak ba husu rota (ukun) hotu. Tanba biin  primeiru ne’e lori ema barak entaun sira ba ne'ebá ema Don sira simu ba hela iha salaek halo nakonu mak foin fó, maibé Kasameta ne’e lae, nia ho nia la'en Loi-Leki ne’e ba husu ona nia alin Lalumeta dehan “ha'u nian ne’e fó de'it ona, ha'u-nia rota ne’e fó mai ha'u de'it ona”  bainhira sira simu tia rota husi Don sira, sira ida-idak fila ona ba sira nia fatin.
Depois dé sira fila, sira moris hamutuk durante tinan barak nia laran maibé Loi-Leki nia ferik oan Naemeta ne’e la ko'us oan ida ka sira na'in rua la hetan jerasaun ruma, entaun Loi-Leki ne’e ba hola fali feto ida husi Kaiwati iha rai ida nia naran lulik, rai ne’e mak Surulari Watulaku. Nia hola feto ida ho naran Hou-Hari husi Surulari Watulaku no Loi-Leki ne’e hela iha ne'ebá halo to’os halo natar loron-loron nia sempre ba to’os hodi halo to’os no nia ferik-oan Hou-Hari ne’e loron-loron nia servisu maka hein uma, te'in ba nia Laen Loi-Leki, no soru tais iha uma. Iha tempu ida Loi-Leki sai ba To’os no nia ferik oan Houhari iha uma nia dulas hela kabas hodi halo tais, bainhira nia hakarak foti fatuk ida halo dulas kabas ne’e, maibé antes nia hamriik atu foti fatuk ne’e monu uluk ona, entaun nia hakfodak hodi temi sai liafuan bandu ida ne'ebé lulik no ema labele temi, liafuan ne’e mak “Boi”. Bainhira nia temi sai liafuan ne’e nia hakfodak dehan “aiiiiih ha'u temi sala ona, ha'u temi ona liafuan bandu ne’e”. Hou-Hari komesa la hakmatek ona, nia la'o ba la'o mai ho laran taridu no ta'uk, nia hatete dehan “aiiih... ne'e ha'u atu halo oinsá loos, ha'u hatete ona liafuan lulik ne’e ha'u atu halo saida loos?”.
Iha lokraik nia la'en Loi-Leki fila  husi to’os no hare ba nia ferik oan kaer servisu maibé nia la hanesan baibain no hare hanesan la hakmatek loos, entaun Loi-Leki ne’e husu ona ba nia feen dehan “saida mak akontese?”  Nia feen dehan; “ó nonook tia, ha'u halo sala ona no ha'u temi liafuan ne'e ona”, Loi-Leki la komprende no husu dala ida tan, dehan “ó hatete mai maka ita rezolve ka”, Hou-Hari hatete dehan “ó hakarak duni atu rona? Ó prontu duni ona?” Loi lei hatán dehan, “hatete mai ba maka ita hare”, nia feen dehan; “ó prontu duni, ó mane duni hakarak rona? Se ha'u hatete sai aban ó la ba toos ona ó tenke iha ne'e prontu para halo buat ida”, Loi-Leki hatete dehan “ko'alia ha'u mane mak mane ona ne’e”, entaun nia feen Hou-hari hatete ona dehan “ohin ha'u temi ona liafuan lulik ne’e ha'u temi ona no ha'u temi sala ona aban ó tenke ba halo ona uma”, Loi-Leki hateten dehan “di'ak aban ha'u sei la ba to’os no komesa halo ona uma ida”.
Iha loron tuir mai Loi-Leki ne’e hadeer mai komesa prepara nia materiál sira no depois dé matabisu nia sai ona ba buka materiál uma nian iha ai-laran hodi tesi ai-riin uma nian no materiál sira seluk, bainhira kompletu ona nia komesa halo prosesu harii uma, iha prosesu hirak ne’e nia laran sira halo rituál no serimónia bar-barak hodi harii uma lisan ne’e,  husi momentu ne'ebá mak Uma lisan Naeheku ne’e hamriik no kontinua to’o agora.
 Modelu uma-lisan ne’e hanesan mós ho kuaze uma-lisan sira seluk ne'ebé iha ai-riin haat(4) iha okos no iha mós ai-riin haat husi leten, ne’e nia signifika iha inan aman husi parte feto no mane  (fetosaan no umane) hahoris mane no feto ida mak hodi sira hola malu no hamosu uma ne’e no iha mós odamatan rua, janela haat(4),
Antes atu konta istória kona ba uma-lisan ida ne’e tenke iha han hemu no mama bua ho malus maka foin bele konta istória uma lisan nian, se lae mak ema sira ne’ebé mak mai husu istória ne’e sei hetan nia konsekuénsia. Uma-lulik ne’e iha odamatan rua, no odamatan rua ne’e ida iha parte loro-sa'e nian, ida iha parte loromonu nian, sira iha diferente funsaun no iha lulik mós. Ida ba loro-monu ne’e ema hotu bele liu  husi ne’e maibé ida ba loro-sa'e ne’e ema la tama arbiru só ami nia uma laran ka ema ne'ebé na'in duni ba uma lisan ne’e mak bele asesu odamatan ida ne’e, no odamatan ida ba loro-sa'e ne’e só loke de'it bainhira tempu hare foun no batar foun maibé ne’e mós laiha ema ida mak bele loke arbiru, só ami na'in de'it mak bele loke tanba lulik, bainhira ita hakarak oho ema ita soe de'it ema ne’e nia bua ho malus liu husi odamatan husi loro-sa'e ne’e de'it nia bele mate ona.
Sasán lulik ne'ebé rai hela iha uma-lisan ida ne’e husi uluk to mai agora ne’e mak hanesan iha Dima no Surik lulik husi Lalehan ne'ebé rai hela iha laran, Rota husi Don Mateus husi Viqueque, Surik Laidara, Dima Lakuna, Belak, Mortel, Sasan Bidu nian, Sanan, no Be lulik, sasán hirak ne’e ema la kaer ka hare arbiru, ami rai iha uma lisan laran no hamulak de'it hodi husu buat ruma ne'ebé ami hakarak. Uma-lisan ne’e bainhira ema sira ne'ebé la'ós husi jerasaun uma lisan ida ne’e nian ne’e labele tama, feto sira mós labele tama maski sira mós jerasaun husi uma lisan ne’e nian só mane de'it mak bele tama, se fetosaan sira mai sira só tuur de'it iha liur no labele tama.
Lisan Waimatabu mak na'in ba Umalisan ida ne’e no ema ne'ebé daudauk ne’e hein hela uma lisan ida ne’e mak Lia na'in Lisan Waimatabu Sr. Domingos da Silva Freitas, ema ne'ebé atu hein uma-lisan ne’e tenke jerasaun orijinál raan Lisan Waimatabu mak bele hein uma-lisan ne’e, karik jerasaun sira ne’e laiha hotu ona ka mate hotu, tenke ba buka ida ne'ebé jerasaun lolos husi Lisan Waimatabu mak bele hein.

====================================================================================
English Version:
The existence of this traditional house is from a young man named Loi-Leki, he did not come from Viqueque but he came from Liabala. The history of how Loi-leki came to this village begins with Loi-leki finding a taro stem carried by the river from Mundo Perdido to Lialaba, he was very curious about the taro stem because he had never seen it before, so he followed the taro stem carried by the river to find out where it came from and what the plant looked like? After he walked a long distance and he arrived at Waibusilai Village, he saw a man sitting near the river and he approached and asked and showed him a taro stick and then he asked:
"do you know what this is and what it's called?".
The man said: "do you really want to know?" And he said "yes, I want to know what this is and what it looks like". 
Then the man invited him to his place and they started talking and introducing themselves to each other, the conversation became deeper, after that the owner of the taro went to get the taro from the garden and showed Loi-leki that it was a taro and this is what it looked like and said "this is the taro that you found the stem in the river, we ate it and we threw the stem into the river so you found the it".
After that the owner asked him, "do you want to taste it?" And he said "yes, I would like to taste it, it looks good", then the owner went to get more taro and started roasting it. After everything was cooked, they cleaned the black coals from the taro then they served it to Loi-leki, but the man didn't clean his own he just waved it and ate directly with the black coals, when Loi-leki saw it he said "why don't you clean it and eat directly? but mine you cleaned it well then you served it to me, I want to eat like you did why don't you give the same thing you ate to me? so that we can eat the same way together", the man said "well, if you really want to eat the same way as I do then I will give it to you", then the man gave the taro roasted with black charcoal to Loi-leki and he ate it immediately and he felt it was very delicious.
Loi-leki said "it turns out that this food is very delicious, I want to plant it in my village too" the taro owner said, "well, if you really want to plant this taro in your village, let's go to your place together", after that they started to go to Lialaba in a small town called Hagala. When they arrived in Hagala, Loi-leki went straight to his garden and took some jackfruit and grilled it, after it was all cooked, he took it and cleaned the coals before serving it to the taro owner, but he didn't clean the grilled jackfruit for himself, he just shook it off and ate it. When the taro owner saw what Loe-leki was doing, he said, "when you came to our place and we served you clean grilled taro but you didn't want to eat it and you wanted the one we ate with black coals and now you want to serve us clean grilled jackfruit but you ate the grilled jackfruit with black coals, just give us the one you ate so we can eat together". Loi-leki said "if you want to eat the same way as me please take it and we can eat together". While they were eating, the owner of the taro said "this is very tasty, we also want to plant it in our village", and Loe-leki replied to them "well if you want to plant this jackfruit in your village, you can bring it too".
Later they had a good relationship and finally, Loi-leki came and lived in Waibusilai with the taro owner and made a garden in Waisuli and Loe-leki also stayed there. In Waibusilai the taro owner had three daughters, namely; Naemeta, Kasameta, Lalumeta. Kasameta lived in Bahadatu, she married a man from Venilale who came from the Bahadatu traditional house, and Naemeta married Loi-leki and lived in Waibusila with her father, then Lalumeta married a man from the kingdom of (D Luka and lived in Luka. Because they knew that their sister was married to a king, they planned to ask for Rota (authority) from their sister but on the other hand the older sister in Bahadatu also wanted to ask for Rota (authority). Because their sister brought many people, the Don (king) invited them into the room until it was full and then gave Rota (authority) to them, but in contrast to Kasameta and her husband Loi-leki went only to ask directly to Lalumeta and said "just give me my Rota (authority)", after getting Rota (authority) they all returned to their village".
After their return, they lived together for many years but Loi-leki's wife Naemeta did not have a child nor, so Loi-leki left and married a woman from Kaiwati in Surulari Watulaku, whose name was Hou-hari. Every day Loi-leki gardened and worked the fields and his wife Hou-hari worked as a housewife, cooking for her husband and weaving tais. One day Loi-Leki went to the garden and his wife Hou-hari was at home weaving tais, and when he wanted to pick up a stone to spin the thread, but before he stood up to pick it up, the stone first fell, he was surprised and accidentally mentioned the forbidden word "Boi" which according to belief is forbidden to say, so she said "ouch I have mentioned the wrong word". She became agitated, and paced around uneasily and was so scared that she said, "what will I do now?". 
In the afternoon, Loi-leki returned from gardening and tilling the fields, his wife was doing the work, but she was not as usual and she looked very agitated, so Loi-Leki asked his wife "what happened?". His wife said: "you keep quiet, I've made a mistake", Loi-leki didn't understand and asked again "tell me maybe we can solve it together". Hou-hari said "you really want to hear it? Are you ready to hear it?". Loileki replied: "just say it and let's see what we can do", his wife said: "Are you ready? do you really want to hear it? If I say it, tomorrow you will not go to the garden you have to be here ready to do something", Loi-Leki said "I am a man and I am ready for anything", then his wife Hou-hari said that "today I have made a mistake and mentioned the sacred word, tomorrow you have to go to build a house", Loi-leki said "well tomorrow I will not go to the garden and I will be ready to build a house".
The next morning Loileki woke up early and prepared everything and after breakfast he went to the forest to look for materials to build the traditional house, after everything he needed was ready, they started building the traditional house. In the process of building the traditional house, they performed rituals and many ceremonies, since then our ancestors established this traditional house and until now, we still continue it. 
This traditional house is almost the same as other traditional houses in Timor Leste, it has four pillars from the bottom and four pillars from the top, which means that there are male and female parents (fetosaan and umane) who gave birth to men and women, and they got married and became the founders of this traditional house. 
Before telling the story of this traditional house, there must be food and drink and must chew areca nuts and betel leaves before telling the story of the traditional house, otherwise the person who asks about the story will get consequences. This traditional house has two doors, one facing the sunrise and another facing the sunset. The functions and sacredness are different, the one facing the sunset everyone can pass through but the one facing the sunrise cannot be entered by other people, only the customary leader or the owner of the traditional house can access the door. In this traditional house, if you want to kill someone, you just need to say their name and throw areca nut and betel leaves through the door facing the direction of the rising sun, then the person will naturally die.
The sacred objects kept in the traditional house come from our ancestors and have been preserved until now, such as the sacred spears and swords from heaven, the Ratan (authority) of Don Mateus of Viqueque, the Laidara spear, the Lakuna spear, the Belak, the Mortel, the tools for dancing, the Pot, and the holy water. These secret objects are not to be touched or seen by anyone, we keep them in a traditional house and worship them. The house cannot be entered by people who are not from the generation of the house, including women from the generation of this house and only men can enter this traditional house. If the wife-taking clan comes they can only sit outside the house. 
The Waimatabu custom is the owner of this traditional house and the person currently waiting and caring for this traditional house is Domingos da Silva Freitas. The person who looks after the house must be an original Waimatabu descendant who can look after the house.