By ed. by Brigitta Hauser-Schaublin and I Wayan Ardika.
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Extra info for Burials, texts and rituals : ethnoarchaeological investigations in north Bali, Indonesia
15 Bhatara Guru called further trees by names and they came in pairs like men each belonging to a specific ritual moiety; they appeared and took their assigned place. Each pair of trees that followed was junior to the preceding one. The storyteller also mentioned two different single (that is, not paired) “trees”; he stressed the fact that each of them came individually. 17 After the meeting the trees were handed over to the humans who were allowed to make use of them accordingly. The various offices within the krama desa reflect the principle of seniority and cooperation between (pairs of) brothers (that is, the right side and the left side within the sitting order of the krama desa in their meeting pavilion, see below).
The people of Julah still circumambulate the northern part of its territory during one of the temple rituals (ngusaba masegeh). The whole procession then follows the course of the coast in a westerly direction, crossing today’s border of Pacung entering the village west of its Pura Dalem, going up to the main road and finally return to Julah. 13 Bangkah is said to be the place where people, forced to leave both places, Sembiran and Julah, due to infectious diseases, especially lepers, were allowed to settle.
Some time later the tree produced four fruits. Since Sang Hyang Licin was guarding the tree, the lightning did not dare to strike the fruits. When the fruits were ripe, they fell to the ground and finally two (in another version: four) human beings came out of them, one (two) male(s) and one (two) female(s). Sang Hyang Licin was looking after them, gave them the sap of banana trunks to drink and millet (godem) to eat19 until they were grown up. The two men then decided to descend to the coast where they founded Julah; the two young women remained on top of the hill (Sembiran).