DAYAK DIVORCE

Divorce is not a very nice subject to contemplate but then it occurs all the time. This particular article was published before but I am publishing it again in case some of us missed it. It will enrich our knowledge about the Iban pysche. It was observed by my granduncle Revd. William Howell when he was serving as a priest (around 1890s) at Sabu, three miles away from Simanggang town.

DYAK DIVORCE

REV. WILLIAM HOWELL

Much as the Dyak marriage ceremony seems to be binding yet when it comes to the question of divorce it reveals the whole secret, and lowers its rite before the eyes of civilization.The divorce is of two kinds, a temporary and a permanent one.

      A temporary divorce is effected through an ill-omen or a bad dream.A permanent divorce is brought about by incompatibility of temper, inhospitality, ill-temper and adultery.

      A temporary divorce is called by Dyaks belega or beluit.The marriage will be renewed again after a short interval.

      A permanent divorce cannot be effected before it is brought before the chiefs or elders.The guilty party is amerced.The innocent party takes the fine and divides it with the chiefs or elders and friends who witness the settlement of the case.If the husband is the guilty he pays a fine not only to the woman but towards the up-keep of the children also if he has any.The woman’s fine is called pekain and the up-keep of the children is called pelanja.The man’s fine is called pesirat.

      The fine is imposed according to the offence.If both parties will not submit to the settlement of the chiefs or elders, or even if one party will not, it is to be settled by a diving contest.In so doing not only the fine is first settled but the stake also.The losing party will have to meet not only the loss but the shame also.

      The temporary divorce which is called belega or beluit may sometimes bring about a permanent divorce, if so, it is not a finable offence.The news or occurrence of death in the neighbourhood of the newly married couple may result in a permanent or temporary divorce.It is generally more tabooed if a death occurs up-river from where the couple are living.

      The Dyak religion or superstition seems to be an advantage to them in creating a plea to exculpate them from amercement.If a man says he has had a very bad dream or an ill omen, with that plea he is justified in putting away his wife.In view of such religion or superstition a great many of them have simply invented a story and have had divorces with impunity.The same thing has been also practised by women.Such a plea is not recognised in the Government Court of Judicature.

      The binding nature of a Dyak marriage seems to depend on the child.The child seems to be everything.It is never punished and is allowed to take any amount of liberties even at the expense of the parents.Before it comes to the age of puberty it wanders about like a chicken, goes wherever it likes.

      Once, a most amusing case occurred.The wife of a certain man had already misconducted herself three times but her husband forgave her.The fourth time she did so with a relation and her husband swore by the gods of his ancestors that he would put her away.The case was brought before the Court of Justice, the man divorced his wife and the wife was fined, but the children all agreed and said to their father that unless he lived again with their mother they would have nothing to do with him,The father gave in and took his wife back and paid her fine for her.

      Once by mutual consent a couple divorced.The man after a short time married a wife and likewise the woman married a husband.After a year’s time the man had an ill dream and divorced his second wife.In the same month also the woman was visited by an ill vision and she also divorced her second husband.Hardly a week had elapsed when the former couple who had been divorced again married one another.They lived together happily for several years and were blessed with wealth and health.The wife only died a year ago through an accident and the husband mourned her death deeply.

      One day a man came to me at the height of his rage and said that he was one of the most unfortunate of all mortals.He had once divorced his wife because she was jealous.After an interval of six weeks she came back to him with his child in her arms and he wept over his child and received his wife back.Now he said she practised the same game of jealousy and cut him off from everybody.He went on and told me half a dozen other stories.Finally he said he came down to divorce his wife and to pay up the fine.I asked him if he had any other children than the one that he told me of.He said he had another child.I brought him to reason by asking him whether it would not be better for him to be cut off from women friends and relations than from his own wife and children.

      There are cases of divorces amongst people who have children but still they are not very common.If a man or woman does thus behave,it is taken as proof that he or she has already made love with someone else.

      A ring or a bracelet given by the party that brings about the divorce, if it is received by the other party is an ample sign of divorce.Before a person can consider himself or herself properly divorced according to the Dyak point of view, such a person must take away all his or her belongings from the room where they lived together.

DUNGAI BELEMATANG (2)

(Ditu aku nampung ensera dalam Dungai Belematang. Di baruh nya leka iya dalam leka dungai Niang Tuai Rumah Tulis ari Kara, Ulu Pantu)

"Eh endu," ko indai iya nyaut, "dek ti merampau baka nya ngemalu kami duai apai nuan enda piga-iga.  Enti aku nemu dek bangat tau merampau baka nya, nyau enggai turun ngagai umai endor kitai nanam pun padi putong ketegal ti ngenang bujang ti nadai ngundang dek di simbang papan padong, manah agi aki muai dek kelia leboh dek agi di kebuyan alam kandong.  Manah agi enti aku kelia ngerasa dek enggau lungga mata rantong, ngelam dek di kempisan munjong bejumpong."

            Ninga jako indai iya bangat renjan, bangat nadai bisi sinu ka iya, Kumang Jawai lalu nyaut, "Tu aku indai beradai karong kerubong.  Diatu tau meh dek munoh aku.  Bunoh amai ka aku ulih dek awak ka aku sulai mantai pumpong.  Enda pia udah meh aku dipejera sida bujang rengayong.  Nama, mensa ni neh indai penjuang tanah langgong endor aku luloh mabun pumpong, nadai bulih mensa kerong tuchong pemansai."

                Sinu mega indai Kumang Jawai ninga saut iya baka nya.  Iya lalu bekenanah mansang nudok ka diri ngimbai anak iya.  Enda berasai, disepi iya ai mata iya nyau nelian laboh ngerunong.

            "Bisi dek nguji ngetan ka ambai dek anak?" ko indai Kumang Jawai nanya.

            "Ukai ka enda meh indai," ko iya nyaut, "Bendar amai aku tu ngiga utai dikena, ngiga jayau dikena ngemulai iya ka aku.  Dayak, indai, embih endor aku begiga; Tambi, embih endor aku madi, nadai meh aku bisi tetemu ka jayau.  Nga dek kelia indai, nama ti enggau dek ngulih ka apai ngasoh seduai begulai di kerigai berimbai beradong, ti ngasoh seduai begulai di lantai begantong kibong? Pama indai, enti dek agi bisi nyimpan jayau dek nya."

            "Endai anak," ko saut indai Kumang Jawai, "kami kelia nadai maioh macham.  Aku tu kelia nadai bejayau, ditanya orang memanah, diambi orang enggau chukup adat, dipangkong ka orang engkerumong, dipegai ka orang bebendai."

 

            Eh...sayau mega melebu bepumpong punggu,

            Nyelai ka legai di langgai sungai,

            Udah serabana indu baru nganding

            Serabana mengada karong mengindai.

27

Nyampau serabana indai Dara Rabai Geruda

Da menoa Bumbu Parong,

"Tu ti aku nemu dek neh anak bangat enggai agi

Turun di pun padi putong,

Selalu bakenang orang ka bujang nadai agi

Ngundang dek da simbang papan padong,

Nadai agi enchuri dek di penani agi mengkutong;

Nadai merunsai ka dek anak andai da bungai Rampang dudong;

Maia aku kelia bisi dek da buni buntal ngembong,

Enti maia aku kelia meram dek Endu dara Sudan

Di kebuyan alam kandong;

Enti aku nemu dek baka tu guna meh dek aku

Rasa kelia anak engka dek dia,

Enggau lungga mata rantong;

Dek ada kelia ada gelam di tengkuan di kepisan

Mujong bejunpong."

Ai...lalu ninga Endu Dara Intan Gemala Panggum Naga Lua Tedong,

"Tu aku indai ti beradai karong kerubong,

Bunoh amai ke aku ulih dek indai

Awak ka aku parai mantai pumpong;

Enda pia udah meh aku dipejera

Sida Sempungga Bujang Rengayong,

Mensa ni neh indai penjuang tanah langgong,

Endor tuboh aku luloh mabun pumpong,

Nadai bulih mensa kerong tuchong pemansai."

"Eh...enti bakatu enta lebu

Aku kelia meh anak selantang anak tengkuan,

Aku kelia ta bisi ka dek da buni buntal dalam;

Aku kelia ngandong ka dek nyempuyong tuboh ganggam,

Ti dek ada kelia mengada,

Nyawa dek kekela aku didinga salanting remembam,

Pama dek aku rasa enggau lungga mata jempilan;

Lalu aku nyak kelia kechiak, gelam di kempisan,

Awak ka dek lesi mati danjan."

Laju ninga Endun dara enggau telinga pending kanan,

"Tu aku indai beradai karong menyimpan,

Bunoh amai meh aku ulih dek indai,

Awak ka aku sulai mantai nampal Sebayan,

Mensa ni penjuang tanah lantang pala emperan,

Endor tuboh aku luloh mabun danjan,

Nadai bulih mensa tempangan kasih dasan tisi pegai."

28

            Sayang....kasih sayau....sayang meh da pedara

            Pajoh bubu ridan pegai disan tani da peruan,

            Kasih dasan nanga sungai.

Eh...ti bakatu nyau nanya ga indai iya

Ninga Dara Rabai Geruda,

Bekata indai nyaya da ai mata laboh ngerunong,

Ninga iya nyau nengkuyong uchong

Ka dalam kibong gantong di lantai.

Eh...dua kali legai da langgai sungai,

Udah endu serabana indai,

Baru anak iya nyau berandau enggau

Mengada iya karong mengindai.

"Eh...Dayak indai embih aku giga,

Tambi embih endor aku madi,

Aku ka ngiga pugai, neh indai jayau duyong,

Ni nga dek kelia ti enggau dek ngulih ka apai

Ngasoh seduai begulai di kerigai beimbai beradong,

Ni enggau dek ngasoh seduai apai begulai

Di lantai gantong kibong,

Engka dek bisi nyimpan indai

Peminan batu tandok ikan jayau duyong?"

"Apu! Kami nadai pan karong kerubong,

Kami sa apai dek kalia begulai

Da lantai gantong kibong,

Di pangkong ka orang engkerumong pegai ka bebendai."

LEST WE FORGET

Restrictions During Headhunting

I am reposting an old observation about restrictions (pemali) which were practised by the people of Balau, Dau and Undup of more than a hundred years ago. I am doing this in case some of us missed it before. I feel this is important for all of us as it is a part of our heritage and and have made us the Ibans that we are today. Banting was a very early missionary post. So early in fact, that when the other Ibans upriver in the interior were practising their original religion, they always mentioned Banting. In the pengap, when the Iban gods visited the gawai celebrants in the interior, they commented on the places that they were passing through, including Banting. This was what they said when they Ngerara Menua passing Banting


Nama nyin Banting, 
Luching tetaing, inggar memunyi!
Nya ga laman Ini Manang sembiang pulai hari!

(Why?!! There is Banting,
Where bells ring lustily!
That is the place where Grandma Medicene Woman prays without spending a night!

This meant that Banting is a very old missionary settlement. As the Ibans of the interior did not understand the Christian religion, they thought that priests with long flowing robes were powerful medicene women. When medicene men became very effective and "powerful", they sometimes would cement their status and change their sex and become women. Thus the idea of hairy Europeans and Asian priests donning their priestly clothes fitted nice nicely with the Iban understanding of his cosmos. In the olden days too,  when communication was difficult, according to Iban customs, it would be considered  quite impolite if people congregated for a special function or if one  pays a visit and not spend a night there. But in Banting it looked strange because the priests and their flocks congregated and then soon afterwards returned to their respective places.

DYAK PEMALI (RESTRICTIONS)

FLORENCE E. HEWITT

Dear Mr. Editor,

      A few weeks ago I had the privilege of spending a holiday at the charming little Mission Station of Banting, where, as you will know, the largest community of Sea Dyaks in the world is to be found.While there, many things of interest came before my notice some of which I think you might like to hear.

      Every day and at any hour people were to be seen at the Mission House: perhaps it was for medicine they had come, but quite as frequently their visits were intended as friendly calls when they would sit, as if time were of no consequence, discussing with their mission friends the local topics of the day.Then in the evenings accompanied by my kind hostess Mrs. Dexter-Allen and our friend Miss Hall I was able to make a better acquitance with the natives by visiting them in their own homes.

      Unfortunately, at this particular time only the women were in Banting as the men had been called out to the ‘seat of war’: yet it was this very fact of the absence of the men which brought to our notice the interesting customs enumerated below.

      It was only natural at such a time- with husbands and lovers parted from them- that the absent ones should be the constant theme of the ladies, and ever in their conversation with us they were wont to speak of those on the warpath: on one occasion an anxious wife asked us whether by means of a tropong (telescope) we could discern the state of affairs ‘at the front’.

      Quite accidently one day we made the interesting discovery that whenever Sea Dyaks go forth to wage war, it is customary for the wives in their absence to fulfil certain conditions in order to preserve the lives of their husbands.A woman came up to visit us bringing as a small present a little bag full of a padi preparation (letup) something like our English popcorn.This she said she would make every day until her husband returned, and early every morning she would scatter some about the verandah, and just as the elastic popcorn lightly skips and bounds from the hard wooden floor, so while she follows this rule will her husband be agile when running from danger or when pursuing the foe.I may mention incidentally that she then proposed that my hostess should resort to this same plan to ensure the safety of the absent host then away with the army!

      Another time I had occasion to remark on the untidy condition of the ladies’ hair (very unusual amongst Dyak women) and this too I found was to be attributed to a like cause, as will be seen below: and the afterwards we learnt many more of these interesting customs for we had daily opportunity of observation for ourselves how religiously these duties were performed.I am indebted to Miss Hall for the full particulars given below of the taboo followed by the men on the warpath and their women-folk at home.

      For the women:-

      1 . . . . . They must wake up very early in the morning and as soon as it is light open the windows; otherwise the men will oversleep themselves and not hear the warning cry of the begau (panic).The windows are opened early so that it may be light and bright for the men to set out on the march.

      2 . . . . . It is mali (forbidden) to put oil on the hair or the men will slip when walking on a batang.

      3 . . . . . The women must neither sleep nor doze during the daytime or the men will be drowsy when walking.

      4 . . . . . They must cook and scatter popcorn on the verandah early each morning.Thus shall their husbands be agile in their movements.At the same time the women sing a verse:-

      Oh kamba, enti tinggi surok,

       Enti baroh, perjok

      Munsoh suroh ngenong

      Awak ka baka ditanggong,

      Baka disengkutong.

Which is being interpreted is-

      “Oh, you absent ones,

      If any high thing overhanging

      Impedes your progress, dodge under it –

      Any low thing, jump over it.

      Petrify your enemies:

      So that they may be caught unaware.”

      5 . . . . . It is forbidden to bathe in the usual way, wetting the petticoat, for should the kain become wet and heavy so will the men feel heavy in body and unable to walk or run quickly.

      6  . . . . . The rooms must be kept very tidy, all boxes being placed near the walls, for should they cause anyone to stumble, then will the men fall when walking or running and thus they may be at the mercy of the enemy.

      7 . . . . . They must eat food only at meal times and then properly sitting down; otherwise their husbands will be tempted to eat leaves or earth when on the march thus provoking the amusement or even contempt of their friends.

      8 . . . . . At each meal a little rice must be left in the pot and this must be put aside so that the men may always have something to eat and never go hungry.

      9 . . . . .On no account must the women sit long enough to get cramp whilst weaving the kain; otherwise the man also will become stiff and be unable to rise up quickly after sitting or to run away.

      To obviate this, the women intersperse their weaving operations by frequent walks up and down the verandah.

      10 . . . . . It is forbidden to cover up the face with a blanket or the men will not be able to find their way through tall grass or jungle.

      11 . . . . .They must not sew with a needle for the men will tread upon tukak (sharpened spikes of belian wood or bamboo placed point upwards in the ground by the enemy).

      12 . . . . .Flowers must not be worn nor scent used; otherwise the movements of the men will be revealed to the enemy by their smell.

      13 . . . . . It is unlucky to break the kain apit (the piece of leather or bark of tree with which the women support their backs when weaving).Should this occur, the men will be caught by the chin on some overhanging bough.

      14 . . . . . Should a wife prove unfaithful while her husband is away, he will lose his life in the enemy’s country.

      For the men:-

      1 . . . . . They must not cover up the rice when cooking, or their vision will become obscured and the way be difficult to see.

      2 . . . . . The spoon must not be left standing up in the rice pot; otherwise the enemy will so leave a spear sticking in their bodies.

      3 . . . . . During cooking time, should the pots be a distance apart from each other, they must be connected by sticks; so will the men have neighbours near should they be surprised by the enemy. It is customary, however, to put the pots close together.

      4 . . . . . It is mali to pick out the bits of husk from the rice before eating; otherwise the enemy will in like manner pick out that man from a group.

      5 . . . . . As the rice is taken from the pot, the cavity thus left in the food must immediately be smoothed over; otherwise wounds will not heal quickly.

      6 . . . . . It is unlucky to sleep with legs crossed or touching those of a neighbor lest the spears of the enemy smite the unfortunate offender of this taboo.

      It is perhaps somewhat doubtful whether the men as a whole obey these rules, but certain it is that the women of Banting followed the restrictions herein imposed; and, moreover, at other villages which I had the pleasure of visiting we found exactly the same state of affairs.

      Doubtless some will smile at the credulity of these ignorant people and yet, as we all know, magical superstitions held their sway in the minds of our fellow countrymen in mediaeval times: and even to-day it would not be difficult to find many who are bound by superstitions not less gross than those dealt with here.In fact we might parallel the Dyak pemali by the following taboo existing among our own people:-

      It is unlucky to see the blades of knives crossed on a table; crossed knives are invariably followed by a quarrel.

       It is unlucky to hear the howling of a dog through the midnight hours for it will surely be followed by the wailing of mourners.

    And there are several others which I can call to mind without being able to assign an interpretation:-

      Cut your nails on Sunday and you’ll have a present on Monday.

      Don’t look at a new moon over your shoulder.

      On the whole, it seems to me, Mr. Editor, that the Dyak pemali should have a stronger claim on our consideration than has the apparently meaningless magic of our uncultured countryfolk.

      With apologies for so lengthy a letter,

Yours sincerely,

Florence E. Hewitt.

ENSERA DUNGAI

BELEMATANG

Dungai Belematang tu siti main ti pemadu manah datai ari menua Balau enggau Dau. Ia nyau deka  sebaka enggau renung, ianya siti cherita pasal pengerindu indu enggau lelaki ti datai ari menua Saribas. Dungai Belematang tu nusi cherita indu dara ti ngiga laki ti menyana, kering enggau berani. Sebedau orang ti bedungai  ngayun ka batang dungai, iya  madah ka diri lembau tang meh iya malu meda orang udah  nganchau tikai ka iya. Ditu, aku nusi batang dungai ngena jalai ensera. Udah nya aku mantai ka leka dungai awak ka kitai semua meda pemanah jaku Iban lalu mega tau belajar nemu sereta ngena jaku Iban ti manah, manis sereta dalam.

Kumang Jawai Lembau

                Endu Kumang Jawai diau di rumah panjai siti di menoa Ran ti di kaki Bukit Kelingkang.  Iya tu indu ti pemadu pemajik sereta dikesayau ka apai seduai indai.  Kena nunjok ka penyayau ngagai iya, kadang-kadang sida sebilik enggau sida serumah ngangau ka iya Endu Kumang Dayang Temelang Tuchong Tanggi, kadang-kadang Kumang Paga, kadang-kadang Dara Ungkai enggau Endu Dara Simpu.

            Leboh maia ensera tu nyadi Kumang Jawai nyau dara bendar.  Iya endang udah nemu semua pengawa ti patut ditemu anak dara baka nengkira, bumai betaun, beranyam enggau betenun.  Laban iya nyau dara nya alai iya diasoh apai seduai indai iya diau di meligai di atas sadau.  Taja pia iya bisi diundang bujang siko ti sigat, kering sereta mereti.  Lelaki nya benama Bujang Lang Ngindang.  Nyau kelama Bujang Lang Ngindang ti udah ngayap, iya lalu belega enda datai.  Iya ti belega datai nadai temu kebuah, nadai madah.  Malam siti dianti Endu Kumang Jawai datai, enda ga iya datai; malam siti dianti datai, enda ga iya datai.  Ati Kumang Jawai nyau berasai tusah.  Hari beganti hari, minggu beganti minggu, bulan beganti bulan, enda ga Lang Ngindang datai.  Kumang Jawai nyau merampau, nyau serabana.  Laban ati iya nyau macham-macham meh runding enggau pikir Kumang Jawai.

            "Kali ka tu idup, kali ka iya tu mati?" ko iya dalam ati diri, "Kada neh nyau sulau mantai mati ngagai menoa orang di Batang Mandai."

            Nya meh Kumang Jawai nyau lembau-selembau.  Iya nyau enggai nurun ka umai, nyau enggai ngebat nanchang sikat tampok lemba.  Tulang iya nyau enggai mantang ka daun lambar belia.  Berandau enggau sida serumah nyau enggai agi iya.  Enti ditanya sida sebilik seleka, seleka ga saut iya.  Makai iya nyau enggai.  Tiap hari iya tak gali garing-garing ngetat ka diri.

            "Endai, nama kebuah dek baka nya neh endu?" ko indai iya.

            "Aku ga ngenang Bujang Lang Ngindang nadai agi ngayap aku; nadai agi ngundang aku di simbang papan penaga, nadai agi merunsai ka aku di bungai rampang beta.  Ukai dek enda meda indai, tiap malam aku tindok, penindok aku ditabor ka aku rampang bungai awak ka bau rengut, nadai meh iya bisi datai.  Ka ngumbai iya nyau belelang, nadai meh iya bisi ninga iya bisi numbang ka Batang Seria; ka ngumbai iya nyau bebini nadai ga aku bisi ninga iya bisi nguang ka orang; ka ngumbai iya nyau mati, nadai ga aku bisi ninga iya bisi ngagai Batang Mandai, menoa orang ti lela.  Kada enda iya enda disuroh indai iya datai. Ila asai iya, enti iya bula ka aku, iya aku sumpah pantok ular sawa enggau ular tendai."

LEKA DUNGAI BELEMATANG

Ngelimpau Ka Orang Ti Ninga Dungai

Eh...enta semadi aku tu udah nyurok patok tulang perabong,

Udah puni asi padi putong,

Aku tu udah ngemalu ka anchau tikai,

Oh...kita dara ungkai enta belangangai

Baka sungai nyalin leledong;

Semadi ngemalu ka wa kitai Kumang Paga

Udah kekunda nangkap jangka papan guntong.

Ee...ka sura begiga inggar berangangong baka pedara pajoh geratong,

Apai Sanggul Labong betali sengkilong sega enseluai.

            Oh...sayau kasih nga sayang pedara tubu betong,

            Di-ili ai kita gelenggang Batang Ran chundong,

            Kelia nama enda kedeka mata meda nampai merenong,

            Agi betuki mengkang bekarong,

            Utang kemaia hari kemaia pagi tu,

            Aku tu meda batang udah ngejang,

            Ujong nyau chundong alah bandong ulih tingong perin rigai.

Eh...ti bakatu tak semadi,

Aku ngemalu ka anchau tikai kita Dara Ungkai

Udah belengangai baka sungai nyalin melema;

Enta semandi aku tu malu ka ayun kita udah kekusun kunda-kunda;

Kada pera-pera nyawa aku Dara Jelia ka begia inggar betengkara,

Baka pedara pajoh puna,

Orang nya tau nyida belama jangka

Kasih jara raribu kirai.

            Sayang kasih sayau mega pedara buah nangka kita

            Gelengang Batang Ran nyelenga,

            Enta bedau tuai ka ngumbai diri agi muda,

            Ai...pakai empa kasih jara bala besai.

Udah nya mega bu menalu nusu,

Nyalai lengkan rendai berenayan,

Udah aku ngemalu ka anchau tikai kita,

Baru kini aku nanam buah geman?

Ai...ka aku meri tu ka alam ai ka lagi,

Enggai ka iya takut ka reni baya beratong;

24

Ka aku ngelempai ka buah junggai aku ka pantai selindong lemai,

Enggai ka ia takut ka keranjai ruai mapong;

Ka aku terengkah ka da tanah buah telah aku tu,

Engka ia enggai takut ka sumah duah babi nibong;

Ka aku neju ka buah jako aku selemai tu ka puchok kayu,

Engka iya takut ka indu rembia nabu da jengku galau chundong;

Ka aku ngendit ka dabong rapit aku engka ia enggai,

Takut ka setegit Raja Remaung.

Kada pera ka sura nyawa tengkerong dabong aku ka

Baka pedara pajoh jagong.

O...pedara pajoh jagong ni tau ka chuan jalai ka tampong,

Orang nya serarih mega ngentuchong burak ngerembai.

            Eh...sayau sayang balong apong,

            Pelepah apong anyut ke ili naka lepi Tanjong Semulong,

            Anyut ke ulu ingkah telok Lubok Bundong,

            Entah alu katong-kekatong pelepah pajoh apong,

            Nya ti da ambi Bujang Rengayong

            Ka tajok gandong anak berangai.

Kini ka aku nanam geman tangkup unga,

Apo selemai-lemai tu udah lama amai panjai sabong linda,

Ka aku meri ka alam ai engka iya takut ka reni baya siga,

Ka aku ngelempai ka pantai enggai

Takut ka keranjai selanggai ruai linda,

Ka aku ngelengka ka buah telah aku ka tanah

Enggai ka takut dasumah duah babi lamba;

Ka aku ngendit dabong rapit aku ka bukit

Enggai ka ia takut ka setegit Remaung raya;

Kada ka tua sura nyawa aku ka begia sarih iga,

Baka pedara pajoh jawa,

Nya nadai tau ka tampong jegedong jalai ka sema,

Pedara pajoh jawa,

Orang nya serarih deka belawa betiti temuda dandong temperai.

Eh...baik ia ka, baik ia enggai,

Dabong landai tengkurong rekong aku tu,

Ka aku enda nuntong ka buah ngong rekong aku,

Ka padong endu dara Lulong papan panggai.

Eh...baik meh iya enggai, baik ka,

Baik salah, baik ngena,

Ka aku pen enda ngantong temenga ranga

Ko bujang paga ngagai kelaya Enda Dara Paga anchau tikai,

25

Ka pan enda besama ka Endu Dara Simpu

Indu ti pandu jako pemadu baik pandai

            Eh...sayau sayang langgu entimum betu

            Ti di dandang umai dunju ta dulu,

            Alah rampu akar mentekai.

Eh...besema ngelimpau selantang kita anak engka;

Ulah meh aku nemu jalai nyema iya.

Aku bai nerantang ka gelanggang.

Nampai setugang manok menang kelabu banta;

Agi ga iya bisi kekisi ransi nyabak nyida;

Isa meh iya aku bai bejalai ngah ruai

Ngagai penyurai landai pala tangga,

Iya agi kekisi nyabak nyida,

Isa meh iya ta tunjok ka tichi mayau tinga,

Ta bejalai sipa-sesipa,

Kasih jara nangkin salai.

Eh...ti bakatu,

Ka aku bangat ngelimpau ka selantang anak umbong,

Ulah nemu meh aku ngelimpu di pendiau tuboh lempong,

Aku bai nerantang ka gelanggang,

Ngangau ka setugang manok menang tuntong mengkarong,

Ai...agi iya kekisi ransi nyabak rerengong,

Enggai ga aku bai ngelala ngemata ka Orang Kaya

Aya Lang Banda bujang rengayong

Ti megai lungga mata rantong,

Ti ngudah ka gajah guna remaung,

Renjong-rerenjong bedujong di tempaung pukang bangkai.

O...enti sema ka kita ti meraie da ati punggang beradong,

Dini aku nemu ngelimpau kita da pendiau tuboh lempong;

Dini aku nemu merindang kita Endu Kumang

Di lempuang gagang beradong;

Ta dulu enggau kita besemaia

Aih beanjong-anjong betangkup ka tudong kerong da bingkai.

Eh...Enti kita ti besemaia enggau sida Laja Bujang Pungga,

Nadai meh aku nemu merindang kita Endu Kumang

Da lempuang gagang kura.

Nadai meh aku nemu ngelimpau kita Endu Kumbau

Di pendiau tuboh muda;

Aku nadai nemu orang ti enggau kita besemaia beipa-ipa

26

Beludah kasih jara nanga sungai.

Eh...ti baka tu,

Udah ara nyelai mega ka melebu bepumpong punggu,

Udah kitai ngelimpau ka selantang mengada,

Baru kitai ngading serabana indu.

Kumang Jawai Endu Kumang Temelang

Tuchong Tanggi Serabana

Nyampau mega serabana Endu Kumang

Dayang Temelang Tuchong Tanggi,

Meda Bujang Lang Ngindang nadai agi ngundang

Dia simbang papan sebangki,

"Kali ka tu idup, kali ka tu nyau mati,"

Kenu ko Endu Dara Rabai Geruda,

"Nadai besentika di menoa bumbu hari;

Apu, engka tu nyau sulai mantai mati,

Ngagai menoa orang ta lesi begumi lindong Mandai."

Eh...ngebat meh dara belangkat

Nyau enggai nanchang ka sikat tampok lemba;

Betenun sida endun nyau enggau nenun

Mantang ka daun lambar belia,

"Aku ngenang Bujang Lang Ngindang,

Nadai agi ngundang da simbang papan penaga,

Nadai agi merunsai ka iya da bungai rampang beta,

Ka ngundang iya nyau belelang,

Nadai ga ninga numpang menoa Batang Seria,

Ka ngumbai iya nyau bebini

Nadai ga aku ninga iya ngugi ka orang kelia,

Dini berita Laja Bujang Sempungga,

Ka ngumbai nyau mati nadai ga aku ninga iya ngagai leti

Menoa orang ta lela,

Nama engka ka tisi diperarang menimang adang mengua,

Nadai disagi iya Laja ngugi nguang ngundang ngiga,

Ee...engka ila iya bula mati meh iya daipa ular sawa,

Begulai enggau ular tendai.

            Eh...sayau mega melebu bepumpong punggu,

            Nyelai ka legai di langgai sungai,

            Udah serabana indu baru nganding

            Serabana mengada karong mengindai.

Ramban Indu Ringat Nadai Belaki

Aih... siri kunda wa,
Aih... siri kunda wa.

Udu lain lagu,
Endai bala sida anak indu.
Enti dani pagi,
Kumang Menti ga bentu-entu;
Enti maya lemai hari,
Orang indu selalu runggu;
Enti dani berapi pagi,
Jawai embih tumbang di batu tungku.
Jawai berenah makai,
Rumah dapur basah embih betelutu.
"Lapa dik anak, lapa?
Selama enda macham tu?
Ka ngumbai dik anak banga,
Endai, enda ga dik anak agu,
 Ka ngumbai dik anak gila,
Endai ga dik anak tuyu."

"Ka amai dik indai,
Enda ibuh luba-luba dik indai bejaku!
Ukai enda tegal dik,
Aih, aku indai, macham tu!
Bisi orang lelaki ngayap,
Dik mut-mut enggai badu-badu.
Kemari lelaki ngayap,
Digagai dik enggau repik kayu!
Kati ka aku enda malu indai,
Laban ga dik siku!
Rambau aku nadai bedau,
Tinggal aku siku indai lalu agi nunggu!
Sayau meh aku siku tu indai lalu meragai!

Pesiri ga indai,
Enda aku ngadang dik Singgai enggai,
Tedung, aih, pesiri. 

 
 
 Ramban Indu Ngelaban Indai

Tupai dik kunda wa,
Aih, tupai dik kunda wa.

Nyampau deh penusah,
Ngasi ka anak dara siku aja.
Enti kitai ngerara,
Dikumbai ga nganu sida.
Orang ngayap mayuh amat,
Bisi deh ke beapi,
Endai, bisi aih, ke enda!
"Kita anak anang mai orang gali,
Anang! Enda kita tau baka nya!"

"Tagang, indai, enda alah tagang!
 Kami ke mai orang lelaki gali,
Sigi nunda dik indai agi suba,!"

"Nadai kami endu baka nya!
Uji ibu dik, endu, ga tau tanya!"

"Salam, indai, enda alah salam,
Orang bukai ga mayuh meda.
Dulu suba, ini nambit pintu,
Dik ngeradai muka empelua!
Ujung bilik indai, digaga ka dik tangga!
Sadau. indai,  digaga ka dik unda!
Apai, ama datai,
Berumban ga dik ngatur tangga!
Aku indai, tentu ga baka nya,
Semua, aih, ke tama,
Engkami sigi enda diasuh pulai!

BELIEF IN DREAMS (MIMPI) BY Revd. WILLIAM HOWELL

From the earliest times dreams were regarded as presaging the woes or foretelling the joys or good fortune of mankind. It was looked upon as almost impious to disregard a vision or dream for they were supposed to be sent by the Celestial Power for the guidance of man, and as such belief lingers even now amongst educated persons in civilized countries, how much more should we expect to find it among the uncivilized barbarians. So the lives of the Dyaks are strongly influenced by such hallucinations, dreams being looked upon by them as either the imperative commands of the gods or else warnings sent by them presaging good or evil, and their daily life and pursuits are necessarily guided by them to a great extent.

      We look upon a dream as a slight and ill arranged action of the thinking faculties during a state of partial sleep.The dream or thought is merely a momentary impression perfectly natural in its operation, the state of mind which causes it being produced by temporary functional derangement, the stomach being usually more or less out of order, and no dreams can take place during a sound sleep.

      The Dyaks affirm that the gods or spirits are instrumental in bringing about dreams and one can only come to the conclusion that they are not aware that they or their imaginations constitute their gods.

      The following are instances of the effect of dreams on the Dyaks:—

1.      If a medicine man (manang) has a dream ordering him to change his sex he must do so at once as in the case of Manang Bali in the chapter of Manang.

2.    It often happens that when Dyaks are accused of theft their defence is that they are the recipients of imperative commands from the gods. Once a man was fined six times for theft and he announced that he intended to steal once more in order to complete the number of times ordered by the gods, as after the last theft he would be a wealthy man.

3.      A woman was known to have committed adultery several times, saying that it was not her fault as she was only carrying out the instructions of the gods conveyed to her in dreams, and should she fail to do so she would come to an untimely end or else become a raving lunatic.

4.      Newly married couples often divorce as the result of bad dreams, and the same reason is put forward to account for the breaking of engagements or pledges.

5.      Cases are known of Christian Dyaks turning apostates and of heathens being converted as the result of dreams.

6.      If dreams are often the cause of houses being deserted and of farming lands already cleared being given up. It is not at all rare to hear either a man or woman relating a dream to the effect that the spirits have told them that they are hungry and are in want of food, with the result that the whole house at once organizes a feast with offerings for the spirits.I think that I have said enough to show what effect dreams have on all transactions amongst Dyaks, and though this subject would fill many volumes it is more or less confused, and I may draw my conclusion that the Dyak belief in both dreams and omens is most detrimental to the teaching of Christianity and that it is important to teach them to disregard both of these.

NAMPOK (VIGILS) by Revd William Howell

There are two uses for Nampok, one in which the Dyaks seek to be made brave, and the other in order to discover a cure for ailments, and this latter is practised only when the person who is suffering is beyond all human aid. The idea is religious, the person practising it betaking himself to some solitary place on mountains, hills, rivers or even in a cemetery or wherever there is any probability of meeting with the spirits, and before leaving the spirits must be approached with an ample offering. Some unfortunates have been known to have visited a dozen places and yet never had the chance of meeting a single antu or spirit. The undertaking is said to be dangerous and to require considerable pluck and self control; the spirit may either appear in person or else in visions and may take on themselves the forms of animals or reptiles in hideous shapes in order to frighten one. 

      Should the person give way to fright and run away he suffers death, but if he can control himself he obtains his desire and the spirits finally appear before him in human form bestowing kindly and caressing looks on him.

      The offering with which the spirits are approached must needs be stolen from other people and none is allowed to know when a person goes nampok.

      A few years ago an old man went nampok in a cemetery. The first night he was unvisited by the spirits but on his second visit the koklir—a ferocious female spirit—appeared and he ran for his life. This man lived for many years after that though the nampok did him no good. It seems difficult to understand how a Dyak can possibly  escape harm when going nampok, lying exposed as he does to the elements on the bare ground amongst rocks and stones.