Iban Traditional Songs

 (This is is a reproduction of  a part of the paper which I presented during the assembly of Autronesian leaders in Taipei, Taiwan in 2003, but I feel this paper is still relevant for those who are interested in the Ibans. Many people in Taiwan believe that migrations of Austronesians passed through the island. They point out that the language of the natives of southern Taiwan is very similar to those spoken in northern Phillipine. Personally, I observed throughout the island that the natives make tuak, have manangs  and lemambangs.)

 

The Ibans must be one of the most prolific singers on earth. The songs are sung at every stage of their lives and at every occasions, some for pure entertaiment, some for encouragement, some for courtship and some  for rituals. Work on Iban songs have been  discussed and recorded  by Hugh Low, Ling Roth, William Howell, Benedict Sandin, A.J.N Richards and Carol Rubenstein and  Tun Jugah Foundation just to name a few.

            In this paper I shall attempt an descriptive analysis of the many types of Iban traditional songs. I must hasten to add that  there are many riverine differences in traditional songs  and  their tunes and of neccessity I will stick to whatever I  have studied and thereby may omit many others which I have not come in contact with yet. Further contributions during and after this seminar will be gratefully accepted.

The Iban psyche

            But before that something must be said about the Iban psyche. Ibans interacts very intimately with their gods at all times and at all phases of their lives.

            In the heavens above lives the God of War, Sengalang Burung and his wife Sendai Lawai  and his seven daughters who are married to the omen birds. He is a fearless, wily and strong warrior filled with sympathy and love for  the people below and always help them to be victorious during their war raids by giving them charms, by teaching them to read omens and by teaching them techniques of war.

            Somewhere on the earth lives Pulang Gana, the God of Agriculture and his wife Endu Serentum Tanah Tumbuh and his seven children who are married to the seven omen birds of agriculture.

            Below the earth is Sebayan, the underworld where people live peacefully  in the midst ofplenty under a  benign leader called Pantau Ajan. It is always cool alternating between early morning and dusk. Fish and games are plentiful and fruit trees would  flower in the mornings and the fruits would be sweet and ripen by the evenings. For the Ibans there is no Hell.

            Between heaven and earth  there is a place called Panggau Libau. There lives Keling and his people. He is fearless, handsome, well schooled in the laws, customs and all the oral traditions. His sweetheart is Kumang from a nearby place called Gelong. She is  beautiful beyond description, a leader to all women, an incoparamle singer and gifted in  weaving mats and pua and a consultant in protocols and ceremonies.  Both Keling and Kumang, needless to say are highly skilled in the performing arts. 

            Every person born an Iban is expected to approximate the gods in brevery, diligence and achievements. That is why in all the traditionsl songs, men are called and considered  Keling and every girl is called and considered Kumang. Very ofteen men are referred to as Keling, Keling Pandai, Keling Aji or as Jamu, Renggan, Singgai, Bujang, Bujang Lang Ngindang, Datu Au and many others. Girls or women are called Kumang, Kumang pandai, Kumang Mereti, Kumang Lenta, Kumang Paga, Kumang Jawai, Kumang Sambai, Kumang Demok, Kumang Jinap and many others accordding to the rhyme of the song.

Songs for young children

            Songs are sung for young children the moment they are born to put them to sleep, to praise them and to inculcate into them about their proper role in society.

Lullabies

            These are sung by ladies  for the entertainment of young children. The singers might be old ladies, older children or men. Some of  the lullabies   are:

1. Dit Dimbu Menidit Dimbu

2. Didibu

3. Bedimbu Awai

4. Wa Anak

5. Lah Lawah

6. Dinai Menidit Dinai

7. Linyang Tun Talun Linyang

8. Oh Ilah

9. Lelepu

10. Indung Indung

11. Tok Tungguk

12. Lepang Bebunga Lepang

13. Lidi Belimbing Lidi

14. Bedandi Inda Inda

15. Lagu Tiung

16. Jawang

In Saribas, Dit Dimbu Menidit Dimbu goes like this:

Dit dimbu menidit dimbu,

Gisai-gisai chapi tuai empa kutu,

Menidit dimbu.

(Dit dimbu menidit dimbu,

The old cow is shaking restlessly because of ticks,

Menidit dimbu)

Dit dimbu menidit dimbu,

Chapi mit tu chegit-chegit minta nusu,

Menidit dimbu.

(Dit dimbu menidit dimbu,

The small calf is standing stiffly ready to suckle,

Dit dimbu menidit dimbu)

Dit dimbu menidit dimbu,

Chapi dara tu dua-dua seribu sulu,

Menidit dimbu.

(Dit dimbu menidit dimbu,

Both the lady cows have a thousand boy friends,

Dit dimbu menidit dimbu)

And in Marudi Baram it goes like this:

Chapi mit menselit di moa pintu, didibu.

Chapi  besai bejalai nipas rau, didibu.

Chapi belang pengundang Lubok Antu, didibu.

Ti chapi mansau baka kesumba mansang baru, didibu.

Ti chapi malam baka tuan pulai mupu

(The small calf squeeze through the door, didibu.

The huge cow walks scraping the ground, didibu.

The  spotted cow makes frequent trip to Lulok Antu, didibu.

The red cow is like a red banner, didibu.

The night cow is like the colonial officer back from tax collecting errends, didibu).

Songs for games that children play

            Iban children also incorporate songs when they play traditional games like :

1. Tang menumpang

2. Chai kechagai

3. Main tumbak aki

4. Main anak antu

5. Jai Jai Juai

6. Chai Wai Labu Binjai

7. Main Tengiling

8. Puk Aruk Aruk

9. Chu Ka Chalu

10. Tuk Tuk Tuk

            In  Chai Kechagai, the refrain that the children sing is as follows:

Chai kechagai,

Nyerupai tubu betung;

Ka chalai Indai Mendai,

Ka taji manuk tuntung.

Anembiak pulai nyabung,

Teindik ka ular bisa,

Ngetu di tubu meda kaki antu ngenung,

Ngetu di Brunei meda orang pakai baya!

(Chai kechagai,

Just like the young bamboo shoot of the betung variety)

For the use of Mother of Mendai,

For the spur of the fighting cock,

Children returning from a cockfighting session,

Stepping on a poisonous snake,

Stopping at a bamboo grove seeing  the legs of a stationary ghost,

Stopping at Brunei seeing someone caught by a crocodile!)

Divisions of Iban Traditional Songs

After childhood and adolescence, Iban traditional songs can be divided into the secular and the religious while some can cross both lines. The secular songs are mostly for entertainments.

Songs for Entertainments

Under this category would fall the following:

1. Ramban

2. Sanggai

3. Pantun

4. Pelandai

5. Dungai

6. Ganu

7. Beringin

8. Lagu Tiung

9. Renong

10. Kana

            Ramban

            Ramban would mark a boy’s or a girl’s first journey into field of the traditional of the adult world. They would learn  simple and catchy verses like the ones below and slowly learn to composed long and involved ones like in appendix A. Knowledge of ramban would be neeeded to sing the chorus during the singing of the traditional invocations by the bards. In fact many good ramban singers would graduate into assistant bards and then become full blown bards.

An example of  ramban sung by little girls:

Chundung ga bangkit belitung,

Ditigung ga rusa rari.

Tajung bujang ga bau sebung,

Laban enda kala dituchi.

(Bent is the sweet smelling belitung flowers,

Swiped by the fleeing deers’ shins.,

Foul smelling are the sarung of the young bachelors,

 Because they are never cleaned!)

An example of ramban sung by young boys:

Irit ga wi chit,

Siti diirit di tisi umai.

Burit indu dara kuit-kuit,

Baka burit itit ga pulai mansai

(Pull the wild creepers sharp tresses,

Pull one to the edge of the farm beyond.

Buttocks of the oung ladies move in teasing waves,

Like tails of  ducks returning  from a fishing expedition!)

            Sanggai

            Sanggai is used to offer drnk to visitors and to each other during merrymaking. It is used to praise, to motivate and to honour a person. Below is the last verse of  the Sanggai of a man whose eyes have met those of a lady but he says that they will never be fated to be together:

Aih, dia deh aku Kumang Jawai ti bejalai,

Nengah tembawai udu panjai madang lensat,

Aku meda sibau pemadu mansau, udu pengelebat,

Ka aku niki wai menyadi,

Tulang aku lemi enda alah pakap,

Ka aku nyarau iya Kumang Kumbau,

Isau aku lembau enda uluh mantap;

Ka aku nyulok iya Kumang Demok,

Laban penyuluk enda ulih datai sipat;

Tang bisi buah Kumang beremah,

Labuh ka tanah ka arung lengkap,

Ka aku pakai, nyawa aku enggai,

Enda ulih nyuap,

Sayau meh tua  Kumang Jinap,

Sama kalat-kalat, ninga dek Kumang,

Ngema mengkalang, aih puang.

(I am like a sojourner,  Godess  Sambai,

Passing orchards of lensat trees bearing fruits,

I want to climb the fruits, dear sister,

My bones are weak, I cannot embrace the trunks,

I dearly wish to lop the branches,

My  sword  was lethargic and it could not be cut,

I want to use a long  stick ,

But it  cannot reach the fruits,

But,  Godess Beremah, some fruits have fallen to the valley,

I want to eat  them but  I have no appetite,

My mouth refuses to open,

What a pity our fate is thus,  Godess Jinap,

Both wandering aimlessly, Godess,

Bringing  on our backs mengkalang,  the  empty baskets.

            Pantun

            By and large, pantuns are used for and during merrymaking. It is sung by both men and women especially when offering a drink of tuak.  There are many types of pantun. Some of them are:

    (a) Pantun  Sinu Ngenang. - Song of Sad Reminisces

    (b) Pantun Puji - Song of Praise.

    (c) Pantun Peransang - Song of Motivation

    (d) Pantun Sayau Ka Indu Dara -  Yearning for a Maiden

    (e) Pantun Bataban Lari - Yearning for an Elopment

    (f) Pantun Serabana - Song of Tribulations

    (g) Pantun Enda Ampit Indu dara - Being Left Out in Competition for a Girl

    (h) Pantusah Ati - Song of Sadness

    (I) Pantun Begagai (Betundi) - Song of Merriment

    (j) pantun Ngajar -- Song of Advice

    (k) Pantun Ngelusu - Song  Concerning Laziness

    (l) Pantun Kenang - Song  of Memories

    (m) Pantun Ninding (laki/bini orang) - Song of Jealousy

    (n) Pantun Pulang Gana - Song Concerning God of Agriculture

    (o) Pantun Nama Ka Tuah - Song to Usher Good Fortune

    (p) Pantun Betemu ka Ribai Enggau Keling - Song to Arrange a Meeting for a Meeting of  the God from Overseas and The Iban God.

LEST WE FORGET............Ancient Dayak Iban Customs

(This an observation made more than a hundred years ago of Dayak (mostly Iban) customs in dealing with the departed. Times have changed but it is very interesting to see the origins of our presents customs and restrictions).

DYAK BURIAL RITES

E. H. GOMES

Death to the Dyak does not mean the end of all. He has the belief in a life beyond the grave – a life differing indeed in few respects from the existence in the flesh, with all its cares and anxieties – a life with little of the spiritual about it – but still, for all that, life and not annihilation. The soul survives burial and in Hades lives anew watching his friends on earth, and invoked by them in times of need; and in the Sea Dyak Burial Rites there are seen glimpses of a belief in the communion between those on earth and those who have crossed the River of Death such as we would expect to find only among people of a higher civilization and a higher education than the Dyaks.

      From the distant unknown land of Death, the relatives and friends of the dying man come in a long boat, so the Dyaks say, to take his soul away with them.For a time there is a conflict between those on earth, trying to keep him back, and unseen spirits urging him to join them.Over and over again, whenever the man loses consciousness, there are distracted cries from those around of “Pulai! Pulai!” “Come back! Come back!”

      As soon as his spirit has departed, the professional mourner sits on a swing near the head of the corpse, and calls upon the different part of the house, beginning with the roof ridge and proceeding downwards, and blames them for not keeping back the soul of the dead man.The relstives crowd round and weep over him, and recount, in a loud pathetic monotone, all his good qualities.

      Rice is strewn on the dead man’s breast. This is a propitiation to the gods, for any wrong he may have committed. According to Dyak ideas, death is the punishment for  some sin, and for that sin some sacrifice must be made, or the living  may also suffer for it.By sin is meant either the doing of any of the thousand and one things which a Dyak considers forbidden(mali) or the disregarding of the warnings of birds or dreams. While this sin offering is being made, others collect his belongings – his clothes, his implements of work, his shield, his spear – which are to be buried with him and which he is supposed to make use of in Hades (Sabayan).This done, the corpse is carried out to the public part of the house (ruai). He is covered with a Dyak sheet (pua) and his belongings are placed beside him. While laid on the ruai, none may step over the corpse. There is no special reason against this except the general belief that if it were done, the soul of the dead man would not live happily in Hades, but would continually visit his former home and trouble the living.

      At sunset a fire is lit (nungkun api sabayan) by the side of the corpse.All through the long hours of the night, the sad watchers sit around, and the long-sustained loud wailing cry of the professional mourner mingles with the sobs and spasmodic utterances of those who feel most the loss of their dear one.

      Early on the following morning, food is given him (mri majoh) to strengthen him for that long journey to Hades, and a little cotton wool is placed as a pillow for his head.The food is given to the dead in a curious manner. Rice is dashed into his mouth, and the cooking pot is then broken in pieces, it may not be used for the living having once been used for the dead.The pillow of cotton wool is about the size of a pigeon’s egg and as far as can be gathered from the Dyaks, it in some way ensured the comfort of the dead man in the other world.

Then the body, wrapped in mats and secured with a light framework of wood, is carried on the shoulders of four men. As they descend the ladder the ashes from the fire which was burning near the corpse, are thrown after them by the people who are left in the house.This is done so that the dead man may not know his way back to the house, and be unable to trouble his friends afterwards.

      When they come to the spot where a tree is to be cut down for the coffin, a halt is made.A fowl is killed and its blood is collected in a cup, and mixed with a little water.Each person present is touched with this blood, to propitiate the gods of the infernal world, and to secure immunity from any evil consequences to the persons engaged in the funeral rites.They now set to work to make the coffin. A tree is felled and the required length cut off.This is split in two and each half is hollowed out. The corpse is then placed inside this crude coffin, the two parts of which are now firmly lashed together with cane (rotan).

      The procession then moves on; when they reach the spot where the grave is to be, some rice is scattered on the ground. This rice is the price of the land which is to be used for the grave (kena mli tanah ari Sabayan).Then a fowl is killed and the blood is sprinkled on the ground (ginselan tanah).This is to prevent the spirits from hurting any of those who take part in digging the grave.

      The coffin is lowered into the grave hurriedly and all present shout.They cry to the dead man, but why they do so and what advantage is gained by doing so, is not clear.The reason why the body is hurriedly buried is the fear lest some birds may be heard and the burial of the man become unpropitious (mali) - the less time they take in putting the corpse into the grave the less chance there is of this.

      Each person then cuts a hooked stick (pengait) fixes it in his belt or waist-cloth and starts to return. The pengait is supposed to hook his own soul so that it may not be left at the grave.

      Those who leave the grave last plant in the path a few sticks standing towards the grave so that no spirits from Hades may follow them - the sticks planted in the ground being supposed to prevent their doing so. All this is done in great haste, because if any bird is heard before the spot where the coffin was made is reached dreadful consequences may follow.When this spot is reached, a halt is made. The blood of the fowl killed is divided, and each man takes some of it home and touches with it those in the house who were not present at the funeral.

      At sunset a fire is lighted at the landing place (pengkalan) of the house of the dead man.

      On the third day after the death, a feast is given, all the families in the Dyak house helping to supply the food. A plate of rice and other eatables together with a chopper (duku), an axe (bliong) and a cup are taken by a large company to the room of the dead man. They go with much shouting and tell the mourners to weep no more (palit mata) and to give the dead man food. They enter the room, and one of them, generally an old man of some standing, pushes open the window (penjan) with the chopper (duku) and the offering of food (piring) is thrown out.As soon as this is done men and women busy themselves arranging food for the people. This observance is called pana. Up to this time the relatives of the dead live in strict seclusion, but after it they may come out to the open verandah (ruai) and return to their usual occupations of life.

      But the dead man is not forgotten. Periodical mournings (sabak) are held in honour of him and the professional mourner calls upon him and weeps over him.The Dyaks believe that the dead hear their cries and that a bond of sympathy unites them with those on earth.

      A year or more after the death, a feast (Begawai Antu) is held and small baskets, supposed to represent the different implements a man or a woman uses on earth, are made and placed on the grave.Thus they furnish the dead with the means of livelihood in Hades.The Begawai Antu ends all mourning for the dead and after it has been held there are no more sabak.

      But even after all mourning has ceased, the Dyak still believes that his dead friends and relatives live and visit the earth. Before going forth on an expedition against the enemy, the dead are invoked and are begged to help their friends on earth so that they may be successful against foes.In times of peril and of need, the dead are called upon. And on the hill tops or in the solitudes of the jungle a man often goes by himself and spends the night, in the hope that the spirit of some dead relation may visit him and in a dream tell of some charm (pengaroh) by means of which he may overcome difficulties and become rich and great.

(Extra notes from Jimmy Donald)

1. The funeral procession usually proceed from the longhouse to the cemetery at around 5.00 a.m. so that the people in the funeral procession would not hear the sound of bad omen birds.

2. After digging the grave, the diggers climbing out must climb a piece of hastily made wooden ladder which has been placed upside down. This is because in Sebayan, the paradise of the dead, everything is the opposite of what is happening in our normal world.

3. The last person to leave the graveyard area must find a thorny creeper and place it across the footpath so that the spirit of the dead cannot follow them back to the longhouse.

                           CHERITA ENGGAU ENSERA DUNGAI BELEMATANG

                                                              (Tipan Ketiga)

            Ditu kitai nampung cherita enggau leka dungai belematang ti diambi aku ari niang Tuai Rumah Tulis suba. Cherita tu udah ditusun sereta digaga aku nyadi bup ti bekulit keras laban penemu bansa tu nadai agi laban semua lemembang kitai udah parai magang. Enti bala bala deka ngembuan bup tu tauka iya ti bukai, tau nemuai ngagai fb dayakibanworld. Dia aku bisi meri semua rega bup Iban kitai.  Enti terus deka meli  bup tu tau sms aku ba 0193827107 atau nyimpan rm 29.00 CIMB ac 1103 0037153 525. Rega tu nyengkaum rega ngepos bup tu ngagai semua orang ti meli.

Tampung dungai belematang ari ti suba.......

 

            Nyau sinu deh semengat rampang bungai ti diengkah Kumang Jawai di penindok ninga randau Kumang Jawai seduai indai iya. Kelia nadai bisi minyak wangi dijual orang di pasar. Nya kebuah bala indu dara kelia, nyembi bungai ti bau rengut lalu rampang ti nyau rangkai lalu ditabur ka sida di peninduk sida awak ka bala orang bujang rindu ngayap ngagai peninduk sida.  Semengat rampang bunga lalu mali diri nyadi mensia.  Iya lalu ngangau ka Kumang Jawai enggau nyawa ti chukup pengerindu sereta penoh basa.

            Orang kelia arap amai ka jayau dikena ngulih ka ati pangan diri awak ka orang terus deka ka bini tauka laki. Pugai reti nya jayau. Enti bisi nemu ti baka gula tauka manis baka gula, nya tau ka jayau lalu dikumbai batu gula. Enti kitai bisi nya, enti kitai indu tauka lelaki, semua orang bujang bekerudus berebut ka bepangan enggau kitai laban ulah enggau mua mata kitai manis baka gula. Silui bulan mega jayau bisa laban semua orang rindu lalu enda leju leju meda mua kitai. Bakanya mega orang rindu amai meda kitai enti kitai ngembuan silui batu bulan.

            "Kitu ka dulu dek Endu Tematu Telu Ketupong Banda, sinu amai aku ninga serabana nuan nya" ko Rampang Bunga.

            "Enti dek bisi penyinu, tulong meh aku wai," ko saut Kumang Jawai.

            "Enti dek nadai, begiga jayau meh tua," ko Rampang Bunga, "uji tua merau Dara Kembut nitih ka penyurut pasang raya."

2

Ngiga Jayau Ka Tasik

            Pagi siti, udah makai, udah indah, Kumang Jawai seduai Rampang Bungai nurun ka tepian ai, muka tali perau lalu mupok bekayoh beranyut nitih ka penyurut pasang raya.

            Enda lama seduai udah bekayoh, seduai lalu datai di lubok dalam siti.  Lubok tu menoa Bunsu Ikan Juara.

            "Diatu meh endor tua ngetu sekejap, singgah belepa," ko Kumang Jawai.

            Bunsu Ikan Juara pan lalu pansut.  Ai nyau tekesai, nyau bereni endor iya mansut ka diri.

            "Apo! Nama pejalai seduai ti bangat begaut gaya?" ko Bunsu Ikan Juara nanya.

            "Nadai pejalai bukai kami tu, ngiga pugai batu gula.  Bisi dek ngembuan utai nya?" ko tanya Rampang Bunga.

            "Aku nadai nemu utai ti bansa nya, enda ngelala," ko saut Bunsu Ikan Juara.  Iya pan nyau mega enselor nuju apak ti dalam agi.  Semina reni iya aja ti agi meruan.

            Udah belelak seduai mupok baru nitih ka bungai pasang bebunga.  Nyau kelama seduai pan datai di menoa Laut Senganan.  Laban hari nyau laun seduai lalu bebai bemalam.

            "Ditu meh tua wai berenti singgah bemalam," ko Rampang Bunga, "China tau endor tua nyapa, tau ambu ka pangan.  Laut tau lagi wai endor tua nuntut batu ikan.  Sapa ti meri tua siti lagi ambu ka kaban entu nya tau ngasoh ambai nuan dudok dedapan mulai ngagai kitai."

            Udah nyumai, udah makai lemai nya seduai begaut niki ka kampong Laut nanya sapa ti bisi ngembuan jayau.  Semua orang ti ditanya madah ka diri nadai ngembuan utai nya.  Udah nengah kampong Laut seduai mulai ka diri ngagai bala China, tang bala China meda madah ka diri nadai ngembuan, nadai nyual utai ti bansa nya.

 

 Leka dungai belematang......

Eh...ti bakatu nya baru legai ngelanggai sungai,

Nyelai ka unggit pelipir bukit;

Udah iya nanya indai,

Baru iya dikangau ka bangkit,

"Kitu ka dulu dek Endu Tematu Telu Ketupong Banda,"

Berandau seduai iya Kumbau Dara Jelia,

"Uji tua ngiga,

Begiga neh Inya, majau menoa,

Uji tua beranyut neh Dara Kebut,

Nitih ka penyurut pasang raya."

Kumang Jawai Enggau Rampang Bunga

Nasik Ngiga Jayau

29

Di pegai pinggai ensarunai chapak ensaruja,

Peda lalu digiak enggau tesap besi baja,

Lalu da sarunggong iya enggau labong lambar setera,

Lalu nepan Dara Sudan seduai Rampang Bunga,

Lalu beranyut nitih ka penyurut pasang raya,

Lalu tepansa ka menoa jeliu bunsu ikan juara,

Lalu ngetu Dara Bunsu lalu singgah belepa,

"Kami duai beguai amai sigi nadai pugai batu gula,

Nadai nemu utai nya jalai ngelala."

Nya seduai lalu nyau nitih ka bungai pasang bebunga,

Datai di Seputut Laut Senganan di segera titi dan,

"Ditu meh tua wai berenti singgah bemalam, begiga,

Endai, China tau endor tua nyapa kaban pangan,

Laut ditu tau endor tua nuntut

Wai mancham batu ikan,

Engkaicha iya tau peda dedapan mulai ngagai kitai."

BERATI KA PEMANAH JAKU IBAN DALAM ENSERA

(Ditu kitai berati ka pemanah jaku Iban ti dikena dalam ensera. Ditu lemambang ti beensera ngena enteli "ridan". Reti nya tiap ujung rintai jaku iya beujung enggau "an") Ensera tu digumpul aku lalu disimpan aku dalam bup ensera ti udah dichelak aku. Nama bup nya Ensera Pelanduk Enggau Tekura. Bala ti deka nyimpan bup tu ka bala uchu ichit tau sms ka aku 0193827107.

AUM MANANG GAGAK ENGGAU SIDA PELANDUK

Hari siti anak mensia baum enggau semua jelu, sida Rusa, jani, Kijang, Enturun, Beruang, Ingkat, Bengkang, Munsang, Bejit, Nyumbuh, Empeliau, Kera, Rasung, Engkuli, Sinang, Tupai, mayau enggau Pelanduk.

        Jelu pen seribu udah datai, anak mensia pen lalu bejaku, “Aku tu pia,” ku jaku anak mensia, “mai kita bumai. Kita salah, puas makai padi kami, semua kita jelu.”

          Lalu ku Jani, “Aku ka!”  Jani  bejuluk Serambi Langkau Uan.

          “Aku ka!” pia ku Rusa bejuluk Gangga Guntur Demaram.

          “Aku ka!” Nya jaku Kijang bejuluk Simbang Jerungkang Tanam.

          “Aku pia!” ku Pelanduk bejuluk Kayu Alah Sengapa Alai Nepan.

          “Aku ka!” ku jaku Engkuli bejuluk Pua Kumbu Tenun Endu Puyu Berujan.

          “Aku ka,” nya jaku Beruang bejuluk Beliung Kabang Pemungga Batang Ban.

          “Aku ka,” nya jaku Munsang bejuluk Rambut Ubung Gadung Kena Lulong Ngelapung Baja Anyam.

          “Aku ka,” pia ku Bejit bejaku beirit-irit munyi trumpit baris meriam.

          “Aku ka,” nya jaku Nyumboh, bekaban mayuh bunyi antu bala teguran.

          “Utang kati baka pengawa ngereja umai?” pia ku jaku semua jelu.

          Lalu manang Gagak bejaku madah ka pengawa ngereja umai.

          Ku manang gagak, “Dulu kita ngiga tanah, udah bulih tanah nya baru kita beburung; udah nya baru kita manggul; udah manggul, nebas; udah nya nebang, nunu, nugal, manun, ngetau, ngindik, nyembui, ngisar, nutuk, nampi, nyumai, baru tau dipakai.”

          “Oh! Enda ulih kereja,” pia ku Jani, “nyamai agi aku mai kaban diri empu nyengkuran.”

          “Aku pia,” jaku Rusa, “nyamai agi mai kaban ayah ngiga ulam.”

          “Aku pia,” jaku Kijang, “pama agi ti aku mensiang batang perugan lengkan.”

          “Aku enggai meh bumai,” nya jaku Beruang, “beguna agi enti aku beridup ka labang madu renyuan.”

          “Aku pia,” nya jaku Pelanduk, “nyamai agi enti aku nganti pengelabuh buah buan.”

          “Aku enda meh bumai,” nya jaku Engkuli, “nyamai agi aku idup ari pangan.”

          “Aku enda mega bumai,” pia jaku Munsang, “nyamai enti aku ngiga sarang burung sengayan.”

          “Aku enda meh bumai,” nya jaku Kera, “aku tau idup ari upa senggang senganan.”

          “Kaban aku enda meh bumai,” pia ku jaku Bejit,  mupuk ngelesit buah berangan.

          ‘Aku enda mega bumai,”  pia jaku Tupai, ngadang diri idup ri tangkai pinang rutan.

          “Enti munyi tu, nadai bumai meh semua kita jelu,’ ku Manang Gagak.

“Utang enti kita Jani puni padi kami, kita busung pngka peti ngelingi sepan;

enti kita Rusa makai padi kami busung pangka amba jarin rutan; enti kita

Pelanduk makai abuk, kita busung sintak panjuk beumpan buah buan; enti kita

Kijang makai jabang, kita busung tama pencharan.”

Tu  jaku manang Gagak enggau sida jelu mayuh.

  

                              PENGARAP ASAL IBAN
                                     (Tusun Ketiga)

PULANG GANA

          Sekeda orang madah ka Pulang Gana tu siku ari tiga tauka lima iku diri menyadi. Hari siti iya lenyau. Udah ngiga iya empat lima hari, bala menyadi iya ngumbai iya nyau mati dipakai antu tauka diempa jelu. Sida lalu ngintu pemati iya lalu ngulit. Keresa iya lalu ditumbak. Siku ari menyadi iya lalu nikau ka sekepuk tanah, madah ka nya bagi Pulang Gana.

          Lebuh maya bumai datai, bala menyadi iya lalu nebang. Tang meh pagi siti, sida meda kayu ti udah ditebang nyau bediri baru. Utai ti nyelai baka tu nyadi berari. Nyau enda liat sida menyadi, sida lalu bebai ngemata ka sapa ti bangat beduan sida iya. Lebuh hari udah malam, dia sida meda bala jelu begulai enggau Pulang Gana niri ka kayu ti udah ditebang. Lebuh sida nganu iya, dia Pulang Gana madah ka tanah ending enggi iya lalu enti sida deka beguna ka tanah, sida mesti minta pemendar enggau miring ka iya sebedau berengkah bumai lalu mega begawai udah sida udah ngetau.

          Piring nitih ka pemakai asal Iban. Iya belabuh enggau pengawa makai pinang enggau nginsap. Nya alai orang miring belabuh enggau sirih, kapu, pinang enggau sedi. Tembu nya dititih ka semakau enggau ruku. Udah nya baru dikenudi ka piring ti bender baka asi, pulut, garam, tumpi, rendai enggau telu manuk. Piring nya lalu ditata enggau tuak.

Sebedau meri rendai ka dalam piring, suah orang nabur ka rendai ngagai orang ti begelumu dia awak ka sida bulih tuah, bulih limpah ketegal ti meda orang miring dia.

Piring tau digaga ngagai tiga, lima, tujuh tauka sembilan. Reti nya piring dibelah, dipechah tauka dichebik ngagai penyampau ti dikedeka kitai. Tingkat piring tu nitih ka pemesai pengawa ti dikereja, besai agi pengawa, mayuh agi pechah piring.

Nitih ka pansik Padri Howell di Sabu, Simanggang, apai Pulang Gana ti nadai kaki, nadai jari ianya Petara. Anak ti kedua Petara indu tang nadai idung. Iya disimpan Petara dalam perau mit lalu dianyut ka iya. Nama iya Raja Jewata. Iya lalu nyadi raja bala ikan. Anak Petara ti ketiga mega menawa, nadai bisi baka tubuh mensia. Iya digitang di dan kayu lalu nyadi rajang, nyadi orkid. Anak ti keempat  nya indu. Iya dipepat Petara lalu nyadi padi, entekai enggau buah bukai. Anak ti kelima lelaki lalu dikumbai Belang Pinggang laban punggung iya belang. Iya lalu nyadi Ini Anda lalu diau di langit. Anak ti keenam nyadi jelu enggau burung. Anak ti ketujuh indu lalu  dikumbai Dayang  Petri.

Nitih ka siti agi cherita, Pulang Gana dikelakar bala menyadi iya. Sida iya enam iku lelaki lalu siku indu. Nitih ka cherita tu, hari siti Pulang Gana nitih ka landak ti ngachau redas ti alai iya nanam abuk, entekai, jagung enggau sayur bukai. Iya tama lubang di kaki bukit nitih ka landak nya. Nyau ke bangai-utai iya rembus di  sepiak bukit nya di menua Samerugah. Dia iya mujur ngubat ulun Samerugah ti tengan sakit. Ka upah, iya diasuh Samerugah milih siku ari anak iya tujuh iku ka bini iya. Iya milih anak Samerugah ti bunsu ti benama Endu Serentum Tanah Tumbuh Yak Serendak Tanggi Buluh. Tang lebuh Pulang datai di menua, bala menyadi iya udah bebagi ka reta. Iya nadai bagi laban sida ngumbai iya udah nyau mati. Lebuh iya minta bagi ka reta, siku menyadi iya lalu ngambi tanah lalu nikau ka tanah nya nuju Pulang Gana. “Nah! Ambi tanah tu. Tu meh bagi dek!” ku menyadi iya nya. Nya meh kebuah Pulang Gana lalu bempu tanah.

Pulang Gana diau dalam tanah dalam Bukit Giling Chiping. Dia meh endur orang ngambi iya lebuh  Gawai Batu maya orang deka nebas umai baru. Pulang Gana datai ngabang diserumba bini iya enggau bala anak iya ti benama Benih Lela Punggang Tengian Dara Bintang Tiga Datai ka Jelan; menantu iya Aji  Ti Berani Ngilah Bulan Suka Raja Rengayan; dua iku ulun iya ti benama Bengkang Bujang Penyadung enggau Ingkat Apai Renggat Pangkung Tutung. Kedua-kedua seduai tu ending jelu ti diau dalam lubang tanah.        

Pulang Gana mega dikangau lebuh nanam lubang pemun maya kitai ngaga rumah. Maya tu siku jani dibunuh ka genselan.  Pulang Gana mega dibasa maya kitai niri ka tangga udah rumah kitai nyadi. Lebuh maya kitai niri ka Gawai Mangkung Tiang piring mega diengkah di dapur dikena masa Pulang Gana. Sebedau numbak lubang ka orang ti mati, berau tauka asi mega ditabur di atas tanah nya dikena meli tanah nya ari Pulang gana.

Semerugah Tauka Sebegindah

          Semerugah tauka Sebegindah suah disebut begulai enggau Pulang Gana. Kadang-kadamg iya dikumbai Petara. Nya meh kebuah dalam sampi iya disebut Semerugah Raja Tanah tauka Sebegindah Raja Tanah, Sebegindi Raja Ai, Sebegindit Raja Langit.

          Semerugah meh Petara ti madah ka Iban enda tentu bulih padi laban sida besebut ka nama mentua. Nya meh kebuah iya madah ka bala Iban enda tau sekali-kali nyebut nama mentua.. Mentua lelaki patut dikangau ka kitai “aya’ tauka ‘bapa”; mentua indu dikumbai ‘ibu’; ipar ti biak dikumbai ‘adi’; ipar ti tuai dikumbai ‘ika’.

          Di baruh tu ianya siti agi cherita tuai ti bekait enggau pengarap pasal Pulang Gana.

PENGARAP ASAL IBAN

(Tipan Kedua)

Sengalang Burung

          Sengalang Burung tu Petara ti pemadu dipebasa sereta pemadu tinggi dalam pengarap Iban. Iya Petara ti ngibun sereta nulung Iban lebuh sida ngayau. Iya enda tau alah maya beperang lalu ngena jaku ajih aja tau nyaup kitai ngalah ka munsuh.

          Nitih ka siti cherita, mula iya kelia, gawai Iban enda mayuh macham kelebih ari makai enggau ngirup, taja pan sida baru pulai ngayau bulih pala. Hari siti kelia, siku tuai mai bala orang begawai maya bulan kembung. Iya lalu manggil orang ngabang. Lebuh maya nya datai, Sengalang Burung lalu ngajih ka langit petang taja pan maya nya bulan kembung. Pengabang bukai lalu enda ulih datai.  Ngena peluang nya, Sengalang enggau bala iya ari langit lalu datai. Orang ti begawai nyau tekenyit meda bala iya enggai niki rumah sida. Sida semina deka niki udah tuai gawai setuju nyedia ka jani ngena ngenselan penatai sida, Sida pengabang dipeda orang lembau amai makai enggau ngirup. Udah nya tuai gawai enggau bini iya lalu luput.Bala manang ti bisi enggau ngabang nyau nuji ngubat seduai iya tang enda ulih. Udah nya orang bukai mega luput. Nyau kelama nya baru bala sida dipuchau Sengalang Burung lalu suman. Dia Sengalang Burung lalu ngajar sida iya madah ka sida enggai ditinggang penusah maya begawai, sida mesti ngenselan bala pengabang enggu darah jani tauka darah manuk; piring mesti udah disedia; lebuh sida ka tanju, keresa mesti chukup; gendang pepat mesti ditabuh; lebuh sida meda iya lebuh iya ngambi gambal burung lang, sida mesti ngetu nempap gendang pepat lalu pulai ka ruai. Udah nya baru gawai tau dikumbai embih. Udah meri jaku ajar, Sengalang burung enggau bala menantu iya lalu mali diri nyadi burung lalu terebai pulai. Iya empu mali diri nyadi lang.       Nama Sengalang Burung Endu Sudan Berinjan Bungkong Endu Diu Tiung Menyelung. Nama iya udah ditukar laban lebuh agi biak iya bisi sakit lalu dipemanang. Nama iya lalu ditukar awak ka antu ti medih iya enda ngelala iya agi lalu enda ulih ngachau agi. Nama dulu iya Indai Kechendai Bepantak Jirak Dara Sentaba Balun Kupak.

          Tusun anak Sengalang Burung baka tu:

1.     Endu Dara Tinchin Temaga Endu Mangkuk Cherebuk China. Iya bini Ketupong.

2.     Endu Langgu Ketunsung (bunga raya) Ngembai Dayang Kumang Bunga Entekai. Iya bini Beragai.

3.     Endu Kechapah Dulang Midung Endu Kumang Bunga Ketunsung. Iya bini Bejampung.

4.     Endu Bentuk Tinchin Pengabas Endu Letan Pulas Mas. Iya bini Pangkas (Kutuk).

5.     Endu Kechapang Dulang Mas Iyak Ketupang Bunga Libas. Iya bini Embuas.

6.     Endu Mua Puchung Pengabas Pinggai Besai Nadai Meretas. Iya bini Papau (Kelabu).

7.     Endu Dara Chempaka Tempurung Alang Endu Langit Dayang Kumang. Mula-mula iya jadi mali enggau Seragunting, anak menyadi iya ti tuai. Udah nya iya nyadi bini Kunding Burung Malam.

Siu Enggau Seragunting

          Hari siti  Siu mai bala orang bujang di menua iya nyumpit Sidea iya lalu bejalai kediri-kediri. Siu nadai tepeda ka burung siku. Nyau lemai, iya pan datai di pun kara siti. Dia iya meda burung nadai ti ngemayuh nya. Semua macham burung bisi dia. Iya nyumpit menyumpit. Burung nyau betekarak labuh disumpit iya. Lebuh iya pulai, iya lalu tesat. Enda lama iya ninga orang bekechawang. Dia iya nemu enda jauh ari nya bisi rumah panjai. Iya lalu mandi sungai ti enda jauh ari rumah panjai nya. Udah mandi, iya  nyelalai ka sumpit enggau burung ti ulih iya dalam babas dia lalu niki.  Rumah ti ditiki iya nya sunyi. Orang di ruai nadai siku. Datai di tengah-tengah rumah dia iya bisi meda api. Ari dalam bilik iya ninga orang indu ngangau ka nama iya. Udah nya siku indu ti pemadu bajik pansut mai kandi lalu nanya sekalika iya udah makai.

Siu diau enggau indu nya dia kira dua tiga hari. Lebuh iya pulai, Siu madah ka diri deka mai indu nya. Iya pan deka tang iya ngasuh Siu besemaya enda madah ka orang pasal rumah panjai iya nya lalu mega besemaya enda agi munuh burung tauka megai burung. Iya mega madah ka nama diri  Endu Dara Tinchin Temaga Endu Sudan Gelinggam Tinchin Mas. Iya madah ka diri anak Sengalang Burung. Iya mega nerang ka orang nadai bisi di rumah laban semua sida ti lelaki nyau nurun ngayau ngiga pala munsuh dikena nebus ulit laban mayuh amai sida serumah baru udah mati.

Nyau kelama Siu udah begulai enggau bini iya, seduai pan beranak ka anak ti diberi seduai iya nama Seragunting tauka Surong Gunting.

Dalam sekeda cherita, orang ti jadi enggau anak Sengalang Burung tu dikumbai Menggin.

Hari siti lebuh Endu Sudan nyau nyauk ai udah iya ninduk ka Seragunting, Siu dibai orang meda burung ti ulih sumpit orang. Iya pan lalu negu burung dia. Tekala nya Seragunting laly nyerarat-kakat nyabak. Iya enda alah kelimpau ka Siu tang serarih nunjuk tunga  ka sungai ti alai indai iya nyauk ai. Nyau kelama Siu lalu nyandik anak iya, mai iya nuju sungai nya. Tang Dara Tinchin Temaga nadai dipeda agi lalu nadai temu. Seragunting nyabak engai bebadu, enggai leleju. Nya ngasuh Siu lalu nitih ka bini iya datai ka hari malam. Malam nya seduai iya tinduk di kampong jerung. Pagi siti dipeda bisi bekal ditinggal ka Dara Tinchin Temaga ka seduai iya. Iya mega bisi ninggal ka ai tusu ka Seragunting, diengkah iya dalam daun kayu. Udah makai, Seragunting nyau nyabak baru lalu nunjuk ka tunga alai seduai patut nampung pejalai. Malam seduai bemalam di bandir kayu. Bakanya berari meh pejalai seduai iya. Tiap pagi endsng bisi berari bekal seduai iya enggau ai tusu ka Seragunting. Nyau kelama seduai iya pan datai di tebing tasik. Dia seduai iya lalu diulu ka Empelawa Jawa nengah pasir ti enda tentu dalam. Udah nya seduai iya lalu mansa menua Tansang Kenyalang. Maya hari nyau lemai, seduai pan datai di pemandi  sida Endu Dara Tinchin Temaga lalu tepeda ka iya tengan mandi. Iya mada ka jalai ari pemandi ngagai rumah panjai penuh laban tukak tang enti seduai iya nitih ka penginggap lalat, seduai enda mati laban tukak dia. Iya mega madah ka seduai iya enda tau duduk di ruai orang bukai tang mesti duduk di ruai apai iya; enti makai mesti makai ari pinggai ti endur lalat terubah nepan; enti tinduk, mesti tinduk di kibung ti bisi ditepan sempepat. Udah nya Dara Tinchin lalu pulai ka rumah panjai apai iya Sengalang Burung. Seduai seduai anak iya pan nitih lalu ngasi ka semua jaku ajar Dara Tinchin Temaga.

Orang bukai di rumah nya endsng enggai enggau ngambu Siu seduai Seragunting   kaban datai ka Seragunting tau bejalai enggau bejaku. Sehari udah iya nemu bejaku, Seragunting lalu duduk ngimbai aki iya. Sengalang Burung lalu nanya nama kebuah iya bangat berani ngusung  nyendi aki iya baka nya.Seragunting madah ka diri berani laban Sengalang Burung aki iya. Sengalang Burung endsng enggai ngaku Seragunting nya uchu iya tang Seragunting majak madah ka diri uchu Sengalang Burung.

“Enti dek amai uchu aku,” ku Sengalang Burung, “uji lungga  ti aku slit di tiang nya bai ngasu,” ku Sengalang Burung.

“Ni ukui aku deh?” ku Tanya Seragunting.

“Nya, ukui kurap enggau ukui kaka nya bai dek,” ku (deka disambung)