Iban’s Myth and History: Migration from Kapuas River Part 1

BEJIE NANGGA HARI

In these very early times, because of the presence of spirits all around them, settlers in Borneo frequently discussed the nature and dwelling place of the gods and spirits, to find the best way to worship and pay respect to them. The Muslim missionaries had already started to arrive to trade and spread their Islamic teachings to this part of the country. They had already established their foothold in the islands of Sumatra and Java and gradually weakened the Hindu Majapahit Empire. 

It was at about this time, at a place called Ketapang in Northwest Kalimantan, there lived a very famous Iban ancestor named Bejie. The Muslim missionaries had frequently spoken of the almighty god named Allah whose abode is high in the sky.  The people began to believe that this god is living above all other deities of this world. On hearing this, Bejie thought of an idea to visit the almighty Allah in the sky to ask god personally about the best way for his people to worship and pay respect to god. He called for a large meeting of his people to discuss the construction of a stairway, on the tallest enchepong tree in the country, to reach heaven. They all agreed to his proposal hoping that they could reach god’s house in heaven.

The ladder was constructed from ironwood (belian) trunk. The base of the ladder was planted at the base of the enchepong tree branches to reach the next branch. Eventually, after some years, the top of the ladder stood above the cloud. As Bejie and his men, all dressed up to visit almighty Allah in the sky, made a final climb to heaven. As they proceed up the ladder, the enchepong tree unfortunately gave way due to the sheer weight of the ironwood ladder. Its root had been rotten and eaten away by termites throughout the construction period. As the ladder collapsed, Bejie and his followers fell headlong to the earth. The ladders landed on various rivers throughout the west-central Borneo. Any ironwood trunk which may be found inside many rivers, are known as “Tangga Bejie”, and it is a taboo to use it to construct any part of the longhouse as it would bring bad omen to the house owner.

Before the construction of the ladder, Bejie had assigned his brother named Bada to lead his people. Bejie had also begot a son named Nisi whose praised name was “Bunga besi enda semaia makai tulang”. Nisi begot a son named Antu Berembayan Bulu Niti Berang who was the father of Telichu, Telichai and Ragam. Ragam was the mother of Manang Jarai (or Manang Tuai – the first Iban shaman).

After the death of Bejie, their people moved to Kayung. There were other Iban along the coast at the time, especially at Trusan Tanjong Bakong and in general around the mouth of Kapuas River. After Bejie’s descendant had settled there for quite sometime, Arab traders arrived in large sailing ship from Jeddah. They do barter trade with the Ibans exchanging clothes and spices for rice and jungle products. This was the first time the Iban had ever seen woven clothes. Before then, they had only lion clothes and skirts made from barks of trees.

As more Arab traders and Muslim missionary came to trade with the Ibans, many Ibans were converted to this new faith. Soon, divisions began to appear among the Iban leaders between those who adopted the Muslim faith and those who still followed traditional beliefs. Those who chose to follow traditional ways of life began to separate themselves and moved up river in large number. Those who were prepared to accept Islamic teachings, stayed at Kayung. They began to call themselves the Malay of Pontianak, Sampit, Kayung, Sukadana and Sambas. In time, they began to marry new Malays who had come to trade in Kalimantan, especially the traders from Minangkabau in Sumatra.

Due to the tolerances of the Iban people, no reported incidents were recorded in their songs with regards to this manner of separation or with Muslims in particular. This tolerance has been the major factor that contributes to the prosperity and harmony of the Iban people living together with other people of different races and religions to this present day. Infact, the Ibans thrive well under this circumstance because they are hardworking people, a tribute found in the pioneering spirits of their ancestors. Only those who were crazy for power and wealth brought major conflict to this country, not the tolerant and resilient Ibans.

The Ibans then moved further up the Kayung until they reached a place called Ulu Landak. After settling there for sometimes, some of them migrated up the Melawi River. After settling along the banks of Melawi River for three generations, their leaders, Raja Ningkan, Sagan-Agan, Bedali and Jugah called for a large meeting to discuss further migrations. They agreed to migrate and separate from their relatives, and they built many large boats with the help of those who wished to remain behind. It is also to be noted that all the material wealth or properties that the Iban people value today is the same as that which was valued by the people of Malawi in the past, especially the old Chinese jars and brasswares.

From Melawi, they separated and moved to the Sintang River where the passed a large areas of farmland. They looked for the owner of the farmland and were told that the farmland owner had moved to Pontianak and that they could farm there that year only as the informer could not guarantee that the owner would not return to reclaim the land. They started to plant padi that year and had a bountiful harvest. After the harvest, they left the area to live at the mouth of Sintang River for one year.

From Nanga Sintang, the Iban went up the Kapuas where they meet other people. They found that not many people had settled along the right bank of the Kapuas River, as majority of them preferred to live along the more fertile land of the left bank. From the main Kapuas River, they went up the Sakayam tributary. From the mouth of this river, all lands on both banks are owned by the Mualang Dayaks. It took them two full days to reach the first Mualang Dayak Longhouse from its mouth. They stayed only a few nights in the Mualang Dayak Longhouse.

In their conversation with the Mualangs, Jugah and Bedali told the Mualangs the story of their movements since they left the Kayung settlement. They told the Mualangs that they had separated from their relatives who had been converted to Muslims by the Arab missionaries to avoid conflict and religious persecution. They told them that they had lived in the Melawi and had migrated down the Sintang River to look for new lands in which to settle. They asked the Mualangs whether they might give them land to live on. The Mualangs told them that although there was still a lot of virgin forest on both banks of the Sakayam, as the Iban had seen, all the land belongs along both banks had been claimed by them from its mouth up to the settlement they had reached.

The Mualang further told the Iban that all the lands above their settlement belonged to the Chengkang Dayaks, and then further up to Balai Kerangan, the land belonged to the Sebaru Dayaks. All land beyond that belonged to the Remun Dayaks.

The Iban told the Mualang that they did not want to migrate further and wished to settle alongside the Mualang there. The Mualang agree only if the Iban agreed to live in the same longhouse with them. The Iban finally agreed to live in the same longhouse with the Mualang. They lived many years with them, and a great number of them intermarried, becoming Mualang.

After the Iban had greatly multiplied; they separated from the Mualang and moved to the Sanggau River. Here they lived much closed to the Bugau Dayaks. After some years of staying there, the moved to Semitau under their chiefs, Raja Ningkan, Jenua, Jugah, Rawing, Jimbun, Sagan-Agan and Jengkuan. All these chiefs were brave men. Due to their bravery and aggressiveness, all other Dayaks were afraid of them.

Advertisement

Iban’s MYTH and History: Migrations and the Origins of Iban Culture

In ancient times, when the island of Borneo was still only sparsely inhabited, those who dwelled there lived in fear of many kinds of demons, dwarfs and spirits. These beings might either look after men or else punish them with death if they broke taboos.

As spirits (antu) were everywhere, men had to be very careful in what they said and did. They could not speak arrogantly when they fished the river or hunted the forests. If they did so, boasting that they could easily obtained fish or game, their efforts would come to nothing. 

Then, this is where, we have ‘Jaku Kelaung’ (indirect), which the spirit couldn’t understand.

Example:
Instead of 
1. Aku deka nginti pagila (Im going to fishing tomorrow) – Which is wrong (Direct, the Spirits understand them)
We use,
2. Aku deka “Bemain Ai” (Nginti/Fishing) nganti hari “Bekalih Batang” (Pagila/Tomorrow)

Similarly, an individual was strictly forbidden to mock other living things; if he did so, the spirit would destroy him with kudi, a violent supernatural storm in which a culprit and all his belongings were turned to stone (batu kudi).
 
Houses and human beings believed to have been petrified in the past can still be seen in many places in Sarawak.

Iban’s Custom and Cultures: The Origin of Adat Nguai

Previously, I’ve posted the post about ‘Nguai’ in Iban. So I thought of, its about time to translate them into English – And add up a little info that I missed in the sister post. – Where did Nguai tradition came from?

          In the ancient days, the Ibans were very particular about their daughters and sons going to marry. This was because ‘nguai’ was a very important issue in the social and economic system of the Iban people.– In the modern day of Iban, though the ‘Nguai’ system seems not so significant anymore, but its a tradition that will take place during the wedding ceremony. And mostly, people nowaday will choose ‘Tengah Hari’, means not ‘Nguai’ to anybody.

Basically, there are 2 adat exists in the ‘Tikah Iban’
1. Ambi Indu – (Take the women – The women will ‘Nguai’ to her husband.
2. Anjung Lelaki – (Send the man – The man will ‘Nguai’ to his wife.

Some you may wonder, what is this ‘Nguai’ anyway? 

          Nguai is a practice to decide whether the woman should stay with her own family (Not Nguai to her husband) or not (Nguai to her husband) after the marriage, and VICE VERSA. 

          Should an Iban family has only a daughter, her intended husband and his family should agree to let him live with the girl’s family. His social status would then be of a son-in-law who becomes a part of the family – physically, socially and economically. If his family did not agree with the terms and conditions, the mariage will not take place and the girl’s family will have to find another suitor. However, if the man is the only son in the family, then his family sets the rule. The marriage would not take place if the girl’s family did not agree with his rules. 

So, where did this practice came from?

          There is a folktale pertaining to the tradition which has passed down in Ulu Skrang. 

          Lemiah, a fair Iban maiden, came from a good family who owned a lot of jars, padi fields, silver ornaments and brassware. They were well-known for their generousity. She was an only child and it brought a great deal of sadness to the family as they had to be on a look out for a son-in-law who could stay with them. From a very early age, Lemiah demonstrated her intelligence and friendliness. She had made friends with all the children in the long house, particularly, a good boy named Assan who had a little limp. All the children helped in the padi fields belonging to their own family. Both Lemiah and Assan were the best little workers in the padi fields and everyone admired them for their speed and diligence. 

          Soon, it was time for Lemiah’s parents to decide with whom Lemiah should be married to. A young man from another long house was selected and the family and kinfolks were over the moon. There could not have been a better choice. Lemiah, however, was disappointed that Assan was not the chosen one. Her famiy thought Assan was not suitable for her. Worst of all, he could not leave his house to live with her family as he too was the only child.

          Assan was sad when he heard that Lemiah was to marry someone else and went into the jungle to hunt. After many days of travelling, he was weakened by his sorrow. However, his guardian spirit came to his aid in the form of a hornbill. The hornbill understood his good intentions and deep love for Lemiah. So he told Assan to ask Lemiah to follow him to the waterfall next to the long house on the next full moon before she was to be married. Assan was not sure what would be the outcome, but he believed in his guardian spirit and did as he was told. On the night of the full moon, Lemiah left the long house only too willingly to follow Assan. 

However, just as they reached the waterfall, the gongs in the long house were sounded and the villagers came afterthem. They had broken the customs and Lemiah had broken her marriage vows. The anger of the families permeated the whole forest and caused the leaves to tremble. The sound of the gongs echoued through the hills. Lemiah and Assan were trapped as they could not cross the waterfall. At last, they jumped into the water. The villagers were shocked by this desperate act and returned home empty handed. Lemiah’s parents were heartbroken for they had lost their only child. Assan’s family too was saddened and they took the blame for causing this shame. 

          They had to pay their fines and also had to move out from the long house. Such was the punishment dealt out by the headman.

The People of Panggau Libau

I am sure, most of us ever heard of Keling, the hero of Panggau Libau, and Kumang, his wife from
Gellong. I am sure too, alot of us have this question popped off our head, who are these people of Panggau-Gellong? Gods huh?
No, they weren’t Gods, but people with special power, above ordinary human like you and me, or I can simply put them this way – Angels.

          Intermediate between humankind and the petara in the sky is a third major category of supernatural, the Orang Panggau. 

          These are the heroes and heroines of the mythic Panggau-Gellong world. Their domain is said to lie between the visible world and the sky. Thus in myth and ritual liturgy, those who journey to visit the gods and goddesses frequently pass through the Panggau-Gellong world to make their way to the homes of the petara. 

          Like the gods, these heroes and heroines possess supernatural powers and are believe to be capable of metamorphosis. Being great mythical heroes, they are credited with exemplary physical ability, beauty, creativity, skills in craftsmanship and other attributes of humankind. 

          They are, for example, the patrons of women weavers and male warriors. Their prowess is the subject of vast oral epic literature among the Iban society. Like the gods and goddesses, the Orang Panggau are beneficent and acts in ways that further human purposes and this makes them the invisible intermediaries. 

          During major Gawai festivals, they represent the gawai sponsor in inviting, welcoming and entertain the gods and goddesses whom the human bards have called down from the sky to bless and participate, unseen, in the ritual work of the Gawai.

 

Adat of Birth

For the Iban, a child’s introduction into ritual life is graduated. Thus ‘Ngetup Garam’ signals the first enlargement of its relational field beyond the bilik. – Anang ngelaban sida ke tuai, sida dulu Ngetup Garam.

          Through ‘Ngetup Garam’ the infant is removed for the first time from the confines of the bilik apartment and is introduced to the basic temporal dimensions of the Iban visible world, to daylight and the orbiting sun, and, at the same time, its presence is made known to the gods into whose care it is placed.

          The principal gods invoked are those responsible for the main constituents of its newly created person: namely, its visible body and its unseen soul. Finally, the journey from the bilik to the tanju’ and back to the bilik is seen by the Iban as a movement between areas of minimal and maximal spiritual danger, and back again, within the longhouse.

          The main rites of birth conclude with the infant’s ritual first bath (Meri Anak Mandi) at the longhouse bathing place. Ritual bathing gives recognition to the child’s social persona within the community, while similarly locating it ritually in a beneficent relation with the spiritual forces believed to be present beyond its threshold. The rite opens at dawn with the preparation of three sets of offerings on the family’s section of the longhouse gallery. When prepared, one set of offerings is carried into the bilik apartment. 

          There it is presented to the family’s guardian spirits (Tua). The other two are carried to the river side where, as part of the bathing ritual, one is presented to the spirits of the water (Antu Ai), the other to the spirits of the forest (Antu Babas).

          As soon as these preparations are completed, the bathing party assembles on the gallery and is formed into a procession. After making a complete circuit of the gallery, its pathway strewn with popped rice, the procession, bearing the child, descends the entry ladder and proceeds in file to the river bathing place accompanied by the music of drums and gongs. At the ‘Penai’ the offerings to the water spirits are cast into the river. The chief ritual officiant then wades into the water. Standing in the river, he pronounces a complex invocation (Sampi) in which he calls on the spirits of the water to form a parallel, unseen procession in the realms beyond the longhouse threshold.

          The spirits are described in his invocation as arriving at the penai’ from both upriver and downriver, from the river’s headwaters, its many branching streams, and from its mouth at the sea. Like human beings, the spirits, although unseen, inhabit ‘this world’ (Dunya tu). The invocation is characteristically structured as a dialogue in which the officiant becomes a number of different characters, both seen and unseen. 

          At first he self-reflexively describes the purpose of the rites and the intent of his own actions. Then, as they assemble, he assumes the identity of the spirits. These include the spirits of turtles, crocodiles and river fish. The spirits, through this dialogue, announce their arrival in processional order. Speaking through the officiant, they describe the magical blessings and charms they have brought to distribute among the bathing party and declare their intention to look after the infant, preserving it particularly from drowning. The guardianship of the river spirits, established at first bathing, is believed to continue throughout an individual’s lifetime. 

          In the poem of lamentation following death, the souls of the dead leave the familiar world of the longhouse by way of its bathing place, travel by river to the Otherworld (Sebayan) and pass the homes of their former spirit-guardians. As they come to each of these homes in turn, they release the spirits from guardianship and bid them farewell. Later, in rituals that involve the souls return from the Otherworld (Sebayan), the souls again pass these homes just before they reach the ‘Penai’ of the living. The spatial imagery thus locates the river spirits within the living world but beyond the boundaries of human society, its outer limits defined in this ritual construction by the ‘Penai’.

          As the infant is bathed, a chicken is sacrificed and its blood is allowed to flow into the river. The final set of offerings is then presented to the spirits of the forest. If the infant is male, these are hung from a spear (Sangkuh), if female, they are hung from a shed-stick (Leletan). Why spears and shed-stick? Spears (Sangkuh) and shed-sticks (Leletan) symbolizing the pre-eminent gender roles of men and women: warfare (Ngayau) for men and weaving (Nenun Pua Kumbu) for women.

          As these offerings are being set out the procession reassembles and, bearing the infant, returns to the longhouse gallery. Here the mother and infant undergo a secondary bathing rite called ‘Betata’, literally ‘to drench’ or ‘sprinkle with water’. The mother and child are seated together on a gong (Tawak), covered by a ritual ‘Pua Kumbu’ cloth, at their family’s section of the upper gallery (ruai atas). Here they are individually touched with water by other longhouse members and the family’s guests from neighbouring communities. ‘Betata’ thus dramatizes the end of the mother’s and child’s confinement and their ritual reintegration into the community.

          In the series of rites that follows birth, beginning with ‘Bekindu’ and ending with ‘Betata’ each rite makes use of a different socially demarcated area of the longhouse and its surroundings. As a result, the series as a whole is constituted as an ordered movement through the longhouse community at large. 

          This movement ritually effects the progressive engagement of the newborn infant in an expanding series of social and ritual relationships — moving outward from the bilik to the longhouse and beyond to the larger river system that encompasses them both — and from confinement within the spiritually secure bilik apartment to location within an all-embracing, but increasingly dangerous cosmological order. 

          Spiritual danger is spatialized and through the ritual organization of the longhouse, this danger is progressively confronted as the infant journeys through the community, becoming in the end a source of efficacy and spiritual protection. Finally, these journeys are always, like the internal ordering of the longhouse itself, bidirectional, returning to the source from which they began. Thus they move from inside to outside the longhouse, to its veranda and river bathing place, then back inside again, first to the bilik, then to the communal gallery; hence, not upriver and downriver but along its opposite, life-symbolizing east–west coordinates.

Kayau Indu and the Iban’s women social status (Ranking)

We’d all known that the Headhunter bravery (head count) and the numbers of tattoos (design) place them in a higher rank of their society. 

          But, do you know how to determine the social status of Iban’s women? – A Head Hunter for man, and a Weaver for woman. Great combination isn’t it? Indeed!

          Iban weaver’s competence and skills place her in her community. I will explain and elaborate the meaning behind the title of Iban’s women according to their rank in the community.

1. Indu Takar Indu Nyar
A competent women, and a women who know how to mix and to use the vegetable dyes successfully – For Pua Kumbu.
          The whole dye-process is called ‘KAYAU INDU’ or Warpath Of The Women; thereby stressing the important that weaving and dyeing is for women in the Iban Society – Just as Headhunting is for men!
          Only those who ranked Indu Takar Indu Nyar will involve in the process of ‘Nyangkah Antu Pala’ ritual – Welcoming home the Headhunter’s

2. Indu Nengkebang Indu Muntang
A women who produce her own design (Many believes that the idea of the design came from the God/Spirit who spoke to them through dream – Kenyap/Mimpi)
          She has tattoos on her fingers and wear a porcupine quil with cotton strand. 
          For the omen design of pua kumbu which portray a design of ghost/spirit (Antu Gerasi) for example can only started by these group of lady, before the rest complete them. This is done as a precaution to overcome the bad luck (Alah Bulu).

3. Indu Sekat Indu Bebat
A skillful weaver, but they’re not producing their own design, and not allowed to weave certain omen design as I mention above.

4. Indu Temuai Indu Lawai
Some called them Indu Asi Indu Ai – a good hostess homemaker.

5. Indu Paku Indu Tubu
An ordinary housewife

          The women who falls into the top 3 categories and her status is accordance to her in the “Adat Mati” or obituary according to the “Adat Tusun Tunggu”. The “Adat Tebalu” given to the husband of a weaver is also higher than that given to the husbans of an ordinary Iban women. 

Penatai Penti Pemali

Nunda ku cherita tuai, di Pulau Borneo tu menya semina dua iko melaki bini aja, iya nya burung Pung Kampung seduai bini iya ke tau ngajih semua kayu buah bebungai lalu bebuah.

Kadir Umbat dalam bup iya Pong Kapong ( BLB, 1974 ) bisi mega ngenang pasal kebuah burung nya nemu asal meri mandi. Kebuah pia, laban bisi penanggul terubah seduai meri mandi annak seduai iya empu. Nyadi lebuh baru meri anak seduai mandi ba batang ai, lebuh baru nyungga anak, kaki anak mit nya sepiak lalu ditagup ikan juak. Kaki iya lalu putus. Ari nya tadi kaki anak burung nya mina tinggal sepiak aja. Nyau kelama, tapa kaki nya tumbuh baru ,tang meh pandak mimit.

Udah bekau penusah kaki anak seduai ke kena tagup ikan juak, Pung Kapung enggau bini iya lalu mai anak seduai rari ngagai Pulau Sumatera. Nya alai bala ke tinggal ba Pulau Borneo tussah amat ati ditinggal sida laban nadai orang tau ngajih ka kayu buah ngasuh iya bebingai lalu bebuah. Nyau kelama udah sida ke rari ngagai Pulau Sumatera, semua utai idup di Pulau Sumatera pedia amat laban kayu tak nadai bebuah. Laban nadai orang bukai kelimpah ari Pung Kampung enggau bini iya ke tau ngajih ka kayu buah berbuah, nya alai semua sida setuju ka seduai melaki bini nya diambi pulai ari Pulau Sumatera. Taja pia, sida dulu betalat sapa ke patut diasuh ngambi seduai pulai ngagai Pulau Borneo.

Ikan ai tabar lalu nyaut madah sida enda ulih meraka tasik. Ular pan nyaut madah sida nadai kaki lalu enda tersemerai ka ai tasik. Menarat enggau Bandau madah sida enda makai buah, lalu nadai kebuah sida patut diasuh ngambi.

“ Kami endang enda makai buah, lalu nadai kebuah kami begunaka Pung Kampung. Gaga meh enti kita mati, laban kami lalu makai but kita,” ku seduai. Ninga jako seduai munyi nya,bala mauh diak pedis magang ati ngagai Menarat seduai Bandau sereta lalu nyumpah seduai iya.

“ Kita menarat enda tau niki kayu, enti bansa kita bisi niki kayu, kita labuh,” pia ku jaku sumpah orang mayuh. Sumpah nya agi bisa sampai ke saritu. Bala jelu bukai nyaut madah sida enda ulih meraka tasik. Bansa burung pan nyaut ga madah sida amat tau terebai tang tasik patut diperaka nya kelalu besai lalu nadai alai sida inggap.

Udahnya baru bansa indu utai nyaut. Ku Kesulai, “ Kami duai Bebari tu meh dulu nguji ngambi pulai Pung Kampung enggau bini iya. Udah nguji nya baru nemu ulih enggau enda.” Bala ke gempuru dia sama setuju. Kesulai enggau Bebari lalu mupuk terebai. Nyau beberapa hari seduai pan datai ba tebing tasik. Nasit bisi runding, lebuh meda papung batang,seduai lalu inggap dia. Majak rarat meh papung batangnya, siang malam petang. Nyau beminggu, datai meh papung batang nya ba tebing Pulau Sumatera.

Mayuh dah alai seduai betanya, nya baru seduai betemu enggau Kusing ke madah alai Pung Kapung diau, iya nya puchuk ragai tebelian. Seduai lalu terebai ngiga ngagai endur nya lalu mujur tetemu ka Pung Kapung. Tang burung nya madah sida enggai agi pulai ngagai Pulau Borneo taja pan anak seduai ka timpang kaki nya nyau amat bujang. Taja pia Pung Kapung madah bini iya bisi ninggal tiga igi telu ba punggu kayu temesu ba tucung Bukit Kinabalu.

“ Kita tau ngasuh burung Tuk Tarau meram telu nya.” Ku bini Pung Kapung.

Ningga nya seduai lalu beguai angkat pulai. Datai ba Pulau Borneo, lalu madah berita nya. Seninjik endar telu tiga igi nya bedau manah nadai dikacau utai. Nyadi nganti Tuk Tarau ke meram telu, bansa mensia lalu diasuh matak aum sereta ngempuru semua utai enseput baru laban deka nitah raja bansa sebengkah-sebengkah.

Laban menua nya nadai jelu singa, nya alai bala jelu nitah Aji Bulan nyadi raj tang bepun ari iya ke mai beban perau lalu ujung-ujung ambi iya nyadi kerituk pending, nya alai iya lalu tebuai jadi temuai. Jelu bukai lalu manchak iya enggau kentut sida. Nya alai Aji Bulan balat bau tengung. Sida milih burung Pipi Awung jadi Raja burung lalu ngangau iya enggau nama Burung Raja. Bulu iya burik. Orang lalu milih burung Kunchit seduai Kempat Tiang jadi semata-mata semua burung. Seduai selalu mintih sebarang sapa ke ngelanggar adat, nyengkaum Menaul ke selalu minta diri makai malam.

Manuk pan bisi ga minta diri nyadi Raja, laban gamal sida sigat,sereta landik mengkukuk. Tang ku bala mayuh, “ Kita manuk enda tau nyadi Raja,laban kita enda ulih ngidupka diri empu, enti enda ditupi anak mensia. Ninga bantah nya, manuk lalu terebai ngerencah semua puchuk pala orang mayuh lalu pegari tai manchak tudah Munsang.

Orang mayuh lalu nyumpah manuk,”Enti bala anak mensia renga, pedis pala tauka jai mimpi salah hari, biau kita enggau manuk ngambika iya tabar laar.”

Nyadi Munsang tu ensepi udah dipanchak Manuk enggau tai, lalu bejaku madah sida Munsang enda tau meda manuk, laban sida lalu deka nangkap sereta diempa matak. Bala ular lalu milih Tedung jadi Raja Ular. Enda mukaii-mukai laban ke gali garing-garing semak kaki anak mensia, iku iya lalu kena indik mensia. Dia deh iya lalu mantuk tumbit nembiak nya. Meda bakanya mensia lalu nyumpah Tedung.

Ku iya, “ Sejeman dunya tu ila, kita Tedung enda tau meda anak mensia, laban enti kita bisi meda, tujuh hari udah bekau nya, kita enda tulihka pemakai.”

Nya munyi sumpah anak mensia enggau Ular Tedung, lalu nyentuk ka seharitu, semadi iya suntuk, nya baru bisi dipeda kitai. Semah dititah nyadi Raja Ikan. Udah Semah kena pilih, bala anak mensia lalu nanya penemu bala mayuh, “ Kati ku Ikan Juak ke nangkap kaki anak Pung Kapung, bisi penyalah utai bakanya?”

Semua bala ke dia bela madah pengawa Ikan Juak nya salah. Sida lalu nyumpah Ikan Juak, “ Nya alai ari diatu nyentuk ke sejeman kita nguan dunya tu, bala suku juru kita enda tau makai buah, kita mati.” Sumpah nya nyerangkung ikan Adung mega laban nya sida sekaban, mina enda sama kengkang. Sampai ka seharitu dua bansa ikan nya mmali makai buah. Ninga munyi nyak, Ikan Juak bisi gak nyaut mimit. Sida ngaku sallah sereta lalu meri jaku ajar mimit pasal jalai meri anak mandi. Ikan Juak nya madah sekeda adat enggau jalai terubah meri anak mandi ba batang ai tauka ba sungai.

Ka tanda anak mit nya lelaki, piring enda tau enda engkah ba kelingkang,lalu sayap manuk mesti ditali enggau ubung mirah sereta tanchang ba gansai lalu entak ba tisi tebing ai awakka bala ikan nemu nya anak lelaki. Ari nya, bala sida ikan lalu tau nyumpah ngambika anak mit nya udah tuai ila tau serang, tau pandang, tau kayau, tau pulau.

Kena nandaka anak mit nya anak indu, Ikan Juak nya ngajar ngasuh naka mensia ngena leletan alai Nanchang ka kelingkang enggau bulu sayap manuk. Sida lalu tau nyumpah amak mit nyangambika iya tau nakar, tau gaar, tau ngebat tau ngikat.

Anak mensia lalu diajar Ikan Juak ngasuh sida nyampi lebuh meri anak mit mandi, ngangau bala Raja Genali, Raja Lelabi, Raja Ikan, Raja Gemian, Raja Semah, Raja Tapah. Tu batang leka sampi meri anak mandi tang tau nambah enggau sampi berpinta sereta ngerintai bala tuai, bala petara aki, petara ini. Tembu besampi, nya baru muai piring siti ngagai ai, ambi ka tasih ai reti iya.

Lepas nya baru tau nabur ke beras kuning enggau letup ngicaka aji jadi tabar laar. Orang ke nyampi tadi lalu mantap ai enggau duku, ngambika ai nya enda bias.

“ Udah nya baru tau munuh manuk tauka babi ari ulu indu ke nyungga anak mit nya meri mandi. Darah nya tau nyadi ka terabai anak mit, ngasuh iya taan tubuh, panjai umur, gayu guru sereta jauh pejalai enti iya lelaki,” ku iya.

Ikan Juak pan ngajar ngasuh lebuh anak nya diturun ari rumah, indu ke mai iya nya mesti belalau ka pua kumbu, awakka iya tegap kaki, tegap jari. Lebuh pulai ari ai, asuh duduk dulu ba setawak, ngambika iya teguh baka tembaga. Udah tembu nya, seduai mindai tauka sebarang sapa ke mai anak mit nya tau dibiau enggau manuk lalu tau ditatap enggau ai penyelap ngichaka iya chelap embap gerai nyamai, nadai apa, nadai nama.

Ku Ikan Juak, enti semua nya udah dititihka magang, sida tetap enda saru ka anak mit nya, lalu enda betangkapka kaki iya sengapa.

Aum pan nyau abis. Nyadi telu tuga igi ke diperam Tuk Turau nya pan nyau mechah magang. Orang gaga magang laban bisi peturun Pung Kapung ke tau ngajih kayu buah ngasuh bebuah. Tang taja pia, sida tiga nya pandak kaki sepiak magang. Kebuah pia, laban lebuh indai sida betelu, apai seduai indai sama bisi megai kaki naka seduai ke timpang udah bekau kena tegam Ikan Juak. Kaki burung nya agi mengkang pandak sepiak nyentuk ka sari tu.

Ari nya meh kebuah bala kitai Iban nemu bepanti pemali sebarang utai gaga, sebarang utai pegai lebuh maya bini ngandung. Nyadi penti pemali nya agi mengkang dikingat kitai bansa sereta ditith sampai ka seharitu.

Jerita Apai Sali Nyumpit

Nyau udah setengah tahun udah bekau Apai Sali ke di asoh bini iya Enchelegit ngagai menua sida Keling di Panggau Libau minta gari kain kena Indai Sali nampal tanah merekah dia iya pan lalu berunding ka ngiga lauk laban iya tetengok ka makai burong. Apai Sali pan lalu ngangau ke bini iya Enchelegit.

“Oh Indai Duat ! Uji nuan nungkus ke aku asi, semakau, garam enggau machis. Tetenguk bendar aku tu ka makai burong. Ka nyumpit ngagai pun kara ke ba antara umai kitai enggau umai sida Keling laban hari nya leboh aku ke pulai ngabas panjok meda burong tak maioh bendar makai buah kara nya.” pia ko iya bejako ngagai Enchelegit.

Udah meh tembu Indai Sali nungkus bekal ke tudah Apai Sali, dia Apai Sali pan lalu mupok bekejang nurun nyumpit munyi ko iya nya tadi. Tang Apai Sali tu tak ke bukai ke pejalai iya nurun nyumpit nya, enda ngagai antara umai sida iya Keling munyi ko iya tadi. Iya lalu nyemerai sungai siti sampai ke datai di seberai nyin lalu bejalai baru ga iya. Nama tetemu ke sungai baru lalu nyemerai baru ga iya sungai nya sampai ke datai ba seberai nyin. Lalu uyut ke di ema iya nya endang enda di leka ka iya ari belakang.

Apai Sali pan nyau enda ingat ke bekal diri abis basah bai iya nyemerai sungai di serantu jalai nya tadi. Iya meh kira nyau tengah hari, iya lalu ngetu ba tuchong bukit siti. Sereta iya ngetu, iya lalu ka nginsap laban ti lelak serta chelap bai iya nyemerai sungai. Tang leboh iya ngambi sarang insap iya ari uyut ke di ema iya nya tadi peda iya semua insap iya enggau semakau nyau abis basah. Apai Sali pan lalu muchau bejako kediri meda semua bekal ke di bai iya nya abis basah maggang.

“Ka ngumbai hari bisi ujan nadai ga ujan tadi. Ka ngumbai diri empu laboh ke ai nadai ga laboh ke ai tadi. Nama antu ke ngajih ka semua bekal aku tu tak abis basah. Deka nunu burong lagi nadai ga machis. Nyah parai meh nyawa nama asai tu,” ko iya kutap kutap bejako nudok kediri ba pun kayu.

Badu meh Apai Sali ke kutap kutap muchau munyi nya dia hari pan enda mukai mukai lalu ujan serta kudi naka iya pemalat. Meda hari ujan bengat ngemalat nya, dia iya lalu berunding ka mulai kediri ka rumah. Tang leka ujan tak naka iya pemalat nadai nemu nyebut lalu jalai pan nyau repa enda olih di peda iya agi. Iya lalu merening jalai, makin iya merening makin nyelai agi ga gaya jalai nya di peda iya. Udah nya baru Apai Sali nyau nemu diri empu udah tesat lalu nadai nemu jalai pulai ke rumah.

“Akai Indai, Akai Apai ! Enda kala umor di keduan antu baka tu. Perut ga nyau geriok lapar, agi ga nyau getar getar chelap laban ujan. Iya ga tesat enda nemu jalai pulai agi. Kasih meh tudah bini anak aku tu nganti aku pulai ngapa di rumah din enti aku tu tak parai tesat enda tepulai kediri,” ko iya bejako kediri, berandau nengali.

Iya meh hari kudi enggau ujan udah tedoh dia Apai Sali lalu mupok bejalai baru ka mulai kediri enggai ke hari nyau majak lemai selemai. Nyadi iya ke mulai ke diri nya bepandu nitih ke tunga tuju ulu duku ke di tangkin iya ba punggong iya nya tadi serta enggau tunga pala patong iya leboh ke nyingkang ba serantu jalai. Laban ulu duku enggau pala patong iya nya nemu madah ke tunga tuju jalai mulai kediri pia ko runding tudah Apai Sali

Nyau ka majak petang sepetang hari, kira nyau maia silau manok, dia Apai Sali lalu bisi ninga orang nyau tachoh balat bender. Sereta ninga nya iya pan lalu bejalai beguai guai nuju ngagai tunga orang ke di dinga iya nya tadi laban iya ke nyau lepi laban ti kelalu balat lapar serta chelap laban ujan sekumbang hari ti kudi.

Datai iya ba kaki tangga rumah orang nya dia Apai Sali lalu ngangau nyanya ke penyadi rumah orang nya.
“Oi Unggal ! Nyadi rumah kita tu ?” ko iya nganggau.
“Oh nyadi. Lalu niki meh Aya Apai Sali, niki meh nuan !” ko orang nya nyaut iya.
“Apo ! Iga ga orang ba rumah tu tak ngelala nama aku. Kada enda rumah antu, rumah jelu tu,” pia ko iya bejako kediri.

Apai Sali pan lalu enda chamang chamang niki rumah orang nya. Orang ba rumah nya pan nyau berebut ngasoh iya dudok, tang iya enggai nudok kediri ngapa laban iya ke nyau getar getar chelap laban ujan. Iya pan lalu beguai guai bejalai nuju ruai apai tuai orang siko ke benong bekindu ngimbai bedilang ba ruai.

“Dudok Apai Sali, dudok. Ditu kitai berandau,” pia ko orang bukai ke di pansa iya nya tadi.
“Eh, enda aku dudok enggau kita ditu. Nyin din aku dudok lagi. Ngagai ruai apai tuai orang ke benong bekindu nyin,” pia ko iya nyaut orang ke nyapa iya.

Datai semak bedilang ba ruai apai tuai orang nya, iya lalu nudok kediri bekindu lalu berandau enggau apai tuai orang nya. Apai tuai orang ke enggau iya berandau nya tuai bendar nyau burak repok uban bulu pala iya. Leboh ke bekindu nya Apai Sali sigi enda malu lalu bejako enggau apai tuai orang nya minta diri di perapi ke orang laban perut iya bengat udah kelalu balat lapar bendar. Orang ke indu lalu tama ka bilik, lalu beguai guai ga berapi kasih ninga iya ti ngumbai diri lapar serta lepi. Nama agi deh gamal tudah Apai Sali nyau digak digak chelap bekindu ba ruai nungga bedilang ngimbai apai tuai orang nya tadi. Dia iya lalu bejako ko iya.

“Akai rai Aya. panjai umor asai tu. Udu meh penyamai bekindu baka tu. Isi nyau asai batang pisang, kaki nyau lupis pa penyelap. Tapa jari enggau tapa kaki nyau ngeriut lalu kukut pan puda. Pending nyau baka pending chit keno ko asai. Perut nyau sembong laban angin laban ke lapar serta lepi.” pia ko iya ngerandau apai tuai orang nya.

Tak sereta ninga Apai Sali ke nyebut pending iya nyau baka pending chit, dia deh orang serumah rumah nya lalu bebali nyadi chit maggang maggang. Rumah sida pan nyau nadai agi di peda iya tak lalu lesap sekijap mata. Dia tuai chit nya lalu bejako enggau Apai Sali.

“Nuan nyau besema ke pending chit. Kami tu meh peturun bunsu chit,” pia ko jako tuai chit ke dudok ngimbai iya bekindu ba ruai nya tadi.
Nyadi rumah ke di tiki Apai Sali nya tadi, iya ke bendar sigi rumah peturun bansa sida chit. Tudah Apai Sali pan nyau majak lapar selapar lalu perut iya pan nyau begeriok inggar agi, laban ti sehari enda makai lalu agi ga nat ke chelap laban ujan. Iya lalu bejako muchau nganu mulut diri empu ke chebul barang utai sebut ngagai tuai chit nya tadi.

“Dek tu mulut bengat maioh macham utai di sebut. Makin perut tu lapar, hari nyau majak malam, agi ga nuan nyebut pending chit,” ko iya lalu enda berasai jari iya ngetil mulut diri empu.
“Akai ! Pedis bendar ga mulut tu di getil aku tadi,” pia ko iya ga bejako kediri.

Mupok Apai Sali ngejang ke rumah peturun bunsu chit lalu bejalai besagam betenggau ke penerang bulan nitih ke tungga tuju ulu duku enggau pala patong iya ke nyingkang nya tadi. Enda lama udah iya ke bejalai, iya lalu bisi meda kenaya api rumah orang. Iya pan lalu berumban bejalai ka napat ke rumah orang nya. Datai iya ba kaki tangga lalu ngangau, “Oi Unggal ! Unggal nyadi rumah kita ditu !,” pia ko iya ngangau.

“Nyadi ! Niki meh nuan Aya Apai Sali! Niki meh!,” pia ko orang nyaut iya ari rumah nya.
“Apo! Aku enda kala meda orang ba rumah tu, kati ko orang ditu tak nemu ngelala aku. Dek mulut badu agi maioh utai sebut ba rumah orang lagi. Anang beli beli!” pia ko Apai Sali bejako kediri.

Apai Sali pan lalu niki. Bejalai iya betiti ke ruai ba rumah orang nya endang lalu nuju ruai apai tuai orang siko ke benong bekindu nungga bedilang ba tengah rumah. Orang bukai pan nyapa iya ngasoh dudok ba ruai sida ke bukai.

“Dudok Aya! Dudok!” ko orang ngasoh iya ngetu ba ruai sida.
“Enggai aku dudok sengapa, din aku dudok lagi ba ruai apai tuai orang ke benong bekindu nyin,” pia ko iya nyaut tanya sida.

Datai Apai Sali ba ruai apai tuai orang nya iya lalu nudok kediri. Tuboh iya nyau getar getar, getak getak laban udah kelalu balat chelap bekau iya ke ngelaban ujan sehari nya. Leboh iya ke bekindu ngimbai apai tuai orang nya, dia deh orang ke nungga iya lalu nanya iya.

“Udah makai nuan Apai Sali?” ko orang nya.
“Eh, bedau lalu enda nemu seleka asi aku tu sehari hari tu. Anang ke agi makai asi, deh leka asi aku tu lalu bedau meda. Ka makai enggai ga nyadi laban asi ke bekal nyau abis basah, ka menyadi ke api pan machis nyau basah ga dalam uyut ke di ema, semua utai abis basah maggang maggang. Ngumbai diri laboh ke ai nadai ga aku tadi. Semina aku ke nyemerai sungai ba serantu jalai tadi,” ko Apai Sali becherita ke pemerinsa diri sehari hari nya ngagai orang ke nungga iya dia.

“Dini enda semua bekal nuan Apai Sali nyau abis basah maggang maggang enti nuan nyau nyemerai sungai,” ko orang ke nungga iya nya nyaut.
“Oh! Pia deh Unggal. Enda meh aku tu nemu tadi” pia deh ko Apai Sali.

Orang ke indu pan lalu mupok ga berapi nanggar ke asi ke iya. Iya meh asi nyau ka mansau di bilik din, Apai Sali pan lalu bejako baru laban gaga ati nyepi diri nyau udah badu agi chelap.

“Akai rai Unggal! Tu baru nemu seput diri empu idup. Tadi nyau asai ke ka parai. Mata nyau chipit, mulut nyau bgeriut, pending nyau mit lalu betis nyau lupis baka betis pelandok,” ko Apai Sali.

Ninga iya nyebut betis diri lupis baka betis pelandok, dia semua orang ke di peda Apai Sali dalam rumah nya lalu bebali maggang maggang mali diri nyadi pelandok. Orang ke dia pan naka iya pemedis ati ngagai iya ninga iya besema ke betis diri lupis baka betis pelandok.

“Nuan nemu besema ka kami. Kami tu meh bansa bunsu pelandok. Lapa nuan besema ka kami pelandok,” ko orang nya nganu Apai Sali. Pelandok lalu nungas ka idong serta lalu rari maggang maggang ninggal ke Apai Sali kediri diri dalam petang nat ke perut lapar.

Tudah Apai Sali lalu mupok ga bejalai baru lalu bejako nganu mulut diri ke sebarang utai sebut ngagai bansa bunsu pelandok serta enggau sabak sabak dalam petang.

“Nuan mulut tak naka iya pemeli. Badu agi nuan maioh utai sebut baka nya tadi ila.” ko iya ngeransi. Iya lalu malu mulut iya nya enggau ulu duku, “Akai ! Pedis amat ga mulut aku tu,” ko iya. Sereta iya udah badu muchau ngeransi diri, iya lalu mupok baru angkat ari menua bunsu pelandok. Bejalai meh keno ko iya nya tadi nitih ke tungga tuju ulu duku enggau tungga pala patong iya ke nyingkang ba serantu jalai.

Laban ke nadai makai sehari hari nya dia Apai Sali nyau lapar bendar lalu hari pan nyau ka teberingkas tawas. Pejalai iya pan nyau lubah selubah laban perut iya nyau udu lapar.
Bedau lama udah iya bejalai dia iya lalu tepeda ka api rumah orang ba bukit siti enda jauh ari endor iya ke bediri. Datai iya ba rumah orang nya dia iya enda nanya agi tang tak lalu niki tama ke dalam rumah orang nya.

“Dudok Apai Sali!” ko orang nya nganu iya.
“Apo! Tentu tu ukai rumah Iban tauka anak mensia. Salah tu. Ditu aku dudok enggau ini ditu,” pia ko runding iya. Iya lalu nudok kediri semak indai tuai orang nya. Dia Apai Sali meda gaya bansa orang nya nyelai bender. Tuboh sida tak chelum maggang lalu begalau ka kukut panjai bendar. Indai tuai orang nya lalu nanya iya.

“Udah makai nuan Dom?”
“Bedau Ibu, sigi lalu bedau makai sehari tu laban ke nyau tesat bejalai. Ngenah ke aku makai enggau jampat meh nuan dia. Lapar bendar perut aku tu Ibu,” pia ko iya.
Udah nya indai tuai tadi lalu mansang tama ke bilik lalu ka ngenah ka Apai Sali Makai. Udah nya pintu lalu tetukang.

“Makai Dom, udah aku tembu ngenah ke nuan di bilik din,” ko indai tuai nya madah ka iya.
Tama meh tudah Apai Sali ke bilik dia iya tekenyit bendar ati meda gaya utai di empa ke di enah ke indai tuai orang nya. Nyadi asi ko jako nya tak buah berangan, lalu lauk ke ka asoh di empa dia tak sampok ngerang.

“Apo!’ ko Apai Sali.
“Nama asi tu tak lain amat. Tu asi ko kita. Enti enda salah peda aku tu tak buah berangan. Tu ke lauk ko kita. Lalu peda aku enti enda salah tak indu sampok ngerang. Enda aku nemu enggau kita makai semua utai tu,” ko iya madah ngagai indai tuai orang nya.

Sereta ninga Apai Sali madah kediri enda nemu makai buah berangan enggau sampok ngerang nya, dia deh indai tuai orang nya tadi lalu manjong.
“Wap! Wap! Wap-ap-ap! Kami tu meh ke di kumbai bunsu jugam. Kati ko kami enda makai nya deh. Nya ga sigi pemakai kami bansa jugam,” ko indai tuai orang nya. Apai Sali lalu takut bendar meda indai tuai orang nya tak ringat bendar sereta ngeransi.

“Anang! A…A…anang mu…mu….munoh aku bunsu jugam,” ko iya. Apai Sali lalu beguai guai mansut ke diri rari ke ruai. Datai iya di ruai dia iya meda semua orang serumah nya lalu bebali maggang maggang nyadi jugam. Iya lalu terjun muai diri ari tanju laban kelalu takut sereta rari ke jugam.

“Parai apai, parai indai! Perut ga lapar, lalu ga enda makai sehari hari tu,” pia ko iya bejako kediri nengali. Apai Sali lalu mupok bejalai baru. Leboh ke bejalai nya iya nyau nadai daya agi tak sebarang utai empa. Mansa daun, daun lalu di empa, mansa upa, lalu diupa sereta di empa mata. Nyau ngalih hari nya baru iya rembus ba pendai sida iya empu baru iya nemu diri empu idup laban ke tesat nurun nyumpit.

Asal Kitai Iban Nemu Nyabung

Nyabong manok tu endang siti ari uti asal bansa iban. Uti bansa tu bentaruh ka nyawa manok ti disabong. Ari ka bebuti nyabong ngelaban pangan diri nya tadi, penemu sabong kitai Iban pan ngerembai sereta mansang ari serak siti ngagai serak siti. Balai nyabong tu lalu nyadi ka endor kitai Iban nguji ka penalam penemu siko-siko anak Iban ba pasal bulu enggau tuah manok. Bulu enggau tuah manok tu tau dibacha ari satiap endor ba tuboh manok nya empu – ari pala nyentok ka ujong kaki, ari patok nyentok ka ujong langgai. Laban bulu manok bisi bendar besangkut paut enggau chura utai ti idup dalam dunya nyata tu, anak Iban lalu barengkah merati sereta belajar ka jalai enggau tusun pendiau utai ti idup nya tadi. Ari nya tadi, maioh bendar penemu tau ditimba nyadi ka chuan jalai pengidup anak Iban. Ari penemu nya tadi, sida nemu bebasa ka semua utai ke idup ngelingi pendiau sida lalu enda sapeneka ati masau tauka ngayah utai idup nya tadi. Bedudok ari nya tadi, kitai iban lalu niri ka balai nyabong, endor kitai begempuru bejurai ka maioh macham pekara ngena penemu ti udah ditimba. Pengawa nyabong tu tadi lalu nyadi siti ari main asal bansa Iban endor kitai nentu ka pemetul penemu ti udah ditimba siko-siko anak sabong. Enti main asal tu diketu ka, maioh penemu asal tauka penemu lama kitai Iban tau lenyau ngapa, lalu bansa kitai tau nadai dikelala orang agi laban main asal kitai udah pupus.

Nyadi keterubah iya orang bebuti belaban nyabong manok nya Raja Machan ngelaban Ambong Mungan. Nyadi Ambong Mungan tu alah sabong laban Raja Macham. Malu alah nyabong, nya alai Ambong Mungan belelang ngiga manok sabong ngagai sida Keling di Panggau Libau. Bulu manok ke deka digiga iya nya tuntong lang ngindang terbai, biring belangking pipit kechuai. Datai iya di Panggau Libau, dia Keling madah ka diri nadai ngidup ka manok ngemanah nya bulu. Iya lalu ngasoh Ambong Mungan ngiga ngagai rumah sida Sengalang Burong, laban sida din suah didinga bisi nupi manok manah bulu.

Ninga ajar Keling, Ambong Mungan lalu mupok ngagai rumah sida Sengalang Burong. Datai iya ba Aki Lang, iya lalu nusoi penemuai diri ngagai sida iya. Aki Lang lalu madah ka diri nadai nupi manok ngemanah nya bulu. Iya lalu ngajar Ambong Mungan ngiga manok ngagai Petara ka langit.

Udah tembu berandau enggau Sengalang Burong, Ambong Mungan pan lalu mupok. Nyau ka lama iya udah bejalai, iya pan datai ba Lembang Palang Subang, Nyeliah ka karang miga segala, datai di tuchong bukit sigi besenggal tinggi, nyagu ka lengi moa benda, endor rumah Raja Petara. Datai iya di rumah, iya lalu nusoi penemuai diri ke ngiga manok bulu tuntong lang ngindang terbai, biring belangking pipit kechuai.

Raja Petara madah ka diri bisi nupi manok bulu nya. Tang leboh nya manok nya udah bejalai jauh ngair ka langit. Udah iya ninga penemuai Ambong Mungan, Raja Petara lalu ngambi umpan kena iya ngumbai manok nya pulai kia. Enda bangat lama udah iya ngumbai, manok nya pan datai beteratak inggar bendar. Bulu manok nya ngenjing perenching peda Ambong Mungan. Udah manok nya ditangkap, Petara madah ka manok nya enda tau alah disabong. Ninga jako Petara munyi nya, Ambong Mungan gaga bendar ati, laban manok ke diambi iya nya enda tau alah disabong.

Udah nya Ambong Mungan mulai ka diri. Datai iya di rumah, iya ninga Kendawa pen udah ga nyau ngiga manok sabong ka menoa sebayan, nepat Ensing Jara. Nyadi bulu manok giga Kendawa nya biring gerunggang. Ambong Mungan lalu nyabong baru ngelaban Raja Machan. Raja Machan pan alah nyabong ngelaban iya, laban manok ke disabong iya nya endang disumpah Petara enda tau alah.

Nyadi Ensing Jara ke ditepat ka Kendawa ngiga manok di Sebayan nya Antu Anda Penyabong ke ngemata ka samengat manok ke mati disabong kitai di menua tu

RUKUN SABONG

1. Mimpi rurus – Manah

2. Burong rurus – Manah

3. Bulu manok maioh bunoh – Ngeraup – Siti Bulu

4. Manok manah bintih – Kering sereta Silat

5. Tisik ngemudi ka bulu manok ti manah – Tuah

6. Ngangkat ka manok ngena hari – enggau atur

7. Saa manok enggau chukup – manah intu

8. Taji ka bulih – tajam

Lapan iti Rukun Sabong ti diterang ka datas nya, rukun sabong menang, enda bertuakal agi, tentu menang. Nya baru tau berani masang manok naka pemisi, tau dipasang nerima pasang besai.

Enti kita nyabong enda ngena rukun sabong datas nya, kita semina nyabong enggau buta-tuli, sapeneka ati aja, nyabong betuakal, nyabong nasit, nyabong ngapa, nyabong nadai penemu, nyabong nadai pelajar. Tampak bendar kitai enda nemu nyabong dipeda orang ti bisi ngembuan pelajar nyabong.

Enti udah belajar sereta nemu rukun sabong, nya baru tau nyatup orang nyabong sabarang maia lalu manok ke dibai kita ka gelanggang endang disadang menang. Baka kitai ka ngerja pengawa bukai, kitai mesti bisi petua, isharat enggau rukun awak ka pengawa kitai lurus pejalai. Nadai semua utai nyamai sereta mudah diulih kitai enti enda enggau petua, isharat enggau rukun. Kitai enda tau ngutuk diri empu enti alah kategal salah petua, isharat tauka rukun, laban penyalah nya endang penyalah kitai empu ti enda chukup pelajar tauka penyabar dalam pengawa nyabong.

Besabong ka manok tu baka pengawa kitai mensia ka bentaruh ka nyawa bebuti enggau pangan diri. Sapa alah, nya mati. Nya kabuah kitai enda tau enda betati ka tiap-tiap rukun sabong, enggai ka alah uti enggau pangan diri. Kelia, enti alah uti enggau pangan diri, ngagai ringka ga pemulai sida. Nya alai rukun sabong enda tau enda dipelajar awak ka enda lebu bebuti enggau pangan diri.

By: Gregory Nyanggau
Taken from a book Iban Adat & Augury by Benedict Sandin & Prof. Clifford Sather

Jerita Bansa Iban Nemu Berumah Panjai

Ba rambau kitai Iban ke betuai ka Bejie Nangga Ari Patah Titi Jamban Penjuang kelia, kitai endang sigi nadai pendiau enggau pengarap ke tetap di pegai. Sida Bejie agi diau dalam babas serta enggau lubang gua ti bisi sabelah menoa nya. Batang pengidup enggau pendiau sida iya bepanggai ba pengawa begiga ka pemakai sabelah babas, dalam kampong puang enggau sabelah sungai ti bisi basemak menoa ke endor sida iya diau. Sida nadai ngerja pengawa betanam betupi serta nadai pendiau ti tetap baka pengidup ti dikemeran ka kitai kemaia hari tu.

Nyadi bansa bukai ke diau di ili menoa sida Bejie tu, endang lebih mansang agi ari bansa kitai. Kabuah pia, laban sida iya bisi agi pelajar enggau penemu kena nusun pendiau diri. Penemu tu dibai bansa bukai ke bisi nampil pendiau sida, baka bansa Arab, Minangkabau, Sumatra enggau bansa Jawa. Pendiau sida tu tetap agi laban sida ngemeran ka pengawa betanam betupi enggau pengawa bedagang, belayar sabelah pulau Borneo, Jawa, Sumatra enggau tanah besai Malaya. Sida mega balat bendar ngarembai ka pengarap sida sabelah rantau tu, lebih agi orang ke megai pengarap Islam. Kebuah sida iya baka nya, laban sida deka ngerembai ka kuasa perintah sida ngagai bansa orang bukai, nyengkaum bansa Dayak ke diau dalam pulau Borneo tu. Ari nya tadi sida tau bekuasa megai menoa enggau pengeraja menoa tu. Lalu pengawa baka tu endang dipupuk sida ari serak siti ngagai serak siti, sampai ka kemaia hari tu. Pengarap bukai, baka pengarap Hindu enggau pengarap Buddha ke dulu betapak di rantau tu kelia pan barengkah bapechah ngagai sabelah tisau menoa nyengkaum pulau Borneo enggau pulau Bali. Bala kerabat Raja ke enggai masok ugama baru nya lalu pindah ngagai menoa bukai, baka sida Raja Durong enggau Orang Panggau-Gelong. Sida lalu mai pengarap enggau penemu sida ngagai bansa kitai Iban. Nya kabuah dalam pengawa gawai, leka jako, atur pendiau enggau pangkat kitai Iban (e.g. Pateh, Temenggong, Penghulu, etc) bisi sabaka enggau orang ke megai pengarap Hindu tauka sabaka enggau leka jako serta pangkat ti dikena bansa Minangkabau. Pengawa gawai ke endang sabaka enggau sida tu iya nya pengawa miring enggau pengawa niri ka tiang chandi tauka kalingkang leboh kitai ngerja pengawa gawai burong.

Leboh tuai kitai Bejie enggau tuai-tuai bukai baum deka ngaga tangga dikena niki ka langit dikena batemu enggau petara ke nguasa ugama Islam, dia Bejie ngasoh menyadi iya benama Bada nyadi ka tuai nyaga serta ngiring bansa kitai Iban. Bada lalu nyadi ka tuai ngulu ka bala iya ngemeran ka pengawa ngasu, berikan enggau begiga ka utai bukai dikena ngidup ka bansa diri. Maia nya menya, kitai Iban diau enggau aman lalu nadai bemunsoh enggau bansa bukai, laban tuboh endang enda maioh lalu menoa pan agi puang serta lantang endor ngidup ka diri.

Nyadi sakali, leboh Bada enggau anembiak iya pulai ngasu, hari balat bendar ujan. Meda ujan ngemalat nya, sida lalu mampat daun kayu dikena ngelindong diri ari tinggang ujan ba rantu jalai. Datai sida dalam lubang batu endor sida diau, dia menyadi sida ke indu tak tekenyit meda sida ke pulai ngelaban ujan nya tadi enda basah. Bada lalu madah ka sida iya belindong baroh daun kayu, nya kabuah sida iya enda basah laban ujan.

Bechuan ka nya tadi, kitai Iban lalu nemu mampat daun dikena belindong ka ujan tau ka panas ke lalu dikumbai sida dunju. Udah ngasai ka penyamai ngendoh ka ujan enggau panas baroh dunju, nya baru sida nemu ngaga langkau ke tau alai diau, beatap ka daun kering. Barengkah ari nya, kitai Iban lalu nemu begiga enggau mindah jauh agi ari lubang batu ke alai kitai diau lalu ngujong ka kitai lalu badu agi diau dalam lubang batu.

Udah sida ngasai ka penyamai diau ba langkau nyembuah-nyembuah, runding sida pan mansang ari ke udah. Sida iya pan nyau nemu begaga ka dampa ke endor sida tau diau begulai maioh enggau pangan diri, lebih agi sida ke enggai jauh ari diri Sabilik bakunsi makai, bakunsi jalai ngidup ka diri.

Laban dampa nya mit, lalu tuboh pan nyau mansang maioh, sida ke diau dia pan berasai sekut. Ari nya tadi sida lalu nemu ngaga penaik enggau buka dampa nya besai agi, ke dikumbai sida iya rumah.

Leboh sida baru berumah, udah sida tembu ngentak ka tiang rumah, pagi hari siti leboh sida deka nampong pengawa sida, dia sida meda semua tiang ke udah didirika ka sida dulu ari nya rebah magang. Meda utai bakanya, sida alit bendar ati, nya alai sida lalu ngentak ka tiang nya baru. Pagi siti, leboh sida napat ka pengawa sida dia baru, peda sida tak udah rebah magang ga tiang rumah nya tadi. Tiga hari sida beturut ngentak ka tiang nya, tang tiang sida rebah berari-ari.

Ari siti sida lalu ngentak ka tiang nya dalam agi. Pagi siti leboh sida ngabas tiang sida dia, peda sida tak tengelam magang tiang sida nya tadi. Semina mimit aja agi dipeda bekachuit pansut ari tanah. Leboh sida Bada agi berunding ka utai ti nyelai bakanya, alai anak temuai siko bisi datai ari kampong lalu bejalai nuju sida dia. Iya lalu nanya ka pengawa sida ke begempuru dia. Bada lala madah ka diri deka berumah, tang lalu enda nyadi.

“Enti enda rebah, tengelam ga tiang dientak ka kami,” ko saut Bada.

“Kati alai bakanya, iya kati ka adat dikena kita berumah?” ko tanya anak temuai.

Bada lalu madah ka diri nadai adat dikena barumah, laban endang enda kala ngerja pengawa nya ngelamatu.

“Patut pengawa kita enda nyadi, laban kita nadai atur, nadai adat dikena ngerja utai,” ko anak temuai.

Ninga jako temuai munyi nya, Bada lalu minta ajar anak temuai adat kena barumah, awak ka tau ka chuan sida kedudi hari ila. Anak temuai nya pan lalu bejako madah ka tanah nya bisi orang empu. Enti mensia bisi pengawa ba tanah nya, sida enda tau enda meri tasih ngagai petara ke empu tanah, iya nya Raja Semarugah, mentua Raja Sempulang Gana. Bada lalu nanya ka jalai meri tasih tanah nya, laban Raja Semarugah enda nyengala, enda nyerupa dipeda enggau mata. Ninga tanya Bada munyi nya, anak temuai nya tadi lalu ngajat Bada munyi tu:

Kejang kita deka berumah, tiap-tiap iko tuai bilik enda tau enda dulu ngerembang.
Tuai ke diator dulu ngentak enda tau enda ngiga tambak burong nendak kanan lima iti enggau tambak nendak kiba tiga iti. Iya ke lima iti nya untong orang ke lelaki lalu iya ke tiga iti nya untong sida ke indu. Paung burong tu enda tau enda ditanjong ngagai tanah ke deka endor ngerembang, lalu engkah ka ba senentang bilik orang ke dulu ngentak.
Kejang deka ngentak, indu enda tau enda dulu ngaga perengka piring.
Kejang deka ngelubang ka tiang pemun, babi tauka manok enda tau enda dibunoh. Dara iya dikena ngenselan tiang enggau lubang nya.
Batu kuai enggau repik besi enda tau enda dibai ka dalam lubang tiang pemun.
Udah tiang dientak, pating mumban ujak ka ba pun tiang nya.
Udah anak temuai ngara ka adat, nya baru iya madah ka piring enggau darah babi tauka manok nya jadi ka tasih tanah diberi ngagai Raja Semarugah ngena sampi.

Nyadi repik besi, batu kuai enggau pating mumban nya laban sida nya enda rarat taban ka ai baah, ngayu ka penegut enggau pengukoh rumah nya.

Enti ngentak ka tiang, enda tau enda dulu berengkah ba endor ke alai ngengkah tambak burong nya tadi. Nyadi tambak burong nya tadi disimpan dalam buloh lalu diengkah ka dalam dunju mit, udah nya dibagi tiap-tiap pintu orang ke ngentak dia.

Pia mega orang ke dulu ngentak nya nitih ka pun ramu. Udah abis orang ke pun ramu ngentak, nya baru orang ke ari ujong ramu sapiak tau ngentak ka tiang sida.

Udah abis jako anak temuai nya ngajar sida Bada adat dikena barumah, iya madah ka diri deka pulai. Iya lalu madah ka nama diri Puntang Raga, ke datai ngajar sida ari asoh Raja Semarugah. Udah nya iya lalu lesap.

Source: Benedict Sandin (Gawai Pangkong Tiang)
Gregory Nyanggau Mawar