The Pelian Ritual In Sebauh District, Bintulu, Sarawak

The Pelian ritual was performed by a shaman and was the only way to cure disease among the Iban. This was before the advent of modern medicine.

The belief system at the time was animism (pangarap lama). At the time, the world consisted of three parts: The sky or heaven, the world of the dead (sebayan),and this world, earth.

This world was inhabited by birds, fishes, humans and plants. This world was also inhabited by evil spirits or hantu. They were rarely seen by human eyes. Rather, they inhabited birds, monkeys, bears and eagles, to name a few. They may also appear in dreams. When humans are sick, only the shaman or manang can bring the patient back from the world of the dead, where their spirit had gone to.

The second world is called the sky. It is inhabited by Bunsu Petara or king of gods. The gods are there to assist humans. The group of gods consists of Raja Durung (also known as Lupung Tibang Bebaring) and His Wife Endu’ Dara Talun Pelangka (also known as Kuta Dinding Hari). They gave birth to raja Jemb  at Batu Tinggi, Dedinggai (who Is also Known as Meta’ Raja Pengibai and his wife is known As Endu’ Kumang Baku’ Pelimbang.) They gave birth To Aki’ Lang Sengalang Burung,( also called Aki’ Jugu Menaul Tuntung) and his brother and sister are called Raja Menjaya or Manang Langgung, Raja Biku Bunsu Petara or (Pantan Inan Raja Jadia, Raja Selempeta or Selempetuh or Selempandai, Gangga Ganggai also Known as Gangga’ Gunggang known as Anda Mara, Ini’ Rabung Hari or Ini’ Inda Rabung Menua and Rangkang, Kirai Raja Sua also Called Sempulang Gana.)

 Petara (god) takes care of all human beings. He looks after our life, body, spirit and core being. As such, if any human being falls sick, they are required to undergo the process of Pelian so the manang (shaman) will bring back the spirit with the help of Raja Menjaya who takes care of human health.

The Third World Is called Sebayan or the world of the dead. It is inhabited by all human beings who already left this world. Even if they have left this world, their spirit or soul stays with the humans. The spirit or soul of the dead sometimes comes and causes trouble with the people and the health of the relatives. The spirit or soul of the dead is separated through the process of Ritual Pelian called beserara bungai. When the spirit of sebayan, (the dead), comes together with the spirit or soul of living humans, it will cause human beings to fall sick or have nightmares (mimpi jai). According to manang (shaman), the living place for the sebayan or the dead is along the Batang Mandai Mati River’s river, a place located on earth. Their living area Is arranged based on the type of death.

 The sebayan or dead community has their own leaders like Raja Niram Lenggah Lenggan, Dara Rambai Geruda and Indai Bilai. Therefore, the reason in every death ceremony, the Tukang Sabak or chanter performs sabak bebuah. The tukang sabak  or chanter’s spirit will go together with sebayan or dead spirit to guide the deceased’s spirit to sebayan or the world of the dead. Similarly, in The Ritual Pelian, manang, the shaman’s spirit will go to sebayan or the world of the dead to seek the patient’s spirit or soul and require assistance from other sebayan to return the patient’s soul or spirit to this world.

A long time ago, Pelian was a ritual of healing and the separation of the soul between the dead and the living. The ritual Pelian also helps to maintain the soul’s ayu or life force for individuals who uphold belief towards Pelian. Usually, the practice of Pelian is done by the Iban community, which upholds the belief or pengarap lama or animism.

Not all Pelian are suitable for all cases. For example, pelian beserara bungai is related to the burial ceremony.  Pelian besudi’ is to ask for health and prosperity. Pelian bebangun is a service of initiation for new manang or shaman. pelian nimang lupung enggau ubat is a blessing on the manang’s lupung (medical kits) so that the equipment will be effective in treating the patient.

The appointment of manang (shaman) can be made in two methods. First, it is inherited from manang or shaman’s parents. Second, it has been appointed by petara or god through a dream. The manang or shaman that has been appointed has to undergo pelian bebangun.

After the bebangun process, a manang or shaman will get assistance from the helper called Yang or a familiar spirit who will appear in a dream as a person is chosen as Manang or Shaman’s role. The Yang or spirit of manang (shaman) can be in the form of an animal, snake, or other living creature. It will help the manang in dealing with the Pelian in communication and asking for good spirits from petara or god. For a manang or shaman who has not undergone the bebangun process, he Is known as manang mata ’. They do not have any Yang to help him deal with and communicate with sebayan (The dead community)

During the process of Pelian, the manang or shaman’s spirit will go up to the sky or heaven and to Sebayan (the world of the dead). The spirit of manang or shaman will meet and deal with Bunsu Petara (king of god) (called Raja Durung or Lupung Tibang Bebaring.) His Wife Endu’ Dara Talun Pelangka (also recognized as Kuta Dinding Ari and other Petara (god) In the sky.) In sebayan (world of dead), the manang or shaman will meet the head of sebayan called Raja Niram. In performing Pelian Beserara Bungai, Manang or Shaman had to deal with the group of sebayan to hold the separation process between the deceased spirit from the living human so that no disturbance will happen in the future.

Manang or shaman’s uniqueness cannot be found in other humans because they cannot bring their soul or spirit up to the sky and sebayan (world of the dead). It is an extraordinary ability to ask for healing from Petara(god). Manang or shaman’s capability to deal and communicate with Petara (God) through the Lyrics of Pelian had made communication between them easier.

Lyrics to Make Communication Easier

In the English language

Awa………………… and so, O, let us return, King of the Genselan (Soul), A relative of the Gemitan (Soul) for the land of the dead is unpleasant; the other world is tasteless.

 Awa…………….. The other world. It is as foul as an animal-wallow. The rice there is like the musty leftovers uneaten by friends

Awa…………….. By Friends. Therefore return, King of the Genselan, companions of the Gemitan. Then the large party of shamans sets off, bearing home the souls from the land of those who have already fallen. It stands opposite the barren, leafless trunk of an Ironwood tree.

Awa………………… A barren (tree trunk) arrives at a marshy fallen spear vale

Simultaneously, all symbols prepared before the Pelian Ritual are important in ensuring the dealing process between Manang or Shaman with all gods in the sky and the world of the dead is smooth.

The symbols that need to be prepared are Pua Kumbu’( large woven cloth with images of dreams), Piring (a small saucer), Anak Kebuk or small jar, Chicken, Pagar Apor centre point of Pelian, kain sarung (a sarong), and kain bedepa (knife ?). Pua Kumbu’ Is required as a hiding place for the spirits of Manang (shaman) from sebayan (the dead) and antu jai or evil spirits.

The piring or offering is prepared as a gift to the Petara or god, and sebayan or the dead are invited to The Pelian Ceremony. The knife plays the role to strengthening the spirits of Manang or the shaman in enabling him to work with sebayan (the dead) and all Petara (God) who are present in the ritual. Without strengthening the power, the manang may alah ayu or the life force of manang will become weak and fall sick. Anak kebuk or small jar acts as a place for manang or shaman to hide him and the patient’s soul or spirit. Pagar Api acts as a centre point of Pelian process where all the equipment are kept during the Pelian Process. The Kain Berdepa (cloth) Also functions as a protector to manang or shaman’s soul and later will be given to manang as a gift.

Pelian is one of the folk tales in the Iban community that require Manang or shaman to sing it. The Lyrics Of Pelian are composed and arranged using allusive language and bring a deep meaning towards the world of Petara or god as well as sebayan (the world of the dead). The Pelian Ritual has a few objectives: To avoid mimpi jai (nightmare), heal sickness, separate the dead soul from the living community, and to initiate the newly appointed manang. In Pengarap Lama (animism), every human soul should be together with one’s body. If someone’s soul is far, and wild, and leaves his body, the person will fall sick. The same thing will happen if one’s soul is being crossed by the evils (antu) and departed from one’s body. A few problems may arise to one’s health and may lead to death

Another essential aspect of life among the Iban community who believe in Pengarap Lama (animism) is the ayu (life force of the soul) which is translated or interpreted as “Life,” “Power In Life,” or contain In Life. According to Vinson and Sutlive (2001:83), in the discussion by Uchibori on Death, Beliefs and Practices are written as follows: –

The concept of Ayu is rather vaguely defined as one’s “life”. Often it is equated with a person’s life span (Umur). A related term gayu (“a long life”), is frequently mentioned in prayers (sampi) and thus points to the bliss for which the Iban implores various deities. Anyone Who May Not Have Their Ayu Or Life Force Of The Soul May Fall Sick And Lead To Death. Giving a wrong or unsuitable name to a person may cause an unhealthy life towards them or Alah Ayu or lose their soul’s force. According to the belief in Pengarap Lama or animism, the soul’s ayu  (life force) grows like bamboo or banana tree in Bukit Merebung Jawa and takes care of tuai manang or matai tuai raja menjaya.

 In the Process Of Pelian, the manang (shaman) will keep the life force of the patient’s soul by communicating with Raja Manang called Raja Menjaya. Only Manang (shaman) can forecast, identify, and catch the evil’s soul, and life force then bring back the soul to the patient’s body. Therefore, The Pelian Occasion is significant to the Iban community, especially for strong believers in Pengarap Lama (animism). However, Pelian is still considered a healing ritual for physical and Mental health among the Iban

 Muhammed Maulana Magiman et al The Pelian Ritual In Sebauh District, Bintulu, Sarawak in the Turkish Journal of Online Inquiry (12)5 p.3859-3868.

Efforts were made to contact the author but were unsuccessful.