Archaic writing system
Baybayin or alibata—is a pre-Hispanic Philippine writing system that originated
from the Javanese (Indonesian) script Kavi.
The term “baybayin” literally means “spelling”.
Early Filipinos wrote on bamboo or on specially prepared palm leaves, using knives and
styli.
They used the ancient Tagalog script which had 17 basic symbols: 3 vowels—a/e,
i, o/u; 14 consonants—ba, ka, da/ra, ga, ha, la, ma, na, nga, pa, sa, ta, wa, ya.
A diacritical mark—the kudlit—modified the sound of the symbol into different vowel
sounds:
Pre-colonial literature
Folk sayings or riddles like tigmo in Cebuano, paktakon in Ilonggo, patototdon in
Bicolano, and bugtong in Tagalog
In folk villages, along river banks and sea coasts, in farms and forests, riddles
(bugtongs) were used to entertain. Around a fire, after a meal, parents and children
would exchange bugtongs as an affectionate game as well as a learning process.
At the heart of a riddle is a metaphor (talinghaga) linking two unrelated images both
found in the riddler’s immediate setting:
____________________ 1. Kung kailan pinatay, saka humaba ang buhay.
____________________ 2. Ako'y may kaibigan, kasama ko kahit saan.
____________________ 3. Dalawang batong itim, malayo ang nararating.
____________________ 4. Kay lapit-lapit na sa mata, hindi mo pa rin makita.
____________________ 5. Hindi tao, hindi hayop, kung uminom ay salup -salop.
____________________ 6. Isa ang pasukan, tatlo ang labasan.
____________________ 7. Lumuluha walang mata, lumalakad walang paa.
____________________ 8. May puno walang bunga, may dahon walang sanga.
____________________ 9. Yumuko man ang reyna, di malalaglag ang korona.
____________________ 10. Nakatalikod na ang prins esa, ang mukha'y nakaharap pa.
The riddle not only sharpened children’s observation of their environment, but also
taught them about the surrounding world and its imaginative relationships, thus
giving them a vision—a way of seeing. For instance, Palawan children enjoy
answering the igum (riddle):
Igum ni Upu samula:
Duwang raja
Kasdang lakbang
Anu atin? (Atin lungs ud)
Grandfather's riddle starts:
Two plates
Same diameter
What is this? (This is the universe)
Igum ni Upu samula:
Kaya magbaras baba
Atay ja magbaras
Anu atin? (Atin Kusyapi)
Grandfather's riddle starts:
His mouth does not speak
His heart is speak ing
What is it? (This is the lute)
Riddling in Tausug society, especially during weddings, wakes, and the month of
Ramadan, becomes a duel of wit and wisdom:
Piyasud piyasling
Piyasausugaring
Pasura paslinga
Pasa usugaringa. (Makina pagtatahi)
It was entered inside and tak en outside
It was zigzagged
Let it enter, tak e it out
Let it zigzag. (Sewing machine)
Pay ku hangka uhayuhay
Nalatag in laum bay.(Palitaan)
My grain of palay is lik e a little leaf
But it was able to fill the whole house.
(Lamplight)
Ifugao riddles serve to entertain and at the same time educate the young:
Waday ohan makaphodan babai an kanona di
adolna.
Patayom nih-an di inana ahim ta alan nan
imbabalena.
Dapa-om ke nan balena ya mubuttikan nan
kumbale.
A beautiful lady eats her body. (Candle)
Kill first the mother, before you get the child.
(Banana)
Touch the house and the owner runs about.
(Spider)
The proverb (salawikain) further by offering a nugget of wisdom enveloped in short, apt,
rhymed verse:
1. Walang naninira sa bakal kundi sariling kalawang.
2. Pagkahaba-haba man daw ng prusisyon, sa simbahan din ang tuloy.
3. Magsisi ka man at huli, wala nang mangyayari.
4. Ang kita sa bula, sa bula rin mawawala.
5. Daig ng maagap ang masipag.
6. Huwag magbilang ng sisiw hanggang di pa napipisa ang itlog.
7. Batu-bato sa langit, ang tamaan huwag magagalit.
8. Ang magnanakaw ay galit sa kapwa magnanakaw.
9. Ang matapat na kaibigan, tunay na maaasahan.
10. Naghangad ng kagitna, isang salop ang nawala.
When in groups, the Ifugao use proverbs to give advice to the young:
Hay mahlu ya adi maagangan.
Hay "uya-uy" di puntupong hi kinadangyan
di ohan tago.
Hay itanum mo, ya hidiyeh aniyom.
Hin pinhod takun munhida itlog, munpaptok
hi manok.
The industrious will never go hungry.
The feast is the yardstick of a person's wealth.
What you have planted is what you will reap. If
you want to eat eggs, raise chick ens.
Most of the collected Rombloanon literature is in the form of proverbs which use
metaphorical expression in referring to traditional lore and everyday experience :
Ka tawong marahan magpanaw matunok
man ay mababaw.
Rali, rali marahil mahali.
Ka nagpipili ay nakakapili it pasi.
Condiin ka matumba didto ka mabangon.
Ang tawong may calisdanan, buot guid buligan. Ang
kawayan nga tubo, sa langit nagtudlo; kung
gumolang kang tumambo, sa
duta nakaduko.
A person who walk s slowly will have a
shallow wound should he step on a thorn.
Haste mak es waste.
A selective pers on, selects the
worst. You stand up where you fall.
A person in need heeds help.
A bamboo while young always points to
heaven, but the moment it gets old, it bows
to the lowly earth.
Folk songs which are repetitive and sonorous, as in children’s songs or ida-ida
a rata
(Maguindanao), cansiones para abbing (Ibanag), or tulang pambata
(Tagalog):
Leron, Leron Sinta
Leron, leron sinta, buko ng papaya
Dala-dala'y buslo, sisidlan ng bunga
Pagdating sa dulo, nabali ang sanga
Kapus kapalaran humanap ng iba.
Halika na Neneng at tayo'y magsimba
At iyong isuot ang baro mo't saya
Ang baro mo't sayang pagkaganda-ganda
Kayganda ng kulay--berde, puti, pula
Halika na Neneng, tayo'y manampalok
Dalhin mo ang buslo, sisidlan ng hinog
Pagdating sa dulo'y uunda-undayog
Kumapit ka Neneng, bak a ka mahulog.
Ako'y ibigin mo, lalaking matapang
Ang baril ko'y pito, ang sundang ko'y siyam
Ang lalakarin ko'y parte ng dinulang
Isang pinggang pansit ang aking kalaban
Bahay Kubo (Nipa Hut)
Bahay kubo, kahit munti
Ang halaman doon ay sari-s ari
Singkamas at talong, sigarilyas at
mani Sitaw, bataw, patani.
Kundol, patola, upo't kalabasa
At saka mayroon pang labanos, mustasa
sibuyas, kamatis, bawang at luya
sa paligid-ligid ay puro linga.
Composed in metaphorical language, the bayok (Maranao) spoke of love and is resorted
to when a cautious and euphemistic expression is required:
Salangkunai a meling A
malidu bpagimanen Ka
mulaun sa dibenal Dundun ai lumaging A paya
pagilemuan
Ka mumbus sa hakadulat
Na u saken idumanding Sa
kaludn pun na is
na matag aku 'ngka maneg di
ku mawatang galing.
Talk ing Salangk unai T'is
hard to trust in you,
For untrue leaves could sprout
Dun-dun fond of chatting
T'is hard believing you,
For cheating buds may show
Once I [start to] fondle
From the sea
You would just hear from
me My darling, close to me.
Love and courtship songs utilize images of nature as metaphors to express unrequited
love. Most of these songs dramatize the hardships experienced by a man as he
tries to win the love of a woman like in “Namunit” or Fishing (Rombloanon):
Ako ay namunit
Sa pampang sang
gugma Ako nga guin
paon Madamo nga letra
Anay sang guintukob
San isang parangan
Madamo ang kaila Sa
akon higugma.
I went fishing
In the sea of love
All that I used
Were countless letters
But when you were about to tak
e These letters that I served
Everyone was overjoyed
With the love I offered.
Some literature put children to sleep like the lullabye or ili-ili
(Ilonggo/Hiligaynon):
Ili, ili, tulog anay
Wala diri imo nanay
Kadto tienda bak al papay,
Ili, ili, tulog anay.
Sleep now, my child
Your mother is not here,
She went to the store to buy bread,
Sleep now, sleep.
The ambahan which is still written and chanted by the Mangyans, are songs
about nature, childhood, human relationships, and hospitality:
Kalyaw dap sa abyagen
Linong dap sa baaynan
Atay sudong di way man
Duman dap sa salsagan
Hignop dap sa bariwan
Hamoy ha balantian Bigsi
ha banaynayan Hulag ha
no sangbay an Bag-o tam
magtaladan Sis hulinan
hulinan
Stop a while here from your trip!
Stay here with us in the house. It is
getting late and dark .
Rest a moment on the floor.
Stretch yourself out on the
mat shaded by the balanti,
the bigsi or banay tree.
When you feel rested and
fine, let us talk together then
for a long, long time to go.
The Tausug’s langan batabata are lullabies that have a soft and relaxing
melody:
Dundang ba Utu
tug na ba kaw
Liyalangan ta sa kaw Bang
bukun sabab ikaw In
maglangan mahukaw.
Go to sleep
Now my son
I am singing to you If
not because of you
I would not even lik e to sing.
Love songs like the panawagon and balitao (Ilonggo), harana or serenade
(Tagalog/Cebuano), and other verses are expressed through the short love poem
like the tubud-tubud (Maguindanao):
Pupulayog sa papas ka pumagapas
apas Ka tulakin kon ko banog
Na diron pukatalakin
Ka daon kasakriti.
Kanogon si kanogon nakanogon ni ladan ko A
pukurasai mamikir a ana palandong a dar
Na di akun mapk angud a bologang ko sa gugao Ka
Oman ak un ipantao na pusulakan a ig
O matao kandalia.
Flying hard, the s wift is
Trying to catch up with the
hawk But he cannot equal him
Because he is far too small
Woe, woe unto me
Worried from think ing of a loved one
And I cannot let my feelings prevail, express my
love
Because everytime I want to reveal
it Stops it in its way.
Gaddang lallao (poetry), which are often transformed into songs, often start out as
compositions which have as themes love, goodwill, service, and obedience. As in
love poems, one recurrent metaphor is that of flowers to symbolize love:
Berso Na Ana-anap (Verse of Frustrated Love)
Tata a lappao yo pangirang-ngirang cu So
bahu a sinag, banna-banny na dihat
Metalugaring nu mepadandan sicuan Yo
neduma a aggam, neduna a anap.
Daddaramat anna fuab
Yo mamanoc era naccayaccac
Na cancion mapparaparappag
Y canta-cantanda a iyayag yo anggam
cu Yo anggam cu a madammat a suerte
Cuppat a bucal
Cuppat a inanaman
Cuppat a bucal yo innac a imula
Yo mangiada si allac nga ira yo pattolayan
Nattufu,naddam, napangga, nallappao
Udde menangque nabbunga.
I compare thee to a flower,
A ray of light that gives inspiration —
More so if you give me your attention.
Love comes in many forms from the young
Which I am expecting every morning and
afternoon, in my native town.
Songs that convey what I feel—
A love that caused such a burden and
pain; The four seeds I have sown
Which are my only hope.
Dried seed,
Dried hope,
Dried seed that I may plant,
That perchance your charm may let
grow. It grew, it climbed, it branched, it
bloomed But never did it bear fruit.
The cancion, a popular Cuyunon serenade, is sung with the strumming of a guitar where
parting is a familiar concern:
Napamasiar ako sa malapad nga siodad,
Nakapotay ako, papel nga malapad.
Na basako rendaang manga libirtad, Ang
naga norobian, sarang pa mabelag.
I went strolling in a wide city.
I pick ed up a wide paper.
From it I read, the s weethearts
Can still be parted.
Komosta komosta dawat ang alima
Tanda sa pagbelag ara dipirinsia,
Ogali soltiros ogali daraga
Let me shak e your hand
As a sign of separation without hurt
feelings It's but natural that we fall in love
And then forget.
Naga rilasionan sa mayad nga leba
Some forms brought the folk verse of riddle and proverb to the level of poetry, being
written around an idea or insight—to teach a lesson, to express a value or a view of
the world—in the imaging and speech of the people, such as the tanaga (Tagalog):
Ang tubig ma’y malalim
malirip kung libdin
itong budhing magaling
maliwanag paghanapin
Ang sugat ay kung tinanggap
di daramdamin ang antak
ang aayaw at di mayag
galos lamang magnanaknak
Songs were active literature, giving rhythm to the activities of daily life, such as fishing
or working in the field, buying and selling food, joking and drinking, celebrating
marriage and victory in battle, and mourning the dead. Work songs sung to go with
the movement of workers such as the kalusan (Ivatan), soliranin (Tagalog), the
mambayu (Kalinga), and the following Nabaloy hunting song:
Anop (Hunting)
Sadaa salag kan bulan
Pan achan cod kaptaagan
Bolo, moly y pachenan;
Bato, batog kati-inan.
Bangon, babgon ka ina,
Ka pan duto ni aba
Sidofen kod daptaagan,
Isirac ni cubilaan.
Shine, shine mister moon
[To light] my way to the lowlands.
Bamboo, bamboo is what I hold;
Stone, stone is where I step.
Wak e, wak e my mother,
You go cook my gabi
For lunch in the lowlands.
Rice-pounding song for wedding s (Tinguian)
Imma isa-a-isa
Manbayo cad si Angtan
Gumas su gasuwi dan
Imma isa-a-isa
Sakon kad did manbayo
Isalsalong giekco
Imma isa-a-isa
Imma one after the other
Angtan will do the pounding
The pestle will rock
Imma one after the other
If I be the one to pound
My life would be in danger.
Imma one after the other
Work songs are sung by men and women as they perform their tasks in the house, in the
fields, or at sea to relieve boredom and lighten work with humor. Here is a famous
Rombloanan song:
Si Pilimon (Filemon)
Si Pilimon, si Pilimon
Nagpamunit sa karagatan
Nakadawi, nakadawi
Isda nga tambasakan
Binaligya, binaligya
Sa mercado nga sira
Ang benta puros gisi
Ang benta puros gisi
Kulang pa nga itingi.
Filemon, Filemon
In the sea, he fished
He caught, he caught
A tiny fish
He sold, he sold
In a lonely mark et
The earning was smal
The earning was small
Not enough to buy food.
After a hard day's work, Tausug farmers and fisherfolk sing songs which have happy
melodies:
Manok-manok Iupad kaw
Sulat ini da kaw
Pagdatung mu sumha
kaw Siki limo siyum kaw.
Saupama naghangkabangka In alun landu' dak ula
Seesabroos nagkalalawa
Hi rayang hadja
In ba laum dila.
Little bird fly away
Bring this letter
When you arrive mak e an obeisanc
e And k iss [her] feet and hands.
Supposing I'll go boating
The waves are very big
The Sees abroos was
lost Mv darling's name
was always on my tongue.
Verbal jousts/games like the duplo were played at funeral wakes:
Mga binibini at mga ginoo,
Matatanda’t batang ngayo’y naririto,
Malugod na bati ang tanging handog ko
sa pagsisimula nitong larong duplo.
Ang duplo ay laro ng magkakapatid,
patama ng dila’y huwag ikagalit; ang
lakas at diin ng taglay na tinig
ay simbuyo lamang sa pagmamatuwid.
Dung-Aw (Ilocano mourning song)
Ay ama nga nag-ebebba
Dinak man kasasian aya
A panawan a sisina
Tay uneg balay a kasa.
Oh father
You have no pity on me,
You are leaving me alone
in this house.
Funeral songs are drama, for these are chanted conversations with the deceased. The
Bontoc Igorot’s annako is a mourning song by old women keeping vigil beside the dead,
which seats on the death throne. If the dead is a victim of violence at the hands of the
enemy, the annako challenges the spirit of the dead to take revenge and restore his
honor. An excerpt follows:
Into'y nabay gatanam
Inka'y tay mid alam
Palalo ka'y kasegseg-ang
No inka et maeesang
Inka et ta alam nan
Look where you have gone
Because you have not tak en
any You are very pitiful [you are]
Ta wad-ay et en kaduam
Ta adi ka et maeesang
Inka et ta alam nan.
So you will have some company
So you will not be alone
So, go get [him] now.
For look , you are alone,
So, you get [him] now
Narratives, such as folk tales and legends (alamat), were created to explain natural
phenomena and the origin of things long before science came to be known.
Myths show that early Filipinos believed in a supreme being or god/s called: Bathala
(Tagalog), Mangetchay (Kapampangan), Gugurang (Bicol), Lumawig (Bontoc),
Kabunian (Igorot), Liddum (Ifugao), Mahal Makakaako (Mangyan), Laon (Visayan),
Magbabaya (Bukidnon), Sualla or Tullus (Tiruray), Melu (Blaan), Makalidug
(Manobo), Diwata (Bagobo), Manama
(Munuvu), Kadaw La Sambad and Bulon La Mogaw (Tiboli)
The Creation Story (Ilok o)
According to one Ilocano origin myth, a giant named Aran built the sky and hung the sun, moon, and
stars in it. Under their light, Aran's companion, the giant Angalo, could see the land, which he then
molded into mountains and valleys. The giants found the world they had created windswept and
desolate. Angalo spat on the earth, and from his spit emerged the first man and woman. He placed
them in a bamboo tube that he tossed into the sea. The bamboo washed up on the shore of the
Ilocos region, and from this couple came the Iloc ano people.
The Origin of Eclipse s (Maranao)
Up in the sky lives a huge lion named Arimaonga. This animal sometimes gets playful, and it swallows the
moon, thus producing an eclipse of the moon. Arimaonga is forced by the people to disgorge the
moon by the noise they make during an eclipse of the moon, so people beat gongs and pluck their
fingernails.
The eclipse of the sun happens when one of the wheels of the chariot which carries it get s destroyed,
thus forcing it to deviate from its regular path.
The Creation Story (Tagalog)
When the world first began, there was no land —there were only the sea and the sky, and between them
was a crow. One day the bird, which had nowhere to land, grew tired of flying around, so she stirred
up the sea until it threw its waters against the sky. The sky, in order to restrain the sea, showered
upon it many rocks forming islands until the sea could no longer rise but instead flow back and forth,
making tides. Then the sky ordered the crow to land on one of the islands to build her nest and to
leave the sea and the sky in peace.
Now at this time the land breez e and the sea breeze were married, and they had a child which was a
bamboo plant. One day when the bamboo was floating about on the water, it struck the feet of the
crow who was on the beach. The bird, angry that anything should strike her, pecked at the
bamboo, and out of one section came a man and from the other a woman.
Then the earthquake called on all the birds and fish to see what should be done with the man and
woman, and it was decided that they should marry. Many children were born to the couple, and from
them came all the different races of people.
After a while the parents grew very tired of havin g so many idle, useless children around. They wished
to be rid of them, but they knew of no place to send them. Time went on, and the children bec ame
so numerous that the parents enjoyed no peace. One day, in desperation, the father seized a stick
and began beating them.
This so frightened the children that they fled in different directions, seeking hidden rooms in the
house. Some concealed themselves in the walls, some ran outside, others hid in the earthen
stove, and several fled to the sea.
Now it happened that those who went into the hidden rooms of the house later became the chiefs of the
islands, and thos e who concealed themselves in the walls became slaves, while those who ran
outside were free men. Those who hid in the stove became dark -skinned people. Thos e who fled to
the sea were gone many years, and when their children came back, their skins were white.
Why There Is High Tide During a Full Moon (Ibanag)
Long, long ago only gods lived in this world, the earth, seas, and sky were ruled by three different
powerful gods.
The sun god, who ruled the sky, had a very beautiful daughter, Luna, the moon. Luna enjoyed going
around the heavens in her golden chariot. One day she found herself taking another path which led
her outside her kingdom. She wandered on until she reac hed the place where the sky met the sea.
Beautiful and unusual sights greeted her eyes. As she was admiring the beautiful things around, a
voice startled her. It asked, "Where has thou come from, most beautiful one?"
Turning around she saw a young man who looked much like her father though fairer. She wanted to
run away, but when she look ed at him again, she saw that he was smiling at her. Taking courage
she answered, "I am Luna, daughter of the sun god."
The young man smiled at her and ans wered, "I am Mar, the son of the sea god. Welcome to our
kingdom." Soon the two bec ame good friends. They had many interesting stories to tell each other.
When it was time for Luna to go, they promised to see each other as often as they could, for they
have many more tales to tell. They continued meeting at the same spot until they realized that they
were in love with each other.
One day after one of their secret meetings, Luna went back to the heavens full of joy. She was so happy
that she told her secret to one of her cousins. This cousin, jealous of her beauty and her happiness,
reported the affair to the sun god. The sun god was angered at his daughter's disobedience to the
immortal laws. He shut her in their garden and did not allow her to get out. Then he sent a messenger
to the sea god informing him that his son Mar disobeyed the immortal law. The sea god, who was
also angered by his son's disobedience, imprisoned him in one of his sea caves.
Luna stayed in the garden for sometime. She was very sad at not being able to see Mar. She longed to be with him
again. Feeling very restless one day, she escaped from the garden. She took her golden chariot and rushed to
their meeting place. Mar, who was imprisoned in the sea cave, saw her reflection on the water. He wanted to get
out to meet her. He tried hard to get out of his cave causing unrest in the sea. Luna waited for Mar to appear, but
he did not come. Then she went back home very sad.
Each time she remembered Mar, she would rush out in the golden chariot to the meeting place in
hopes of seeing him again.
The fishermen out in the sea believe that each time Luna, the moon, appears, the sea gets troubled. "It
is Mar trying to escape from his cave," they say.
Eba’t Adan (Adam and Eve of the Tagalogs)
Many hundreds of years ago, when Luzon was still uninhabited, Bathala —the supreme god of the
Tagalogs—was envious of Laon—the god of the Visayans—because Laon had many subjects, while
Bathala's kingdom was a barren desert. It was within the power of Bathala to create human beings
but not food for them, so he asked for advice from Diwata, the supreme god of the universe and of the
Bagobos.
Diwata told Bathala that on the next day he would send an angel to Earth with seeds to be planted. The
promise was fulfilled, and Bathala scattered the seeds all over Luzon. Within a short time, the
island was covered with trees and shrubs and was then ready for human habitation.
Accordingly, Bathala created Adan (Adam) and Eba (Eve), the ancestors of the Tagalogs. Though they
were forbidden to eat the green fruit of a certain plant, they disobeyed and ate it. So, as
punishment, they were poisoned and made very sick. They did not die, however. As a result of their
experience, they gave the name lason (poison) to this plant.
Conscious of their fault, Adan and Eba begged for the forgiveness of Diwata. By order of Diwata, Bathala
forgave the criminals, but the lason still remained poisonous. In order to rid it of its dangerous
properties, an angel was sent to earth. He put the marks of his fingernails on the surfac e of the pulp
of each lason seed, and these marks may be seen to this day. Afterwards, the name of the plant was
changed from lason to lanzon(es), the name by which it has been known ever since.
Why the Dead Come Back No More (Ifugao)
A very long time ago, there lived a very kind woman with her three little children. She loved her children
so much that she worked hard to be able to feed them.
One day she fell ill, and in a short time she died. Her spirit went to Kandungayan, of course, as she lived a
good life, but one night she thought of her poor little children whom she left on earth. She imagined
that no one cared for them and that they must be hungry and cold. She pitied them so much that she
decided to go back to earth.
When she reached their house, she called her eldest child to open the door for her. The children recognized their
mother's voice and opened the door at onc e. She went in and spoke to them, but they could not see her
because it was so very dark and their fire had gone out. The children had not built a fire since their mother died.
The children were too small, and they did not know how to build one.
So the woman sent her eldest child to beg for fire from the neighbors as she felt very cold. The poor child
went to the first hous e, but when she told them that she wanted fire for her mother who had come
back home, the people just laughed at her. They did not give her fire. She went to the next house, but
the same thing happened. Thus, she went to the next house, from house to house, but no one
believed that her mother had come back. They thought the poor child had gone out of her mind. So
the poor child went home without fire. The woman was very angry with all the unkind people. She
said, “Am I to die a second death because men are so selfish? Come, my children, let us all go to that
better place where I came from —Kandungayan. There are no selfish people there.”
She took a jar of water and went outside in the yard. She shouted to all the people, “Ah, what selfis h
people you all are. From this time on all people will follow my example. No man will ever come back
again to earth after death.” With these words she smashed the jar on a big stone. This made a
horrible sound. All the people became silent with fear.
The next morning the people came out to see what had caused the great voice. They saw the bits of
broken jar and they found the three children dead. They now knew that the woman had really come
back home that night and that in her anger at their selfishness had taken her three children with
her. The people were so sorry for not having given fire to the little girl.
Since then no dead person has ever come back to earth.
How the Angels Built Lake Lanao (Maranao)
Long ago there was no lake in Lanao. On the place where it is now situated, there flourished a mighty
sultanate called Mantapoli. During the reign of Sultan Abdara Radawi, the greater grandfather of
Radia Indarapatra (mythological hero of the Lanao Muslims), this realm expanded by military
conquests and by dynastic marriages so that in time its fame spread far and wide.
The population of Mantapoli was numerous and fast increasing. At that time the world was divided into
two regions: Sebangan (East) and Sedpan (West). The mighty sultanate of Mantapoli belonged to
Sebangan. Because this sultanate rapidly increased in power and population as well, the equilibrium
between Sebangan and Sedpan was broken.
This unbalance soon came to the attention of Archangel Diabarail (Gabriel to the Christians). Like a
flash of sunlight, Diabarail flew to the Eighth Heaven and told Allah (God), “My Lord, why have you
permitted the unbalance of the earth? Because of the power of Mantapoli, Seba ngan is now larger
than Sedpan.”
“Why, Diabarail,” replied the Sohara (Voice of Allah), “what is wrong with that?”
“My Lord, Mantapoli has a vast population countless as the particles of dust. If we will allow this
sultanate to remain in Sebangan, I fear that the world would turn upside down, since Sebangan is
heavier than Sedpan.”
“Your words show great wisdom, Diabarail," commented the Sohara.
“What must we do, my Lord, to avert the impending catastrophe?"
To this query, the Sohara replied, “Go right away to the Seven -Regions-Beneath-the-Earth and to the
Seven-Regions-in-the-Sky and gather all the angels. I will cause a barahana (solar eclipse) and in
the darkness let the angels remove Mantapoli and transfer it to the center of the earth."
Upon rec eiving the mandate of Allah, Archangel Diabarail, traveling faster than lightning, rallied the
millions of angels from the Seven-Regions-Beneath-the-Earth and the Seven-Regions-in-the-Sky. With
this formidable army, he presented himself to Allah, saying, “My Lord, we are ready to obey Your
command.”
The Sohara spoke, "Go to Sebangan, and lift the la nd of Mantapoli."
Diabarail, leading his army of angels, flew to the east. In the twinkle of an eye, the sun vanished and a
terrible darkness as black as the blackest velvet shrouded the universe. The angels sped faster than
arrows. They swooped on Mantapoli, lifting it with great care and carried it (including its people,
houses, crops, and animals) through the air as if it were a carpet. They brought it down at the center
of the earth, in accordance with the command of Allah. The very spot vacated by the sultanate of
Mantapoli became a huge basin of deep, blue water —the present Lanao Lake.
The waters coming from the deep bowels of the earth rose higher and higher. Archangel Diabarail, seeing
the rising tides immediately returned to the Eighth Heaven and re ported to Allah, “My Lord, the earth
is now balanced. But the place where we removed Mantapoli is becoming an ocean. The waters are
rising fast, and unless an outlet for them can be found, I fear that they might inundate Sebangan and
drown all Your people."
In response, the Sohara said, “You are right, Diabarail. Go out, then, and summon the Four Winds of
the World: Angin Taupan, Angin Besar, Angin Darat, and Angin Sarsar. Tell them to blow and make
an outlet for the overflowing waters.”
Obeying the Master's command, the faithful messenger summoned the Four Winds. "By the Will of
Allah," he told them, "blow your best, and mak e an outlet for the rising waters of the new lake."
The four winds of the world blew, and a turbulence swept the whole eastern half of the earth. The surging
waters rolled swiftly towards the shores of Tilok Bay to the southeastern direction. But the towering
ranges impeded their onrush. The Four Winds blew, hurling the waves against the rocky slopes but
in vain; no outlet could be cut through the mountain barrier.
Changing direction, this time eastward, the Four Winds blew harder, driving the raging waters towards the
shores of Sugud Bay (situated east of Dansalan, now Marawi City). Onc e again, the attempt to
create an outlet failed because the bay was too far from the sea.
For the third time, the Four Winds changed direction and blew their hardest. The waves, plunging with ferocity, rolled
towards Marawi. Day and night, the Winds blew as the waters lashed against the shoreline of Marawi. This time
the attempt succeeded. An outlet now called Agus River was made, and
through the outlet, that water of Lake Lanao poured out to the sea, thereby saving Sebangan from
a deluge.
It came to pass that there was a high cliff at the outlet, and over th e cliff the waters cascaded in
majestic volume. Thus, arose the beautiful falls which, eons later, was named Maria Cristina, after a
famous queen of Spain.
The Legend of Maria Makiling (Tagalog)
Once upon a time, a diwata lived in a mountain of Laguna. She was called Maria Makiling. She has light
olive skin, long shining black hair, and twinkling eyes. She was breathtakingly beautiful. Maria was
always about helping other people. One time, the children of a farmer got sick. When he went to
Maria to seek help, he was given a bilao full of ginger. The farmer sadly went home carrying the bilao
of ginger. When he reached his hut, he was greatly surprised: the ginger had turned to gold! Because
of Maria's kindness, the townsfolk had grown to love her.
Maria was a great beauty. She was sought for and wooed by many suitors. Three of them were very much
determined to have her. One is Captain Lara, a Spanish soldier who always brought her gifts from
Europe. The other is Joselito, a Spanis h mestizo who was studying in Manila. Every time Joselito
visits Maria, he had many stories to tell her about foreign countries and the things that he had read in
books. He dreamed of going to Spain. He didn't like to live in the Philippines. Of the three, it was Juan
who is the most industrious. He is a common farmer. But he is so hard working, and his fruits and
vegetables grew fat and juicy. He also had many pet animals and birds. But if truth be told, it was Juan
who Maria secretly admired. As time passed, her suitors became more and more impatient and
demanded that Maria tell them who she loves. So the diwata was forced to promise: “By the night of
the full moon, I will tell you my answer.”
When the night of the full moon arrived, all of her suitors climbed up the mountain to know her decision. All
was startled when Maria told them that it was Juan whom she loved. The suitors went away feeling
dejected. On the other hand, Joselito and Captain Lara were very much angry with Juan. They
thought of a plan against him.
One day, all was surprised when a huge fire devoured the cuartel of the Spanish. Because of the fire,
Captain Lara ordered many Filipinos to be captured. Secretly, Joselito helped him. Juan was
among those who they imprisoned and tortured.
Many prisoners did not last long from the tortures the Spanish had inflicted upon them. One night, Captain
Lara and Jos elito secretly spoke with the prisoners. The next day, Juan was blamed for the burning of
the Spanish cuartel. "I did not do it!" cried Juan. But the prisoners pointed at him because Captain Lara
and Joselito frightened them.
The soldiers brought Juan to the plaza. In front of hundreds of people, Juan was shot as the enemy of
the Spaniards. He was killed even though he didn't commit any wrongdoing. But before he died, he
managed to shout out loud Maria's name. It was heard by the diwata so she quickly went down her
mountain.
But Juan was already dead when Maria arrived. Tears falling down her face, she embraced tightly his
lifeless body. Afterwards, she faced the crowd. "Why did you not take care of him?" she shouted.
Meanwhile, Captain Lara and Joselito fled to Manila because they were afraid of Maria. When
she learned of this, she cursed the two. She als o cursed those men who cannot accept failure in
love. Soon, the curse took effect. Joselito suddenly became ill. There was no cure for his illness.
Captain Lara, on the other hand, was called back to Laguna when the Filipinos revolted against the
abuse that the Spaniards had inflicted upon them. The revolution quickly spread to many parts of the
Philippines. The revolutionary Filipinos killed Captain Lara.
From then on, Maria never let herself be seen by the people. Every time somebody got lost on the mountain, they
remember the curs e of the diwata. They remember the great love of Maria Makiling.
The Origin of Macapuno (Tagalog)
In pre-Hispanic days, there was a lagoon that connected with the River Pasig, where later stood the Chinese Parian,
near present Botanical Gardens. The Pasig lapped quietly against its banks. Sailing slowly past on the current
were floating islands of water-plants, including patches of those resembling
cabbages called quiapo, which that suburb is named after. Crocodiles —ancient, scraggy-skinned
specimens—abounded, and water-fowl filled the mornings and evenings with their calls. Where the
lagoon and shore met in a labyrinth of waterways, the green fronds of the nipa-palm flourished, and
forest trees grew about the edges, raised a few feet above the level of the river. This lagoon was
later used as a water-entry for the trading champans and cascos with the Chinese, but gradually it
filled up after the Parian was trans ferred across the Pasig to the Alcayceria.
Upon the arrival of the Castilians (Spaniards) to the Islands, the petty rajahs and rulers of the settlements
were—almost without exception —men of Borneo or, more accurately, of the sultanate of Brunei,
which claimed everything north to Manila Bay. Such places as Sapa (Sta. Ana) were ruled over by
Lakantagan, a Bornean, whose son by a “Bornean woman” named Pasay—it is said—gave his name
to that settlement. So Kainta, Kalilaya, and Komintang (Tayabas and Batangas) of Panay, and Bago
and Ilo of Negros were Bornean rulers, as was possibly Lakandola, the grandson of Lontok and
Kalangitan. A daughter of Lontok married the ruler of Sapa (Baliuag), a colony planted from the
original Sapa (Sta. Ana), who was called Balagtas. Bunayog, the ruler of Bua (Nebuy, the chief
settlement of Camarines); Panga, ruler of Lupa; Kayayao ruler of Sabang, settlements of Bicolandia;
and Sumaclob, rajah of the Cuyos were all men of Borneo who paid tribute to Brunei before its
decadence about the end of the16th century.
Its copper money, at least, was current in the beginning of this century here in the Islands.
Some generations before the caravels of Legaspi entered Manila Bay, this lagoon was home to a family of
the rajah class who had been exiled from Brunei for some reason connected with the execution of the
Sultan, a cruel and avaricious ruler. Reduced to the lowest circumstances, Rajah Madia and his wife
Kimay made the banks of the lagoon their home. Without the usual regiment of slaves and with no
means of obtaining them, their hous ehold consisted of their only daughter, Macapuno, a girl of
extreme beauty and affability and a princess in her own right; the aged brother of Madia, named Tidoy;
and Tidoy's two sons, Kamanchille and Guanar, both growing into manhood. The river, marsh, and
forest supplied their simple wants, as it did those of their neighbors on the lush banks of the Pasig.
Although many asked for the hand of the beautiful and modest Macapuno, none was of sufficient rank to
satisfy Madia and his wife. Attractive and lovable she grew into womanhood, but lacking a noble suitor,
she busied herself solely with the tasks of the household. If she had dreams, she kept them to herself.
In time, age overtook her parents, who died and were buried according to Bornean customs.
Kamanchille and Guanar, haughtily refusing to take servic e with the datus of Lusong, became expert
warriors and hunters, supporting their cousin Mac apuno, and their aged father Tidoy, a onc e renowned warrior. A year or so passed in this manner for the reduced family living in exile on the
banks of the lagoon by the Pasig.
The day came when a wandering hero (bayani ) from Brunei passed by, saw the beautiful Macapuno, and
fell violently in love with her. She in turn did not discourage his advances. Having nothing but his
arms and valor, and pleasing address and appearance, Luanbakar proposed to marry her, but the
cousins, Kamanchille and Buanar, as heads of the family, were fiercely proud of their high descent
and, following age-old custom, were suspicious of all strangers. After conferring with the viejo Tidoy
and Macapuno, they allowed him to follow the regular condition of an unknown suitor of Malaysia.
This custom stated that the admirer should labor for a certain period for the family of the maid, until the
elders were satisfied that a good choice had been made and that the suitor would prove an eligible
match for the girl. Luanbakar readily agreed, and the first task appointed to him was the construction of
a long dik e in order to make part of the lagoon into a fishpond. This pond, supplied by the tides from
the Pasig, would prove a profitable undertaking in breeding the fis h among the roots of the mangroves
and nilad plants (thus, the city Maynilad which later became May nila). The work progressed for some
time, the dredging and building being done by hand alone. This was varied by hunting trips in the
commons, and Luanbakar proved his industry and dexterity on all occasions, partly allaying the
suspicions of the two cousins.
Because the fishpond was but a short distance from the hous e, Macapuno would carry food to the bayani
engaged in his labor of love for her, and in the flush of youth, they were naturally attracted to each
other. But the cousins of the princess believed that the stranger had not waited for the rite of marriage
and, out of revenge planned, to kill him as he had not followed the strict cust om. They reasoned that
to doing so would save their honor, notwithstanding that the task allotted him had been practically
completed and that their cousin and the bayani were as good as married. In accordance with Malayan
custom, a wrong remains un-righted until death overtakes the guilty. It is equally un -redressed if the
avenger fails to make himself or his aims known to the victim. The boys then plotted the death of the
stranger, either singly or in the company of each other.
As Luanbakar was busy finishing the dike, Kamanchille with his hunting spear appeared before him one
day, inquiring if the wild boar he was pursing had passed that way. The bayani replied, "No," adding
that these animals rarely take to the river to hide. The cousin kept insisting on his story, and Luanbakar
turning his head towards the young man, saw him with his spear poised and pointed in his direction.
The same instant this was launched with such ferocity that it entered his side below the ribs, passed
through the body and hurled him into the water, while Kamanchille taunted him for his flouting of
immemorial custom. Terribly wounded, Luanbakar climbed the dike, extracted the spear, bound the
mortal wound tightly with his sarong, and saw Kamanchille in full flight after his treacherous deed.
Certain of his imminent death, Luanbak ar grasped the spear and pursued the flying Kamanchille, shouting
for him to wait and he would show how the wild boar could die. Gaining on the youth, the latter
glancing over his shoulder, tripped over a mangrove root and fell. At this moment Luanbakar threw the
lance with such dexterity that it passed completely through his slayer, and at the same time, he fell
exhausted beside the body of his enemy. In the moment before their deaths, he whispered in the ear
of Kamanchille that the Great Bathala would be their judge, that he forgave the cowardly blow, and
that he would so testify. And so they died together.
Macapuno, noting that Kamanchille did not return after passing that way and apprehensive of his attitude
came to the dike. It was deserted, but the trail of blood told the story as she followed it to where they
lay side by side in death. Tears welled from her eyes for the fate of her relative and her lover, and for
some time, she gave herself up to silent sorrow. Stifling her grief, she piled branches on the pair and
returned to the house resolved to say nothing and to keep silence over the affair. Guanar, returning
later, asked her about the whereabouts of the two, and she replied that the bayani and Kamanchille
had gone hunting and awaited him in a distant part of the forest which then extended through Paco
— named after its edible ferns—to Sapa itself. Grasping his spear, he left hastily for the supposed
rendez vous, sensing that his brother was leading the stranger to his death.
Upon his departure Macapuno took a wooden spade and returned to the scene of the tragedy. The night
had set and turned dark and stormy. Rain from over the distant mountain pattered on the forest
canopies and the lagoon. The wind blew in fitful gusts, chilling her during her terrible task. Without aid
of light, she excavated a deep grave in which she placed both bodies, weeping bitterly the while, the
work taking some hours to finis h. After washing herself in the waters of the river, s he returned to the
house and prepared a meal for Guanar. He returned about midnight carrying a deer which had fallen
to his spear and remarking that he had not found a trace of either his brother or the bayani, although
he had searched the entire forest. Macapuno assured him they would return the next day without
doubt. The succeeding day Guanar himself continued the work on the fishpond. Upon noticing the
traces of blood he reported it to Macapuno, who replied that it is probably that of some wounded
animal in the fight. While the explanation did not satisfy Guanar, he said nothing. Some months
passed, and the hunters did not return nor was anything further heard of them. The ancient warrior,
Tidoy, passed on, and they were still more alone. She took the child across the Pasig, entrusting it to
an old woman to bring up. No mention was made of its parents, but princess left with the old crone all
her ornaments as recompense—all the property she had left in the world.
Macapuno returned sadly to her menial tasks with nothing but memories. The daily gnawing of
conscience tormented her. Unable to stand these, together with the buffetings of fate, she arrayed
hers elf in her best garments, carefully weighted them with stones, went to the end of the dike and
threw herself into the river, thus ending the tragedy. Guanar, finding her absent, searched for her high
and low, finally discovering her corpse on a sandbar near the mouth of the Pasig. His sorrow was
great, but no amount of remorse could alter the facts. Recovering the body he dug a grave on the
bank in which he buried the unfortunate Macapuno, but he had nothing to mark the spot.
Looking around he saw a coconut floating past in the current. This he retrieved and planted in the grave
to permanently mark it. Returning to the lonely house, he in turn became disconsolate, brooding over
the circumstances that left him the sole survivor of all his exiled family. He resolved to return to the
land of his birth and take servic e under some datu. He paddled out to the island of Takaykay from
whence he took passage in a boat bearing the tribute to the Sultan of Brunei, the last of his race.
Years passed and the coconut planted on the grave of Macapuno grew up into a noble palm bearing
fruit in turn. While not so tall as its species, its graceful fronds hid an abundance of small round
nuts. But these were entirely different from the ordinary variety, being solid, full of meat, and much
sweeter to taste. The wandering traders of Kalilaya and Bai took these nuts to propagate, and they
were thus in high demand.
May not the palm have abs orbed the agreeable qualities of the unfortunate princ ess —her perfection
of form, her sweetness of temper? That at least is the legend, for this variety of coconut is known by
all and is called Macapuno.
During festivities and special occasions, epic poems and songs on super-natural
events or heroic deeds are performed like: Ulalim and Gisumbi (Kalinga), Guman
(Subanon), Darangan (Maranao), Hudhud (Ifugao), Ibalon (Bicol), Ulagingen and
Selch (Manobo), Biag ni Lam-Ang (Ilocano), Hinilawod (Sulod), Kudaman and
Dagoy (Palawan), Sud-Sud (Tagbanua),
Mangovayt Buhong na Langit (Manobo), Ag Tobig neg Keboklagan (Subanon),
Tudbulol (Tiboli), Parang Sabil (Sulu), Panglima Munggona and Jikiri (Tausug),
Bidian (Ibaloy),
Labaw Donggon (Panay), Agyu (Bukidnon), and Diawot (Mansaka)
Biag ni Lam-Ang (Ilocano)
In Nalbuan (La Union) lived Namongan and her husband Don Juan Panganiban. At the time, Namongan
was getting ready to deliver her first born, but Don Juan had to go to the mountains to punish an
Igorot band. While her husband was away, Namongan gave birth to a baby boy. The baby boy was
very strange because he could talk from the moment he was born and even told his mother that he
should be named Lam-ang. He also chose his own baptismal sponsor and asked his mother where
his father was.
When Lam-ang was nine months old and his father had not yet returned, the boy resolved to go after his
father. While traveling, he dreamed one night of Igorots celebrating the death of his father. He wok e
up in anger, believing his dreams to be true. He travelled faster after this and soon reached the place
in which he found many Igorots still celebrating around the severed head of his father. He slew them
all except one whom he tortured first before releasing.
Upon returning to Nalbuan, several women friends gave him a bath in the Amburayan river. So much
was the dirt and so evil was the smell taken off his body that all the fish in the river died.
Later, Lam-ang fell in love with a girl named Ines Kannoyan, daughter of the richest man in Kalanutian.
Although his mother tried to dissuade him, he nevertheless took a white rooster and a dog with him
as he went forth to court Ines.
On the way to Kalanutian, he met another suitor of Ines. His rival's name was Sumarang. Upon knowing
they were rivals, the two quarreled violently, and Lam -ang slew Sumarang.
Arriving at the house of Ines Kannoyan, Lam -ang found a crowd of rivals vying for the hand of the lady
so he made his white rooster crow mightily to impress every one, and immediately a house in the
neighborhood collapsed to the ground. The people shouted in surprise and fear.
Hearing the noise of the shouts, Ines Kannoyan looked out her window. This was what Lam -ang
expected, and to impress her, he made his dog growl this time. And the house that collaps ed before
went up from the ground and rebuilt itself as if nothing happened. Duly impressed, Ines Kannoyan and
he r parents came down and learned from the rooster of the intentions of Lam -ang. Her parents said
they would bestow the hand of Ines upon Lam -ang if the suitor could equal their wealth consisting of
lands and gold.
Lam-ang went home and prepared for his wedding. When he returned to Kalanutian, he and his
companions were aboard a vessel of gold which more than matched the wealth of his future parents
- in-law. Because of this, Lam-ang and Ines were married and there was great celebration.
After some time, the headman of the town reminded Lam-ang that his turn to catch rarang (a kind of fish)
had come. Lam-ang told Ines that he had a premonition he would be bitten by a big fish called
berk ak an (of the shark family) while fishing. It was as he said it would be and he was killed in the sea.
Later on the white rooster told Ines that if the bones of Lam-ang could be recovered and gathered
together, he might be revived from the dead. And so, with the help of a diver named Marcos, the
bones of Lam-ang were collected, and with the loving ministrations of the white rooster, the dog, and
Ines Kannoyan, Lam -ang lived again.
Darangan (Maranao)
This epic tells of the sentimental and romantic adventures of noble Maranao warriors, the most famous of
which is about a warrior-prince called Bantugan. Princ e Bantugan was the brother of the chieftain of
a village called Bumbaran. Bantugan owned a magic shield, was protected by divine spirits called
Tonongs, and was capable of rising from the dead. His enemies once attacked Bumbaran, thinking
he was dead. But, in the nick of time, Bantugan’s soul was recovered so that he ros e from the dead
and saved the village.
One time, Prince Bantugan was on a quest and fought his enemies with his magic k ampilan (native
sword). But then he got tired and fell into the water where a crocodile snatched him and delivered him
to his enemies. After regaining his strength, Bantugan escaped his captors and commanded an
oarless ship, thus winning the battle.
The epic Darangan is similar to Homer’s Iliad and Odyssey, where there are stories of wars
about abducted princesses, just like the chronicles of the Greek Trojan War.
Hinilawod (Sulod, Visayan)
When the goddess of the eastern sky Alunsina (also known as Laun Sina, "The Unmarried One")
reached maidenhood, the king of the gods, Kaptan, decreed that she should marry. All the unma
rried gods of the different domains of the universe tried their luck to win her hand, but to no avail. She
chose to marry a mortal, Datu Paubari, the mighty ruler of Halawod.
Her decision angered her other suitors. They plotted to bring harm to the newly weds. A meeting of the
council of gods was called by Maklium -sa-t’wan, god of the plains, where a decision by those
present was made to destroy Halawod by flood.
Alunsina and Paubari escaped harm through the assistance of Suklang Malayon, the goddess and
guardian of happy homes and sister of Alunsina, who learned of the evil plot and warned the two
so they were able to seek refuge on higher ground.
After the flood waters subsided, Paubari and Alunsina returned to the plains secretly. They settled near
the mouth of the Halawod river.
Several months later, Alunsina bec ame pregnant and told Paubari to prepare the sik lot, things necessary
for childbirth. She delivered a set of triplets and summoned the high priest Bungot -Banwa to perform
the rites of the gods of Mount Mady a-as (the mountain abode of the gods) to ensure the good health
of the children. The high priest promptly made an altar and burned some alanghiran fronds and a pinch
of k amangyan. When the ceremony was over, he opened the windows of the north side of the room
and a cold northernly wind came in and suddenly the three infants were transformed into strong,
handsome young men.
Labaw Donggon, the eldest of the three, asked his mother to prepare his magic cape, hat, belt , and
k ampilan (sword), for he heard of a place called Handug where a beautiful maiden named
Angoy Ginbitinan lived.
The journey took several days. He walked across valleys and plains, climbed up mountains until he
reached the mouth of the Halawod river. When he finally met the maiden's father and asked for her
hand in marriage, her father asked him to fight the monster Manalintad as part of his dowry. He went
off to confront the monster and with the help of his magic belt, Labaw Donggon killed the monster and,
to prove his feat, brought to Angoy Ginbitinan's father the monster's tail.
After the wedding, Labaw Donggon proceeded home with his new bride. Along the way they met a group
of young men who told him that they were on their way to Tarambang Burok to win the hand of
Abyang Durunuun, sister of Sumpoy (the lord of the Underworld) and whose beauty was legendary.
Labaw Donggon and his bride continued on their journey home. The moment they arrived home, Labaw
Donggon told his mother to take care of his wife because he is taking another ques t, this time he
was going to Tarambang Burok.
Before he can get to the place he has to pass a ridge guarded by a giant named Sikay Padalogdog
who has a hundred arms. The giant would not allow Labaw Donggon to go through without a fight.
However, Sikay Padalogdog was no match to Labaw Donggon's prowess and skill in fighting so he
gave up and allowed him to continue.
Labaw Donggon won the hand of Abyang Durunuun and also took her home. Before long he went on
another journey, this time it is to Gadlum to ask for the hand of Malitong Yawa Sinagmaling
Diwata who is the young bride of Saragnay an, the lord of darkness.
This trip required him to use his biday nga inagta (black boat) on which he sailed across the seas for
many months, went across the region of the clouds, passed the land of stones until finally he reached
the shores of Tulogmatian which was the seaside fortress of Saragnayan. The moment he set foot on
the ground, Saragnayan asked him, “Who are you and why are you here? ” To which he answered, “I
am Labaw Donggon, son of Datu Paubari and goddess Alunsina of Halawod. I came for the beautiful
Malitong Yawa Sinagmaling Diwata.”
Saragnay an laughed. He told Labaw Donggon that what he wished for was impossible to grant because
she was his wife. Labaw Donggon then challenged Saragnayan to a duel saying that whoever wins
will have her.
The challenge was accepted and they started fighting. Labaw Donggon submerged Saragnayan under
water for seven years, but when he let go of him, Saragnayan was still alive. The lat ter uprooted a
coconut tree and started beating Labaw Donggon with it. Labaw Donggon survived the beating but
was not able to surpass the powers of Saragnayan's pamlang (amulet), and eventually gave up and
was imprisoned by Saragnayan beneath his house.
Back home, Angoy Ginbitinan and Abyang Durunuun both delivered sons. Angoy Ginbitinan's child
was named Aso Mangga and Abyang Durunuun's son was called Abyang Baranugon.
Only a few days after they were born, Aso Mangga and Abyang Baranugon embarked to look for their
father. They rode their sailboats through the region of eternal darkness, passed the region of the
clouds and the land of stones, finally reaching Saragnayan's home. Saragnayan noticed that
Abyang Baranugon's umbilical cord have not yet been removed, he laughed and told the child to go
home to his mother.
Abyang Baranugon was slighted by the remarks and immediately challenged Saragnay an to a duel.
They fought and Abyang Baranugon defeated Saragnayan and won his father's freedom.
Labaw Donggon's defeat and subsequent impris onment by Saragnayan also angered his brothers.
Humadapnon was so enraged that he swore to the gods of Madya -as that he would wreak revenge
on all of Saragnayan's kinsmen and followers.
Humadapnon prepared to go to Saragnayan's domain. He employed the aid of Buyong Matanay on of
Mount Matiula who was well -known for his skill in swordsmanship. For their journey they rode on a
sailboat called biday nga rumba-rumba. They travelled through the region of the clouds, passed by the
region of eternal darkness, and ended up at a place called Tarambang Buriraw. In this place was a
ridge called Talagas Kuting-tang where a seductive sorceress named Piganun lived.
Piganun changed herself to a beautiful maiden and captured the heart of Humadapnon. Buyong Matanay on
begged with Humadapnon to leave the place with him but the latter refused. After seven
months passed, Buyong Matanayon remembered that they have brought with them some ginger.
One evening at dinner time Buyong Matanayon threw seven slices of ginger into the fire. When
Pinganun smelled the odor of burning ginger she left the dinner table because sorcerers hated the
odor of ginger. Immediately Buyong Matanayon struck Humadapnon, who became unconscious. He
dragged his friend with him and they were able to escape.
They continued with their trek and everywhere they went they exacted revenge on all of Saragnayan's
people and relatives. One day they reached a place called Piniling Tubig who was ruled by Datu
Umbaw Pinaumbaw. There was a big gatheri ng in the village and when they asked what was going
on they were told that the datu was giving his daughter for marriage to whoever could remove the
huge boulder that rolled from a mountain into the center of the village. Many men tried their luck but
no one so far was able to even move the stone.
Humadapnon took off his magic cape and used it to lift the stone and threw it back into the mountain.
The datu kept his word and Humadapnon married his daughter. During the wedding feast ,
Humadapnon heard about the beauty of the goddess of greed, Burigadang Pada Sinaklang Bulawan,
from a guest minstrel who sang at the celebration.
After the wedding Humadapnon went to seek the hand of the goddess in marriage. Along the way he encountered
Buyong Makabagting, son of the mighty Datu Balahidyong of Paling Bukid who was also travelling with the same
purpose in mind. Upon learning of Humadapnon's intent, Buyong Makabagting challenged him to a duel. They
fought and Buy ong Makabagting was no match to Humadapnon's
strength and skill. The fight ended when Buyong Makabagting surrendered and even promised to
aid Humadapnon in his quest. Humadapnon married the goddess and brought her home.
Meanwhile, right after Humadapnon left to seek Saragnayan's followers and relatives , his brother
Dumalapdap left for Burutlakan-ka-adlaw where the maiden Lubay-Lubyok Hanginun si
Mahuyok huyokon lived. For the trip, he brought along Dumasig, the most powerful wrestler in Madya
- as.
Several months later they came to a place called Tarambuan-ka-banwa where they encountered the two - headed
monster Balanakon who guarded a narrow ridge leading to the place where the maiden lived.
With the aid of Dumasig, Dumalapdap killed Balanakon. However, upon approaching the gate of the
palace where the maiden lived, he was confronted by Uyutang, a bat-like monster with sharp
poisonous claws. There ensued a bloody battle between Humadapnon and the monster. They fought
for seven months and their skill and prowess seemed to be equal. But on the seventh month,
Humadapnon was able to grab Uyutang's ankle and broke it. Then he took his iwang daniwan
(magic dagger) and stabbed Uy utang under the armpit. Uyutang cried out so loud that the ridge
where they were fighting broke into two and there was an earthquake. Half of the ri dge became the
island of Buglas (Negros) and the other became the island of Panay.
Dumalapdap married Lubay-Lubyok Hanginun si Mahuyokhuyokan and then took her home. Datu Paubari
was very happy when he was reunited with his three sons and he prepared a feast in their honor. After
the celebration, the three brothers left for different parts of the world. Labaw Donggon went to the
north, Humadapnon went south, Dumalapdap to the west, and Datu Paubari remained in the east.
The Further Adventure s of Humadapnon
A message from his spirit friends, Taghoy and Duwindi, came to Humadapnon in his sleep. In his dream
he was told that a lovely maiden named Nagmalitong Yawa lived in a village by the mouth of the
Halawod river. Humadpnon was the chief of the Sulod Nation whose people occupied an area close to
the source of the Panay river.
Humadapnon went to look for the maiden. He rode his golden boat for the journey. One day his boat
was taken by a mysterious force that led it to a stagnant sea where the water was the color of
human blood. It took Humadapnon and his crew seven months to cross this body of water.
They all thought they were safe until a strong wind came upon them and the boat was blown into a
passage near the mouth of the Saruma river where two islands continuously hit each other at intervals.
With the help of his spirit friends, Humadapnon was able to navigate his boat through the channel
safely.
One day they came upon an island called Tarangban which was inhabited by beautiful women headed by
a sorceress named Ginmay unan. Through the use of her charms and magic she persuaded
Humadapnon to stay. Later Humadapnon and his crew were imprisoned by the women in the island
for seven years.
Taghoy and Duwindi went to seek the help of Nagmalitong Yawa to free their friend. Nagmalitong Yawa,
disguised as a man named Buy ung Sunmasak ay, won the freedom of Humadapnon and his crew.
Afterwards, Buyung Sunmasak ay performed a ritual which removed the charms of Ginmay unan on
Humadapnon. When Buyung Sunmasakay transformed back into Nagmalitong Yawa, Humadapnon
was struck by her beauty and immediately asked for her hand in marriage.
The maiden, who was also in love with him, told Humadapnon that she has to go back home to ask the
blessings of her parents before she gets married. So they proceeded to Halawod. Along the way
Humadapnon encountered Buyung Paglambuhan who ruled an island fortress in the middle of the
sea. He vanquished the latter. Humadapnon and Nagmalitong Yawa were married in Halawod.
During the wedding feast, Dumalapdap met Huyung Adlaw, the daughter of one of the guests,
Nabalansang Sukla who was the god of the Upperworld. Dumalapdap requested his brother
Humadapnon to help him talk to the maiden's parents. They planned to go to the Upperworld after the
wedding feast.
The journey took seven years. Matan -ayon, Humadapnon's mother, suggested to Malitong Yawa that
she should marry again for it seems that her husband is not coming back. Nagmalitong Yawa decided
to re-marry, this time to a man named Buyung Sumagulung, son of Mamang Paglambuhan who ruled
an island fortress. The wedding ceremony was about to start when Humadapnon and Dumalapdap
returned. At a distance Humadapnon blew his horn to signal his arrival. Those who were gathered for
the ceremony grew fearful and some of the men went to the shoreline to meet the brothers and inform them of
what was happening. The two were so angered that they killed all guests and the groom.
Humadapnon confronted his wife about her treachery. She explained that it was his mother who made the
suggestion for her to re-marry. Humadapnon stabbed his wife to death. Later his conscienc e
bothered him for what he did to his wife. His spirit friends also told him that his wife was not at fault
and that what he did was unjust.
With remorse in his heart he approached his sister Labing Anyag and asked for her help, for she had the
power to bring back life to the dead. Seeing that her brother was geniunely sorry for what he did,
she complied and brought back Nagmalitong Yawa from the dead.
Nagmalitong Yawa also felt shame for what she did to her husband so she ran away from him and went to
the Underworld which was ruled by her uncle, Panlinugun, who is lord of the earthquake.
Humadapnon followed her to the Underworld, killing the eight-headed snake that guarded the channel
leading to the place. She ran towards the Upperworld but half-way, between the Middleworld and the
Upperworld, she was spirited away by a young man riding on the shoulders of the wind.
Humadapnon caught up with them and challenged the stranger to a duel. They fought for seven years
with no one gaining the upperhand. The long fight was being witnessed by Alunsina from above. She
got tired watching the contest so she came down to settle the case.
During the deliberations it was revealed to everyone's surprise that the stanger was Amarotha, also a
son of Alunsina who died at childbirth but was brought back to life by her to keep her company.
Alunsina decided that each man was entitled to a part of Nagmalitong Yawa so she ordered that t he
latter's body be cut in half. One half went to Humadapnon and the other to Amarotha. Alunsina then
turned each half into a whole live person.
Humadapnon brought his wife back to Panay and ruled the island for centuries .
Hudhud (Ifugao)
This epic tells about the lives of native Ifugao heroes, the most notable of which is about Aliguy on of the
village of Gonhandan. Aliguyon was endowed with supernatural powers and limitless energy. He could
travel long distances without food and rest. He could arrive at his destination as perked up as when he
made his first step. Aliguyon was invincible in battle —he could catch spears in mid-flight and could
fight overwhelming combatants. At first, he was obsessed in killing his father's enemies , but it turns
out that his old man had no enemies so that Aliguyon’s father suggested that he marry a worthy girl
instead. At one time, he had a duel with Pumbakhayon, a warrior of equal strength and agility from a
village called Daligdigan. They fought for about a year and a half, then rested and fought again for
another year and a half. Later on, the two reached a compromise and Aliguyon married
Pumbakhayon's sister Bugan. Likewise, Pumbakhayon married Aliguyon's sister Aginaya and they
lived happily ever after.
Ibalon (Bicolano)
This epic relates the mystical origins of the first man and the first woman of Aslon and Ibalon, which are the
current provinces of Camarines, Albay, Sorsogon, Catanduanes , and Masbate. Hiandong, one of the
heroes of Ibalon, (others were Baltog and Bantong) was a great leader of warriors who fought against
a giant cyclops for ten months, defeated the winged Tiburon and the fierce Sarimao, and won over the
seductive serpent Oriol before starting a village. His village prospered and soon, its inhabitants
invented the plough, harrow, and other farming implements. Events in this epic also had a story of the
Flood similar to that of the Biblical Genesis.
References:
Eugenio, D. (1982). Philippine Folk Literature: An Anthology, Vol. 1. Quezon City: Folklore Studies
Program and U.P. Folklorists, Inc.
Eugenio, D. (1994). Philippine Folk Literature: The Proverbs. Quezon City: University of the
Philippines Press.
“Philippine People”. DLSU Litera1 No4: Philippine Literature.
http://litera1no4.tripod.com/phlppl_frame.html, retrieved March 2009.