Archaic writing systemBaybayin 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 literatureFolk 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: Grandfather's riddle starts:Duwang raja Two platesKasdang lakbang Same diameterAnu atin? (Atin lungs ud) What is this? (This is the universe)

Grandfather's riddle starts:Igum ni Upu samula:Kaya magbaras baba His mouth does not speakAtay ja magbaras His heart is speak ingAnu atin? (Atin Kusyapi) 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 It was entered inside and tak en outsidePiyasausugaring It was zigzaggedPasura paslinga Let it enter, tak e it outPasa usugaringa. (Makina pagtatahi) Let it zigzag. (Sewing machine)

My grain of palay is lik e a little leafPay ku hangka uhayuhayNalatag in laum bay.(Palitaan) 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 A beautiful lady eats her body. (Candle)adolna.

Patayom nih-an di inana ahim ta alan nan Kill first the mother, before you get the child.imbabalena. (Banana)

Dapa-om ke nan balena ya mubuttikan nan Touch the house and the owner runs about.kumbale. (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, tayo'y manampalok Dalhin mo ang buslo, sisidlan ng hinog Pagdating sa dulo'y uunda-undayog Kumapit ka Neneng, bak a ka mahulog.

Bahay kubo, kahit muntiAng halaman doon ay sari-s ari Singkamas at talong, sigarilyas at mani Sitaw, bataw, patani.

Halika na Neneng at tayo'y magsimbaAt iyong isuot ang baro mo't sayaAng baro mo't sayang pagkaganda-gandaKayganda ng kulay--berde, puti, pula

Ako'y ibigin mo, lalaking matapangAng baril ko'y pito, ang sundang ko'y siyamAng lalakarin ko'y parte ng dinulangIsang pinggang pansit ang aking kalaban

Bahay Kubo (Nipa Hut)

Kundol, patola, upo't kalabasaAt saka mayroon pang labanos, mustasa sibuyas, kamatis, bawang at luyasa 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 Dun-dun ai lumaging A paya pagilemuanKa mumbus sa hakadulat Na u saken idumanding Sa kaludn pun na isna 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 chattingT'is hard believing you,For cheating buds may show Once I [start to] fondleFrom the seaYou 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 namunitSa pampang sang gugma Ako nga guin paon Madamo nga letraAnay sang guintukob San isang parangan Madamo ang kaila Sa akon higugma.

I went fishingIn the sea of love All that I usedWere countless lettersBut when you were about to tak e These letters that I served Everyone was overjoyedWith the love I offered.

Some literature put children to sleep like the lullabye or ili-ili (Ilonggo/Hiligaynon):

Ili, ili, tulog anay Sleep now, my childWala diri imo nanay Your mother is not here,Kadto tienda bak al papay, She went to the store to buy bread,Ili, ili, tulog anay. 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 thenfor 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 kawLiyalangan ta sa kaw Bang bukun sabab ikaw In maglangan mahukaw.

Go to sleep Now my sonI am singing to you If not because of youI 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 banogNa diron pukatalakin Ka daon kasakriti.Kanogon si kanogon nakanogon ni ladan ko A pukurasai mamikir a ana palandong a darNa di akun mapk angud a bologang ko sa gugao Ka Oman ak un ipantao na pusulakan a igO matao kandalia.

Flying hard, the s wift isTrying to catch up with the hawk But he cannot equal him Because he is far too small Woe, woe unto meWorried from think ing of a loved oneAnd I cannot let my feelings prevail, express my loveBecause 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 fuabYo mamanoc era naccayaccac Na cancion mapparaparappagY canta-cantanda a iyayag yo anggam cu Yo anggam cu a madammat a suerte

Cuppat a bucal Cuppat a inanamanCuppat a bucal yo innac a imulaYo 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 sownWhich 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.

Komosta komosta dawat ang alima Tanda sa pagbelag ara dipirinsia, Ogali soltiros ogali daragaNaga rilasionan sa mayad nga leba

I went strolling in a wide city.I pick ed up a wide paper.From it I read, the s weetheartsCan still be parted.

Let me shak e your handAs a sign of separation without hurt feelings It's but natural that we fall in loveAnd then forget.

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 Ang sugat ay kung tinanggapmalirip kung libdin di daramdamin ang antakitong budhing magaling ang aayaw at di mayagmaliwanag paghanapin 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 Shine, shine mister moonPan achan cod kaptaagan [To light] my way to the lowlands.Bolo, moly y pachenan; Bamboo, bamboo is what I hold;Bato, batog kati-inan. Stone, stone is where I step.Bangon, babgon ka ina, Wak e, wak e my mother,Ka pan duto ni aba You go cook my gabiSidofen kod daptaagan, For lunch in the lowlands.Isirac ni cubilaan.

Rice-pounding song for wedding s (Tinguian)

Imma isa-a-isa Imma one after the otherManbayo cad si Angtan Angtan will do the poundingGumas su gasuwi dan The pestle will rockImma isa-a-isa Imma one after the otherSakon kad did manbayo If I be the one to poundIsalsalong giekco My life would be in danger.Imma isa-a-isa 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 Filemon, FilemonNagpamunit sa karagatan In the sea, he fishedNakadawi, nakadawi He caught, he caughtIsda nga tambasakan A tiny fishBinaligya, binaligya He sold, he soldSa mercado nga sira In a lonely mark etAng benta puros gisi The earning was smalAng benta puros gisi The earning was smallKulang pa nga itingi. 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 naghangka-bangka In alun landu' dak ula Seesabroos nagkalalawaHi rayang hadja In ba laum dila.

Little bird fly away Bring this letterWhen you arrive mak e an obeisanc e And k iss [her] feet and hands. Supposing I'll go boatingThe waves are very big The Sees abroos was lost Mv darling's namewas 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 tinigay simbuyo lamang sa pagmamatuwid.

Dung-Aw (Ilocano mourning song)

Ay ama nga nag-ebebba Oh fatherDinak man kasasian aya You have no pity on me,A panawan a sisina You are leaving me aloneTay uneg balay a kasa. 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 nanTa wad-ay et en kaduam Ta adi ka 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]For look , you are alone, So, you get [him] nowSo you will have some company So you will not be aloneSo, go 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 calledberk 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 sevenmonths 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 siMahuyok 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.