(Synopsis )

(photo credit: www.deviantart.net)

Nang unang panahon ayon sa alamat, ang pulong Mindanaw ay wala ni kahit munting kapatagan. Pawang kabundukan ang tinatahanan ng maraming taong doo’y namumuhay. Maligaya sila sapagkat sagana sa likas na yaman.

Subalit ang lagim ay biglang dumating sa kanila na dati’y payapa.Apat na halimaw ang doo’y nanalot. Una’y si Kurita na maraming paa at ganid na hayop pagka’t sa pagkain kahit limang tao’y kayang nauubos.

Ang bundok Matutum ay tinirhan naman ng isang halimaw na may mukhang tao na nakakatakot kung ito’y mamasdan, ang sino mang tao na kanyang mahuli’y agad nilalapang at ang laman nito’y kanyang kinakain na walang anuman.

Ang ikatlo’y si Pah na ibong malaki. Pag ito’y lumipad ang bundok ng Bita ay napadilim niyong kanyang pakpak. Ang lahat ng tao’y sa kuweba tumatahan upang makaligtas. Sa salot na itong may matang malinaw at kukong matalas.

Ang bundok Kurayang pinanahanan ng maraming tao ay pinapaglagim ng isa pang ibong may pito ang ulo; walang makaligtas sa bagsik ng kanyang matalas na kuko pagkat maaaring kanyang natatanaw ang lahat ng tao.

Ang kalagim-lagim na kinasapitan ng pulong Mindanaw ay nagdulot-lungkot sa maraming baya’t mga kaharian; si Indarapatra na haring mabait, dakila’t marangal ay agad na nag-utos sa kanyang kapatid na prinsipeng mahal.

“Prinsipe Sulayman, ako’y sumasamo ng inyong iligtas ang maraming taong nangangailangan ng tulong mo’t habag”

“O mahal na hari na aking kapatid, ngayon din lilipad at maghihiganti sa mga halimaw ang talim ng tabak.”

Binigyan ng isang singsing at isang ispada ang kanyang kapatid upang sandatahin sa pakikibaka. Kanyang isinasabit sa munting bintana ang isang halaman at saka nagsulit:

“Ang halamang ito’s siyang magsasabi ng iyong nasapit.”

Nang siya’y dumating sa tuktok ng bundok na pinaghaharian nitong si Kurita, siya ay nagmasid at kanyang natunghan ang maraming nayong walang kahit isang taong tumatahan.

“Ikaw magbabayad, mabangis na hayop!” yaong kanyang wika.

Di pa nagtatagal ang kanyang sinabi, nagimbal ang bundok at biglang lumabas itong si Kuritang sa puso’y may poot. Sila ay nagbaka at hindi tumigil hanggang sa malagot ang tangang hiningi niyong si Kuritang sa lupa ay salot.

Tumatag ang puso nitong si Sulayman sa kanyang Tagumpay kaya’t sa Matutum, ang hinanap naman ay si Tarabusaw; sa tuktok ng bundok ang kanyang namalas ang nakahahambal na mga tanawin:

“Ngayon di’y lumabas nag ika”y mamatay.”

Noon di’y nahawi ang maraming puno sa gilid ng bundok at ilang saglit pa’y nagkaharap silang puso’y nagpupuyos. Yaong si Sulayma’y may hawak na tabak na pinag-uulos. Ang kay Tarabusaw na sandata nama-sangang panghamablos.

At sa paghahamok ng dalawang iyong balita sa tapang, ang ganid na hayop sa malaking pagod ay napahandusay.

“Ang takdang oras mo ngayo’y dumating na,” sigaw ni Sulayman at saka sinaksak ng kanyang sandata ang pusong halimaw.

Noon di’y nilipad niyong si Sulayman ang bundok ng Bita. Siya’y nanlumo pagkat ang tahanan sa tao ay ulila; ilang sandali pa ay biglang nagdilim gayon maaga pa at kanyang natantong ang kalabang ibon ay dumarating na.

Bird_Monster_by_shellypants (deviantart.net)

Siya ay lumundag at kanyang tianga ang pakpak ng ibon datapwa’t siya ring ang sinmang-palad na bagsakan niyon; sa bigat ng pakpak, ang katawan niya’y sa lupa bumaon kaya’t si Sulayman noon ay nalibing na walang kabaong.

Ang kasawiang ito ay agad nabatid ng mahal na hari pagkat ang halaman noon di’y nalanta’t sanga ay nangabali:

“Siya ay patay na!” ang sigaw ng kanyang namumutlang labi,

“Ang kamatayan mo’y ipaghihiganti buhay ma’y masawi.”

Nang siya’y dumating sa bundok ng Bita ay kanyang binuhat ang pakpak ng ibon. Ang katawang pipi ay kanyang namalas. Nahabag sa kanya ang kanyang bathala; biglang nagliwanag at ilang saglit pa ay nakita niya ang tubig na lunas.

Kanyang ibinuhos ang tubig na yaon sa lugaming bangkay at laking himala. Ang kanyang kapatid ay dagling nabuhay. Sila ay nagyakap sa gitna ng galak at ng katuwaan, saka pinauwi itong si Sulayman sa sariling bayan.

Sa bundok ng Kurayan ang kanyang sinapit ay agad hinanap ang ibong sa tao’y nagbibigay lagim a nagpapahirap. Dumating ang ibong kay laki ng ulo at ang kuko-matalas. Subalit ang kalis ni Indarapatra’y nagwagi sa wakas.

Sa kanyang tagumpay may isang diwatang bumating magalang:

“Salamat sa iyo butihing bayani na upd ng tapang, kaming mga labi ng ibong gahaman ngayo’y mabubuhay.”

At kanyang namalas ng maraming taong noo’y nagdiriwang.

Nabihag ang puso ng mahal na hari sa ganda ng mutya kaya’t sa naroon ay kanyang hiniling na lakip ng sumpa na sila’y ikasal. Noon di’y binuklod ng adhika ang kanilang puso,

“Mabuhay ang hari!” ang sigaw ng madla.

Ang tubig ng dagat ay tila hinigop sa kailaliman at muling lumitaw ang lawak ng lupang pawang kapatagan; si Indarapatra’y hindi na bumalik sa sariling bayan at dito naghari sa mayamang lupa ng pulong Mindanaw.

Darangan consists of several episodes, and three of these have been translated and have grown in popularity: Bantugan, Daramako-e Babay, and Indarapatra and Sulayman. Bantugan is fabled as “the ancestor of them all.”

• Bantugan

Bantugan revolves around the life of Prince Bantugan, brother of King Madali, the ruler of Bumbaran. The poem opens with:

“Sa alwan imanto

Na aia dun mata tabu

Mara rampun a  adar

O inai Onan o kampong

Sa ilian a Bumbaran.”

(Humigit kumulang sa araw na ito ay may pangyayaring nakapagpapalungkot sa hari ng marilag na kaharian ng Bumbaran.

“Today there is something which gives the lovely King of Bumbaran a severe case of the blues.”- F. Laubach)

It is said that while Madali won many battles, Bantugan won many hearts for the younger brother is not only a marvelous fighter but also handsome and popular.  He has courted 50 of the loveliest princess in the world but the King does not allow him to marry. His popularity later makes the older brother, Madali jealous. He decrees that nobody shall ever be allowed to speak with his brother. Driven by loneliness, the Prince leaves for foreign lands. The wandering Bantugan evetually falls ill and dies at the Palace Gates of The-Land-Between-Two-Seas. Not knowing who this stranger is, the ruler of the place and his sister Princess Datimbang (Timbang) give shelter to the poor prince. Not knowing what to do, and fearing that the prince’s death is of their doing,  they summon the council to discuss what has to be done.  A parrot (loro) flies in and identifies the handsome man as Prince Bantugan of Bumbaran. He is then sent home to Bumbaran to tell King Madali of his brother’s fate. Upon learning this, the King leaves and journeys to the heavens. He speaks with the gods and baragains for his brother’s soul to be returned to earth. Meanwhile, Princess Datimbang brings Prince Bantugan’s body to Bumbaran. Upon King Madali’s return, Bantugan’s life has been restored and the king soon has a change of heart.

King Madali, overjoyed that his younger brother Bantugan has been brought back to life, calls for a celebration. But the story of his return has  already spread, and unknown to them, King Madali’s rival, King Miskoyaw has sent his army for a siege.[ Makalayan cries]:

“O datus! Go down and graze across the sea half-filled

with foreign vintas. Enemies are sweeping down upon us…” 

(photo credit: www.muslimmindanao.ph)

A battle takes place and Bantugan defends his people. However, Bantugan who has just been restored is eventually captured. It is said that he later regains his strength while held captive, and avenges his warrior’s death. Another celebration is held for this victory. The people of Bumbaran feasted and King Madali welcomes his brother back. Bantugan gets married with the loveliest princesses and lives happily in Bumbaran for several years.

• Daramoke-a-Babay

Daramoke-a-Babay is a sequel to Bantugan. It recounts the bravery and might Bantugan. In the battles, no one equals his courage and fighting skills.

• Indarapatra at Sulayman

A just, wise,  and kind ruler, Indarapatra of the Mantapuli Empire is known as the greatest of  all kings.  He is known to own an enchanted spear (sibat) which comes back to him as he wishes.He has taught his subjects how to farm, hunt for food, domesticate animals, fish, weave, and use plants as medicines. For many years they lived and prospered.

But their peace is broken by the news of the four terrible monsters that threaten the lives and brings havoc to a nearby region. It is said that these monsters-Kurita, Pah, Tarabusaw and another dreadful bird haunting Mt. Kurayan- devoured human beings as they wanted.  Death and destruction reign in the region, and the few people who live there lived in fear.  Moved with pity and compassion for what has happened to their neighbors, Indarapatra calls his brother, Prince Sulayman for help. When Sulayman hears the story, he promises to help the people, kill the monsters, and “the land shall be avenged.” King Indarapatra wishes his brother a safe and victorious journey and gives him a ring and sword.

In Mt. Bita, Sulayman slays the dreadful bird but unfortunately, its wing has fallen on him and crushed him. The news reaches King Indarapatra and leaves for his brother and to seek revenge. Upon waking up, Sulayman recounts what has befallen him. Meanwhile, Indarapatra continues with the promise of killing the horrible monsters and restoring peace in the land. In Mt. Kurayan (Gurayan) he kills the fourth monster. In his stay at this place, he chances upon a maiden (who happens to be a goddess or diwata). The maiden captures his heart and Indarapatra decides to marry her. There, he lives and rules over the vast kingdom.

(Although in some versions of the story, Indarapatra meets her while searching for the monster, and not after the battle. Further, the goddess disguises herself as an old woman; never leaving Indarapatra even as he battles with the monster.)

• Hudhud

“Hudhud” features the characters Aliguyan (Aliguyon), Bugan and their families,  and the elements of the early civilization which rose in the mountain province.

Consisting of more than 200 episodes and chanted in Ifugao dialect, the Hudhod narrates the creation of the world and the journey of Aliguyan, a man from the village of Gonhandan, who is endowed with supernatural and limitless powers. One episode recounts his duel with Pumbakhayon, a warrior, who is of equal strength and agility, from a village called Daligdigan .

Until today, parts of Hudhud are chanted and sung in special occasions such as weddings, nightly vigils for the dead family member, harvest season, and local celebrations. The hud-hud include several titles, namely: “Hud-hud Bugan Nak Pangaiwan” during the rice harvest, “Bugan Nak Pangaiwan ad Gonhadan”, “Aliguyon ad Dayyagen”, “Alighuyon ad Hildungan”, “Hi Aliguyon ad Habiyan”, “Bugan nak Dulnuan nak Pangaiwan”, “Aliguyon Nak Amtalao”, “Kulbabang Bugan” and “Aliguyon an “Hi Duwog” chanted during death or “Binogwa”.

The United Nations Scientific, Educational and Cultural Organization (UNESCO) declared the Ifugao “Hudhud” as a “masterpiece of the Oral and Intangible Heritage of Humanity.”

• Alim

Alim explores the character of their god-bathala called Makanungan, the lives of their several gods, and deities, and their idea of “heaven.” Alim is sung as part of their ritual religious songs.

One famous episode tells about a great flood. It is said that after the flood, the heroine Bugan, started a fire which Wigan from Amuyaw sees. Wigan and Bugan, thinking that there are only the two of them left on earth, traveled far and wide in search of people. Bugan later discovers that she is with a child. In fear of disgrace, she decides to commit suicide by jumping into the river. However, an old man with white beard appears and stops her from killing herself. This old man is actually their bathala, Makanungan, in disguise.

Like most epics, these are lengthy poems of adventures which revolve around supernatural events and heroic deeds. Christian missionaries translated and published a few of the Filipino epics. Unfortunately, plenty of the epics are not yet known since the groups’ language have perished even before they can be translated into Filipino. Among those which have survived and are better known include:

1. Biag ni Lam-ang (Ilokano)
2. Hudhod & Alim (Ifugao)
3. Kabuniyan & Bendian (Ibaloi, Benguet)
4. Kumintang (Tagalog)
5. Ibalon & Aslon (Bikol)
6. Maragtas, Haraya, Lagda & Hinilawod (Bisaya)
7. Hari sa Bukid (Negros)
8. Dagoy & Sudsud (Tagbanua of Palawan)
9. Darangan (Muslim)
10. Indarapatra at Sulayman (Maguindanao)
11. Bidasari (Muslim)
12. Parang Sabil/ Parang Sabir (Sulu Muslim)
13. Tatuaang/ Tuwaang (Bagobo)
14. Ulagingen at Seleh (Manobo)

“Barlaan at Josaphat,” printed in the Philippines by Fr. Antonio de Borja, S.J. in 1708 and 1712–although a translation–is considered by researchers as the first novel in Tagalog. (J. Villa Panganiban, et al., 1987)

***

Barlaan and Josaphat, wikipedia

King Abenir (Abenner or Avenier) reigns over  a vast Indian Kingdom outstretched beyond the  lands of Egypt. He lives in luxury and worldly honors, and is known for his bravery and victory in battles. Yet despite being mighty in wealth and power, his happiness is marred, for he has no heir to inherit his throne, kingdom, and glory.

Meanwhile, he learns that noblemen and senators have abandoned their luxurious lives and  started laying their lives for Christ’s sake. Those who embrace the monastic life are growing in number. Hence, the king starts passing on decrees forcing Christians to renounce their religions, and later mastered various methods of torture to persecute them. Many of the followers who are weak in spirit are unable to endure the torture and yield to the king. The others who rebuke him suffer and become martyrs. The threatened few seek refuge in the deserts and mountains.

The king rules for many years and in this terrible state of error, the queen bears a child. The comely babe, they name Josaphat (Ioasaph). The king is filled with joy, and orders his men to gather his people to celebrate his son’s
birthday. Although in shroud of fear, the people come, bringing offerings according to what each man has in store. King Abenir’s joy is however short-lived when he learns from the oracles of kings that his son will embrace the Christian faith:

“From that which I learn from the courses of the stars, O king, the advancement of the child, now born unto thee, will not be in thy kingdom, but in another, a better and a greater one beyond compare. Methinketh also that he will embrace the Christian religion, which thou persecutest, and I trow that he will not be disappointed of his aim and hope.”  thus spoke the astrologer (Part III, Online Medieval Library).

King Abenir’s wrath and disillusionment is such as to have his men build a castle for his only son in a secluded city. There Josaphat (Ioasaph) lives, devoid of any contact from the outside world, except for instructors, servants, and guards–whom the king thinks fit to serve him. The young prince grows to manhood.

Meanwhile, in the wilderness of Senaar, there lives a hermit saint. This elder’s name is Barlaan (Barlaam). Upon witnessing an apparition, Barlaan leaves for the young prince Josaphat’s palace. In disguise as a merchant, he starts imparting the Christian teachings and works to Josaphat until the latter accepts the faith and finally gets baptized.

When King Abenir discovers his son’s baptism, he is outraged. But after six years of his son’s persistent urging and encouragement, the king himself gets baptized. Not long after, the king dies, and Josaphat honors his body by burying him in a sepulchre where the devoted men lay and clothing him in a robe of penitence.

After erecting and establishing a church, Josaphat leaves his father’s land and entrusts  the kingdom to a faithful servant and follower, Barachias. He embarks in a journey in search of true happiness and a life unobstructed by worldly confusions. Enduring sundry misfortunes and hardships, Josaphat finally finds his friend, Barlaan. The rest of their lives they devote in
living godly lives and venerating the Lord. They took to an ascetic lifestyle
until Barlaan’s death. Two years later, Josaphat followed.

The news of their death reaches King Bacharias, upon which he orders the remains of Barlaan and Josaphat to be brought back to India and buried in the church that Josaphat has built. Since then, the believers considered Barlaan and Josaphat saints:

“Barachias, making no delay, set forth with a mighty host, and arrived at the cave, and beheld their sepulchre, and wept bitterly over it, and raised the gravestone. There he descried Barlaam and Ioasaph lying, as they had been in life. Their bodies had not lost their former hue, but were whole and uncorrupt, together with their garments. These, the consecrated tabernacles of two holy souls, that sent forth full sweet savour, and showed naught distressful, were placed by King Barachias in costly tombs and conveyed by him into his own country.” (Part XL, Online Medieval Library)

• Barlaam and Ioasaph, St. John of Damascus, BiblioBazaar, LLC : 2008

• Barlaan at Josaphat, Lope de Vega, Ateneo de Manila University Press (Quezon City) : 2003

• St. John Damascene: Barlaam and Ioasaph, Woodward, G.R. & H. Mattingly (Ed. & Trans.) Harvard University Press, Cambridge MA, 1914 ( ISBN 0-674-99038-2).

ONLINE References:

• http://en.wikipedia.org/wiki/Barlaam_and_Josaphat
• http://www.hup.harvard.edu/catalog/L034.html
• http://omacl.org/Barlaam/ (electronic edition was edited, proofed, and prepared by Douglas B. Killings (DeTroyes@EnterAct.COM), November, 1996.)

from lakbaypilipinas.com

The early friars helped in the conquest  of the country, and propagated Christianity. Thus,  most of the first printed books in the country have been written or translated by the friars, and are greatly influenced by religion.

Way before the Spaniards’ coming, the ancient Filipinos had both oral and written literature.  This  consisted of:

1. mito (myth), which told different versions about the creation of the world;
2. alamat (legend), which told the origin of  man, animals, plants, and places ;
3. awit (songs), sung for both everyday life and special occasions;
4. salawikain (proverbs), which were wise sayings and adages;
5. bugtong (riddles), which consisted of puzzles presented in creative language.

Among their songs were: talindaw (boat songs), indulanin (street songs), diyuna (revelry songs), tagumpay (war songs), uyayi (also oyayi, lullabies), tagulaylay (songs for the dead), ihiman (wedding songs) and tigpasin (rowing songs). (Lacsamana, 1987)

They had passed this down for generations through retelling and the specimens of those which survived were written on barks of certain trees and on the inner surface of the bamboo, through a pointed pieces of sticks or iron. These pens they called sipol.

Unfortunately, most parts of this rich literature were unpreserved and were lost. With the destruction of Filipino manuscripsts by early Spanish missionaries, the country followed the Spanish pattern. (Agoncillo, 1960).

The first missionaries were introduced the art of prinitng to some talented Filipinos. Thus, the first books in the country were those printed and published only in the Spanish times. . What were these books?

1.) In 1593, Doctrina Cristiana, the first religious book , was published in the Philippines through a xylograph. Padre Juan de Plasencia, O.P. and Padre Domingo de Nievo, O.P.  authored the book, which contained Pater Noster, Ave Maria, Credo, Regina Caeli, The Ten Commandments, The Seven Mortal Sins, Confession and Catechism. The book was written in Spanish and Tagalog. Juan de Vera, a Filipino Chinese mestizo printed Doctrina Christiana in Tagalog.

photo from fil.wikipilipinas.org

2.) Nuestra Seคora del Rosario , the second book published in 1602 was written in Tagalog by a Dominican Padre Blancas de San Jose, who also introduced typography. This contained the a few known saints’ biographies, novenas, and responses to frequently asked questions on religion. (Panganiban, 1987). Lerning Tagalog easily, Blancas printed another book, Arte y Reglas de la Lengua Tagala in 1610 with the help of Tomas Pinpin, who became known as the “Prince of Filipino Printers. Under the direction of Blancas de San Jose, Pinpin authored a book on that same year: Librong Pagaaralan nang manga Tagalog nang uicang Castilla. (Agoncillo, 1960)

3.) In 1703 and 1712, Padre Antonio de Borja translated the first novel in Filipino, and Padre Augustin Mejia in Ilokano.  The novel was originally written in Greek and was based on a Bible story. This was Barlaan at Josaphat.

4.) Pasyon, which is sung during the celebration of Mahal na Araw (Holy Week) was written in Tagalog by: Gaspar Aquino de Belen in 1704, Don Luis Guian in 1750, Padre Mariano Pilapil in 1814, and Padre Ancieto dela Merced in 1856. According to critics,  dela Merced’s version of Pasyon is the most well-written among the four.  It consisted of 8 syllables in each stanza:

Iyong itulot sa amin

Diyos amang maawain

Mangyaring aming dalhin

Hirap sakit at hilahil

Ng Ama naming giliw.

5.) Urbana at Felisa , written by Padre Modesto de Castro in the 19th century, was considered as one of the most popular and well-read book during the Spanish regime. Urbana at Felisa is composed of a collection of letters (34 letters) or correspondence between the siblings. Urbana, the younger sister is studying in one of the colleges in Manila while Felisa remained in the province.  In  the letters Felisa sends to her sister, she advises the right and proper way of conducting herself, and in accordance with the Christian teaching:

Sa Katungkulan sa Bayan

Sa Pagpasok sa Paaralan

Ang Pakikipagkaibigan

Sa Pakikipagkapwa Tao

Ang Salitaan

Paglagay sa Estado

6.) In 1865, Padre Mariano Sevilla,  a Filipino priest from Tundo wrote Flores de Mayo. This is based on Italian Mazzanelli’s  “Misa de Magggio” or “Buwan ng Mayo” . Ang mga Dalit Kay Maria are  made up of  songs praising and honoring the Mary, Virgin Mother.  It became customary to sing these during processions every month of May in different places in the Philippines, such as Bulacan, Nueva Ecija, Rizal, Cavite, Batangas and Quezon.

I hope this will somehow respond and supplement our needs in the classroom.

The purpose of putting up i-STORYA is to preserve Philippine stories for reading enjoyment and for the benefit of our students who are seeking these kinds of information.

Many regions of the Philippines are rich sources of folklore. They are teeming with myths, legends, plays, riddles, and numerous folk materials.

The summaries I have posted here and the information regarding our literature have been written with every possible means used to preserve and convey the vigor and charm of our customs, the uniqueness of our mores, and the style and spirit with which these stories were retold by the informants and famous Filipino authors.

References:

• Panitikang Piliipino. (2nd Edition). Maria S. Ramos, Obdulia L. Atienza, Lucila A. Salazar, Anita R. Nazal. Katha Publishing Co., Inc. 1984
• Panitikan ng Pilipinas. J Villa Panganiban, C.T. Panganiban, G. E. Matutue. Bede’s Publishing House, Inc., 1987
• Philippine Legends. Gaudencio V. Aquino. National Book Store, Inc., 1972

*”Istorya” in our Hiligaynon dialect is synonymous to:

v: converse, chat, discourse, speak, chatter

n: conversation, story, history, account, narrative, colloquy

“malip-ot nga istorya” = a short storypost.