LEGEND OF DUMAGUETE

DUMAGUETE

This is a Legend of Dumaguete, the capital of the province in Negros occidental, from this town
can see five island, viz Negros, cebu, bohol, Mindanao and siquijor accoding to the legend
Dumaguete city was named after the word “daguit” which means “ tosnatch/kidnap. The term
daguit was given because of the rampant vaids by marauding pirates from the south in search
for slaves. To warn the fishing village of incoming raids by marauding pirates the belfry tower
was created in the year 1811. The belfry is a four storey avoid tower supported by three
buttresses. Located near but separated from the cathedral ,i t is made of coral and lime with
brick facings, and has arched and diamond shaped windows.

Today, the Dumaguete belfry tower still stands proud amidst the modern buildings surrounding
it the amazing huge old spanish inspired structure that certainly calls the attention of the passer
by on the bust percides street is the oldest landmark in Dumaguete City.

THE LEGEND OF DUMAGUETE

Many years ago there lived n dumaguete a poor tuba seller named banog.who made his daily
rounds to the houses just ask the milkman does in far off America.The bad custom of mixing
tungud a kind of red bark, with the sap and thus making of it a strong liquor, had not been
know, so banog though poor ,is respected by the people and the people tried in every way to
help him and his daughter Catalina. Catalina was a beautiful girl of sixteen and very good and
industrious,but many strange ways. She scarcely ever spoke a word and spent most of her time
looking out over the sea . sometimes she would suddenly stand erect and clasping her hands
would remain for a long time looking up the sky as if she saw something that no one else can
see on account of these strange manner the people thought her a wonderful girl and she was
supposed to have mysterious power
One day many ships came up from the island of mindanao and hundred of moros landed
.Shouting and waving their terrible knives, they fell upon the peaceful people and killed many
,among them poor banog . Then they robbed and burned the houses and seizing all the women
they could find the sail for the great southern island. Among the priosoners was Catalina.With
her eyes fixed on the sky she sat very quiet and still in the bow of one of boats, and though her
companios spoke often to her she made no reply. Many people who had hidden in the forest
ran out meet her but she spoke to no one.with her eyes still fixed above she walked through
the burning town and along the road to Dalugdug the thunder mountain, that lies behind
Dumaguete

On Dalugdug there lived a terrible sigbin. Its body was liked that of monstrous crow, but just
under its neck were two long legs like those of grasshopper, which enable it to leap great
distances without using its wings. It ate any one who came near its home, so when the people
saw Catalina start to climb the mountain they begged them to come back . She paid no heed to
their cries, however but went up higher and higher , till her white dress seemed merely a speck
on the mountain side. All that once she seemed to stop and raised her hands. Then a fearful
shriek was heard and the fierce sigbin came rushing down the mountain. It appeared to be
greatly frightened.When the people saw that the sigbin had gone they ran up the mountain and
searched everywhere for Catalina , but they could find no trace to her. So they retuned to thee
homes and building new houses and makng their town beautiful once more

Several years passed in peace and then again the moro boats came up from Mindanao.This
time the moros had no quick and essay victory for the visayans armed with bolos. The people
came out of their hiding places, crowding around the little black men and questioning them, but
they receive no answer . Instead the little warriors gather together and ran into the forest and
up the mountain side, where they were soon lost to view.

Such is the story of catalina , since that time dumaguete has been safe from moros. The sigbin
has never returned to negros . It still lives in the mountain of cebu and the people are so afraid
of it that they lock them selves in their house after dark and can hardly be induced to come up
in the mountain of negros live the little black men.they are called negritos and are very savage
and wind.The savior of Dumanguete still lives in dalugdug and is worshiped by the people .and
in the town now grown into a big busy city.the old people for years to come will tell their
grandchildren the story of Catalina.
ANALYSIS:

Catalina- daughter of Banog

Banog- a tuba seller

Moros- a bad person

Island of Mindanao- a place where the innocent people lived

Dalugdug- a thunder mountain

Sigbin –its body like a monstrous crow

Negros- little black men

About the Author

John Maurice Miller (1904)

John Maurice Miller is the author of Philippines folklore stories published in 1904. Little is
known of the author, but compiled, corrected and share the collection of Philippine folk tales,
bringing the stories to print that had previously only been shared around campfires. Miller is
also credited as the author of the working mans paradise ,an Australian labor novel. fairytales
by john miller The anting- anting ni manuelito, Catalina ofdumanguete, the escape of wanita,
The fall of polobulac, The faithlessness of sinogo, How the world was made, The light of the fly,
The pericos, The passing of loku, Quicoy ang ongloc, The slver shower, The tobacco of
harisaboqued, The tobacco of hasaboqeued, when the lilies Return those are the fairytales of
john Maurice miller. Born in coon rapids, carol,lowa on 17 june 1917 to john William Miller and
Hellen Ellen “Nellie” Margaret Doran. John Maurice Miller had 1 child. He passed away on April
1, 1976 in carroll, carroll, lowa . Historical, surname evolved as a way to sort people into groups
by occupation, place, of origin, clan, affiliation, patronage, parentage, adoption, and even
physical characteristics(like red hair). Many of the modern surnames in the dictionary can be
traced back to britain and Ireland.

John Maurice Miller born on January 21, 1863, death on November 25,1944(81) Bay City, Bay
Country, MI, United States, son of James Jackson Miller, and Mary Ann Miller, husband of Lulu E
Miller, Father of Dr. Maurice Clack Miller, Brother of Belle Miller
 BOWAON AND TOTOON

BOWAON AND TOTOON

Bowaon and Totoon- Falsehood and Truth- is a folklore from Samar and Leyte. Spanning
between the two islands in the eastern Visayas is the san Juanico Bridge, the longest (over
water) bridge in the philippines.t s 2.16 kilometers o 1.34 miles (7,200 feet) long and height of
41 meters of 131 feet.t crosses the scenic San Juanico stat between Samar and Leyte.

BOWAON AND TOTOON STORY

There have a two friends Bowaon and Totoon. They couldn’t find work so they decided to go
away from their place to look for the fortune somewhere. They bought with them some rice
and then they mounted their horses. As they went on they hungry.From a distance they saw
coral reef they got off their horses and headed for a reef to catch fish but these were very tiny.
Totoon forgot his hunger. He returned the fish he caught to the reef Bowaon got angry. They
rode on their horses again After a distance they saw a dead man.Totoon want to bury the body
but bowaon got angry.Bowaon went ahead while totoon dug a grave for a body then he carried
the dead person and buried him. After that they continue rode their horses again but they stop
because they heard a baby crying and they found a hungry eagles

Totoon killed his horses to help the hungry eagles bowaon got angry and they came the place
they knocked the doo and ask a king for a work but its late so they sleep in the place. But
someone call totoon and it s a dead man that bury totoon he said that in the morning sit near
the pen and your future will be bright. In the morning totoon see a pen and a utensil so he sit
beside the penl and bowaon sit beside the utensil and the king said you totoon became my
secretary and you bowaon became my cook.
One day,Bowaon went to the king to report that he heard totoon say that the latter would be
able to find the ring of the king lost within three days and the reward will be married to the
princess and totoon look the ring in the sea totoon cried and the fish help totoon until they saw
the king ring. And the king announced the marriage of totoon and the princess Bowaon is very
angry there much work ahead. He thought of a plan to stop the weeding buti t cannot succeed

Afte a weeding bowaon went to the king and said that totoon said that three day, the princess
will give birth . The king got mad he once more summoned totoon the king said to totoon that
do what he said that the princess got birth within three days and if not you surely lose your
head. Totoon cried in despair the princess comforted him after a while the eagle came and said
that he would help totoon for paying back the eagle said that find a midwife and she bring a
newly born baby then the eagle flew away. When she came back she had an infant still dripping
with a blood. In the bed room the midwife acted as if their was a delivery .When the king woke
up he head an infant he was amazed that the princess did give birth he fogot his anger and said
that “it must be a miracle”.

ANALYSIS

Totoon – optimistic, merciful, kind hearted

Bowaon – pessimist, impatient, envious

King - help totoon and bowaon to find work

Princess- the daughter of the king and the girl that married totoon
ABOUT THE AUTHOR

AIDA RIVERA FORD

Born in Sulu, Aida Rivera-Ford crossed over to Negros Oriental In 1949 for an English degree at
Silliman University. Records toast her as a first editor of Sands and Coral , the school’s literary
folio. In 1954 she flew to the university of michigan on a Fulbright grant to secure he master’s
degree in English

Love in the cornhusks is one of five well crafted stories for which Rivera ford won the jules &
Avarey Howpood prize in Michigan. In 1955 the sunday chronicles this week magazine
featered the prize winning story wi th illustrations by Rod Dayao. From N.V.M. Gonzales to
Epifanio San Juan, critics were one in hailing the story with uncommon praise citing its
masterful subtlety but also its earnest vision a rare case of art prevailing upon all creeds and
manners of persuasion to years later Rivera ford released her five stories under the tittle Now
and the Hour and other short stories (1957)

The Rivera ford memorabillia at ALIWW includes the story early draft, under the working the
tittle “Love in the farm” The lnk munuscript established how, upon rewrite Rivera ford renamed
her now famous protagonist from anselama godoy to the simple, unassuming tinang Amados
letter much parsed in workshop circle for its naive busting of the english is untouched attesting
to Rivera ford quick sense of its comic effect.
 AG TOBIG NOG KEBOKLAGAN

AG TOBIG KEBOKLAGAN

The folk epic “Ag Tobig nog Keboklagan” (The Kingdom of Keboklagan) was collected among the
Suban-on who live on the western slopes of the mountain range that runs like a backbone and
divides the Zamboanga Peninsula, above Sindangan Bay.

THE STORY OF AG TOBIG KEBOKLAGAN

Timoway, a datu of Sirangan, had a wife who was about to give birth. But he wanted to go to
other places “to sharpen the tools” of chiefs and increase his income. His wife refused to allow
him to go because there would be no one to assist her in her labor. But her husband insisted
since they did not have anything to support their child with. So the wife finally
consented.Timoway left the kingdom with Kasanggolan (a datu of lower rank who acts as an
assistant to a higher datu) and fifteen of his men. At the seashore, he and his men got into a
boat but the boat would not move. They took this as a sign that a sacrifice was called for.
Timoway then beheaded one of his companions and after that the boat glided fast over the sea.

They dropped by the village of Sakabandar whose wife was also pregnant. Despite her
condition, he also left her and went with Timoway. While they were on the deep sea, they were
seen by Diwata Pegderaman, goddess of wind, lightning and thunder. She invited them to her
abode but they refused. Pegderaman got angry and she sent out the wind and the thunder. Big
waves appeared on the sea and their vessel broke into two. They all perished. The boat,
although broken and with no passengers, sailed back to Sirangan and informed Timoway’s wife
of the incident. The wife wept capiously until she felt labor pains. She gave birth to a baby boy,
at the same time that the wife of Sakabandar also gave birth to a baby boy.

Timoway’s son (Taake) grew fast at night and became handsomer at daytime. At seven months,
Taake cried aloud without stopping and this disturbed the whole population of
Sirangan.“Gagongs”werebeaten and so each one came to render assistance. Just then the baby
spoke and asked his mother if he had a father; and if he had, what his occupation was, what he
did daily, and whether his death was caused by an offense committed by someone. When the
boy learned the real story, he was glad that his father had died without being killed by
anyone.mother later gave Taake the hook and line, his inheritance from his father. With this he
went fishing in their own waters. With the help of supernatural powers, he caught plenty of
fish. He was soon famous for fish.But a time came when he asked his mother for better clothes
because he had decided to go fishing in distant waters. This surprised the mother since this was
the first time he had ever asked for clothes. He told her he was ashamed to have no decent
clothes whenever he met some Visayan or Muslim girls.

Here at Keboklagan he looked around and saw a high tower. He ran up the ladder made of
golden rungs till he reached the top of the tower. There he saw a beautiful girl almost naked.
When she saw him, the lady of Pintawan invited him in and offered him “mamaq”. They
chewed, and day after day he wooed her. After seven days of wooing, she consented to his
offer of marriage and they lived together. The lady of Pintoqan, who was like a sister to the lady
of Pintawan (wife of Taake), advised Taake and his wife to return to Sirangan. Taake refused on
the ground that he had not done anything wrong. He wanted to face the datus and explain his
presence there. But the people of Keboklagan were already preparing to kill him. So he had no
other recourse but to fight, and he did so with his natural strength assisted by his supernatural
powers.

Back in Sirangan, a datu named Tomitib Manaon, son of Sakabandar, who was born at the same
time as Taake, dreamed that he saw a Suban-on fighting alone in the Keboklagan kindom. He
prepared to set off in order to help him. He went to see if Taake was at home but the sons of
Balo Laki and Bata Tobig informed him that they had not been home for sometime. He
proceeded to Keboklagan while the other two datus followed. Immediately, Tomitib rushed to
the place where Taake was fighting and there charged at Sorotan Domatong until the latter
fell.Later, when the girls of Keboklagan saw Saulagya Maola, a datu of the place, they explained
to him the cause of the whole trouble. Maola remembered a promise he had made to his sister,
the lady of Pintawan, that anyone who could go up the ladder of “karis” (with knife-blades for
rungs) be it a dog or a pig, should marry the girl.He then called all his datus to a conference and
told them about the promise. Nevertheless, the datus insisted on fighting. So, Saulagya
partitioned Keboklagan into two parts: one-half deciding to fight, the other half belonging to
him agreeing not to participate in the fight.

They first went to the kingdom of Dibaloy. They challenged its chief, Datu Bataqelo, to a fight.
Lilang Diwata, sister of Bataqelo, gave Taake a name. He called him Malopanyag, meaning, “he
fights in allplaces.” In this kingdom, Taake and Tomitib led the fight until half of the people had
died. Then they felt pity for the place so they proceeded to another kingdom. They passed by
the kingdom of Pimarisan because the people of that kingdom were their kin. They went to the
kingdom of Todongtodong. Here, they were invited first to a mamaq session before they
started the fight. They fought hard until all in the kingdom became lifeless.Then the conquering
datus convened and agreed to move on the kingdom of Walo Sabang ruled by Egdodan
Magsorat and Egdodan Sabagan. The eight datus refused to fight and instead they let only their
subjects fight. The subjects fought hard, but their datus just looked on. The Sirangan datus were
surprised to see that the men who were killed became alive again. After seven months of
fighting, Taake got tired and fell asleep on the battleground. Tomitib fought alone. Just then
Taake dreamed of a pretty girl telling him to go to the tower of Walo Sabang in the guise of
Towan Salip Palasti to get their powerful medicines and amulets. He followed the instructions in
detail. When he came back, armed with the medicines, the people whom they had felled did
not return to life anymore and those cut to pieces died.

The god Asog this time looked down and saw that the other world, the world of sinners, was
very quiet for there was no life and no fire burning. He went down to earth and told
Malopanyag to stop fighting and to return to Sirangan. Asog urged him to hold a buklog upon
arriving home, where each of them would be given his partner in life. Asog fanned the kingdom
with his kerchief and all those who had died lived again.The datus then conferred and ageed
finally to go home. Upon their arrival at Sirangan, they saw that Taake’s mother was dying
because of her pain in waiting, longing for her son. When Taake kissed his mother and told he
was her son, she was revived. The whole kingdom of Sirangan came to life, trees stirred, birds
sang, and everything grew more alive.They then prepared for the buklog. All the datus of the
different kingdoms were invited and there they were given partners in life by their god Asog.

ANALYSIS

Timoway- Father of Taake

Taake- the hero of the epic

Balo Libon- Wife of Timoway

Lady of Pintogan- close of friend of lady pintawan

Kasangolan- Assistant of Timoway

Lady Pintawan- A nearly naked woman, sewing whom taake courted

Datu tomitib- Dreamed of a lone subanon fighting in keboklagan

Towan salip and sorotan domatong- Abhor the idea of lady pintawan marrying a subanon

Saulagya Maola- Datu of keboklagan and brother of lady pintawan

Datu Bataqelo- Chief of Dibaloy

Lilang Diwata- Sister of Datu Bataqelo

Asog- A god disturb by the massive destruction

About the Author

Damian Eugenio

Damiana Ligon Eugenio (September 27, 1921 – October 10, 2014) was a Filipino female author
and professor who was known as the Mother of Philippine Folklore, a title she received in 1986.
[1] Apart from teaching at the University of the Philippines, she has several publications in the
field of Philippine folklore, among them a series of seven books which she compiled and edited
Eugenio was a BSE degree holder and a cum laude graduate from the University of the
Philippines. She obtained her M.A. degree in English Literature and folklore. She was a
professor at the Department of English and Comparative Literature for the College of Arts in
Diliman: Vol. III, The Legends, Philippine Folk Literature, University of the Philippines Press.

Eugenio's works were described as volumes that are thorough and professional in presentation
and as being valuable resources for scholars studying the Philippines and comparative folklore.
Written in the English-language, her Philippine Folk Literature: The Myths (1993) served as a
compendium that promotes "national and international access to Filipino folklore," were
gathered from written sources rather than collected oral variants, and was intended to foster
interest in the subject matter. In this work, Eugenio also presented the collected narratives in a
proper scholarly context that also justified the inclusion of the legends of saints, as opposed to
being a pure collection of myths. This particular volume was also described as a recommended
work for "any individual interested in issues of Filipino worldviews and value systems, to any
scholar investigating myths across cultures, and to anyone who enjoys the insights that a
culture's narratives provide."
 HOW CAGAYAN DE ORO GOT IT’S NAME

CAGAYAN DE ORO

CAGAYAN DE ORO AND ITS SURROUNDING were occupied by people around 350 AD. Signs of
ancient habitation were discovered in 1970 by field researchers of the National Museum. The
researchers were exploring Huluga, a place eight kilometers south of the present Cagayan de
Oro City. Huluga is a promontory(A promontory is "a high ridge of land or rock putting out into
a body of water; a headland" -- The American Heritage Dictionary, Third Edition.) with two main
sections: a set of caves and an Open Site . The Open Site appears to be the village of the original
people of Cagayan de Oro.

Inside the cave were skeletons, pots, potsherds, tools, possibly Indian glass beads, Chinese pot
fragments, and vestiges of possibly Annamese and Thai wares -- indications of overseas trading.
The Open Site yielded potsherds, Chinese celadon sherds, and obsidian flakes.Researchers sent
a skull fragment to Dr. Jeffrey Bada of the external site Scripps Institution of Oceanography in La
Jolla, California, where it was subjected to acid racemization, a dating technique. Bada then
wrote a letter to anthropologist Dr. Linda Burton of Xavier University, indicating that the sample
came from 350 AD,*** the Late Neolithic Period.

How Cagayan De Oro Got It’s Name

The origin of the name “Cagayan” came from the Malayo-Polynesian word “ag” which means
water. “Kagay”, where the word ag is present means river, and Kagayan means “a place with a
river.” While “de Oro” came from the Spanish word “Golden”.Cagayan de Oro is bordered by
the municipality of Opol in the west and Tagoloan in the east. With its utilized area, including
the hills of uptown Cagayan de Oro, the Population has been recorded a little over 600,000,
gaining the rank of being the 10th most populous city in the country.

Pre-War folks said that Cagayan came from “Cagaycay, ” an ancient Bukidnon word meaning to
rake in the earth either with one’s bare hands or with a piece of wood. It also means rocks
gathered from the river or ores raked in from the hillside or streams.Gold have always been
abundant in the Cagayan River gold ores are still found in the nearby of Cagayan as Tumpagon,
Pigsag-an, Tuburan, Taglimao and other nearby places. Before the Spaniards came to Cagayan
(or Kalambaguhan), there were already places where on could rake in the earth.

1622, two Augustinian Recollect missionaries first came to Huluga, then called Himologan. Here
they met a mixed stock of Bukidnons and Visayas who lived in a settlement perched on a cliff,
overlooking a river. The men had massive tattoos, like those of the Visayan pintados, and the
women wore intricate jewelry, some made of gold.The priests were Fray Juan de San Nicolas
and Fray Francisco de la Madre de Dios. According to their journals, the natives were
polytheistic animists, not Muslims. But they paid tributes to Sultan Kudarat through his
emissaries.

Spanish documents in 1500s already referred to the area around Himologan as Cagayan. On
January 25, 1571, the Spanish government granted this area, including what is now Northern
Mindanao, as an encomienda to Juan Griego. There is also a Cagayan in Luzon and another in
Sulu. What is the origin of this name?According to Father Miguel Bernad, S.J. of Xavier
University, "cagayan" comes from the Malayo-Polynesian word ag, which means "water". Ag is
present in words like agus, agusan, and kagay. Agus means "flowing water", and agusan "place
of flowing water". Kagay means "river" and kagayan is "place with a river".But according to Dr.
Lawrence A Reid, Professor Emeritus, Department of Linguistics, University of Hawai`i,
"cagayan" comes from an ancient Philippine word *kaRayan, which means "river". In an email
sent to the Ancient Baybayin Scripts Network of Yahoogroups, Reid explained, "The evidence
for the Proto-Philippine word reconstructable for river, *kaRayan, comes from the Ilokano
karayan, Central Agta kahayan, Itawis kayan, etc.. Note that in all the languages that have a
reflex of this form, it simply means 'river'. It is not a morphologically complex form. There is no
language that reflects a form kagay. Nor is there any evidence that either the final -an was a
suffix, or for that matter that the initial ka- was a prefix …. "

Today, Cagayan de Oro is the burgeoning center of commerce, education, and government
administration in Northern Mindanao. It is a major city. Rich in heritage, it shares with the
historical highlights of the Republic of the Philippines.

SU PUNAN NU DAVAO
Davao City

According to the local historians of Davao, the word "Davao" came from the phonetic blending
of the word of three Bagobo subgroups when referring to Davao River, an essential waterway
which empties itself into Davao Gulf: the aboriginal Obos who inhabit the hinterlands of the
region called the river, "Davoh", which also means a place “beyond the high grounds”, alluding
to the settlements located at the mouth of Davao River which were surrounded by high rolling
hills.; the Clatta or Guiangans called it "Duhwow", or "Davau", refering to a trading settlement
where they barter their forest goods in exchange for salt or other commodities; and the
Tagabawa Bagobos, "Dabu".

Su Punan Nu Davao

In 1848, Don Jose Uyanguren led a Spanish expedition to Davao and established a Christian settlement in
an area of mangrove swamps that is now Bolton Riverside. Davao was then ruled by a chieftain, Datu
Bago, who held his settlement at the banks of Davao River which was once called Tagloc River by the
Bagobos. After Uyanguren defeated Datu Bago, he renamed the region Nueva Guipúzcoa, in honor of his
home in Spain, and became its first governor. Uyanguren’s efforts to develop the area, however, did not
prosper.A few years after the American forces landed in 1900, private farm ownership flourished and
transportation and communication facilities were improved, thus paving the way for the region’s
economic growth.

A Japanese entrepreneur named Kichisaburo Ohta was granted permission to develop

extensive territories around the shores of Davao Gulf and cultivated the land into abacá and
coconut plantations. Large-scale commercial interests such as copra, timber, fishing and import-
export trading flourished in the area The first wave of Japanese plantation workers set foot in
1903. They had built their own school, hospitals and road networks, published their own
newspapers, erected an embassy, and a Shinto Shrine.Over time, the locals learned from the
Japanese the modern techniques of cultivation, and agriculture became the lifeblood of the
province’s economic growth and prosperity.

During this period, the then undivided province of Davao became the biggest producer of abaca
in the world, with the Japanese practically controlling the entire industry. Despite laws
restricting foreign ownership of land, the Japanese managed to become the largest plantation
owners in Davao. They were able to achieve this by using dummies to buy land from local
landowners and marrying local women, particularly with datu lineage.

By the 1930’s, Davao was completely under the control of the Japanese. Their economic clout
made them politically influential. The biggest concentration of the Japanese was in Guianga
Municipal District, centered around Mintal, and their population grew to 17, 900 by 1939.

As Japan was becoming a world power, having defeated Russia in 1904, and annexed Korea in
1910 and Manchuria in 1931, doubts as to the real intentions of the Japanese haunted the
entire country. In the 1934 Constitutional Convention, Davao delegate, Pantaleon Pelayo Sr.,
strongly denounced total control of Davao by the Japanese and their unlimited acquisition of
land.

Due to the increasing influence of the Japanese in the trade and economy of the region, and as
a move to break the control of the Japanese, on March 16, 1936, Romualdo C. Quimpo, then
congressman of Davao, filed House Bill no. 609 calling for the creation of Davao as a chartered
city. The bill was subsequently passed and signed into law by President Manuel L. Quezon as
Commonwealth Act No. 51, formally creating the City of Davao from the Town of Davao (Mayo)
and the Guianga District. The City of Davao then became the provincial capital of the then
undivided Davao Province. This move made Davao City the largest city in the world with a
territory of 2,244 square kilometers or 244,400 hectares.The Act stipulated for the appointment
of its local officials by the President of the Philippines, instead of being elected, thus
entrenching Japanese power in Davao.

ANALYSIS

Don Jose Uyanguren—Led Spanish expedition to Davao

Kichisaburo ubta—Japanese Entrepreneur

Romualdo C. Quimpo—Congressman of Davao

Manuel L. Quezon—As Commonwealth ACT No.51

 ULAHINGAN

Ulahingan

The “Ulahingan” is the epic of Livunganen-Arumanen Manobos residing in the Libungan river
valley in Cotabato del Norte in Mindanao. It is closely related to the epic of Agyu of the Ilianon,
because the two tribes used to form one group.

Nalandangan is the later name of an ancient city fortress called by different names, among
them: Yendang, Manengneng, Libalan, and Newili-an. A chosen people, loved by the Highest
God of the skyworld, dwell in the fortress city. They have come from Aruman, by riding a huge
ship.

The Story Ulahingan

The people built the city, a huge structure along the seashore at the mouth of a river, using
trees for pillars. The trees are so big that eight men are needed to link hands around each one.
The beams point to the east, their tips decked with statues of reptiles carved with their mouths
open, dagger like teeth exposed. The hair of the mermaid and the locks of the deity Alimugkat,
goddess of the seas, layered with grass from the skyworld, make up the roof of the fortress. On
the eaves is a frieze of statues of dazzling red warriors; and on top of the building are two
warriors of gold, each armed with a spear, a shield, and a buckler, both poised for battle. West
of the building is a statue of a beautiful maiden, washing herself in a stream; in the east, a
statue of a golden eagle with wings outspread. Surrounding the building are shrubs and
flowering plants. The huge palace also has a courtyard of silver and a playground of glass. A
mountain of destroyed shields and bucklers, spear shafts, and uprooted trees, hems in a
battlefield. Scattered around are the teeth, skulls, and hair of previous invaders. Agyu’s room,
called the “bengyasan”, is coated with paint nine times over. The bathing place of the maidens
is fenced by boulders to protect them from sharks and crocodiles. The floor is made of silver;
the inside wall of glass. There are also bathing places for the married women, for Agyu the
hero, and for the young men. They never remove their armours when they bathe.

Nalandangan also has fortifications. Each of the well-known warriors – Kuyasu, nephew of
Agyu; Seyluwen, the son; Piglibu, the brother; Banlak/Vanlak, another brother; Nebeyaw,
another son; and Agyu — is assigned a fort. Agyu’s fort is built of iron and steel. This fort is
specially provided with a cover on which eight or ten men can perform the “sa-ul”. Invaders
reach no farther than the opening of the fort. After a period of peace comes an eventful time
for the people and warriors of Nalandangan. Elbowing one another and splattering betel quid
onto the floor, the people are assembled in the palace. Agyu’s brother Lena/Lono has
convented the people to an assembly while Agyu has been sleeping for days. When he wakes
up, Agyu asks his wife for the water container to wash his face and for the betel chew. Directing
his eyes to Lena, the favorite son of Nalandangan, Agyu recites his foreboding dream about the
darkness and destruction of Nalandangan. He has dreamt that hardwood trees are uprooted
and flung to distant places, and that the cliffs of the sea are turned to dust.

Pigyugung or Pemulew, Agyu’s older brother, dreams that invaders have come. Agyu wants to
offer a prayer because he thinks that the goddess of fate has forsaken him and his people.
Thunder booms. Unperturbed, Lena laughs faintly and says that the morrow will show whether
or not they are an abandoned people. Just then, the invaders reach the fortress. Lena orders
the young people to arm themselves. They grab weapons from the piles of shields and spears,
and they delight in putting on their battle gear again after a long time.Vanlak, the younger
brother of Agyu, shouts that he will lead the attack against the “darkness” that has enveloped
the fortress of Nalandangan. Agyu’s son, Nebeyew, is just as ready as any other young man.
With his plume, he paces around the courtyard like a cock at the edge of the lawn. Soon, he is
fighting the invaders who fall like fruit from a tree. He raises his arm, and from it come a flame
that lights the place, revealing that the “darkness” has caused a magic iron rod to disable or
devour many of Agyu’s followers.

Lena arms himself carefully, with the orioles hovering over his plume, signifying his diwata is
guiding and protecting him. The he leaps on to the pebbled arena, and he sinks deep there up
to his belt. He instructs his shield and buckler to be firmly rooted to the foundation of the
underworld. Then, the enormous magic iron rod warns him to be ready because he might be
blown by a storm or swallowed up by a mighty wind. The iron rod now withdraws to the sea
and from there trots back to the battlefield, knocking Lena’s shield and buckler to pieces. Lena
leaps overhead, grapples with the rod, and throws it to the outer space. The rod devastates
every kingdom that it passes.
When it returns, it warns Lena of its revenge. The rod tries to gnaw Lena’s slender waist, but
Lena’s waist is alloyed. Then Lena grabs the rod, and, locked together, they spin, until Lena
smashes it against the hardwood trees and the cliff, turning them into a wasteland. Lena then
implores his protecting diwata to turn his legs with anklets into sharp swords, and his limbs into
sabers. With them, he splinters and powders the monster of iron. But out of the splinters and
powder appears a fleet of invading ships. In one ship is a king, and from all come a thousand
troops. They land and destroy the plantations, the trees, and gardens. The people of Yendang
are fettered on the decks of the ships. The war dance is just a warm-up to the fighting that
ensues in the lawn. Both young and old warriors participate in the battle. The enemies flee, but
they are chased up to the underbushes of the mountains, where they are decimated. The king
of the invaders tells his aide to save his men. The aide plants his shield, which becomes a cliff in
the middle of the lawn to shelter their warriors, although he claims it is for the people who are
scared of the fighting. Either Dayuen, Agyu’s cousin, or Delemenen, his son, knocks the shield
away. Delemenen spears the king’s aide. Losing his aide, the king arms himself. He commands
his anklets and ringlets to ring the place up to the mountains and hills, making the place an
impenetrable jungle. The king also commands his shield and buckler to grow taller and wider
until they are fastened to the gilded beams of the palace, becoming a blocking cliff. The king
taunts Lena to bypass the obstacle. Lena does not take the challenge right away, but he
performs the sa-ut. As he does so, he kicks the obstacles along the seashore. Then Lena moves
to the lawn and tests the strength and solidity of the planted shield and buckler of the king,
who again taunts him. The shield and the buckler receive greater pressure from Lena, and they
confess that they are like ropes snapping, Lena soon turns them into splinters.

Lena fights with the king. The king’s spear and javelin are ground to dust. Then, they fight with
their daggers and kampilan blades, but Lena turns his opponent’s blades to dust. The two
wrestle, and, as they are grappling, a smoke arises in their midst, but neither one of them
yields. Lena then hurls himself skyward to look for the “sipa” or ball of the sky. With this ball, he
encases the king, who, however, frees himself easily. The king shackles Lena’s feet. The fetters
are attached to a gigantic tree and a balite tree, which is ordered to fasten its trunk to the land
of the dead and the gilded beam of the palace. However, Lena frees himself easily. Lena
retaliates by hurling the king up into space. But the king returns to the courtyard. Confronting
Lena, he uses the hair of a diety to bind him, and although Lena can wriggle, he cannot free
himself.

Meanwhile, in another land lives one of Agyu’s relatives: Tigyekuwa, Agyu’s first wife, and their
son Kumugpa. The boy has been crying the whole day long, and to stop him, the mother
promises him that they will visit his father Agyu if he ceases to cry. When they arrive at
Yendang, they find Lena already bound. Tigyekuwa then approaches Lena and touches the hair
that binds him and he is freed. She also identifies Lena’s adversary as his true father, who has
never visited Nalandangan before. The king’s eyes moisten, unable to recognize the multitude
of his children, his grandchildren and his great great grandchildren.

ANALYSIS

Agyu’s- the hero and young men

Alimugkat- goddess of the sea

Nalandangan- Also knon as warriors

Kyas- nephew of Agyu

Seylumen- the son piglibu

Banlak- Agyu brother

Nebeyaw- another brother

Pigyugung- Older brother of Agyu

Lena- The female Warriors

Dayhen- Agyu’s cousin

Delemen- His son

Tigyekuwa- Agyu’s first wife

Kumugpa- Agyu’s son

About the Author

Elena G. Maquiso

MAQUISO, Elena G. b. Bohol, 9 July 1914; d. Dumaguete, 17 June

1993. She was educated in the Philippines and abroad. She
earned the BA and BC degrees from Silliman University (located in Dumaguete City, the central
Visayan province of Negros Occidental) before studying in the USA (Union Theological
Seminary, New York City, Master’s in Christian Education; Hartford Seminary Foundation,
Connecticut, Doctorate in Religious Education). She returned to Silliman University, where she
held several posts: Professor of Christian Education; Coordinator of the Religious Literature
Center of the Divinity School; Supervisor for the Visayas and Project Director in Christian
Education..

INDARAPATRA AND SULAYMAN

INDARAPATRA AND SULAYMAN

The famous Mindanao epic, in English the story of King Indarapatra and his brother Sulayman.A
very long time ago, the large island of Mindanao was completely covered with water, and the
sea extended over all the lowlands so that nothing could be seen but mountains. There were
many people living in the country, and all the highlands were dotted with villages and
settlements. For many years the people prospered, living in peace and contentment.Suddenly
there appeared in the land four horrible monsters which, in a short time, had devoured every
human being they could find.

The story of Indarapatra and Sulayman

Kurita, a terrible creature with many limbs, lived partly on land and partly in the sea, but its
favorite haunt was the mountain where the rattan grew; and here it brought utter destruction
on every living thing. The second monster, Tarabusaw, an ugly creature in the form of a man,
lived on Mt. Matutun, and far and wide from that place he devoured the people, laying waste
the land. The third, an enormous bird called Pah, was so large that when on the wing it covered
the sun and brought darkness to the earth. Its egg was as large as a house. Mt. Bita was its
haunt, and there the only people who escaped its voracity were those who hid in caves in the
mountains. The fourth monster was a dreadful bird also, having seven heads and the power to
see in all directions at the same time. Mt. Gurayn was its home and like the others it wrought
havoc in its region.

So great was the death and destruction caused by these terrible animals that at length the news
spread even to the most distant lands, and all nations were grieved to hear of the sad fate of
Mindanao.far across the sea in the land of the golden sunset was a city so great that to look at
its many people would injure the eyes of man. When tidings of these great disasters reached
this distant city, the heart of the king Indarapatra was filled with compassion, and he called his
brother, Sulayman, begging him to save the land of Mindanao from the monsters.Sulayman
listened to the story, and as he heard he was moved with pity.

King Indarapatra, proud of his brother’s courage, gave him a ring and a sword as he wished him
success and safety. So Sulayman departed for Mindanao, and he neither walked nor used a
boat, but he went through the air and landed on the mountain where the rattan grew. There he
stood on the summit and gazed about on all sides. He looked on the land and the villages, but
he could see no living thing. And he was very sorrowful and cried out No sooner had Sulayman
uttered these words than the whole mountain began to move, and then shook. Suddenly out of
the ground came the horrible creature, Kurita. It sprang at the man and sank its claws into his
flesh. But Sulayman, knowing at once that this was the scourge of the land, drew his sword and
cut the Kurita to pieces.

Encouraged by his first success, Sulayman went on to Mt. Matutun where conditions were even
worse. As he stood on the heights viewing the great devastation there was a noise in the forest
and a movement in the trees. With a loud yell, forth leaped Tarabusaw. For a moment they
looked at each other, neither showing any fear. Then Tarabusaw threatened to devour the
man, and Sulayman declared that he would kill the monster. At that the animal broke large
branches off the trees and began striking at Sulayman who, in turn, fought back. For a long time
the battle continued until at last the monster fell exhausted to the ground and then Sulayman
killed him with his sword.The next place visited by Sulayman was Mt. Bita. Here havoc was
present everywhere, and though he passed by many homes, not a single soul was left. As he
walked along, growing sadder at each moment, a sudden darkness which startled him fell over
the land. As he looked toward the sky he beheld a great

bird descending upon him. Immediately he struck at it, cutting off its wing with his sword, and
the bird fell dead at his feet; but the wing fell on Sulayman, and he was crushed.Now at this
very time King Indarapatra was sitting at his window, and looking out he saw the little tree
wither and dry up.Then although he was very sad, he was filled with a desire for revenge, and
putting on his sword and belt he started for Mindanao in search of his brother,He too, traveled
through the air with great speed until he came to the mountain where the rattan grew. There
he looked about, awed at the great destruction, and when he saw the bones of Kurita he knew
that his brother had been there and gone. He went on till he came to Matutun, and when he
saw the bones of Tarabusaw he knew that this, too, was the work of Sulayman.

Still searching for his brother, he arrived at Mt. Bita where the dead bird lay on the ground, and
as he lifted the severed wing he beheld the bones of Sulayman with his sword by his side. His
grief now so overwhelmed Indarapatra that he wept for some time. Upon looking up he beheld
a small jar of water by his side. This he knew had been sent from heaven, and he poured the
water over the bones, and Sulayman came to life again. They greeted each other and talked
long together. Sulayman declared that he had not been dead but asleep, and their hearts were
full of joy.After some time Sulayman returned to his distant home, but Indarapatra continued
his journey to Mt. Gurayn where he killed the dreadful bird with the seven heads. After these
monsters had all been destroyed and peace and safety had been restored to the land,
Indarapatra began searching everywhere to see if some of the people might not be hidden in
the earth still alive.One day during his search he caught sight of a beautiful woman at a
distance. When he hastened toward her she disappeared through a hole in the ground where
she was standing. Disappointed and tired, he sat down on a rock to rest, when, looking about,
he saw near him a pot of uncooked rice with a big fire on the ground in front of it. This revived
him and he proceeded to cook the rice. As he did so, however he heard someone laugh near by,
and turning he beheld an old woman watching him. As he greeted her, she drew near and
talked with him while he ate the rice.

Of all the people in the land, the old woman told him, only a very few were still alive, and they
hid in a cave in the ground from whence they never ventured. As for herself and her old
husband, she went on, they had hidden in a hollow tree, and this they had never dared leave
until after Sulayman killed the voracious bird, Pah.

At Indarapatra’s earnest request, the old woman led him to the cave where he found the
headman with his family and some of his people. They all gathered about the stranger, asking
many questions, for this was the first they had heard about the death of the monsters. When
they found what Indarapatra had done for them, they were filled with gratitude, and to show
their appreciation the headman gave his daughter to him in marriage, and she proved to be the
beautiful girl whom Indarapatra had seen at the mouth of the cave.Then the people all came
out of their hiding-place and returned to their homes where they lived in peace and happiness.
And the sea withdrew from the land and gave the lowlands to the people.

ANALYSIS

Indarapatra- Brave and wise, He is king, He is warrior

Sulayman- Also Brave, Obidient to his King

Kurita- Terrible creature with many limbs, Lived party on land and partly on the sea

Pah- Enormous bird, A large wings that covered the sun and brought darkness to the earth.

Tarabusaw- Ugly creature in the form of a man,Lived on Mt. Matutum.

Dreadful Bird- Having seven heads and power to see in all direction at the same, Mt Gurayan its
home.
About the Author

Bartolome Del Valle

Historical records and family trees related to

Bartolome Del Valle.Records may include photos, original documents, family history, relatives,
specific dates, locations and full names.

BARTOLOME DEL VALLE HERNANDEZ, 1641 – 1725,BARTOLOME DEL VALLE HERNANDEZ was
born on month day 1641, at birth place, to ALONSO DEL VALLE and CATALINA DEL VALLE (born
HERNANDEZ).ALONSO was born in VILLAVAQUERIN, VALLADOLID.CATALINA was born in
VILLAVAQUERIN, VALLADOLID.BARTOLOME married ANA DEL VALLE HERNANDEZ (born
RODRÍGO PÉREZ) on month day 1660, at age 19 at marriage place.ANA was born on September
19 1627, in VILLAVAQUERIN (VALLADOLID).

They had one daughter: ANTONIA BURGUEÑO SIGÜENZA GUTIERREZ (born DEL
VALLE)Bartolome passed away on month day 1725, at age 84 at death place., born Circa 15 was
born circa 1550, at birth place.

HOW THE ANGEL BUILT LAKE LANAO

Lake lanao

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).

How the Angel Built Lake lanao

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 dis-equilibrium 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, "My
Lord, why have you permitted the unbalance of the earth? Because of the power of Mantapoli,
Sebangan is now larger than Sedpan

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 receiving 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."

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 reported 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 make 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). Once 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 past that there was a high cliff at the outlet, and over the cliff the waters cascaded in
majestic volume. Thus, arose the beautiful falls which, aeons later, was named Maria Cristina,
after a famous queen of Spain.

ANALYSIS
Archangel Diabarail- Gabriel to the Christians, an angel

Allah- Lord of Muslim

Sohara- Vice of Allah

Angels- from the seven regions beneath the earth and the seven regions in the sky

Angin Taupan, Angin Besar, Angin Darat, Angin Sarsar- Four Wind of the World

About the Author

Gregorio F. Zaide

Gregorio F. Zaide (May 25, 1907 – October 31, 1988) was a Filipino historian, author and
politician from the town of Pagsanjan, Laguna in the Philippines. A multi-awarded author, Zaide
wrote 67 books and more than 500 articles about history, he is known as the "Dean of Filipino
Historiographers."[1] He was one of the founders of the International Association of Historians
of Asia (IAHA), and president of the Philippine Historical Association for three terms. As a
politician, he served as the mayor of his hometown of Pagsanjan from 1971 to 1975.[2]

BANTUGAN
The Story of Bantugan

Before the Spaniards occupied the island of Mindanao, there lived in the valley of the Rio
Grande a very strong man, Bantugan, whose father was the brother of the earthquake and
thunder. 146

Now the Sultan of the Island 147 had a beautiful daughter whom Bantugan wished to marry,
but the home of the Sultan was far off, and whoever went to carry Bantugan's proposal would
have a long and hazardous journey. All the head men consulted together regarding who should
be sent, and at last it was decided that Bantugan's own son, Balatama, was the one to go.
Balatama was young but he was strong and brave, and when the arms of his father were given
him to wear on the long journey his heart swelled with pride. More than once on the way,
however, his courage was tried, and only the thought of his brave father gave him strength to
proceed.

Once he came to a wooden fence which surrounded a stone in the form of a man, and as it was
directly in his path he drew his fighting knife to cut down the fence. Immediately the air
became as black as night and stones rained down as large as houses. This made Balatama cry,
but he protected himself with his father's shield and prayed, calling on the winds from the
homeland until they came and cleared the air again.

The animal made a move to seize him, but with one stroke of his fighting knife the boy cut the
snake into two pieces, one of which he threw into the sea and the other into the
mountains.After many days the weary lad came to a high rock in the road, which glistened in
the sunlight. From the top he could look down into the city for which he was bound. It was a
splendid place with ten harbors. Standing out from the other houses was one of crystal and
another of pure gold. Encouraged by this sight he went on, but though it seemed but a short
distance, it was some time before he at last stood at the gate of the town.It was not long after
this, however, before Balatama had made known his errand to the Sultan, and that monarch,
turning to his courtiers, said: "You, my friends, decide whether or not I shall give the hand of my
daughter to Bantugan in marriage.The courtiers slowly shook their heads and began to offer
objections.

Said one, "I do not see how Bantugan can marry the Sultan's daughter because the first gift
must be a figure of a man or woman in pure gold."

"Well," said the son of Bantugan, "I am here to learn what you want and to say whether or not
it can be given."Then a second man spoke: "You must give a great yard with a floor of gold,
which must be three feet thick."

"All this can be given," answered the boy.And the sister of the Princess said: "The gifts must be
as many as the blades of grass in our city."

"It shall be granted," said Balatama."You must give a bridge built of stone to cross the great
river," said one.And another: "A ship of stone you must give, and you must change into gold all
the cocoanuts and leaves in the Sultan's grove."

"All this can be done," said Balatama. "My uncles will give all save the statue of gold, and that I
shall give myself. But first I must go to my father's town to secure it."At this they were angry
and declared that he had made sport of them and unless he produced the statue at once they
would kill him.

"If I give you the statue now," said he, "there will come dreadful storms, rain, and darkness."But
they only laughed at him and insisted on having the statue, so he reached in his helmet and
drew it forth.Immediately the earth began to quake. A great storm arose, and stones as large as
houses rained until the Sultan called to Balatama to put back the statue lest they all be
killed."You would not believe what I told you," said the boy; "and now I am going to let the
storm continue."

But the Sultan begged him and promised that Bantugan might marry his daughter with no other
gifts at all save the statue of gold. Balatama put back the statue into his helmet, and the air
became calm again to the great relief of the Sultan and his courtiers. Then Balatama prepared
to return home, promising that Bantugan would come in three months for the wedding.All
went well with the boy on the way home until he came to the fence surrounding the stone in
the form of a man, and there he was detained and compelled to remain four months.

Now about this time a Spanish general heard that Bantugan was preparing to marry the Sultan's
daughter, whom he determined to wed himself. A great expedition was prepared, and he with
all his brothers embarked on his large warship which was followed by ten thousand other ships.
They went to the Sultan's city, and their number was so great that they filled the harbor,
frightening the people greatly.

Then the General's brother disembarked and came to the house of the Sultan. He demanded
the Princess for the General, saying that if the request were refused, the fleet would destroy
the city and all its people. The Sultan and his courtiers were so frightened that they decided to
give his daughter to the General, the next full moon being the date set for the wedding.In the
meantime Bantugan had been preparing everything for the marriage which he expected to take
place at the appointed time. But as the days went by and Balatama did not return, they became
alarmed, fearing he was dead. After three months had passed, Bantugan prepared a great
expedition to go in search of his son, and the great warship was decorated with flags of gold.

As they came in sight of the Sultan's city, they saw the Spanish fleet in the harbor, and one of
his brothers advised Bantugan not to enter until the Spaniards left They then brought their ship
to anchor. But all were disappointed that they could not go farther, and one said, "Why do we
not go on? Even if the blades of grass turn into Spaniards we need not fear." Another said:
"Why do we fear? Even if the cannon-balls come like rain, we can always fight." Finally some
wanted to return to their homes and Bantugan said: "No, let us seek my son. Even though we
must enter the harbor where the Spaniards are, let us continue our search." So at his command
the anchors were lifted, and they sailed into the harbor where the Spanish fleet lay.

Now at this very time the Spanish general and his brother were with the Sultan, intending to
call upon the Princess. As the brother talked with one of the sisters of the Princess they moved
toward the window, and looking down they saw Bantugan's ships entering the harbor. They
could not tell whose flags the ships bore. Neither could the Sultan when he was called. Then he
sent his brother to bring his father who was a very old man, to see if he could tell. The father
was kept in a little dark room by himself that he might not get hurt, and the Sultan said to his
brother:

"If he is so bent with age that he cannot see, talk, or walk, tickle him in the ribs and that will
make him young again; and, my Brother, carry him here yourself lest one of the slaves should
let him fall and he should hurt himself."So the old man was brought, and when he looked out
upon the ships he saw that the flags were those of the father of Bantugan who had been a
great friend of his in his youth. And he told them that he and Bantugan's father years ago had
made a contract that their children and children's children should intermarry, and now since
the Sultan had promised his daughter to two people, he foresaw that great trouble would come
to the land. Then the General's brother disembarked and came to the house of the Sultan. He
demanded the Princess for the General, saying that if the request were refused, the fleet would
destroy the city and all its people. The Sultan and his courtiers were so frightened that they
decided to give his daughter to the General, the next full moon being the date set for the
wedding.

So the Spaniards opened fire upon Bantugan, and for three days the earth was so covered with
smoke from the battle that neither could see his enemy. Then the Spanish general said:I cannot
see Bantugan or the fleet anywhere, so let us go and claim the Princess."So they both landed
their troops and their cannon, and a great fight took place, and soon the ground was covered
with dead bodies. And the Sultan commanded them to stop, as the women and children in the
city were being killed by the cannon-balls,

Bantugan soon returned, however, and married the Princess, and on the way back to his home
they found his son and took him with them. For about a week the Spanish general sailed toward
his home and then he, too, turned about to go back, planning to take the Princess by force.
When he found that she had already been carried away by Bantugan, his wrath knew no
bounds. He destroyed the Sultan, his city, and all its people. And then he sailed away to prepare
a great expedition with which he should utterly destroy Bantugan and his country as well.

One morning Bantugan looked out and saw at the mouth of the Rio Grande the enormous fleet
of the Spaniards whose numbers were so great that in no direction could the horizon be seen.
His heart sank within him, for he knew that he and his country were doomed.Though he could
not hope to win in a fight against such great numbers, he called his headmen together and
said:"My Brothers, the Christian dogs have come to destroy the land. We cannot successfully
oppose them, but in the defense of the fatherland we can die."So the great warship was again
prepared, and all the soldiers of Islam embarked, and then with Bantugan standing at the bow
they sailed forth to meet their fate.

The fighting was fast and furious, but soon the great warship of Bantugan filled with water until
at last it sank, drawing with it hundreds of the Spanish ships. And then a strange thing
happened. At the very spot where Bantugan's warship sank, there arose from the sea a great
island which you can see today not far from the mouth of the Rio Grande. It is covered with
bongo palms, and deep within its mountains live Bantugan and his warriors. A Moro sailboat
passing this island is always scanned by Bantugan's watchers, and if it contains women such as
he admires, they are snatched from their seats and carried deep into the heart of the mountain.
For this reason Moro women fear even to sail near the island of Bongos.

When the wife of Bantugan saw that her husband was no more and that his warship had been
destroyed, she gathered together the remaining warriors and set forth herself to avenge him. In
a few hours her ship was also sunk, and in the place where it sank there arose the mountain of
Timaco.
On this thickly wooded island are found white monkeys, the servants of the Princess, who still
lives in the center of the mountain. On a quiet day high up on the mountain side one can hear
the chanting and singing of the waiting-girls of the wife of Bantugan.

ANALYSIS

Bantugan- Great warrior who died and resurrected

King Madali- jealous brother

Miskoyaw- Great enemy of Bantugan

Princess Datimbag- Found and brought back Bantugan to Bumbaran

Parrot- the Messenger

About the Author

Mabel Cook Cole

Mabel Cook Cole was an anthropologist and author. Her collection Philippine Folk Tales,
published in 1916, was Cole’s attempt to make a thorough compilation of folk tales from the
nation. Prior to the book’s publication, tales from the Philippines have been printed in scientific
publications, but these volumes weren’t for general public consumption. The author’s husband
was an ethnologist for the Field Museum of Natural History, and the couple spent four years
with the “wild tribes of the Philippines.” They were privy to hearing these tales while sitting
around a campfire or visiting with people, and put them down in print for posterity.
Cole’s tales shares the wonder, magic and superstition of the Philippines, and gives American
readers a new appreciation for their culture. The stories for children and folk tales are divided
into five originating groups. Tinguian, Ingorot, the Wild Tribes of Mindanao, Moro and Christian;
Christian here referred to the culture of people who had accepted the Christian faith, and it was
this personal choice that informed their tales.

FILIPINO MYTHOLOGY OF THE GIANT KAPRE

A Kapre

This Filipino tree demon looks like a great mixture of human and ape. It is generally a giant, 8
feet tall, with black or brown, long course hair including a beard and eyes that burn like a cigar
tip. Its favorite activities include smoking cigars, misleading travelers, tricking little children
wandering around the woods at night (honestly, why are children always wandering the
woods?), gambling, and drinking. This beast is often compared with the North American
Bigfoot, or the Yeti. They have giant tree-thick legs, long fingernails and sharp teeth. It is
generally a prankster that enjoys confusing people, sometimes even taking away little bits of
their memories so they can’t find their way home, and is not particularly violent (like most
Filipino monsters). Also known as the Tikbalang or Agta in the Visayan dialect. Their biggest
fashion statement is wearing a bahag (much like shorts), but beyond that they roam the forests
au-naturale. For some reason often pictured with dreads, but there’s nothing to suggest that
all Kapres wear their hair in dreads.

Where can you find one?

First, you have to be in the Philippines. The Kapres enjoy hanging out in giant trees, like the
Mango, Acacia, Bamboo, Narra or Balete (Banyan) trees. He can generally be found sitting in
the shade, smoking his cigar or up in the branches just enjoying the good life of being a
mythical beast that is generally invisible to the naked human eye unless he wants to be seen.
They can also live in abandoned houses or ruins, but your best bet of finding one is in giant
trees.

how you can tell if a Kapre’s nearby?

So, having established that Kapres are fond of smoking cigars, oftentimes you can smell them
without ever having to see them. They smell strongly of tobacco smoke, and sometimes you
can get a glimpse of their red-coal eyes staring down at you as you take your nightly forest
stroll. Oftentimes people who have had an encounter with a Kapre report hearing loud laughs
from the trees or see leaves rustling when there’s no wind or animals nearby. If you happen to
have an ember nearby and its glowing, this means the Kapre is in a mischievous mood. Also, if
you find yourself getting constantly lost, chances are a Kapre’s playing little mind tricks on you.

How to not get tricked by a Kapre:

So, if you don’t want a Kapre to be mean to you here are a few things you can do to make sure
you’re safe. First off, don’t court a woman who’s being romanced by a Kapre. Just don’t do it.
If you don’t want a Kapre to keep getting you lost in a forest, wear your shirt inside-out (why
didn’t I think of that? I mean compasses are useless anyways). Also, when passing under a
giant tree, assume a Kapre’s hanging, and so not to offend the Kapre make sure to ask for
permission to pass his tree. And one last thing: don’t make too much noise in the forest.
Kapres are cigar-loving, tree-top dwelling giants, so please, keep your boombox volume at a 0.

“The term kapre comes from the Arabic “kaffir” meaning a non-believer in Islam. The early
Arabs and the Moors used it to refer to the non-Muslim Dravidians who were dark-skinned. The
term was later brought to the Philippines by the Spanish who had previous contact with the
Moors. Some historians speculate that the legend was propagated by the Spanish to prevent
Filipinos from assisting any escaped African slaves

Kapre is another popular mythological creature from the Philippines. It is characterized as a

menacing creature that seeks refuge in big trees and displays human physical attributes but
with taller height at about 7 to 10 feet and more hairy with thick beard, brown skin and deep
eyes that makes them appear more menacing than ordinary human beings.A Kapre is usually
depicted as sitting on a large tree trunk smoking a huge tobacco that emits smoke that
produces a strong aroma that will attract it’s human prey’s attention. They are indeed one of
the scariest mythological creatures told through generation from generation in the Philippines.
Most considered them as just a pigment of the wide imagination of man, but a growing number
of people especially in the countryside have been reporting sightings of these mythological
beasts

The term “kapre” was derived from the Arabic term “kaffir”, meaning a non believer in Africans.
It is also related to the Spanish term “kapfre”. According to historical accounts, the early Moors
and Arabs used that term to signify persons who are non-Muslims and who possesses dark
complexion. By having contact with the Moors, the term later on find its way in the language of
the Philippines by the Spanish in their more than three century of colonizing the Philippines.

The legend of the kapre lingers on and still very much alive and infused in the consciousness of
Filipinos. Scores of people from the countryside have reported sightings of a mysterious
creature atop a big tree, usually an acacia, bamboo, narra, banyan (known locally as balete) and
mango trees. Sometimes a kapre can be seen sitting unmindfully under those trees as
well.Wearing only a bahag, a locally made loincloth underwear that covers only the private part
of a person, typical cases has the kapre sporting a belt which the elders believe gives the kapre
a magical power that makes them invisible to the naked eyes anytime they don’t want to be
seen.

Kapres are not entirely described as pure evil unlike other Philippine mythological creatures
such as the aswang and the manananggal. Kapres sometimes develops fascination with human
beings and had them reaching out to human beings with the intention of offering a sincere kind
of friendship, in some cases kapres are found to develop being attracted and smitten to a
woman.

In this case, it will become a frightening situation for any woman to attract the attention of a
kapre because it is learned that when a kapre fell in love with a female human being, they will
pursue this love throughout the life of that particular woman and tales of a kapre doing
everything in his power just to get the heart of a girl ran abounds through generations past.

Most of the stories about close encounters with kapres involve pranks played by kapres on
humans. Not too long ago a dozen of mountain climbers climbing a mountain in a scenic
Philippine province of Batanggas, become disoriented thus losing sense of their direction. They
decided to leave marks on the trails that they already passed by only to find themselves passing
back that same place over and over again.

Until a local man about 70 years old that lives near the mountain heard their call and helped
them by reciting a prayer and a ritual that pays homage and respect to the kapres asking them
to stop the pranks being played on the mountain climbers. After a few minutes the climbers
went on with their downward trek and were able to find the right place to lowland again.

Some witnesses reports seeing a tree shaking its tree branches and leaves violently even if
there’s an absence of a strong wind. Strong and loud laughter that sends a chilling after effect
on the ears of people around the vicinity of a tree that a kapre resides in are also reported as
one of the exhibition of existence of this mythological creature.

Although they don’t harm people all the time, just the way they display their existence as told
by people who believed that they have seen and proven that the kapres really exists swears
that the sight of them smoking from atop of a tree and staring down on you with those huge,
fiery and haunting eyes is enough to make anybody run like hell.

Whatever the truth about this interesting mythological creature that originated in the
Philippines, myth or fact? It continues to dazzle the mind and the interest of everyone. Scary at
times, romanticize in some accounts of their pursuit of beautiful women, playful, cigar lover. All
these add up to the mystery and what fascinates ordinary people into believing the real
existence of kapres and makes even the skeptics to have an open mind regarding the possibility
that kapres do really exist.