History of Marinduque excerpts

CHAPTER III Ramon Monteyola Madrigal (1899)

MARINDUQUE EXPLORATION AND COLONIZATION OF MARINDUQUE. About the close of the 16th century when the Spaniards and the Jesuit missionaries were exploring and colonizing the small islands of the Philippine Archipelago, those who landed in the island now known as Marinduque, found that the island was more thickly populated than the other islands of the same size and had about double the population of the big island of Mindoro which was about ten times bigger in area than the island of Marinduque. The island of Marinduque is lying between Bondoc Peninsula in the east and Mindoro island in the west and Tayabas Province in the north and Tablas Island in the far south. At the beginning of the 17th century, Marinduque was included under the administration of Mindoro when the latter was separated from Bonbon (now called Batangas) and made into a “corregimiento”. Tagalog is the dialect spoken in Marinduque the same as that spoken in Mindoro.

#The Jesuit Father Pedro Chirino writing in his “La Relacion de las Yslas Filipinas” published in Rome in 1604, gave valuable information about the number and the status of the natives at the close of 16 th century. Father Chirino dealt briefly with the islands in general and said that islands which were mostly populated where Manila, Mindoro, Lubang, Marinduque, La isla De Fuegos, Guimaras, las isla de Cabras, Masbate, Capul, y Ibavao (Leyte), Bohol, Panay, Cagayan, Guyo, Calamianes y Paranan, sin mecionar algunas de menos importancia, nunque esteban pobladas, que en su totalidad ascendieron a cuarenta o mas; ademas de otras islas que no esteban habitadas algumas de a cuales eran pecuarias y otras de un tamaño regular.”

#The name Mindoro came from Mina de oro which means “Mine of Gold”.

TERRITORY- The territory of the island of Marinduque and the small islands immediately adjacent thereto which are now known as the province of Marinduque consists of a total number of 21 isles## which are as follows: Marinduque has an area of 352 square miles; 2 San Andres with unknown areas; Banot has an area of 0.1 square mile; Sta. Cruz has an area of 2.6 square miles; Maniwaya has an area of 1.9 square miles; Mompong has an area of 1.5 square miles; Salomague with unknown area; Perro has area of 0.9 square miles; Elefante with unknown area; Gaspar has an area of 0.5 square miles; Baltasar has an area of 0.2 square miles; Agpitan (Puerto Balanacan) with unknown area; Ataa “ “ “ “ “ Madumug “ “ “ “ “ Salavaria “ “ “ “ “ Pañgapasan “ “ “ “ “ 3 islotes y recas sin numbre, has an area of 0.5 square mile.

The Carlota and Isabel islas (Dos Hermanas) used to belong to the island of Marinduque, but now they belong to the province of Romblon. The island of Marinduque is almost circular### in form, and is covered with hills and mountains which rise to a height of about 2,500 feet near its center.

The search for the records extended in the Headquarters of the Boys Scout of the Americas showed bright developments on the endorsement dated July 30, 1963 by the Provincial Executive of Marinduque of the Boy Scouts of the Philippines, Scoutmaster, Marcos Marte all knowledging fully the organization and activities of the Boac Boy Scout for the information of the Boy Scouts of America.

The First Marinduque Paper: Sometimes in 1922, a newspaper with the commercial name of MALINDIG was cited and owned by Santiago Latorena of Boac, His printing shop and office was at Real Street, Intramorus, Manila. It was fall of national news including these from Marinduque, with poetry section in Spanish and Tagalog. The Marinduqueños flocked to his office for the true and fearless items published. There was a good circulation of the paper.

A Writer: The deceased, Paz Latorena, the youngest daugther of the MALINDIG publisher and owner, Santiago Latorena, was an English story writer. He short venture, as she died early on writing was as follows. ( From PHILIPPINE WRITING Edited by T. D. Agcaoili) One of the pioneer short story writer in English, Dr. Latorena teacher in literature and creative writing at the University of Sto. Tomas.

Her story in this collection “Sunset” was listed by Villa in 1958 as one of the 25 best Filipino stories in a decade. Her fiction in the Philippine Prose and Poetry series are used as textbook in public high schools.

Your communication of May 8th is the first one X have received from you concerning the boy scout movement in the Philippine Islands. Both myself and my assistants are deeply interested in it and will do what we can to push it forward.

I am cabling you today as follows: “Strongly urge that scoutmasters be American citizens of the citizens of the Philippine Islands”,

BAYS, Pass, Points, Ports. The Province of Marinduque has the Sayao Bay, Calancan Bay, Torrijos Bay, Marlangga Bay, the Mompong Pass, the San Andres Point, Sta. Cruz Point, Salomague Point, Cagpo Point, Cabuyo Point, Panique Point, Marlanga Point, Suban Point, Metati Point, Bancoro Point, Catala Point, Obang Point, Lupak Point, Ulan Point, Port Buyabud, and Port Balanacan.The Balanacan Port is considered one of the best ports if not the best in the Philippines; it’s inner basin had always been furnished safe shelter for ships during worst typhoons.

SOURCE# OF THE NAME MARINDUQUE: First source: It could have come from the name "Malindig" of a steep mountain in this southernmost part of the island within the jurisdiction of the old town of Gasan before but now within the jurisdiction of the new town of Buenavista. This Mountain has been the guide to seafarers sailing the surrounding seas from the south to the north and vice versa. In the intercourse between Marinduque and Mindoro, the mountain of Malindig was so well-known to the travelers and commuters that in their converses, dealings, and communications the word had been in the course of fine mispronounced and misspelled, and finally corrupted to "Malindug" and then to "Marindug", until it was finally called "Marinduque".

From Photostat Copy furnished undersigned writer (Perfecto Mirafuente) on June 25, 1959 by General Services Administration, National Archives and Records, Washington, D.C.

#Atlas of the Philippines, 1959, Phil. Asian Publishers, ##Censo de las Islas Filipinas, Tomo I, 1903. ### See page 71, Censo de las Islas Filipinas, Tomo Y, 1903.

Second source: in the days of long ago, every Spaniard coming to the country what's given by the government a portion of land and all the person living on the land became his serfs and tillers of land under his authority.

One such Spaniard had “Marin” as his first name and “Duque” as his last surname. The land assigned to him was located in Sta.Cruz, and was then named San Sebastian de “Marinduque” as given to the island.

Third Source: Among those Spaniards who landed in the island one was a mariner (“marino” in Spanish) who was a duke# duque in Spanish). The two words “marin” and “duque” were connected together from the single word “Marinduque”. Hence, the name Marinduque was given to the island.

ESTABLISHMENTS OF TOWNS: BOAC was established as town in 1735 with Don Matias Trojillo de Belen as its first Gobernadorcillo (town head), and who was succeeded by Don Juan del Rosario in 1736.

Sta Cruz was established as a town in 1790 with Don Mateo Ramos as its first gobernadorcillo.

Pedro Marbello Madrigal (1876) 7th Mayor of Biac 4th government of Tayabas #Madrigal, P. “Mañga Kasaysayan ng Marinduque”.

Former Municipal president, established Botica de Boac

Boac Boy Scout: In 1923, The Boac Boy Scouts was organized in Boac, Marinduque with more than fifty scouters by Celso Mirafuente. The organization budded from an American an American fiction of Boy Scout life of PLUCK ON THE LONG TRAIT. Those Scout hiked around Marinduque on December that year, and rallied on Municipalities for the organization of Boy Scouts.

The late Governor General Leonard Wood acknowledged the organization, when he was escorted by the Boy Scout from Laylay Beach to the town proper of Boac, in one of his visits in Marinduque.

This organization was inducted by an American Boy Scouts Commissionaire, McFarlane in Boac in 1928.

The records of this outfit as kept locally were destroyed by war.

The organizers have been hunting other records from other repositories.

However the following released by National Archives from the Washington, D. C., from the letter dated June 29, 1924 of General Leonard Wood to Mr. James E. West, Chief Scout Executive , Boy Scouts of America, New York, gives relief.

Years of May 8, 1924, with referent the alien Scoutmasters should be citizens of the United States or citizens of the Philippine Islands. I assume that the purpose of the organization is and will continue to be not only to make useful citizens but also patriotic and loyal citizens, and I fell that the men who are to handle, the boy scout organization in the Philippine Islands, a possession of the United States or of the Islands; and that to change those requirements would be a very serious mistake. The scout movement with develop here with grater rapidity and with better support of this requirement is adhered to. I am doing all that I am to encourage the building up of the scout organization were under aliens. There are plenty of American citizens and citizens of the Philippine Island to meet the requirements.

BETWEEN AMERICAN REGIME AND BEFORE COMMONWEALTH A legislative Act for the political separation of Marinduque as sub-province of Tayabas. (From National Literacy) DIARIO DE SESSIONS DE LA CAMARA DE REPRESENTANTIES TOMO IV HISTORICAL DE LOS PROYECTOS DE Pahina 770 143. Ley autorisando de separation de la sub-provincia de Marinduque de la provincial de Tayabas y al restablicimiento de la Antigua provincial de Marinduque,y que proves a otres fines. Presentando por el Representante Paras, el 22 de Oktubre, 1991.

Gasan was established as a town in 1800 with Don Agustin de los Santos as its first Gobernadorcillo, holding the office until 1801.

Mogpog was established as a town in 1807 with Don Nicolas del Rosario as its first Gobernadorcillo. He had been Gobernadorcillo in Boac in 1749.

Torrijos was established as a town in 1879 with Don Timoteo PeĂąaflor as its first Kapitan (town head) from 1879-1880. He was succeeded by Don Remigio Medina as Kapitan for 1881-1882. Kapitan Don Remigio Medina was popularly known then as Kapitan Mio. Buenavista was established as a municipality on January 1, 1919 with Don Agaton Sarmiento as its first Municipal President (town head).

Before the establishments of the towns in Mogpog, Torrijos and Buenavista, Mogpog was part of Boac, Torrijos was a part of Sta. Cruz and Buenavista was a part of Gasan.

Trasladado al Comite de Gobierno Provincial y Municipal.

Devuelto con informe (L.C.R. No. 42) el 9 de Pebrero de 1920, recomendande que sea aprobado con ensiendas.

Aprobado por la Camara, el mismo dia.

Aprobado sin eniemendos por el Senado el mismo dia. P. 634 (Ley No. 2880)

#In Europe, the duke was a nobleman of highest hereditary after that of a Prince.

CHAPTER IV

THE TOWNS IN MARINDUQUE OLD TOWNS: The first three towns established in the island of Marinduque were Boac, Sta. Cruz, and Gasan. The oldest of the three was Boac, the second oldest was Sta. Cruz, and the third Gasan. The intervals of time between the founding of these towns by the Jesuit priests were very long. The town of Boac being the first to be settled, the catholic church of Boac was then the first one that was built by the Jesuits, the catholic church of Sta. Cruz the second, and the catholic church of Gasan the third. the construction of the latter begun, but it was left and unfinished because in the year 1787 King Charles II of Spain decreed that all the Jesuit priests be ejected from the Philippine archipelago, this decree was implemented by Governor General Jose de Raon of the Philippine Islands, in 1770. In the year 1852, Jesuit priest were allowed to return to the Philippine Islands.

When the Jesuit priests were expelled out of the country in 1770, the Jesuit priests in the towns of Boac and Sta. Cruz were replaced by the Spanish priests of the order of the Recollects. The Recollects priests stayed in Marinduque until 1898 when the authority of Spain over the Philippine island had ceased.

The catholic church of Boac, being the first one erected is now about 266 years old, the catholic church of Sta. Cruz about 266 years old.

BOAC: The Jesuit missionaries upon landing on the shores of Marinduque at the "daoñgan" (port) of Laylay, went to explore farther inland until they reached a place which was about three kilometres from the seashore. It was later to be known as the town of Boac. Their mission was to educate the natives and to convert them to catholic faith. They dedicated themselves to

There enthusiusm, neverthless, did not last long. The American garrison in Boac was reinforced with more troops. Sta. Cruz case garrisoned. The American soldiers hounded the guerilleros. Several more engagements took places. “ That at Hermita, Masalukot,” reminesced Mrs. Celestina Retardo de Luna, “ witnessed a considerable number of Philippines and American casualties. That at Kinyaman had a share of Americans who died to subdue the islanders. No arms, no food, no fighters. The battle was lost. In 1902, the surrender was reversed. It was the Marinduqueños laying down their arms.

The American prisonare were delivered by a commission of three composed of Don Gerardo Dizon of Gasan, Don Catalino Quirubin of Torrijos and another no one remember now, to the Americans, “in on American battleship off Buenavista, “retrospects Lieut. Quinto.

The Battle of Kinyaman: This was the first battle encounter in the Municipality of Santa Cruz between the Americans and the Filipino revolutionary as reproduced.

Kinyaman: On June 1900, one Sunday morning, the American soldiers from Boac came via San Antonio ( mountain), They proceeded to the Plaza now called Plaza Rizal. The American soldiers after having rested and taken their breakfast, one of the boys know to the Americans the Filipino “ insurrectos” who were in line on the top of Kinyaman hill.

The American soldiers upon seeing the “ insurrectos”, fired three times towards the latter. The Filipino soldiers returned the fire. Then American proceed to the hills of Kinyaman .They passed along the Busay river. As soon as they were discovered by the insurrectos, the fight begun.

The fight lasted for one half day. But as the American soldiers were superior in areas and ammunitions, they drove the “ Insurrectos and killed several of them. Late in the evening the American soldiers returned to Boac some wounded and others dead. This was the first Filipino- American battled over occurred in Sta. Cruz.

Some were mapped out from the neighborhood. One of them who was found on the swamp was voluntarily going up his to surrendered to, unfortunately, an enfuriated civilian. The civilian threatened him in return.

The Americans swang the muzzle and of his rifle with the bayonet mounted on. Pierced through his heart, the threatening party died on the spot.

When the smoke of battle disappeared, “ At about 12:00 noon says Private Pelagio Riego under Alapaap,”there were seven Ameicans dead, fifty-three captured alive and two Filipino casualties”.

Taking the American prisoners to their headquarters at Payanas, in the hiterland where they were oftentimes moved from time to time and from place to place to avoid detection of their wherebouts by the enemy in the evening that immadiately followed, the guerilleros found themselves enthusiastically singing a song hastily composed by, allegedly, one Silva of Gasan and one Resauro Lualhati of Boac: “ Enel Paso de Pulang Lupa, Celebraron combate formal, Los enemiges caerontedes cautives, Con el Americans, su capitan.

teaching the old and the young people the catholic religion and a way of life.

The place was plain between two mountains, one in the eastern side and the other in the western side. On the northern side there was a river, now known as Boac River which derived its water from the mountains in the east and emptied it into the sea in the west. South of the plain was a brook which meandered westward toward the foot of Santol Mountain emptying finally into the river. The Spaniards called this plane “pueblo bajo”, while the natives called the same “Labak” or “Bayanan Lapag”. However, the word Labak has been in common use, and is still used up to the present time.

The top of the mountain immediately to the east of the plain was designated as the site for the church compound. The church was laid out so as to have it façade facing the east and its rear overlooking the plain. The “convent” (rectory) was a two storey house built connected to the northwest corner of the church, overlooking the plain on its western side and the river on the northern side. The “torre” (tower) was erected connected to the southeast corner of the church, and entry to it was only possible from the inside of the church. Around the church compound, a high stonewall was erected, provided with three big gates of iron grilles, one gate the northern wall, one at the eastern wall, and another one at the southern wall.

Un seldade que era boca tuerte, A su teniente grito muy airose, “ Hini fummfutok”, on Taga;e is dije. “ Los soldades de maestras guerillas, Demstraren arreje y valer, Los yenguis arrodillando gritaren, Implorando magaanine pardon”.

All the materials that they used in the construction of the church, tower convent, and the stonewalls were all available and obtained locally and in the nearby places. The stoneworks consisted of “sillars” (adobe stones), baldoza, ladrilles, gravel, and sand. The woodworks were made of molave, bitik, and narra. The Jesuits had put up a plant for the production of lime.

This plant was locally known as “magapog”, which means “to produce apog”. Apog (lime) was used for mortar, and mortar was necessary for bonding. In those times, cement was an unknown material of contruction.

The Jesuits were also fabricating ladrilles, and “tisa” (roofing tiles) in the plant. Tisa was the roofing material used in the church and the convent.

The church served not only as a house of worship to God but also a hiding place for the townspeople whenever the “tulisang dagat” (moro-pirates) come to invade the town. The “tulisanes” when they invaded the town, they usually seized the men and took them along to be offered to their Sultan in Mindanao, or should they meet the English Bergantin# Goleta in the sea, and sell them to the Englishmen.

The people who had seen helping the construction of the church, had inhibited that portion of the mountain to the east of the church compound, and built their dwellings. The Spaniards called this place “Pueblo Alto” while the inhabitants called it “Mataas na Bayan”. This name is still used now. An alley was laid out on the northern part of Mataas na Bayan parallel to the northern wall of the compound. This part was given the name of “Barrio de Biglang Awa” – in honor of the Lady of “Biglang Awa”, meaning “Pronto Socorro” in Spanish and immediate help in English the statuette of her being enthroned in the in an enclosed platform attached to the outside face of the stonewall just above the northern gate facing and overlooking the river. A narrow street was laid out parallel to the southern walls of the compound leading from Labak up to Matatas na Bayan and this street was called “Calle San Miguel” in honor of San Miguel whose statuette was place on a platform attached to the exterior phase of the stonewall above the southern gate. All the three gates were used by the parishioners in going in and out of the church.

On the eastern end of Mataas na Bayan the priests located a cemetery on a portion of a place known as “Barrio de Tampus”. The cemetery was surrounded by stonewall provided with an iron gate.

them and upheaved in storm from three corners, taking care that the second group maintain holding the hill busy violently hurling down post in discusive action, while carefully pushing inward to tighten the grip on the enemy. The Americans knew they were caught in a triangle of traps impossible to break. Over a thousands to dishearten the ennemy resounded on all sides. Confused, stupified, and not knowing the terrain, the Americans know their disadvantage was irremoviable. Bravely they fought back; it was inutile. “ Alapaap”, says Surgeant Ramirez, “ noticed Capt.

Chill mounted on his horse recognizing his men in disorder”. They carefully aimed at the captain with his receiver and quickly pressed the trigger. The bullet found its target. Captain Chill was hit on the right side behind his sick, a little below his nebulla oblongata, and the bullet worked its way front ward stopping and remaining just below his right jaw. He fell from his horse. He was a man of strong willpower; he rose up; he was almost unconscious. He was able to escape for sometimes, however, he found nearly a nipa shack wherein he was discovered a little while later lying and resting. He was captured and taken to Bonliw, behind he firing line for medical attention.

The fight was on, but the enemy manifestly weakened. “ Rosas, on noticing the American flag flying nearly”. Says Private Roman Revilla who fought under Captain Vida (and who, much later, served Gen. Pershing in Mindanao for about four years).’swooped downflash-like and heroically untouched the flagpole and the coronet from their holes”. No resistance was offered, Rosas succeded. A topheight the yields of “ Mabuhay!” all the more reververated and rent the air. The enemy limped back, some scampering for safety. But there was no way out. Some of them were picked up from the swamp below the pass. They had no more antics. They feared the blades of the bolos of the sandatahan.

They surrendered.

#

war galley usually propelled by both oars and sails

Acting there upon, into three groups guerillas were organized.

Pulang Lupa Pass was closest for the ambush, because it gave them many decided advantages At strategic points, the groups were posted.

Captain Lardizabal headed the first post with Leiut. Recalde as his assistant designated to close the Pass behind the Americans. The second group commanded by Capt. Vida with Lieut. De la Santa, assisting, was assigned to protect the hill overloading the Pass with ample and strategic distance from the Pass and the First group. The third group under Lieut.

Madrigal, commanding, and Lieut. Roque , assitant, to close the Pass in the front of the incoming enemy.

On the night previous to the morning the Americans were reported to pass, the guerillas were sy preparing the ground for the encounter.

Just as the preparation was about finished at 4:00 A.M., the following morning as worned, “ Private Pedro Pries on guard,”says Second Lieut. Florancio Quinto Marlanga, Torrijos, who fought under Alapaap as Sergeant, “ reported what the Americans were actually passing by. “everyone was ready but quiet. The 100 armed fighters, 200 sandatahans and now more than 1000 civilians including teen-agers were ready to set in motion.

The Americans were allowed to pass Santa Cruz-ward by the first post that quickly sealed their way back. Private Pries, without loosing a minute again, and in the most silent way end extreme care possible, reported to Capt. Vida holding the second post, the presence of the enemy on the spot below them. In the excitement of the moment, however, the guerilleros, despite utmost care inadvertenly lost control of their silence.

The enemy learned of their presence around; they fired. The third group burried the way, responded and quickly pressed Torrijos ward to meet the Americans. The Americans tried to clime over the hill on observing the pressure so overhelming, to gain strategic position, Captain Vida, commanding the second group, and penetrate through, the Americans shifted to retreat back to Torrijos. The triangle simultaneously swallowed

The Jesuit missionaries in their explorations of the country sides, came upon a place on a mountain situated directly south of Mataas na bayan were they saw abundance of guava trees and small size bamboo trees. There they found a small house wherein lived an old man who had his own little place of worship inside the house. Thus, they called the old man an “Ermitaño” (hermit) and named the place “Barrio de Ermita”. The place now is distinguished from the rest of the town by the name Ermita.

In their explorations beyond the other side of the river to the north they ascended steep wooded mountain were they discovered that the trees abounding in the place were of very hard wood of red color. Due to this kind of trees they called the mountain “Sibucao” (a Spanish word). The tree besides possessing coloring qualities, were medicinal. The name of Sibucao mountain has remained to the present time. As they descended on the other side of Sibucao mountain the Jesuits sighted a very wide flat land and found out that it was inhabited by many people. On a plot of this plain the priests set up a “Magapog” were they produced lime, ladrilles and tisa being the materials needed in the construction of Boac church. They produced the tisa by baking concave shaped piece of red sticky clay which was available locally.

In Labak, the first street that was opened ran from the foot of Santol mountain to the front of the mountain on top of which the church was built.

This was the main street of the town, and was called “calle Real”. As the town was growing, more streets were laid out until the town had six longitudinal streets in the east-west direction and six in northern-south direction. In the southern part of Labak, there was a short street which was called "Barrio Malusak", and beyond this place southward was a flat field planted to rice. In Mataas na bayan, there were only two streets laid out longitudinally in east west direction. Since the year 1876, the two streets parallel to the north of Calle Real were beginning to be destroyed by the flood, and little by little were disappearing until 1934 when the part of the town was gone and became riverbed full of stones and sand.

In 1735 the local government was established. Don Matias Trojillo de Belen was appointed to be the first gobernadorcillo and, in the following year 1736, he was succeeded by Don Juan del Rosario. Every year the gobernadorcillo was changed. In Labak, the Spaniards constructed a big building of mixed materials on a plot of land bounded by four streets. It occupied almost the whole block. The building was given the official name of "casa Real" as it became the official residence of the gobernador and the gobernadorcillo. The gobernadorcillo was the head of the town, and served only for a term of one year, so that the town head was changed every year.

The building was rectangular in shape and of two storeys. The first floor was elevated about one meter from the ground level. The front facade was facing east. The main entrance to the building was on the eastern side, and a rear entrance was provided on the western side. Two wide stairways, oppositely placed, led up to the second floor first floor. Three balconies were built on the second floor in the front face of the building overlooking the plaza. The second floor had a big salon, a reception room, two chambers, and the small receiving room. The first floor had three rooms and the hallway; one room was the receiving room, the second was the office of the gobernadorcillo amd directorcillo (secretary), and the third room was used by the "cuadrilleros"#(policia). An annex was built on the northwestern corner off the lot for use as "carcel" (jail).

The Casa Real building was constructed with the best of materials available in the area. The best kinds of wood were brought from the nearby forest for use in the construction. The floorings and sidings were made of wood, and the exterior walls below the first floor level were made sillar and adobe stones. The roof was made of tisa which was produced locally at the Magapog plant with local materials and labor. #

cuadrilleros are the counterparts of our policemen nowadays.

with it, after a few days, they planned to proceed to Sta. Cruz to terminate the work of aeral depredation.

This arouse the indignation of the inhabitants and embittered and already irresistibe, belligerent feeling of the guerillas into action. This time they had nothing but violent reprisal. Every well-meaning Marinduque had only one choice. To wreak vengeance on the Americans and to flight for survival to save the islanders from ruthless cruelty they eventually construed as worse than the brutality of Spain. Must persistently prevailed; amicable attitude vanished. Unlike before, everywhere the people were decided to fight.

They organized themselves into fighting units. The guerillas were re-enforced. The Sandatahans were reorganized a reshaped to fighting groups. Civilians who had nothing to bolos and pieces of sticks for womens pledge themselves for the sacrifice. This was the beginning of real hostility .

At Marinduque, the guerilla leaders improvised a moring hostility conducted, due to the urgency of the moment. Present were, according to Surgeant Runaire who served under capt. vida (Alapaap), the following: Military Governor Maximo Abad, Top Commander; Capt. Pedro Lardizabal, Commanding officer; Capt. Cayetano Vida, Second in Command; Lieut. Guermsiendo de la Santa ( under Alapaap); Lieut. Teofilo Roque, Lieut. Pedro Madrigal and Lieut. Raymundo Recalde. There were about 100 fighters armed with rifles, about 800 sandatahans and several hundred civilians armed with bolos and garrotes.

After a period of waiting which seemed years of torments, sometime in November 1901, Municipal President Lucio P. Quinto of Torrijos warned the guerilla headquarters that the Americans were coming as leaving Torrijos enrouter to Santa Cruz at 4:00 A.M., the following morning.

APPENDIX TO HISTORY THE Battle of Pulang Lupa : This was the famous battle fought in Marinduque as recorded both in the War Department of the United States and by our historian, Dr, Gregorio Zaide as can be found here in the chapter of the American Regime. This battle was successfully engaged by our Filipino Revolutionary soldiers or guerillas to the defeat of the American Soldiers. The battle and its history is hereby reproduced.

The battle of the Pulang Lupa Pass was a moment worthy of preservation for posterity to learn that not all the that begin with evil or in evil; common cause has a way of commenting gaps or patching rigs that turns futility to usefulness of common benefit. That was the timme Battle of Pulang Lupa Pass. x x x x x.

These roofing materials rendered the temperature inside the building cooler no matter how hot the weather was. The walls of the carcel were made of sillar and the windows were provided with heavy iron grilles. Two big cannons made of iron were mounted right in front of the main entrance of the building. The cuadrilleros were furnished for service firearms called “Miñi” with long gun barrel which were loaded thru the mouth.

In front of the Casa Real, just across the street, was a long plaza, the size of which was twice as big as the size of the lot occupied by the Casa Real.

The official name of Casa Real entered for one hundred fifty years until the year 1900 when it was renamed Tribunal# (municipio). Nevertheless, whenever the Spanish governor from Calapan, Mindoro made official visit to Boac he stayed in the Tribunal which had been the official residence of the Governor before. Such visit was made annually.

Sometimes after their arrival at Boac, and many times thereafter, troops were sent out purportedly under Capitan Chill ( Capt. Shields) reputed to be a hero and victor of San Mateo Rizal to patrol around the island. Protracted clashes between the American and Filipinos guerilla forces were engaged in. the Americans thought that the Filipinos would surreder easily because they did not have arms. The guerilleros, however, showed no sign of giving up.They had plenty of good supplies and could fight even with bolos. x x x x.

On reaching Torrijos where the same predatory tactics were further employed, Americans thought it wise to remain therefore for some time to continue the ruthless work of cruelty. This was accomplished. Not satisfied 1 THE BATTLE OF PULANG LUPA PASS

By Manuel Sevilla Sadiwa Y, written on April 7, 1957 Eminent writer and author

#Tribunal is taken to mean here as Townhall and not as Court of Justice *Gobernadorcillo was the town head.

NAME OF THE TOWN, BOAC: The name, Boac, is meaningless. It was derived from the Tagalog word “biak” which in English means divided/split. It happened thus: in the olden days when the there were only three established towns in the island of Marinduque, the town of Boac comprised a very vast area of land and mountains as well as several islets, namely San Andres, Salvaria, Pangapasan and Agpisan. It also had very good port in Balanacan which furnished excellent and safe shelter to any kind and size of sea-going vessels against severe and worst typhoons. The River which ran from the eastern hinterland to the western plains down to the sea had divided the town into two areas, the northern area and the southern area. The people used to say "Ang bayan ay biak" which means" the town is divided by the river into two parts." In the course of time, by the means of verbal intercourses and communications, and the exchanges of letters and notes between the people of Marinduque and Mindoro, the Tagalog word "biak” had been corrupted to Buak and then to Boac, the name of the town which had persisted to this day.

building a convent commensurate with the importance of the town under his administration, which is composed og light materials, which is not wall deserved, appeals to you as vice Master for the approval of said undertaking for the reasons already stated. And to secure from the Father Administrator asking and requesting to provide and orderaltimately his subjects as deserving your known benevolence whose we pray to God to grant more years is life.

Sta. Cruz de Napo, 5th February 1884

The Jesuit priests who built the church, left the statue of the Immaculate Concepcion to the church and was made the Patron Saint of the town of Boac, and the 8th of December of every year was set aside as the town fiesta. Many people from the different towns of Marinduque, Mindoro, and Tayabas had always looked forward to this date to join the pilgrimage to the town of Boac so as to pay homage to the Immaculate Concepcion and to partake off the fiesta.

STA. CRUZ: In 17th century, as the Jesuit missionary priests were proceeding necessarily on their explorations of land, they travelled with their Christian converts uphill and down dale, and found all along the route groups of huts spaced very far apart. Finally, they reached a site which was a very wide field top of a mountain. On this field they selected a place where they erected a big wooden cross to mark the location for the church to be built.

5 BUREAU OF RECORDS, General Services, Manila NO. O. Pages, 766 Laho de Mindoro

After the baptism of the child, the sponsor, especially , when there are other children being baptized, would try to come out of the church’s door first, carrying the newly baptized by in arms. It is said that, if the sponsor and the child reach the door first among the others, the child in his maturity would lead the way for the others, a leader on studies, in work and in endurance.

At San Antonio in Santa Cruz, a group of uniquely-shaped caverns has has recently become a tourist spot. Estimated at two thirds of hectare , the tourist spot. Estimated at two thirds of a hectare, the series of cavern is accessible through a manhole on the southwestern wall.

The biggest in the cavern series is called “Bathala Cave’’. Inside this cave is a nature- formed venture the Sinhpien, SK shaped like a cathedral by stalactites and stalagmites. At the end of its southern wall is an altar-kins formation of line arches.

Foreign and local tourits who visit the province of Marinduque must have the endurance to climb up the hill where Sta. Cruz is located at the top, by an hour’s drive around the 29 kilometer road.

And when the tourists are there, they first visit the ancient church, a source of strength in the early days against the Moros invaders , to get more inpiring strength to climb up another tourist spot; the Simbahn cavern, inside the Bathala mount, earlier believed by the primitives as the house of the gods.

Another Church Rerord of Santa Cruz: This record was translated from Spanish on folowing pages.

Parish Church of Santa Cruz in Napo.

Don Francisco Camponas parish priest of Sta. Cruz in Napo Pronvince of Mindoro before you, with due respect, states: That having been granteed license by his parish to invest the funds of his church to the sum of 15, 743 pesos 56/48 centavos, as appropriation for

It took a lo ng time before they could start the construction of the church for they waited until they had a great number of converts coming from faraway places. The manner in which the Jesuit priests had carried out their mission was the laudable that the people had been easily attracted to the Catholic faith, thereby contributing to the rapid increase in the constructions of dwellings on areas surrounding the wooden cross. The men and women helped in every way possible in the construction of the church. The priests the people religion and baptizing them, and they attended to the sick. The people were very peaceful and obedient performing their chores in the house or in the farm.

They build the church, the tower and the convent. The convent was connected to the church on the right side and the tower on the left side.

High stonewall was erected around the church compound provided with three big gates. The biggest gate on the front side was facing the town. The materials used in the constructions of the church, tower and convent where obtained from the surrounding places. Very good and strong timbers were available in the forests. Big and small stones, and sand were plentiful, and apog was produced.

NAME OF THE TOWN, STA. CRUZ: When the number of people listed in the convent was sufficient to contribute a community, the town was given the name of Sta. Cruz, as a token of regard for the first setting of the wooded cross by the Jesuit missionary priests. From that time on until the present, the third day of May of every year set aside as the town fiesta of Sta. Cruz. Many people from different towns of Marinduque and Tayabas travelled on foot, on horseback or by sailboat to reach Sta. Cruz for the town fiesta.

In 1790, the local government was established. Don Mateo Ramon was appointed as the first governadorcillo. The first street was laid out parallel to the left side of the stonewall of the church compound. The Spaniards built a two storey house on a lot situated on the left side of the first street

facing a very wide plaza. This house was used as a government and was called Tribunal. In front of the building, they installed two big cannons made of iron. The cuadrilleros (policemen) were equipped with firearms called "M161", which had long gun barrel, and were loaded thru the mouth.

The town comprised a wide range of mountains and villages, as well as several eye islets, namely, Pulo, Maniwaya, Mongpong, Salomague, Elefante, and Perro. It had a good part. This town must very far from the first town of Boac.

GASAN: It was in the 18th century when the Jesuit missionary priests we're exploring the southwestern parts the island of Marinduque that they found a site on top of a hill where they had decided to build a church. The hill commanded a good view of the sea. There was a plain extending from the foot of the hill to the sea, which was intended to be the site for a town. On the northern and southern ends of the plain, they had observed that there was intermittent ingress the agress of sea water so that these rivers were impassable by people at high tide. From the seashore, as they looked yonder toward the southwest, they sighted three isles arrange in line, to which they gave the name of "Islas de las Tres Reyes" Melchor, Gaspar, Baltazar.

On top of the hill, the Jesuits build a "Kamalig" (big shed) to serve temporarily as a church. As time went by the number of people being drawn to the catholic faith and baptized was increasing, and those people began constructing their own dwellings on the plain. The priests then asked the people who want to hear mass to help in the proposed construction church.

Each parishioner was to bring stone and send every day, and to deposit them place contagious to the site for the church.

When the church was under construction, King Charles III of Spain issued a royal order in Feb. 1767 compelling the Jesuit priest from the Philippine

legal age, from buying say liquor from 7p.m. until dawn. Sta. Cruz town is also distinguished with its old church which served both the spiritual and physical need of the late 17th and early 18th century natives. Moro pirates used to come in great number of war vintas in the town, for there were several natural landing berths near the town. The people decided to build a high wall fortress surrounding the church, in case of any sudden Moro attack.

A standing remnant of a watchtowers “Baluarte” among the natives, still stands guards in a docking place at the feet of the town. Thr formerly five- story high watch tower , now a one-story place, was used as a sentry post watching the sea.

Fr. Lorenzo Menorca, who has been assigned in the parish ten years ago on October 6, 1953, says that the majority of the townfolk are good Christians who really practice their Faith.

The main altar of the Church is dedicated to the Holy Cross, in commemoration to the towns name. At the right side is an image of Our Lady of Lourdes and St. Anthony’s image is at the left side of the Altar.

The church, constructed by the Jesuits, was reconstructed by the Augustinians. The wooden flooring of the church was changed into tiles and the altar was repainted. The Altar, made of Philippine hardwood, still seems to be newly-white, but it was never repainted since 1922. From a far the altar shines when touched with sunrays as if it were made of silver and steal.

Every first week of May, Sta. Cruz is the high festival spirit on May 3, the town celebrates the feast of the Holy Cross which ushers in a full month Santacrusan and Flores de Mayo processions.

One of the various beliefs of the people, especially among the barrio folk, is the custom of placing newspapers and magazines under the baby’s mat all the time. The old folk say that the child will grow to be a wide reader, intelligent and well-educated.

The group journeyed for three kilometers until they resched the top of a more than 1000 foot hill overlooking the sea. Eaching the high place, the captain ordered his men to rest, and while looking at the queen light, the brilliance dissappeared, as in dead-flash.

When morning came, the captain christened the place which was inhabited by friendly natives as “ Sta. Cruz”, in honor of the “holy light of the cross” which led them to a safe, elevated place during the night’s darness. The present town of Sta. Cruz is one of the leading activities. The town’s mayor, Dr. Ramon R. Reynoso, who assumed the office last 1960, was voted the “Most Outstanding Mayor of Marinduque” by the provincial board. Gov. Miguel Manguera had nothing but praise fo the hardworking and determined mayor who erased an overdraft of P17,000 at his assumption of office within ten months of rigid tax collection.

With an average annual income of P109, 146, Sta. Cruz is classified as a third class municipality. The town has a new municipal hall which remains so far to be the best government office in the whole province.

A good water and light system assures the townfolk a clean,welllighted place. It should be remembered that Boac, the capital of the province, Mogpog and Buenavista have as yet no lights at night, for there is no electrical generator that is in work at the moment.

Falls, in the outskirts of the capital town, is being considered to be tapped for its 2,000 voltage of the hydroelectric power.

The town of Sta. Cruz recently won a cleanliness contest sponsored by the Marinduque Association for being the cleanest town.

A couple of interesting ordinances in the town area the “ Serenade Ordinance’ which requires the male to secure first a mayor’s permit or a barrio Lieutenant’s permission. At least three complementary musical instrument are required by the ordinance to compose a serenading group.

The Seen O’clock Ordinance” requires all stores selling intoxicating liquors to close shop by 7:00 in the evening. It also prohibited any person, minor or

Archipelago, which order was carried out by the governor general Jose de Raon in 1770. The church remained unfinished until the recollect priests came to take over the parish. The patron saint of the town was San Jose and the 19th day of May of every year was designated as the town fiesta. The church that in new on top of the hill is not the first church that was started by the Jesuit missionary priests, because the first one was destroyed several times. The location however is the same as the one on which the first church was built.

The Spaniards gave the name of "Gasan" to this town. The first governadorcillo appointed in 1800 and held office until 1801 was Don Agustin de los Santos. The first Filipino priest in Gasan church Father Martin Madlangbayan. Gasan had around Mount Malindig vast areas of pasture lands for grazing cattle, horses, and carabaos (damulag), and for this reason the treasury of the town of Gasan who was better financial contribution than these Boac and Sta. Cruz.

THE OTHER THREE TOWNS OF MOGPOG, TORRIJOS, AND BUENAVISTA: The other three towns Mogpog, Torrijos, and Buenavista in the island of Marinduque where is established very much later. The intervals of time between their establishments were very long. The town of Mogpog was established in 1807, the town of Torrijos in 1879, and the town of Buenavista in 1919. The land areas that made up these three towns came from the first three old towns. Mogpog was a part of Boac, Torrijos a part of Sta. Cruz, and Buenavista a part of Gasan. With the establishments of this last three towns, Boac all its islets and its best port Balanacan, and all went to Mogpog; Sta. Cruz lost the isles of Salomague, Elefante, and Perro, which passed on to Torrijos and Gasan lost the isles of three kings, Melchor, Gaspar, and Baltazar, to become part of Buenavista.

During the whole Spanish regime end of Marinduque had only five towns; Boac, Sta. Cruz, Gasan, Mogpog, and Torrijos. The youngest town, Buenavista, was created during the American regime. The island of

Marinduque is now divided into six municipalities, Boac, Sta. Cruz, Gasan, Mogpog, Torrijos, and Buenavista.

Mogpog: In the early days of the Spanish regime, the Spanish priests were as powerfull as the Spanish Governor. In vies of the fact that many people living very far from the town proper of Boac could not, even on Sundays, fulfil their religious obligation to hear mass in the church of Boac, the parish priest decided the the part of the big area of Boac to the north from Mount Sibucao should be made a separate town. So in 1807 (XIX century) the town of Mogpog was established, and the first gobernadorcillo appointed was Don Nicolas del Rosario. The isles of San Andres, Salvaria, Pangapasan, Agpisan, and the port of Balanacan were ceded to the new town of Mogpog.

The wide plain, planted to rice, on the northeastern side of the Mount Sibucao, and inhabited by many people, was made the town site. When the Jesuit missionary priests were then constructing the church of Boac, they built on a small portion of this plain a "Magapog" plant where they produced apog, and fabricated ladrillos and tisa for use in the Boac church.

NAME OF THE TOWN, MOGPOG: The name of the town, Mogpog, came from the corruption of the word "magapog". During the Spanish regime, the word magapog was commonly used in Marinduque, but now was used instead of the word "pag-apog" which means to make apog (lime).

Apog was a very important material of construction because cement was unknown in those days.

Apog was used for bonding sillar, ladrillos, and tisa in the construction of walls and roofs. The other meaning of the word "magapog" is "to be haughty", use in the olden days for slighting or disdaining. In the course of time, by way of written as well as spoken intercourses and communications between the island of Marinduque and the island of Mindoro, the word "magapog" and the to "mogpog". The people had become used to the last

barrio of Gasan , and Torrijos separated from Sta. Cruz in 1871 to become a municipality.

The history of Sta. Cruz dates baer to the Pre-Spanish time. Recent archeological excavation in Kay Manok cave in barrio Kamandugan produced several pottery fragments which were declared by the National Museum technical men as belonging to the Sung Dynasty ( 1960-1280 A.M.) . The relics found part of the burial artifacts of the The townfolk love the retell the legendary origin of the town’s Christians (as differentiated from Boac, Mogpog, and Gasan whose original names were pure Tagalog words, such as Biac na Bayan, ‘Mogpog”, and “ Gasa-gasan’.)

It is recalled that the first Special settlers in the hill-top settlement of what is now called Sta. Cruz arrived in the darkness of night.

The dropped author at a barrio called “Buyabod”, from he vernacular expression Pakure- puabod, meaning lazy and easy–going, referring to the male natives who wondered aimlessly by day and by night.

Soon, the captain of the expedition saw from a distant place a luminous light in the shape of a cross. The ship captain, half wondering whether the light was a sign of safe voyage or not, decided to follow the trail of the light-cross.

Pushing inward, the Spaniards wallet through thick bushes and forests, guided only by the light of the cross. The moon was out that night and the captain was worried that the light might suddenly flick off and leave them to the mercy of darkness.

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BY TOMAS DE LA TORRES The Philippine Herald, July 18, 1963 Filipino primitives.

Sisters. Mother Superior Gert Lia, R. V.M.. runs the school as principal.

The wood and silver altar of the churches in San Francisco del Monte, Sta. Ana, Maragondon, Cavite and BinaĹˆgonan, Rizal .

The Wallto-wall altar looks whitish from the outside and has the striking appearance of being an ell-steel silver work. In reality, the hardness of the altar in due to the hardwood already petrified. As in all other of Spanish origin, those altar is rich in cultural value and in modern times, it is valued as a huge fortune when sold to buyers of antique materials.

The church is located as it was first constructed, it has never suffered any disfigurement, either from nature’s force or from destructive weapons of war.

The hill where the church is strategically located is properly called mataas na bayan ( high town), about 50 eters gorget the miracuous favors the Virgin has done of then.

They are always grateful that they live at the foot of the hilll - top shrine of the Lady of Instantaneous Succer. In moment of great need, the Immaculate Virgin becomes a tried Mother to everyone, every helpful when he is actually needed.

The Sta. Cruz( Marinduque) Church The brand of centuries is in clear sharp figures 1750. The already petrified hardwood feat of Sta. Cruz Catholic church in Marinduque carries an inscription at its top with the date of its construction, for way back in the late 17th century.

The town of Sta. Cruz in the northenmost top of the province- island in the largest of the six towns of Marinduque and is the most populated town with more than 32,000 inhabitants. The original town of Marinduque are only three, Boac, Gasan, and Sta. Cruz. The three other towns are later municipality of Mogpog was once a barrio of Boac, Buenavista a former

word "mogpog", which has remained to this day. Hence, Mogpog became the name of the town.

The site of the first church in Mogpog was a little farther away from where the present church is now standing. The first church with a tower was built by the Recollect priests, using the best kinds of timber found in the nearby forest, big and small stones, and sand. Apog was available from the plant very near the site of construction. The church was finished in shorter time because there were many people who helped in the construction. The first church lasted for about 70 years til 1882 when it was burned.

San Isidro Labrador was made the Patron Saint of the town of Mogpog, in the 15th day of May of every year was designated as the day of the town fiesta.

TORRIJOS: The land area of Sta. Cruz was so vast that many people from far away places could hardly come to town even once a year, and the collection of taxes could not be carried out properly and easily. In ability to collect taxes what's the great cause of failures of any "cabeza de barangay" who had pecuniary responsibility to the provincial government. Should the cabeza de barangay fail to make the collection, would have to pay just the same whatever the amount, and failure to do so would mean confiscation of his property. In order then to come up such conditions, the Spanish priest, who was as powerful as the governor, decided to create another town by dividing the town of Sta. Cruz. A big portion nearest to the sea of the mountain ranges which were south of and very far from Sta. Cruz in so the eastern Marinduque, was made a separate town. the isles of Salomague, Elefante, and Perro were ceded to this town.

The first church with its tower and convent that was built was big, and the first mass was celebrated by the Spanish Recollect, Friar Francisco Camas, who was parish priest of Sta. Cruz, Marinduque. San Ignacio de Loyola was

made the Patron Saint of the town of Torrijos, and the 24th day of July of every year was set aside as the town fiesta. The church standing now on its present location is not the same church that was first built on another site.

The first Filipino priest of the town of Torrijos was Father Baltazar Leaño, a native Marinduque, already had been chaplain of the Spanish Array, and also had been parish priest of the town of Maragondon, Cavite.

Every first Saturday of the month, a novena to the Mother of Biglang Awa is held, a general communion attended by most of the devotees and a procession around the church are the major activities.

When the town was established in 1879, Spaniards give it the name of "Torrijos" came from the surname of a renowned Spanish General in the years 1791-1831 the fight for freedom of 1830, who was shot and died in Malaga, Spain. The first "Kapitan" appointed was Don Timoteo Peñaflor, who held office for two years in 1879- 1880. At the time the town was created, the town head was elected every two years. To succeed Don Timoteo Peñaflor, Don Remigio Medina, who was popularly known and called as Kapitang Mio, was elected and held office as Kapitan for a term of two years in 1881-1882.

Mrs. Patrociňo H. Larracas, one of the most active devotees and leading Catholic Actionist in Boac, was the overall chairman of the coronation festivities. She recounted how the people hepled in their own way in the raising of funds. The diamond studed crown of the Virgin was estimated at P 30,000.00.

Before the local government was established, the church with its tower and rectory was already constructed, and that was why at the same time of the establishment of the local government the town of Torrijos was inaugurated by the Spanish Friar Francisco Camas.

BUENAVISTA: About the end of the year 1918, the people if Buenavista under the leadership of Don Agaton Sarmiento and Don Ciriaco Arevalo, petitioned through the Lieutenant Governor, Don Pedro Madrigal, of the sub province of Marinduque that Buenavista be separated from Gasan and made a town. Endorsed favorably by Governor Madrigal, the petition was approved, and Buenavista became a town. Then the Governor sent a telegram to the Executive Office in Manila the list of Municipal Officials he was recommending to run the municipal government of Buenavista.

Approval by the Executive Office was also transmitted by telegram to the governor's office in Boac.

Last May 10 and 11, 1958, the Cannonical Coronation of the Lady of Biglang Awa was celebrated with the greatest pomp the grateful Marinduqeños could give.

An incident at the eve of the coronation, when many outsiders came to Boac because of the fiesta atmosphere recalled Mrs. Larracas, almost led the less of the crown. At night thief climbed an open window in Mrs. Larracas residence presumbly to steal the crown. But the robber saw in a desk a lady’s bag and opening it, found jewelries which belonged to Mrs. Larracas’ daughter.

The thief several years later confessed of the theft but the jewelries were not found anymore. Mrs. Larracas was thankful somehow thath the thief’s interest was diverted by the jewelries of her daughter.

Fr. Sisenando Rada, parish priest and vicar rector the diocese of Lucena, who came from Tayabas town, Quezon province, is now on his tenth year in the parish of Immaculate Conception, Boac.

He shows to visitors of the parish convent the old, tattered brown records of church doings, like entries of baptism and other church circulars.

Some records carry the inked handwritten accounts in Spanish dated 18331837. The eldest circular has date in its cover, the year 1832.

A school for girls is at the extreme and o the church yard. The Immaculate Conception Academy is run by fire Religious Vrigin of Mary

generation to generation and the miracle is now regarded as true and not legendary.

The safety of Marinduque from the brutalities of the Japanese invaders in the last World War is , once more, attributed to the miraculous Virgin of Biglang Awa�.

The church was not molested by the Japanese soldiers, infact, there were Catholic Japanese soldiers who went to Boac church the joined the Filipino faithful in the devotion to Our Lady.

Boac and the other five towns of Marinduque, comparing them to other towns in the country, were among those least destroyed by the ravages of the Japanese occupation. In memory of the miracles of the Virgin, the early Boacenos constructed an arch inside the wall where the lady was seen while driving the Moros away.

For almost a century, the original picture of the Immaculate Conception which the Spanish Jesuits brought to Marinduque in the 17th century was venerated.

In 1938, the picture, a rectangular magazine-sized canvas picture, was transferred into a shrine which overlooked the long, winding path of the Boac river which earlier used to overflow four nearby streets during rainy seasons. The parish priest then, Fr. Victoriano Laguman, constructed a shrine for the Virgin. The devotion become wide –spread, not only to the Boac parishioners but throughout the province, them catching on like wildfire, to other provinces surrounding the Island of Marinduque.

Many miracolous are attributed to the Virgin. A blind girl was restored her sight; a travelling family in Tayabas sea was saved despite a turbulence : night shore; a was reconverted to the faith through the unceasing, prayers of the wife to the Virgin.

The inauguration of the new town of Buenavista took place on Jan. 12, 1919, on which Don Agaton Sarmiento took his path of office as Municipal President of Buenavista before Governor Madrigal. Likewise, the members of the Municipal Council of Buenavista where sworn into office.

NAME OF THE TOWN, BUENAVISTA: Buenavista was a barrio of Gasan and during the Spanish times until the first two decades of the 20th century. The name Buenavista was given to the barrio by the Spaniards when they were exploring that part of the island of Marinduque. It was reckoned that when the explorers were standing on the shores of Buenavista, they had a "good view" ( "buena vista") of the sea with the island of Mindoro yonder and beautifully aligned three isles which they already called " Islas de los Tres Reyes" (" Islas of the Three Kings"), Gaspar, Melchor, and Baltazar, when they were exploring the place that was Gasan. Hence, the two words "buena" and "vista" join together form the name "Buenavista" which had remain to this day.

CULTURAL HISTORY OF MARINDUQUE Perfecto Mirafuente

The Hospitality in Marinduque: Traditionally practised throughout the Philippines from time memorial in the hospitality of the Filipinos. The people of Marinduque are not less known for such a trait.

The Marinduqueños are small farmers, fishermen, merchants, businessmen and professionals. They are naturally peaceful and happy humble as they are.

The hospitality, friendliness and kindness of the people are erroneously interpreted by outsiders as ignorance, submissiveness, servility, mental stupidity and sometimes weakness of character. Oh, how long a time the Marinduqueños had been a victim of such a false and serious charge! No one knows.

Marinduque as a Tagalog Province: The Island of Malindig – named an account on high mountain that is in it, on which the Spaniards called Marinduque is more than forty lagues from Manila , x x x. Our generally seetled them in the villages which they formed, and there are three of these, Boac, Santa Cruz, and Gasan, and formerly in vista in Mahanguin. The language spoken there is generally Tagalog. x x x.

1 From an article in 1957 by Mr. Manuel Sevilla Sadiwa I Author and Writer

The men of the town fought bravely from their excellent fighting place while the women and children prayed and asked for help to the Virgin of the Immaculate Conception, patron saint of the church and the town.

A three-day seige was resorted by the invading Moros to starve the defenders inside the church. Meanwhile, the Moros could not find any covering place to climb the hill. The mataas na bayan hill (high town bill) was so steep all around that an open attack would mean suicide for the most number of the Moro Fighters.

The Christians enclose inside the church-fort were largely alarmed when food supply began to dwindle and medicine became scarce. This time, when the first line of defense outside the church fell, the whole batallion of Boak folks rushed into the church and the only thing they could do was pray.

The frantic townfolk prayed that they be saved from an inpending defeat at the hands of the Moros. Great rain poured and storms thundered and lightning cracked in terrifying swiftness, The Moros were turned a book; they did not expect say counter-offense from nature. The water began to rise steadily. The makeshift camp of the invaders were already flooded.

The sea itself began to ramble and the strong big waves kicked like recalcitrant wild horses.

The invaders lost their fighting spirit and became a wild, usually act.

At the height of the temper of the elemets, the townfolk (it was told) saw in the sky a beautiful Lady, how two hands majestically outstretched, driving the enemies saw. The Moros themselves saw the apparition and fear attack their hearts. They left their camps and scrumbled for their waiting vintas, leading the troubled townfolk safe.

The image of the Immaculate Conception, from the time on was renamed as “Our Blessed Mother of Biglang Awa”. This miracle is considered as historically correct, although no eye- and ear-witness account is available at this time. The story has, however, come down by tongue from

THE SPANISH PERIOD ( CONSTRUCTIONS DURING THE SPANISH TIMES WITH )

The Boac ( Marinduque) Church: Perhaps, in the entire world, the devotion to the Virgin of Sudden Help could be found exclusively in the capital of the Philippines second smallest province. The ancient church on a hill in Boac, Marinduque is concurrently known by devotees of the Miraculous Virgin in Southern Luzon and the Visayas as the National Shrine of Our Blessed Mother of Biglang Awa. (instantaneous help).

In the early part of the 18th century, a large expadition of Moro pirates landed in the port of Laylay, about three kilometers from the town central. This was yet the largest attempt to pillage the town.

The townfolk and the settlers from neighboring barrios at once took refuge inside the well-fortress of the church of Boac. The church is situated at the very top of a hill overlooking the whole town and the nearby Tayabas Bay. The Spanish Jesuits who constructed the church in 1792 were forewighted enough to surround the church with a high, thick adobe wall that would serve as a defense in case of any attack from the enemies. At that time, the Maslhas from the Sulu used to attack villages accessible by their war vintas.

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BY TOMAS DELA TORRE The Philippine Herald, Sunday July 21, 1963

The Census for Tagalog Language: This has been the prevailing dialect in the province. From the latest census taken in 1960 by the Bureau of Census and Statistics, as in Volume One, out of 114, 586 total inhabitants, there is 09.1 percent for Tagalog.

The Tagalog Language: It should be a matter of great interest to Filipinos that the greatest scientist, Baron Wilhelm Von Humboldt, considered the Tagalog to be the richest and most perfect of all the language of the Malayo- Polynesian family, and perhaps the type of them all. It possess, he said, all the forms collectively of which particulars one are found singly in other dialect, and it has preserved them all until very trifling exceptions unbroken, and in entire harmony and symmetry.

The Spanish friars, on their arrival in the Philippines, devoted themselves at once to learning the native dialects and to the preparation of prayers and cathechism in these native tounges. Father Chirino tells us one Jesuits whom learned sufficient Tagalog in seventy days to preach and hear confession. In this way the Bisayas, the Tagalog and the Ilocano were soon mastered.

In the light of the opinion of Von Humboldt, it is interesting to find these early Spaniards pronouncing the Tagalog, the most difficult and most admirable. Of all of them says Pedro Chirino, the one which most pleased me and filled me with admiration was tha Tagalog. Because, as I said the first archbishop, and afterwards to other serious persons, both here and there, I have found in it form qualities of the best languages in the world, Hebrew, Greek, Latin and Spanish; of the Hebrew the mysteries and obscurition; of the Greek, the articles and the precision not only of the appelative by also of the proper nouns; of the Latin , the wealth and elegance, and of the Spanish, the good breeding, politiness, and courtesy.

2 PHILIPPINE ISLANDS By Blair & Robertson, Vol. XLIV Jesuits Mission in the Seventeenth Century, Pedro Murillo Velarde, 1747.

The Penetration of Filipino Customs in Marinduque: Generally all the Filipino customs, especially those within the Tagalog sector, have been observed in Marinduque. This may be verified upon comparison with the cultural writings as to be observed and followed. From the contrbutions to Filipino Culture by other countries, sorcery, and magic bhers, beliefs, and family hierarchy written by E. B. Rodriguez, In his Philippine Culture, all of them have been in herent and fully maintained by the natives of Marinduque in their social life.

“ It is provided for in the imperical edict of the Emperor, founder and first emperor of Mu empire that a Muan King marries only the women he has won is a contest of skill and powers”,

Asiatic Background of Filipino Culture: The ancient Filipino culture was a veritable mosaic woven by skill hands of fate from the exclusive strands of Asia’s educational heritage. The impact of the Philippines wish Vedic India, old Cathay, hermit Japan, and Islamic Arabia during the preMagellanic time was a magnificient stroke of faith greatly beneficial to the pre-historic Filipinos. Because of this impact, the Hindu, Chinese, Japanese, and Arabic cultures rolled in waves to the Islands, whereby, were blended and harmonized with the inhabitant’s native culture.

Finally, Maria Malindig agreed to a contest and ordered. The King sails his ship the fastest wins my hands. But King Pangikog was a poor third to the more skillful King Laki and King Man-nga.

Japan’s Contribution to Filipino Culture: The art of fishing.

Arabia’s Contribution to Filipino Culture: mostly for Jolo and Mindanao, and the Tagalog words ‘sulat’ (letter) and ‘ pilat’ (Scar) were of Arabic Origin.

China’s Contribution to Filipino Culture: The Chinese influence on the ancient Filipino culture were more on economical in the nature rather than intellectual or social. The loose style of clothing of early Tagalogs. Some of the Filipino customs originated from China. Among them were the arrangement of marriage by the parents of the children, the hiring of gobetween to negotiate marriage between two parties, the veneration accorded to ancestors, and the respect given to parents and elders.

3 PHILIPPINE CULTURE By E. B. Rodriguez

King Laki explained.

King Pangikog aided , “ I am happy to know , that I was your choice. But I cannot transfer the imperical edict. A contest there must be, er I returned to my kingdom alone annual.

In her disappointment and wrath, Maria forgot her way and went that could have saved the day for her choice; instead she cursed and destroyed all the sacred idols in her temple for their having failed her. But no sooner had the last idol been mercilessly knocked down, the earth shock villently and a great wind blow fiercely from the sea. The entire island Kingdom was shrouded with impenetrable darkness and there was a panic among the inhabitants.

After an hour, the fury of thw wrath of the gods struck, except Maria Malindig’s patience had completely disappeared. On the site, instead, stood a majesties mountain, which the people called Maria Malindig. The three ships were transformed into island which were named after three numerous, Laki, Man-nga and Pangikog.

When the Spaniards settled in Marinduque, island, the three islands were officially named , Gaspar, Melchor, and Baltazar, after the Biblical Kings who were sent out by King Herod in search of the child who would be the King of the Jews.

The legend of Tres Reyes Islands, recalls Maria Malindig, queen enchantrees of the kingdom of Marinduque he put to death all if the beautiful women of the island kingdom, because at her advanced age, no man dared seek her hand lore down on her kingdom with a furious storm; strong winds and a raging sea shook the very foundation of her palace for three successive days.

But on the fourt day, the sea calmed, the sky cleared, the sun rose, and to the surprised of the queen and her subjects, three big and well decorated foreign ships emerged on the bay. The ships brought to the island-kingdom three of the mightiest kings of the Empire Mu, namely; King Laki of Hilaga, King Mang-nga of Katimugan, and Pangilog of Silangan. They were dressed in expensive robes only the richest could afford, were golden crowns studded with precious stones, and were encorted by slaves darker than the language images in the temple of Maria Malindig. “ We followed the Sun in its westward course and ordered a kindred seas in search of a kingdom ruled by a queen whose beauty entralled us by seafarers in song and story.

The storm has driven us to your beautiful shores, and we known this is the kingdom we seek. We have come in the hope that one of us might win the heart and hand of the beauties Maria Malindig, your Majesty,” thus conveyed the visiting memories in their mission, as their slaves laid down around the precious gifts.

The queen Malindig was quick to answer. “ I am convinced of the sincerity to your purpose and I am deeply honored. A woman who ruled a kingdom needs a man to rule her heart. I therefore give my heart and hand to King Pangilog”. The choice was obvious, for King Pangikog was young and the handsome.

But the Kings Protested.

Lastly, many words in the language are Chinese words, such as tinghoy (old lamp), susi (key), tsaa (tea), tiani (pincers),and mangkok(saucer).

India’s Contribution to Filipino Culture: The customary laws and political laws of the islanders contained some Hindu influence. Many words in Filipino language were sanskrit words such as asawa (spouse), anak (child), biyaya (mercy), puri (honor), galit (angry), masama (bad), mutya (penal), tumbaga (copper), wika (language), and sawa (snake).

Sorcery and Magic Charm: Like other people in the world, the ancient people in Marinduque has their own superstition. Among the sorcerers were the ”asuwang” who assume the forms of dog, cat, lizard and other animals and eats human flesh; “ barangan” who civil eyes can make people die or be sick ; the “tianak” or “patinik” who sucks the entrails of the babies by means of his elongated probocis; and the “tigbalang” who take various forms such as dogs, a horse, or an old man, deceive the victims. The people of Marinduque believe in the magic of power of certain charms or “amulet”.

There was the “anting-anting“ a universal amulet against iron weapons: the “gayumas” the love charms which are also popular in Tagalog Region.

Superstitious Beliefs: There were supertitious beliefs, a great deal of which remain to the present days. They believe that while a young girl sings before a fire or stove, she will marry an old widower. When a hen cackles at mid-night, an unmarried women is giving birth to a bastard child. When a pregnant woman cuts her hair, she will give birth to a hairless baby. When a cat wipes its face it will rain. When a comet appears in the sky, war of famine is coming. When a person dreams that one of his teeth falls out somebody in the family will die. Where a snake called” sawa” stays in the house of a man , he will be rich.

Town Fiesta: ( Family Hierarchy) : First, two or three days, before the great event, the yeard is swept clean or all dead leaves, which are gathered in a heap and burned. The house is scrubbed and polished with banana leaves, until the floor and the window sills are shinning and slippery.

Curtains are borrowed or bought and hung on the windows and doorways.

Dozens of chairs are borrowed and arranged along the walls in the sala.

Plates and cups and saucer and cullery come out of the hiding or are borrowed from relatives, thenwashed and arranged closely on the BANGUERA. Paper napkins, are not forgotten, and they are arranged around mirror frames and around doorways as well as in Japanese container. Sometimes, to enhance the festive and artistic atmosphere, the ceiling of the sala is decorated with papers streamers, lanterns of curious designs and hung at the windows and at the garden gate.

The Matter of Courtships: ( PANUNUYO OR PAUSISAAN) : Selecting the bride and groom by parents is an indispensable part of the traditional family life of our old society. It was based upon the promise that, there is hereby insured in an major degree of offspring and the happiness of the young couple. The young couple, although living in their own home yet they are still under the authority of the old father until such a time when the groom becomes the head of the family.

This practice is an old institution of our society has the pecularities of our forefathers and characteristics trait of their nature which were the products of the environment. That being the case it is a wonder that they evidenced at the same time strong surviving to gradually and consistently better their lot in life.

Status of the Women: The unique position of the Filipino women has the meaning (Maybahay) owner of the house. In some instances, they share many of her husband’s defects; is more diligent and more sensible than her husband, and not infrequently helps in the great deal of influences over her husbands; and latter rarely a business deal without first consulting her. ( on the tenet of Father Gaspar de San Agustin) – our women are more docile when when married and shows great deal of love for her husband. It is this docility, however, which is her greatest weapon in winning of her husband.

She is good in business, she can work in the fields like a man, and her resistance to fatigue is good; as a pastime, she sews for her children and

Buhayin ng walang hanggan Dito’t sa langit na gloria

BIBA ANG SANTO BIBA ANG SANTO

The Legend of Tres Reyes: ( These three islands are part of Marinduque and of the Province). The six towns comprising Marinduque are Boac, Buenavista, Gasan, Mogpog, Sta. Cruz and Torrijos. Contigous to and forming part of it, are several islands and isolate, the must well known of which are the Tres Reyes Islands, named after the Three Wise Men of the Bible.

Those islands are, in order of their proximity to Gasan, of which municipality they are a part, Gaspar, about two miles off-shore and 270 feet high; Baltazar, approximately five miles farther and 355 feet high.

Their shore cliffs are precipitious and contain numerical underwater caves served out by the action of the sea. The wooded southeast side of each island is the highest part, having an approxiamate elevation of 200 fest avove sea level.

Baltazar island has a lighthouse station at the latitude 13⁰ 13⁰ 40 ⁰, longtitude 120⁰ 48⁰ 23⁰ R, with an elevation of 417 feet above high water.

This lighthouse stations of a tower, from the top of which fleshes cut white light 27 miles distant to the sea, every four seconds. Highway district engineer and Auguste Lezardo in their article entitled “ Marinduque”.

9 PHILIPPINE HARVEST, Vol. XIII. Described by F. Sto. Domingo

Ngayon ang tuwa ay labis Palibhasa’y nababanggit Ang pangalan mong matamis 5. At gawain mong walang hangga Ang walang patid na saya At ngayon ay nasa baga Naming magkakasama 6. Sabugan mga kasama Nang bulaklak at sampaga Ang kalagoyong may korona Ngayon ay may pista 7. Kalagoyo mong nasa langit Ngayon ang tuwa ay labis Palibhasa’y nabanggit Ang pangalan mong matamis 8. At gawain mong walang hanggan Ang walang patid na saya At ngayon ay nasa baga Namin magkakasama 9.Ipagbiba’t ipagvictoria Ang kalagoyong may korona

for her husband, she works, she mends clothes, she tends a little garden around the house, she cres her dogs and other domestic animals from which food and income can be derived, she concocts delicacies both for home use and for sale.

Her marriage is a sort renunciation of all the preasures of the world, leading to a continous sacrifice both of her husband and children. That is why he cries on her wedding day, thinking perhaps of her destiny.

Fidelity to the Wife: This general marital relation in Marinduque, had been exposed as related by Father Chirino during his Jesuits missionarry work in Marinduque.

I have lived in the Filipinos for almost ten years before I learned that there was any man who had married several wives; and I did not know it until I went to the islands of Ibabao and Leity, for in Manila, Mindoro and Marinduque, I had not observed the practice of such custom.

The other Various Customs Observed by Americans: Accordingly, the customs found and observed by the Americans are in most cases found true and observed by the Americans are in most cases found true and observed by the Americans are in most cases found true and observed in Marinduque, most especially in the rural areas.

The following and prevailing customs learned from the Spanish time: 1. Kissing the hands of parents or elders by son and daughters.

2. Respect to womanhood, and government officials, 3. Frugality of living.

Their work in the fields is not very productive, the fact is due to small inclination which they have for toiling in the fields which they undertake as 4 PHILIPPINE ISLANDS By Blair & Robertson, Vol. XIII Years 1601-1604

toiling in the fields which they undertake as a master of pure necessity.

Neverthless, if one observes a native practicing any profession,, he will agree with us that a man who, in an ennervating atmosphere and a very high temperature, nourished by a little rice and a few fish, works for eight or ten hours a day, deliborately, to be sure, but without sign of weariness or fatigue, is not so bad as a hand for work at all. As a rule they are active and and arduous, and they do not lack bravery in facing the dangers of the sea.

They are excellent sailors and active in the management of cord and sails, a fact which is of importance to them since they live in large measure on she shore, streams, and lakes. They are frugal at their meals, which consist of a little boiled rice, some live with the addition of a few herbsand salt fish, all eaten with their fingers. They count themselves happy if to this they can add a bit of meat. They are very fond of dainties, especially of roasted suckling pigs, which constitute one of the necessary dishes at all their feast, which are significant and wasteful ; vanity, their dominant vice, plays a great part here.

Their delight in feast and spectacles is very great , and for weeks at a time they give themselves up to comedies, music, artificial fires, attended with great noise, and to cockfighting which to then is the most attractive of their diversions. The cock is their favorite passession, and they exploit him in the fight, which served them a great pretext for gaining, or for losing everything they have at hand. Games of chance, lotteries, and raffles have a singular attraction to them. They never regard those things as past times, but regard them as means of obtaining a living. Neverthless, during their feasts they display a luxury which is in contradiction to their habitual way of living.

Their marriage is celebrated with Catholic rites. It is still a custom for a prospective bridegroom to live in the house of the bride, to serve them without pay for sometime before their marriage. The greater his supposed inferioirity to the bride in the presenting gifts, the longer this period of service.

Nang santong iyong pangalan Palibhasa’y kapistahan Nang santong iyong pangalan 12. Kaimanawari ay ating makamtan Ninanasa nating maluwalhating bayan At kung ito’y maipakibilang Sa mga santo at santang marangal

THIRD AND LAST CANTO. DANCE 1. Ang kalagoyo mong nasa langit Ngayon ang tuwa ay labis Palibhasa’y nababangit Nang pangalan mong matamis 2. At gawain mong walang hanggan Ang walang patid na saya At ngayon ang nasa baga Naming magkakasama 3. Mga sama ay sabugan Nang rosas na bagay bagay Ang bagong kinoronahan Ngayon ay ipagdiriwang 4. Ang kalagoyo mong nasa langit

Ngayo’y ating ipagdiriwang 6. Paglibutan ka nawa Ikaw ay salubongin Nang tanang mga angeles Sa iyong pagdating 7. Dala ang pagsinta Pagibig sa iyo Sinadya ka’t naparito Kayo ay dalawin 8. Kaya aming inihahandog Ang puso’t nami’t loob Tanda na hindi paglimot Yaring mga taga MOGPOG 9. Kaya mga kasamahan Ngayon ay ating sabugan Nang rosas na bagay-bagay Itong santong marangal 10. Sabugan na ninyo Mga piling sama Ang kanyang kalagoyo Na ngayo’y may pista 11. Palibhasa’y kapistahan

When sick they prefer the help of herbolarios as curers who sometimes employ foolish and dangerous remedies; and at others, use of plants of the country that are really efficacious but they always give assidious attention to the sick man, and the care which they give is admirable.

When a person dies the disturbance which suddenly arises in the house is remarkable. They all break forth into disorderly lamentations acting as if they were out of their heads.

They are hospitable by instinct, and it readily happens that he has a house and food places both at the disposal of anyone who chances to come along even though be a complete stranger. This characteristic, good in itself, is carried to the extremes as a result of innate timidity and weakness of character which cannot deny anything to anyone. Not only do they show their hospitality to relatives and acquaintances, but also to strangers, concealing their disgust or inconvenince that it occasions them. They even lodge evil doors in their houses and inspite of the trouble it occassions them satisfy them with everything they have and cannot conceal from them, showing a pleasure which they do not really feel in their company.

They receive the important visits of their countrymen and without it occuring to them to ask the reason for them, nor the venture `to send them away, although they give rise to inconveninces.

FOLKWAYS: Traditions, customs, and practices in domestic and social life as compiled by the Public School Teachers of Marinduque : Like any other people, Marinduqueños have plenty of strange customs, practices, and traditions. These were inherited from the earliest forefathers and handed down from generation to generation. They are highly superstitious. They still believe in amulets, spirits, ghost, sorcery, “engkantos” , and “malignos” and the power of Latin Prayers. Despite the various achievements of sciences the people are still prone to believe in these supertitions owing to the lack of higher education on the part of the

natives. Also some phenomena could not as yet be explained by science and because of this ignorance of its causes, the people attributed such phenomena to spirits. Below are some of the customary practices and beliefs about birth: 1. A pregnant women does not fix her hair but hang it over her back when she walks. This protects her against evil.

2. The placenta is washed throughly after it has come out. This causes the child to be clean and neat when it grows old.

3. A piece of the placenta is broiled and mixed with the mother’s first meal after birth. This prevents relapse.

4. The placenta is buried under the ladder if the child is a boy. This makes the boy a good climber. If the child is a girl the placenta is burried under the alter so that she may become a devout Catholic.

5. Newspapers and magazines are placed under the baby mat all the item. This makes the baby intelligent when he grows big.

6. The cord is hang when cut so that the child does not fear climbing tall trees when it grow old.

7. Food on bowl is received or held by the woman giving birth with both hands. Use of hand will destroy bust and figure of the mother.

Anong sadyang karirilag Nitong o gradas SECOND CANTO. Sing in the house upstairs 1. Anong dikit nitong templo Maligayang adornado Kaluwad manding totoo Yaong cielo estrellado 2. Ang koronang aming tangan Ay bulaklak manding tunay At sa mayroong kapistahan Gayon ay ipagdiriwang 3. Kaming dito’y napipisan Na may dalang katuwaan Palibhasa’y kapistahan Ng santong iyong pangalan 4. Kaya mga samang abay Iputong koronang tangan Tanggapin at puputongan Sa noo mo’y ilalagay 5. Halina’t ating sabugan

5- Annual Report of the Philippine Commission , 1900 6- Report of the Republic School Teachers of Marinduque.

Nang rosas na bagay-bagay Ang bagong kinoronahan

5. Lubos na nakawiliwili Mga tanang nakikita Parang kuwadrong napipinta Itong lugar na masaya 6. Pati pala ang amabilis Kulay ng mga silahis At sinag ng ariboles At iba’t ibang kolores 7. Buti tayo’y nagkapalad Binigyan ng preskong oras Tao’y dumaing tumawag

Taboo practices before or after birth of child: 1. pregnant mother working after sunset. This couses hard labor.

2. Broiling something in stove over which there is food for the pregnant. This causes also difficult and painful delivery.

3. Sitting at the door both by cellers and the pregnant with legs hanging down the ladder. It causes hard and difficult labor on birth.

4. Staying or peeping at the door by members of the family during time of delivery. The child will be influenced to to the same when fully grown.

5. Giving fire to neighbors and after birth or using the scissors which was used for cutting the cord for other purposes.

6 Squeezing of diaper after first washing . This will make the baby naughty in bed.

Sa may bahay na mapalad

Baptism-Customary Practices:

8. May bahay na excelente

Ordinarily, the couple chooses the godfather or godmother to be of their child. The godfather or godmother belives it to be an honor when chosen. So he or she pays for the baptismal fees, music, if any and baptismal dress. He gives also some sort of monetary gift to the child called “pakimkim”. Unlike the practices of the other places, the godfather assumes some resposibilities over his godchild wheteher he lives or dies. For, instance, when the godchild gets married the godfather becomes his sponsor or the son may take the place when he is already dead. This means another expense for the godfather for it is the customary practice for him to partly provide music for the affair, pay the church fees, provide weddening attire and jewelries besides a gift which is also expected from him. When the godchild dies single, the godfather and godmother also provides the funeral dress, candles, and funeral music. In return for all of these, however, the godfather during the baptism, marriage, or

Manong dungawin kami Huwag pagtiisin dine Sa tonogan orrelente 9. Buti tayo nakarinig Pahintulot na pumanhik Kaya akyat samang ibig Sa may bahay na sadyang dikit 10. Tao po kami ay aakyat O may bahay na mapalad

“tapusan” after death, receives some king of “return gift” called locally “pabilao”, if these occasions were held with the customary festival.

Courtship: At this time courting a Jady for one’s future wife varies. Some elightened and during young men court their loves once with a whirlwind style in conformity with the modern trend of the courtship and which usually culminaties into a quiet marriage. This, they do apparently in an effort to do away with the unnecessary and usually big expenses which one is liable to incur if he follows the traditional style of courting. In this case the man and the woman have direct contacts and the man proposes personally his love to the girl. After a mutual understanding, they either elope if the parents object of their marriage or settle down in a quiet civil ceremony if the parents have no objection.

The traditional and entiquated practice in courting a woman for a wife is long and arduous courtesy on the part of the men coupled with material and service offerings to the parents of the girl. The young man and his parents and even the relatives lent their services. This is to show their sincerity and good faith in the courtship. The entire process start in this wuse: The young men a first makes manifest his love to the woman he adores by some such actions that will imply his intentions. He does not propose directly to the girl. Usually he starts by serenading with several of his most initimate friends abd some musicians. Such practice serves as a feeler more and the serenaders usually make the best of their showing and behavior while doing this. If the parents of the girl got impressed with the music they invite the serenaders to come up, serve them some sweets of drinks if any and the lady is made to appear before them. the girl does the serving usually. The serenaders then continue their music and singing of love songs after which they

Vernacular Song For TUBONG FIRST CANTO. Sing consecutively and repeat several times.

1. KASAMAHANG nagsasadya Kabata’ at matatanda Tayo’y maligaw na yata Daa’y hindi maunawa 2. Paano kundi malaman Ang landas kamino real Nasa panganib ang buhay Sa hayop na tampalasan 3. Anong dikit nitong templo Panahon ay aliwalas Sampong sa may bahay na tapat Sadyang dikit at aminas 4. At tuloy makawiliwili Nitong gabing agradabli Pabor yata at kandila Sa pista ng santong mabuti

Furnished by Mr. Nemesio Leaño, Principal Mogpog Elementary School

on the feast of the saint whose name has also the name of the person, or the saintliness of the person. The singers have escorts to put on the crown to which the person should accept willingly. The singers start the merry throw of flowers to him. They call the angeles to meet him. With love and adoration, they come to visit him. The singers offer of their hearts as sign of not forgetting from when they come. They again call their partners to sway and throw the flowers to his sanitliness whose feast is now. they pray in songs that they could grasp the peace of the town to be inlude in the count of good saints.

The third and last canto includes with the songs now blended with dance. They open with the praises to his saintliness now in good heaven full of merriment and glee as they utter his sweet name. The person should pursue everlasting merriment with the wishes of the singers. They repeat this theme for may times, as this theme song is the happiest part with the throws of flowers, now in the thick volumes, to the rejoicings of the guests.

Sometime, the person, already crowned with his body full of petals, makes the counter throws of pennies for the kids to grab, and the flood the floor with natural and merry disorder which prolong the merriment. The finale invokes for long life and happiness of the person on earth with louder tune of victory for his saintliness.

The Verenacular Song: On the following pages is the vernacular song, with different verses in different municipalities but the basic music is always intact. The same may be reffered to for proper appreciation of the celebration of the celebration.

request the girl to sing if she can. This she does after some coaxing by the parents. If the young lover knows how to sing also be offers his turn and sings a love song. At this jancture a third person in the group jokingly points to the girl the man singing and winking his eyes tells her undertone that he is in love with her. The girl naturally blushes in shame and she is therefore informed of the man’s intentions toward her.

After two or more senerading, the young man visits the girl on late afternoons. The more antiquated parents consider it bad taste for the daughter to face the young man. So she stays in another room in the kitchen and the mother usually entertains the visitor. Lately, however, the parents have changed and now they allow their daughter to face talk with the suitor.

But they cannot enjoy a tete-a-tate conversation about love matters. Usually the young man and the girl sit on both ends of the bench and the mother stays within a hearing distance about their conversation and the topic does not in anyway touch on love. However, the frequent visits of the man implies his love for the girl and she and her parents in turn understand it.

If by his observations the man finds out that the parents of the girl is amenable to his frquent visits and entertains him well, he serves then faithfully by doing some of the household and farm chores such as getting water, pounding the palay, fixing the home and helping in the farm, especially during the planting and harvest season. The man’s parents and his near relatives also help during this season.

Soon the young man, after serving for a considerable length of time, usually ranging from several months two years and during whih the girl and her parents have occasion to observe his character, request his parents to ask for the hand of the girl. This occasion is locally called “ pausisa”. The parents expected this and readily prepares for the ocassion. This is the time when the preperation for the marriage will be taken up in case the parents of the girl consents to her marriage. After informing the girl’s parents of the ocassion, (pausisaan) the relatives of both man and woman and their respective sponsors are requested to appear during the affair because they

too have a hand and voice during the pre-marital conference. The man’s parents prepare for the ocassion bringing with them cooked viands, tuba, or any other liqour, rice, cakes, suman, etc. to be partaken of after both sides come into an agreement about the marriage. Usually a spokesman is hired by the parents of the man in order to interceeds for them, he must be an influential man.

Here are some of the customary rules upon which the contending sides have their bargaining.

1. The man is supposed to offer the girl a dowry in the form of each money or real estate property which will he their own after they are married.

2.If the girl’s house need repairs is must be fixed before the date of marriage.

3. If the girl has still elder sisters who are unmarried he must give a specified amount to each . This they call locally as “ sa hinakdan” .

4. If the the grandparents are still living he must give P12.00 to them. This is called locally “sa inapa”.

5. If there is a fiesta day on any neighboring barrio or town before the date of marriage comes the young man should invite them to attend any such fiesta.

6. If it so happens that Lents comes before the date of the marriage the man should a big candle for use during the orocessions on Holy Thursday and Good Friday. This is what the people call “pakandila” women carrying such a big candles during the procession on such days are betrothed.

7. The man should prepare foods and drinks during the marriage ceremony usually consisting of at least four pigs and a cow or carabao and several cavans of rice. The bride’s relatives and visitors should be carefully served first.

the family offers the simple family regarding, and sometimes the members of the “ asalto” team bring with them light drinks and refreshments.

The cultural aspects of this celebration is that the family personality is erected , even in a small and common home, with concrete response by all the good wishers and visitors; that old acquaintances are renewed; family reunons are refreshed; differences among neighbors attending are intoned out, thru internedlaries of friends; social problems are being brought out for probable solutions; and others ; these matters are being implemented in the gay and merry festive atmosphere in the household. The satisfactions are registered by their joining in the songs with the classic throws of flowers of different colors, and sometimes in their participations in the dance of merriement to honor the person. The first canto oil the celebration is a long song of ten stanzas, each of four lines, repeated ten or more times, until the guests arrive. The singers, including some female teenagers, open with the (poetic, probable loss of the way and the dangers of wild animals abound.

Then they continue with the imaginary beautiful temple and the infront (the house of the person) with its identical beauty. The praises of agreeable and beautiful evening casts favor to the feast of the good saint. There is happiness around like a painted and framed beautiful landscape. The sky is greeting with the display of beautiful colors of the clouds, with cool hours, and then the singers seek to call the owner of the house, they implore the owner to peep out of the window, and free the singers from the early evening dew. The singers hear the permission to go upstairs, so that they ascend singing to the beautiful house of the owner.

The second cannot continue upstairs and group themselves usually in the sala of the house. The singers again describe in songs the house like a beautiful temple, happily decorated, and also like a sky with beautiful evening stars. They invite the attention to a crown which they call a tue flower to be offered to the person. They are here together fulll of hapines As retold by an Old “ TUBONG” celebrant

The ritual includes verse recitations, dances and an litany chase that takes the entire cast all over the town on Easter Sunday.

According to a set pattern, Longinos comes to near capture at least six times. But always he will manage to elude is captors and pursuers until the seventh time when he is finally trapped in the river bed. After the capture, follows confrontation, wherein the Captain of the MORIONES interrogates Longinus, in sing-song verse.

The subsequent “ beheading” of Longinous takes place on Easter Sunday, the day of the Christ’s resurrection. This version of events is done to dramatize the travails of the first convert, prophetically antedating the persecution and self-sacrifices which the beleivers in Christ are exhorted to accept in emulation of the Redeemer.

The Three Islands (Tres Reyes): These three islands are within the Manila Visayan commercial water route with a Lighthouse to guide the inter-island ships. The island have been accorded with tales of gratitudes on many stormy resources of shelter among mariners, and is also the reminders for voyagers maritime jurisdictionof Marinduque with in the sea lane. The legend of the islands has been handed a significant cultural item in Marinduque.

The “ TUBONG” : This is a birthday celebration in Marinduque, which is a combination of merry and poetic songs and dances. It is given by the parents, relatives, friends and sympathizers to a person celebrating his birthday. This is also given from recovery out of grave illness and other religious vow. If it may be found in the neighboring provinces, the Marinduqueños themselves propagated it. ( For purposes of brevity, the writer uses the word person, as underlined for one celebrating his birthday).

It is an affair known for a week, or one or two days, before the celebration, and usually starts in the evening between seven and eight o’clock. Sometimes, it is an impromptu celebration in the form of an “asalto” to surprise the person who keeps silent on his birthday. The host or

Of course not all of these are strictly followed unless the girls parents and near relatives insist. It is up for the man’s parents to bargain for their own convenince. Sometimes in certain instances a wise parent merely asks for all the expenses that will be incurred during the marriages day for the usual preparation and forget anyform of expensive celebrations. The money then is given the new couple for their starting capital.

CUSTOMARY PRACTICES ABOUT MARRIAGE The parents are the betrothed, having agreed on the forth coming marriage of their son and daughter, prepares for the occasion, the date of which will be set or fixed according to the church rules. The man’s family prepares the food and drinks for the ocassions as agreed. The the girls family and relatives are all guests plus of course a selected few of prominent persons.

The ordinary marriage ritual on the church requires a sponsor for the man and another for the woman. More pompous ceremonies of course require more than this but barrio folks seldom do it any more than the ordinary. The priests wed them according to its marriage and blesses them.

The feasting after the marriage ceremony is a whole day affair. With all the relatives of both parties present and several prominent visitors, it is a veritable fiesta for the two Families united by the wedlock. The whole affair consists of a dinner, whole day dancing, drinking and giving of gifts called locally as “pahulugan”. This giving of gifts is a unique feature of the feasting and is usually done in the afternoon. The bride accomplished by the groom’s sponsor, approaches each relative of the groom and offers a cup of wine or glass of tuba. Her mother-in-law intoduces all the groom’s relatives to the bride one at a time while the latter gives them the tuba or wine. After partaking of the wine, each relative gives her a gift of cash money ranging from as much as one peso to ten pesos or more. After the bride has finished her turn, the groom does the same to the relatives of the bride. The money

accumulated from such gifts is then counted and combined. This usually preceded with all sorts of wild dancing and singing by the relatives of both parties. The groom dances also as he offers the days dancing while his friends and relatives shower him with more coins or paper money. Then the bride dances also after she had received the money and again she is showered with coins and paper bills. Such money will then be the new couple’s starting capital for their wedded life.

Historical significance of the moriones is attached to the origin of its name. it probably came moriones, the Spanish word for hamlet, which the conquistadores were. Being make believe Roman and Jewish soldiers, the moriones year a similar but more elaborate and fanciful hedgear.

SUPERSTITUTIONS AND BELIEFS ABOUT MARRIAGE

This historical and religious background makes the moriones a unique tradition in the Philippines. Every year Filipinos in the three towns of Marinduque watch the street for its color and drama.

Here are some of the beliefs and suggestions relative to marriage: 1. The bride’s wedding dress should not be fitted before the wedding day. If done, the marriage will suffer some kind of obstruction.

2. During the ceremony, when the silver and ring is being offered by the groom to the bride, he step lightly on her shoes. The beliefs is when this is done, the groom will not be henpecked husband.

3.During the ceremony, the man should be careful not to make noise with the jewels where they are transferred to the bride’s hands. If he does they will quarrel after the marriage.

4. The veil should be carefully placed and not allowed to fall otherwise the couple’s life may not last long or progress.

5. If the lighted candle fades out during the ceremony either one of the two will die soon after the marriage.

A historical reference is also found in the Kalutang, the wooden device which produces a far-reaching musical sound. This was used by the Filipinos during the last World War as a means of communication, deep in the jungle the Kalutang relayed secret message from one guerilla to another.

Another Publication the “ Moriones “ : With the national interest on this culture in Marinduque, the following had been published last Lent.

PAGEANTRY AND PENANCE A HOLY WEEK feature in Marinduque perpetuates a traditon whose authentic note seems to be somewhat: overdone, which nevertheless speaks well of the religious fervor of the people.

During the week, the streets of Boac, Gasan and Mogpog (where this tradition is purported to have started) become active with many customers and masked penitents, called MORIONES. These masked penitents are the Roman Centurions who will participate in the elaborate ritual centering in the principal character, Longinos, represent Roman Soldier.

6. Whoever steps first on the ladder after going home from the church will dominate the other.

7. The couple should eat together on one plate and drink in one glass after the marriage ceremony so that they will be united forever.

8 SUNDAY TIME MAGAZINE, Vol. XVIII. No. 35 April 7, 1963,

As they go out about the streets they play pranks on the town people, serenade the ladies and frighten the children. The victims never know exactly whom to blame because the moriones guard their identification so that they are not known even to their families. When addressed, they disguise their voice by uttering bird like sounds. Then for some reason they they take of their masks, handkerchief temporarily covers their faces.

The lightning of the ceremony takes place on Sunday, when the moriones try to attach a character named Longino, who appears for the first time. Longino wears a mask, wish one eye blind, which is usually larger than those of the other moriones. The Longino role is taken as a vow for a number of years or even lifetime.

The wild chase begins in floods of color through rivers, houses and fields until Longino is a caught. He does not give up easily. But once captured, he is carried aloft to the tune of a band of a music and is made to kneel before a waiting crowd. The ceremony ended in feasting and merry making.

The disguise are then taken off, customes and masks come seventy years old are laid aside for the coming year .

Participant in the moriones must register at municipal office and pay a small fee, which is denoted to charity or town fiesta fund. Each is given a number to wear. No participant can partake in the ceremonies without having first met the requirements.

The moriones tradition began many years ago, perhaps as early as the founding of Mogpog in 1807. The town claims the distinction of having initiated this unusual ceremony.

Only two other towns of Marinduque share in the celebration. Now over a hundred years old, the tradition was unknown until recently, outside of the Philippines.

8. Rice is showered over the new couple after the ceremony so that their marital life would be prosperous.

9. During the festivity, when not a single plate or platter is broken, such is regarded as something ominous.

CUSTOMARY PRACTICES, BELIEFS AND SUPERSTITIONS ABOUT DEATH When a sick person is hopeless and dying in agony the next thing that a member of the family will do is to call for someone who knows how to say the last prayer of the “pahesus” so that the dying person may avail of the parting prayer before he dies. If none is available in the neighborhood anyone in the housesimply reminds the dying person not to forget Jesus Christ and he will rest in peace.

The night before the burial day, an overnight vigil for the corpse is made by the friends, relatives, and family of the deceased. On this ocassion, the barrio swains and lassies play the “ Bulaklakan”, “duplo”, Walis-walis” , etc., as these games are the only ones most appropriate for the ocassion in this place. Other card games also are placed by the men to stay off sleepiness.

Hot coffee and other foods usually bread are also served so that the visitors may not leave.

The following day the corpse is burried. In as much as most of the people here are Catholics, they are brought to church before burying.

During the funeral and since then, till a year thereafter, the family and close relatives of the deceased wear black clothings a sign that they are morning.

For nine days after the burial, prayers for the dead are offered every night and on the 9th day a dinner is served for those who attended te nightly prayers. A year after the death, a prayer for nine nights again is offered to and the one year morning.

PRACTICE, BELIEFS, AND SUPERSTITION RELATED TO DEATH AND BURIAL 1. Close relatives of the deceased should not take a bath nor have his hair cut or shaved before the brial. If one does, he may die too soon.

2. Cigarette butts, peelings and other wastes should not be thrown out of the window.

3. Relatives of the deceased must not spit out of the window.

4. Coins that drop under the house should be picked up after the burial.

5. Relatives should not cry near the window.

6. Leaves of trees and fruits should not be picked by any member of the family.

7. Sour foods are tabooed until the tenth day of the burial.

8. When the coffin is being brought down care must be taken not to bump it against the wall or furnitures.

meaning. Held only in three towns of Gasan, Boac and Mogpog, the moriones is unique because it differs from the usual way of the Holy Week is observed in other parts of the Philippines, the only Christian nation in the Far East.

For five days of the Holy Week who have made it a vow to road the streets as a penance, their gratitude for their survival tough illness or misfortune, disguise themselves behind carved masks. Neither good looking or kind faced, the masks are painted pink or red and have heavy black beards. The men wear brightly colored costumes. Their headgear is elaborately decorated with tinsel or paper flowers.

Inside these penitents costumes – made from capes, raincoats and nyloned stocking the men must endure the summer heat, which them makes it enough of a penance, called moriones, the penitents represent the Romans and Jews of the crucifixion story of the Bible. A few of them go cut of character, however, and they come out looking like musketeers or the movie was swashbucker “Zoro” . The moriones carry a pair of dise like of pieces of wood, called kalutang, which they beat in syncopated rhythm, producing musical sound. Some carry carved mooden snakes others have swords or dances.

9. People left in the house during the burial must not peep out of the window or the holes.

10. The bereaved must not sweep and clean the home after the tenth day.

11. Coming home from the funeral the bereaved must not hang their clothes. Any violation of all these practices may cause another misfortune or the bereaved or close relatives.

12. People attending the funeral must not look back to the house of the deceased or if one is late in the funeral, he must not catch up with the funeral line. The belief is he must follow soon.

7 FREE WORLD By the United States Information Service.

Vol. X, No. 4 Dated April 1961

not her. It perced on a mango tree”. ( or any name of a tree and usually a male.) if the owner of the name mango fails to answer, then he is fined.

Anybody who fails to answer when mentioned or whoever makes a mistake is fined. He then gives any of his personal belongings as bond to the one who mentioned his name and when he failed to answer. For redeeming the bond, he or she is noted out a kind of punishment”.

4. LIWAYWAYAN-This is played on the same ocassion as the Bulaklakan by young men and women. The players choose their own names of Tagalog words or phrases such as “guiliw ko”. “Mahal kita, hapon na, oras na, etc”. the moderator or the king assumes the name of “pangahas”. He begins by saying, “ Pangahas”, guiliw ko”, “The girl then mentions her name first and calls a man’s name as Guiliw ko, oras na, or Guiliw ko, hapon na”, Whoever fails to answer to makes a mistake is fined as in Bulaklakan.

THE MORIONES: This religious observance is based on the biblical passage of being Longino who speared crucified Christ, and out spurted to his blind eye a liquid from the Holy Body, which instantly and mysteriously cured his blindness. He kept on the secret on the cure, over the insistence of so many, but he refused to expose the secret. He was therefore chased and chased, until he was murdered by severing his head from Longino’s body.

This is the story of the penitence as told also by every “ Morion” .

The role of playing Longino among the penitents claim the cure of maladies for a period of three to five years of the penitence on Lent Season.

The cultural side of the “Moriones” was sponsored by the present Secretary of Education, Honorable Alejandro Roces, and published as follows.

MARINDUQUE’S ANNUAL MASQUERADE; Sunday of the Holy Week, some quiet towns of Marinduque, Philippines, are transferred with the color and drama of a hundred year old ceremony called Moriones. This tradition is historical in origin but religious in

13. During the burial some people throw lumps of soil to the grave as “pabaon” and sons and daughters step across the grave so that the spirit of the dead will not visit them at night.

VISITS SUPERSTITIONS, PRACTICES, AND BELIEFS ABOUT VISITS Visiting a friend, lover, relative or any member of the family far from home is also influenced by some supertitions of the local residents of the barrio. Here are some of these: 1. Visiting a girl for making love- The man believed that the day when the moon is full and the star are so near each other is the best time to make love with his loved one. So they visit them on that day.

2. Expecting visitors- Here are the signs that visitors will come: a. When the fire in the kitchen laughs. b. When a fork or a spoon falls from the table while eating. c. When fireflies enter one’s home in the evening .

3. Godmothers should visit their godchildren if they are sick because the sickness night get worse.

MYTHS, LEGENDS, BELIEFS, INTERPRETATION AND SUPERTITIONS A. SATING AND ANTAK- They mythical heroes of the Kabatuan Mountains.

In a big cavern, in what is now called Kabatuan mountains there once lived a giant named Bagto. He was almost fifty feet tall, big and husky. Some people say he was the king of the birds and beasts in the mountain. Bagto was so strong that he could pull the trees with case. He could also catch the animals in the mountain very easily. Nobody in the lowlands dare to hunt within the vicinity of Kabatuan mountains because he was feared so much. He could easily grab anyone with his hands and throw him away oreat him as he pleased. He had frightening appearance because of long black hair like the cabo negro that grew in all parts of his body, his eyes too were big and very bright at night. He could be seen at a distance at night because of his eyes. His untrimmed nails were claw-like and with it, he could tear animals to pieces.

The villagers plotted to kill him volunteered to lead the fight against him. Bagto easily sence anyone coming near his cavern. Even a hundred men could not match him in a fight. He could just pull a big tree and brush or sweep anyone with it. Or he may pick a big rock and throw it to his enemies. So villagers were in quandry as to how to kill him.

One day a courageous young man named Santing proposed to lead a group of other youths to kill Bagto. Hunting picked out another youthful man named Antak to be his side. Then he gathered all the men in the village and instructed them to provide themselves with scorches and spears. They were told to stay at the base at the mountain. Santing and Antak would bring with them bows and arrows and hey were to bais Baguio to come out to get them. then others would come to their aid. Some people were skeptic about the plan. However, they joined Santing’s army.

Soon afterwards they set out to Kabatuan moutains.

GAMES AND AMUSEMENTS 1. SUNGKA- this game is played by both males and females. Playing materials consists of ninety eight seeds or shell and wood block with saver pairs round holes curved on the opposite sides. There is another pair of bigger holes on the opposite ends of the block each holes is filled with seven shells from any hole on his side and drops one shell into each hole proceeding clockwise. Then the last shell on hand falls on a hole with shells, he picks up all of them and again continue dropping the shell one by one. However, when the last shall on hands happens to fall on any empty hole the one distributing the shell dies and he ceases to distribute the shells. The opponent takes his turn until he meets on the same fate. Each side on play leave on shell on his home pit or whole which is usually on his left end of the block everytime be passes on itduring his turn but he does not put on his opponent’s home pit. When he dies in a hole in the opposite of which there are shells , he gets them all end put them in the home pit. The game continues until these are no more shells on the playing holes on both sides. It takes several games before one is defeated.

2. SIPA- This game is played by males. The playing materials consists only of a woven rattan ball. The players numbering several pairs, form a circular arrangement. The game is started by a player by tossing the ball to his partner. The receiving partner kicks back the ball flying into the air.

Wherever it tends to drop the player near it kicks flies favorably within the circle.

3. BULAKLAKAN- This game is played during the vigil over a dead person in his home or during the customary nine nights of prayer for his soul. The players consists of several young men and women. A moderator, called a king, presides over the game. Each is named after after a tree while the girls are named after the flowers. The moderator begins by announcing “ The Kings culasisi got loose and it perced on a camia’. ( or any name of a flower.) The owner of the name “ Camia” answers back and says, “ No, it is

Meanwhile, a flock of birds and motley group of animals swarned around him while sleeping, the birds began to chirp while the animals thumped and leaped about making variety of noise. The winged man was awakened by the unusual sound. He gaped in surprise. “ At last my dream came true,’ he said . The beasts and the birds stared at him as if sharing his wonderment. Then they run and I flew away from him.

The happy winged man set about to hunt for food for he was dead hungry. Luckily, he was wild fruits. He picked them and ate some greedily.

An anxious buck come across his way. He slew it to make up his next meal.

Then he looked for a cavern for his temporary abode.

Night came, the horizon was dark. The cavern where the winged man stayed was darker still. He goup about to locate his improvised bed.

Then he settled himself comfortably until the rest of the night. He had one more wished could he granteed him. He longed to dream during his sleep and wake up to find it there. So before he closed his eyes to slepped his whispered to his Master, the lord. “If though shalt only give me a mate, this is the ideal place for me”. He had a beautiful dream as usual.

Waking up the next morning , he found out that he lost his wings.

Just as he had it in his dream, his lord took it and made it into a beautiful woman for his life. But now he could not see her. She was not beside him just as she was in his dream. Soon he went out of the cavern. Alas! There she was , fonding the bird before her. He approached her and she smiled.

They embraced each others lovingly. “ This is the place , thy lord gave us. This is our home, our children’s own,” Said the man happily. “So be it “ the woman answered. “ love that we may grow and multiply”.

Thus it was, the first life on earth; the first man and woman the trees, the birds, and the beast.

Santing and Antak walked up towards Bagto’s home while the rest stayed and waited at the foot of the mountain. Bagto at once smelled the men coming toward his cavern. He came out his home to catch the intraders.

Santing and Antak know that Bagto was after them but they knew too, where to go. There was another cave nearby, the entrance of which was too narrow for the giant to get in. They run to hide in it. Bagto, who was just a few strides behind saw them got in. the giant growled at the two men but they were not afraid. They know Bagto to could not get in. The giant tried to widen the entrance by pounding at the rocks but he could not. So he tried to peep inside to find out if he could reach them with his hands. At this instant Santing and Antak let loose their target. Both arrows hit Bagto’s eyes and he became blind. All of the sudden the giant ran aimlessly in pain.

He could not see. He fell upon the rock and trees. Each time he feel, he get up and ran. But the rocks of Kabauuan were no sharp that each time be struck against them he sustained mortal wounds. Finally he stumbled into a treacherous. Bagto roared in pain and the ground shook as he kicked and rolled down the steep slope of the mountain. Santing and Antak watched him rolled down from the top of a big rock. They were so happy.

As the giant stopped rolling at the base of the mountain Santing’s other companions who were bearing torches, rushed toward it and threw their lighted torches upon the dying monster. Bagto’s hair burned like dry cogon grass and he died a little while later. Afterwards, all the village folks ran to the scene to look at the gaint. They were so happy that they thank the yongmen for their courage.

Soon the villagers lived happily and peacefully even since. They had no more to fear about. The mountain became a very good hunting ground for the people until later one few wild animals could be seen within its forests.

B. THE LOCAL LEGEND ABOUT THE FIRST RAIN, CLOUDS,THUNDER AND LIGHTNING Very long time ago there lived two tribes of very,very tall man living in separate kingdoms of their won. One tribe was called Dagulo and their kingdom was on high mountain range on the east. They were powerful and warlike. An equally powerful group of strong giants were so big and strong that they measure up to about a hundred meters tall. They could hurl rocks about the size of an ordinary house several mile away.

The Dagulos and the Bonggotais were perrenial enemies often times they came into war against each other. And when they fought each other’s place, for their abodes were merely a stone’s thrown to them. The warring tribes hurled as many rocks as they could with all here targets. The fighthing became so furious that the rocks thrown by each side became so numerous.

Many of them collided in th air and they were reduced the dust. The thick dust floated in the air for sometimes castin shadow on earth. This made up the first clouds. The impact of the collision of these rocks can sed a terrrible and deafining sound. The natives living on the land between that kingdom of the Dagulos and the Bonggotais believed this was the thunder. Again, the impact light that flashed in an instant. The light was blinding and the natives called it “lintik”, meaning lightning. That was the first lightning.

When the Bonggotais and Dagulos could not see each other any morebecause of the dust clouds, they cased throwing the rocks. Instead they came out of the sea. They continued fighting by throwing big buckets of water against each other. These caused a tremendous downpour of water on the land between them. this was the first rain, according to the natives.

When the giants felt tired and hungry after several days and nights fighting, they ceased. Soon the dust clouds dissappeared the rain stopped, and the thunderous sound receded. The sun shine brightly again and the sky becamo blue as ever. It remained so far a time until the Dagulos and the Bonggatais fought again.

Local Myths About The Origin of The First Man The Plants, Ants, and the Animals.

Very, very many years ago the earth was barren. There were no plants, no rivers, no animals and no people living on it. There were only the land , the sea, and the air. But the land was devoid of life. It was not as as today. It was not a wholesome and comfortable place to live in. It was rather a place where one is to starve in die.

One day, the lord sent a winged man down to earth to find out the condition in this place. The man flew down and landed on the top of a mountain. He saw the vast barren lands, the rivers, and the sea. There was no life in it. There were no plants, no animals,and birds. He travelled into the valleys and plains. It was so wide that he could not reach and other end.

As he walked further, the sun grew hotter. Soon he looked a shade under the rocks. There he rested and thought of the wonderful lands he was in. He tired and feeling warm. He yearned for a cooler place to stay. He muttered to himself, “Ch, if only this place has trees of plants, it would be a good place to live in”. Soon he fell into a deep slumber. He had a dream, a wonderful dream. He dream that the lord provided the earth with plants and trees, When he awoke, he was feeling cool and comfortable. He could not believed his eyes. Indeed there were plants around him and all over the land.

He sprang up from his shelter and took a walk. He walked and walked till he got lost in the thick vegetation. He felt hungry ang thirsty. He would find no birds and animals in the forests for food. There was none of it. Finally, he heard the rustling of a brooklet. He walked toward it. He found the crystal clear water flowing noisily. Then he gulped several handful of water to stave off his thirst and hunger.Again he rested and learned against a nerby rock. He said with apparent satisfaction from his drinkings, “all that this earth needs are birds and beasts to make up man’s food”. In a little while he was asleep again. He had another dream.