Barrios Inicbulan, Rizal and Durungao, Bauan, Batangas: Historical Data
Full transcription of the so-called “Historical Data” for the barrio of Inicbulan, Bauan, Batangas, the original scanned documents at the National Library of the Philippines Digital Collections not having OCR or optical character recognition properties. This transcription has been edited for grammar, spelling and punctuation where possible. The original pagination is provided for citation purposes.
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HISTORY AND CULTURAL LIFE OF INICBULAN
(Includes Durungao and Rizal)
1. Present Official Name of the Barrio - - Inicbulan
2. Popular name of the barrio, present and past
3. Date of establishment – 1773
R I Z A L
1. Present Official Name of the Barrio - - - Rizal
2. Popular name of [the] barrio, present and past
3. Date of establishment - - 1850
4. Original families
DURUNGAO
1. Present official name of the barrio - - Durungao
2. Popular name of the barrio, past and present; derivation and meanings of these names. Names of sitios included within the territorial jurisdiction of the barrio.
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2. Pandayan
3. Abilo
3. Date of establishment – 1700
4. Original families
All the laws issued by the friars were strictly followed. Every male inhabitant of these barrios was obliged to pay to the government a tribute of at least one and a half pesos. They were also subject to a few days labor on public works. Some of the people who could afford secured exemption by purchasing a high-class cedula.
The missionaries converted the people into the Catholic faith, which is always practiced up to the present. They began to follow the religious orders of the Catholic Church in baptism, marriage, and death. The Spaniards induced the people to learn the A.B.C. and later on converted a house for school purposes. The people in the barrio did not feel contented in their lives because they realized the hostilities done to them.
When the Americans came to the Philippines, the Filipinos had also the belief that they had the same practice to be
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applied to them. Upon knowing this, some of the male individuals organized themselves with a head and went to Mahabang Dahilig where a small battle was fought. The refused to recognize the rights of the Americans with the reason that they had sacrificed many lives on the field of battle against Spanish domination. But later on, they found out the Americans had goodwill toward the Filipinos. Schools were established in the barrio, where children of the poor farmers were educated. They had influenced these barrios so much in every line.
Later on came World War II. These barrios were inhabited by [the] Japanese, establishing their hiding places in Cutmoon. Some were scattered and lived in Rizal, while Inicbulan not being their residence was often visited by them. They secured their food from these barrios by force. The barrio lieutenants used to collect products that would be brought to the Captain in order to keep the barrio in peace. Great hostilities were also made to the people. During the Japanese Occupation, schools were opened at the latter part. Most of the children were out of school. Municipal officials were not elected during that time but appointed by them. The ways of earning a living were greatly hampered and disturbed.
After World War II, the condition of the people in these barrios began to prosper. They, little by little, returned to normal condition. The devastated bridges were reconstructed like [the] Taboc Bridge. Roads were constructed so that transportation in going to town became very easy. The Inicbulan Elementary School was opened and education went on smoothly until the present. The people began to earn their living by easy means and without disturbance. Municipal officials, especially barrio lieutenants, were elected by the people. Peace and order reigned and the inhabitants lived happily.
BELIEFS AND SUPERSTITIONS
There are many beliefs and superstitions that exist today but originated from our ancestors. Many of the people in the barrios prefer the ministrations of quacks to scientific treatment by licensed physicians and trained nurses. They would act on a quack doctor’s advice to kill white chickens and offer them to the evil spirits. Some still believe or imagine that the “asuang” (evil person) flies around at night and enters houses through open windows and devours babies and small children. On Tuesdays and Fridays, nobody in the family is allowed to take a bath because these days are days of sorrow. It is also believed that when someone in the house dies, nobody should take a bath within four days after the burial of the deceased. During those days, plates must not be put one [on] top of the other because it would lead to the dying of all the persons of the
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until after nine days have elapsed. It is also believed that children should not eat stale eggs because, if they do, they will not realize their ambitions. When one is bitten by a mad dog, people kill the dog so that the person would not be affected by the rabies. It is believed injurious for the child to have his haircut before he is one year old. During the first cutting of the fingernails of a child, the said nails must be dug into the foot of the stairs so that the child will not fall down whenever he goes downstairs. In the marriage of a couple, there must be something broken so that they would bear children. Money must be put inside the stockings so that the couple would get rich. Most of these beliefs and superstitions are still being practiced by the people in these barrios.
Interpretations
During New Year, the people of the barrios used to stay until midnight to see the “silahis.” At the separation of the old year and the New Year, if the people happen to hear the first cry of a cow, the people in the barrio will harvest well. Whenever the sky is not clear, and there are molded clouds, the people interpret it as if to mean there are many persons who died that day.
In the earlier days, methods of measuring time and special calendars were greatly different from the present. Because majority of the people were uneducated, although some of them were intelligent, they did things in the crude ways. Formerly, there were no watches and clocks to determine the time consumed but in spite of that they could find ways and means by which they could measure the length of time passing by. When people went to certain places, the used to smoke cigarettes. They finally stated a certain place had the same distance as another place whenever the amount of length of cigarettes consumed were the same. Thus, they used to say that the place was “one cigarette only.” Early in the morning, they would be able to know the time through the sun. Through the shades, they knew when it was mid-noon. In the evening, the moon and the stars served as watches. Not until the invention of clocks and watches did the people realize that they had acquire easier means of determining time.
Special calendars were also present during those days because of certain beliefs and superstitions followed by our ancestors. Those calendars were used to determine whether those days were lucky times to do a certain work. These were also used in selecting the day for a couple to say, “I do” at the altar. For our ancestors, all of those things were of great importance and without them, they would never be lucky in their lives.
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Origin of Mountains
According to the old people in the barrio, there were no mountains in the olden days. There was a couple in the barrio who used to quarrel every day. The man used to go around and drink wine. He never earned a living for the family. When he came to the house, he whipped his wife when there were no water, firewood, and everything necessary in the household.
The woman did all the things that would suit the taste of her husband, but because of very hard work, her body became weaker and weaker day after day. After a lapse of months, the woman died. The husband buried her near the house. After two weeks of [the] burial of the deceased, the place where she was buried became little by little higher and higher. Afterwards, the man could see that his house was no longer on its former place which is now called a mountain.
Proverbs and Sayings
In the older days, proverbs and sayings were very predominant in Inicbulan, Rizal, and Durungao. Some of them still last until the present time. The following are some of them.
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LIST OF BARRIO LIEUTENANTS
I. Inicbulan
II. Rizal
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III. Durungao
Popular Songs, Games & Amusements
Interviewing our old barrio folks in Inicbulan, Rizal and Durugao concerning the old popular songs, we found out that during the past days, some of the old songs were Sitsiritsit, Ang Ulilang Awit, La Palomang Mahal, and Pakodiring. They said that these songs were important and meaningful to the hearts and minds of our barrio folks. At present, some of the new songs are Pungay ng Mata Mo, I Went to Your Wedding, Dinggin Mo Neneng, Ang Mabangong Bulaklak.
The games in Inicbulan, Rizal and Durungao during the olden times and even at present are Tubigan, Tago-taguan, Sunka, and Tuktok ng Itlog.
Tubigan is a game of several boys or girls which are divided into two groups. The first group will be on guard at the edge of the line. The opponent group will go inside the square and when one or more are touched by the guard at the line, will be the guard at the edge of the line. If the members of the group who are entering the square [and] pass through are untouched and come back untouched also, then the party who are on guard owes one set of the game. They will always be on guard until they touch, too, their opponents at the line.
Tago-taguan is [a] good game that is called hide-and-seek.
Sunka is a game inherited by the Filipinos from the Chinese. Two persons can play the game. A big piece of wood with seven small holes one each side and a big hole at each end and 98 pebbles are used to play this game. Each of the seven small holes contains seven pebbles. The pebbles will be distributed into the small holes at the sides up to the big hole at the end. The player who got more pebbles in the big hole at the end is the winner.
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Toktok is a game of young boys during the hot season. It starts in the month of March and ends in April. The boys select these hard-skinned eggs to be used by them in playing the game. One boy who has a hard egg will strike the tip of the egg of his opponents. The owner of the egg that cracks is the loser, and he will give up his egg to his opponent.
We have also some amusements during the past and up to the present such as Bulaklakan, Halo-halo Clara and Parindihan. It is interesting to note that in the Bulaklakan, the head of the game is like a king. Nobody can disobey him. If the king says, “Ang ibon ng hari ay lilipad at dumapo sa bulaklak ng Rosal” and if the partaker whose name is Rosal does not answer, “Wala po rito at nasa bulaklak ng Everlasting,” he is already guilty. Then, the king will give him a penalty like singing a song or reciting a tula.
Halo-halo is another amusement. The four partakers hold each of the corners of a handkerchief. If the head of the game says, “Halo-halo Clara bagting,” the one whom he points [at] must do the reverse and if he will follow what the head says, he is guilty. The penalty for those who are guilty is also similar to that of Bulaklakan.
Puzzles and Riddles
According to our old folks in Inicbulan, Rizal and Durungao, puzzles and riddles were very popular during the past and even at present. Some of the puzzles and riddles that are still common are:
Destruction of lives, properties, and institutions during wars, especially in 1896-1900 and 1941-1945.
Way back 1896-1900, when all the people in our place had
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no weapons except bolos, there was a great fight between the Spaniards and the people in the town of Bauan. It was really a great fight between the two. The people in our place used bolos as their weapons while the Spaniards used guns. There were no people in our place who were killed in this battle. The Spaniards succumbed at the long and white bolos of our people. The surrender of the Spaniards was a blessing to our people. The confiscated weapons – they used these guns left to them by the Spaniards. Not long after, the Americans came. The Americans were riding on fine horses whenever they went to war. When they came to Bauan, they were surprised to see many Filipinos ready to fight with them. Among these were the people of Inicbulan, Rizal, Durungao and other neighboring barrios. The battle took place somewhere between Mahabang Dahilig and Balayong. Many of these people died in this battle. More than ten Americans were hospitalized because they were wounded. Their captains during that time were Capitan Ramon from Taal and Capitan Caraos from Alitagtag. There was also another group of people called “sandatahan.” These people used bolos while the other group used guns which they got from the Spaniards who surrendered themselves. During this battle of Mahabang Dahilig and Balayong, many plants were destroyed because the people were called to take part in this war and because it served as their hiding place.
Then came World War II. It was really a tremendous one. The Japanese during that time were very cruel. At night, when they passed in front of our houses, they were riding on mule horses when they went to Cutmoon. They could not see anybody on the side of the road for fear that they might be asked by these cruel people. These people got our food like corn, sugar, bananas, rice, camotes, and all products that our farmers raised. Some of the people brought the collected products to the mountain where the Japanese were living. They went there at night so that the people would not know their way in going to the mountain. In Inicbulan, five men were killed by the Japanese due to a wrong suspicion that they were guerrillas.
Upon the arrival of the Americans, there were more than 200 Japanese that were killed as they were heavily attacked in their hiding places.
Two or three days later from their escape from their hiding places, they were seen cooking meat at the eastern part of Taboc. It was discovered that the meat was from the stolen cow that they took away as they passed the vacated homes in Durungao. A battle was fought, leaving no Japanese alive, but two Americans were also killed.
Gradually, we started a new life with our friends, parents and loved ones happily up to the present.
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B I R T H
The counterpart of the modern “comadron” or midwife during the past was the “hilot” and what will surprise most of us is the fact that the “hilot” was a man. For the reason that medical science had not yet attained the present development nor had its influence penetrated the remote barrios of this country, the “hilot” would press hard [on] the abdomen of the woman by thrashing with his feet, immediately after delivery for the purpose of forcing out the blood on the belief that if not done, the abdomen would bulge out. This method must have accounted for and justified men in engaging in the profession of midwifery by reason of force in the method of child-delivery. Wood ash was applied liberally to the newly-cut umbilical cord of the baby, a fact which attributed [to] high infant mortality, especially from tetanus infection. The baby was wrapped tightly with clothing with only the face visible, and hands and feet bound tightly together.
B A P T I S M
It was the superstitious belief that if a newborn child was not immediately baptized, its soul might be taken away by the evil spirit and so the custom generally observed was to carry a child barely three days old to town on foot (since there were no roads) to be baptized. Baptism was held only on Wednesdays and Saturdays of the week so that all children born between Wednesday and Saturday were baptized immediately on that following Saturday and those born between Saturday and Wednesday were baptized on that following Wednesday. The baptism robe was hired from town for a peseta. All the children were baptized at the same time in a mass.
The priest in some cases, not the parents, selected the name for all the children; the funny part about it was that all the male babies were given the same name and all females were given the feminine equivalent of that name. That means that if there were 40 male babies and 40 female babies baptized in one day, the priest would get a name from the calendar and if it happened to be “Juan,” then all boys were named Juan and all the girls were named Juana. Happily, there were priests who allowed the parents to select names for the infants. The pre-Spanish custom of naming their children according to their characteristics such as Malakas or Maganda was complete wiped out by the Spanish influence.
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COURTSHIP
The children having grown into adolescence, a young man who fell in love with a girl asked his parents and an old man in the community to be his spokesmen in the courtship of that girl. The young man did not speak directly to the girl as is done nowadays. The man sent his relatives carrying gifts consisting of the biggest available crabs, fish, and the fattest fowls. If that first gift was not rejected nor returned, that meant a sign of encouragement for the Romeo, who then sent his second gift. If the second gift was not rejected either, he could consider himself practically accepted.
Then, with the old man hired as spokesman and a group of old relatives, the young man went to the girl’s house. He was left outside the fence until the girl’s parents bade him to enter. The man entered the gateway and remained just across the threshold until the parents urged him to come up. He then climbed the stairs very slowly, remaining on the top steps until the parents invited him to come forward. He would then walk inside and stand in a corner where he was told to sit down. He would then sit down, his head meekly bowed, and talked to the parents about the weather, the crops and about everything, except his real business for coming. In the meantime, the girl would be nowhere in sight. Usually, she was inside the small room or “silid” while the ceremony was taking place in the sala. Then, [the] spokesman started the courtship in representation of the young man, and only then should the girl be asked by the parents to get out from the silid and then would be seated at the corner of the sala without saying a word, usually shedding some crocodile tears, while her parents and the representatives of the young man talked and bargained as to the area of land to be given as “bigay-kaya” by the man’s parents to the prospective couple, as well as how many sacks of rice and how many pigs and chickens would be slaughtered in the wedding party, and as to who would be the sponsors of the wedding. On the wedding day, the couple walked to town escorted by an entourage that clapped their hands on the way accompanied by the gay music of violins and guitars. They stayed in the house of an acquaintance in the town [called] “tuluyan” were foods were served. The church ceremony took place early the next day. Then, they walked back to the barrio accompanied again by the playing of guitars and violins. After food was served, a mat was spread over the threshold “harapan” on which the bride stood and sang some “awit” accompanied by the “ravel.” The people would throw the “sabug” or gifts of money on the mat. This was the counterpart of the present “sabangan” or “sabugan.” The bride gathered the money. She was escorted to the house of the bridegroom by a big party in the midst of singing and shouting. This was called the “dapit” or “dapitan.” The bridegroom, however, was left in the house of the bride that first night. He had the consolation, at least, of meeting his
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bride only on the following day.
D E A T H
It was lamentable that when a person got sick, he was treated by an “arbulario” or witch or quack doctor. A weird ceremony was conducted for the alleged purpose of pacifying the evil spirit that was supposed to cause his ailment. The “arbulario” usually attributed the sickness to the “nuno.” Having asked the patient if he recalled having sat under a tree or commented about some objects in the field or ravine, then [he] would order the preparation of foods like chickens, eggs, and rice cakes which were placed in a basket, taken at midnight to the place where the “nuno” was supposed to have been offended by the patient, in order to pacify his wrath. Meanwhile, as could be expected, the disease got worse and worse and usually the patient died. And considering the poor sanitary conditions as well as the ignorance of the people about hygiene, the sanitation of the other people also got infected.
The corpse was wrapped in mats and blankets attached to a bamboo pole and carried by two men on their shoulders to town. It was taken to a “tuluyan.” A public coffin was not buried with the body because it was returned to the church to be used again and again for other funeral corteges.
Nine days after the burial, pigs and chickens would be slaughtered and a big feast was prepared called the “siyaman,” where a prayer was said for the salvation and peace of the soul of the departed. The family of the deceased would not care to sell their belongings or to borrow money at usurious rates of interest, just to comply with the religious obligation. After one year from the death of the deceased, a much bigger feast was held called the “babaan ng luksa” or “wakasan.”
V I S I T S
The people were noted for their hospitality. They slaughtered chickens and cooked eggs and everything better than what they ordinarily ate when they had no visitors. The visitors showed their courtesy by calling “tao po” while at the foot of the stairs and would not enter unless told “tuloy po” by the host. The visitor did not fail to say “good morning,” “good afternoon,” or “good night,” as the case may be. A visitor took off his hat and if he had a bolo at his waist, he took it off and placed it at the door.
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F E S T I V A L S
The only festival held in the past was when the patron saint of the town or “Poon” was brought to the barrio and kept at the barrio public house called the “tuklong.” The “Poon” was taken to the barrio after the mass on Sunday up to the following Friday of the week. Every day and night, the native religious folk dance called “subli” was held continuously, in honor of the patron saint. Visitors who came from other places kiss the patron saint. The only place where food was served was in the house of the “cabeza de barangay.”
Pandango-han was held in social gatherings. Woman and man would debate on some subjects by means of awit and rhyming verses, with the accompaniment of guitars or ravels.
P U N I S H M E N T S
When a crime was committed and no one would tell who was the culprit, the people employed a method called “peyon” in determining who the criminal was. A winnower “bilao” was suspended on a pair of scissors. Then, a succession of names was asked as to who committed the crime. When this winnower did not move upon the mention of any name, it was interpreted to mean that person was innocent; however, if it moved upon the mention of a name, that that will be unfortunate for that person, because whether he was or was not the real culprit, he would be placed in a “pangao,” that is, with both hands and feet clapped in two pieces of wood.
Then, his hands were tied up together at the back called “balato” and taken to the town authorities.
Compare our present way of life to that of the past and we shall realize how many things there were for us to be thankful for.
Historical Sites, Structures, and Ruins
I. Inicbulan
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on how to start schooling in the barrio. A considerable number of children were good enough to be the reason for building up a small house as an educational institution made of nipa and wooden grass. Not long since thereafter, the people were less ignorant and found it necessary to build up a small hut for their worshipping house commonly called “tuklong.” Because of the slight progress of their living, they deemed it compulsory for themselves to ask funds from the government for the repair of the narrow and uneven road so that transportation facilities would be available and [the] school building be changed to a bigger one for larger accommodation. Their desires and longings were sought. They lived much better until the outbreak of World War II.
During the four long years’ occupation, anticipation of misfortunes and dreadfulness retarded the continuous progressive living and hampered the improved education of the children. Five men were killed as suspected guerrillas; Taboc Bridge was dynamited; cattle and hogs and other sources of living were stolen. Hostilities did not reign for so long until later, the barrio was liberated. The latter part of the year 1945 marked the date of starting a new life. The awakening of the hearts and souls and the revival of the hampered education of children came as post-liberation efforts.
Although the location of this barrio is quite hilly and in a forest, it is often visited by tourists when it comes to [the] drowning of sorrows and worries. Quezon City has its Balara, Parañaque has its Aristocrat Beach Resort, while Inicbulan has its Igiw Falls naturally alluring, providing both washing and comfortable swimming.
As it could be seen, Inicbulan does not have so many ruins ever since its recognition as a barrio. The Taboc Bridge was, after a short lapse of time since liberation, reconstructed through the Relief and Trade Rehabilitation Administration of the United States. The old school building was torn down and stronger buildings were built, thus increasing the grade school until the people became proud of having an elementary school. The worshipping houses (tuklong) were even changed to a commodious one made of quality wood and galvanized iron. The road was finally reconstructed by the use of American grader, so much so that the people found it easy in going out and coming in; the availability of transportation made it easy for the farmers to transport their excess products for outside consumption.
II. Rizal
In comparison with other remote barrios, Rizal is far different and it is quite ridiculous to say that it had undergone three stages of changing its names. At its earliest date of establishment in the year 1773, it was called Calao. It was during that time that only nine families in-
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habited the place. Later, the name was changed to Talisay, derived from a big talisay tree. In those days, it was very hard to travel to that place because one should have to sacrifice walking over a rough and stony road and keep sight on the way as snakes often blocked the travelers. Since the earliest inhabitants could not help themselves in such a miserable state, they decided themselves to cut down the tree that made the road so dark and narrow. As the number of people in this barrio increased to a larger number, they began to get conscious of their weaknesses and shortcomings. Their reason for sticking together with the neighboring barrio was to practice symbiotic relationship, upholding their rights and interests, believing that they could live better with unity. True, as could be seen from their achievements. A chapel was built with strong materials and a bridge was built in “but-uhan.” When it came to education, they were not far behind others. From the past to the present, children of this barrio have attended school in Inicbulan Elementary as they are among the contributors and sacrifices in building this institution of learning. Although barriers and other hindrances remain not overcome, the people of this barrio are living happily and peacefully except during the occupation. Nothing was ruined except the “but-uhan” bridge, but quickly reconstructed and the ascending road in but-uhan was improved so that it is now easy for motor vehicles to get in the barrio.
III. Durungao
This barrio was established in 1700. This place is much more very mountainous than Inicbulan and Rizal since it is located just at the foot of Cutmoon and abounding in two deep ravines at its east and south. It has three sitios, namely Guintuan, northern; Pandayan, middle; and Abilo, southern. This barrio was at first inhabited by people with [the] strongest capabilities since the earliest family name that existed was “Boongaling.” In passing, let it be said that the people in this place are much far behind in the source of civilization as most of them are yet ignorant of social affairs.
The fastest road to this barrio is so ascending and stony. However, due to the influence of the inhabitants, they were able to secure appropriations from the government, thereby making the road accessible to vehicles. At present, the people are living in a moderate and progressive manner, free from lawless interruptions.
Notes and references:
Transcribed from “History and Cultural Life of Inicbulan” 1953, online at the National Library of the Philippines Digital Collections.
[p. 1]
(Includes Durungao and Rizal)
1. Present Official Name of the Barrio - - Inicbulan
2. Popular name of the barrio, present and past
Inicbulan, derived from a big inicbulan tree.
3. Date of establishment – 1773
4. Original families:
| a. Juan Ilagan | e. Marcelo Evangelista |
| b. Pedro Ilagan | f. Segundo Evangelista |
| c. Genaro Ilagan | g. Gregorio Marasigan |
| d. Bernardo Castillo | h. Damian Ramos |
1. Present Official Name of the Barrio - - - Rizal
2. Popular name of [the] barrio, present and past
a. Calaca
b. Talisay – Derived from a big talisay tree.
c. Rizal – Derived from our great hero.
b. Talisay – Derived from a big talisay tree.
c. Rizal – Derived from our great hero.
3. Date of establishment - - 1850
a. Calaca - - 1850-1894
b. Talisay – 1894-1921
c. Rizal – 1921 to the present
b. Talisay – 1894-1921
c. Rizal – 1921 to the present
4. Original families
| a. Pascual Hernandez | e. Wenceslao Salcedo |
| b. Paulino Hernandez | f. Cayetano Salcedo |
| c. Calixto Marasigan | g. Quintin Sandoval |
| d. Ricardo Gonda |
1. Present official name of the barrio - - Durungao
2. Popular name of the barrio, past and present; derivation and meanings of these names. Names of sitios included within the territorial jurisdiction of the barrio.
a. Past and present name - - - Durungao
b. Sitios
b. Sitios
1. Guintuan
[p. 2]
Meaning – Place where gold was dug.
2. Pandayan
Meaning – It was believed that there was blacksmithing during its establishment.
3. Abilo
Meaning – Derived from a big abilo tree.
3. Date of establishment – 1700
4. Original families
Guintuan
Pandayan
Abilo
During the Spanish Occupation, the people of Inicbulan, Rizal, and Durungao made little changes in the manner of living. The people lived in houses made of nipa, bamboo and wood. They cultivated their rice fields with little change in methods or implements. They kept domesticated animals such as cats, dogs, chickens, and hogs. Some of the people helped build churches and convents and erected houses for the Spaniards. There was a little revolt between the people of those barrios and [a] few of the Spaniards who came over to the barrio. For fear of them, they used to have bolos and knives for their defense.| 1. Sixto Hernandez | 3. Juan Comia |
| 2. Dionisio Boongaling | 4. Preolan Evangelista |
| 1. Cabeza Antonio Boongaling | 3. Amando Dalisay |
| 2. Dionisio Boongaling | 4. Geronimo Dalisay |
| 1. Pablo Boongaling | |
| 2. Agaton Boongaling |
All the laws issued by the friars were strictly followed. Every male inhabitant of these barrios was obliged to pay to the government a tribute of at least one and a half pesos. They were also subject to a few days labor on public works. Some of the people who could afford secured exemption by purchasing a high-class cedula.
The missionaries converted the people into the Catholic faith, which is always practiced up to the present. They began to follow the religious orders of the Catholic Church in baptism, marriage, and death. The Spaniards induced the people to learn the A.B.C. and later on converted a house for school purposes. The people in the barrio did not feel contented in their lives because they realized the hostilities done to them.
When the Americans came to the Philippines, the Filipinos had also the belief that they had the same practice to be
[p. 3]
applied to them. Upon knowing this, some of the male individuals organized themselves with a head and went to Mahabang Dahilig where a small battle was fought. The refused to recognize the rights of the Americans with the reason that they had sacrificed many lives on the field of battle against Spanish domination. But later on, they found out the Americans had goodwill toward the Filipinos. Schools were established in the barrio, where children of the poor farmers were educated. They had influenced these barrios so much in every line.
Later on came World War II. These barrios were inhabited by [the] Japanese, establishing their hiding places in Cutmoon. Some were scattered and lived in Rizal, while Inicbulan not being their residence was often visited by them. They secured their food from these barrios by force. The barrio lieutenants used to collect products that would be brought to the Captain in order to keep the barrio in peace. Great hostilities were also made to the people. During the Japanese Occupation, schools were opened at the latter part. Most of the children were out of school. Municipal officials were not elected during that time but appointed by them. The ways of earning a living were greatly hampered and disturbed.
After World War II, the condition of the people in these barrios began to prosper. They, little by little, returned to normal condition. The devastated bridges were reconstructed like [the] Taboc Bridge. Roads were constructed so that transportation in going to town became very easy. The Inicbulan Elementary School was opened and education went on smoothly until the present. The people began to earn their living by easy means and without disturbance. Municipal officials, especially barrio lieutenants, were elected by the people. Peace and order reigned and the inhabitants lived happily.
There are many beliefs and superstitions that exist today but originated from our ancestors. Many of the people in the barrios prefer the ministrations of quacks to scientific treatment by licensed physicians and trained nurses. They would act on a quack doctor’s advice to kill white chickens and offer them to the evil spirits. Some still believe or imagine that the “asuang” (evil person) flies around at night and enters houses through open windows and devours babies and small children. On Tuesdays and Fridays, nobody in the family is allowed to take a bath because these days are days of sorrow. It is also believed that when someone in the house dies, nobody should take a bath within four days after the burial of the deceased. During those days, plates must not be put one [on] top of the other because it would lead to the dying of all the persons of the
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until after nine days have elapsed. It is also believed that children should not eat stale eggs because, if they do, they will not realize their ambitions. When one is bitten by a mad dog, people kill the dog so that the person would not be affected by the rabies. It is believed injurious for the child to have his haircut before he is one year old. During the first cutting of the fingernails of a child, the said nails must be dug into the foot of the stairs so that the child will not fall down whenever he goes downstairs. In the marriage of a couple, there must be something broken so that they would bear children. Money must be put inside the stockings so that the couple would get rich. Most of these beliefs and superstitions are still being practiced by the people in these barrios.
During New Year, the people of the barrios used to stay until midnight to see the “silahis.” At the separation of the old year and the New Year, if the people happen to hear the first cry of a cow, the people in the barrio will harvest well. Whenever the sky is not clear, and there are molded clouds, the people interpret it as if to mean there are many persons who died that day.
In the earlier days, methods of measuring time and special calendars were greatly different from the present. Because majority of the people were uneducated, although some of them were intelligent, they did things in the crude ways. Formerly, there were no watches and clocks to determine the time consumed but in spite of that they could find ways and means by which they could measure the length of time passing by. When people went to certain places, the used to smoke cigarettes. They finally stated a certain place had the same distance as another place whenever the amount of length of cigarettes consumed were the same. Thus, they used to say that the place was “one cigarette only.” Early in the morning, they would be able to know the time through the sun. Through the shades, they knew when it was mid-noon. In the evening, the moon and the stars served as watches. Not until the invention of clocks and watches did the people realize that they had acquire easier means of determining time.
Special calendars were also present during those days because of certain beliefs and superstitions followed by our ancestors. Those calendars were used to determine whether those days were lucky times to do a certain work. These were also used in selecting the day for a couple to say, “I do” at the altar. For our ancestors, all of those things were of great importance and without them, they would never be lucky in their lives.
[p. 5]
According to the old people in the barrio, there were no mountains in the olden days. There was a couple in the barrio who used to quarrel every day. The man used to go around and drink wine. He never earned a living for the family. When he came to the house, he whipped his wife when there were no water, firewood, and everything necessary in the household.
The woman did all the things that would suit the taste of her husband, but because of very hard work, her body became weaker and weaker day after day. After a lapse of months, the woman died. The husband buried her near the house. After two weeks of [the] burial of the deceased, the place where she was buried became little by little higher and higher. Afterwards, the man could see that his house was no longer on its former place which is now called a mountain.
In the older days, proverbs and sayings were very predominant in Inicbulan, Rizal, and Durungao. Some of them still last until the present time. The following are some of them.
1. Walang matimtimang birhen.
2. Ang buhay alamang
3. Ang hindi lumingon sa pinanggalingan
4. Ang marahang pangungusap
5. Ang bayaning masugatan
6. Ang prueba ng patay
7. Magpakaitim-itim ang saga
8. Suwihin mo man ng suwihin
9. Kung anong bukang bibig
10. Maalwan ang maging taon
Sa matiagang manalangin.
2. Ang buhay alamang
Paglukso ay patay.
3. Ang hindi lumingon sa pinanggalingan
Hindi makakarating sa paruroonan.
4. Ang marahang pangungusap
Sa puso’y nakakalunas.
5. Ang bayaning masugatan
Nag-iibayo ang tapang.
6. Ang prueba ng patay
Ay ang bangkay.
7. Magpakaitim-itim ang saga
Maitim din ang kabila.
8. Suwihin mo man ng suwihin
Huwag lamang tuturang saging.
9. Kung anong bukang bibig
Siyang laman ng dibdib.
10. Maalwan ang maging taon
Mahirap ang magpakatao.
[p. 6]
I. Inicbulan
| 1. Marcelo Hernandez | 1785-1801 |
| 2. Sotero Amurao | 1802-1810 |
| 3. Valentin Amurao | 1811-1819 |
| 4. Martin Ilagan | 1820-1827 |
| 5. Jose Comia | 1828-1831 |
| 6. Antonio Ramos | 1832-1840 |
| 7. Gregorio Castillo | 1841-1847 |
| 8. Segundo Evangelista | 1848-1852 |
| 9. Lorenzo Castillo | 1853-1865 |
| 10. Eliodoro Marasigan | 1866-1873 |
| 11. Leon Castillo | 1874-1881 |
| 12. Casimiro Generoso | 1882-1890 |
| 13. Rufino Ramos | 1891-1895 |
| 14. Remegio Ilagan | 1896-1900 |
| 15. Damian Ramos | 1901-1909 |
| 16. Mamerto Ramos | 1910-1913 |
| 17. Calixto Evangelista | 1914-1918 |
| 18. Hugo Ilagan | 1918-1921 |
| 19. Calixto Evangelista | 1922-1930 |
| 20. Braulio Virtucio | 1930-1938 |
| 21. Juan Ilagan | 1938-1941 |
| 22. Emilio Castillo | 1942-1944 |
| 23. Antonio Ilagan | 1942-1953 |
II. Rizal
| 1. Gregorio Generoso | 1835-1845 |
| 2. Domingo Buenconcejos | 1846-1857 |
| 3. Fortunato Gamo | 1858-1870 |
| 4. Cayetano Ilagan | 1871-1879 |
| 5. Quintin Sandoval | 1880-1887 |
| 6. Casimiro Salcedo | 1888-1892 |
| 7. Candido Gonda | 1893-1899 |
| 8. Tirso Buhat | 1900-1903 |
| 9. Abruno Buhat | 1904-1912 |
| 10. Telesforo Magsumbol | 1913-1925 |
| 11. Andres Ilagan | 1926-1933 |
| 12. Elpidio Abanador | 1934-1940 |
| 13. Melchor Manibo | 1941-1943 |
| 14. Gregorio Ilagan | 1944-1947 |
| 15. Pedro Gonda | 1948-1953 |
III. Durungao
| 1. Guillermo Boongaling | 1830-1847 |
| 2. Domingo Ilagan | 1848-1859 |
| 3. Cabeza Antonio Evangelista | 1860-1899 |
| 4. Dionisio Evangelista | 1900-1911 |
| 5. Simon Elada | 1912-1918 |
| 6. Rufino Evangelista | 1919-1931 |
| 7. Remegio Ilagan | 1932-1940 |
| 8. Eladio Elada | 1940-1944 |
| 9. Lorenzo Comia | 1945-1948 |
| 10. Juan Comia | 1949-1953 |
Interviewing our old barrio folks in Inicbulan, Rizal and Durugao concerning the old popular songs, we found out that during the past days, some of the old songs were Sitsiritsit, Ang Ulilang Awit, La Palomang Mahal, and Pakodiring. They said that these songs were important and meaningful to the hearts and minds of our barrio folks. At present, some of the new songs are Pungay ng Mata Mo, I Went to Your Wedding, Dinggin Mo Neneng, Ang Mabangong Bulaklak.
The games in Inicbulan, Rizal and Durungao during the olden times and even at present are Tubigan, Tago-taguan, Sunka, and Tuktok ng Itlog.
Tubigan is a game of several boys or girls which are divided into two groups. The first group will be on guard at the edge of the line. The opponent group will go inside the square and when one or more are touched by the guard at the line, will be the guard at the edge of the line. If the members of the group who are entering the square [and] pass through are untouched and come back untouched also, then the party who are on guard owes one set of the game. They will always be on guard until they touch, too, their opponents at the line.
Tago-taguan is [a] good game that is called hide-and-seek.
Sunka is a game inherited by the Filipinos from the Chinese. Two persons can play the game. A big piece of wood with seven small holes one each side and a big hole at each end and 98 pebbles are used to play this game. Each of the seven small holes contains seven pebbles. The pebbles will be distributed into the small holes at the sides up to the big hole at the end. The player who got more pebbles in the big hole at the end is the winner.
[p. 8]
Toktok is a game of young boys during the hot season. It starts in the month of March and ends in April. The boys select these hard-skinned eggs to be used by them in playing the game. One boy who has a hard egg will strike the tip of the egg of his opponents. The owner of the egg that cracks is the loser, and he will give up his egg to his opponent.
We have also some amusements during the past and up to the present such as Bulaklakan, Halo-halo Clara and Parindihan. It is interesting to note that in the Bulaklakan, the head of the game is like a king. Nobody can disobey him. If the king says, “Ang ibon ng hari ay lilipad at dumapo sa bulaklak ng Rosal” and if the partaker whose name is Rosal does not answer, “Wala po rito at nasa bulaklak ng Everlasting,” he is already guilty. Then, the king will give him a penalty like singing a song or reciting a tula.
Halo-halo is another amusement. The four partakers hold each of the corners of a handkerchief. If the head of the game says, “Halo-halo Clara bagting,” the one whom he points [at] must do the reverse and if he will follow what the head says, he is guilty. The penalty for those who are guilty is also similar to that of Bulaklakan.
According to our old folks in Inicbulan, Rizal and Durungao, puzzles and riddles were very popular during the past and even at present. Some of the puzzles and riddles that are still common are:
1. Habang iyong kinakain, lalo ka namang gugutumin. (Purga)
2. Isang butil na palay puno ang boong bahay. (Ilaw)
3. Kalabaw ko sa Maynila, abot dito ang unga. (Kulog)
4. Ang ibabaw ay araruhan, ang ilalim ay batuhan. (Cacao)
5. Dalawang bakod-bakuran, sari-sari ang nadaan. (Ngipin)
6. Dalawang tindahan, sabay buksan. (Mata)
7. Isang bundok, hindi madampot. (Ipot)
8. Dalawang bongbong palusong. (Ilong)
9. Dala ka at dala mo naman siya. (Bakya)
10. Dalawang magkapatid, haliling magbuntis. (Pulong ng habihan)
11. Baboy ko sa pulo, balahibo’y pako. (Nangka)
12. Bahay ni Kiring-kiring, butas-butas ang dingding. (Bakid)
13. Bahay ng sibil, libot ng pusil. (Ulbo [ulo?] ng baboy)
14. Isang señora libot ng espada. (Pinya)
15. Bahay ni Kiko puno ng ginto. (Itlog)
16. Bahay ni Kaka hindi matingala. (Noo)
17. Narito-rito na may sunog na baga. (Manok)
2. Isang butil na palay puno ang boong bahay. (Ilaw)
3. Kalabaw ko sa Maynila, abot dito ang unga. (Kulog)
4. Ang ibabaw ay araruhan, ang ilalim ay batuhan. (Cacao)
5. Dalawang bakod-bakuran, sari-sari ang nadaan. (Ngipin)
6. Dalawang tindahan, sabay buksan. (Mata)
7. Isang bundok, hindi madampot. (Ipot)
8. Dalawang bongbong palusong. (Ilong)
9. Dala ka at dala mo naman siya. (Bakya)
10. Dalawang magkapatid, haliling magbuntis. (Pulong ng habihan)
11. Baboy ko sa pulo, balahibo’y pako. (Nangka)
12. Bahay ni Kiring-kiring, butas-butas ang dingding. (Bakid)
13. Bahay ng sibil, libot ng pusil. (Ulbo [ulo?] ng baboy)
14. Isang señora libot ng espada. (Pinya)
15. Bahay ni Kiko puno ng ginto. (Itlog)
16. Bahay ni Kaka hindi matingala. (Noo)
17. Narito-rito na may sunog na baga. (Manok)
Destruction of lives, properties, and institutions during wars, especially in 1896-1900 and 1941-1945.
Way back 1896-1900, when all the people in our place had
[p. 9]
no weapons except bolos, there was a great fight between the Spaniards and the people in the town of Bauan. It was really a great fight between the two. The people in our place used bolos as their weapons while the Spaniards used guns. There were no people in our place who were killed in this battle. The Spaniards succumbed at the long and white bolos of our people. The surrender of the Spaniards was a blessing to our people. The confiscated weapons – they used these guns left to them by the Spaniards. Not long after, the Americans came. The Americans were riding on fine horses whenever they went to war. When they came to Bauan, they were surprised to see many Filipinos ready to fight with them. Among these were the people of Inicbulan, Rizal, Durungao and other neighboring barrios. The battle took place somewhere between Mahabang Dahilig and Balayong. Many of these people died in this battle. More than ten Americans were hospitalized because they were wounded. Their captains during that time were Capitan Ramon from Taal and Capitan Caraos from Alitagtag. There was also another group of people called “sandatahan.” These people used bolos while the other group used guns which they got from the Spaniards who surrendered themselves. During this battle of Mahabang Dahilig and Balayong, many plants were destroyed because the people were called to take part in this war and because it served as their hiding place.
Then came World War II. It was really a tremendous one. The Japanese during that time were very cruel. At night, when they passed in front of our houses, they were riding on mule horses when they went to Cutmoon. They could not see anybody on the side of the road for fear that they might be asked by these cruel people. These people got our food like corn, sugar, bananas, rice, camotes, and all products that our farmers raised. Some of the people brought the collected products to the mountain where the Japanese were living. They went there at night so that the people would not know their way in going to the mountain. In Inicbulan, five men were killed by the Japanese due to a wrong suspicion that they were guerrillas.
Upon the arrival of the Americans, there were more than 200 Japanese that were killed as they were heavily attacked in their hiding places.
Two or three days later from their escape from their hiding places, they were seen cooking meat at the eastern part of Taboc. It was discovered that the meat was from the stolen cow that they took away as they passed the vacated homes in Durungao. A battle was fought, leaving no Japanese alive, but two Americans were also killed.
Gradually, we started a new life with our friends, parents and loved ones happily up to the present.
[p. 10]
The counterpart of the modern “comadron” or midwife during the past was the “hilot” and what will surprise most of us is the fact that the “hilot” was a man. For the reason that medical science had not yet attained the present development nor had its influence penetrated the remote barrios of this country, the “hilot” would press hard [on] the abdomen of the woman by thrashing with his feet, immediately after delivery for the purpose of forcing out the blood on the belief that if not done, the abdomen would bulge out. This method must have accounted for and justified men in engaging in the profession of midwifery by reason of force in the method of child-delivery. Wood ash was applied liberally to the newly-cut umbilical cord of the baby, a fact which attributed [to] high infant mortality, especially from tetanus infection. The baby was wrapped tightly with clothing with only the face visible, and hands and feet bound tightly together.
It was the superstitious belief that if a newborn child was not immediately baptized, its soul might be taken away by the evil spirit and so the custom generally observed was to carry a child barely three days old to town on foot (since there were no roads) to be baptized. Baptism was held only on Wednesdays and Saturdays of the week so that all children born between Wednesday and Saturday were baptized immediately on that following Saturday and those born between Saturday and Wednesday were baptized on that following Wednesday. The baptism robe was hired from town for a peseta. All the children were baptized at the same time in a mass.
The priest in some cases, not the parents, selected the name for all the children; the funny part about it was that all the male babies were given the same name and all females were given the feminine equivalent of that name. That means that if there were 40 male babies and 40 female babies baptized in one day, the priest would get a name from the calendar and if it happened to be “Juan,” then all boys were named Juan and all the girls were named Juana. Happily, there were priests who allowed the parents to select names for the infants. The pre-Spanish custom of naming their children according to their characteristics such as Malakas or Maganda was complete wiped out by the Spanish influence.
[p. 11]
The children having grown into adolescence, a young man who fell in love with a girl asked his parents and an old man in the community to be his spokesmen in the courtship of that girl. The young man did not speak directly to the girl as is done nowadays. The man sent his relatives carrying gifts consisting of the biggest available crabs, fish, and the fattest fowls. If that first gift was not rejected nor returned, that meant a sign of encouragement for the Romeo, who then sent his second gift. If the second gift was not rejected either, he could consider himself practically accepted.
Then, with the old man hired as spokesman and a group of old relatives, the young man went to the girl’s house. He was left outside the fence until the girl’s parents bade him to enter. The man entered the gateway and remained just across the threshold until the parents urged him to come up. He then climbed the stairs very slowly, remaining on the top steps until the parents invited him to come forward. He would then walk inside and stand in a corner where he was told to sit down. He would then sit down, his head meekly bowed, and talked to the parents about the weather, the crops and about everything, except his real business for coming. In the meantime, the girl would be nowhere in sight. Usually, she was inside the small room or “silid” while the ceremony was taking place in the sala. Then, [the] spokesman started the courtship in representation of the young man, and only then should the girl be asked by the parents to get out from the silid and then would be seated at the corner of the sala without saying a word, usually shedding some crocodile tears, while her parents and the representatives of the young man talked and bargained as to the area of land to be given as “bigay-kaya” by the man’s parents to the prospective couple, as well as how many sacks of rice and how many pigs and chickens would be slaughtered in the wedding party, and as to who would be the sponsors of the wedding. On the wedding day, the couple walked to town escorted by an entourage that clapped their hands on the way accompanied by the gay music of violins and guitars. They stayed in the house of an acquaintance in the town [called] “tuluyan” were foods were served. The church ceremony took place early the next day. Then, they walked back to the barrio accompanied again by the playing of guitars and violins. After food was served, a mat was spread over the threshold “harapan” on which the bride stood and sang some “awit” accompanied by the “ravel.” The people would throw the “sabug” or gifts of money on the mat. This was the counterpart of the present “sabangan” or “sabugan.” The bride gathered the money. She was escorted to the house of the bridegroom by a big party in the midst of singing and shouting. This was called the “dapit” or “dapitan.” The bridegroom, however, was left in the house of the bride that first night. He had the consolation, at least, of meeting his
[p. 12]
bride only on the following day.
It was lamentable that when a person got sick, he was treated by an “arbulario” or witch or quack doctor. A weird ceremony was conducted for the alleged purpose of pacifying the evil spirit that was supposed to cause his ailment. The “arbulario” usually attributed the sickness to the “nuno.” Having asked the patient if he recalled having sat under a tree or commented about some objects in the field or ravine, then [he] would order the preparation of foods like chickens, eggs, and rice cakes which were placed in a basket, taken at midnight to the place where the “nuno” was supposed to have been offended by the patient, in order to pacify his wrath. Meanwhile, as could be expected, the disease got worse and worse and usually the patient died. And considering the poor sanitary conditions as well as the ignorance of the people about hygiene, the sanitation of the other people also got infected.
The corpse was wrapped in mats and blankets attached to a bamboo pole and carried by two men on their shoulders to town. It was taken to a “tuluyan.” A public coffin was not buried with the body because it was returned to the church to be used again and again for other funeral corteges.
Nine days after the burial, pigs and chickens would be slaughtered and a big feast was prepared called the “siyaman,” where a prayer was said for the salvation and peace of the soul of the departed. The family of the deceased would not care to sell their belongings or to borrow money at usurious rates of interest, just to comply with the religious obligation. After one year from the death of the deceased, a much bigger feast was held called the “babaan ng luksa” or “wakasan.”
The people were noted for their hospitality. They slaughtered chickens and cooked eggs and everything better than what they ordinarily ate when they had no visitors. The visitors showed their courtesy by calling “tao po” while at the foot of the stairs and would not enter unless told “tuloy po” by the host. The visitor did not fail to say “good morning,” “good afternoon,” or “good night,” as the case may be. A visitor took off his hat and if he had a bolo at his waist, he took it off and placed it at the door.
[p. 13]
The only festival held in the past was when the patron saint of the town or “Poon” was brought to the barrio and kept at the barrio public house called the “tuklong.” The “Poon” was taken to the barrio after the mass on Sunday up to the following Friday of the week. Every day and night, the native religious folk dance called “subli” was held continuously, in honor of the patron saint. Visitors who came from other places kiss the patron saint. The only place where food was served was in the house of the “cabeza de barangay.”
Pandango-han was held in social gatherings. Woman and man would debate on some subjects by means of awit and rhyming verses, with the accompaniment of guitars or ravels.
When a crime was committed and no one would tell who was the culprit, the people employed a method called “peyon” in determining who the criminal was. A winnower “bilao” was suspended on a pair of scissors. Then, a succession of names was asked as to who committed the crime. When this winnower did not move upon the mention of any name, it was interpreted to mean that person was innocent; however, if it moved upon the mention of a name, that that will be unfortunate for that person, because whether he was or was not the real culprit, he would be placed in a “pangao,” that is, with both hands and feet clapped in two pieces of wood.
Then, his hands were tied up together at the back called “balato” and taken to the town authorities.
Compare our present way of life to that of the past and we shall realize how many things there were for us to be thankful for.
I. Inicbulan
Two centuries ago or more, Inicbulan was only inhabited by ten small families. Needless to say, their manner of existence was [a] far easy one since they depended only on their own toils and other natural offerings. Through gradual increasing of the number of people, the one-man road was widened to such an extent that carts and carromatas were driven to and from the remotest barrio to the town. A few children of the better-to-do families were able to get schooling from the town and for a short period of time became the sources of information
[p. 14]
on how to start schooling in the barrio. A considerable number of children were good enough to be the reason for building up a small house as an educational institution made of nipa and wooden grass. Not long since thereafter, the people were less ignorant and found it necessary to build up a small hut for their worshipping house commonly called “tuklong.” Because of the slight progress of their living, they deemed it compulsory for themselves to ask funds from the government for the repair of the narrow and uneven road so that transportation facilities would be available and [the] school building be changed to a bigger one for larger accommodation. Their desires and longings were sought. They lived much better until the outbreak of World War II.
During the four long years’ occupation, anticipation of misfortunes and dreadfulness retarded the continuous progressive living and hampered the improved education of the children. Five men were killed as suspected guerrillas; Taboc Bridge was dynamited; cattle and hogs and other sources of living were stolen. Hostilities did not reign for so long until later, the barrio was liberated. The latter part of the year 1945 marked the date of starting a new life. The awakening of the hearts and souls and the revival of the hampered education of children came as post-liberation efforts.
Although the location of this barrio is quite hilly and in a forest, it is often visited by tourists when it comes to [the] drowning of sorrows and worries. Quezon City has its Balara, Parañaque has its Aristocrat Beach Resort, while Inicbulan has its Igiw Falls naturally alluring, providing both washing and comfortable swimming.
As it could be seen, Inicbulan does not have so many ruins ever since its recognition as a barrio. The Taboc Bridge was, after a short lapse of time since liberation, reconstructed through the Relief and Trade Rehabilitation Administration of the United States. The old school building was torn down and stronger buildings were built, thus increasing the grade school until the people became proud of having an elementary school. The worshipping houses (tuklong) were even changed to a commodious one made of quality wood and galvanized iron. The road was finally reconstructed by the use of American grader, so much so that the people found it easy in going out and coming in; the availability of transportation made it easy for the farmers to transport their excess products for outside consumption.
II. Rizal
In comparison with other remote barrios, Rizal is far different and it is quite ridiculous to say that it had undergone three stages of changing its names. At its earliest date of establishment in the year 1773, it was called Calao. It was during that time that only nine families in-
[p. 15]
habited the place. Later, the name was changed to Talisay, derived from a big talisay tree. In those days, it was very hard to travel to that place because one should have to sacrifice walking over a rough and stony road and keep sight on the way as snakes often blocked the travelers. Since the earliest inhabitants could not help themselves in such a miserable state, they decided themselves to cut down the tree that made the road so dark and narrow. As the number of people in this barrio increased to a larger number, they began to get conscious of their weaknesses and shortcomings. Their reason for sticking together with the neighboring barrio was to practice symbiotic relationship, upholding their rights and interests, believing that they could live better with unity. True, as could be seen from their achievements. A chapel was built with strong materials and a bridge was built in “but-uhan.” When it came to education, they were not far behind others. From the past to the present, children of this barrio have attended school in Inicbulan Elementary as they are among the contributors and sacrifices in building this institution of learning. Although barriers and other hindrances remain not overcome, the people of this barrio are living happily and peacefully except during the occupation. Nothing was ruined except the “but-uhan” bridge, but quickly reconstructed and the ascending road in but-uhan was improved so that it is now easy for motor vehicles to get in the barrio.
III. Durungao
This barrio was established in 1700. This place is much more very mountainous than Inicbulan and Rizal since it is located just at the foot of Cutmoon and abounding in two deep ravines at its east and south. It has three sitios, namely Guintuan, northern; Pandayan, middle; and Abilo, southern. This barrio was at first inhabited by people with [the] strongest capabilities since the earliest family name that existed was “Boongaling.” In passing, let it be said that the people in this place are much far behind in the source of civilization as most of them are yet ignorant of social affairs.
The fastest road to this barrio is so ascending and stony. However, due to the influence of the inhabitants, they were able to secure appropriations from the government, thereby making the road accessible to vehicles. At present, the people are living in a moderate and progressive manner, free from lawless interruptions.
Notes and references:
Transcribed from “History and Cultural Life of Inicbulan” 1953, online at the National Library of the Philippines Digital Collections.
