Magalang-galang, Bauan, Batangas: Historical Data - Batangas History, Culture and Folklore Magalang-galang, Bauan, Batangas: Historical Data - Batangas History, Culture and Folklore

Magalang-galang, Bauan, Batangas: Historical Data

Full transcription of the so-called “Historical Data” for the barrio of Magalang-galang, 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.
Historical Data
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PART I – History

1. Present official name of the barrio – Magalang-galang

2. Popular name of the barrio, present and past; derivation, meanings of these names. Names of sitios included within the territorial jurisdiction of the barrio.

Magalang-galang is the popular present and past name of the barrio. It is derived from the manner shown to the Spaniards by the former inhabitants of the place which means, in Tagalog, that the people were courteous, polite and respectful.

Puting Buhangin and Look are the sitios included within the territorial jurisdiction of the barrio.

3. Date of establishment – No record could be traced.

4. Original families – No record could be traced. However, there were about 9 families more or less in this barrio according to a bit of information that was secured by the undersigned from the living old folks.

5. List of tenientes from the earliest times to date:
(From 1897 to date. Tenientes earlier than these could not be traced.)
 1.  Julian de Chavez  6.  Pedrong Margarita 
 2.  Anselmo Anglo  7.  Julian Panganiban
 3.  Lucio de Chavez  8.  Dionisio Generoso
 4.  Pedro Manalo  9.  Julian Panganiban
 5.  Francisco Magsino 10. Lorenzo Panganiban
11.  Santiago Silang
6. Story of old barrio or sitios within the jurisdiction that are now depopulated. – None

7. Data on historical sites, structures, buildings, old ruins, etc. – None

8. Important facts, incidents or events that took place.

a. During [the] Spanish Occupation
From 1895 to 1996, many people suffered from starvation due to the long dry season. They depended only upon root wild crops as “pakit,” “tugi,” “ubi,” etc. So many people died of starvation during those two years.

[p. 2]

In 1897, a cholera epidemic broke out in this locality which lasted for almost a month. About 60 inhabitants died of cholera during this short period.

Men from 20-25 years old were forced to join the Filipino armed forces to fight against the Spaniards.

Education was in the native dialect, Tagalog, under Tagalog tutors.

b. During the American Occupation to World War II –
According to bits of information, when the head of the Filipino armed forces assigned in Magalang-galang had surrendered to the Americans, all the people of this little barrio were called to the town and confined thereabout for about a month. That was in 1901. During that period, the American soldiers, with some captured Macabebes, came and went around this little barrio searching for more Filipino rebels and burning the houses. Only three houses were saved from fire because these were used by those Americans as their headquarters.

In 1904, a cholera epidemic broke out again for about 2 months. That was during August and September. About 20 persons, more or less, died of cholera during this time.

The Roman Catholic faith was the religion of all the people.

In 1911, the people of this barrio evacuated to the town due to the eruption of Taal Volcano.

In June 1911, only one male by the name of Cipriano Manalo of this ragged barrio accidentally entered the public school opened by the Americans in the town. This boy finished his grade seven in the same school in 1917. Despite his little education, he was very fortunate for he became a boy of Governor General Wood. Later on, he was appointed as action clerk in MalacaƱan in the office of the Governor General. He had been there in the same position until the outbreak of World War II. After the Liberation, he was appointed as action clerk in the US Embassy in Manila. He is still there at present and is aspiring as a government pensionado after one and one-half years more of satisfactory services.

In 1920, another boy, Demetrio Alcayde, entered the public school in Anilao and finished his fourth grade in the Mabini Elementary School in 1924. Due to financial difficulties, he went to Manila to look for a job after the fourth grade. Fortunately, he became an employee on the steamer “Luzon, Compania Maritama.” For his good services rendered to the company, he was then promoted to

[p. 3]

“Maestro Amo” until the outbreak of the war. He was supposed to have a good life now had he not died during the Japanese Occupation.

In 1923, another boy, Daniel Alcayde, entered his first grade in Anilao Barrio School and finished his seventh grade in the Mabini Elementary School in 1930. Despite his meager education, he became a guard driver in the CGSD DEPOT in Batangas for almost two years with satisfactory services. He is now a professional driver and a successful businessman.

In 1927, only Angel Alcayde, the brother of Demetrio and Daniel, made his attempt to study in the public schools. He studied in Anilao Barrio School from grade one to grade three. He took his fourth grade in the Mabini Elem. School. He finished his Elem. Education in the same school in 1932.

He continued his studies in the Batangas High School and obtained his high school diploma in the same school in 1936.

Due to financial difficulties, he was forced to quit studying.

He had been a farmer for about three months in his own barrio and in Anilao, Mabini, Batangas.

He had been a cochero in Manila for almost three years.

He had been an action clerk in the Legislative Building under Assemblyman Eusebio Orense for the Second District of Batangas for almost three years.

He began studying the Normal course in the National Teachers College in April 1939, (summer classes) as a self-supporting student. He finished his ETC in the same institution on October 25, 1940.

He was appointed as a classroom teacher in P. Anahao School, Mabini, Batangas for the same position on July 7, 1940 until Dec. 12, 1940 when all schools in Mabini were temporarily closed due to the outbreak of war.

He had been a farmer and a fisherman sometimes during the Japanese Occupation.

He was reinstated as a temporary classroom teacher on April 5, 1945 and was assigned in Colvo Barrio School, Bauan, Batangas. Because of the little income he was receiving, he was forced to leave the position as a teacher and entered the position as Senior Guard in the CGSD in Batangas for one year. Then, on July 1, 1947, he was again

[p. 4]

reinstated as a temporary classroom teacher and was again assigned in Colvo School. He is still in Colvo School as classroom teacher and at the same time a head-teacher at present.

According to information, no other children studied in the public school prior to 1911, and no other children followed the footsteps of the four boys mentioned above until after a school in Colvo, Bauan, Batangas was opened in [a] private building owned by Mr. Lucas Masongsong in 1937. During this year, only 15 Magalang-galang children entered the public school in English. Then, year after year until the beginning of World War II, the number of school children from the said barrio increased considerably.

In 1916, there were already some qualified voters in this barrio numbering about 20 persons more or less. They began voting in the precinct located in the town. Later on, these voters having increased in number, joined the Bolo voters and voted in the precinct located in Bolo. Afterwards, they joined the voters of Santa Maria and voted in it. Later on, they were assigned in Manalupang School with Manalupang, San Diego, Locloc, and Colvo voters.

c. During and after World War II –

From December 12, 1941 to February 10, 1944, the people of Magalang-galang had stayed in their homes with Mabini evacuees living miserable lives. They had been always on the lookout for the coming of the Japanese soldiers who had been used to getting the people’s animals, food, jewelries and other belongings by force. The people lived eating only boiled cassava, camotes, squash, bananas, pakit, ubi, tugi and boiled corn known as “bualaw.”

From February 11, 1944, the people of Magalang-galang were scattered to the different places outside the barrio near and far. Some evacuated to Manalupang and Baguilawa. Some moved to Mahabang Parang of San Luis. Some hid in Colvo between high mountains and many went to Locloc of Bauan, to Balagtasin of San Luis and still many others went to places outside of the province as Baco, Puero Galera and Calapan, Mindoro Province.

The tense situation began one latter afternoon in February 1944 when a Japanese “-boat located along the shore of Magalang-galang was bombed by two American bomber planes and when a Filipino boat called “lantsa” confiscated and used by the Japanese soldiers for transporting food supplies to their headquarters was also bombed by two planes, resulting in the death of two Japanese soldiers who were buried by their companions.

[p. 5]

A few days after, this barrio, especially the part along the seashore, was stormed with different kinds of bullets from the American Armed Forces because there were 7 Japanese headquarters scattered throughout the barrio. No Japanese had been killed here during this time for they had planned to hide and escape the night before. Some had escaped through the deep ravines from Magalang-galang to Colvo and beside that, some of them had very good air-raid shelters, strongly built foxholes and other well-fortified dug-outs by the walls of some deep ravines of Magalang-galang.

One Japanese Headquarters, a private house owned by one Mr. Juan Caringal, was totally burned by the American bomber planes.

9. a. Destruction of lives, properties and institutions during wars, especially in 1896-1900 and 1941-1945.

No destruction of whatever kind could be traced during 1896-1900.

During 1941-1945

In the earlier part of March 1945, five men of Magalang-galang were forced by the Japanese soldiers to carry their ammunitions with them to their headquarters located at the southern side of Mailayin Mountain of Mabini, Batangas. When they reached the road opposite the Mabini Elementary School, four American soldiers flew by. They ran under one of the houses by the side of the road to hide. One of the five Filipino civilians by the name of Leovigildo Panganiban put down his load and tried to run to escape from the cruel Japs. Unfortunately, one of the Japanese soldiers saw him running. He was then shot and there met his death instantaneously by the side of the road.

When the planes had gone far away, those Japs with the remaining four captured Filipino civilians continued walking toward the headquarters by the side of the mountain nearby. When they reached there, the three Filipinos were killed one by one by hammering their heads with a big piece of wood and striking their stomachs with their sharp and pointed bayonets.

Fortunately, the last man by the name of Evaristo Anglo luckily succeeded in untying himself and ran as fast as he could through the thick forest in the midst of darkness. He was then very thankful to God the Almighty for he was able to return home alive despite his fear of bullets.

In the latest part of March, 1945, two Japanese soldiers were killed in this barrio. One was killed by some active civilians right in the foxhole made by

[p. 6]

tortured victim Eulogio Magboo. The other one was found in the house of Leonardo Anglo. He was caught by the barrio lieutenant, Santiago Silang, with the help of some of his active, loyal neighbors. This Jap was brought by the civilians to a big tree by the side of one big ravine and was tied to that big tree and then killed.

Those five Filipino civilians who were used by the Japanese soldiers in carrying their guns and ammunitions to the foot of Mailayan Mountain, Mabini, Batangas who I have mentioned above are as follows:

A. Deceased: 1. Eulogio Magboo
2. Leovigildo Panganiban
3. Maximo Anglo
4. Benigno Pangniban
B. Survivor:    1. Ernesto Anglo (Still living)

b. Measures and accomplishments toward rehabilitation and reconstruction following World War II.

1. Some physically fit men of this barrio of Magalang-galang worked as laborers in the Ammo Depot and in the OGSD in Batangas.

2. Some qualified men worked as guards in the Ammo Depot and OGSD also in Batangas.

3. Some affected heads of the families, as a result of the war, filed war damage claims to the Philippine War Damage Commission offices in Manila and were given their corresponding payments.

4. Colvo Barrio School was at once opened on April 5, 1945 to continue the education of children thereat despite the children’s difficulties in entering school due to so many Japs crossing this barrio from the different places in Mabini, Batangas to Mt. Maculot, Mt. Tigas and Mt. Batulaw.

5. The rationing of food under the management of the “Neighborhood Association.”

6. Bonus to teachers.

7. The reconstruction of wells.

8. Repairing of roads.

[p. 7]

9. Building a new road connecting Patogo, [a] sitio of Santa Maria and Colvo, which could be reached now by jeeps under the leadership and management of the ex-barrio lieutenant of Colvo now Municipal Councilor Mr. Leoncio Cabral, one of the most civic-spirited citizens of our country nowadays.

Prepared by:

Head Teacher

10. Common traditions, customs and practices in domestic and social life.

The people of Magalang-galang have unique customs and traditions which are still practiced by them up to the present time. For instance, they still believe that the souls of their departed dear ones come on Halloween night to visit and dine with them. Thus, they prepare “eats” and light candles in the early hours of November first for their arrival, besides prayers and devotions which are the common forms of offerings. The people doubtless believe also that the souls come on the fourth day after death to see that all the members of the family are in unison, that is, those who were not able to take care of the sick or attend the burial. The prayers and festival offered on the fourth day serve to deliver the deceased from his sins so that the travel to the Great Beyond will be a prosperous one.

B i r t h

The Magalang-galang folks have many forms of practices in domestic and social life. In birth, both human and animal, they usually fire a gun as a form of salvation from [the] labor pains of the mother. The folks, especially the old ones, still practice giving names to newly-born babies as those which are contained in Honorio Lopez’s calendar, which they consider as their Bible. The parents select the name specifically stated on the day of the child’s birth because they opine it to [be] the truly Christian unlike the modern practice of giving names which are selected from any source. As to baptism, it is still a common practice that the sponsor provides the baby with shoes and clothing including the cap, because it is their belief that when anybody dies, he will be naked without those. When a pregnant woman happens to be the sponsor of a child to be baptized, the baptism is postponed until she has given birth, the idea being that the two babies will rival each other.

[p. 8]

C o u r t s h i p

Before a man begins to court a woman, his parents consult first a sort of oracle, which the people popularly call “pagrado” in the dialect. It is to determine the fate of the man and the woman in case they are married. If it happens that the would-be couple would not prosper after marriage, the courtship is discontinued. If the contrary is true, the man’s parents bet all to win the damsel’s love. They have several kinds of presents for love such as crabs and cakes, etc.

M a r r i a g e

In a marriage ceremony, the groom is told to get in and to go out of the church first so that he will not be overpowered by the bride in the event that they are already married. Both the bride and the groom are not to leave their homes on the days preceding their marriage because it is a common belief that evils may befall them.

D e a t h

They have many beliefs about death. For example, it is taboo to say something on seeing an ant crawling on the dead’s body. If anyone happens to tell something about it, there will be countless numbers of them. It is forbidden to sweep any part of the house or the yard until after the fourth day is over or to sing or dance, until the time for such prohibition has passed. When anyone dies, the door is closed immediately after the remains are brought down the house and water is poured over the ladder to prevent another death from the members of the family.

B u r i a l

To free the grave of water if it happens to have it, one of the diggers drink a little amount of the water inside the grave. The holding of festivals in honor of the dead is esteemed as a solemn occasion. The poor family is sometimes compelled to borrow or sell property to meet the expenses. So, while it is costly to live, it is sometimes more costly to die.

11. Myths - The folks of Magalang-galang do not have so many stories told from yesteryears because they talk little and think less. Hence, only the following is often told.

The Origin of Magalang-galang

According to the old people of this locality who furnished me with a bit of information regarding the name of their barrio, the legendary name Magalang-galang was derived from

[p. 9]

the early attitude of the inhabitants to the Spaniards whom they treated with utmost hospitality, kindness and courtesy; hence, the name Magalang-galang was given. It has been the official name up to the present time. The place was once very backward in civilization which was brought about by the very hilly and less fertile soil and the fact that only a few families thrived there. The people depended on small agriculture as [a] means of livelihood besides simple trades. The people’s chief concern has been easier water facilities up to this date.

B e l i e f

They believe that when anybody dies, the body returns on the fourth day after death and that they can see the real body of the dead.

They believe in life after death. They believe in some underworld power as the cause of the sickness and that doctors do not have a way of curing the sick. They believe in crows flying near the house as signs of bad omen.


1. A black butterfly unexpectedly seen hovering inside the house means death of a relative.
2. Crows flying near the house mean reports of bad omen.
3. A snake met on the way is a sign of good fortune.
4. A lizard seen on the way means ill foreboding.
5. Dogs barking at midnight on the eve of New Year means war or some calamity.
6. Neighing of horses on the eve of New Year brings news of plentiful fish time; sounds of the cow mean prosperous harvest.
7. Small boys playing toy guns will mean future revolution.
8. A “bayawak” entering the house is a bad fortune.
9. The smell of burning candles means death of a faraway relative.
10. Sitting on pillows means [the] occurrence of boils on one’s body.


1. It is prohibited to sweep any part of the house or the yard when anyone dies until after the fourth day is over.
2. It is bad to cut fingernails on such days as “Martes” and “Biyernes” to call them in the dialect or those which contain “r.”
3. It is prohibited to comb one’s hair at night.
4. It is not [a] good practice to make a ladder with [an] even number of steps.

[p. 10]

5. Not to sing in front of the stove.
6. Not to cook malunggay when someone is dead or until the fourth day is over.
7. One is not allowed to act as sponsor in [a] baptism if she is pregnant.
8. Planting during a full moon.
9. Making coconut oil during the approach of a high tide.
10. Not giving seedlings away until after the owner has planted his own field.

Their Ideas About Eclipses, Birth of Twins, Sickness

During an eclipse of the moon, people say that some animal is devouring it. They resort to the idea that anybody who is going to give birth on that particular month of the eclipse will pass a critical stage of delivery. Married women hate to eat twin bananas for fear twin babies may be born to them. They fear to take a bath of Friday or on the last quarter after the full moon for fear that a dangerous sickness may befall them.

12. Popular Songs –
1.  Don't You Go! 2.  Halloween Songs
3.  X'mas Carols
Games and Amusements –

1. “Subli, a kind of amusement offered to a Saint.
2. “Sabalan,” an amusement during the “pasyon” time in which two or more persons excel in their knowledge of the Book of the Christians in which the life and tribulation of Our Lord Jesus are contained.
3. “Pandango,” a common dance.
4. Serenade
5. “Estukada” or fencing.
6. “Dioditso”
7. “Corrido” (Awit)

13. Puzzles and Riddles (English Translation)

1. (Mat) – A tube in the day and a leaf at night.
2. (Lamp) – A grain of rice fills the house.
3. (Watch) – It is neither animal nor man but we consult it.
4. (Bridge) – Afraid of one, but not of two.
5. (Candle) – When I kill it, still it leaves.

14. Proverbs and Sayings

1. He who believes in tales has no sense of his own.
2. Look first before you leap.
3. He who cannot obey can’t hope to command.

[p. 11]

4. A pampered child is reared in vain.
5. If you plant, you will likely harvest.

15. Methods of Measuring Time, Special Calendar:

A. Measuring Time –

1. The roof’s shadow.
2. Opening of the “patola” in the late afternoon.
3. Closing of the acacia leaves in the late afternoon.
4. Alighting and crowing of cocks at night and other night birds.
5. The cross or southern cross and other stars at night.

B. Special Calendars –

The 24 consecutive days of January beginning from the first (“bilangan” in the dialect) which is used as a planting calendar among farmers.

16. Other Folktales –

“The Legend of Colvo”

Once upon a time, there sprang a little barrio by the name of Colvo. People say that the original name was derived from the local word “olbo,” which means a pen in which animals, especially pigs, are kept. From that time, the place was popularly known by that name because it was surrounded by mountains which had been formed like a pen.

One early bright morning, the goddess of the mountains went down the river to fish. And because it was [a] full moon, she expected to have a big catch. But unfortunately, after dragging her net out of the silvery water several times, she was very much disappointed to find dry leaves and sticks in her net. She then cried out loudly in angry tones and said that she would never let the water flow down from the mountains anymore. From that time to the present, the rivers and brooks of Colvo remain devoid of cool water and the people began to get water from the wells miles away.

“Ang Alamat ng Colvo”

Noong unang panahon ay may sumipot na isang maliit na bukid na kilala sa pangalang Colvo. Sangayon sa mga unang taong nanirahan doon, ang pangalang Colvo ay hinango sa salitang “olbo” na ang kahulugan ay “kulungan” ng mga hayop na tulad ng baboy. Simula na nuon ay pinanganlan na nilang Colvo ang pook na yaon dahilan sa nababakod ito ng mga bundok na animo’y isang kulungan ang pagkakaayos.

Isang malalim na madaling araw, ang Diyosa sa kabundukan

[p. 12]

ay lumusong sa ilog upang mangisda. Sapagkat kabulugan ng buwan nuon ay buo ang pag-asa ng Mahal na Diyosa na manghuhuli siya ng maraming isda. Nguni’t salungat sa tuna yang nangyari, wala siyang nahuli sa kanyang dala maliban sa mga tuyong siit at mga layak pagkaraang ihagis niya ang dala nang maka-ilang ulit. Napasigaw ang Mahal na Diyosa nang buong lakas at nagngingitngit, at sinabing hindi na niya padadaluyin ang malinaw na tubig na nanggagaling sa bundok. Buhat nuon, ang mga ilog at sapa sa Colvo ay nanatiling walang tubig magpahanggan sa oras na ito at ang mga taga-roon ay nagsimula nang kumuha ng tubig sa mga balon na lubhang malayo.

Prepared by:


PART III – Other Information

17. Information on books and documents treating of the Philippines and the names of their owners. – None.

18. The names of Filipino authors born or residing in the community, the titles and subjects of their works, whether printed or in manuscript form, and the names of persons possessing these. – None.

Notes and references:
Transcribed from “History and Cultural Life of Magalang-galang” 1953, online at the National Library of the Philippines Digital Collections.
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