Sirang Lupa, Batangas (Town), Batangas: Historical Data
Full transcription of the so-called “Historical Data” for the barrio of Sirang Lupa, Batangas Town, 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 THE BARRIO SIRANG LUPA
1. Official name of the barrio – Sirang Lupa
2. Popular name of the barrio, present and past; derivations and meanings of these names. Names of sitios included within the territorial jurisdiction of the barrio.
3. Date of establishment
4. Original families
5. List of tenientes from the earliest time to date.
6. Stories of old barrios or sitios within the jurisdiction that are now depopulated or extinct.
7. Dates of historical sites, structures, buildings, old ruins. etc.
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8. Important facts, incidents or events that took place.
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Destruction of lives, properties, and institutions during wars especially in 1896-1900 and 1941-1945.
(a) 1896-1900
(b) 1941-1945
(c) Measures and accomplishments toward rehabilitation and reconstruction following World War II.
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PART II – FOLKWAYS
I. Traditions, Customs, and Practices in Domestic and Social Life; Birth, Baptism, Courtship, Marriage, Death, Burial, Visits, Festivals, Punishments, Etc.
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Here are some of the traditional beliefs regarding courthip:
4. Marriage
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5. Death
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When a person dies, here are some of the beliefs of the people in this locality regarding death.
6. Visits
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THE LEGEND OF SIRANG LUPA
Long ago when this place had no name yet, there lived an old couple. Their home was situated between two ravines.
One early morning, the old man pastured his carabao near his house. As his carabao grazed freely around his home, he was busy mending the fence of his garden. The old man was so busy with his work that he forgot to glance at his carabao once in a while. After about half an hour, the old man thought of his carabao. He at once looked here and there but no carabao could be found.
Noon passed and afternoon came, but his search for the carabao was in vain. So tired and exhausted was he that he decided to go home and give up his search for the next day. While he was on his way home, he happened to look into a ravine not more than fifty meters away from his home. “Oh! There’s my carabao,” he cried though he was alone.
When the old man arrived home that evening, he was very tired, hungry, and exhausted. Wearily, he said to his wife, “Oh! It’s really hard to go around in this Broken land.” (In the language of the old man, broken land means Sirang Lupa.) He related to his wife that he had to cross all the ravines, hills, and brooks before he found his lost carabao.
Since that time, his wife often related to her neighbors the story of the lost carabao of his husband, especially what the old man had said when he arrived home. That was, “Oh! It’s really hard to go around in this Broken Land” which means “Sirang Lupa.” From that time up to the present, this locality has been known as Sirang Lupa.
ALAMAT NG MAIPA
Nuong taong 1840-1850 ay sa lugal na kung tawagain ay Maipa sa nayon, ay may isang matandang babae na namimili ng palay na tumutugon sa pangalang Tandang Lucia. Pagkakapamili niya ng palay ay kanyang ipinapabayo at kanyang ipinagbibili ang bigas na may malaki siyang tubo. Maraming katataon na gayon ang kanyang trabaho. Palibhasa’y walang namimili ng ipa nuong panahong iyon ay ang ginagawa ni Tandang Lucia ay tapon na ng tapon ang ipa ng palay sa paligid ng kanyang bahay.
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Ang lugal na iyon ay naging kabilitaan sa ipa kaya ng magtagal ay tinawag na Maipa.
In the year 1840-1850, there lived in the place which is now called Maipa an old woman named Tandang Lucia. She used to buy palay from this barrio and from the surrounding barrios. After selling the rice with great profit, she just threw the chaff or “ipa” around her home. After so many years, the surroundings of Tandang Lucia’s house became known for chaff, called “ipa.”
The place was then called Maipa, which means plenty of rice chaff.
ALAMAT NG GINHAWA
Ang lugal na ito na kung tawagin sa panahong ito ay Ginhawa ay isang lugal na nasa kalagitnaan ng isang malapad na burol. Saan man manggaling ang hangin ay payapang dumadampi sa lugal na iyon. Palibhasa’y maaliwalas at maginhawa ang naulit na lugal ay sa katagalan ng panahon ay tinawag na Ginhawa.
Ginhawa means pleasant. As that sitio, which is now called “Ginhawa” is situated on top of a large hill where the wind could blow freely from any direction, it was known as a pleasant place or Ginhawa in the vernacular.
This place was then called Ginhawa because of its very pleasant location.
ALAMAT NG MALALIM
Ang pook na ito na kung tawagin ay Malalim sa panahon ngayon ay isang lugal na nasa lug-ok. Ang lugal na ito ay naliligid ng mga burol o dahilig.
Nuong panahon ng Kastila ay ang marami sa mga lalaki sa nayon ng Sirang Lupa ay upang makaiwas sa makahayop na pagpapatrabaho ng Kastila ay sila ay nagsisitago sa pook na ito.
Simula nuong panahong iyon ay naging karaniwan sa labi ng bawa’t isa sa nayon ng Sirang Lupa ang pook ng Malalim.
This sitio, which is now called Malalim, is situa-
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ted between hills. It is a deep valley.
During the Spanish regime, men from this barrio used to hide in this place to escape from the tyrannical hands of the Spaniards especially from enforced labor.
Since that time, Malalim became the popular name of this place.
Beliefs – Paniniwala
Ang mga tao sa nayong ito ay lubos na naniniwala na mayroong tigbalang. Marami silang pagkakataong nasasabi na nagpapatotoo na mayroong tigbalang. Ang isa sa pangyayari, at halos lahat ng taga nayon ay nagkakaisa dito, ay tungkol sa paaralan sa pook ng Ginhawa nuong hindi pa naaalis ito doon. May paniwala silang mayroon ditong tigbalang.
Ang isa sa mga paniwala ng mga tao sa nayong ito ay ang isang namatay na bumabalik sa sariling tahanan sa ika-apat na araw ng kanyang pagkamatay.
The people in this locality are great believers in witches. They can cite so many instances that there are really witches. As a matter of fact, nearly all the people in this place could tell that a witch lived in a schoolhouse in Ginhawa when it was not yet transferred to Sirang Lupa proper.
The old folks in this place have the belief that the spirit of the soul of the person who died returned to its house on the fourth day after his death.
Interpretations –
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PUZZLES AND RIDDLES
1. Sampagang di bumubukad, sira-sira’y di walat, at buayang di nangangagat. (Sampaga, Sirang Lupa, at Buayahan)
2. Dutasti, butasti ay butas din ang itinagpi. (Bakid)
3. Tubig sa digan-digan, di mapatakan ng ulan. (Niyog)
4. Puno’y kalban, sangay anos, bunga’y gatang, lama’y lisay. (Papaya)
5. Isang panyong parisukat, pag nabuka ay nakakausap. (Sulat)
PROVERBS AND SAYINGS
1. Huwag ng payayayatin kung tuturuhin din.
2. Walang yumaman sa lupa na hindi nagpaduka.
3. Walang nahipo ng palyok na hindi nauulingan.
4. Walang masamang tabako sa magaling manguwako.
5. Pag mahuna ang tulay ay ang bahala ay ang nadaan.
6. Marunong man ang matsin ay napapaglamangan din.
7. Asahan mo at pag nag-ahon ay maglulusong.
8. Hindi pagkaka-isda ang dañgat.
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9. Hindi lulubog ang araw kundi husto ang maghapon.
10. Aanhin pa ang damo kung patay na ang kabayo.
METHODS OF MEASURING TIME
1. Lulubog na ang araw kapag bumukad na ang bulaklak ng patola.
2. Ang bituin na kung tawagin ay balatik, ay kapag ang tayo ay alas dos (2 o’clock) kung sa araw ay nalalaman o nahuhulaan ng mga matatanda na iyon ay alas kuatro na nang umaga.
3. Ang bituin na kung tawagin ay tala sa umaga ay kapag sumikat na ng husay ay nahuhulaan ng mga tao sa lugal ng nayong itio na ang oras ay alas kuatro na ng umaga.
4. Ang bituin na kung tawagin ay kruz na bituin ay kapag timbang na timbang na ang tayo ay nahuhulaan na ng mga tao na ang oras ay alas dose ng gabi.
5. Kung tag-ulan at masama ang panahon at ang alapaap ay pabalandis ang takbo ay nahuhulaan ng mga tao na babagyo.
6. Kung tag-ulan at ang mga manok ay umaalis na sa silong o kanlong ng bahay at payapang namamasyal na sa looban o parang ay nahuhula-hulaan na magpapatuloy na ang pagtigil ng ulan at gagaling na ang panahon.
7. Kapag ang dahon ng talong ay patungo o pataob ay iyon ay isang babala na may darating na bagyo.
8. Kung tag-araw at ang palaka ay humuhuni ng madadalang isa rin iyong pangitain na malapit nang umulan.
9. Kung tag-araw at ang bulati magsilabas sa kani-kanilang bahay o butas ay iyon ay isang babala na maguulanin.
10. Kung tag-ulan at ang mga ibong layang-layang ay magliparan sa papawirin ay iyon ay isang babala na titigil na ang ulan at magtatag-init na.
Translation:
1. When the flowers of the patola begin to open its petals, it is a sign that the sun will soon set.
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2. When the star locally known as “balatik” assumes the same position in the sky of the sun at two o’clock in the afternoon, the old folks know that it is four o’clock in the morning.
3. When the morning star shines clear and bright in its usual place in the heavens, it announces the hour of four in the morning.
4. When the Southern Cross is directly overhead, it is midnight.
5. It forecasts an impending storm when the clouds are blown in different directions on a bad weather day.
6. When chickens stay away from under the houses on rainy days and instead roam in the open fields or backyards, it is a sign that the wet season is nearing its end and that the weather will soon be fine.
7. When the leaves of the eggplant droop or are inverted, a storm is said to be approaching.
8. When frogs croak occasionally during a hot day, it forecasts the approach of the rainy season.
9. When the earthworms creep out of their holes during summer, it is another indication of the approaching wet season.
10. The beginning of summer days is announced by the appearance of the swallows in spite of the rain.
PART III – OTHER INFORMATION
1. Information on books and documents treating of the Philippines and the names of their owners.
2. The names of Filipino authors born or residing in the locality, the titles and subjects of their works, whether printed or in manuscript form, and the names of the persons possessing them.
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author of this history humbly says that he can write poems, playlets, or dramas in one act, two acts, and three acts. As a matter of fact, he still possesses poems and playlets which are suited for Christmas gatherings, barrio fiestas, closing exercises in schools, and in some occasions. (Mr. Anastacio Perez, History of Sirang Lupa) Notes and references:
Transcribed from “History and Cultural Life of the Barrio Sirang Lupa,” 1953, online at the National Library of the Philippines Digital Collections.
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PART I – HISTORY
1. Official name of the barrio – Sirang Lupa
2. Popular name of the barrio, present and past; derivations and meanings of these names. Names of sitios included within the territorial jurisdiction of the barrio.
The barrio is now popularly known as Sirang Lupa. Maipa, Ginhawa and Malalim are the sitios included within the territorial jurisdiction of the barrio.
3. Date of establishment
| (a) Sirang Lupa | During the early part of the eighteenth century. |
| (b) Maipa | Sometime in 1840-1850. |
| (c) Guinhawa | Sometime in 1820-1830. |
| (d) Malalim | Sometime in 1850-1860. |
| (a) Cabisang Damaso Dotig | (c) Domingo Ebora |
| (b) Cabisang Faustino Claveria | (d) Bernardino Gamboa |
(a) Pandico Abanico (Spanish time)
(b) Mariano Velasquez ( " ) He was the one who led to the construction of the road of the barrio of Sirang Lupa.
(c) Vicente (Spanish time)
(d) Manuel Guico . . . . . 1900-1906 (American Occupation)
(e) Domingo Ebora . . . . 1906-1911 (American Regime)
(f) Isabelo Ebora . . . . . 1911-1919 (American Regime)
(g) Jorge Gamboa . . . . . 1919 up to the present
(b) Mariano Velasquez ( " ) He was the one who led to the construction of the road of the barrio of Sirang Lupa.
(c) Vicente (Spanish time)
(d) Manuel Guico . . . . . 1900-1906 (American Occupation)
(e) Domingo Ebora . . . . 1906-1911 (American Regime)
(f) Isabelo Ebora . . . . . 1911-1919 (American Regime)
(g) Jorge Gamboa . . . . . 1919 up to the present
6. Stories of old barrios or sitios within the jurisdiction that are now depopulated or extinct.
No barrios or sitios within the jurisdiction are now depopulated or extinct.
7. Dates of historical sites, structures, buildings, old ruins. etc.
(a) A lot having an area of 5,000 sq. meters in
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the sitio of Ginhawa was donated to the government for school purposes by Mr. Lucas Gamboa in 1910.
(b) In 1911, a Gabaldon semi-permanent school building was constructed in the sitio of Ginhawa.
(c) In 1949, the Gabaldon school building was destroyed and a schoolhouse was built in Sirang Lupa proper in the same year.
(d) In 1950, the lot where the new building was erected was acquired by using the amount from the sale of the former school site in Ginhawa.
(b) In 1911, a Gabaldon semi-permanent school building was constructed in the sitio of Ginhawa.
(c) In 1949, the Gabaldon school building was destroyed and a schoolhouse was built in Sirang Lupa proper in the same year.
(d) In 1950, the lot where the new building was erected was acquired by using the amount from the sale of the former school site in Ginhawa.
8. Important facts, incidents or events that took place.
(a) During the Spanish occupation.
(b) During the American occupation to World War II.
According to reliable sources, no historical events occurred in the locality.
(b) During the American occupation to World War II.
(a) Construction of the Concentration Camp of the Filipino Soldiers called “Insurrectos” in 1897-1898.
(b) Construction of the semi-permanent school building in the sitio of Ginhawa in 1911.
(c) During and after World War II.
(b) Construction of the semi-permanent school building in the sitio of Ginhawa in 1911.
(c) During and after World War II.
(1) During World War II.
(2) The school was reopened in July, 1947. A great hatred arose between the people of Malalim and Sirang Lupa proper in 1948 due to the transfer of the school building from the sitio of Ginhawa to Siran Lupa proper.
During the early part of World War II, this place was thickly populated by the evacuees from the poblacion and from the neighboring barrios.
In February, 1942, a concentration camp of the Japanese was established in the sitio of Malalim. The whole sitio was occupied by the Japanese forces up to the latter part of March, 1944.
In February, 1942, a concentration camp of the Japanese was established in the sitio of Malalim. The whole sitio was occupied by the Japanese forces up to the latter part of March, 1944.
(2) The school was reopened in July, 1947. A great hatred arose between the people of Malalim and Sirang Lupa proper in 1948 due to the transfer of the school building from the sitio of Ginhawa to Siran Lupa proper.
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Destruction of lives, properties, and institutions during wars especially in 1896-1900 and 1941-1945.
(a) 1896-1900
(1) A prominent man of Malalim by the name of Juan Ebora, brother of Domingo Ebora who became one of the barrio lieutenants in this locality, was killed by the American soldiers in the battlefield of Banay-banay, Lipa, Batangas in August 1899.
(2) No lives nor properties were destroyed as caused by war except the one mentioned above.
(2) No lives nor properties were destroyed as caused by war except the one mentioned above.
(b) 1941-1945
(1) The public school was closed.
(2) Almost all business was paralyzed especially in the sitio of Malalim where a concentration camp of the Japanese was established.
(3) The people of Malalim suffered greatly for the loss of their properties like cattle, pigs, goats, chickens, rice, cassava, corn, and many other edible things.
(4) Not a life was lost in this place as caused by World War II.
(2) Almost all business was paralyzed especially in the sitio of Malalim where a concentration camp of the Japanese was established.
(3) The people of Malalim suffered greatly for the loss of their properties like cattle, pigs, goats, chickens, rice, cassava, corn, and many other edible things.
(4) Not a life was lost in this place as caused by World War II.
(c) Measures and accomplishments toward rehabilitation and reconstruction following World War II.
Soon after World War II, all industries like farming, basketry, and sawali making were resumed. After the lapse of some years, the life condition of the people returned to normalcy.
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I. Traditions, Customs, and Practices in Domestic and Social Life; Birth, Baptism, Courtship, Marriage, Death, Burial, Visits, Festivals, Punishments, Etc.
1. Birth
2. Baptism
3. Courtship
Kapag ang isang babae ay nagdadalang tao ay masama na ang asawa niya ay gumawa o maghulma ng anumang bahagi ng bahay pagka’t kung siya ay gagawa noon ay maghihirap sa pag-anak ang kanyang asawa at kaipala’y maaaring mamatay sa pañgañganak.
When a wife is on her family way, her husband ought not to make his home or any part thereof, for doing so would make his wife suffer or even die in the course of her delivery.
When a wife is on her family way, her husband ought not to make his home or any part thereof, for doing so would make his wife suffer or even die in the course of her delivery.
2. Baptism
Ang batang bibinyagan nang bata pa ay mabuti, pagka’t iyon ay nakakapagpalusog sa bata. Ang mga batang mahusay o Malaki ang handa sa kanyang pagbibinyag ay malaki ang pag-asa na magkakaroon ng masaganang kabuhayan sa mga araw na hinaharap. Tangi pa rito ay naghahanda o naga-aanyaya ng husay ang isang mag-anak bilang pasalamat sa pagkaligtas ng ina sa kanyang pañgañganak.
The earlier the child is baptized, the better. It would mean a fast growth and a healthy life on the part of the child. By having an elaborate baptismal party would mean that the child would have a greater prospect to live in abundance in the future. Besides, this celebration is a thanksgiving for the salvation of the mother in giving birth.
The earlier the child is baptized, the better. It would mean a fast growth and a healthy life on the part of the child. By having an elaborate baptismal party would mean that the child would have a greater prospect to live in abundance in the future. Besides, this celebration is a thanksgiving for the salvation of the mother in giving birth.
3. Courtship
Ang ilan sa pamahiin sa pagliligawan ay ang mga sumusunod:
(a) Kahit na ang binata at dalaga ay nagkakaibigan na sampu pati sa kani-kanilang mga magulang ay may mabuti nang intindihan sa kani-kanilang mga anak ay hindi dapat pagagawin ng hagdan o batalan ang binatang nangingibig, pagka’t ang paggawa ng naulit sa bahagi ng bahay ay siyang magiging sanhi ng pagkakaroon ng alit o pagkakasira na siyang magiging sanhi ng pagkakaurong ng kasal ng naulit ng nag-iibigan.
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Ang isang nangingibig ay pagkapasok sa pultahan ng dalagang kanyang nililigawan ay dapat magpugay kaagad ng sombrero at kapag siya ay nasa bahay na ng dalaga at nakaupo sa bangko o anumang upuan ay hindi dapat niya iuugoy o itatabyon ang kanyang paa.
Ang isang nangingibig na lalabag sa naulit ng mga gawain ay malamang na mabigo sa kanyang pangingibig.
Ang isang nangingibig na lalabag sa naulit ng mga gawain ay malamang na mabigo sa kanyang pangingibig.
Here are some of the traditional beliefs regarding courthip:
(a) Though the young man and maiden are already engaged and though the parents of both parties are in good terms already, the suitor should not make or repair stairs or the back porch of the maiden’s house for by doing so a hatred or enmity between the contracting parties may soon arise. Consequently, the marriage of the prospective couple may not be continued.
(b) The suitor, upon entering the gate of the maiden’s house, should take off his hat and when he is in the house already sitting on a bench or on any kind of seat, he should not swing his legs to and fro. Disregarding these traditions may result in fruitless courtship.
(b) The suitor, upon entering the gate of the maiden’s house, should take off his hat and when he is in the house already sitting on a bench or on any kind of seat, he should not swing his legs to and fro. Disregarding these traditions may result in fruitless courtship.
4. Marriage
Ang mga sumusunod ang ilan sa mga kaugaliang tungkol sa pagkakasal o pag-aasawa na kasalukuyan pang isinasagawa sa nayong ito:
(a) Paglabas sa simbahan ng bagong kasal ay hindi sila pinapapanhik ng bahay hangga’t hindi nasasabugan ng bigas ang napapangain ng matamis na kung tawagin ay kalamay.
Ang bagong kasal ay sinasabugan ng bigas upang magkaroon ng masaganang kabuhayan sa mga araw na hinaharap. Sila ay pinapangain ng kalamay upang ang magasawa ay maging mamalamigin ang ulo at lagi silang magkasundo.
(b) Ang dalagang bagong kasal sa unang dating niya sa bahay ng lalaking kanyang naging asawa ay dapat tumuloy agad sa kusina at maglinis ng abuhan. Ang babaeng bagong kasal na gumagawa noon ay magiging tapat o lansak sa kanyang asawa at sa lahat ng kasamahan ng kanyang asawa.
Ang bagong kasal ay sinasabugan ng bigas upang magkaroon ng masaganang kabuhayan sa mga araw na hinaharap. Sila ay pinapangain ng kalamay upang ang magasawa ay maging mamalamigin ang ulo at lagi silang magkasundo.
(b) Ang dalagang bagong kasal sa unang dating niya sa bahay ng lalaking kanyang naging asawa ay dapat tumuloy agad sa kusina at maglinis ng abuhan. Ang babaeng bagong kasal na gumagawa noon ay magiging tapat o lansak sa kanyang asawa at sa lahat ng kasamahan ng kanyang asawa.
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The following are some of the traditions or customs regarding marriage in this community:
(a) Soon after the newly married couple comes out from the church, they proceed to the house of the bride. They are not allowed to enter the house till they eat some sweet called “kalamay.” Rice is showered on them with the belief that doing so would mean that the newlyweds would have [a] prosperous life in the future.
They are made to eat some sweet called “kalamay” in order that they will have a harmonious, happy married life.
(b) At first arrival of the bride in the house of her husband, she should proceed at once to the kitchen and clean the stove. The bride who does this is predicted to be true and loyal to her husband and to her husband’s family, relatives and friends.
They are made to eat some sweet called “kalamay” in order that they will have a harmonious, happy married life.
(b) At first arrival of the bride in the house of her husband, she should proceed at once to the kitchen and clean the stove. The bride who does this is predicted to be true and loyal to her husband and to her husband’s family, relatives and friends.
5. Death
Kapag may namamatay sa nayong ito ay may mga sumusunod na paniwala at kaugalian ang siyang ginagawa ng mga tao.
(a) Kapag ang isang tao ay namatay ay ang mga kamag-anakan at kapitbahay ay dumadalaw. Halos lahat ay kusang loob na nagbibigay ng tigkakaunting halaga bilang abuloy sa pagpapalibing ng bangkay.
(b) Kapag ang isang tao ay namatay ay ang kanyang kasamahan at ang lahat ng kamag-anakan ay hindi dapat maggugulay ng malunggay o ng anumang gulaying gumagapang hanggang hindi nakakadaan ang ikasiyam na araw.
Ang paggugulay ng malunggay o ng anumang gulaying gumagapang ay nangangahulugan ng maagang pagkamatay ng isa sa kasamahan ng namatay.
(c) Sa mga boda o handaan na idinadaos sa apatan o siyamang araw ng isang namatay ay masama ang magpapatong-patong ng pinggan pag hindi pa huhugasan. Ang pagpapatong-patong ng pinggan ay nangangahulugan ng sunod-sunod na pagkamatay ng mga kasamahan ng namatay.
(d) Ang bangkay ay kapag inihuhulog sa hukay na paglilibingan ay ang kasamahang umiiyak ay hindi padungawin sa hukay pagkat baka matuluan ng luha ang
(b) Kapag ang isang tao ay namatay ay ang kanyang kasamahan at ang lahat ng kamag-anakan ay hindi dapat maggugulay ng malunggay o ng anumang gulaying gumagapang hanggang hindi nakakadaan ang ikasiyam na araw.
Ang paggugulay ng malunggay o ng anumang gulaying gumagapang ay nangangahulugan ng maagang pagkamatay ng isa sa kasamahan ng namatay.
(c) Sa mga boda o handaan na idinadaos sa apatan o siyamang araw ng isang namatay ay masama ang magpapatong-patong ng pinggan pag hindi pa huhugasan. Ang pagpapatong-patong ng pinggan ay nangangahulugan ng sunod-sunod na pagkamatay ng mga kasamahan ng namatay.
(d) Ang bangkay ay kapag inihuhulog sa hukay na paglilibingan ay ang kasamahang umiiyak ay hindi padungawin sa hukay pagkat baka matuluan ng luha ang
[p. 7]
bangkay.
Ang paniwala ng matatanda ay ang bangkay na natutuluan ng luha ay ang kaluluwa ay hindi matatali at mamamalagi sa paghihirap.
Ang paniwala ng matatanda ay ang bangkay na natutuluan ng luha ay ang kaluluwa ay hindi matatali at mamamalagi sa paghihirap.
When a person dies, here are some of the beliefs of the people in this locality regarding death.
(a) When a person dies in this locality, the relatives and neighbors visit the dead. Majority of them voluntarily give some amount as a help for the burial of the corpse.
(b) When a person dies, it is bad for his family and close relatives to cook “malunggay” or any kind of vegetables that creep for doing so would mean more deaths among the members of his family or of his close relatives would follow.
(c) At the party that is being held on the fourth day of the death of someone, it is bad to pile the used dishes for doing so would mean that the members of the family of the deceased would die one after the other within a short duration of time.
(d) When the dead is to be lowered into the grave, the members of his family that are crying are prohibited to stay at the side of the grave for their tears might drop inside and wet the coprse.
It is the belief of the old folks that when the corpse is wet by the tears, his soul would never rest in peace.
(b) When a person dies, it is bad for his family and close relatives to cook “malunggay” or any kind of vegetables that creep for doing so would mean more deaths among the members of his family or of his close relatives would follow.
(c) At the party that is being held on the fourth day of the death of someone, it is bad to pile the used dishes for doing so would mean that the members of the family of the deceased would die one after the other within a short duration of time.
(d) When the dead is to be lowered into the grave, the members of his family that are crying are prohibited to stay at the side of the grave for their tears might drop inside and wet the coprse.
It is the belief of the old folks that when the corpse is wet by the tears, his soul would never rest in peace.
6. Visits
(a) Ang isang ina na babagong nakapanganak ay dinadalaw o binibisita ng mga kapitbahay maging kamag-anak o hindi. Ang marami sa mga bumibisita ay may dalang tinapay o anumang makakain ng nanganak.
(b) Ang mga tao sa nayong ito ay mainam dumalaw o bumisita sa isang may sakit. Ang karamihan sa kanila ay nagbibigay ng inaakala nilang ikatutuwa ng may sakit.
(b) Ang mga tao sa nayong ito ay mainam dumalaw o bumisita sa isang may sakit. Ang karamihan sa kanila ay nagbibigay ng inaakala nilang ikatutuwa ng may sakit.
[p. 8]
Long ago when this place had no name yet, there lived an old couple. Their home was situated between two ravines.
One early morning, the old man pastured his carabao near his house. As his carabao grazed freely around his home, he was busy mending the fence of his garden. The old man was so busy with his work that he forgot to glance at his carabao once in a while. After about half an hour, the old man thought of his carabao. He at once looked here and there but no carabao could be found.
Noon passed and afternoon came, but his search for the carabao was in vain. So tired and exhausted was he that he decided to go home and give up his search for the next day. While he was on his way home, he happened to look into a ravine not more than fifty meters away from his home. “Oh! There’s my carabao,” he cried though he was alone.
When the old man arrived home that evening, he was very tired, hungry, and exhausted. Wearily, he said to his wife, “Oh! It’s really hard to go around in this Broken land.” (In the language of the old man, broken land means Sirang Lupa.) He related to his wife that he had to cross all the ravines, hills, and brooks before he found his lost carabao.
Since that time, his wife often related to her neighbors the story of the lost carabao of his husband, especially what the old man had said when he arrived home. That was, “Oh! It’s really hard to go around in this Broken Land” which means “Sirang Lupa.” From that time up to the present, this locality has been known as Sirang Lupa.
Nuong taong 1840-1850 ay sa lugal na kung tawagain ay Maipa sa nayon, ay may isang matandang babae na namimili ng palay na tumutugon sa pangalang Tandang Lucia. Pagkakapamili niya ng palay ay kanyang ipinapabayo at kanyang ipinagbibili ang bigas na may malaki siyang tubo. Maraming katataon na gayon ang kanyang trabaho. Palibhasa’y walang namimili ng ipa nuong panahong iyon ay ang ginagawa ni Tandang Lucia ay tapon na ng tapon ang ipa ng palay sa paligid ng kanyang bahay.
[p. 9]
Ang lugal na iyon ay naging kabilitaan sa ipa kaya ng magtagal ay tinawag na Maipa.
In the year 1840-1850, there lived in the place which is now called Maipa an old woman named Tandang Lucia. She used to buy palay from this barrio and from the surrounding barrios. After selling the rice with great profit, she just threw the chaff or “ipa” around her home. After so many years, the surroundings of Tandang Lucia’s house became known for chaff, called “ipa.”
The place was then called Maipa, which means plenty of rice chaff.
Ang lugal na ito na kung tawagin sa panahong ito ay Ginhawa ay isang lugal na nasa kalagitnaan ng isang malapad na burol. Saan man manggaling ang hangin ay payapang dumadampi sa lugal na iyon. Palibhasa’y maaliwalas at maginhawa ang naulit na lugal ay sa katagalan ng panahon ay tinawag na Ginhawa.
Ginhawa means pleasant. As that sitio, which is now called “Ginhawa” is situated on top of a large hill where the wind could blow freely from any direction, it was known as a pleasant place or Ginhawa in the vernacular.
This place was then called Ginhawa because of its very pleasant location.
Ang pook na ito na kung tawagin ay Malalim sa panahon ngayon ay isang lugal na nasa lug-ok. Ang lugal na ito ay naliligid ng mga burol o dahilig.
Nuong panahon ng Kastila ay ang marami sa mga lalaki sa nayon ng Sirang Lupa ay upang makaiwas sa makahayop na pagpapatrabaho ng Kastila ay sila ay nagsisitago sa pook na ito.
Simula nuong panahong iyon ay naging karaniwan sa labi ng bawa’t isa sa nayon ng Sirang Lupa ang pook ng Malalim.
This sitio, which is now called Malalim, is situa-
[p. 10]
ted between hills. It is a deep valley.
During the Spanish regime, men from this barrio used to hide in this place to escape from the tyrannical hands of the Spaniards especially from enforced labor.
Since that time, Malalim became the popular name of this place.
Beliefs – Paniniwala
Ang mga tao sa nayong ito ay lubos na naniniwala na mayroong tigbalang. Marami silang pagkakataong nasasabi na nagpapatotoo na mayroong tigbalang. Ang isa sa pangyayari, at halos lahat ng taga nayon ay nagkakaisa dito, ay tungkol sa paaralan sa pook ng Ginhawa nuong hindi pa naaalis ito doon. May paniwala silang mayroon ditong tigbalang.
Ang isa sa mga paniwala ng mga tao sa nayong ito ay ang isang namatay na bumabalik sa sariling tahanan sa ika-apat na araw ng kanyang pagkamatay.
The people in this locality are great believers in witches. They can cite so many instances that there are really witches. As a matter of fact, nearly all the people in this place could tell that a witch lived in a schoolhouse in Ginhawa when it was not yet transferred to Sirang Lupa proper.
The old folks in this place have the belief that the spirit of the soul of the person who died returned to its house on the fourth day after his death.
Interpretations –
1. Ang ibon na kung tawagin ay Bahaw ay kung naghuhuni sa gabi ay ang paniwala ng mga matatanda ay magkakaroon ng Malaki o maraming ani sa darating na tag-ani.
2. Sa panahon ng tag-ulan ay kapag ang tubig sa isang ilog ay wala pa sa dating ayos o hindi katulad ng ayos sa panahon ng tag-araw ay kahit na maraming ulit na kababaha ay nahuhulaan ng matatanda sa nayong ito na babaha pang muli bago dumating ang tag-araw.
3. Kapag ang isang tanyag na dalaga o binata ay namatay, ay ang paniwala ng matatanda ay marami
2. Sa panahon ng tag-ulan ay kapag ang tubig sa isang ilog ay wala pa sa dating ayos o hindi katulad ng ayos sa panahon ng tag-araw ay kahit na maraming ulit na kababaha ay nahuhulaan ng matatanda sa nayong ito na babaha pang muli bago dumating ang tag-araw.
3. Kapag ang isang tanyag na dalaga o binata ay namatay, ay ang paniwala ng matatanda ay marami
[p. 11]
mamatay agad sa loob ng madaling panahon.
1. Whenever the bird called “Bahaw” makes so much noise by calling “Ba-haw. Ba-haw” in the midst of the night, the old folks in this locality have the interpretation that there will be a good harvest during the year.
2. During rainy days, though a certain river had been flooded many times, the old folks in this locality could foretell that there would be another flood to come whenever the river’s water has not returned to its former place during the dry season.
3. When a distinguished or a popular maiden or a young man dies, it is the belief of the aged people in this place that there will be many more who will soon follow.
1. Whenever the bird called “Bahaw” makes so much noise by calling “Ba-haw. Ba-haw” in the midst of the night, the old folks in this locality have the interpretation that there will be a good harvest during the year.
2. During rainy days, though a certain river had been flooded many times, the old folks in this locality could foretell that there would be another flood to come whenever the river’s water has not returned to its former place during the dry season.
3. When a distinguished or a popular maiden or a young man dies, it is the belief of the aged people in this place that there will be many more who will soon follow.
1. Sampagang di bumubukad, sira-sira’y di walat, at buayang di nangangagat. (Sampaga, Sirang Lupa, at Buayahan)
2. Dutasti, butasti ay butas din ang itinagpi. (Bakid)
3. Tubig sa digan-digan, di mapatakan ng ulan. (Niyog)
4. Puno’y kalban, sangay anos, bunga’y gatang, lama’y lisay. (Papaya)
5. Isang panyong parisukat, pag nabuka ay nakakausap. (Sulat)
1. Huwag ng payayayatin kung tuturuhin din.
2. Walang yumaman sa lupa na hindi nagpaduka.
3. Walang nahipo ng palyok na hindi nauulingan.
4. Walang masamang tabako sa magaling manguwako.
5. Pag mahuna ang tulay ay ang bahala ay ang nadaan.
6. Marunong man ang matsin ay napapaglamangan din.
7. Asahan mo at pag nag-ahon ay maglulusong.
8. Hindi pagkaka-isda ang dañgat.
[p. 12]
9. Hindi lulubog ang araw kundi husto ang maghapon.
10. Aanhin pa ang damo kung patay na ang kabayo.
1. Lulubog na ang araw kapag bumukad na ang bulaklak ng patola.
2. Ang bituin na kung tawagin ay balatik, ay kapag ang tayo ay alas dos (2 o’clock) kung sa araw ay nalalaman o nahuhulaan ng mga matatanda na iyon ay alas kuatro na nang umaga.
3. Ang bituin na kung tawagin ay tala sa umaga ay kapag sumikat na ng husay ay nahuhulaan ng mga tao sa lugal ng nayong itio na ang oras ay alas kuatro na ng umaga.
4. Ang bituin na kung tawagin ay kruz na bituin ay kapag timbang na timbang na ang tayo ay nahuhulaan na ng mga tao na ang oras ay alas dose ng gabi.
5. Kung tag-ulan at masama ang panahon at ang alapaap ay pabalandis ang takbo ay nahuhulaan ng mga tao na babagyo.
6. Kung tag-ulan at ang mga manok ay umaalis na sa silong o kanlong ng bahay at payapang namamasyal na sa looban o parang ay nahuhula-hulaan na magpapatuloy na ang pagtigil ng ulan at gagaling na ang panahon.
7. Kapag ang dahon ng talong ay patungo o pataob ay iyon ay isang babala na may darating na bagyo.
8. Kung tag-araw at ang palaka ay humuhuni ng madadalang isa rin iyong pangitain na malapit nang umulan.
9. Kung tag-araw at ang bulati magsilabas sa kani-kanilang bahay o butas ay iyon ay isang babala na maguulanin.
10. Kung tag-ulan at ang mga ibong layang-layang ay magliparan sa papawirin ay iyon ay isang babala na titigil na ang ulan at magtatag-init na.
Translation:
1. When the flowers of the patola begin to open its petals, it is a sign that the sun will soon set.
[p. 13]
2. When the star locally known as “balatik” assumes the same position in the sky of the sun at two o’clock in the afternoon, the old folks know that it is four o’clock in the morning.
3. When the morning star shines clear and bright in its usual place in the heavens, it announces the hour of four in the morning.
4. When the Southern Cross is directly overhead, it is midnight.
5. It forecasts an impending storm when the clouds are blown in different directions on a bad weather day.
6. When chickens stay away from under the houses on rainy days and instead roam in the open fields or backyards, it is a sign that the wet season is nearing its end and that the weather will soon be fine.
7. When the leaves of the eggplant droop or are inverted, a storm is said to be approaching.
8. When frogs croak occasionally during a hot day, it forecasts the approach of the rainy season.
9. When the earthworms creep out of their holes during summer, it is another indication of the approaching wet season.
10. The beginning of summer days is announced by the appearance of the swallows in spite of the rain.
1. Information on books and documents treating of the Philippines and the names of their owners.
In this locality, no books nor documents treating of the Philippines are available.
2. The names of Filipino authors born or residing in the locality, the titles and subjects of their works, whether printed or in manuscript form, and the names of the persons possessing them.
There are no distinguished or well-known authors that live or reside in this community. However, the
[p. 14]
author of this history humbly says that he can write poems, playlets, or dramas in one act, two acts, and three acts. As a matter of fact, he still possesses poems and playlets which are suited for Christmas gatherings, barrio fiestas, closing exercises in schools, and in some occasions. (Mr. Anastacio Perez, History of Sirang Lupa) Notes and references:
Transcribed from “History and Cultural Life of the Barrio Sirang Lupa,” 1953, online at the National Library of the Philippines Digital Collections.