Latag, Nasugbu, Batangas: Historical Data - Batangas History, Culture and Folklore Latag, Nasugbu, Batangas: Historical Data - Batangas History, Culture and Folklore

Latag, Nasugbu, Batangas: Historical Data

Historical Data graphic
Historical data from the National Library of the Philippines.

Full transcription of the so-called “Historical Data” for the barrio of Latag in the Municipality of Nasugbu, 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.

[p. 1]


1. Present official name of the barrio – Latag

The barrio of Latag derived its name from its surface features. The place is a level plain as seen from above. It looks like a moss green mat spreading far and wide to the mountains that surround it. Thus, Latag got its name from the native tongue “levelly spread” or latag.

Since it was established up to the present, Latag retained its name and is used officially from then on.

2. Names of sitios within its jurisdiction:

a. Abilo
b. Damulag
c. Dalig
d. Pingkian

The biggest of these sitios is the sitio of Damulag which is more or less 7 and ½ hectares. It [is] populated by 10 or more families. The land is planted with rice, corn and vegetables.

The next sitio is Abilo. It has an area of 5 hectares. Its chief crops are rice, corn and vegetables. There are about 7 families living here.

The sitio that ranks third is Dalig. It is 3½ hectares and is planted to rice, corn and vegetables.

3. Date of establishment:

Latag was established during the latter part of the Spanish regime. At that time, there were five to six families, all doing land cultivation and clearing of the soil.

At present, there are about 30 houses and the land is planted to corn, rice, and vegetables. Fruit trees, poultry, and piggery are the means of livelihood in the place.

[p. 2]

4. Original families:

The families of Papa and Salas from the town of Nasugbu were the first families who went there to cultivate or clear the soil. After a lapse of some years, the population grew. At present, the barrio is composed of 41 hectares of cleared land with 30 to 35 families.

5. List of tenientes from the earliest to date:

1. Pedro Salas
2. Juan Papa
3. Juan Porfinion
4. Pablo Postasio
5. Claro Manalo

6. There are no barrios or sitios within the jurisdiction that are now depopulated or extinct.

7. Data on historical sites, structures, buildings, old ruins, etc. There are none.

8. The barrio of Latag did not suffer atrocities from the enemies during the war, but suffered much from the outlaws or dissidents from the neighboring towns called Texas or Tulisan during the Japanese time and Huk troubles at the present. They caused fear among the populace and they evacuated to the town. At present, the place is peaceful and is enjoying the abundance of crops and fertility of the soil.

9. Measures and accomplishments toward rehabilitation and reconstructions following World War II.

There were no reconstructions made after World War II except the construction of the school. Veterans of World War II received their back pay from the U.S. Government.



Birth: It is believed in many parts of the country that a child’s future can be guided right after his birth. Among the Tagalogs, the first birth calls for much preparation and even ceremony. They call a “hilot” or

[p. 3]

“albulario” who assists in the delivery.

As soon as the child is delivered, the cord is cut. If the baby’s skin is oily, soap is applied and then rinsed in warm water.

The burying of the “inunan” (placenta) is the duty of the father. He digs a hole and dumps it in. It is the custom to bury with the placenta articles like books, pencils and others to make the child a wise man.

Mothers do not take a bath until after the eleventh day. Fragrant roots are placed in the bath of the mother to give a soothing effect.

Baptismal: Various people will not hesitate to live out of wedlock, but will worry themselves to death from the time the baby is born until he is baptized. They believe that an unbaptized child is the son of the devil.

In view of the importance of baptism, a good variety of customs related to it were practiced by the people.

Before the real baptismal ceremony, a ceremony called “buhos tubig” is performed. They have a party wherein the relatives, friends and neighbors are invited. Then later on, when the family is ready financially, the real baptismal ceremony is done in the church. This time, a grand party is held. They serve good food and delicacies. There is music and dancing. The sponsor spends much also because she or he usually shoulders the expenses for the church fee, the baby’s attire and, sometimes, transportation fees, too. The sponsor also gives a gift to the child called “pakimkim.” The parents of the baby, in return, give a roasted pig which they call “sabit.”

Another customs is that on the occasion of the baptismal party, the food to be served is prepared in the godparents’ house and brought already cooked to the compadre’s house.

Marriage and Courtship:

The whole family considers the courtship and possible marriage of both parties. The parents of the boy must sanction the marriage. A couple who marries against the will of the parents are liable to be disinherited. The parents of the boy ask

[p. 4]

the parent of the girl for her hand after doing some services for the girl’s family.

Girls attending parties are chaperoned. Whenever girls are invited, their parents are invited first.

Death: Superstitions about death are the hardest to eradicate. Many persons are willing to abandon customs connected with baptism or planting, but when it comes to customs concerning death, they’ll surely adhere to these. Death to many of us is a tragic event that produces overpowering sorrow. Bereaved members cry from the bottom of their hearts, refuse to eat or sleep.

During the death of someone, praying and dancing is done to console the bereaved family. Merrymaking is done on the night of the ninth day ritual. When the dead is a child, the ritual comes after four days.

Others want music to go with the funeral cortege. If the music is lively, the deceased is a child. If it is mournful, the dead is an adult.

Children are held innocent creatures without any sins at all, and when they die, they go straight to heaven.

Contributions are given to the bereaved family. Friends and relatives send flowers and visit the dead. They also abstain from dancing or playing if they are in mourning.


11. Sa baryo ng Latag, ang mga tao ay maraming kaugaliang matatangi sa ibang mga tao. Kapag ang isang tao ay kumakain at nasamid, ang kanilang paniwala ay pinag-uusapan ng mga kaibigan o magulang na nasa malayo. Kapag nakagat niya ang kaniyang dila o labi, ang kanyang paniniwala ay pinag-uusapan ng mga kaibigan o magulang na nasa malayo.

a. Kapag may handaan at nalaglag ang kutsara sa sahig, nangangahulugan na mga babaeng panauhin ang darating, kung tinidor ang lumaglag sa sahig, nangangahulugan na mga panauhing lalake naman ang darating.

[p. 5]

b. Kung ang buntis ay nag-ihaw ng galpong at sa kanyang pag-iihaw ay nabiyak ang galpong, ang magiging anak niya ay babae, kung ang galpong ay haghugis tilos, ang magiging anak niya ay lalake. Ang inihaw na galpong ay kinakain ng buntis. Ang mga buntis daw ay huwag kakain ng talong, sapagka’t ang nasabing gulay ay maraming hangin at iyon ay makakasama sa batang hindi pa nailalabas.

c. Kapag ang isang tao ay nagkasakit, ito ay dahil sa siya ay inaalagaan ng espiritu ng patay na pumasok sa kanya. Tumatawag sila ng albularyo na gumagamot sa sakit na iyon. Ang may sakit ay nawawalan ng isip at ayon sa kanila, ang mga sakit ay sinasakyan. Siya’y parang patay at hindi makausap. Lamig ang buong katawan niya. Siya ay inaawitan ng albularyo at nag-uusap sila ng espiritu. Ang kinakausap dito ay ang may sakit, nguni’t ayon sa albularyo, ang espiritu raw ang kinakausap. Ang karaniwang gamut ay mga “dasal” at “hiyain” sa kaluluwa. Ang mga pagkaing inihahayin ay mga suman, maruya, adobong baboy, manok at mga atsara. Ang mga pagkain ay dinadala sa isang bukal sa tabi ng bundok. Doon inilalagay ang mga pagkain upang doon kainin ng espiritung nagpapahirap sa may sakit.

Superstitions and Beliefs:

(a) It is customary to plant bananas only when one has just eaten a hearty meal. Unless this is done, the bananas will be thin and of [a] poor kind.

(b) It is customary to put bottles and pots suspended from trellises for ampalaya, upo, patola and other vegetables. This menace [means] to bring good to the plants. Some old folks explain that they want the vegetables to grow big as the pots and bottles hanging from the trellises.


1. Hindi hayop, hindi tao, apat ang paa,
Ang pakpak ay dalawa, kung minsa’y isa. – aparador

2. Ito, ito na, napuputo’t walang dala. – kuba

3. Kandado roon, kandado rito,
Kandado hanggang dulo. – kawayan

4. Sunod-sunod sa sisidlan, may takip walang laman. – kawayan

[p. 6]

5. Walang ngipin, walang panga,
Mabaho ang hininga. – baril

6. Hindi tao, hindi hayop, tanungin ng buong mundo. – orasan

7. May ulo’y walang buhok,
May tiyan, walang pusod. – palaka

8. Naghanda ang lolo, unang dumulog ang tukso. – langaw

9. Bagaman at nakatakip, ay nakasisilip. – salamin sa mata

10. Pagsipot sa santinakpan ay kuloboy na ang balat. – apalla

11. Bumuka’y walang bibig, ngumingiti nang tahimik. – bulaklak

12. Naligo ang princesa, hindi nabasa ang saya. – dahon ng gabi

13. Haya’t maaabot na ang kamay ay ginagamitan pa ng tulay. – sipit sa kalan

14. Duwag ako sa isa, matapang ako sa dalawa. – tulay

15. Isang tabong uling, na bibitin-bitin. – duhat

16. Kain ka nang kain, lalo kang gugutumin. – purge

17. Hindi tao, hindi hayop ay may sungay. – bisikleta

18. Nang hawak ko ay patay, nang ihagis ko ay nabuhay. – turumpo

19. Hindi tao, hindi hayop, napaka-iyakin. – papaya

20. Hindi tao, hindi hayop, may mata. – niyog

Methods of Measuring Time:

1. Looking at the sun: The people in this locality detect the time by looking at the sun.

2. Crowing of the cock: When the cock crows early at night, it is 9:00 P.M.; the second crowing is 10:00 P.M.; the third crowing tells it is 3:00 A.M.; and the fourth crowing is 5:00 A.M.

[p. 7]

3. The leaves of the wild mongo when closed denote it is 5:00 P.M.


1. Ang kapangahasa’y bunga ng pag-asa.

2. Ang palo ng magulang ay itinataba ng bata.

3. Kung ano ang bukas-bibig, siyang laman ng dibdib.

4. Kapag ang tao’y matipid, maraming maiiligpit.

5. Kapag ang tao’y busalsal, sumasabog ang kayamanan.

6. Kapag pinangangatawanan, wala di [din?] makakamtan.

7. Ang matibay na kalooban, lahat ay nakakayanan.

8. Lumilipas ang kagandahan, nguni’t hindi ang kabaitan.

9. Ilaw ng karunungan, ulap ng kamangmangan.

10. Kung saan ang hilig ng kahoy ay doon nabubuwal.

11. Lumalakad ang kalabasa, naiiwan ang bunga.

12. Ngayon tutukain, ngayon kakabigin.

13. Pag pumuti ang uwak, iitim ang tagak.

14. Taong matipid mangusap, di nakakasugat.

15. Ang palalong walang tuto, api saan man tumungo.

16. Kung sino ang palasumpain, ay siyang singungaling.

17. Walang palayok na di ma’y kasukat ng tungtong.

18. Walang tumangan ng palayok na di nauulingan.

19. Kung walang busabos, walang mang-aalipin.

20. Magsisi ka man at huli, walang mangyayari.

21. Humukay ka ng balon bago ka mauhaw.

22. Ang ulang tikatik, malakas magpaputik.

23. Pagkaraan ng ulap sisipot ang liwanang.

24. Tuso man ang matsing, mapaglalalangan din.

25. Ubos-ubos biyaya, bukas ay wala.

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