Munting Indang, Nasugbu, Batangas
Full transcription of the so-called “Historical Data” for the barrio of Munting Indang 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]
HISTORY AND CULTURAL LIFE OF MUNTING INDANG
Part One: History
1. Present official name of the barrio – Munting Indang
In the eastern part of the municipality of Nasugbu is a village which abounds with fertile lands, rich with vegetation and forest products. This part of Nasugbu is officially known as Munting Indang. It consists of four sitios. They are Tala, Bulihan, Balubo, and Kaykolastica.
2. Popular name of the barrio, past and present –
Of all the sitios of Munting Indang, Tala is the most populated. In the past, this sitio was commonly called Bangkong Anonang, because at that time, only anonang trees could be found in the place. But due to the demands for more productive lands, this thick anonang forest was cleared by the early settlers. Later, it became popularly known as Tala. Like any other place, it got its name from some popular legendary beginnings handed down from generation to generation.
Tala is the center of educational, recreational and economic activities because of its accessibility to adjacent neighboring barrios. It buzzes with activities from early dawn to sunset. The school site is located in the heart of Tala. And there, too, is an artesian well and two rice mills. Most of the people earn their livelihood by farming, and by working in the sugar central of Nasugbu. There is no noteworthy cottage industry in this village, but the womenfolk are very busy helping their husbands work in the fields, aside from their household chores. This is especially true during the milling season, when women and children alike help in the cutting and loading of sugarcane to be milled in the sugar central. They also raise vegetables and animals like pigs, chickens, and other work animals. Fruits like cashew, duhat, bananas, mangoes, and guavas are very plentiful in this place.
Bulihan is next to Tala in importance. It is so-called because palm trees known as “buli” thrive best in this place. There are about twenty houses with a hundred populace, mostly farmers. The nearness
[p. 2]
to the mountains and to the thick forests afford the people plenty of good work best suited for fuel and charcoal. People from Nasugbu and the neighboring barrios consume a greater part of the fuel and the charcoal produced in this place. Thus, some of the barrio folks earn their livelihood by selling fuel and sacks of charcoal.
Balubo is only a few kilometers from Magallanes, Cavite. Much has been told about how this sitio got its name. But the generally accepted belief was that it got its name from a very big old sturdy tree similar to the “mulawin.” The old natives called it “balubo,” from which its present name was derived. The tree is nowhere to be found because after years and years of lasting endurance, it was not able to withstand the fury of typhoon Jean in 1951. Its big branches were thrown down by the violent winds, leaving only the huge main trunk. The people then took turns in chopping the remaining body and uprooted roots until no more trace of it could be found.
At the eastern side of Balubo is a big river known as Lumindak River. Some barrio folks are often found fishing and washing clothes in this river.
Most of the people of Balubo were from Balayan and they are mostly related to one another. So, their family life and activities are close to one another. They, too, earn their livelihood by raising poultry and by farming.
Another well-known sitio of Munting Indang is located at its southern part. It is popularly called Kaykolastica. It was popularly known during the early Spanish period. This upland was owned by an old native named Kulas Tica. When the Spaniards inquired for the owner of the big nipa house surrounded by vast flowering vegetation, the natives proudly answered “Kay Kulas Tica.” Since then, the place was called Kaykulastica, originating from the name of the rightful owner.
About fifteen houses with a little less than a hundred populace are found in this place. The people are noted for their dexterity in wild pig hunting game. The mountain, known as Mt. Cabellion near the village, seems to be a favorite habitat of plenty of wild birds, so that it is an important source of food supply of the people.
[p. 3]
Bananas thrive best in this village due to its favorable warm climate. Bananas mostly found in Nasugbu market come from this place. They are brought by the natives to town by horseback.
[A] Lack of a better means of transportation and the great distance from the national road and market are the two great factors that hinder the progress of the barrio. Despite these difficulties, the people are not behind in economic and intellectual pursuits. The simple farmers have a keen interest in exchanging ideas and opinions with the teachers from religion down to politics. They are cooperative and industrious. No parcel of land lays idle. Every inch of land serves a purpose, either for grazing or for vegetable raising. Barrio Munting Indang contributes a great deal to the steady progress of its town, Nasugbu.
3. Establishment of the barrio –
During the early part of the Spanish occupation, it is said that the natives of Nasugbu inhabited the seashore. To escape the destructive Moro raids, the people fled to the mountains. They lived in groups and formed a unit of government. Clearings were done, and they gave a name to their pioneered place, which they considered their own. For several years, they felt contented with their lives. Then, as civilization progressed, several barrios were created.
Like other barrios in the municipality of Nasugbu, Munting Indang was created together with the municipality of Nasugbu in 1901, during the American occupation. Under it were the sitios of Tala No. 2, Bulihan, Balubo, and Kaykolastica.
There has been no information with regards to the barrio’s old name. But at the outset, this place was a virgin forest inhabited by hospitable natives. A wealthy man from Indang, Cavite, who was then an owner of this old barrio, bought this place from the natives with only two pieces of gold called “hilis-calamay.” Being [a] fertile plateau and smaller than the town of Indang, Cavite, the new proprietor called it “Munting Indang.”
In 1902, a school was established. This was run by private teachers which continued for many years. In 1935, a public school was established in the sitio of Tala. At present, Tala is becoming the seat of the barrio activities, and is presumed to be the barrio itself and Munting Indang as the sitio.
[p. 4]
4. Original families –
Munting Indang has fertile green fields that fascinated the people of the neighboring towns and barrios to explore it. The family of Melecio Bayoneto, who had land controversy in Pook Balayan, became the first immigrant. After a few years, another group of families were incited to live in it. They were the families of Gaspar Bayoneto and Juan Cortal, also from Pook Balayan. When other families heard their comrades were successful, they followed them. They were Silvestre de Torres, Catalino de Jesus, Eustaquio Ilao and Segundo Pasiona. At present, the descendants of these families, with a mixture of people from Tuy, Magallanes and Nasugbu, comprise the populace.
5. Tenientes from the earliest time to date –
[p. 5]
6. Story of old barrios and sitios that became extinct. There is no existing information whatsoever about places that had become extinct.
7. Historical sites and destruction of the place. Findings reveal that new facts can verify as to the destruction of the historical sites.
8. Important facts that took place –
[p. 6]
[p. 7]
9. Measures of reconstruction and rehabilitation –
PART II – FOLKWAYS
[The bottom of this page torn.]
[p. 8]
always eaten by insects.
17. Fruit trees must be planted on starry nights to have plenty of fruits.
B. Customs and superstitions in building houses –
It is a common custom of the people of this barrio that in setting a house, they have to select a convenient spot for it. They must select a site that is free from wicked and bad spirits. They should select a place where they know they will be free from sickness, a place where they think they will be successful, and where they can live happily and contentedly
In selecting a site, they often times called and old man or what they call “matanda sa nayon,” who they presumed knows all the superstitious beliefs in the place. He selects a place where the water flows in one direction so that the family will not contradict each other in any proposition. A carabao of the family is tied with a long rope in this place throughout the whole night. In the morning, the father of the family will locate the place who wear the carabao laid down to sleep. The house is set in the center of this place. This will avoid the quarreling of the members of the family.
In setting the post, they put a one peso bill in the bottom or on the top of the post so that the family will always live in abundance.
There is also great care in placing the door. They do not place the door in such a way that two, three or more doors will be facing each other. They say that if the doors will be facing each other, the family will not become rich, because the income will all be spent soon, thus, they will not be able to save.
Great care is also observed in placing the stairs. They do not place the stairs in the south direction for fear that this will always cause the death of the members of the family. They do not put the stairs facing the west direction for they believe that they will materially sink if they do so. They place the stairs facing the east so that they will be recipients of God’s graces every sunrise.
In building a house, the oldest brother or sister is always placed on the eastern part of the lot. They are arranged from the oldest to the youngest from east to west direction. They do this so that the younger
[p. 9]
brother or sister will not trespass on the elders.
When the house is completely finished, a ceremony is held. A pig is usually killed in the center of the house, spraying its blood on the posts and on the walls of the house. They believe that they will get rich if they do this. They vary the head of the pig in the center under the house, believing that this will drive the evil and wicked spirits.
Before they moved to this new house, they fill all containers with rice, salt, water, sugar and other foods. This, they believed, will bring them prosperity.
C. Customs in the house –
During the early days, our forefathers were bounded up with so many superstitions and beliefs. These were handed down from generation to generation. Some of these were still followed by the barrio folks of Munting Indang, including its sitios. In the home they have these following customs:
(a) it is their belief that it is not good to leave the house while someone is eating. If one could wait, let the one eating to turn the plate three times and stand as he does so. Then, he can continue eating. This will bring bad luck or [a] bad omen if you will leave when someone is eating.
(b) Another is that it is not good to sharpen any knife when one will have a long journey for you will encounter danger if you do so.
(c) Never prepare your beddings if the whole family will leave no one in the house. Prepare them when you come back. For if you do so, it will bring you bad luck or [a] bad omen.
(d) Do not sweet the house or yard when the sun has set nor leave the house without lights. According to them, the Blessed Virgin Mary is having a walk at this time and will not enter those houses without lights.
D. Baptismal Customs –
Immediately after the delivery, the couple with their parents talk about the name and the godparents to be of the child.
[p. 10]
In this place, it’s customary that the family has to prepare a baptismal feast especially for the first born child. But in case they are not prepared for the feast, they sometimes called the godmother and perform what we call the “buhos tubig.” In this ceremony, the equipment used are a white handkerchief, a plate and a glass. These should be put aside and not to be used until the fourth day has elapsed. But if the child is to be baptized, the parents slaughter cattle or hogs and have off these are to be given to the godparents “sabit.” the mother carries the baby to the church with the godparent. During the ceremony, the godmother holds the child. She is very careful with the cap because when it drops, the baby will often be sick. She, too, gives a blow to any part of the child’s body so that the baby will adopt her ways and manners. Sometimes, there are so many children to be baptized, thus, after the ceremony, each sponsor hurries to the church door. In this way, he will always be stops in any activity and will always be successful in his ventures. The sponsor carries the child until they reach the home. The mother then takes off the baptismal clothes. She holds it nicely and keeps it in a cabinet. They believe that the child will not think of going places if they keep the clothes well. Before the godmother leaves the house, she places her “pakimkim” under the pillow case or inside the baby’s clothes.
Ang Alamat ng Makopa
Ang ngalang makopa ay hango sa halamang “makopa.” Noong unang panahon, may isang bayan na mayroong simbahan. Ang mga tao ay nagagalak sa tuwing maririnig nila ang tunog ng kampanang ginto. Ayon sa kanila, ito ay isang mahiwagang kampana dahilan sa silang lahat ay pawang maligaya, tahimik at sagana sa pagkain.
Ang pamumuhay ng mga taong naninirahan sa pook na ito ay umabot stop pandinig ng karatig nayon. Kaya isang gabi ay may isang pangkat ng mangloloob ang pumasok sa nayon noong ang lahat ay nahihimbing na. Itong mangloloob tuloy-tuloy sa simbahan at umakyat sa tore at kinuha ang kampana.
Ang kampana ay napakalaki kaya sila ay nahihirapan sa pagpanaog nito. Nang malayo na sila sa simbahan, sila ay napatapat sa mga bahayang maaso.
[p. 11]
Ang tahol ng mga aso ang siyang gumising sa mga taong nahihimbing. Nang sila ay pumanaog ng bahay ay nakita nila ang pangkat na ito. Kaya kanilang hinabol.
Nang maabutan na ng mga taong bayan, ang mga manloloob, ay dali-daling ibinaon ang kampana at pagkatapos sila ay kumarimo’t ng takbo.
Araw, linggo at buwan ang lumipas. Isang araw, nakakita ang mga magsasaka nang isang puno na ang bunga ay hugis kampana. At isinaisip nila na marahil ang kampana ay doon ibinaon sa lugar na iyon ng mga manloloob.
At tinawag na “makopa” dahilan sa ang mga tao ay hingi ng hingi noon ng masarap na bunga sa ganitong salita “ako pa,” “ako pa.”
Ang Malayang Ibon
Malabo na ang paningin at mahina na ang pandinig ni Tandang Bong Batubato. Nahihirapan na siya sa panghuhuli ng mga uod at tipaklong, kaya’t Madalas siyang magutom.
Isang araw ay nasubukan siya ni Juanitong anak ni Mang Juan na isang magsasaka. Dahil sa kahinaan ng pandinig ng ibon ay madali siyang nahuli.
Tuwang-tuwa si Juanito at noon di’y gumawa ng isang magandang haula. May inuman din sa loob ng isang bao. At doon niya ikinulong ang nahuling batubato.
Aalagaan kitang mabuti, ang wika ng bata sa ibon. Buhat ngayon ay lagi na kitang sasagonsonin sa pagkain at inumin.
Nguni’t napansin ng bata na ayaw tumuka ang ibon. Kahit na anong pagkain ang ilagay niya sa haula ay ayaw tukain ng kanyang alaga.
Bakit kaya ayaw kumain ng ibon ko? Tanong sa sarili ni Juanito. Kinabukasan ay narinig na humuhuni ang ibon.
“Aba!” wika ni Juanito. “Humuni na ang ibon ko. Marahil ay tutuka na siya ngayon.”
Nguni’t nang tanawin ni Juanito ay ayaw ring tumuka ang kanyang alaga. At saka napansin niya na maraming batu-bato sa malapit na ang kinasasabitan ng
[p. 12]
haula. Hindi naman nalalamang nag-uusap ang mga ibon.
“Mga anak ko,” ang wika ng ibon sa haula. “Ako’y sinawing palad na nakulong dito. Kaya’t ako’y nagpapaalam sa inyong lahat.”
“Bertito, Bertita,” wika ng ibon, “Huwag kayong umiyak. Pasalamat kayo at ako’y marunong pang magpahalaga sa aking kalayaan. Ako'y isinilang na may laya. Ang kalayaan ko ay buhay. Paalam sa inyong lahat.”
Tatlong araw pagkatapos ay namatay ang ibon na hindi tumuka ng kahit isang butil man ng binlid na inihain sa kanya ni Juanito.
“Bakit kaya nagpakamatay ang ibon ng hindi pagkain?” tanong ni Juanito sa kanyang ama.
Nguni’t si Maestrong Kwago ang higit na nakababatid ng tugon sapagka’t yaon ay itinuturo niya sa kanyang mga tinuturuan sa kanyang paaralan.
“Ang kalayaan,” aniya, “ay sadyang katumbas ng buhay.” At matamis ang kamatayan kay sa kaalipinan, sa marunong magpahalaga sa sariling laya.
Pag-alam sa Oras
Sa bukid, ang tao ay walang orasan. At sa pamamagitan ng iba’t ibang paraan ay nababatid nila ang oras. Ang mga paraan ng pagtingin nila sa oras ay ang mga sumusunod:
1. Kung ang damong balatong aso ay nakatikom na ang mga dahon ay ika-lima na ng hapon.
2. Pag tilaok ng tandang sa umaga ay ika-lima na ng umaga.
3. Pagsikat ng tala sa umaga ay ika-tatlo na ng umaga.
4. Pagsikat ng krus na bituin sa tag-araw ay hatinggabi na.
5. Paglubog ng krus na bituin kung tag-araw ay umaga na.
[p. 13]
6. Pa gang araw ay tapat na ng ulo ay ika-12 na ng tanghali.
7. Pag bilog ng mata ng pusa ay ika-12 na ng tanghali.
8. Pag ang manok ay humapon na ay ika-6 na ng hapon.
9. Pagtikom ng dahon ng akasya ay ika-lima na ng hapon.
10. Pagtilaok ng tandang na manok sa gabi ay ika-6 na ng gabi.
Mga Bugtong
1. Nang maglihi ay namatay, at nang manganak ay nabuhay. – siniguelas.
2. Pag gabi ay natalon, pag araw ay nahapon. – unan
3. Tag-ulan at tag-araw, hanggang tuhod ang salawal. – manok
4. Dumaan ang tagak, naiga ang dagat. – ilaw
5. Nagtago si San Pedro, labas ang ulo. – pako
6. Bumili ako ng alipin, mataas pa sa akin. – sombrero
7. May isang prinsesa, nakaupo sa tasa. – kasoy
8. Mataas pa ang ibinitin kaysa pinagbitinan. – saranggola
9. Apat na magkakaibigan, puro bika ang ulo. – haligi
10. Tatlong magkakapatid, matatag sa init. – tungko
11. Ako ay nagtanim ng dayap sa gitna ng dagat,
12. Ang buhok ng hari ay hindi mahawi. – tubig
13. Iba ang puno sa bunga. – bayugo
14. Malayo ang buto sa laman. – singkamas
15. Tubig sa ining, hindi mahipan ng hangin – niyog
16. Baras ng kapitan, hindi malakdawan. – ahas
[p. 14]
17. Hinila ko ang bagin, nagkarimot ang matain. – gilingan
18. Nagsaing si Katungtong, nagsaing walang gatong. – sabon
19. Hindi madangkal, hindi madipa,
20. Pinipilit pasuotin sa butas. – panahi
21. Ang bahay ni Giring-giring, butas-butas ang dingding. – bithay
22. Ito-ito na, dumarating di mo nakikita. – hangin
23. Dalawang bulang sinulid, abot hanggang langit. – mata
24. Dalawang magkapatid, hindi pa nagkikita. – taynga
25. Dalawang katawan tagusan ang tadyang. – hagdan
26. Ito na si Kaka, pabuka-bukaka. – gunting
27. Heto-heto na, napuputol walang dala. – kuba
28. Isang bayabas, pito ang butas. – mukha
29. Suot ko’y putian, puso ko’y dilaw. – itlog
30. Walang paa ay nakakalakad, at sa hari ay nakikipag-usap. – sulat
31. Nang hawak ay patay, nang ihagis ay nabuhay. – trumpo
32. Iisa-isa na, kinuha ko pa, ang natira ay dalawa. – tulya
33. Alisto ka pandak, daratnan ka ng mabigat. – dikin
34. Naibigan pa ang basag, kaysa buot walang lamat. – kamatsile
35. Baston in Adan, hindi mabilang. – ulan
36. Hindi hayop, hindi tao, may gulong ty tumatakbo. – agos ng tubig
37. Dahong pinagbungahan, bungang pinagdahunan. – pinya
[p. 15]
[p. 16]
Proverbs and Sayings
(English and Tagalog)
1. Sa oras ng klase, ikaw ay tahimik
2. Kahit na tadtarin mo ang iyong laman at buto
3. Kapag ang tao ay nagumon sa bisyo,
4. Ang tao habang mayaman ay maraming kaibigan
5. Ang sugat ng damdamin ay mahirap na pawiin,
6. Mabuti pa ang matakaw kaysa magnanakaw.
7. Madali ang maging tao, mahirap ang magpakatao.
8. Ang hindi lumingon sa pinanggalinan,
[p. 17]
SALAWIKAIN
1. Ang taong palabintangin ay palaumitin.
2. Ang bigat ay gumagaan sa napagtuwanan.
3. Ang taong tamad ay lalakad ng hubad.
4. Ang batang mabait, sa lahat ay nakakaakit.
5. Ang nagtatanim ng hangin ay sa bagyo ang aanihin.
6. Ang babaeng pangit, biruin mo’y nagagalit.
7. Ang paggalang sa kapuwa ay di pagpapakababa.
8. Hindi lalaki ang daga kung hindi lalagpak sa lupa.
9. Nasa Dios ang awa, nasa tao ang gawa.
10. Ang gawa sa pagkabata ay dala sa pagtanda.
11. Ang taong walang kibo nasa loob ang kulo.
12. Ang magandang asal ay kaban ng yaman.
13. Naglalakad ang kalabasa, naiiwan ang bunga.
14. Walang pangalwa ang tao sa balat ng lupa.
15. Ang lumura ng patingala ay sa mukha tumatama.
16. Silbe ng silbe, wala namang nangyayari.
17. Anak na di paluin, ina ang patatangisin.
18. Ang sakit ng kalingkingan ay damdam ng buong katawan.
19. Hampas sa kalabaw, sa kabayo ang latay.
20. Ang taong masalita ay kulang sa gawa.
21. Naghanap ng isang salop, ang natagpuan ay karakot.
22. Naligo sa linaw, sa labo nag-anlaw.
23. Kung ano ang laman ng dibdib ay siyang bukang bibig.
24. Tulak ng bibig, kabig ng dibdib.
25. Ang tao ay di man magbadya ay sa gawa nakikilala.
26. Nakikita ang butas ng karayom nguni’t hindi nakikita ang butas ng palakol.
27. Ang kasipagan ay kapatid ng tagumpay.
28. Ibang pari, iba ang ugali.
29. Ang mata ay larawan ng kaluluwa.
30. Malaking kahoy, walang dahon.
31. Kapag maaga ang lusong ay maaga ang ahon.
32. Igalang mo ang iba nang igalang ka nila.
33. Ang lahat ng wika ay salita ni Bathala.
34. Sa kilos at anyo makikilala ang tino.
35. Lumipad ka man ng lumipad ay sa lupa rin ang lagpak.
36. Ang aking salita ay gintong sanla.
37. Mahirap ang magandang loob, daig ang kuripot.
38. Pag sala sa lamig ay di sasala sa init.
39. Ang kapalaran, di ko man hanapin ay kusang dudulog kung talagang akin.
40. Gintong paracale, mawala man ay di bale.
41. Ang taong nagigipit kahit sa patalim ay kumakapit.
42. Walang tutong sa taong nagugutom.
43. Ano mang gawain madalian ay walang kainaman.
44. Kung ano ang sarap ay siyang saklap.
45. Sa salapi nauwi ang taong masama ang imbi.
[p. 18]
MGA AWIT
Spell Boy
B-O-Y kalampag pinggan,
Kami po ay lalaban
Sa kape at tinapay.
Si lilong mo at lilang ko,
Ay nagpasyal sa Ubando.
Binigyan ko sila ng pitong piso
At sakay pa sila sa awto.
Ang awtong pakiling-kiling,
Ang tsuper ay ubod ng duling
Pag dating sa Makiling ay
Tinuka pa ng tikling
Kariktan
Ang kariktan mo’y
Tulad sa matanda
Kalog ang pisngi
Katal ang baba
Kung lalakad ay medyo pakuba
Ang mata aky kinukulaba.
Si Tatay
Si Tatay at si Nanay
Pinipilit ako
Pakasal, pakasal
Sa hindi ko gusto.
Haharap, haharap sa
Pare, wala namang belo.
Aray ko, tatay ko, aray ko
Nanay ko mamamatay ako!
Pagtatanim
Tayo ay magtanim sa bukirin
Tatlong buwang pinanibaan ang
At ibibili ng palay upang mai-lugaw
[p. 19]
Harana
Natutulog ka na ba sinta
Sa dilim nitong hatinggabi
Ay dinggin ang harana
Nitong puso kong nababaliw.
Sa taglay mong ganda
Tinig ko ay namamaos na
Bagting ng kudyapi lagot pa
Magdamag na hinihintay ka, ngayo’y umaga na.
Dati, di ko nalalaman
Kung ano ang pagmamahal
Nguni’t sa iyong ganda, ang puso ko’y nanambitan
Manong magbangon ka, ang puso ko sa iyo habang buhay.
Kay Sapoy
(Himig Dahil Sa Iyo)
Dahil sa akin, ikaw nakakakain
Ng masarap na mga pagkain
Dapat mong tantuin
Ang iyong mga ngipin
Kayang silain kahit isang pating.
Oh aking Sapoy, masarap ang ukoy,
Tikman mo hirang, sawsaw sa bawang
Sundan ng baboy, at makunat na tikoy
Nang hindi mangamoy, oh aking Sapoy.
IKAW AY AKIN, AKO’Y SA ‘YO
Aalis ako ngayon at papanaw, dagat ang daraanan
Ikaw ang tanging siya sa puso may lumbay, giliw
Ang tangi ko lamang maipagbibilin sa puso mo’y itanim
Ako sa iyo, iyo ay ako, huwag mo sanang lilimutin.
Mapanglaw at lubhang masaklap ang mawalay sa liyag
Ano man ang ating gawin, ay hindi kakamtin
Puso ko’y ginigiyagis ng di matingkalang hinagpis
Kaya’t halina giliw, ikaw ay akin, ako’y iyo.
[p. 20]
MGA TULA
OH RIZAL
Oh! Rizal natanging anak
Ang lahat na nalilihis
MGA ANAK NG PILIPINAS
Notes and references:
Transcribed from “History and Cultural Life of Munting Indang,” 1953, online at the National Library of the Philippines Digital Collections.
[p. 1]
1. Present official name of the barrio – Munting Indang
In the eastern part of the municipality of Nasugbu is a village which abounds with fertile lands, rich with vegetation and forest products. This part of Nasugbu is officially known as Munting Indang. It consists of four sitios. They are Tala, Bulihan, Balubo, and Kaykolastica.
2. Popular name of the barrio, past and present –
Of all the sitios of Munting Indang, Tala is the most populated. In the past, this sitio was commonly called Bangkong Anonang, because at that time, only anonang trees could be found in the place. But due to the demands for more productive lands, this thick anonang forest was cleared by the early settlers. Later, it became popularly known as Tala. Like any other place, it got its name from some popular legendary beginnings handed down from generation to generation.
Tala is the center of educational, recreational and economic activities because of its accessibility to adjacent neighboring barrios. It buzzes with activities from early dawn to sunset. The school site is located in the heart of Tala. And there, too, is an artesian well and two rice mills. Most of the people earn their livelihood by farming, and by working in the sugar central of Nasugbu. There is no noteworthy cottage industry in this village, but the womenfolk are very busy helping their husbands work in the fields, aside from their household chores. This is especially true during the milling season, when women and children alike help in the cutting and loading of sugarcane to be milled in the sugar central. They also raise vegetables and animals like pigs, chickens, and other work animals. Fruits like cashew, duhat, bananas, mangoes, and guavas are very plentiful in this place.
Bulihan is next to Tala in importance. It is so-called because palm trees known as “buli” thrive best in this place. There are about twenty houses with a hundred populace, mostly farmers. The nearness
[p. 2]
to the mountains and to the thick forests afford the people plenty of good work best suited for fuel and charcoal. People from Nasugbu and the neighboring barrios consume a greater part of the fuel and the charcoal produced in this place. Thus, some of the barrio folks earn their livelihood by selling fuel and sacks of charcoal.
Balubo is only a few kilometers from Magallanes, Cavite. Much has been told about how this sitio got its name. But the generally accepted belief was that it got its name from a very big old sturdy tree similar to the “mulawin.” The old natives called it “balubo,” from which its present name was derived. The tree is nowhere to be found because after years and years of lasting endurance, it was not able to withstand the fury of typhoon Jean in 1951. Its big branches were thrown down by the violent winds, leaving only the huge main trunk. The people then took turns in chopping the remaining body and uprooted roots until no more trace of it could be found.
At the eastern side of Balubo is a big river known as Lumindak River. Some barrio folks are often found fishing and washing clothes in this river.
Most of the people of Balubo were from Balayan and they are mostly related to one another. So, their family life and activities are close to one another. They, too, earn their livelihood by raising poultry and by farming.
Another well-known sitio of Munting Indang is located at its southern part. It is popularly called Kaykolastica. It was popularly known during the early Spanish period. This upland was owned by an old native named Kulas Tica. When the Spaniards inquired for the owner of the big nipa house surrounded by vast flowering vegetation, the natives proudly answered “Kay Kulas Tica.” Since then, the place was called Kaykulastica, originating from the name of the rightful owner.
About fifteen houses with a little less than a hundred populace are found in this place. The people are noted for their dexterity in wild pig hunting game. The mountain, known as Mt. Cabellion near the village, seems to be a favorite habitat of plenty of wild birds, so that it is an important source of food supply of the people.
[p. 3]
Bananas thrive best in this village due to its favorable warm climate. Bananas mostly found in Nasugbu market come from this place. They are brought by the natives to town by horseback.
[A] Lack of a better means of transportation and the great distance from the national road and market are the two great factors that hinder the progress of the barrio. Despite these difficulties, the people are not behind in economic and intellectual pursuits. The simple farmers have a keen interest in exchanging ideas and opinions with the teachers from religion down to politics. They are cooperative and industrious. No parcel of land lays idle. Every inch of land serves a purpose, either for grazing or for vegetable raising. Barrio Munting Indang contributes a great deal to the steady progress of its town, Nasugbu.
3. Establishment of the barrio –
During the early part of the Spanish occupation, it is said that the natives of Nasugbu inhabited the seashore. To escape the destructive Moro raids, the people fled to the mountains. They lived in groups and formed a unit of government. Clearings were done, and they gave a name to their pioneered place, which they considered their own. For several years, they felt contented with their lives. Then, as civilization progressed, several barrios were created.
Like other barrios in the municipality of Nasugbu, Munting Indang was created together with the municipality of Nasugbu in 1901, during the American occupation. Under it were the sitios of Tala No. 2, Bulihan, Balubo, and Kaykolastica.
There has been no information with regards to the barrio’s old name. But at the outset, this place was a virgin forest inhabited by hospitable natives. A wealthy man from Indang, Cavite, who was then an owner of this old barrio, bought this place from the natives with only two pieces of gold called “hilis-calamay.” Being [a] fertile plateau and smaller than the town of Indang, Cavite, the new proprietor called it “Munting Indang.”
In 1902, a school was established. This was run by private teachers which continued for many years. In 1935, a public school was established in the sitio of Tala. At present, Tala is becoming the seat of the barrio activities, and is presumed to be the barrio itself and Munting Indang as the sitio.
[p. 4]
4. Original families –
Munting Indang has fertile green fields that fascinated the people of the neighboring towns and barrios to explore it. The family of Melecio Bayoneto, who had land controversy in Pook Balayan, became the first immigrant. After a few years, another group of families were incited to live in it. They were the families of Gaspar Bayoneto and Juan Cortal, also from Pook Balayan. When other families heard their comrades were successful, they followed them. They were Silvestre de Torres, Catalino de Jesus, Eustaquio Ilao and Segundo Pasiona. At present, the descendants of these families, with a mixture of people from Tuy, Magallanes and Nasugbu, comprise the populace.
5. Tenientes from the earliest time to date –
A. Hugo Bayoneto – 1901-1910
B. Torribio Bayoneto – 1911-1917
C. Severino Hernandez – 1918-1927
D. Simeon Bayoneto – 1928-1945
Originated from a well-known family from Pook Balayan, he became the first barrio lieutenant. As an experienced cabeza, he was industrious and energetic. The raids of the subversive bandits were suppressed during his term. He did not stay long in this place for he thought that life in Camarines Sur was more progressive, so he had his family pack up for an adventure in the land of the gold mines.
B. Torribio Bayoneto – 1911-1917
Tenienteng Toboy was a man of strong personality. His barrio folks looked upon him as a good jurist. Incidents of civil and criminal cases in the barrio were solved by him before they reached the municipal court. His counsel was very well heeded by the people. His untimely death due to the contagious white plague was mourned by the people for a long time.
C. Severino Hernandez – 1918-1927
Being an overseer and a teniente at the same time, he became the most important and prominent man of the barrio during his time. As a good mixer, he was interested in social gatherings which resulted to a harmonious relationship among the barrio people. He died at the age of 60, leaving 4 children.
D. Simeon Bayoneto – 1928-1945
He was a silent man but a conscientious worker. He was approachable and a benevolent man. He met his death in 1945.
[p. 5]
E. Francisco Adoptante – 1945-1951
D. Julian de Torres – 1952
An ex-PC [Philippine Constabulary], he is smart and up to date in his ways. He is a man of good reason. Kiko is a very good lecturer to his barrio people about government activities. He has done much in the improvement of the school.
D. Julian de Torres – 1952
Presumably, he will be the best of the barrio leaders. Although he had acquired a little education only, yet he is broadminded. He is very democratic and understanding to his fellow residents. As a P.T.A. and purok officer, he is looking forward to the improvement of the school and the community barrio.
6. Story of old barrios and sitios that became extinct. There is no existing information whatsoever about places that had become extinct.
7. Historical sites and destruction of the place. Findings reveal that new facts can verify as to the destruction of the historical sites.
8. Important facts that took place –
The destruction wrought by the early Spanish conquistadores, the Philippine Revolution of 1896, the resistance against Japanese imperialism and the victory of the American liberation forces serve as living memoirs to the barrio folks of Munting Indang. The import of the early Filipino resistance against the colonial domination of Spain was greatly felt in this place.
A. On the early part of the Spanish occupation, the Jesuits dug irrigation ditches and canals from the huge Lumindak River down to Tala. They proposed to make an irrigation dam to irrigate the rice fields of the plains. It was later abandoned on the belief that this would inundate the town. Remains of this plan can still be found in Tala.
A. On the early part of the Spanish occupation, the Jesuits dug irrigation ditches and canals from the huge Lumindak River down to Tala. They proposed to make an irrigation dam to irrigate the rice fields of the plains. It was later abandoned on the belief that this would inundate the town. Remains of this plan can still be found in Tala.
As in any other place, numerous bands of robbers terrorized the people. Crops and other animals were not safe from devastation and pillage. They hid in the mountains and often made raids to the barrios. Thus, many of the natives died and suffered from starvation.
[p. 6]
During the Spanish occupation, in Kaysungkad, a nearby sitio of Tala, there was held a duel test of two parties for their strength and power. The natives emerged victorious over the duel. The sitio of Tala then became the hideout of the resisting freedom-loving Filipinos. It became the center of subversive activities under the leadership of one of the residents of the place.
The Spanish authorities, upon knowing the activities of the resistance movement, sent forces to Tala. The natives were warned of the approaching danger. Thus, a battle took place. But the natives, despite their preparations, were outnumbered by the Spanish soldiers. A few of them were killed, while the others sought refuge in the mountains. The dead were buried in Halang, which is very near Tala. Since then, the southern part of Tala became a cemetery, where both the dead Spaniards and Filipinos were buried. The few natives who fled to the mountains organized themselves to a bigger and stronger unit. But their efforts, however, were of no avail for they were spied by some Spanish soldiers. They fought again but the resistance of the natives proved futile. Some of them were captured by the Spaniards and were severely punished. The Spanish occupation made only a little effect on the lives of the natives.
B. In 1901, the residents of barrio Munting Indang encountered another difficulty. War was waged with bitterness on both sides. Unlike the Spaniards, the Americans made a brilliant offensive and defeated the Filipinos. In addition to the havoc of war and robberies, the people suffered from smallpox. Many natives suffered from famine, too. The guerrilla warfare continued their resistance which greatly affected the progress of the new government. The latter delighted the Filipinos. After years of disappointment, they thought that at last the day which they had long expected had come. Democratic ideas were in the air.
C. After several years, the Second World War broke out. The Philippines, for almost four years, were under Japanese domination. Many natives of the town fled to the barrio of Munting Indang including its sitios. It became again a hideout of the guerrillas. Due to this, the place was not freed from zonification. This was held in the early morning of
The Spanish authorities, upon knowing the activities of the resistance movement, sent forces to Tala. The natives were warned of the approaching danger. Thus, a battle took place. But the natives, despite their preparations, were outnumbered by the Spanish soldiers. A few of them were killed, while the others sought refuge in the mountains. The dead were buried in Halang, which is very near Tala. Since then, the southern part of Tala became a cemetery, where both the dead Spaniards and Filipinos were buried. The few natives who fled to the mountains organized themselves to a bigger and stronger unit. But their efforts, however, were of no avail for they were spied by some Spanish soldiers. They fought again but the resistance of the natives proved futile. Some of them were captured by the Spaniards and were severely punished. The Spanish occupation made only a little effect on the lives of the natives.
B. In 1901, the residents of barrio Munting Indang encountered another difficulty. War was waged with bitterness on both sides. Unlike the Spaniards, the Americans made a brilliant offensive and defeated the Filipinos. In addition to the havoc of war and robberies, the people suffered from smallpox. Many natives suffered from famine, too. The guerrilla warfare continued their resistance which greatly affected the progress of the new government. The latter delighted the Filipinos. After years of disappointment, they thought that at last the day which they had long expected had come. Democratic ideas were in the air.
C. After several years, the Second World War broke out. The Philippines, for almost four years, were under Japanese domination. Many natives of the town fled to the barrio of Munting Indang including its sitios. It became again a hideout of the guerrillas. Due to this, the place was not freed from zonification. This was held in the early morning of
[p. 7]
January 18, 1944. Seventy-eight men from Tala were garrisoned by the Japanese in Lumbangan. They were kept for seven days and nights without food. The Japanese were not satisfied on what they had done and still were left suspicious. They sent many Japanese troops to Tala and made the school building their headquarters. This awakened once more the minds of the natives and under the leadership of one of them, they founded a resistance movement. They formed a guerrilla organization under the leadership of Captain Venancio Codiñera, a native of Balon-balon, a nearby sitio of Tala. The two officers of this organization were residents of the same place. They were Mauricio Hernandez, who is now a member of the municipal police force of Nasugbu, and Julian de Torres, who is now the barrio lieutenant of Tala. But still, during the Japanese occupation, many destructions were made. The sugarcane farms and houses were burned. A great number of work animals were lost. Their work animals and crops were taken by the Japanese. But, as a gratuity for these damages, they were able to claim from W.D.C. for payment for their losses in 1947. They felt a great relief when some of them were paid their claims.
9. Measures of reconstruction and rehabilitation –
No measures of reconstruction and rehabilitation have been done in this place so far.
[The bottom of this page torn.]
[p. 8]
always eaten by insects.
17. Fruit trees must be planted on starry nights to have plenty of fruits.
B. Customs and superstitions in building houses –
It is a common custom of the people of this barrio that in setting a house, they have to select a convenient spot for it. They must select a site that is free from wicked and bad spirits. They should select a place where they know they will be free from sickness, a place where they think they will be successful, and where they can live happily and contentedly
In selecting a site, they often times called and old man or what they call “matanda sa nayon,” who they presumed knows all the superstitious beliefs in the place. He selects a place where the water flows in one direction so that the family will not contradict each other in any proposition. A carabao of the family is tied with a long rope in this place throughout the whole night. In the morning, the father of the family will locate the place who wear the carabao laid down to sleep. The house is set in the center of this place. This will avoid the quarreling of the members of the family.
In setting the post, they put a one peso bill in the bottom or on the top of the post so that the family will always live in abundance.
There is also great care in placing the door. They do not place the door in such a way that two, three or more doors will be facing each other. They say that if the doors will be facing each other, the family will not become rich, because the income will all be spent soon, thus, they will not be able to save.
Great care is also observed in placing the stairs. They do not place the stairs in the south direction for fear that this will always cause the death of the members of the family. They do not put the stairs facing the west direction for they believe that they will materially sink if they do so. They place the stairs facing the east so that they will be recipients of God’s graces every sunrise.
In building a house, the oldest brother or sister is always placed on the eastern part of the lot. They are arranged from the oldest to the youngest from east to west direction. They do this so that the younger
[p. 9]
brother or sister will not trespass on the elders.
When the house is completely finished, a ceremony is held. A pig is usually killed in the center of the house, spraying its blood on the posts and on the walls of the house. They believe that they will get rich if they do this. They vary the head of the pig in the center under the house, believing that this will drive the evil and wicked spirits.
Before they moved to this new house, they fill all containers with rice, salt, water, sugar and other foods. This, they believed, will bring them prosperity.
C. Customs in the house –
During the early days, our forefathers were bounded up with so many superstitions and beliefs. These were handed down from generation to generation. Some of these were still followed by the barrio folks of Munting Indang, including its sitios. In the home they have these following customs:
(a) it is their belief that it is not good to leave the house while someone is eating. If one could wait, let the one eating to turn the plate three times and stand as he does so. Then, he can continue eating. This will bring bad luck or [a] bad omen if you will leave when someone is eating.
(b) Another is that it is not good to sharpen any knife when one will have a long journey for you will encounter danger if you do so.
(c) Never prepare your beddings if the whole family will leave no one in the house. Prepare them when you come back. For if you do so, it will bring you bad luck or [a] bad omen.
(d) Do not sweet the house or yard when the sun has set nor leave the house without lights. According to them, the Blessed Virgin Mary is having a walk at this time and will not enter those houses without lights.
D. Baptismal Customs –
Immediately after the delivery, the couple with their parents talk about the name and the godparents to be of the child.
[p. 10]
In this place, it’s customary that the family has to prepare a baptismal feast especially for the first born child. But in case they are not prepared for the feast, they sometimes called the godmother and perform what we call the “buhos tubig.” In this ceremony, the equipment used are a white handkerchief, a plate and a glass. These should be put aside and not to be used until the fourth day has elapsed. But if the child is to be baptized, the parents slaughter cattle or hogs and have off these are to be given to the godparents “sabit.” the mother carries the baby to the church with the godparent. During the ceremony, the godmother holds the child. She is very careful with the cap because when it drops, the baby will often be sick. She, too, gives a blow to any part of the child’s body so that the baby will adopt her ways and manners. Sometimes, there are so many children to be baptized, thus, after the ceremony, each sponsor hurries to the church door. In this way, he will always be stops in any activity and will always be successful in his ventures. The sponsor carries the child until they reach the home. The mother then takes off the baptismal clothes. She holds it nicely and keeps it in a cabinet. They believe that the child will not think of going places if they keep the clothes well. Before the godmother leaves the house, she places her “pakimkim” under the pillow case or inside the baby’s clothes.
Ang ngalang makopa ay hango sa halamang “makopa.” Noong unang panahon, may isang bayan na mayroong simbahan. Ang mga tao ay nagagalak sa tuwing maririnig nila ang tunog ng kampanang ginto. Ayon sa kanila, ito ay isang mahiwagang kampana dahilan sa silang lahat ay pawang maligaya, tahimik at sagana sa pagkain.
Ang pamumuhay ng mga taong naninirahan sa pook na ito ay umabot stop pandinig ng karatig nayon. Kaya isang gabi ay may isang pangkat ng mangloloob ang pumasok sa nayon noong ang lahat ay nahihimbing na. Itong mangloloob tuloy-tuloy sa simbahan at umakyat sa tore at kinuha ang kampana.
Ang kampana ay napakalaki kaya sila ay nahihirapan sa pagpanaog nito. Nang malayo na sila sa simbahan, sila ay napatapat sa mga bahayang maaso.
[p. 11]
Ang tahol ng mga aso ang siyang gumising sa mga taong nahihimbing. Nang sila ay pumanaog ng bahay ay nakita nila ang pangkat na ito. Kaya kanilang hinabol.
Nang maabutan na ng mga taong bayan, ang mga manloloob, ay dali-daling ibinaon ang kampana at pagkatapos sila ay kumarimo’t ng takbo.
Araw, linggo at buwan ang lumipas. Isang araw, nakakita ang mga magsasaka nang isang puno na ang bunga ay hugis kampana. At isinaisip nila na marahil ang kampana ay doon ibinaon sa lugar na iyon ng mga manloloob.
At tinawag na “makopa” dahilan sa ang mga tao ay hingi ng hingi noon ng masarap na bunga sa ganitong salita “ako pa,” “ako pa.”
Malabo na ang paningin at mahina na ang pandinig ni Tandang Bong Batubato. Nahihirapan na siya sa panghuhuli ng mga uod at tipaklong, kaya’t Madalas siyang magutom.
Isang araw ay nasubukan siya ni Juanitong anak ni Mang Juan na isang magsasaka. Dahil sa kahinaan ng pandinig ng ibon ay madali siyang nahuli.
Tuwang-tuwa si Juanito at noon di’y gumawa ng isang magandang haula. May inuman din sa loob ng isang bao. At doon niya ikinulong ang nahuling batubato.
Aalagaan kitang mabuti, ang wika ng bata sa ibon. Buhat ngayon ay lagi na kitang sasagonsonin sa pagkain at inumin.
Nguni’t napansin ng bata na ayaw tumuka ang ibon. Kahit na anong pagkain ang ilagay niya sa haula ay ayaw tukain ng kanyang alaga.
Bakit kaya ayaw kumain ng ibon ko? Tanong sa sarili ni Juanito. Kinabukasan ay narinig na humuhuni ang ibon.
“Aba!” wika ni Juanito. “Humuni na ang ibon ko. Marahil ay tutuka na siya ngayon.”
Nguni’t nang tanawin ni Juanito ay ayaw ring tumuka ang kanyang alaga. At saka napansin niya na maraming batu-bato sa malapit na ang kinasasabitan ng
[p. 12]
haula. Hindi naman nalalamang nag-uusap ang mga ibon.
“Mga anak ko,” ang wika ng ibon sa haula. “Ako’y sinawing palad na nakulong dito. Kaya’t ako’y nagpapaalam sa inyong lahat.”
“Bertito, Bertita,” wika ng ibon, “Huwag kayong umiyak. Pasalamat kayo at ako’y marunong pang magpahalaga sa aking kalayaan. Ako'y isinilang na may laya. Ang kalayaan ko ay buhay. Paalam sa inyong lahat.”
Tatlong araw pagkatapos ay namatay ang ibon na hindi tumuka ng kahit isang butil man ng binlid na inihain sa kanya ni Juanito.
“Bakit kaya nagpakamatay ang ibon ng hindi pagkain?” tanong ni Juanito sa kanyang ama.
Nguni’t si Maestrong Kwago ang higit na nakababatid ng tugon sapagka’t yaon ay itinuturo niya sa kanyang mga tinuturuan sa kanyang paaralan.
“Ang kalayaan,” aniya, “ay sadyang katumbas ng buhay.” At matamis ang kamatayan kay sa kaalipinan, sa marunong magpahalaga sa sariling laya.
Sa bukid, ang tao ay walang orasan. At sa pamamagitan ng iba’t ibang paraan ay nababatid nila ang oras. Ang mga paraan ng pagtingin nila sa oras ay ang mga sumusunod:
1. Kung ang damong balatong aso ay nakatikom na ang mga dahon ay ika-lima na ng hapon.
2. Pag tilaok ng tandang sa umaga ay ika-lima na ng umaga.
3. Pagsikat ng tala sa umaga ay ika-tatlo na ng umaga.
4. Pagsikat ng krus na bituin sa tag-araw ay hatinggabi na.
5. Paglubog ng krus na bituin kung tag-araw ay umaga na.
[p. 13]
6. Pa gang araw ay tapat na ng ulo ay ika-12 na ng tanghali.
7. Pag bilog ng mata ng pusa ay ika-12 na ng tanghali.
8. Pag ang manok ay humapon na ay ika-6 na ng hapon.
9. Pagtikom ng dahon ng akasya ay ika-lima na ng hapon.
10. Pagtilaok ng tandang na manok sa gabi ay ika-6 na ng gabi.
1. Nang maglihi ay namatay, at nang manganak ay nabuhay. – siniguelas.
2. Pag gabi ay natalon, pag araw ay nahapon. – unan
3. Tag-ulan at tag-araw, hanggang tuhod ang salawal. – manok
4. Dumaan ang tagak, naiga ang dagat. – ilaw
5. Nagtago si San Pedro, labas ang ulo. – pako
6. Bumili ako ng alipin, mataas pa sa akin. – sombrero
7. May isang prinsesa, nakaupo sa tasa. – kasoy
8. Mataas pa ang ibinitin kaysa pinagbitinan. – saranggola
9. Apat na magkakaibigan, puro bika ang ulo. – haligi
10. Tatlong magkakapatid, matatag sa init. – tungko
11. Ako ay nagtanim ng dayap sa gitna ng dagat,
Marami ang humanap, iisa ang nagkapalad. – dalaga
12. Ang buhok ng hari ay hindi mahawi. – tubig
13. Iba ang puno sa bunga. – bayugo
14. Malayo ang buto sa laman. – singkamas
15. Tubig sa ining, hindi mahipan ng hangin – niyog
16. Baras ng kapitan, hindi malakdawan. – ahas
[p. 14]
17. Hinila ko ang bagin, nagkarimot ang matain. – gilingan
18. Nagsaing si Katungtong, nagsaing walang gatong. – sabon
19. Hindi madangkal, hindi madipa,
Pinag-uusungan ng lima. – karayom
20. Pinipilit pasuotin sa butas. – panahi
21. Ang bahay ni Giring-giring, butas-butas ang dingding. – bithay
22. Ito-ito na, dumarating di mo nakikita. – hangin
23. Dalawang bulang sinulid, abot hanggang langit. – mata
24. Dalawang magkapatid, hindi pa nagkikita. – taynga
25. Dalawang katawan tagusan ang tadyang. – hagdan
26. Ito na si Kaka, pabuka-bukaka. – gunting
27. Heto-heto na, napuputol walang dala. – kuba
28. Isang bayabas, pito ang butas. – mukha
29. Suot ko’y putian, puso ko’y dilaw. – itlog
30. Walang paa ay nakakalakad, at sa hari ay nakikipag-usap. – sulat
31. Nang hawak ay patay, nang ihagis ay nabuhay. – trumpo
32. Iisa-isa na, kinuha ko pa, ang natira ay dalawa. – tulya
33. Alisto ka pandak, daratnan ka ng mabigat. – dikin
34. Naibigan pa ang basag, kaysa buot walang lamat. – kamatsile
35. Baston in Adan, hindi mabilang. – ulan
36. Hindi hayop, hindi tao, may gulong ty tumatakbo. – agos ng tubig
37. Dahong pinagbungahan, bungang pinagdahunan. – pinya
[p. 15]
| 1. Puting tiyan | Mahiyain |
| 2. Namumuti ang paa | Tumakbo sa takot |
| 3. Manang na manang | Paladasal |
| 4. Lakad kalabaw | Malakas |
| 5. Berde ang utak | Matalino |
| 6. Ungol ng baka | Malakas ang hiyaw o iyak |
| 8. Pangitlog ng manok | Ika-4 ng umaga |
| 9. Tipong hapon | Bakang |
| 10. Sandok kibal | Maraming laman |
| 11. Parang linta | Gutom na gutom |
| 12. Maitim na ngidngid | Kabilanin |
| 13. Aso at pusa | Laging nag-aaway |
| 14. Kutong lupa | Maliit |
| 15. Kambal na dila | Mayabang |
| 16. Naglalarong apoy | Nangangalunya |
| 17. Abot lubid | Hustong-husto |
| 18. Buhay alamang | Laging kapos |
| 19. Binting kawayan | Binting mahaba at payat |
| 20. Parang pagong | Makupad |
| 21. Ugaling hayop | Malupit |
| 22. Kapos palad | Walang suerte |
| 23. Basag-ulo | Awayan |
| 24. Parang limatik | Mabilis |
| 25. Mataas ang tono | Suplado |
| 26. Tangos ng ilong | Napuri |
| 27. Pusong bakal | Matigas ang kalooban |
| 28. Taratong kasoy | Hindi natupad |
| 29. Taong lansangan | Walang trabaho |
| 30. Kapit tuko | Mahigpit kumapit |
| 31. Medyo-medyo | Luko-luko |
| 32. Gamot hayop | Gamutang masakit |
| 33. Balitang kutsero | Balitang hindi totoo |
| 34. Siga-siga | Pasikat |
| 35. Basang sisiw | Malungkot |
| 36. Balot sa puti | Mautang |
| 37. Makatang sampay bakod | Nagmamakata |
| 38. Tulog mantika | Mahimbing |
| 39. Tulog manok | Malimit magising |
| 40. Agaw buhay | Naghihingalo |
| 41. Alat | Walang suerte |
| 42. Kalog na ang baba | Matanda na |
| 43. Babaha ng dugo | Malaking labanan |
| 44. Bakas ng kahapon | Ang lumipas |
(English and Tagalog)
1. Sa oras ng klase, ikaw ay tahimik
At ang pag-aaral ay iyong iniisip,
Huwag lilingon or mangangalbit,
Sa mga kasamang kapiling kinilig.
During class hours you must be attentive,
To your studies, you must concentrate,
Don’t gesture and incline to mischief,
To your neighbors and dear classmates.
Huwag lilingon or mangangalbit,
Sa mga kasamang kapiling kinilig.
During class hours you must be attentive,
To your studies, you must concentrate,
Don’t gesture and incline to mischief,
To your neighbors and dear classmates.
2. Kahit na tadtarin mo ang iyong laman at buto
Ay di pa sapat upang ibayad sa mga hirap ng mga magulang sa iyo.
Even if you cut your flesh and bones,
It can’t pay and reciprocate
The endurance of your parents borne to you.
Even if you cut your flesh and bones,
It can’t pay and reciprocate
The endurance of your parents borne to you.
3. Kapag ang tao ay nagumon sa bisyo,
Ay mahirap na ang loob ay magbago.
A man addicted and enslaved to vices,
Is hard to reform and admonish.
A man addicted and enslaved to vices,
Is hard to reform and admonish.
4. Ang tao habang mayaman ay maraming kaibigan
Pag humirap ang ang buhay, masalubong man sa daan, di batii’t titigan.
A wealthy man has a multitude of friends,
But if he becomes poor, they are disappearing,
When you meet them, they decline greeting.
A wealthy man has a multitude of friends,
But if he becomes poor, they are disappearing,
When you meet them, they decline greeting.
5. Ang sugat ng damdamin ay mahirap na pawiin,
Kung sakaling gumaling ay nagnanaknak din.
The sore of a heart is hard to heal,
If it gets well, it will sooner swell again.
The sore of a heart is hard to heal,
If it gets well, it will sooner swell again.
6. Mabuti pa ang matakaw kaysa magnanakaw.
Better a glutton than a thief.
7. Madali ang maging tao, mahirap ang magpakatao.
It is easy to be a man, it is difficult to behave as one.
8. Ang hindi lumingon sa pinanggalinan,
Ay hindi nakararating sa paroroonan.
[p. 17]
1. Ang taong palabintangin ay palaumitin.
2. Ang bigat ay gumagaan sa napagtuwanan.
3. Ang taong tamad ay lalakad ng hubad.
4. Ang batang mabait, sa lahat ay nakakaakit.
5. Ang nagtatanim ng hangin ay sa bagyo ang aanihin.
6. Ang babaeng pangit, biruin mo’y nagagalit.
7. Ang paggalang sa kapuwa ay di pagpapakababa.
8. Hindi lalaki ang daga kung hindi lalagpak sa lupa.
9. Nasa Dios ang awa, nasa tao ang gawa.
10. Ang gawa sa pagkabata ay dala sa pagtanda.
11. Ang taong walang kibo nasa loob ang kulo.
12. Ang magandang asal ay kaban ng yaman.
13. Naglalakad ang kalabasa, naiiwan ang bunga.
14. Walang pangalwa ang tao sa balat ng lupa.
15. Ang lumura ng patingala ay sa mukha tumatama.
16. Silbe ng silbe, wala namang nangyayari.
17. Anak na di paluin, ina ang patatangisin.
18. Ang sakit ng kalingkingan ay damdam ng buong katawan.
19. Hampas sa kalabaw, sa kabayo ang latay.
20. Ang taong masalita ay kulang sa gawa.
21. Naghanap ng isang salop, ang natagpuan ay karakot.
22. Naligo sa linaw, sa labo nag-anlaw.
23. Kung ano ang laman ng dibdib ay siyang bukang bibig.
24. Tulak ng bibig, kabig ng dibdib.
25. Ang tao ay di man magbadya ay sa gawa nakikilala.
26. Nakikita ang butas ng karayom nguni’t hindi nakikita ang butas ng palakol.
27. Ang kasipagan ay kapatid ng tagumpay.
28. Ibang pari, iba ang ugali.
29. Ang mata ay larawan ng kaluluwa.
30. Malaking kahoy, walang dahon.
31. Kapag maaga ang lusong ay maaga ang ahon.
32. Igalang mo ang iba nang igalang ka nila.
33. Ang lahat ng wika ay salita ni Bathala.
34. Sa kilos at anyo makikilala ang tino.
35. Lumipad ka man ng lumipad ay sa lupa rin ang lagpak.
36. Ang aking salita ay gintong sanla.
37. Mahirap ang magandang loob, daig ang kuripot.
38. Pag sala sa lamig ay di sasala sa init.
39. Ang kapalaran, di ko man hanapin ay kusang dudulog kung talagang akin.
40. Gintong paracale, mawala man ay di bale.
41. Ang taong nagigipit kahit sa patalim ay kumakapit.
42. Walang tutong sa taong nagugutom.
43. Ano mang gawain madalian ay walang kainaman.
44. Kung ano ang sarap ay siyang saklap.
45. Sa salapi nauwi ang taong masama ang imbi.
[p. 18]
B-O-Y kalampag pinggan,
Kami po ay lalaban
Sa kape at tinapay.
Si lilong mo at lilang ko,
Ay nagpasyal sa Ubando.
Binigyan ko sila ng pitong piso
At sakay pa sila sa awto.
Ang awtong pakiling-kiling,
Ang tsuper ay ubod ng duling
Pag dating sa Makiling ay
Tinuka pa ng tikling
Ang kariktan mo’y
Tulad sa matanda
Kalog ang pisngi
Katal ang baba
Kung lalakad ay medyo pakuba
Ang mata aky kinukulaba.
Si Tatay at si Nanay
Pinipilit ako
Pakasal, pakasal
Sa hindi ko gusto.
Haharap, haharap sa
Pare, wala namang belo.
Aray ko, tatay ko, aray ko
Nanay ko mamamatay ako!
Tayo ay magtanim sa bukirin
Ng puno ng saging
Darating ang panahon na itoAt ating aanihin
At ang bunga ay ating kakainin.Tatlong buwang pinanibaan ang
Saging naming sa parang
Tatalo ng libo ang napagbilhanAt ibibili ng palay upang mai-lugaw
Si Tatay at si Nanay.
[p. 19]
Natutulog ka na ba sinta
Sa dilim nitong hatinggabi
Ay dinggin ang harana
Nitong puso kong nababaliw.
Sa taglay mong ganda
Tinig ko ay namamaos na
Bagting ng kudyapi lagot pa
Magdamag na hinihintay ka, ngayo’y umaga na.
Dati, di ko nalalaman
Kung ano ang pagmamahal
Nguni’t sa iyong ganda, ang puso ko’y nanambitan
Manong magbangon ka, ang puso ko sa iyo habang buhay.
(Himig Dahil Sa Iyo)
Dahil sa akin, ikaw nakakakain
Ng masarap na mga pagkain
Dapat mong tantuin
Ang iyong mga ngipin
Kayang silain kahit isang pating.
Oh aking Sapoy, masarap ang ukoy,
Tikman mo hirang, sawsaw sa bawang
Sundan ng baboy, at makunat na tikoy
Nang hindi mangamoy, oh aking Sapoy.
Aalis ako ngayon at papanaw, dagat ang daraanan
Ikaw ang tanging siya sa puso may lumbay, giliw
Ang tangi ko lamang maipagbibilin sa puso mo’y itanim
Ako sa iyo, iyo ay ako, huwag mo sanang lilimutin.
Mapanglaw at lubhang masaklap ang mawalay sa liyag
Ano man ang ating gawin, ay hindi kakamtin
Puso ko’y ginigiyagis ng di matingkalang hinagpis
Kaya’t halina giliw, ikaw ay akin, ako’y iyo.
[p. 20]
Oh! Rizal natanging anak
Nitong baying Pilipinas
Rizal na mabangong rosasSa hamog namumukadkad
Ikaw ang lirio’t sampagaNitong baying sinisinta
Sa lumbay makakapawi kaHumahalili ang saya.
Ang lahat na nalilihis
Kalayaan ngang pag-ibig
Kaya’t tayong mga kapatidMagpatulo ng pawis.
Ang lahat ng makikinangPalamuti ng bayan
Matataas na katungkulanAng siya nating naibigan.
Ako’y taga-Luzon, ikaw ay taga-Bisaya
Saka siya naman sa Mindanaw mula,
Magkakaiba man sa ugali’t wika
Tayo’y iisa sa puso’t diwa.
Iisa ang bayan at watawat,
Mga anak tayo nitong Pilipinas
Kaya halina at magyakap-yakap
Sa isang damdamin at isang pangarap.
SALAMAT
Sa bundok at batis, sapa’t kabukiran
Sa hangi’t mabango, sa sinag ng araw
Sa kislap ng tala, sa dilag ng buwan
Sa lihim ng puno, sa patak ng ulan
Salamat Diyos ko, salamat ang alay
Sa magulang, kapatid at guro
Sa mga kasama na lagi nang masuyo
Sa linaw ng mata’t diwang matipuno
Salamat, salamat Diyos kong maamo.
Saka siya naman sa Mindanaw mula,
Magkakaiba man sa ugali’t wika
Tayo’y iisa sa puso’t diwa.
Iisa ang bayan at watawat,
Mga anak tayo nitong Pilipinas
Kaya halina at magyakap-yakap
Sa isang damdamin at isang pangarap.
Sa bundok at batis, sapa’t kabukiran
Sa hangi’t mabango, sa sinag ng araw
Sa kislap ng tala, sa dilag ng buwan
Sa lihim ng puno, sa patak ng ulan
Salamat Diyos ko, salamat ang alay
Sa magulang, kapatid at guro
Sa mga kasama na lagi nang masuyo
Sa linaw ng mata’t diwang matipuno
Salamat, salamat Diyos kong maamo.
Notes and references:
Transcribed from “History and Cultural Life of Munting Indang,” 1953, online at the National Library of the Philippines Digital Collections.