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

Tumalim, Nasugbu, Batangas: Historical Data

Full transcription of the so-called “Historical Data” for the barrio of Tumalim 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]
Historical Data


I. Present official name of the barrio – Tumalim

II. A. Present official name of the barrio – Tumalim
Past and present - Tumalim

B. Derivation and meaning of this name:

It is quite interesting to note how this barrio got its name. Tumalim is the name of the many trees that grew in this place that were used for making cribs. Just because of these useful common growing trees, the early inhabitants named the place Tumalim.

C. Names of sitios included within the territorial jurisdiction of the barrio –

(1) Bungahan – Mutalyo [unsure, blurred] Onabalijo established this sitio in the year 1884 when he created some clearings in one of the tracts of land. He found out that it was almost covered with abundant betel nut trees called in the Tagalog language “bunga,” thus deriving the name.

(2) Munting Latag – In the earliest part of the American occupation, Eugenio Dimaala and Urbana Esteron viewed a certain part of land of Tumalim for their clearing when their attention was called by a small area of land which was so level. They called it then Munting Latag and dwelt there.

(3) Kay-tapas – During the Spanish regime, Kabesang Roman Rodriguez always fished in a creek where “tapas” fish abounded plentifully – thus, he gave the name “Kaytapas” to the land surrounding it.

(4) Sabang – Kabesang Roman Rodriguez gave its name, deriving it from the two rivers that both met each other in that place.

(5) Juliana – This sitio got its name from Juliana de los Reyes, who was the owner of the land. Almost all the people residing in that place are the close relatives of Juliana, thus, her name was given it.

[p. 2]

(6) Pare – It is a sitio lying east of Tumalim. It was so named Pare because it was formerly owned by one of the parish priests of Nasugbu. The priest had passed away but the sitio still maintains its name.

(7) Paraig – The people in this sitio are so industrious that they always bragged about their harvest. They do not like to be behind any other sitios in the amount of harvest, thus “di-padaig” in our local language was modified to “Paraig.”

(8) Tala – Natives of this sitio cannot tell how the place got its name. (For further information, see the story of Tala on p. )

(9) Voluntario – It was so-called deriving its name from the people who voluntarily offered their services as guards of the place during the latter part of the Spanish regime.

(10) Bubuyan – Many inhabitants live in this place. Many “bubuy” trees abound in this place, thus its name was derived from that plant.

(11) Himamawo – The first people who settled in this place cleared a part of the land which is a wilderness. They left a family of tree which is very different from the others in beauty and usefulness. The people loved the tree very much that when the plant died, they called the place Himamawo, taken from the name of the tree which they adored very much.

(12) Nangkaan – Many jackfruit trees are grown in this place so its name was derived from it.

(13) Mataas-na-Pulo – It was so-called because of a group of very tall trees found in the place.

(14) Kay-Igtiw – “Maninitiw” is a Tagalog term for a certain method of catching fish commonly used by the natives of that sitio, thus its name was derived from it.

(15) Pinagmakinahon – The man who first resided there was Juan Mendoza in the latter part of the Spanish regime. He derived its name from the sugar mill called “makina” in the native tongue, which had served the place for many years.

[p. 3]

(16) Sibukwan – It was occupied by Florentino Cambalijo and his family in the latter part of the Spanish period. Nobody could tell how its name came into existence.

(17) Ospital – During the administration of Florencio Oliva that was more or less in 1882, there was a parcel of land given to the “inquilinos” and Cornelio Desacola occupied the place. He cultivated it and planted many products.

The name of this sitio was derived from the happening that occurred during the Spanish occupation when this sitio was selected to be the center of all quarantined animals in Tumalim when rinderpest was at its height. Since that time and up to the present, the sitio bears the name Hospital.

3. Date of establishment –

a. It was first established in the year 1886.
b. In the same year, the place suffered economic devastation.
c. Later, swarms of locusts ravaged the place. There was also rinderpest.

4. Original families –

a. Roman Rodriguez and Juan Mendoza were the two pioneers of the place.

b. Later, these two became the first “inquilinos.”

c. Year by year, the number of inhabitants increased.

d. Economic prosperity began, rice and corn were the chief products.

5. List of tenientes from the earliest time to date –

a. Cabesang Roman Rodriguez – Spanish regime

b. Pedro Rodriguez succeeded his father.

c. Lorenzo Pineda

d. Miguel Pineda served after his brother’s term.

e. Antonio Arizobal.

f. Lorenzo Cabalag

[p. 4]

g. In the year 1951 and up to the present, Bernardo Relevo became the teniente del barrio. Jose Dullas was his assistant.

6. Story of old barrios or sitios within the jurisdiction that are now depopulated or extinct – none

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

8. Important facts, incidents or events that took place.
a. During the Spanish occupation:
1. Natives of Tumalim were hostile to the Spaniards.
2. The natives under the leadership of the late Juan Ramos and Pedro Rodriguez didn’t surrender to the enemy but fled to another place where they again organized another group of revolutionists.
3. The mountains of Apayang and Himamawo were battlegrounds. Because the natives were poorly armed, they were defeated.
4. However, these groups of revolutionists agreed to the terms of surrender when the Americans came.

b. During the American occupation to World War II.
1. The coming of the Americans brought about another epoch in the history of the place.
2. People were economically sufficient.
3. Unlike during the year 1862 and several years following when swarms of locusts wrought havoc to the rice and corn plants.
4. Not only did the people suffer from this, but also from the rinderpest which wiped away their work animals, poultry and hogs.
5. Cholera epidemics, too, brought about countless deaths of inhabitants.

9. Destruction of life and property during the years 1896-1900.
1. Viewing from the above-mentioned facts, the people suffered from want and hunger.
2. Lives were lost due to epidemics.
3. Animals were wiped away by rinderpest.

[p. 5]

4. Lack of medicine to combat diseases made the people suffer greatly.
5. Years of money depression also followed.

Birth: It is a common belief among us that if a male is the first born of a couple, this signifies good luck and prosperity for the family. But if it is a female one, it is an omen of misfortune and ill fate. Allied to this belief is that if three successive males from the eldest is borne by a mother, the family is supposed to be lucky, that is, they are destined to be prosperous, happy and fortunate.

Conceiving and the stages of pregnancy are the stages of an expectant mother wherein she sacrifices. These stages require careful attention to her health as well as following and practicing prevalent customs in the locality if she desires a good delivery. The mother-to-be must beware not to go outdoors, especially when night has befallen lest she be a victim of the terrible “aswang.” For this demon, a pregnant woman, they say, is compared to a fragrant flower whose delightful scent is smelled by the demon though far away. Some have been victims of this devil due to carelessness. Expectant mothers, visitors, or anyone should refrain from staying at doors or at the stairs of the woman’s home. It is believed that this delays the delivery. Another is the belief that expectant mothers should avoid, if possible, going under the house especially in the afternoon, but if necessary to do so, pass directly to the other side so that analogous to her delivery, the infant will come out directly without any hindrances.

Care should be taken that a conceiving mother should be given a greatly desired food, else if delayed will cause her severe stomach ache. If a child is born during the day, he is supposed to be talented and charming. If during the night, the child is born, he is supposed to be brave but not as beautiful as the one born during the day. A newborn baby is considered a blessing to one’s family. Hence, the members of the family, especially that of the father, bears the responsibility over the mother and that of the child. For the first diet of the mother, she is given coffee and also malunggay leaves as it

[p. 6]

is believed that these greatly aid in the secretion of the mammary glands, thus enhancing the appearance and flow of the mother’s milk for the baby. She must not be served with foods or vegetables that have “dagta” like those of papaya, banana blossom, some kinds of fish because these have an effect on the umbilical cord of the baby.

To the near relatives, a newborn baby is a precious one. As soon as they learn of the birth of the new addition to the family, they don’t hesitate to pay a visit. They usually bring something for the baby and for the mother.


It is the sacrament which is given to any Christian. This sacrament is usually performed by the priest but if the child is in danger of dying, it is impossible to bring the child to church immediately, any person may do it. This simple ceremony is termed in the locality “buhos tubig.” The godmother or godfather holds a candle together with the baby to be baptized. Both the godmother and the person baptizing whisper the prayers, “Creed.” At the same time, he pours water over the baby’s head. This ceremony is, however, followed by real baptism. The baptismal party is made pompous and grand by preparing refreshments and roasted pig, to the godmother or godfather. The godparents, in turn, usually buy the baptismal dress for the baby and when the ceremony is over, he pay the amount of money required as fee for the baptism. He also gives a gift to [the] baby called “pakimkim” in the form of jewelry or money.

The godmother or godfather becomes akin to his new comadre or compadre and acts as a second parent for the bringing up of the child as he ought to be. Interesting to note also are the beliefs related to baptism. It is commonly believed that if a godmother is holding the child and it urinates at the moment he is baptized, sooner or later the sponsor will have another godchild. If also there are a number of children baptized, and the girls outnumber the boys, the girls when they grow up will have many suitors.

When the baptismal ceremony is over, the parents or any of the relatives of the baptized children are compared to racing deer in coming out of the church. This is done so for they believe that the baptized child who first leaves the church will be

[p. 7]

the luckiest of all those who were baptized. So, each one races for the exit.

Now and then, please customs and traditions which are being handed down from generation to generation serve as guiding patterns for those who still adhere to them. Many have been modified because of the ever-changing conditions of the time.

Superstitious Beliefs:

People especially in the barrio still adhere to superstitious beliefs that until now they still prevail among them. These are as follows:


a. The bridegroom and the bride when ascending the stairs are offered sweetened water to have their marriage relation happy. Grains of rice are strewn on their pathways to give them [a] bountiful and prosperous life

b. The bride upon arrival in the house usually tosses her bouquet intentionally or gives it unconsciously to somebody, whoever is the maiden recipient of the bouquet will be the next to marry.

c. Relatives, friends and parents of the bride and the groom are not allowed to cry during the marriage ceremony or any of the newlyweds will die.

d. The bride does not put on her wedding gown before the wedding day an accident or any form of hindrance may bar the marriage.


a. Taking a bath on Tuesdays and Fridays will bring serious illness to a man.

b. Taking a bath on the seventeenth, twenty-seventh and thirty-first of the month is not good because it brings serious illness to a person.

c. On Saint Lazarus’s Day, taking a bath is not advisable for it will cause sickness to a person.

[p. 8]


a. While planting sugarcane, it is not advisable to shake the hands because the plant will be eaten by the rats.

b. Spread the hands when planting bananas so that it will bear forth good fruits.

c. Looking up at the banana plant when planting it will cause the plant to grow tall with small fruits.

d. [The] Standing when planting bananas will influence the tree to grow very tall so it is advisable to assume the squatting position.


a. A wild lizard crossing the way when seen by gamblers on their way to the gambling place will bring bad luck to them.


a. Before and after the baptismal ceremony, the godparents take care of the child’s bonnet and booties from falling to eliminate bad luck on the child’s part.

b. Conceiving and pregnant women cannot act as sponsors in the baptismal ceremony because by doing so, either the godchild or the fetus inside the god mother’s womb may die at an early age.

c. Godparents need not visit their godchildren when the latter are sick because it will cause the illness to become grave.

6. Other superstitious beliefs:

a. Sweeping the ground in the late afternoon is like driving away the wealth of the family.

b. Combing the hair in the evening will cause the early death of parents because the act at the moment means praying for the death of one’s parents.

c. A maiden singing in front of the stone while cooking will cause her to marry an old widower

d. When three persons are taken in a pic-

[p. 9]

ture, the one in the middle will die.

e. In traveling, it is not good to turn the head to the left or else the demon will pull that person to ill fate.

f. During All Sainst’ Day, it is not good to clean the floor because the spirits of the dead relatives are entering the house and by doing so will drive them away.

g. [A] Corpse with open eyes is waiting for the arrival of relatives who have not yet come.

h. Cutting the nails in the evening will cause illness to that person.

i. Shaking the lamp’s receptacle will cause headaches to the house members.

j. The cat wiping its face at the head of the stairway foretells the coming of a visitor.

k. When a widow or widower is weeping over the death of his or her partner in life facing the stairway, he or she will remarry immediately whereas if facing the corner of the house, will never remarry.


Kung ang bata’y umiiyak, ito ay inaawitan ng ina upang tumahan:

Isa na rito ang pag-awit ng:

Tamo, Neneng ko, ayaw raw kumain
Ang dinadahilan ay wala raw saging
Nang pangakuan kong ibili ng saging
Tamo, Neneng ko, kain na nang kain
Tamo, Neneng ko, ayaw raw maligo,
Ang dinadahilan ay wala raw gugo.
Nang pangakuan kong ibibili ng gugo
Tamo Neneng ko, ligo na nang ligo.
Tamo Neneng ko, ayaw raw magsimba
Ang dinadahilan ay wala raw saya
Nang pangakuan kong ibili ng saya
Tamo Neneng ko, simba na ng simba.

Kung di nakuha sa ganitong awit, panawag-pansin naman ang gagawin ng ina:

Ano yaon, Kanyon

[p. 10]

Ano yaon? Kanyon
Saan pumutok? Sa Muralyon.
Sino ang tinamaan? Si Nanong Garapon.
Nariyan ba si Ka Pitang?
Wala at naninindahan.
Ano ang binili? Isdang tambulukan.
Ano ang isusuka? Sampalok na mura.
Ano ang isasabaw? Ihi ng kalabaw.

Sit! Sit! Pansit!
Hoy! Hoy! Kahoy!

Kung ang bata’y gustong patahanin o patulugin ay inaawit naman ito:

Ale… Aleng namamayong
Ipakisukob yaring sanggol
Pagdating sa Malabon
Ipagpalit ng bagoong.
Ale… Aleng namamangka
Ipakisakay yaring bata;
Pagdating sa Maynila
Ipagpalit sa kutsinta


Hatinggabi ng Buhay

Kay lungkot ng buhay
Luha sa mata’y nanlalaglag
Wala ng ligaya
At lahat na ay pagdurusa
O ito na kaya
Ang hatinggabi ng buhay
Ay, ay buhay
Wala nang kasing-saklap


Narito ang puso ko
Nawiwindang na at ngayo’y wasak
Ang dati kong kaligayahan
Lumayo, ngayon at umilag
Kamataya’y halina
Isama ako sa hukay
At nang doon magwakas
Hatinggabi ng buhay.


Isang Sawing Palad

May isang sawing-palad
Kaluluwang naghihirap
Pusong lipos ng sugat
Dahilan sa pagliyag
Ang dusa’t kalumbayan

[p. 11]

At krus ng kamatayan
Ay sa akin nakapataw
Naikaw, ang dahilan


Sa gabing madilim
Ng sawi kong palad
Napapangarap ka
Sa buong magdamag
Kung ako’y magising
Na di ka mamalas
Itong sugat ng puso ko
Ay lalo pang naghihirap


Ang Kagandahan Mo

Magmula ng kata’y magkita – Lalaki
Ang kagandahan mo’y sadya
Puso ko’y nabalisa
Inakay mo sa pagsinta;
Iwawaksi ko na sana
Ang gawaing panininta
Isa ko pang alaala baka ako’y hiyain mo pa.

Ikaw pala’y may nasa – Babae
Na ako’y paglingkuran
Bakit di mo pa sinabi
Noon pa mang unang araw
At sa puso mo’y pinamalagi
Ang dilang kalumbayan.

O, irog alalahaning kita’y di dapat gawin – lalaki
O, giliw aking mahal, ito’y do mo dapat at gawin – babae


Luha Mo Rin Ang Papatak

Sinisinta kita’y di ka kumikibo
Akala mo yata’y may kahalong biro
Saksi ko ang tikling, sampu ng labuyo
Kung di kita sinta’y magputok ang puso.


Aba’y naku! Di naman dapat
Ang magkamit niyaring palad
Ang luha mo rin ang siyang papatak
Kung Makita mo sa hirap.

[p. 12]


1. Si Pedro’y aking inutusang bumili ng singkong tubig, singkong kahoy, singkong niyog; ang padala ko ng pera ay singko ngunit nang dumating ay ipinagbili ko'y hustong-husto. (niyog)

2. May dalagang magkaibigan; ang isa’y nagtitinda ng sintones at ang isa nama’y may kaibigang binata. Ang wika ng dalaga, makakuha ka lamang ng sintones na hindi binibili, hindi rin ninanakaw at ni hindi hinihingi ay Iibigin kita. Ang madali ang sagot ng binata’y, “Siguradong magiging akin ka ngayon.” Ano ang gagawin ng binata? (Sagot – Pinaltok ng maliit na bato ang dalagang may tindang sintones at nang magalit ang dalaga ay pinaltok siya ng maraming sintones.)

3. May tatlong baboy sa ulbo, naglukso ang isa. Ilan ang natira? (tatlo)

4. Mayroong tatlong pusa ng magkakaibigan. Nagkayakagan silang mamasyal sa bukirin. Maya-maya’y dinaanan sila ng pagod kaya nagpahinga sa lilim ng Isang punong kahoy. Sa kanila ng pagpapahinga’y bawat isa ng pusa’y nakakita ng dalawang pusa. Ilan silang lahat kung magkakasama-sama? (tatlong pusa)

5. May isang hari ng malupit na may anak na prinsesa. Nagpagawa siya ng tore at ipinakulong ang prinsesa na napapaligiran ng bakod na bakod. Lahat ng pinto ay may guardia na ang ispada’y bunot. Ipinabalita ng hari sa mga tao na sino man ang makapasok sa tore ay ipakakasal niya ang prinsesa. Ano ang ginawa ng pumasok at hindi napatay? (Pinagkukuha bunot ng niyog kaya nakapasok.)


1. Ito na si kaka, may sunong na dampa. (pagong)

2. Ito na si kaka, may sunong na baga. (manok)

3. Kahoy na pilipilipit, pilipilipit man ay matuwid, kung iisipin ay may bait, nakagugulo ng isip. (sulat)

[p. 13]

4. Dalawang balon, hindi malingon. (tainga)

5. Ang anak ay naupo na, ang ina ay nagapang pa. (kalabasa)

6. May ulong walang mukha, may binti walang hita. (pako)

7. Puno’y kahoy, sanga’y anos, daho’y kalabasa, bunga’y gatang, laman ay paminta. (papaya)

8. Nanganak muna bago maglihi. (palay)

9. Bahay ni giring-giring, butas ang dingding. (bithay)

10. Isang bayabas, pito ang butas. (ulo ng tao)

11. Hapula-haputi, iskuwilang munti. (itlog)

12. Dahong pinagbungahan, bungang pinagdahunan. (pinya)

13. Nagtago si Pakito, sipot din ang ulo. (pako)

14. Isa ang sinuutan, tatlo ang nilabasan. (baro)

15. Puno’y bias-bias, daho’y waras-waras, bunga’y perlas. (palay)

16. Araw gabi’y lumalakad, hindi napupuyat. (tubig)

17. Isang kamalig na sundalo, puro itim ang ulo. (posporo)

18. Kapirasong patpat ngayon sa bundok nagtaboy ng hayop. (suyod)

19. Walang puno, walang ugat, humihitik ang bulaklak. (bituin)

20. Maghapong kaabay, hindi mahipo ang tiyan. (sahig)

21. Lumuluha’t umiiyak, patay ang kausap. (sulat)

22. Walang binhing tinatanim, taon-taon ay kinakain. (kabuti)

23. Bahay ni Kiko, punong-puno ng ginto. (itlog)

24. Nagkula’y walang sala, nagsisising walang sala. (kulasisi)

25. Dahon ng dahon, sang ng sanga, wala namang bunga. (kawayan)

[p. 14]

(English and Tagalog)

The Filipino proverbs are our valuable heritage which enrich our daily conversations as in many nations. They constitute a sort of unwritten law, eternally written in the soul of the nation.

1. He is growing like a bamboo tree.
But he is not properly brought up.

Lumalaking parang kawayan.
Ay walang kasaysayan.

2. Whether or not a person chews betel nut is shown in his mouth.
Makikilala sa labi ang palanganga’t hindi.

3. Better a glutton than a thief.
Mabuti pa ang matakaw kay sa magnanakaw.

4. Though we may guard a pig with zealous care,
It will always wallow in the mire.

Mahalin man ang baboy, sa dumi rin gumugulong.

5. Soft words comfort the heart.
Ang marahang pangungusap sa puso’y nakakalunas.

6. Borrowing is the source of trouble.
Ang panghihiram ay simula ng hinanakitan.

7. One need not inherit riches
If he inherits good behavior.

Di man magmana ng pag-aari,
Magmana lamang ng ugali.

8. Never make a promise that you cannot fulfill.
Huwag mangako ng hindi matutupad.

9. It is more blessed to give than to receive.
Mabuti pa ang magbigay kay sa tumanggap.

10. A modest girl is known by her behavior.
Ang mahinhing dalaga sa kilos nakikilala.

11. Bamboo or wood of any kind,
Will never decay if cut in due time.

[p. 15]

Alin mang kawayan o kahoy ay di bubukbukin
Kung taga sa panahon.

12. The earth has ears, rumors have wings.
May tainga ang lupa, may pakpak ang balita.

13. The word of the liar cannot be trusted.
Ang salita ng sinungaling, kahit katotohanan ay hindi pinaniniwalaan.

14. One may lose his riches so long as he keeps his words.
Masira man sa pamimilak, huwag sa pangungusap.

Methods of Measuring Time

In the peaceful barrio of Tumalim and the sitios within its jurisdiction, the people seldom use the commercialized clock. Instead, the content in advising Mother Nature as there accurate time-teller.

They are the following:

(1) The crowing of the cock:
According to the beliefs of the old folks of the barrio, the first crowing of the cock is at nine o'clock; third growing at three o'clock; fourth crowing at four o'clock in the morning.

(2) Looking at the stars:

(a) The Big Dipper appears at 7:30 P.M.
(b) The Morning Star appears at 4:00 A.M.
(c) The constellation which is formed like a cross when tilted in the direction of the east denotes time from 8:00 – 11:00 P.M. At 12 o’clock in the evening, the cross is very well formed; from 1:00 – 4:00 A.M. it is tilted in the direction of the west.

(3) At daytime, the usual and easiest time-teller is the sun. However, in the absence of the sun, the Mirasol flower is substituted because its flower faces the direction of the sun.

(4) When patola is in season, the flower opens at 5:30 A.M.

[p. 16]

(5) The flowering plant so-called “Lascuatro” in the Spanish language opens its flower at 4 o’clock.

(6) The bird so-called in the national language as “calo” starts singing at 7:30 A.M.

(7) The leaves of the acacia tree, so-called “rain tree,” and the wild mongo plant, close their leaves at 5:30 P.M.

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