Tingloy, Batangas: Historical Data - Batangas History, Culture and Folklore Tingloy, Batangas: Historical Data - Batangas History, Culture and Folklore

Tingloy, Batangas: Historical Data

Full transcription of the so-called “Historical Data” for the Municipality of Tingloy, Batangas, the original scanned documents at the National Library of the Philippines Digital Collections not having OCR or optical character recognition properties. This transcription has been edited for grammar, spelling and punctuation where possible. The original pagination is provided for citation purposes.
Historical Data
[Note to the reader.]

At the time when this document was created, the now-municipality of Tingloy was just a barrio of Bauan. The former was formally separated from the latter in the year 1955 after the passage of Republic Act No. 1344.

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1. Present official name of the barrio – Tingloy.

2. Popular name of the barrio:
a. Present – Tingoy
b. Past – During the American occupation, when there were but few families in this place, Moros happened to see this little world. It was during that time when we could see many plants with long and short thorns. This particular plant is called “tinghoy” and it was from this word that the present name of the barrio was derived. The Moros, then, so often visited this place that the natives were afraid to meet them. Inhabitants fled to the mountains to hide until they were starved to death. They would come back only when they were sure that the Moros were gone. It was due to this incident that some of the people called the place “Pasal,” meaning hunger.
c. Names of sitios included within the barrio:
Ricudo, Pinagkurusan, Tabunan, Masasa, Hulo, and Pook are the sitios included in the territorial jurisdiction of Tingloy.

3. Date of establishment:

The barrio of Tingloy was established in the middle part of the Spanish Regime, about the eighteenth century.

4. Original families:

The first people of Tingloy were immigrants from Taal. The first family was the Martinez family, headed by Jose Martinez, his wife Micaela Balog, with the children. At present, Martinez and Balog are the popular surnames in the place, with that distinctive Taal intonation.

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

The first Cabeza de Barangay was Prodencio Martinez, one of the well-known and respected men in the community, as well as a good leader during the time of his incumbency. He was succeeded by the different Tenientes del Barrio listed as follows:
Silvino Magpantay
Pedro Martinez
Regino Reyes
Juan Belino
[p. 2]
1947- to date
Martin Arellano
Juan Belino
Cornelio de Claro
Marcelino Mendoza
Jaime Rosales
Juan Dimayuga
Perpetuo Magpantay
Virgilio Rosales
Fruto Noblejas
Information from Mr. Juan Dimayuga & Perpetuo Magpantay.

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

7. Data on historical sites, structures, buildings, old ruins.

a. Historical Sites

One may have the understanding that Tingloy is a newly-settled rural place because there are some modern buildings and houses. This is the wonder of [the] history of places; unless you did deep for the account of its past, one will fail to gain ideas of this place. How many years have rolled on, how many generations have passed and how many events have engendered in the destinies of its people? All of these seem to be still clearly written on the yellowing pages of Tingloy’s history.

Tingloy is bare of historical sites. Nothing can present [a] better sight than the main barrio itself. Gazing around, you will see mountains that are wonderful to see. Tingloy becomes beautiful because of them.


Let us try to understand that Tingloy was formerly a barren plateau bordering the sea. Its deep indentation invited sailors to try safe anchorage in its calm seashore. Since that time, there began the migration of people coming from distant places, especially from Taal. Houses were built here and there, forming a village now called Tingloy. Years slowly passed with astonishing developments made by the settlers. Remote and rural though this place may be, yet the inhabitants have manifested a high mark of civilization. There are, at present, modern structural buildings that have identities in cities and towns. There is the school building housing pupils from Grades One to Six. Pupils from nearby barrios come to this place with the sole intention of improving their lot.

[p. 3]

8. Important facts, incidents that took place:

A. During the Spanish Occupation:

The Spanish Occupation what's a time in Tingloy’s history punctuated by multifarious obstacles, troubles and difficulties. For most of these troubles was the coming of the Moros to our shores. They came over like savages. They committed abuses to women and took men away with them as slaves. Because of the great fear of being captured by the Moros, the populace settled inwards in the mountains. The people suffered from starvation. To make matters worse, the so-called “Civil Guards,” the peace officers of the time, did not help enforce the laws in the community. The “Civil Guards” robbed the people instead. They took away all valuable things they could find from the people such as palay, corn, sugar, tobacco, etc. The tragic situation worsened and lawlessness prevailed. The people lost faith in the “Civil Guards,” the agents supposed to be the guardians of human lives, happiness and liberty. This condition prevailed for so many long years until the Americans came to our shores.

B. During the American Occupation to World War II.

1. Trouble with the Moros

There was once a trouble between the people of Tingloy and some Moro fishermen who had been mistaken to be pirates. Before the incident, there was much talk about the Moro piracy in many places. It was believed that Tingloy was one of the targets of the pirates due to the fact that many of the inhabitants were organized batel [?] owners and rich businessman.

So, one dark night at about twelve o’clock, when the inhabitants of the barrio cited peculiar fishing boats known as “Moro vintas” which anchored at Tingloy beach. At once, the alarm was sounded. Women and children ran out to places of safety. The men of the barrio got ready to face the Moros. They carried shotguns, pistols, and bolos. When the Moros reached the shore, they were greeted by a volley of shots. The Moros did not return firing, perhaps fearing that they were outnumbered in weapons and in men. Instead, they went hurriedly back to their vintas and left the place.

After a week, however, there was a rumor that the Moros filed a complaint in court because some of them were hurt in the incidental shooting. The people of the community raised some amount and were ready for any

[p. 4]

legal trouble. They raised a hundred pesos from the community. Finally, the conflict was settled amicably. The people planned to return the money to the contributors, but it was finally decided by the prominent men to spend it for fencing the school ground. They bought barbed wire and fenced the school ground with it.

2. In the year 1929, a very tragic event took place in Tingloy. So haunting was the memory that even to this day, the old people shed tears upon recalling the sad events. It happened that one of the prominent women of Tingloy was to be married to a man from the town of Batangas. The marriage ceremonies had to be performed in Batangas because at that time, there was no priest permanently stationed here. The party was riding on a motor boat to Batangas. The trip seemed to be happy at first. But at the so-called “Batalang Bato,” a big rock, the engine of the boat grounded and finally stopped. Soon, the boat began to move without direction, tossed by the big waves here in there until it struck a big rock underneath. Slowly, it sank, causing the loss of many lives. There were, however, song who were able to escape death and they were the ones who related the accounts of the incident.

3. Political Events

In the year 1921, this place seemed to be very fortunate because [of] the late Manuel L. Quezon’s visit. The people of the community received him cordially.

4. Palihan ng Bayan

In the year 1932, a society among men was founded by Leodegario Diokno. It was the well-known Palihan ng Bayan, an association resembling the Katipunan. Its constitution was based upon Andres Bonifacio’s teachings.

To become a member, one must be twenty-five years old or more. A member signed his oath with his own blood, and he was bound to follow the strict rules.

The main objective was cooperation and brotherhood in the community. When a member died, the rest of the members gave shares in shouldering the expenses of the dead brother. During fiestas, this society again took the lead in making it a successful one. Before “All Souls Day,” members of this society took turns in cleaning and beautifying the Maricaban Cemetery.

Leading men of the time were elected as officers. Abdon Paradero became the president, Guillermo Cuasay as the vice-president and Juan Dimayuga the secretary.

[p. 5]

There was no treasurer because no quota for contributions was made.

C. During and After World War II

Outbreak of World War II

Monday, December 8, 1941 will forever remain in the memory of the people of Tingloy for it marked the outbreak of World War II in our country and consequently paved the way for the Japanese occupation of the Philippines for a period of four years. Several months before the Japanese bombing of strategic military installations and bases in the Philippines, the simple folks of Tingloy were already made war-conscious. Somehow, they were getting wind of the critical situations in Europe and the peace negotiations going on in Washington between the late President F.D. Roosevelt and the Japanese Peace Ambassador Saburu Karusu. The Tingloy people, so simple in their own ways, got jittery on reading the daily news headlines heralding nothing but war and war clouds hovering dangerously over the Pacific. Emergency evacuation centers were prepared for any eventuality. There were blackout practices in barrios, towns and cities. Young men, trainees, and reservists were drafted and called to render active military service. All those things really made the people of Tingloy believe that war was to break out in any moment. This it did, spreading misery, suffering, and death.

Tingloy then became very well known to people from different places at the outbreak of the war. It had been converted to an emergency port of call and landings due to the many evacuees going to the Visayas and even Mindanao. It became a commercial center, too, since sailboats making trips to the Visayas and the Bicol regions often dropped anchor to dispose their goods and wares. So, in spite of the war and since nearly all the Tingloy people then residing in other places returned to join their home folks. Tingloy was converted [in] a fortnight from a quiet little barrio to a happy, buzzing town. However happy they seemed, there happened so often many mad scrambles and wild scampering to the hills, creeks, and ravines whenever the people heard the advent of a Japanese launch purposely coming to catch chickens, pigs and whatever things that were pleasing to them. When the bowlegged Nippons reached the shore, the whole barrio of Tingloy was like a ghost community sleeping very soundly in broad daylight. So, the khaki-clad Japs were free to ransack whichever corner they pleased for the scared inhabitants never would return from their hiding

[p. 6]

places until after their unwelcome guests had gone.

During all those days of worry and uncertainty, the people of Tingloy devoted almost all of their time to the economic exploitation of practically every available lot in the lowlands as well as on the hillsides. Rice and corn where the principal food crops raised, but there was not sufficient supply for the great demand of the natives of Tingloy, plus the great numbers of evacuees who had come over from the mainland of Luzon. Thanks, however, to the cassava which had come to the rescue, otherwise, so many of the people would have died of want and starvation.

The school was never open for classes during the whole period of [the] Japanese occupation. But the school building and the Home Economics Building did not escape foraging done by the squint-eyed Nipponese. The books in store in shelves and aparadors, chairs, tables and desks were destroyed and used for fuel by the invaders. So great was the destruction that when the school was opened on April 15, 1945, only but the remnants of the school supplies and equipment were found.

9. a. Destruction of Lives, Properties, and Institutions During Wars, especially in 1896-1900 and 1941-1945.

The Japanese occupation had inflicted great losses on Tingloy in terms of lives and properties. Several batels were used by the Jap Imperial Forces for transporting convoys and supplies. Almost one half of all the boats were lost, wrecked or damaged forever. Other boats docked along Tingloy and Maricaban shores were destroyed during the shelling by the American liberating forces. Many homes suffered partial or total destruction. Several lives were also lost during the Japanese occupation. Some were captured and tortured to death by the cruel Japs.

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

(1) Tennis Court

Upon the arrival of the American liberating forces, the people of Tingloy joined hands to pool together their resources to effect some rehabilitation and reconstruction work in the community. Through an intensive campaign to raise funds for the barrio fiesta in August, 1945, the amount of more than four thousand pesos was realized. After the celebration

[p. 7]

the community realized a balance profit of a little over nine hundred pesos. It was agreed that the amount be spent in building the tennis court in the Tingloy Elementary School campus. The amount was not enough, however, since the cost of the construction of the court reached and amount of one thousand six hundred pesos. To raise the needed amount, some members of the Tingloy Athletic Club, then active during that time, contributed to complete the project construction. So, the tennis court was completed and inaugurated in April, 1946.

Several years later, and added project adjacent to the tennis court was made. It was the erection of the concrete stage donated by Mayor Jose Daite of Bauan. The erection was pushed through the initiative and effort of the youth organization, “Tanglaw ng Kabataan.” This organization was founded as early as 1943 and founded by the late Perpetuo Napenas, Sr. The stage is one of the standing and living accomplishments of the “Tanglaw ng Kabataan.” It is a legacy which is handed down to children and youth of Tingloy now and in the years ahead still to come.

2. P.T.A. Building

The P.T.A. organization was immediately given life as soon as the school opened in April, 1945. Some of its accomplishments were the erection of two P.T.A. buildings (three rooms), the shop building, and the beginning of the permanent, concrete fence.

10. Traditions, Customs, and Practices in Domestic and Social Life

Birth and Baptism

The birth of a child to a family, most especially if it be the first in the clan, is always hailed with great jubilation. This is true whether the child is born of a rich or a poor family. The parents of the newly born child deliberate on the question of selecting the sponsor. The selection of the sponsor is often done with great care and secrecy. The father of the child will then approached and notify the would-be sponsor. The date of christening will then be decided.

The sponsor is bound by social obligation established and practiced by the previous generations to share with the expenses incurred during the baptismal party. The amount of expenditures varies from a few pesos in poor families to several hundreds in [the] case of well-to-do clans. A party

[p. 8]

is prepared. Eats and drinks are served and the merrymaking sometimes lasts for a whole day. Amidst the joy of the happy celebration, the sponsor usually showers coins of different denominations. The coins are tossed as high as possible, which means that the child should grow in wealth, power, and abundance. The party is usually culminated by a dance (modern dances) or the traditional “Pandanggo sa Ilaw.”

Courtship and Marriage

There are two types of courtship practiced in the locality. They may be classified as the ancient and the modern. In the ancient or olden type of courtship, the parents of the young folks are the ones doing the courting and love-making to the parents of the girl of their heart’s desire. Sometimes, the young people are entirely ignorant of what is taking place among their parents. Usually, these parent-to-parent courtship is expressed in terms of presence or gifts, labor, etc., for it is only in very rare cases may be found a young man’s father so bold enough to speak directly to the maiden’s father of his true and sincere intentions. Generally, this method of courtship is very long and winding. Too many young people of today, this is queer and very funny. They say that more democracy and liberty should be given the young people when it comes love-making and courtship.

In the new or modern type of courtship, the young lovers are given much freedom to fix and make up things by themselves. Then, they refer the matter to their elders. If the elders of both parties agree, the wedding follows within a few days. If, however, the contrary happens, the young lovers often finish the course through the elopement channel.

Death and Burial

When someone dies in the community, the people, relatives or not off the deceased, voluntarily flock in groups to pay their last homage to the one who departed. Everyone shares the grief of the bereaved family. Some offer their help by giving whatever amount they can afford, others offer wreaths and flowers and last but not least, are the prayers set by the female ones for the salvation and eternal repose of the departed soul.

The funeral services then follow. The remains placed in [a] bier is taken to the church. The reverend father gives the last rites in the midst of the chanting of prayers and the sorrowful pealing of the church bells. This being done, the funeral procession proceeds to the graveyard where the remains are laid to rest.

[p. 9]

A novena is offered to the Almighty by the neighbors and kin of the deceased. This, they say, would help the soul of the dead one to enter easily the portals of heaven. This novena is ended by a party where eats and drinks are served. And then goes the one whole year of mourning. The long mourning is terminated after a year by another frame party, or novena. The well-to-do families prepare and serve the best off foods during this day of the last mourning.


The people of the community are noted for their love of home. Nevertheless, they love adventure. They go to distant places in search of fortune but deep in their hearts, kindles always the light found in the lines of Van Dyke’s immortal poem “There’s No Place Like Home.” They roam and they wander far and wide, but they always return home to renew old friendships. This visit or homecoming is often done during the Christmas season, which lasts from December 25 to Jan. 6.

During this Christmas visit, the youngsters kiss the hands of the older kin and relatives. The usual greeting is “Merry Christmas” and returned, the elders reply with a “God bless us all and may we see many more Christmases.” Gifts are given to the young children. Food and drinks are served to the grown-ups and adults. They eat and drink to their hearts’ content.

Commonly, this Christmas visit paves the way for the healing of old feudal wounds and bringing reconciliation to individuals who have long misunderstood each other.


Fiestas, religious in nature, are often celebrated. Of the religious festivals, the most colorful is the patron saint’s day celebration. This fiesta is the concern of the whole community. The poor and the well-to-do share together in the expenses incurred during the celebration. Almost every home is prepared and ready to receive guests. There is plenty of merrymaking, dances, games, eats, and drinks.

Early in the morning, the people flock to the community chapel to hear the mass. The young and the old, the poor and the rich, display their best clothes during the occasion. The band goes around heralding the celebration of the glorious day. In the afternoon, the traditional religious procession goes along. The patron saint and all the other saints in the community chapel are with the procession. The chanting of prayers and the band make the affair colorful. The merrymaking is culminated by a community ball. Here again is another free-for-all affair. The gallant young men and sweet lassies, together with the

[p. 10]

old folks of the community mix up the merry-go-happy affair.


Punishments commonly administered in the community are parental in nature. Their causes are disobedience to elders, lack of respect, and negligence in attending to simple errands usually given to young children by their parents. The punishments vary in severity depending upon the offense or mistake committed. Sometimes, it is a long sermon by the father or the mother to the erring child. If the offense is somewhat grave in nature, the parents resort to the use of the rod in order to save the child. A piece of bamboo stick is the most common instrument for spanking, although in some cases, a mother’s slipper serves the purpose.

The mothers give more sermons and punishments to their children than the fathers do, but the children are generally more afraid of their dads than of their mas.

11. Myths, Legends, Beliefs, Interpretations, Superstitions.

Why Duhats are Black

Long ago, there was only one duhat tree in the Philippines. The owner was a rich, kind, and helpful woman. She was always ready to give succor to the needy whenever they approached her.

She was alone and had to resort to taking care of her plants. She found pleasure in attending to her garden with much care so that her plants were healthy and heavily laden with fruits. She had almost every kind of plant but the duhat tree was the most conspicuous in her orchard. It bore the heaviest load of big, red fruits. It was during this time when the duhat was in season that the old woman suddenly fell ill and, after a few days, died. This was a great loss not only to the people she had helped but also to the plants she had tended very dearly. Gradually, all the plants withered and finally died except the duhat tree. Because it was a single tree, it withstood the loss of the human care but it seemed to share the grief felt by the other plants. Instead of the red fruits that the people used to see growing on it, they saw very black ones.

Since that time, whenever the anniversary of the woman’s death comes, the duhat treeis laden with black fruits instead of red ones.

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The Origin of the Sampaguita

The sampaguita is the national flower of the Philippines. The word sampaguita is said to have been derived from the words “sumpa kita” or a pledge, the sweet words of endearment used by the people in love. Once, there were two hearts who vowed that they would be true to the end. The man failed to live up to his pledge. The disappointed girl took a dagger which her lover had given her as a sign of their love [and] killed herself with the words “sumpa kita.” From out of her grave, there grew a plant with dark green leaves and white flowers. The flowers were very fragrant. The people called the plant sampaguita which they coined from the words “sumpa kita,” the last words of the dying girl. Thus, we can see that the whiteness and fragrance of the sampaguita denote a love which is true and pure to the end.

Superstitious Beliefs

1. If one’s right palm is itchy, he will have a fortune.
Kapag kumatiang kanang palad, ito’y tanda ng magandang kapalaran.

2. A black cat crossing one’s way is a token of bad luck.
Ang pagsalubong ng pusang itim ay babala ng masamang kapalaran.

3. Don’t sweep at night lest our parents or relatives die.
Hindi dapat magwalis kung gabi sapagka’t baka mamatay ang ama o ina o sinumang kamag-anakan.

4. Dreaming of one’s teeth foretells that our parents or someone in the family will meet an accident.
Kung mapanaginipan ang ngipin, ito’y palatandaan na isa sa angkan ay magkakaroon ng sawing kapalaran.

5. A star shining close to the moon indicates that lovers will elope.
Ang bituin na malapit sa buwan ay nangangahulugang may magsing-ibig na magtatanan.

6. When the hen cackles singly at midnight, it means an unmarried girl will give birth.
Kapag ang inahing manok ay pumutak nang nag-iisa sa kalaliman ng gabi, ito’y palatandaan na may dalagang magiging ina.

7. When an expectant mother passes under the stairs of a house, she will labor painfully during her delivery.
Kapag ang nagdadalang-tao ay dumaan sa ilalim ng isang hagdan, siya’y maghihirap sa panganganak.

12. Popular Songs, Games and Amusements

Dalagang Pilipina
Ang Bayan Kong Pilipinas
Bahay Kubo
Paruparong Bukid
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1. Juego de Prenda
2. Patintero o Tubigan
3. Hide and Seek
4. Lawin-lawin
5. Sungka
6. Piku-piko
7. Prisoner
1. Subli
2. Folk Dance
3. Pandanggo
4. Picnics and Excursions
13. Puzzles and Riddles

1. Walang paa’y lumalakad at sa hari nakikipag-usap. – Liham

2. Narito na si kaka, may sunong na dampa. – Pagong

3. Tumatayo walang paa, lumuluha walang mata. – Kandila

4. Dalawang magkumpari, mauna at mahuli. – Paa

5. Bangka ng hari, pauli-uli. – Duyan

6. Sa araw ay bumbong, sa gabi ay dahon. – Banig

7. Paru-paru kung bata, bulate kung tumanda. – Kibal

8. Uka na ang tiyan, malakas pang sisigaw. – Kampana

14. Sayings and Proverbs

1. Sa galang gawang tao, labas pumasok ang tukso.
2. Ang taong masipag habang buhay ay may palad.
3. Sa gipit nasusubukan ang matapat na kaibigan.
4. Madali ang maging tao, mahirap ang magpakatao.
5. Ang tao hanggang mayaman, marami ang kaibigan.
6. Kung ano ang bukang-bibig, siyang laman ng dibdib.
7. Ang bayaning masugatan, nag-iibayo ang tapang.
8. Di man magsabi’t magbadya, sa gawa nakikilala.

15. Methods of Measuring Time

1. By the position of the sun in the sky.
2. By the positions of the moon, stars and constellations in the sky.
3. By the crowing of the cocks at night.
4. By the ringing of the church bells.
5. By the beginning of the school session, recess and dismissal.

Respectfully submitted,


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