*Note this story is in Cebuano

“Mama, suginli pa ra gud ko og istorya. Dili man gud ko katulog.”

“Sige ba, tara sa imung higdaanan, ‘nak.

Akoa na ba kang naingnan sa istorya sa mga anghel ni Sitti Maryam?”

“Wala pa, mama.”

“Sige, paminawʼg tarong.

Niadtong nag-inusara si Sitti Maryam sa kamingawan arun buhion ang pinakamaayong propeta nga si Nabiʼ Isa, wala siya gipasagdan sa Ginoo. Nagpadala ang Ginoo og 77 ka mga babayeng anghel arun bantayan ang bata, ug ang ilang lider kay si Tuwan Putliʼ. Gwapa siya nga anghel ug naay lapad nga mga pako. Siya ra pud ang natahasang makipag-istorya kay Sitti Maryam sa mga dapat nilang himuon.

Iyang giingan ang 70 ka mga anghel nga puwede na muhawa sa ikapito kaadlaw human maanak si Nabiʼ Isa, ug ang laing 6 ka mga anghel ang magpabilin hantod sa ika-44 kaadlaw bago sila mubalik sa langit. Maayo ug buotan kaayo si Tuwan Putliʼ ug permi niyang ginasiguro nga dili maunsa ang bata.

Sa kamingawan sa isla, kauban si Sitti Maryam ug ang mga anghel, nakulbaan sila ug nangalisang sa mga nagkalain-laing ihalas nga hayop sa mga kakahuyan ug kabatoan. Wala mahadlok ang mga anghel ug ilang giprotektahan pag-ayo ang inahan ug ang bata. Ilang gipanalipdan sila, ug gigiyahan arun malikay sa peligro.

Niabot ang ika-44 kaadlaw, nananghid na si Tuwan Putliʼ kang Sitti Maryam nga muhawa na sila. Bisan kabalo sila nga human na ilang misyon, apan masulob-on gihapun silang nibiya sa inahan ug sa bata. Nibalik sila saka sa langit pinaagi sa paglatay nila sa balangaw nga maoy giya nila.

Nabilin si Sitti Maryam ug ang iyang anak, ug nahibal-an niya nga naa pa g’yud diay dakong plano ang Ginoo para nila sa umalabot. Iyang gigakos iyang anak ug nakita niya sa iyang anak ang hayag nga kaugmaon. Nag-ampo siya sa hilom para sa 77 ka mga anghel, labaw na kay Tuwan Putliʼ, nga nagtabang niya sa panahon sa kalisdanan. Kabalo sʼya sulod sa iyang kasingkasing nga permi siyang ginalantaw sa mga anghel sa taas, ug giyahan sʼya hantod sa hantod.”

“Tulog na gamay nakong anghel. Naa pa tay taas nga adlaw ugma, puhon.”

=————————————-

“Mama, tell me a story. I can’t sleep.”

“Alright, let me take you to bed now, child.

Have I ever told you the story of Sitti Maryam’s* angels?”

“Not yet, mama.”

“Well listen closely,

When Sitti Maryam was left alone in the wilderness to raise the great prophet Nabi’ Isa, God did not leave her alone. He sent 77 female angels to help keep the child out of danger, and their leader was none other than Tuwan Putli’. She was a beautiful angel with great wings. She was also the only one who spoke to Sitti Maryam to tell what the angels would do.

She bade 70 angels to leave the seventh day after Nabi’ Isa was born and she and six other angels stayed for 44 more days before ascending into heaven. Tuwan Putli’ was kind and gentle, and would always seek to make sure the baby was unharmed.

The angels and Sitti Maryam were in the wilderness of the island and there were many dangers lurking around, from wild animals to the saytan living in the trees and rocks. The angels protected their charge with grace and light. They made him a cradle and guided the light towards them.

On the forty fourth day, Tuwan Putli’ told Sitti Maryam that the angels had to go. All seven angels gave a sad farewell to the baby and his mother, but they knew that their work was done. Each angel stepped onto a rainbow that guided them to heaven.

Sitti Maryam was left with her baby and also with the wisdom that God had a greater plan for her that was still to come.

She cradled her child in her arms and saw a future for them. She said a silent prayer to all the 77 angels that helped her through her darkest times and she said a special one for Tuwan Putli’. Sitti Maryam knew in her heart of hearts that the angels would be watching over her from that day on.”

“………………..”

“Sleep well my little angel. We have a long day ahead of us tomorrow.”

————————–————————–————————––

*Sitti Maryam and Nabi’ Isa are the Tausug names for Mama Mary and Jesus Christ

*The Cebuano language, alternatively called Cebuan and also often colloquially albeit informally referred to by most of its speakers simply as Bisaya (“Visayan”, not to be confused with other Visayan languages nor Brunei Bisaya language), is an Austronesian regional language spoken in the Philippines by about 21 million people, mostly in Central Visayas, western parts of Eastern Visayas and most parts of Mindanao, most of whom belong to various Visayan ethnolingusitic groups, mainly the Cebuanos. It is the by far the most widely spoken of the Visayan languages, which are in turn part of wider the Philippine languages. The reference to the language as Bisaya is not encouraged anymore by linguists due to the many languages within the Visayan language group that may be confused with the term.

Written by Karl Gaverza
Cebuano Translation by Joshua Aldiano Espartero
Copyright © Karl Gaverza
Translation Copyright © Joshua Aldiano Espartero

Inspired by “Sitti Maryam. Lady Mary.” in Voices from Sulu A Collection of Tausug Oral Traditions. Rixhon. 2010. and Aida Gaverza

Tuwan Putli’ Illustration by emirajuju
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Watercolor by Catherine Chiu
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The post Tuwan Putli’ – Cebuano Translation appeared first on Philippine Spirits.

*Note this story is in Cebuano

Abi sa tanan istorya-istorya ra sa kalibotan ang mahitungod sa biraddali. Mabinantayon ra gyud mi aron dili makit-an. Apan sa usa ka higayon, naay usa sa amoa ang wala nagbantay. Kaming pito nga mag-igsoon gidala ang bangaw sa kalibotan unya gihubo amoang plata’ng pako aron makapagpahulay ug maligo sa preskong tubod sa bukid.

Usa ka adlaw, nakita sa usa ka tawo amoang pako sa yuta ug gihadlok mi na himuong iyang asawa. Kaming unom nga magulang sa mag-igsoon utokan na maong gitak-op na namo amoang pako pagduol niya. Pagkahuman, gisul-ob amoang pako ug nilupad sa langit. Layo ang gitaguan sa pako sa kinamanghuran ug nakawat kini sa tawo.

Ang biraddali dili motalaw. Nahimong bitin ang kinamanghuran. Nidakin-as siya apan mangangayam ang lalaki ug nabitik ang bitin sa hawla. Sunod nahimong banayaw ang kinamanghuran. Nagtago siya sa yuta sa lasang apan tin-aw ang panan-aw sa lalaki maong nakita siyang nagkapakapa. Nahimong aluhipan ang kinamanghuran. Nisaka siya sa mga sanga sa kahoy aron makaikyas apan paspas ang lalaki. Nasakpan ang aluhipan sa sanga. Sa kataposan, wala na’y mabuhat ang kinamanghuran. Kung wala ang pako sa biraddali mapus-aw ilahang gahom.

Ang kinamanghuran sanong na maasawa sa lalaki ug nipuyo siya kauban sa lalaki. Naghulat siya sa adlaw na makuha niya og balik iyang plata’ng pako aron makalupad sa bangaw padulong sa langit. Kaming iyang mga igsoon dili motugot na mabilin ang kinamanghuran sa kalibotan kauban sa lalaki.

Dili namo irisgo na masikop amoang pako sa lalaki. Mata’g usa sa amoa nahadlok na maputol amoang pako maong gidala namo ang amoang hunghong sa hangin. Nanghinaot na ang usa moabot sa amoang natanggong na igsoon.

Nihunghong mi sa lasang ug sa mga kahoy. Giingon namo na gilubong sa lalaki iyang plata’ng pako sa ilalom sa kahoy tapad sa suba. Nihunghong mi sa kagawasan ug paglaum. Nihunghong mi na gimingaw mi sa iya.

Ug usa ka adlaw, nadungog mi. Ang kinamanghuran niikyas sa balay sa lalaki samtang wala kini ug nikabad siya padulong sa lasang. Wala na’y mas paspas pa na biraddali ug wala pa’y anghel na mas nakasabot sa kahulogan sa kagawasan.

Huna-huna sa tanan istorya-istorya ra ang biraddali kay kabalo mi sa kamangtas sa tawo. Dili na makawat ang amoang mga pako. Dili na mahibaloan sa isa sa amoa ang kahadlok na matanggong sa kalibotan. Dili na mahibaloan sa tanan ang kaalaotan sa amoang pagkadili kompleto.

Magpabilin mi’ng istorya-istorya lang sa katawhan ug sa kaanyag sa bangaw. Karon ug sa kahangtoran.

=——————————=

English Version

Everyone thinks the biraddali are myths on earth, we’re just too careful to let ourselves be seen. Except for one occasion, one time when one of us let our guard down. You see, us seven sisters take the rainbow down to earth to remove our silver wings and relax and bathe in the fresh mountain springs.

One day, a human saw our wings on the ground and threatened to make us his wives. We eldest sixsisters were wise enough to keep our wings close and when he got near, we put on our wings and flew back to the heavens. But the youngest sister kept her wings further away and the man stole them from her.

A biraddali will not back down. The youngest sister changed into a snake at first, slithering away, but the man was a hunter and trapped the snake in a cage. The youngest then changed into a scorpion and hid amongst the forest floor, but the man’s vision was great, so he saw her scuttling away. The youngest then changed into a centipede, going up the tree branches to escape his advances, but the man was quick, he stopped the centipede at a branch. Finally, the youngest had no choice, without her wings the biraddali’s power was fading.

The youngest acquiesced to being the man’s wife, and she stayed with him, waiting for the day she could get her silver wings and fly back on the rainbow towards the heavens. We elder sisters would not let the youngest remain on earth with the man.

We did not want to risk getting captured by the man ourselves, and each one of us was scared of getting our wings clipped, so we carried our whispers on the winds, hoping that one would reach our trapped sister.

We whispered of the forest and of the trees, telling her that the man buried her silver wings under a tree beside the river. We whispered of freedom and hope. We whispered that we missed her.

And one day, we were heard. The youngest sister escaped the man’s house while he was away and dashed towards the forest. Never had there been a swifter biraddali, and never had any angel knew what freedom had meant.

Everyone will think the biraddali are myths, for we know the cruelty that man can possess. Our wings will never be taken from us. Never again will one of us know the fear of being shackled to the earth. Never again will the rest know the misery of knowing that we are not complete.

We will remain alive in the myths of men and in the beauty of the rainbow. For now, and forever.

————————–————————–———————–

*The Cebuano language, alternatively called Cebuan and also often colloquially albeit informally referred to by most of its speakers simply as Bisaya (“Visayan”, not to be confused with other Visayan languages nor Brunei Bisaya language), is an Austronesian regional language spoken in the Philippines by about 21 million people, mostly in Central Visayas, western parts of Eastern Visayas and most parts of Mindanao, most of whom belong to various Visayan ethnolingusitic groups, mainly the Cebuanos. It is the by far the most widely spoken of the Visayan languages, which are in turn part of wider the Philippine languages. The reference to the language as Bisaya is not encouraged anymore by linguists due to the many languages within the Visayan language group that may be confused with the term.

Written by Karl Gaverza
Cebuano Translation by Sarah Masiba
Copyright © Karl Gaverza
Translation Copyright © Sarah Masiba

Inspired by “The Seven Angels.” in Sulu Studies 2. Rixhon ed. 1973.

The Seven Biraddali Sisters Illustration and Colors by Elise Mendoza.

The post The Seven Biraddali Sisters – Cebuano Translation appeared first on Philippine Spirits.

N’yang minunang panaun, ating malating a anac ing mipanganac. Ya i cahi Nabi’ Isa(o Jesus na cabaluan tamu qing palibut niting yatu), o’neng atin pang aliuang istorya na masanting bukod yapa queng miraculus ning pangayanac.

Meg-umpisa ya cang indu na, cayari ning mepanganac iting Sitti Maryam(o Mary).
Metung ya aldo, yi ning Sitti Maryam cabud nemu dinaldal caring pengari na, anapaya turuanan de canung mangandi(calupa ning pacanu mag ritual ampong manganding pangdebusyunal).

Casi alayang cabalu-balu nung pacanu, mig wa ne man ing tatang, atsu ne murin casi qing istung edad mayap mung atin ya cabaluan qing pamangandi.
Aldo’t bengi paca antabe la ring pengari na caya, at tiruanan deng mangandi caring que gana-ganang cabalualan dang pamingandi.

Misan ya aldo, pegmaragul na tinalacad ya ampong quinulait ya pa anapa ya caring pengari ng adua. Ikwa cunungan ing istung buri cung abalu, patseng buri cung manganding dili.
Deng pengari na sebucan de ampong linawe de cung tutumu in amanuan na, aywa istu ya pin careng puntu at iquit dang mabiyasa neng manganding magdili-dili.

Pepaquit ne rugu cang tatang na, nung pacanu ya magandi limah’ng besis qing quilub ning metung ya aldo.
Luhul, ing cahi culait na patseng ugtu.
Magalib, ing cayang pangandi panga’gatpanapun.
Aisa, neman kadatang ning panga’bengi.
Subu, ing talwing pangandi na qeng abac a ganiyaldu.

Ining Sitti Maryam geua nu ngan dening pamangandi qeng hanggang agyu na. Cayabe ing istung pamaggalo at pamacabisado qeng isip bantang acabisado na lamu dening dacal a pamangandi.
Dinagul yang ing tela ing pama’nganding merapat queng bie na. Gagauan na quing quilub ning anam a pulung’anam a banua ya rugung magdili-dili.

Metung ya aldo, me ngulait ya ing ibpang Diyos a macapangyarian qing gana-gana. Inaus ne i ang’el Jibrail(Gabriel).
Anapa ning Ginu, malulunus cu cang Sitti Maryam case ala cung abiye caya qing panga’dibusyun na canacu.

Anang Jibrail ng quitnangan ne ing ibpang Ginu, ot pacanyan na’niyeman paca’yisipan at picasasabe iting apung Ginu, “Marapat ya’mu apaquit que ing lunus cung depat. Calupa ning lulugug, mayap ya’mong ibalic.”

Minulit yang mengutang cang ibpang Diyos iting Jibrail anang cutang na, “Pacananu mu neman ayalala ampong liguran?” mequibat ya ing ibpang Diyos anapa’ya yi ’ting Sitti Maryam mabalo ya man’yalala canacu pane ya mangandi aldo’t bengi, ica pen cutnangan danaca mu’h Jibrail qing lawe mu nanu caya ing katapat a grasyang abiye tamu.

Ala yang apaquibat sinucu ya yi Jibrail qeng calugdan niting Ibpang Diyos. Panga’cahi dininan ne ing ibpang Diyos yi Jibrail a metung a bangang katmu yang danum anapayang menutos cang Jibrail dala me yan cang Sitti Maryam.

Mengataranta ya yi Jibrail, e- enaman balu nung pacanano ing gauan ng Sitti Maryam queting metung a bangang capnu yang danum.
O’neng mequibat ya ing Ibpang Diyos, ana ilage me queng alimpuyung bunbunan ning buntuc mu(adwang ipu-ipo parting malambut qeng bunbunang buntuc niting bayung panganak a bingut, cayari abang daragul sist’iyas yang cusa).
Anjang mengalito ya man i Jibrail, queng utus ng Ginu inumpisan ne pa murin gawan ing canyang misyun.

Ing ang’el memintunan ya minta ya agad qeng bale ng Sitti Maryam, o’neng maugtu na cayari ene ayabala casi mangandi ne itang oras ayta. Dahil ene buring maish’turbo, niluklok ya pa yi Jibrail ala yang siglang gagawan abang manenaya casi nung manggulo ya qeng pamangandi ing parusa metung a camelyu.

Nang meyari ing pamangandi, tsaca ne migpaquilala i Jibrail geua na qing pamangatuc qeng arap pasbul. Aquilala ne y’agad yi Sitti Maryam ing ang’el ning Ibpang Diyos pacamalan ca-cahi niluklok lang adua ampong manyaman lang mipag-isturya.
Abang mipag-isturya la mecakqua yang tiyempu yi Jibrail memalagua neng lege itang danum qeng alimpuyung butuc ng Sitti Maryam. Ginagad neng geua para ala yang cabaluan qeng dapat ng gaua.

Pinatac ing gap’panapun oras ning pamangandi, carin ne murin meco yi Jibrail. Quinulait ya pa cang Sitti Maryam bantang magpaalam ya, licuanan na neman a pangandi. Cayari na qing pamangandi mipaquirot ya ot apansinan na atin yang danum buntuc, nang’cayi mengua ya capatac lege ne qeng cayang canuan.
Migcasat ya qen cayang cama cacua nang unan tsaca ne metudtud. Panga’gising na quinulait yang masican ausan ne ing cayang yi Ma.

Magtaca ya ing inda qung baquit mengulait ya ing cayang anac. Anapa ng Sitti Maryam, ”Megmulagat cu panga’quera balamu ating aliua cung panandaman. Ali’que abie itang sakto. Jang casi itang gatas mung asususuan cu careng susu mu ala ya qing calingquinan ni’tang manyaman a denasan cu.” mengutang ya yi Sitti Maryam cang inda na palage mu nanu caya’y ta.

Meguibat ya ing inda na, “Palague cu dininan na cang lugud ning Ibpang Diyos careng gewa mung mayap a dapat. Metung mu ibig na ng sabian magui cang suerte qing bayu aldo.”

Pangayari mibalic ya ing inda qeng cayang gagauan ampong ali ne dinaldal qeng milyari.

Mengalabas-labas ing atlong aldo ampong apat a bulan meg-umpisa neng melacu yang gana i Sitti Maryam. Ene ne macapangan masele aldo-aldo, pane yapa mangatalwi patse mangandi neh. Matudtug yamu patinapun tsaka ya tutulo lawe.

Migaganaca ya ing inda ng Sitti Maryam qeng cayang anac, ing masaquit alang macapagbayu qing panamdaman nang Sitti Maryam. Qeng pangalimang bulan pamagpalto nitang ang’el. Nilapit ya ing tatang niting Sitti Maryam qeng cayang inda onemu quening mapapalyari.

Mipapaquirut nemu ng misan migtali yang sarong qeng cayang beuang aliua ya casi ing panga-umbuk ning cayang atsan. Anapaya qing asaua na cutanangan mu nemu ing anac tamu cung ating mumuntang lalake caya.

Awa sigi cayari ning pamangandi ng Sitti Maryam arapan taya.
“Migaganaca ya ing tatang mo queca. Buri ng abalu cun atin cang carelasyon a lalake,” cutang ning inda.

Anang meguibat yi Sitti Maryam, “Alang lalake na lalapit canacu. Aquit me qeng sarili mu, puwera namun caring lamuk ampong lango na ecu la balung palacuan, alang macalub qing kwartu cu. Maquisabi cung mayap sabian mu cang tatang ali ne isipan ing canacung pamanyabian.”

Mengisnaua yang mayap ing cayang inda cayari quinulait ne ing cayang asaua ibalita nemu itang balita. Tinggap ne itang tatang ng Sitti Maryam ing cuentu.

Nilabas ing pitung bulan, masalang aldo mabuctut ya pin i Sitti Maryam. Menutus ya ing tatang na sabian na caya cung ninu ing tatang, oneng panga-inusenti mu ing agyu ng paquibat niting Sitti Maryam.

Abalu da reng siping bale da ing carelang situasyun cayari pengalat de ing milyari.

Penipun niting tatang ng Sitti Maryan reng cayang cababata tsaka deng aliuang propeta ampong deng cayang camag-anak uli mung pisabyan ing bage a milyari.

Sabi da macarine ining milyari, caya micasundo lang mitatang na dinan yang tabla ing cayang atsan para masalicut ing cayang pangabuctut.

Ating lalaeng tutul ampong sinabi ya. “Maniuala cu na ali istu ing pamaglage nitang tabla uli mung asalicut ing cayang buctut. Ngeni aliua mu icatamu ing ating mali baca melaus mica salanan tapa. Cung tutu yang mabuctut eya dapat masipit qeng tabla ining binggut qeng cayang atsan mapalyari uari mate ya.”

Wapin ada reng mititipun a misasabi. Ating metung a mequibat idala ye qeng malaut a lugar para carin nemu mapalyaring manganak. Awa anapa da, ating migaganaca casi mimwa la reng pamilya nitang tatang.

Anapa da cang Sitti Maryam eca magdala jang nanu jang pamangan ampong danum. Cumabye yang muring qeng daralan ng malan qeng gulut na. Cayari dela de ampong penintunan deng lugar na mapalyari caya. Miparas la qeng malanging bunduc, o neng matas ampong matarik ya cayari miras la qeng madicut. Capapagal qeng macabang pamaglakad migdesisyun lang queti da nemu lacuan i Sitti Maryam.

Attangap ng Sitti Maryam ing cayang mipalyari, memintunan ya qeng desisyun ning cayang tatang ampong kamag’anakan.

Iquit ne ing cayang pangatau qeng pamangandi ampong mengandi ya pin qeng Ibpang Diyos, “Canacu ng pamangandi dening adua, mumuna buri cung ibiye ing cacung pamagsalamat, pangadua buri cung magcabaleng maragul queti ngenin.”

Cayari ning cayang pamanagadi, milapalawe ya qing cayang uanan atin ping bale a macatalacad. Catula na o neng aliya meging salabat ing cayang aldo-aldong sasabian ng pangandi.

Mengandi ya minyad yang danum ating bucal a nilual para caya. Mengandi ya para pamangan na cayari atin ping pamangan ing pepalto qeng gigintong platu na ating palibut a perlas.

Menganac ya qing panga apulung bulan na ala mang sinaup caya. Ing binggut pelagui ning Nabi metung yang mataba ampong maculit a y’anac.

Ing pangadatang niting binggut eya meging salabat qeng cayang pamamintu qeng gagauan ning cayang reliiyon. Milabas ing atlong aldo’ atlong bengi ating kinaldas qeng babu yatu sisyentay siete a babaeng ang’el quinulait la caya dinatang la para supan de qing utos ning Ibpang Diyos.

Nilambat la reng ang’el qing quilub ning pitung aldo, cayari mig utos ya ing carelang pinunong ang’el manibat qeng bilang dang sisyente siyete na oras ning pamaglako da.

Queng panga apat ampong apat ya aldo linntu neman ing ba’agari ampong licuan da ne reng aliuang ang’el i Sitti Maryam ampong iting binggut.

Casimple mu ing carelang biye, pane yamu mangandi i Sitti Maryam ampong masalese ya ing catauan niting malating anac.

Metung ya aldo quinulait ya ing tatang ng Sitti Maryam careng camag-anac na uli mung maguibalita ya cung atsu ya pa carin i Sitti Maryam nung nucarin de licuan.

Matacut la kaya. Cabilis da memintu qing utos niting matua. Minta la qeng lugar a talwi deng iquit i Sitti Maryam. Mipaquirut la ngan qeng baleng iquit da abang maca abang neman i Sitti Maryam.

“Nanu ing gagawan mu queti?” cutang na.

“Buri ng abalu ing tatang mu nung nanu na ing mipalyari queca queti,” paquibat na.

Magtacs neman i Sitti Maryam ot baquit bigla nemu meging interesado caya ing tatang na, minsan casi pesabi ne ing cayang tatang na magbiye at masalese ya bili qeng bayu ng bale.

Nang abalu na niting tatang ing caya, papagbalican nalang mi inda.
Mibalik la sebyanan de pa i Sitti Maryam qeng cabaluan na qeng utus ning tatang.

Menandaman ya qing ali misabi-sabi, menalangin ya i Sitti Maryam qeng Ibpang Diyos. Ena balu ot baquit buri neng balican ing cayang tatang cayari ning mengalabas-labas. Cayari ning pang apat dasal minyad ya qing Ibpang Diyos na ibalic na namu ing cayang peparam caya, ampong deng danum ampong bale. Migpasya neng mibalic sunod ne qing utos ng kayang tatang.

Ating buring sumaup bantang ibuat de ing binggut oneng alina ca mag-abala “Ing puwed mu macatalan caya detang taung inutus ning Ibpang Diyos.”

Cauli da ngan atsu ya ing tatang para batyan nalang mi inda. Catula na ning matua ca’it qeng edad na binaba ya ampong selubungan nala.

Ali na peyagang Sitti Maryam na talnan ne ing cayang tatang ing anac na. Anapa na yaku ing balang mamyie permiso nung capilan me atalan ing anac cu. Milabas ing panaun na agyu namung gawan ing tatang lawen ing cayang apu na manmiyalong.

Mipalyari muring abalu da reng tau qeng cayang malalam a pamamalacad ng tatang ng Sitti Maryam ing tungkol qing pangabalic ning anac ng babae cayabe ing cayang anac.

Ing cayang tatang tuloy-tuloy yamu qing panga pinuno qeng pitung distritu, cayari tintratu neng mayap ing que gana-ganang mamintunan careng utus na.

*Ining kwetu ay ti menibat ya careng Tausug bersyon da qeng capanganacan ng Jesus(Nabi’Isa) ampong bie ng Mama Mary(Sitti Maryam)

=————————=

English Version

Long ago, a child was born, Nabi’ Isa (or Jesus as he is known throughout the world), but there is more to his story than just his miraculous birth.

It starts with the birth of his mother, Sitti Maryam (or Mary).
One day Sitti Maryam asked her parents to teach her how to pray (this included the ritual and devotional prayers) for she did not know how to. Her father agreed since she was at the age to learn the prayers.

Days and nights were spent with her parents as they taught her all they knew about prayer until one day she stood proudly and told her parents that she knew all there was to know about her prayers. Her father tested her on all the points of prayer and found her knowledge to be sufficient.

She showed her father how she prayed five times a day. At noon she prayed the luhul and at mid afternoon the ‘asal. She prayed the magalib at sunset and the aisa’ at night and the next dawn she did the subu’ prayers. Sitti Maryam did all her prayers to the best of her ability, going through all the motions and in doing so showed how she had mastered the prayers.

As she grew, her prayers became the fabric of her life. She did this for sixty-six years, all by herself.

One day, God the Almighty summoned the angel Jibrail (Gabriel). God said that He felt sorry for Sitti Maryam because He had nothing to give her for her devotion.
Jibrail asked the Lord why he thought that way and God said, “compassion has to be manifested in acts. It is the same as with love, it should be returned.”

Jibrail asked God another question, “How did you come to remember and love her.” God replied that Sitti Maryam remembered to pray day and night in remembrance of Him, he asked Jibrail how he should reward such faithfulness.

With that, Jibrail surrendered to God’s will. The Lord gave Jibrail a jar full of water and told him to bring it to Sitti Maryam.

Jibrail was confused, he did not know what Sitti Maryam was going to do with a jar of water. But God only replied by saying to put it on the fontanelle of her head (two bony spots in the baby’s skull whose ‘softness’ facilitates the head to pass easily through the birth canal. They harden as the baby grows older.

Puzzled by the Lord Jibrail did as he was told. He set out on his mission.

The angel went to Sitti Maryam’s house, but it was past noon and she was busy praying. To not disturb her, Jibrail sat down and waited quietly since an interruption of her prayers could result in the fine of a camel.

At the end of her prayers Jibrail announced himself by knocking. Sitti Maryam recognized God’s servant and they sat down and engaged in lively conversation.

As they were talking Jibrail saw an opportunity to put the water on Sitti Maryam’s head. He took his chance and did it all without her knowing.

When it came time for the afternoon prayer, Jibrail decided to leave. He bade Sitti Maryam goodbye and left her to her prayers.

As she finished her prayers, she noticed water on her head, of which she took a drop and placed it on her forehead. Then she took a pillow and went to her bed, after which she fell asleep. When she awoke she called for her mother to come.

Her mother was curious as to why she was called by her daughter. Sitti Maryam said, “I woke up feeling unusually well. I cannot describe it. Even the milk I sucked from your breasts never tasted as good as what I have just experienced.” Sitti Maryam asked her mother what she thought of this.

Her mother replied, “Maybe God has rewarded you for your good deeds. It may also mean that you will be lucky in the future.”

And with that her mother returned to her chores and did not mention the incident.

Three or four months went by and Sitti Maryam began to lose her appetite. Not only was she eating less every day, she was often late for her prayers. She would fall asleep during the day and salivate heavily.

Sitti Maryam’s mother was concerned for her daughter, but nothing could change what Sitti Maryam was feeling. On the fifth month after the angel arrived Sitti Maryam’s father approached her mother about the situation.

He had noticed that when she ties her sarong around the waist, her stomach was bulging more than normal. He told his wife to ask their daughter if any man came to her.
Her mother agreed and waited for Sitti Maryam to finish her prayers before confronting her.

“Your father is worried about you. He would like to find out if you had relations with a man,” her mother asked.
Sitti Maryam replied, “No man has ever come near me. You can see that for yourself, except for some mosquitoes and flies which I cannot drive away, nobody can enter my room. Please, tell father not to doubt my word.”

Her mother was relieved and she called her husband and relayed the news. Sitti Maryam’s father accepted the story.
When the seventh month came, it was apparent that Sitti Maryam was pregnant. Her father commanded her to tell who the father was, but Sitti Maryam could only protest her innocence.

It was shortly after that when the situation was discovered by their neighbors and gossip spread fast.

Sitti Maryam’s father gathered his younger brother as well as other prophets and relatives to discuss the matter. They saw the condition as a disgrace and agreed with her father when he wanted to tie a board to her belly to hide her pregnancy.

Only one man dissented and spoke up. He said, “I believe we should not put a board to cover her stomach. In this, we not only might be mistaken but also commit a sin. If it is true that she is with child, then the board may affect the baby who may die from it.”

Those gathered agreed. And another spoke up and said that Sitti Maryam should be taken far away where she could give birth. They all agreed, though some were reluctant as they feared displeasure from the father’s family.

Sitti Maryam was told not to bring anything, no food or water. She was to live with only the clothes on her back. Then they took her away and searched for a place suitable for her. They came upon a barren mountain, but it was too steep and high. After which, they found a plateau. Weary and tired from the long journey they decided this would be the place where they would leave Sitti Maryam.

Sitti Maryam accepted her fate, she abided by the decision of her father and her relatives.

She found solace in prayer and she prayed to God, “My prayer is twofold, first I want to offer thanks, then I am asking that a big house be erected for me now.”

As she finished her prayer, she glanced at her right and there stood a house. She was overwhelmed with happiness but that did not stop her from reciting her daily prayers. She prayed for water and a fountain sprang up for her. She prayed for food and meals were served on a golden plate decorated with beautiful pearls.

On the tenth month she delivered the child without any assistance. The baby, which she named Nabi’ Isa was healthy and playful. The coming of the baby did not stop her from performing her religious duties. After three days and three nights seventy-seven female angels came down from heaven and they said that they came to assist her under the orders of God.

The angels stayed for seven days after which the leader of the angels bade seventy of their number to leave. On the forty fourth day a rainbow appeared and the rest of the angels left Sitti Maryam and the baby.

Their life was simple, Sitti Maryam continued to pray and the child remained healthy.

One day, Sitti Maryam’s father called another assembly. He sent for his relatives to find out if Sitti Maryam was still where they abandoned her.

As they were afraid, they obeyed his order and went to where they last saw Sitti Maryam. They were surprised to find a house and were greeted by Sitti Maryam.

“Why have you come?” she asked.

“Your father wants to know what became of you,” was their reply.

Sitti Maryam wondered why her father was suddenly interested in her, but since it was her father she told them to tell him that she was still alive and comfortable in her new home.

When her father found out her he ordered that both Sitti Maryam and the child be brought back.

They returned and told Sitti Maryam about her father’s orders.

Feeling conflicted, Sitti Maryam prayed to God. She did not know why her father wanted her back after all that had happened. After the fourth prayer she asked God to take back all that was lent to her and the house and fountain vanished. She had decided to obey her father’s wish and return.

Her companions wanted to help her carry the child but she refused saying, “Only those who cared for him are allowed to touch him.”

They all made it safely home and her father was there to greet them. The old man was so ecstatic that even in spite of his age, he went down and met them.

Sitti Maryam would not let her father touch the child. She told her father that she would decide in due time when he could carry the baby. This went on for some time, and all he could do was watch his grandchild play.

In the meantime, all people under the rule of Sitti Maryam’s father came to know of the daughter that returned and the child that was with her. Her father continued to rule over his seven districts, treating all his followers well.

*This story is based on the Tausug version of the birth of Jesus (Nabi’ Isa) and the life of Mama Mary (Sitti Maryam).

Adapted from Sitti Maryam. Lady Mary. Narrated by Mullung. in Voices from Sulu A Collection of Tausug Oral Traditions. Rixhon ed. 2010.

Jibrail Illustration by emirajuju
IG: https://www.instagram.com/emirajuju/

The post Jibrail – Kapampangan Translation appeared first on Philippine Spirits.

*Note this story is in Waray

Ginhuhunahuna han nga tanan nga sumat-sumat la an biraddali dinhi ha kalibutan, diri hira maaram nga nag-

iikmat la kami hin duro nga diri kami makit-an. Labot man gud la hadto’n kausa, hadto’n takna nga an usa ha amon asya’n hinungdan nga waray kami makabantay. Kay man gud, kami nga pito nga magburugto nga babayi, nalusad dinhi ha kalibutan pinaagi han balangaw basi hukason an amon plata nga mga pako agud magpahilbway ngan mangarigo ha mahagnaw nga mga busay ha kabukiran.

Usa ka adlaw, may usa nga tawo nga nakakita han amon mga pako nga nakada han tuna ngan iya kami gintarhog nga hihimuon kami kuno niya nga mga asawa. ‘Ta kay, maupay na la nga kami nga unom nga mga namamagurang baga nakapanhunahuna nga igpaharani la an amon mga pako, asya dida han tidaop na hiya, ginsuklob namon dayon an am’ mga pako ngan linmupad balik ha kalangitan. Lugaring an amon pudo nga bugto, tungod kay hirayo an iya binutangan han iya mga pako, asya nga nakawat an mga ini hadto’n lalaki.

Man gud, diri napapirdi iton usa nga biraddali. Siyahan, ginliwat han am’ pudo nga bugto an iya kalugaringon ngan nahimo hiya nga halas. Kinmamang na unta hiya pahirayo lugaring kay parupanganop ngay-an an lalaki asya nga ginbitik la hiya dayon hini ngan ginbutang dida hin tangkal. Abaadaw kay ginliwat na liwat han amon bugto an iya kalugaringon ngan nahimo hiya nga kamuntaha asya nga nakatago hiya ilarom han kagurangan. ‘Ta kay matarom ngay-an an pangitaan han lalaki, nakit-an niya an amon bugto nga nagdadagmit pahirayo. ‘Ka niyan, nagpakaulalahipan liwat an amon bugto, nagsarusaklang hiya han mga sanga han kahoy basi makatalwas la han paglanat han lalaki, lugaring malaksi gud an lalaki kay iya nabalaong an ulalahipan dida han usa nga sanga. Ha katapos-taposan, waray na gud an am’ pudo nahimo, kay kun waray man gud an iya mga pako, nagtitikawara an gahom han biraddali.

Sinmugot na la an amon bugto na magin asawa hiya han lalaki, ngan nag-ukoy hiya kaupod han lalaki samtang naghihinulat han adlaw nga makuha niya balik an iya plata nga mga pako ngan makalupad balik sakay han balangaw tikadto ha kalangitan. Waray kami tinmugot nga mga magurang nga mag-inukoy na la liwat ha kalibutan an amon pudo nga bugto upod adto nga lalaki.

Lugaring nadiri kami mamiligro nga madakop han mga lalaki, ngan nahadlok liwat an tagsa ha amon nga mapipilo an amon mga pako, asya ginpasakay namon an amon mga huring dida han kahanginan, naglalaom nga an usa hini makaabot didto han amon dinakop nga bugto.

Naghuring kami kabahin han kagurangan ngan kakahoyan, ngan ginsumatan namon hiya nga ginlubong han tawo an iya plata nga mga pako didto ilarom hin usa nga puno ha ligid han salog. Naghuring kami hiunong hin kagawasan ngan paglaom. Naghuring kami nga ginhihidlaw na kami ha iya.

Ngan usa ka adlaw, nahibatian gihapon kami. Nakakalagiw an amon pudo nga bugto tikang han balay han lalaki samtang nakadto ini ha kagurangan. Pitos an iya dalagan tikadto han kakahoyan. Waray pa gud kami igkita hin lurulaksi nga biraddali, ngan waray pa gud liwat anghel an nakasantop kun ano iton kagawasan.

Ginhuhunahuna han nga tanan nga sumat-sumat la iton biraddali, kay maaram kami kun ano an kabangis nga hinuhuptan hiton tawo. Diri ug diri na makukuha tikang ha amon an amon mga pako. Diri na mahibabaro an bisan hin-o ha amon kun ano an kahadlok hiton pagkagaod hin usa ha tuna. Diri na mag-aagi an nahabibilin ha amon han kakurian han pakahibaro nga diri kami kumpleto.

Magpapabilin kami nga buhi dida ha mga mito ngan sumat-sumat han mga tawo ngan han kabaysay han balangaw. Ha pagkayana, ug ha kadayonan.

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English Version

Everyone thinks the biraddali are myths on earth, we’re just too careful to let ourselves be seen. Except for one occasion, one time when one of us let our guard down. You see, us seven sisters take the rainbow down to earth to remove our silver wings and relax and bathe in the fresh mountain springs.

One day, a human saw our wings on the ground and threatened to make us his wives. We eldest sixsisters were wise enough to keep our wings close and when he got near, we put on our wings and flew back to the heavens. But the youngest sister kept her wings further away and the man stole them from her.

A biraddali will not back down. The youngest sister changed into a snake at first, slithering away, but the man was a hunter and trapped the snake in a cage. The youngest then changed into a scorpion and hid amongst the forest floor, but the man’s vision was great, so he saw her scuttling away. The youngest then changed into a centipede, going up the tree branches to escape his advances, but the man was quick, he stopped the centipede at a branch. Finally, the youngest had no choice, without her wings the biraddali’s power was fading.

The youngest acquiesced to being the man’s wife, and she stayed with him, waiting for the day she could get her silver wings and fly back on the rainbow towards the heavens. We elder sisters would not let the youngest remain on earth with the man.

We did not want to risk getting captured by the man ourselves, and each one of us was scared of getting our wings clipped, so we carried our whispers on the winds, hoping that one would reach our trapped sister.

We whispered of the forest and of the trees, telling her that the man buried her silver wings under a tree beside the river. We whispered of freedom and hope. We whispered that we missed her.

And one day, we were heard. The youngest sister escaped the man’s house while he was away and dashed towards the forest. Never had there been a swifter biraddali, and never had any angel knew what freedom had meant.

Everyone will think the biraddali are myths, for we know the cruelty that man can possess. Our wings will never be taken from us. Never again will one of us know the fear of being shackled to the earth. Never again will the rest know the misery of knowing that we are not complete.

We will remain alive in the myths of men and in the beauty of the rainbow. For now, and forever.

=—————————————=

*Waray is the fifth-most-spoken native regional language of the Philippines, native to Eastern Visayas. It is the native language of the Waray people and second language of the Abaknon people of Capul, Northern Samar and some Cebuano-speaking peoples of eastern and southern parts of Leyte island. It is the third most spoken language among the Visayan languages, only behind Hiligaynon and Cebuano.

Written by Karl Gaverza
Waray translation by Hiyom Labon Buhi

Copyright © Karl Gaverza
Translation Copyright © Hiyom Labon Buhi

Inspired by “The Seven Angels.” in Sulu Studies 2. Rixhon ed. 1973.

The Seven Biraddali Sisters Illustration and Colors by Elise Mendoza.

The post The 7 Biraddali Sisters – Waray Translation appeared first on Philippine Spirits.

*Note this story is in Bicol-Naga

Pigpugolan ning higot ni Fatima an saiyang hijab. Madali nang magpuon an saiyang paghahalat. Aram niya na maaanggotan siya kan saiyang ina kun dae siya mapundo kan saiyang pag paghaha’dit kaya pigpurbaran niya na mag-isip nin ibang mga bagay na makakapagpakalma sa saiya.

Nagkakapirang oras pa lang kan magadan si Munabi asin pigpupu’nan nang ipreparar an saiyang hawak para sa ritwal. Magaya-gaya an saiyang pagkagadan. Nasa kahaloyan na an saiyang paghehelang asin an kinaherakan man siya kan Dios na pigtugotan na siya na maka-awas na sa kina’ban.

Matuninong na pighurop-hurop ni Fatima an limang ritwal na piglalahi para sa nagadan. Nahuhurop niya na kun an ritwal gigibuhon man saiya pag siya naman an nagadan pero pigpugolan niya na mag-isip man nin siring. Pigpapagirumdoman niya an sadiri na hoben pa siya para magpara-isp nin manungod sa kagadanan. Gabos na bagay maabot man sa saindang oras pero nag-aasa siya na sana haloy pa ini na mangyari.

Nagpuon na sinda sa “ligu’un siyam” an siyam na pagkakarigos. Sabi kan Imam na para ini sa paglilinig kan siyam na parteng opisyal kan lawas sa gabos na ati’ asin maka-aati’ na materyales. “Maray na ngani na malinig siyang makaka-abot sa langit.” napangisi na sana’ si Fatima sa siring na paghuhuna. Importante an ritwal para sa saiya kun pa’nong ini importante man sa gabos na mga kahimanwa. Dawa na ngani dae siya komportable sa kaisipan manungod sa kagadanan, may nagkakapirang bagay na naaaprisyar siya sa mga seremonya.

“Ipigmamanda ko na kuanon na nindo an gadan.” sabi kan malagong na boses na hali kun sain asin dawa sain.

“Gigibuhon mi na an pag-iimbestigar siring kan samuyang trabaho.” May mga pakpak na naghurunat na nagpapasiring sa daeng katapusan.

Duwang bagay an nag-iirinutan na garong bulalakaw hali sa kalangitan na parehong pasiring sa daga.

Oras na para sa “sa’putun” kun sain and gadan ipapatos sa sarong halawig na daing tahing telang puti. Dae pa nanggad napapatuninong si Fatima. Sa daeng paghaloy an “sambahayang”, an pag-orasyon nin pami’bi. Makakaiba siya sa prusisyon huli ta si Munabi saiyang sadiring-tawo.

Dae niya siya nahihiling na maray kan ini buhay pa, sarong pagbasol na dadarahon niya sa bilog na maghapon. Magpinsan sinda pero huli ta mas matua siya, daeng iba na nagkukunektar sainda maliban sa pagigin magkadugo. Sinabi na lang ni Fatima sa sadiri na ipapamibi na lang niya siya, ini na lang an saiyang magiginibo.

Sa kabilogan kan sambahayang naging maatindir si Fatima. Pighimati niyang marhay an mga sinabi kan Imam asin pigsa’ngab an pahamot. Naghihibi an ina ni Munabi pirang lakdang an rayo sa saiya asin lalo pang guminabat at paghuhurop niya manungod sa maabot na aldaw.

“Kun ako magagadan na sa aga, ano na an mangyayari?” Naisip niya.

Hihibian man daw ako kan mga amiga ko siring kan paghibi kan ina ni Munabi saiya? Ano daw an mangyayari sa mga tawong mababayaan ko? Magigirumduman pa daw ninda ako?

Pig-untokan ni Fatima an kaisipan na naglalaog sa saiyang isip. Pig-atenderan na lang niya an ritwal na ginigibo sa atubangan niya. Oras na para sa “hikibul” an pagtonton kan gadan sa kalot kaini. An sabi kan saiyang ama’ na an kalot kaipuhan na haling norte pa-sur ta nagning an gadan nakapa-atubang sa Mecca siring man sa pagpapami’bi.

Kan magpuon nang magsulnop an saldang, an Imam pigpu’nan nang i-orasyon an mga katukdoan kan Islam. Pighuhurop ni Fatima na kun sa siring man na paagi siya ihahatod sa sunod na buhay. Iniisip niya na an potoro niya kaiba an saiyang sadiring pamilya. Mamamatian ninda an pagkamundo’ ninda sa saiyang pagkawara pero siring man an pagka-ugma na nakaibanan ninda siya sa buhay ninda.

Iniisip niya na kun anong klase an magigin agom niya. Gusto niya na an saiyang magigin agom mabuot na lalaki asin magigin marhay na ama sa saindang mga aki. Naisip na niya an mga ipapangaran niya sa magigin mga aki ninda. Kun an magigin matua ninda lalaki, Maduh an gusto niyang ipangaran digdi sugon man sa ngaran kan saiyang lolo, pero dae pa siya nakakaisip kun ano an ipapangaran niya kun magigin babae ini.

Igwa pa nin oras para sa saiya na mabuhay sa gusto niya, pagirumdom niya. Sa ngonian, oras na ngo’na para girumdomon si Munabi.

Pigtakluban na an kalot asin an Imam nag-apon nin gahakbot na daga sa mga tabla, siring man an ginibo kan mga tawo, kan siya na an magibo kaini, namungnan siya nin kadikit. Napahiling siya bako’ sa kalot kundi sa mga tawong nakapalibot digdi.

Nahiling niya an mga lalawgon na mamundo’ asin nakukulogan, kamundoan huli sa kapiyerdehan na dadarahon ninda sa bilog nindang mga buhay. Nahiling niya an mga lalawgon na may mga kamundoan sa kaisipan kan mga kagadanan na nakaagi asin siring saiya, para sa mga kagadanan na maabot pa. Nahiling niya man an nagkakapira na pano’ nin mga kahapotan an isip.

Naghangos nin hararom si Fatima asin inapon an gahakbot na daga sa kalot. Sa kataposan, saron sadit na kamumugtakan na lang an kaipuhan para sa sarong sadit na kahon.

“Mami’bi ka sa kagadanan na siring man sa pagkabuhay mo.” mas may boses na an saiyang isip ngonian na matuninong na an lubong pwera sa sarong boses.

Oras na para sa “tulkin”, pag-aandam para sa pag-iimbestigar sa nagadan sa huring paghatol. Si Abdulla an nag-insenyar kan pagkalot sa lubongan kaya napasaiya an responsibilidad para digdi. Pigpalaba ni Fatima an saiyang liog ta nganing mahiling niyang maray an paghing-hing kaini sa talinga kan nagadan.

An parteng ini para ta’wan nin pag-insenyar an gadan na maipreparar ini sa pag-atubang sa mga parahapot kan Dios. An mga hinihing-hing iyo an mga kasimbagan sa mga ihahapot sa nagadan. Aram ni Fatima an mga kasimbagan, siring man sa mga gabos na mga marhay na tawo, pero dae niya mahali sa isip niya an mga kahapotan.

“Siisay an saimong Dios?”

“Siisay an saimong propeta?”

“Ano an saimong pagtubod?”

“Sa sain na direksyon ka dapat nakahampang sa pagpami’bi?”

“Siisay an saimong giya?”

“Siisay an saimong mga katugangan?”

Namamati niya ang panggigirabo kan saiyang hawak pag nagigiromdoman niya na pagsakit sa lubongan asin lalo pang pagsakit sa impiyerno pag sala’ an saimong kasimbagan. Pero dae niya kaipuhan na maha’dit huli ta si Munabi sarong matanos na tawo, pagpapagirumdom niya sa sadiri. Magigibo niya na masimbag nin tama an mga kahapotan maski na dae siya nin pag-aandam sa pagsimbag kaini.

Nakubanan lang si Fatiman kan may nagkapot na sa saiyang braso an saiyang ina. “Amus na kita Inda.”

An saldang kinarigos nin mapulang liwanag an kapalibutan asin an gabos na mga nakilubong nag-uruli na sa saindang mga harong para maghurop.

Pigpurbaran ni Fatima na paraon an mga maraot niyang mga naiisip. Dae niya aram kun ta’no ta an saiyang pag-iisip naapektohan na maray sa pagkagadan ni Munabi, seguro huli lang ini sa siya nagkaka-edad na. Madadangog niya man an mga ritwal na ini kun bako sa halawig, sa hali’pot pa na panahon.

Buminolokon siya sa saiyang higdaan. Napahangos na lang siya nin hararom na dara-dara an mga paghuhurop sa saiyang pangaturogan.

An dae aram ni Fatima na sa oras nanggad na idto, duwang persona an nagrani sa lubongan ni Munabi para gibuhon an saindang misyon.

*Sa kaprobinsiyahan kan Jolo igwa nin limang ritwal na piglalahi dae pang naghahaloy matapos na an sarong tawo nagadan.

=———————————————————————–

English Version

Fatima’ clutched her hijab tight. The waiting was starting to get to her. She knew she would get scolded by her mother if she kept fidgeting, so she tried to think of other things to calm her mind.

It had only been a few hours since Munabi had passed and they were preparing his body with the rituals. His was a peaceful death. He had been sick for a long time and God the merciful had finally decided it was time for him to go to the hereafter.

Fatima’ quietly thought to herself about the five rituals observed after death. * She wondered if the same would be done to her when she passed, though she brushed those thoughts aside. Fatima’ reminded herself that she was too young to think about death. All things would come in their time and she hoped that hers would be far into the future.

They were starting with the ligu’un siyam, the nine bathings. The imam said that this was to cleanse the nine bodily orifices of all dirt and polluting matter. “At least the dead will be clean when they go to heaven,” Fatima’ smiled at the thought.

Tradition was important to her, as it was with everyone in her village. Uncomfortable as she was with the idea of death, there were at least some things that she could appreciate in the ceremonies.

————————–————————–————————–——-

“I order you to get the dead.” A booming voice came from everywhere and nowhere at once.

“We will go and investigate, as is our duty.” Wings stretched out and headed across the infinite.

Two figures raced like shooting stars from the firmament, both headed towards the earth.

————————–————————–————————–————-
It was time for the sa’putun, where the dead would be wrapped in a single seamless white cloth. Fatima’ was still unsettled. Soon it would be the sambahayang, the recitation of prayers. She would be with the procession since Munabi was a relative of hers.

She never saw him much while he was alive, one regret that would stay with her throughout the day. They were cousins, but he was much older and there was nothing that connected them other than blood. Fatima’ told herself that she would pray for him, it was the least she could do.

Throughout the sambahayang Fatima’ stayed alert. She listened intently to the imam’s words and breathed in the perfume. Munabi’s mother was crying a few feet away from Fatima’ and this made thoughts of the future weigh heavy on the young girls mind.

“If I died tomorrow, what would happen?” Fatima’ thought.
Would my friends cry for me as Munabi’s mother did? What would happen to the people I would leave behind? Would they still think of me?

Fatima’ shook off the thoughts plaguing her mind. She concentrated on the ritual happening before her. It was time for the hikibul, the lowering of the dead into the grave itself. Her father told her that the hole needed to be dug with a niche running north to south so the body would be facing Mecca, as you would in prayer.

As the sun started to set and the imam recited the teachings of Islam, Fatima’ wondered if this would be the way she would be ushered into the afterlife. She imagined her future would be with a family of her own. They would be feeling the pain of loss, yes, but also the happiness of having had a life with her.

She thought to what her husband would be like. Fatima’ wished he would be a kind man and a good father to their children. She thought of what she might name them, if her firstborn was a boy she wanted to name him Maduh, after her grandfather and she hadn’t yet decided a name if she was a girl.

There would still be time for her to live her life, she had to remind herself. For now, it was time to remember Munabi’s.

The grave was closed and the imam threw a handful of soil onto the boards, all the people did the same and when it was Fatima’s turn she lingered for a moment. Her eyes looked not at the grave but at the people surrounding it.

She could see faces of pain and sadness, devastated by a loss they would bear their whole lives. She saw quiet faces locked in contemplation, thinking about deaths long passed or, like herself, deaths yet to come. She could also see those few whose brows were heavy with questions.

Fatima’ breathed in deep and threw her handful of dirt on the grave. In the end no one will need more than the space of a small wooden box.

“Pray in death as you would in life,” her thoughts were louder now as silence filled the burial procession, only broken by one voice.

It was time for the tulkin, preparation of the dead’s investigation towards their final judgment. Abdulla was the man under whose direction the grave was dug, and thus the responsibility fell to him. Fatima’ craned her neck to give a better view of him whispering into the ear of the dead.

This part was to give the dead instructions to prepare the dead for their visit with the investigators of God. The whispers were the answers to the questions that will be asked of the dead. Fatima’ knew the answers, like any faithful person should, but she couldn’t help repeating the questions in her own head.

“Who is your God?”

“Who is your prophet?”

“What is your religion?”

“In what direction should you pray?”

“Who is your guide?”

“Who are your brothers?”

She could feel her body shiver when she remembered that wrong answers to these questions would result in torture in the tomb as well as more tortures in hell. But she didn’t need to worry, Munabi was a pious man, she reminded herself. He would be able to answer the questions, even without the need for preparation.

Fatima’ was startled away from her thoughts when her mother gripped her arm. “It is time to go, inda.”

The sun bathed the fields in a brick red glow and Fatima’ and the rest of the procession returned to their homes to ruminate.

Fatima’ tried to chase her chaotic thoughts. She didn’t know why Munabi’s death affected her so much, maybe it was a sign that everyone was growing older. She would probably have to hear the rituals in the future, maybe sooner rather than later.

She curled herself onto her bed. She sighed as she carried these thoughts into the land of dreams.

What Fatima’ didn’t know was that at that moment, two figures approached Munabi’s grave, ready to carry out their mission.

————————–————————–——————-

*In rural Jolo there are five rituals observed immediately after death.

*Central Bikol, commonly called Bikol Naga, is the most-spoken language in the Bicol Region of southern Luzon, Philippines. It is spoken in the northern and western part of Camarines Sur, second congressional district of Camarines Norte, eastern part of Albay, northeastern part of Sorsogon, San Pascual town in Masbate, and southwestern part of Catanduanes. Central Bikol speakers can be found in all provinces of Bicol and it is a majority language in Camarines Sur.

Written by Karl Gaverza

Translation by Willie Villar
Copyright © Karl Gaverza

Translation  Copyright © Willie Villar

Story inspired by the descriptions in Munabi. Narrated by Mullung. ‘Voices from Sulu A Collection of Tausug Oral Traditions’. Rixhon (ed). 2010.

Munkal Illustration by emirajuju
IG: https://www.instagram.com/emirajuju/

The post Munkal – Bicol Naga Translation appeared first on Philippine Spirits.

You can find the original adaptation here:

The post The 7 Biraddali Sisters – Animation appeared first on Philippine Spirits.

*Note this story is in Cuyonon

Agasilabong sa angin ang paamot maintras ingboboat i’ ang padis nga pakpakan ang andang katengdanan. Agoroli ren ang mga agaloksa, agpamatbat den i’ mga pangadi ang imam, inglebeng den sa logta ang lawas apang mi isarang bagay pa ang dapat boaten.

Mabedlay andang obra, ang kamatayen pirming katabid sa kaboi. Kondan kita ingboat i’ ang Makagagaem. Ara sanda ren ipapalaman sa pilosopiang tiolohikal. Dapat boaten nanda andang katengdanan, ig kong tapos don ngani dato, boboaten nanda oman tegka maglongbos don ang adlaw ‘ang pagokom.
Akapakon sanda ren sa lebengan ‘ang mga pobri ig mga adi, sa mga mi pagtoo ig sa ara. Doto nanda nasapoan ang karoyaan i’ tao. Kong ara ang tulkin indi enged kasasabat ang minatay apang kaisan maski mi tulkin den mi iba nga indi pa ra maliag agsabat.

Nakakita sanda ren i’ mga rilihiosong mga tao nga ingpapasipalan tenged sa andang mga kakorangan ig agtaw sanda ren i’ langitneng katorog para sa mga tao nga mategas ang leba sa paneleng ‘ang ibang tao.

Sakep nanda ang pagtoo ig kamatayen. Dengan sandang agatindeg sa kilid ‘ang minatay nga ingpapatogpoan i’ ang silot ‘ang Makagagaem.
Dia maman ang kabegatan nga papasanen nanda sa maayad nga leba.
Kong parapit sanda ren ngani sa lebengan, ang minatay agamata ig agabangon. Agpakiman i’ mga pangotana ang padis ig ara ipedped sa pagsabat ang minatay.

Ingostoan sanda sa anang sabat. Pagkatapos dadi, ingpadayon nanda ren ang minatay sa anang pagparanarien. Ara iboay ingtawag sanda reman.
Dadi’ na, ang lebengan ara masiadong kaministirang logta nga itampek. Sayod sanda nga matamang loa ang agtororo para sa taong dia apang matenten sanda pa ra sa andang katengdanan.

Agbangon ang minatay ig agatobang sa mga imbistigador i’ ang Makagagaem.
Agpakiman sanda ren i’ andang mga pangotana ig agalaem sanda ostong sabat andang dadawaten. Kong sosogon, boboaten nanda andang katengdanan. Apang ara sanda ra iaangot nga tomanen ang bet ‘ang Makagagaem labi pa sa mga taong tolad kanana.

Bago na sabaten andang mga pakiman, agpakiman tana anay i’ anang pangotana:

“Ayamo ingbayan ‘ang Makagagaem nga matabo kanaken dia?”
Ara isabat ang mga anghil. Ara sanda sa logar para maglimeg para sa Makagagaem. Dian sanda para boaten andang katengdanan, ara reng iba pa. Agpakiman sanda oman i’ mga pangotana ig ingsabat da ‘ang babai nga tolad da sa mga minatay nga mi pagtoo.

Ingsalan anda ang minatay nga babai sa anang langitneng pagkatorog ig agsaka sanda ren sa langit. Ingtawag sanda oman nga magtogdon sa logta para boaten andang katengdanan.

Dadi’ na, agabatok ang minatay. Ang minatay nga dia ara’ paggalang sa anang pagtoo ig ingtabonan na ang talinga sa tulkin. Ang erang i’ ang mga minatay aganingal sa anang lebengan piro ara mi saka bilog doto nga magatabang kanana. Dan ang bales i’ ang pagkaignoranti.

Agsaka sanda roman sa langit ig ingtawag roman sa logta. Ara sanda itatakes andang obra basi sa oras, ay kapaiwan da ang oras sa mga katolad kananda?
Sa paglebas ‘ang tanan, adedemdeman nanda ang kada kalag, ang kada isara nga agpadayon sa andang katorog tegka sa Adlaw ‘ang Pagokom ig ang kada isara nga agaantos i’ kakori sa impirno.

Ingaatobang nanda andang katengdanan kong anono ang oyon sa mga anghil.

Tanan para sa bet i’ ang Makagagaem.

—————————————————————————–

English Version

The air was thick with perfume as the winged pair went on with their duty.

The mourners had gone to their homes, the imam had recited the prayers, the body had been lowered to the grave, yet one more thing still had to be done.
Theirs was a tedious task, death was ever present with life. It was something to do with the Almighty’s design. They wouldn’t concern themselves with theological philosophy. They needed to do their duty, and when that was done, they would do their duty again, until the day of judgment had passed.
They had been to the graves of paupers and kings, of the faithful and the faithless and it was there they learned of humanity’s frailness. Without the tulkin the dead would not be able to answer them, and even with the tulkin there were those that refused to answer their questions.

They had seen seemingly pious men and women tortured for their failures and they had given blessed sleep to those that others would deem hard hearted.

Faith and death were their domains. Together they would stand beside the recently passed and rain the Almighty’s judgment upon them.
It was a burden they were both willing to bear.

As they approached the grave the dead awoke and took its position. The pair asked their questions and the dead replied without hesitation.

The pair was satisfied with his answer. They let the dead continue his rest and it was not long before they were called again.

This time the grave didn’t need much earth to cover it. They could tell that many tears were shed for this one, but they were steadfast in their duty.
The dead rose and faced the Almighty’s investigators.

They asked their questions and hoped that they would receive the proper answers. If they were asked, they would do their duty, but they took no pleasure in pursuing the Almighty’s will, especially on one such as this.
Before she would answer their questions, she asked them one of her own:
“Why would the Almighty let this happen to me?”

The angels would not answer her. It was not their place to speak for the Almighty. They were there to do their duty and nothing more. They asked their questions again and she answered them, as one that died in the faith.
They left her with blessed sleep and ascended into heaven. Again, they were called down onto earth to do their duty.

This time they were met with hostility. The dead did not respect his faith in life and closed his ears during the tulkin. The screams of the dead echoed in his grave, but there was no one there to help him. Such was the price of ignorance.

Again they ascended and again they were called down. They did not measure their duty in time, for what was time to those such as them?

Through it all they remembered each soul, each one that continued their sleep until the day of judgment and each one that faced tortures in the realms of hell.

They faced their duty as angels should.

All for the will of the Almighty.
————————–————————–————————–————
*The Tulkin is the set of special instructions in preparation for the dead’s investigation toward his or her final judgment.

*Cuyonon is a regional Visayan language spoken on the coast of Palawan, and the Cuyo Islands in the Philippines.

Written by Karl GaverzaCuyonon

Translation provided by Ryan D. Ibañez

Copyright © Karl Gaverza

Translation Copyright © Ryan D. Ibañez

Story inspired by the descriptions in Munabi. Narrated by Mullung.Voices from Sulu A Collection of Tausug Oral Traditions. Rixhon (ed). 2010.

Nakir Illustration by emirajujuIG: https://www.instagram.com/emirajuju/

The post Nakir – Cuyonon Translation appeared first on Philippine Spirits.

*Note this story is in Ilocano

“Mama, padengan nak man ti maysa a namayat a sarsarita ket haan nak makaturog.”

“Sige, umuna agidda kan garod sadiay pagiddaam, balong.
Insaritak ba kanyamon diay istorya dagiti aanghel ti Sitti Maryam?”

“Haan pay, mama.”

“Ket isu, agdenngeg ka ngarod a nalaing.

Idi naibati a agmaymaysa ni Sitti Maryam sadiay kabakiran tapno padakkelen na daytoy nagasat ket napili a propeta a Nabi’ Isa, haan met taltalga imbati iti Diyos isuna a agmaymaysa. Iti Diyos ket nagipatulod ti pitopulo ket pito (77) a babbai a angheles tapno maiyadayo daytoy a propeta iti dakes ken danes, ken diay lider ket addaan ti nagan a Tuwan Putli. Isuna ket maysa a napintas a anghel nga addaan to met ti nakapinpintas a pay-yak. Is-isunan to met laeng ti makasarsarita ken Sitti Maryam ta ibaga na dagiti ubraen to dagiti aanghel.

Imbaga na nga tumalaw to iti pito pulo a anghel no dumteng to ti ika-siyete a aldaw malpas maiyanak ni Nabi’ Isa, ket ninto Tuwan Putli ken innem a kakadwa na ket mangkita ken Nabi’ Isa iti uppat a pulo ket uppat a aldaw sadanto agpangato sadiay ti langit. Ni Tuwan Putli ket nasimpet ken nasiyaat, ken haan nanto pulos kayat a adda ti madi a mangyari kenni Nabi’Isa.

Dagiti aangheles ken ni Sitti Maryam ket addaan sadiay kabakiran ti maysa a isla ken addaan ti mangsirsirpat kanyada a kinadakes, manipud dagiti nauuyong nga animales ingana kadayti saytan nga aggigyan sadiay kaykayo kada batbato. Dagiti aangheles ket addaan latta ti grasya ken silaw nga mang-protektar kanyada nga agina. Nagaramid pay isudan ti pagyanan tay ubing ket silsilawan da latta ti pagpagnaan da sadinno da man mapan.

Dimtengen iti makauppat a pulo ket uppat a aldaw, kinasaritan ni Tuwan Putli ni Siiti Maryam nga kasapulan dan ti tumalawen. Dagiti pito a aanghel ket nagpakadan ken jay ubing ken jay ina na, ngem ammo da metten nga nalpas ti ubra dan. Maysa ken maysa, nagna dan mapan sadiay bullalayaw a mangitudo dalan mapan langit.

Nabatin ni Sitti Maryam a agmaymaysa kadwa na tay ubing ngem isuna met ket nabatiyan iti adal, sirib ken pammagbaga nga ni Apo Diyos ket addaan ti namaymayat a plano paran to kanyada.

Binitbit na ket inarakop na tay ubing ket nakita na jay sumangbay a mapasamak kanyada. Kimmararag a naulimet isuna kadagiti pito pulo a aangheles nga timmul-tulong kanyana kadagiti amin a nadadakes ken nasisipnget a oras na ken imbaga na met a naidumduma unay ni Tuwan Putli’. Ammo ni Sitti Maryam sadiay kauunegan a parte puso na nga dagiti aangheles ket addaan latta sadiay langit a mangbuybuya kanyada manipud palang idi.”

“…………………………………..”

“La ngarod iturog mon, bassit a anghel ko. Addidog pay ti al-aldaw a sumangbay para kanyata.” Ϫ

English Version

“Mama, tell me a story. I can’t sleep.”

“Alright, let me take you to bed now, child.

Have I ever told you the story of Sitti Maryam’s* angels?”

“Not yet, mama.”

“Well listen closely,

When Sitti Maryam was left alone in the wilderness to raise the great prophet Nabi’ Isa, God did not leave her alone. He sent 77 female angels to help keep the child out of danger, and their leader was none other than Tuwan Putli’. She was a beautiful angel with great wings. She was also the only one who spoke to Sitti Maryam to tell what the angels would do.

She bade 70 angels to leave the seventh day after Nabi’ Isa was born and she and six other angels stayed for 44 more days before ascending into heaven. Tuwan Putli’ was kind and gentle, and would always seek to make sure the baby was unharmed.

The angels and Sitti Maryam were in the wilderness of the island and there were many dangers lurking around, from wild animals to the saytan living in the trees and rocks. The angels protected their charge with grace and light. They made him a cradle and guided the light towards them.

On the forty fourth day, Tuwan Putli’ told Sitti Maryam that the angels had to go. All seven angels gave a sad farewell to the baby and his mother, but they knew that their work was done. Each angel stepped onto a rainbow that guided them to heaven.

Sitti Maryam was left with her baby and also with the wisdom that God had a greater plan for her that was still to come.

She cradled her child in her arms and saw a future for them. She said a silent prayer to all the 77 angels that helped her through her darkest times and she said a special one for Tuwan Putli’. Sitti Maryam knew in her heart of hearts that the angels would be watching over her from that day on.”

“………………..”

“Sleep well my little angel. We have a long day ahead of us tomorrow.”

————————–————————–————————––

*Sitti Maryam and Nabi’ Isa are the Tausug names for Mama Mary and Jesus Christ

*Ilocano is the third most-spoken local language of the Philippines.An Austronesian language, it is related to such languages as Malay (Indonesian and Malaysian), Tetum, Chamorro, Fijian, Maori, Hawaiian, Samoan, Tahitian, Paiwan and Malagasy. It is closely related to some of the other Austronesian languages of Northern Luzon, and has slight mutual intelligibility with the Balangao language and the eastern dialects of the Bontoc language.

Written by Karl Gaverza
Ilocano translation by Jerald James G. Montgomery
Copyright © Karl Gaverza
Translation Copyright © Jerald James G. Montgomery

Inspired by “Sitti Maryam. Lady Mary.” in Voices from Sulu A Collection of Tausug Oral Traditions. Rixhon. 2010. and Aida Gaverza

Tuwan Putli’ Illustration by emirajuju
IG: https://www.instagram.com/emirajuju/

Watercolor by Catherine Chiu
FB: Wildling Child
IG: https://www.instagram.com/wildlingchild/

The post Tuwan Putli’ – Ilocano Translation appeared first on Philippine Spirits.

*Note this story is in Bicol

Gabos iniisip na istorya lang an mga birradali. Dai lang kami nagpapahalata, pwera sa sarong okasyon, sarong oras, saro sa mga kaibahan mi an nagtuga. Aram nindo, kaming pitong magturugang, inbababa namun an bahaghari sa kinaban para tangkason an samuyang plata na pakpak, magpahuway nan magkakarigos sa burabod.

Sarong aldaw, may isad na tawo an nakahiling kan pakpak namun sa doot. Pighadlok niya kami na aagomon niya. Kami na anom na pinakamagurang sa magturugang may dunong na kaya pigtago namun an pakpak namun sa harani. San nagpapaduman na sa amun an tawo, insul-ot uli namun an pakpak nan nagluyap na kami pabalik sa kalangitan. Alagad an pinakabatit namun na tugang, indudulag an pakpak niya kaya naagaw lugod nan nakalit kan lalaki.

An biraddalli dai basta nagpapadaog. Sa una, naging halas an tugang mi, nagkakamang padulag alagad an lalaki sarong paradakop kaya nadakop niya an halas nan nilaom sa kulungan. Sunod, naging saro siyang uyang asin nagtago sa irarom kan ingod kan kadlagan. Alagad malinawon an mata kan lalaki kaya nahilingan siya na nagigibo agihan pairarom.

Sunod, naging saro naman siyang aluhipan, nagpapahitaas sa mga sanga kan puno para makatakas. Pero makaskas an lalaki, pinondo siya sa saro na sanga. Sunod, wara na kan iba na magigibo an tugang namun kay habang wara sa iya an pakpak, padiit diit man na manluluya an kapangyarihan niya.

Nagtugot na lang an tugang namu na maging agom kan lalaki. Nag-upod siya sa lalake alagad pig-aabangan pa man niya an pagkakataon na makuha liwat an plata na pakpak nan magluyap pabalik sa bahaghari, paduman sa kalangitan. Kaming mga ate niya dai matugot na duman lang siya sa kinaban kaupod an lalaki.

Inlilikayan namu na madakop man kan lalaki. Kaya naghuring kami sa hangin, nagsasarig na an saro sa samuyang mga hinuring makaabot sa tugang namun.

Huminuring kami manungod sa kadlagan nan mga puno. Pigtaram mi sa iya na nilubong kan lalake an saiyang plata na pakpak sa irarom kan puno na kaabay san salog. Huminuring kami manungod sa katalingkasan asin paglaom. Huminuring kami na nalalangkag na kami sa iya.

Sarong aldaw, nabati niya kami. San wara an lalaki sa harong, tuminakas sya asin nagdalagan paduman sa kadlagan. Dai pa nagkaigwa san mas makaskas na briddali, asin dai pa naaraman san maski sino na anghel kun nano an nguya kan katalingkasan.

Gabos mahona na leyenda asin inimbento lang an mga briddali, niyan na aram na namun kung nano na karaotan an kaya san mga tawo. Dai nanggad na may maski sino na makaagaw samuya kan sa among pakpak. Dai na nanggad magkakaigwa san saro samuya na makaaram kan kahadlokan kan pagkabihag sa kinaban. Dai na nanggad na maski saro samuya magkaaram kan padusa na lain kami kompleto.
Magigin buhay kami sa mga leyenda kan mga tawo nan sa gayon kan bahaghari. Niyan, magpasano pa man.

English Version

Everyone thinks the biraddali are myths on earth, we’re just too careful to let ourselves be seen. Except for one occasion, one time when one of us let our guard down. You see, us seven sisters take the rainbow down to earth to remove our silver wings and relax and bathe in the fresh mountain springs.

One day, a human saw our wings on the ground and threatened to make us his wives. We eldest sixsisters were wise enough to keep our wings close and when he got near, we put on our wings and flew back to the heavens. But the youngest sister kept her wings further away and the man stole them from her.

A biraddali will not back down. The youngest sister changed into a snake at first, slithering away, but the man was a hunter and trapped the snake in a cage. The youngest then changed into a scorpion and hid amongst the forest floor, but the man’s vision was great, so he saw her scuttling away. The youngest then changed into a centipede, going up the tree branches to escape his advances, but the man was quick, he stopped the centipede at a branch. Finally, the youngest had no choice, without her wings the biraddali’s power was fading.

The youngest acquiesced to being the man’s wife, and she stayed with him, waiting for the day she could get her silver wings and fly back on the rainbow towards the heavens. We elder sisters would not let the youngest remain on earth with the man.

We did not want to risk getting captured by the man ourselves, and each one of us was scared of getting our wings clipped, so we carried our whispers on the winds, hoping that one would reach our trapped sister.

We whispered of the forest and of the trees, telling her that the man buried her silver wings under a tree beside the river. We whispered of freedom and hope. We whispered that we missed her.

And one day, we were heard. The youngest sister escaped the man’s house while he was away and dashed towards the forest. Never had there been a swifter biraddali, and never had any angel knew what freedom had meant.

Everyone will think the biraddali are myths, for we know the cruelty that man can possess. Our wings will never be taken from us. Never again will one of us know the fear of being shackled to the earth. Never again will the rest know the misery of knowing that we are not complete.

We will remain alive in the myths of men and in the beauty of the rainbow. For now, and forever.

————————–————————–———————–

*The Bikol languages or Bicolano languages are a group of Central Philippine languages spoken mostly in the Bicol Peninsula in the island of Luzon, the neighboring island province of Catanduanes and the island of Burias in Masbate. There is a dialect continuum between the Visayan languages and the Bikol languages; the two together are called the Bisakol languages.

The Tabaco-Legazpi-Sorsogon (TLS) dialect is spoken in the eastern coast of Albay and the northeastern part of Sorsogon. TLS is the dialect that has been most influenced by the Inland Bikol languages.

Written by Karl Gaverza
Bicol Translation by Krishna Shai Azurin
Copyright © Karl Gaverza
Translation Copyright © Krishna Shai Azurin

Inspired by “The Seven Angels.” in Sulu Studies 2. Rixhon ed. 1973.

The Seven Biraddali Sisters Illustration and Colors by Elise Mendoza.

The post The 7 Biraddali Sisters – Bicol Sorsogon Translation appeared first on Philippine Spirits.

*Note this story is in Tandaganon

“Nay, pwede bakaw magsugilanon kanak?.Dili sagud ako katurog”.

” Sige, dali, ngadto kita sa imo higdaanan nak”.

“Gihisgut ko na ba sa imo ang mahitungod sa mga angheles ni Sitti Maryam?”.

” Wara pa raba nay”.

“Na hala, tul-id, tarong paminaw”.

” Sa dihang nanamkon pa si Sitti Maryam siang usa ka bantugang propeta, si Nabi’ Isa, wara gayud siya gibiyaan sa Dios. Gipadaa’ kanaan (Dios) ang iyang sitenta’y syete ka mga angheles nga mga bubay aron magproteksyon siang bata gikan sa kadaot. Ug si Tawan Putli amoy yanguluhan sa mga angheles. Madayaw kanaan itsura ug may mga badihi na mga pako. Siya lamang ang bugtong makaistprya kang Sitti Maryam unoy pagabuhaton sa mga angheles.

Iya pagamandaran ang sitenta (70) ka mga angheles na mubiya sa ikapito na adlaw human gipakatawo si Nabi’ Isa. Yagpabilin siya ug ang yabilin na unom ka angheles sulod sa kwarentay kwatro (44) dias usa pa yasaka sa langit. Buotan ug kalamado kaayo nga anghel si Tawan Putli ug sigeg natay sa bata para masiguro ang kaluwasan niini.

Yangadto ang mga angheles ug si Sitti Maryam sa mingaw na isla ug arangi katalagman ang gapalibot sa ilaha gikan sa mga ihas na mamang ngadto sa mga daotan na yagpuyo sa mga kahoy ug kabatohan. Ginaprotektahan sila (Sitti Maryam ug ang bata) sa mga angheles pinaagi sa grasya ug kahayag. Gibuhatan nila siya ug kadang ug amoy yaggiya sa kahayag na yaon sa ila.

Sa miabot na ang ika kwarentay kwarto na adlaw, giistoryahan ni Tawan Putli si Sitti Maryam na mobiya na sya ug ang mga anghel. Subo nga nanabiya sila sa bata ug sa iyang inahan pero yakasayod sila na ngahi da gayud taman ilaha trabaho. Ug nanagtamak isa isa ang mga anghel sa bangaw nga amoy mugiya padung langit.

Yabilin si Sitti Maryam ug ang bata ug nabinlan sila ug kaalam na may badihi pa nga plano ang Diyos kaniran nga muabutay pa.

Busa gikugos ni Sitti Maryam ang bata ug iyang nakita ang kaugmaon nilang duha. Ug ni ampo siyag hilom sa sitentay syete (77) ka mga angheles na yatabang sa iya bisan sa kalisod na panahon uc lahi kaayo ang iyang pag ampo kang Tawan Putli. Ug yakahibawo siya sa iyang (Sitti Maryam)kasing kasing sa mga kasing kasing na yagbantay ang mga anghel sa iya sukad yadtong gibantayan siya.”

“…………………………………………”

“Katurog na akong gamay na anghel; may ato pa adlaw silom”

————————–————————–————————–———–

English Version

“Mama, tell me a story. I can’t sleep.”

“Alright, let me take you to bed now, child.

Have I ever told you the story of Sitti Maryam’s* angels?”

“Not yet, mama.”

“Well listen closely,

When Sitti Maryam was left alone in the wilderness to raise the great prophet Nabi’ Isa, God did not leave her alone. He sent 77 female angels to help keep the child out of danger, and their leader was none other than Tuwan Putli’. She was a beautiful angel with great wings. She was also the only one who spoke to Sitti Maryam to tell what the angels would do.

She bade 70 angels to leave the seventh day after Nabi’ Isa was born and she and six other angels stayed for 44 more days before ascending into heaven. Tuwan Putli’ was kind and gentle, and would always seek to make sure the baby was unharmed.

The angels and Sitti Maryam were in the wilderness of the island and there were many dangers lurking around, from wild animals to the saytan living in the trees and rocks. The angels protected their charge with grace and light. They made him a cradle and guided the light towards them.

On the forty fourth day, Tuwan Putli’ told Sitti Maryam that the angels had to go. All seven angels gave a sad farewell to the baby and his mother, but they knew that their work was done. Each angel stepped onto a rainbow that guided them to heaven.

Sitti Maryam was left with her baby and also with the wisdom that God had a greater plan for her that was still to come.

She cradled her child in her arms and saw a future for them. She said a silent prayer to all the 77 angels that helped her through her darkest times and she said a special one for Tuwan Putli’. Sitti Maryam knew in her heart of hearts that the angels would be watching over her from that day on.”

“………………..”

“Sleep well my little angel. We have a long day ahead of us tomorrow.”

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*Sitti Maryam and Nabi’ Isa are the Tausug names for Mama Mary and Jesus Christ

*Tandaganon (also called Tinandag, Naturalis, Tagon-on) is a closely related variety of Surigaonon spoken in the central Surigao del Sur municipalities of Tandag City, San Miguel, Tago, Bayabas, Cagwait, Marihatag, San Agustin, and most of Lianga. It can be classified as a separate language or alternatively as a southern variety of Surigaonon. There are about 100,000 speakers.

Written by Karl Gaverza
Tandaganon Translation by Jasser
Copyright © Karl Gaverza
Translation Copyright © Jasser

Inspired by “Sitti Maryam. Lady Mary.” in Voices from Sulu A Collection of Tausug Oral Traditions. Rixhon. 2010. and Aida Gaverza

Tuwan Putli’ Illustration by emirajuju
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Watercolor by Catherine Chiu
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