In the light of the waxing moon a single spirit prepared for his journey.

He bid his home goodbye and wondered where he would voyage.

The stars perhaps? The messengers were busy tonight.

There was also rumbling of a disturbance in the courts of the middle world? He didn’t want to get in the middle of that conflict.

The land of earthquakes and storms? He had just been there his last trip; the serpents would understand some time apart.

He closed his eyes and took a step forward and bathed in creation.

And in a moment, he was gone.

“Hail to you mother-crocodile.”

“Ahhh, the caretaker of the silver light. I have heard your movements through the cosmos. What brings you to me?”

The mountains on the back of Dapu shifted. Ngapal did not know if carrying the world was a big a burden as it seemed, but for now she seemed comfortable with her encumbrance.

“I have traveled now where I have not yet been,” answered Ngapal.

“Ahh, the wonders a journey can give to a soul. You may stay next to me.”

Ngapal floated to the crocodile’s side.

“What do you want of me?” Dapu’s eyes piercing Ngapal’s being.

“I only request a humble conversation.”
“And in return?”

“You will have a new story to tell.”
The crocodile roared a hearty laugh.

“The audacity!”

“It is the only thing I can offer, mother-crocodile.”

“You have made these old bones rattle. Proceed, caretaker, what would you like to know?”

“I have heard tales of your shadow.”
“Ahhh, Lawu,, I have not thought of them in ages.’
“There are many stories of the both of you. I would like to know which one is true.”
“All. Neither. It depends on what shadow the sky casts.”
“That is not an answer.”
“And that is all you will get.”
Ngapal knew better than to push things when dealing with the greater spirits. But he had no other options.

“I meant no disrespect mother-crocodile. I just wanted to know..”
“Because of Sowu.”
“Yes.”
“Lawu is also one of the celestial beings called the moon-eaters.”
“Yes.”

“You insult me, caretaker. You have fought his kind before and were victorious. What else do you seek?”
“Every eclipse the Sowu inches closer to victory. If I am to protect my charge I must know of the others.”

“And how you can defeat them?”
“Yes.”
It was the first time he had said his fears to another, but not was not the time for shame nor pity.
“Please mother-crocodile, tell me your tale.” Ngapal begged.
The giant sighed.

“Very well. There are not many with the gall to go to my domain and ask thus.”
“I am not like them.”

“There is the story of my death.”
“But you are very much alive, great spirit.”
“Hush, let me finish.”
“I apologize.”

“Much has been said about that story. In it, I simply die. No reason or rhyme, all to fuel the rage of the Lawu.”

Dapu let out another laugh causing the world on her back to shift.

“That is one tale. There is another where Lawu is borne of my blood. Seeking retribution on my behalf.”
“And is that the truth, mother-crocodile?”
“Yes. No. Maybe.”

“Is there anything that could help me in my battle?”
“Only this, caretaker. You have an ally in your charge. The light of the night sky is not as helpless as you might think.”
“I will ruminate on those words mother-crocodile. I thank you for your precious time.”

“I must thank you as well. I have remembered much about myself and my shadow. Goodbye, caretaker, I wish you luck on your sojourn.”

And with that Ngapal took another step into the cosmos.

He didn’t get far before a familiar noise beckoned him.

It was the kumbing of his people.

The journey would have to wait.

Now it was time to battle.

=—————————————————————-=

Written by Karl Gaverza
Copyright © Karl Gaverza

Story inspired by an interview with Rosie Sula, a Tboli elder.

Illustration by Katrina Escolar-Tan

Enervaugnn https://www.instagram.com/enervaugnn/

The post Sowu appeared first on Philippine Spirits.

*Note this story is in Tagalog

Sa kaibuturan ito’y naghihintay.

Hindi lahat ay alam ang kaniyang kuwento, ngunit marami ang nakaaalam kung anong klase ito.

Ang moon-eaters.

Ang mga celestial na halimaw.

Ang leon. Ang alimango. Ang higante. Ang ibon. Ang ahas.

Ang dragon.

Lahat sila ay dumaan sa pating, at ibinaba ito sa kalaliman na tinatawag nitong tahanan.

Mayroon bang isang kuwentong dapat sabihin?

O lagi lang itong nandiyan?

Maaaring gutom ang nagtutulak sa hayop, tulad ng halimaw, tulad ng alakdan. Ano pa ang magiging biktima ng pating kundi ang init ng isang buwan?

Maaari rin itong paglaruan, tulad ng leon. Ang buwan ay isang higanteng orb na pumupukaw sa atensyon ng halimaw. Ano pang elemento ang maaaring makaakit sa pating?

Maaaring ito ay galit, tulad ng alimango. Ang pating

ba ay supling ng araw at buwan? Nangangahulugan ba ito ng kabayaran laban sa mana mula sa mga magulang nito na hindi nito alam?

Maaaring ito ay paghihiganti, tulad ng higante. Ang pating ba ay isang mortal na nilalang? Nagdulot ba ito ng galit sa mga diyos? Ano ang nangyari dito na inilipat ito sa kalaliman ng dagat?

Maaaring ito ay kadiliman, tulad ng ibon. Kapag nakumpleto ng pating ang kaniyang gawain at ang mundo ay nahulog sa anino, ano na ang susunod na kakainin nito?

Maaaring bahagi ito ng nature niya, tulad ng ahas. Sa pag-iral ng mundo, bahagi ba ito ng pag-ikot?

At nariyan ang kuwento ng dragon.

Bawat nilalang ay alam ang kuwento nito.

Ang pitong buwan. Ang diyos Bathala.

Ang gahaman na dragon.

Ang pating ay naghihintay, hanggang sa iba ay mamatay, sa mga tunog ng sangkatauhan.

May isang kuwento sa pinaniniwalaan kong totoo.

Ang mga celestial na nilalang, na tinatawag na moon eaters, ay bahagi lahat ng mundo. Bawat isa ay may kanya-kanyang dahilan para kainin ang buwan o ang mga buwan.

At doon nakatira ang pating.

Ang pinakamahinang nilalang, bigo itong makuha ang midnight orb.

Ulit.

Ulit.

At ulit.

Alam na nito ang kabiguan at hindi na susubok muli, hanggang sa malaman nitong matagumpay niyang makukuha at premyo.

Sa tahanan nito sa kalaliman ay nagkukunwari. Alam nitong hindi magiging kasinglakas ng iba, hindi kasing galit, hindi kasing gahaman.

Ang poot nito ay mas tumindi, hindi poot sa iba, kung di poot sa sarili nito.

Bakit pa ito inilagay sa mundo kung magiging hindi siya kasinglakas ng iba?

Sa tubig ikinukubli nito ang kaniyang mga luha.

At naghihintay.

Hanggang sa gumabi.

=——————————=

English Version

In the depths it waits.

Not many know its story, though others may know of its kind.

The moon-eaters.

The celestial beasts.

The lion. The scorpion. The crab. The giant. The bird. The snake.

The dragon.

They all pass over the shark, relegating it to the depths it calls home.

Is there a tale to tell?

Or has it always been there?

It may be hunger that drives the beast, like the scorpion. What other prey will the shark have if not the warmth of the waning moon?

It may also be for play, like the lion. The moon is a giant orb that catches the beast’s attention, captivating it. What other element could enthrall the shark?

It may be anger, like the crab. Is the shark the offspring of the sun and moon. Does it mean retribution against the inheritance from the parents it never knew?

It may be revenge, like the giant. Was the shark ever a mortal being? Did it incur the wrath of the gods? What happened to it that relegated it to the watery abyss?

It may be darkness, like the bird. When the shark completes its task and the world is plunged into shadow, what will it eat next?

It may be a part of nature, like the snake. In the machinations of the natural world, is it part of the cycle?

Then there is the tale of the dragon.

Every being knows its story.

The 7 moons. The god Bathala.

The greedy dragon.

The shark lies in wait, until the others have fallen, to the sounds of humanity.

There is one tale which I believe to be true.

The celestial beings, called the moon eaters, are all part of the world. Each having their own reason to capture the moon, or moons to be more precise.

And it was there that the shark resided.

The weakest of the pack, it failed to capture the midnight orb.

Again.

Again.

And again.

It had known failure and would not try again, not until it knew it could successfully take its prize.

In its home in the deep it connives. It knows it will never be as strong as the others, not as angry, not as hungry.

Its hatred multiplies, not against the other beings, but against itself.

Why was it put on this earth if only to be last place?

The water hides its tears.

And it waits.

Until the night.

=——————————————————=

*Tagalog is an Austronesian language spoken as a first language by a quarter of the population of the Philippines and as a second language by the majority. Its standardized form, officially named Filipino, is the national language of the Philippines, and is one of two official languages alongside English.

Written by Karl Gaverza

Translation by Gabriela Baron
Copyright © Karl Gaverza

Translation Copyright © Gabriela Baron

Story inspired by Baconaua entry in Creatures of Philippine Lower Mythology. Ramos. 1971.

Baconaua Illustration by Benedict Jose Villarante

The post Baconaua – Tagalog Translation appeared first on Philippine Spirits.

*Note this story is in Maguindanaon

Isa a magabi, midtabed su surga. Aden ru a maha i naulug sa lupa endu natabanan.

Minendud intu sa kapalawan, katawan den a nanggula intu nakamagatus kali-di, nakasangibu kali paganay.

Kalinian nin bu na kapendegka sampay sa kapeguma nu tundug a ulan-ulan.

Ugaid sa tu a magabi na aden salakaw a nakatagu.

Kimekep su ru kanu ubay nu isa a takub endu mibpipideng sekanin, pedsinganin su mamis a katana nu tulug.

Endu mapasad den intu pabila kena bu sabap sa suara na napagedam.

“Ampun aku?”

Su ru na midtulik sa kaligidan ka pinangilay nin su ebpunan na ingel. Da malayam sa kapangingilay sa nganin-nganin a labi lawan i kadidu nin sa ulan-ulan.

Kimisek intu, “Entain i san?! Pailay ka!”

“Kena den wagib i kapegkisek. Sia aku bun.”

Su ru na limengi kanu bungawan nu takub aden manisan a mama.
Mabagel a ginawa, napikir nu ru. Isa sa kanilan.

Su ru na da atu nin ebpun kanu manga manisan, sa didalem nin silan, . Katawan pan nilan labi lawan sa kapembitiala kanu ru, basi malasay silan su mulka nin.

“Pendalungan nengka su takub,” pedtalu nu manisan.

“Pengenin nengka a mawa aku?” su ru a maha pedtulik sa kalasayan.

“Pengenin ku a mangay ka sa kaped, mapakay a mukit ka sa langit mana papanuk. Di ka pendalungi i takub ku.”

“Bali enduken mangay aku sa apia endaw? Ngin i sabapan a napikir nengka a da guna nin a ru mana ginawa nengka i aden hak nin a edtalu sa endaw ebpawang i Kedu”.

“Mapakay bu, Kiyugan ku a tagak aku engka sa isa bu.”

“Kena sekitanu bun langun.”

“Bali, mangay tanu den?”

“Di, di aku pelu”

Mimbagel sa ginawa su manisan a ru. Natawan nin i da den lalan a makataban sekanin. Nakakedu sekanin sa pinadtaday ni Kedu sekanin edtalu sa mauget. Sa aden basal a bagel na mapakay a makabinasa sa manisan a ru sa magagan. Da bun mambu masama sa matading kanu manisan a ruh bali naatul nin a mayan sa ubay a watu endu mimbitiala sekanin kaped su ru a maha.

“Enduken napili nengka inia a inged sa kapendegka?”

“Nailay ku sa ebpun sa pulu and nailay ku a mapia, ngin pan i ped a sabapan ku a kaangay sia?”

“Masu sangat a kalugat.”

“Saki”

“Ngin i nanggula?”

“Pagidsan sa tatap. Kasigkem ku su ulan-ulan ugaid na di ku kakapetan.”

“Enduken engka di?”

“Ngin i bida a kaaden nin?”

“Kiugan ku a matawan”

Mimbagel sa ginawa su Kedu endu napikir nin a da nin madtalu i manga tudtul kana madakel a manga ulan-ulan. Su manisan a ru na nawan na kaya midsa, mindamangias bun sekanin.

“Minebpun sa kutika sa unan pan na manga waktu. Sa manga ru a labi lawan i kamaha nin sa leka atawa laki a aden kamal nin sa langun-langun paganay, saguna endu tundug pan.”

“Mana nengka na kena ka ganat sa inia inged?”

“Di kena, madidu a ru, kena saki.”

“Su manisan a ru na nakakedu. Sa manga kadatuan nilan kena den baraguna su ebpunan. Pibpikir intu, apia ngin a ru ka, tatap a bad ka na inia inged. Su kaitungan nin na nagedam endu kiyugan nin pan matawan.

Initalus ni Kedu, “Madakel i manga diwa bali su manga saitan bun. Su manga bunua nilan na mawalaw endu labi madakel a dara i naudud. Kena intu labi mapia kanu kutika a migatul silan a egkaisa. Aden kutika a napikir ku ngin den i manggulan pabila ped bu a atul i naumbal ku. Basi saguna na maganap aku pan.”

“Maganap?”

“Katawi ka su tampat nengka. Padtalu aku nengka sa tudtul.”

“Ampun aku ru a maha, mapakay a talus ka.”

“Napianan kami sa talad a kaabadian. Endu sekami manga babal sa mibparityaya kami sa dalebut nilan. Sa maha kaludan a pedtindegan nami, pegidtung su manga bagel sa mabagel a papeliyu na kabagal tanu. Su kaabadi na nakalepas den, sampay su hadia tanu mimbangun ebpun sa kadaleman. Su Amrita.”

“Amrita?”

“Su unga teneb nu kaabadian. Su sabapan bu a enggalbek tanu sa kaped silan.”

“Bali ngin i nanggula?”

“Da nilan enggi su bagi nami. Timuga su lipunget ku sa manga ugat dara tanu a mana su mambitialan a kasuli. Apia bida a lalan i napili ku.”

Tinangguban nu katana su manga ru a mana su namug a kaaden sa laun.

“Ru a maha? Aden san mawag a kanggula?”

“I—” Midtatawa si Kedu. “Di ku bun katanudan ngin i ngala ku.”

“Ngin i mana nengka?”

“Su manga ngala na den baraguna nin. Bida intu sa waktu. Maganap aku paganay. Su ped menem sa lekami na mibpasad, Minebpun aku enggalbek. Mibpakilala ku su ginawa ku a isa sa kanilan, kemua sa unga teneb endu masampay su kahanda ku.”

“Mabaluy ka a abadi.”

“Sa apia ngin a  mapia a pinggula. Su dua na nailay nilan su kinadtalimbut ku endu pinatuntay nilan su sangat a mabagel sa kanilan. ”

“Su dua?”

“Su senang endu su ulan-ulan, mambu.”

Su manisan a ru na mindangu-dangu. Tatap a napikir nin na su Kedu endu su ulan-ulan na alung-alung nu dunya, da kapupusan nin a sagayan a malung nu langit. Makakedu intu pabila matawan tatap nin a napikir na si Kedu endu su ulan-ulan na alung-alung nu kasipatan, taman-taman a kapedsagayan sa malung nu langit. Makakedu ka pabila katawan na sangat a kena mapakay matawan.

Si Kedu na timalus, “Ngin pan san i mapakay a edtalun? Natebped su ulu ku endu na inia aku saguna, badan a maganap. “Enduken minangay ka sa inia inged?”

“Tinundug ku su senang endu su ulan-ulan sa endaw silan pedsigay sa palitan nilan. Su kaped a manga inged su ulu ku i pedtundug sa ulan-ulan, kaped na pabila ngin i kasama kanu badan na temundug sa mga babal. Ugaid di tanu makapetan silan, su dua na sinusup nilan su unga teneb. Basi taman-taman a nakambagi a enggulalan sa kapembuntal-buntal.”

“Sukran sa tudtul nengka, ru a maha. Kakedam ku i kabarabangsa sa kapegkakineg lun.”

“Mapia, bali matay ka a kaped i kabarabangsa.”

Sa paidu a kutika, su masela ikug nu Kedu na naulug sa lupa nu manisan a ru.

Sa timundug a katana kani Kedu na migkulut sa hadapan na takub, sa katamatan na nasampay nin bun su kapendegka a pengilayn nin.

=———————-=

English Version

One night, the heavens churned. A great spirit fell to the ground and was defeated.

It retreated to the mountains, keenly aware that this had happened a hundred—no, a thousand times before.

All it wanted to do was rest until the next moon would come.

But that night had something else in store.

The spirit huddled beside a cave and closed its eyes, hoping for the sweet tranquility of sleep.

And it would have succeeded if not for a voice that jolted it awake.

“Excuse me?”

The spirit looked around for the source of the noise. It was not accustomed to looking for things smaller than the moon.

It bellowed, “Who is there?! Show yourself!”

“You don’t need to shout. I am right here.”

The spirit tuned its head and at the entrance of the cave was a beautiful man.

Sigh, the spirit thought. One of them.

The spirit had nothing against the beautiful ones, they were beneath him, both literally and metaphorically. They also knew better than to engage with the spirit, lest they suffer its wrath.

“You’re blocking my cave,” the beautiful one said.

“Are you demanding that I leave?” the great spirit eyed this inconvenience.

“I’m asking you to go somewhere else, you can move through the sky as easily as a bird. Please do not block my cave.”

“And why would I go elsewhere? What makes you think that an insignificant spirit such as yourself has any right to tell Kedu where to go.”

“Please, I would just like to be left alone.”

“Don’t we all.”

“So, will you move?”

“No, I don’t think I will.”

The beautiful spirit sighed. He knew there was no way he could win. He was also surprised that Kedu let him speak this long. With its enormous power it could destroy the beautiful spirit in an instant. There was nothing left to lose for the beautiful spirit anyway so he decided to sit on a nearby rock and have a conversation with the great spirit.

“Why did you choose this place to rest?”

“I saw it from above and it looked comfortable, why else would I go here?”

“You seem very tired.”

“I am.”

“What happened?”

“The same as always. I caught the moon but could not hold it.”

“Why couldn’t you?”

“What difference does it make?”

“I would like to know.”

Kedu sighed and realized he had not told that story for many moons. The beautiful spirit was brash enough to ask, might as well humor it.

“It started in the time before times. Where spirits greater than you or I held dominion over everything that was, is, and will be.”

“You mean that you were not from this land?”

“No, small spirit, I was not.”

The beautiful spirit was surprised. In their realms origins did not matter. It was assumed that, whatever spirit you are, you had always been a part of this land. His curiosity was piqued and he wanted to know more.

Kedu continued, “There were many gods then as well as demons. Their battles were fierce and much blood was spilt. Though it was not any better when they decided to work together. I sometimes wonder what would have happened if I had made different choices. Maybe then I would still be complete.”

“Complete?”

“Know your place. Let me tell my story.”

“I apologize great spirit, please continue.”

“We were enticed by the promise of immortality. And fools we were for believing their lies. By the great ocean we stood, tossing the waves as violent as our powers allowed. The eternities passed by, until our prize rose from the depths. The Amrita.”

“Amrita?”

“The nectar of immortality. The only reason why we would ever work with them.”

“What happened then?”

“They denied us of our share. Anger flowed through our veins as we planned our revenge. Though I chose a different ploy.”

Silence blanketed the spirits like dew settling on leaves.

“Great spirit? Is there something wrong?”

“I—” Kedu let out a chuckle. “I don’t even remember what my name was.”

“What do you mean?”

“Names do not matter. It was a different time. I was complete then. While others of my kind planned, I set out into action. I disguised myself as one of them, taking in the nectar and achieving my goal.”

“You became immortal.”

“For whatever good that did. The two had seen through my ruse and warned the most powerful of their kind.”

“The two?”

“The sun and the moon, of course.”

The beautiful spirit nodded. He had always assumed that the Kedu and the moon were reflections of nature, an endless dance in the cloak of the sky. It was surprising to find out it was so personal.

Kedu carried on, “What else is there to say? My head was severed and now I am what I am, a body left incomplete.”

“And why did you come to this land?”

“I follow the sun and moon wherever they shine their light. In some lands it is my head that hunts the moon, in others what is left of our body pursues those fools. But we cannot hold them, the two had also imbibed the nectar. Maybe we are forever destined to carry out this charade.”

“Thank you for your story, great spirit. I feel honored to have heard it.”

“Good, then you will die with that honor.”

In a split second Kedu’s massive tail crashed onto the beautiful spirit’s form.

In the silence that followed Kedu curled up in front of the cave, finally able to get the rest that he sought.

**Maguindanao or Maguindanaon is an Austronesian language spoken by majority of the population of Maguindanao province in the Philippines. It is also spoken by sizable minorities in different parts of Mindanao such as the cities of Zamboanga, Davao, and General Santos, and the provinces of North Cotabato, Sultan Kudarat, South Cotabato, Sarangani, Zamboanga del Sur, Zamboanga Sibugay, as well as Metro Manila. This was the language of the historic Sultanate of Maguindanao, which existed before and during the Spanish colonial period from 1500–1888.

*This story is not “word for word” or “translated literally” since there are English words that has no exact equivalent in Maguindanaon language. It was translated as to how an old Maguindanaon would re-tell the story. But nonetheless, the content and dialogue in the original and the translated version are all the same.

Written by Karl Gaverza
Traslation by Datu Hashim
Copyright © Karl Gaverza
Translation Copyright © Datu Hashim

Inspired by the Ketu/ Kedu descriptions in Tagalog Borrowings and Cognates by Jean Paul Potet (2016) and Diccionario mitológico de Filipinas in
Volume 2 of Retana, W.E. Archivo del bibliófilo filipino by Ferdinand Blumentritt, Ed Jordan Clark Aswang Project. (2021)

Kedu Illustration by Yuriko Yoshida
IG: @yumiro45

FB: Yumiro45

The post Kedu – Maguindanaon Translation appeared first on Philippine Spirits.

*Note this story is in Aklanon

Sang una hay may isaeang ka dyos nga Gamhanan ro pangaean. Imaw ro makakagahum sa tanan — taga-tao it kabuhi, kahamungayaan, ag pangabuhi-an. Gaistar imaw sa bukid it Daeogdog, kaibahan ro ibang mga dyos. Idto imaw gadumaea ko sang kalibotan — gatao it kabuhi ag gakastigo sa mga gakasaea nga tawo.

Sa ulihi, si Gamhanan hay magapadaea it bunok ag grabi ka init sa mga tawo nga indi magtuman sa anang sugo. Sanda nga indi magtao it maayos nga haead sa anang eungib hay gaba-an gid.

Sang una hay may una nga panigotlo, ay Gamhanan nga pinaeabing alaga. Nag-alagwa imaw patabok it suba nga mat kahayag it dasig. Grabi katahum ro rayang sapat nga uwa it sin-o man nga mangisip nga sakitun da. Isaeang ka rason hay nahadlok sanda sa kaakig ni Gamhanan. Euwas karon, ro huma it panigotlo hay nagatao it kataeagman.

Sa ulihi, ro panigotlo, bilang taga daea it timgas nga ani ag dibwenas, hay magahuma sa pinaka-ulihing bisis bag-o ro pag ugsad it buean. Ro mga tao sa banwa hay gapangalipay mentras gapreparar ko andang haead sa magagahom nga dyos ag sa anang alaga.

Sang una, may kalipay ag kahayag. Ro panigotlo hay wa it inugkabaeaka sa mga tawo na nagapalibot sa bukid it Daeogdog dahil imaw hay pinaeabi ag nagatao it kataeagman.

Sa ulihi, ro matahum nga sapat hay hapatay it isaeang ka pobreng mangangayam nga si Dagasanan. Ro anang puting baeahibo hay may mantsa eon it dugo, tubtub sa katubtuban. Indi eon hibatian ro anang huma nga gakahueogan it bugana ag katuyo-an. Indi eon it uman imaw mag pabat-oe it baha o kahuga-an.

Sang una, may isaeang ka magagamhanang dyos ag anang alaga.

Sa ulihi, ro mga tao hay nagbayad sa andang utang.

=——————————=

English Version

In the beginning, there was the great god Gamhanan, the most powerful of all the gods, the giver of life, security and livelihood. He dwelt with the other gods of his land in Mount Daeogdog, giving life and punishing errant mortals.

In the end, the god Gamhanan would send the rain and drought to those mortals who would defy his will. Those that would not give the proper offerings to his cave dwelling would know the bitter taste of the god’s punishment.

In the beginning, there was the panigotlo, Gamhanan’s favored pet. It dashed across the river like a ray of pure light. So beautiful was this animal that none would dare harm it, not only for fear of Gamhanan’s retribution but also because it could foretell omens with its bleating.

In the end, the panigotlo would have its last bleating before the full moon, being the harbinger of good harvest and fortune. The people of the village would rejoice and prepare for their thanksgiving to the great god and his pet.

In the beginning, there was joy and light. The panigotlo did not have anything to fear from the mortals surrounding Mount Daegdog, for it was favored, and it would foretell favor or misfortune.

In the end, the majestic beast was killed by a lowly hunter named Dagasanan. Its white fur forever stained by blood. Never again would its bleats tell of abundance and purpose, never again would it warn of flood and despair.

In the beginning, there was the great god and his pet.

In the end, the mortals paid their price.

————————–————————–————————–

*Aklanon (Akeanon), also known as Bisaya/Binisaya nga Aklanon/Inaklanon or simply Aklan, is an Austronesian language of the Bisayan subgroup spoken by the Aklanon people in the province of Aklan on the island of Panay in the Philippines. Its unique feature among other Bisayan languages is the close-mid back unrounded vowel [ɤ] occurring as part of diphthongs and traditionally written with the letter ⟨Ee⟩ such as in the autonyms Akean and Akeanon. However, this phoneme is also present in other but geographically scattered and distant Philippine languages, namely Itbayat, Isneg, Manobo, Samal and Sagada.

Written by Karl Gaverza
Aklanon Translation by Chi Payba-Suarez
Copyright © Karl Gaverza
Translation Copyright © Chi Payba-Suarez

Inspired by the Panigotlo description in ‘A Legend of Aklan’ in Philippine Folk Literature: The Legends. Eugenio. 2002.

Panigotlo Illustration by Julius Advincula
IG: https://www.instagram.com/subhelic

The post Panigotlo – Aklanon Translation appeared first on Philippine Spirits.

*Note this story is in Ilocano

Payyak a puraw.

Rupa ti babai.

Bagi ti kabalyo.

Nagsilnag ti kinaraniag nga agtaud kenkuana kadagiti diding ti balay a kasla agsalsala nga apoy a nakasango iti tallaong.

Binalakadan idi ti inana a saanna pulos a taliawen daytoy, ngem saan a makaidna ni Rai a mangsirip iti nagbabaetan ti ramayna. Ammona dagiti pakasaritaan dagiti datdatlag a pinarsua, no man pay aminda nga ub-ubbing ket ammoda. Ngem sabali laeng no isuna mismo ti makakita iti sangonsango.

“No man bilang siak ti nainkalintegan nga anak dagiti dadakkelko, dawatek ngarud dagiti sumaganad a sagut manipud kenni Allah, ti Kangatoan: ‘Sapay koma ta ti Kura Sambalani, argaman ti pirak ken balitok a pulserasna, ket agparang ken umay ditoy lubong manipud law-ang iti mamimpito a daras. Sapay koma ta yegna pay kaniak dagiti kawes nga insuot dagiti daddakelko iti aldaw ti panagkallaysada tapno isuotko met.’”

Dayta ti dinamag ni Tuwan Putli iti kata-kata² ni Manik Buwangsi, ti sarsarita nga ammona a sipupuso. No agsakay ni Tuwan Putli iti Kura Sambalani, ti lawag dayta a pinarsua, malaksid ti kinapintas ni Tuwan Putli, ket isu ti makagapu unay no apay a masinga dagiti agparparti ti baka para iti pasken a pakaputdan kadagiti ramayda.

Nasdaaw ni Rai iti nakitana. Insakay ti Kura Sambalani ti natay nga imam iti likodanna ket inruginan ti nagtayab a nangturong ti langit.

Ti imam ket nasantoan unay a tao, saan ngarud a nakaskasdaaw a ti Kangatoan ket mangibaon iti maysa kadagitoy a nailangitan a pinarsua tapno itayabna daytoy idiay langit.

Saan a masinunuo ni Rai no ania ti nanglugan kenkuana nga agsao, ngem manipud iti ngiwatna naisawang dagitoy a balikas, “Nasantoan! Pangngaasim ta sungbatam ti saludsodko!”

Nagsardeng ti panaganges dagiti nakitaripnong bayat ti panagur-urayda iti sungbat. Pinadas ni Rai a miningmingan no adda pagilasinan ti kaririknana iti rupana, ngem mapurar dagiti matana iti lawag daytoy.

Nagsardeng ti Kura Sambalani iti panagtayabna ket nagtapaw iti sango ti ubing.

Saan a nagduadua ni Rai, “Mabalin kadi nga ipannak kenni amak?”

Iti likodanna, nagsennaay ti inana.

Nagwingiwing ti Kura Sambalani ket timmalikod.

Ket nagyaman ni Rai iti maudi a gundaway bayat ti panangitayabna ti imam idiay langit.

Immisem ni Rai kas ti isem ti maysa a makaammo a ti pananggun-od iti gundaway no dadduma ket isu ti bukod a gunggona.

_____________________

¹Ti Kura Sambalani ket kadawyan a mailadladawan a kas maysa a puraw wenno karkarna a kabalio a mangitayab kadagiti kararua dagiti mararaem a tao nga agturong idiay langit wenno iti panagbiag kalpasan ti ipapatay. Iti sumagmamano a pakasaritan, ti Kura Sambalani ket nailadawan a kas maysa a pinarsua a puraw ti payakna, kagudua a kabalio ken kagudua a tao nga addaan iti rupa ti maysa a babai (kas nailadawan iti kaunaan a sarsarita ti Tausug a nakaibatayan iti daytoy a sarita. Daytoy a kayulogan ti Kura Sambalani ket naadaw manipud iti Buraq/Burak, ​​maysa a pinarsua iti Islamiko a kannawidan a mangisalakan kadagiti propeta).

²Marchen wenno sarsarita a Tausug.

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English Version

White wings.

A woman’s face.

A horse’s body.

“If I am the legitimate daughter of my parents, I wish for the following gift from Allah, the Most High: ‘May my Kura Sambalani with her silver and gold bracelet, show up and come from outer space to this world seven times. May she bring me the clothes that my parents wore on their wedding day so that I could wear them.’”

That was what Tuwan Putli’ asked in the kata-kata* of Manik Buwangsi’, a tale she knew by heart. Tuwan Putli’ would ride the Kura’ Sambalani and the light from the creature in addition to Tuwan Putli’s beauty were so great that they distracted those that were slaughtering cows for the feast causing them to cut their fingers.

Rai could only stand dumfounded at the sight that she beheld. The Kura’ Sambalani carried the deceased imam on her back and she began to fly towards heaven.

The imam was an especially pious man and it was no surprise that the Most High would send one of these celestial creatures to carry him to heaven.

Rai didn’t know what possessed her to speak, but the words flowed from her mouth. “Holy One! Please answer my question!”

Breaths stopped as those gathered waited for a response. Rai tried to see if there was any trace of emotion on her face, but the light hurt her eyes.

The Kura’ Sambalani stopped her ascent and floated in front of the child.

Rai didn’t hesitate “Can you take me to see my father?”

From behind her mother let out a gasp.

The Kura’ Sambalani shook her head and turned away.

Rai let out one final “Thank you” as she and the imam flew towards heaven.

Rai smiled the smile of someone that knew that taking a chance is sometimes its own reward.

*Tausug folktale

**The Kura Sambalani is usually described as a white/ wondrous horse that brings the spirits of venerated persons to heaven/ the afterlife. In some folktales the Kura Sambalani is described as a white winged being, half horse and half human with a woman’s face (as described in the original Tausug folktale this story is inspired by. This version of the Kura Sambalani is heavily influenced by the Buraq/Burak, a creature in Islamic tradition that transported prophets.

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*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 Deo M. Ramos
Copyright © Karl Gaverza
Translation Copyright © Deo M. Ramos

Inspired by the Kura Sambalani description in Manik Buwangsi’. Narrated by Mullung. in Voices from Sulu A Collection of Tausug Oral Traditions. Rixhon. 2010.

Kura’ Sambalani Illustration by Rai Hamid
FB: Wombatrai

The post Kura Sambalani – Ilocano Translation appeared first on Philippine Spirits.

*Note this story is in Bantayanon

Ang mga puya, naghinagawhaway samtang nag-istoryahay bahin sa bakunawa.

Gikalisangan nila ang pagsawp sa adlaw, kay amo ini ang takna nga mogawas sya para maghampang.

Ang tanan puya, mobiya kag mosyud ig-abot sang gab-i, kag dili na mobalik pa.

Pero nanu man ining makalisang nga dragon sa kalangitan? Nanu ang iya matoud nga istorya?

Sulti sang iban, sang una nga panahon, may pito ka buwan nga nagdan-ag sa kilumkilom. Sa usa sini nga mga gab-e, may grupo sa mga tawo ang way kukaluoy, mipatay sa utod nga babaye sang bakunawa-ang pawikan. Ang mga naghimo sini nga salaut, wa mobatyag nga sayup ang ila gihimo, kay sa ila pagtuo kung dili nila patyon ang utod nga babaye sang bakunawa nan ang ila isla malunupan,hangtod ini mapapas,  mosidsid sa kaladman sang dagat.

Ang bakunawa dili pa dragon sang hitsura sang una. Hinoun, usa ini ka gwapa kag makadani nga kataw o sirena. Pero sa iya nag-uros-uros nga kalagot nga gusto gayud makabawos, iya giutro ang iya hitsura, kag nahimo siya nga dragon.  Tagsa-tagsa niya nga gipawng ang mga suga sa kagabhion. Unom ka buwan ang nasyud sa iya tyan, pero, nauntat sya sa ikapito.

May mga huhungihong nga nagsiling nga usa ka nagmaskara nga dyosa ang nitardar sa gihimo sang Bakunawa.

Ang nagmaskara nga dyosa kag ang iyang mga sumusunod nagpalanug sang makabungoy nga kasaba nga miabot sa langit. Tungod sa kalanug kag kaalingogngog sini, sa kalit ang bakunawa nakabatyag sang kahadlok. Diin gikan ini nga tingog, ini natingaa.

Sa iya kalisang, ang bakunawa misawom balik sa dagat kag misway sa pag-utro sang iya hitsura, pero alaut lang kay ini dili na mahimo. Siya nagpabilin sa hitsura susama sa dragon, hangtod nga mautro ang iya kinaiya kag moundang na sya sa pagpangita sa buwan. Pero, wa ini mahitabo. Sa pinakauyokan  sa iya kasingkasing, ang bakunawa, nagpanikad gayud nga makabawos. Kag matag gab-e nga makit-an niya ang katapusan nga buwan, moabri ini sa iya higante nga tyan kag motilaw sa tam-is nga kadaugan. Ini padayon niya nga himoun hangtod nga ang mga tawo mismo makaamgo sa ila sayup nga gihimo.

Usa lang ini sa maanindot nga istorya sa higante nga dragon nga aton gitawag nga bakunawa.

Ara’y iban nga mahitungod sa gugma kag pagbiya, pero sa katapusan, nakasentro sa pagpanimawos.

Sang una nga panahon, ang bakunawa nahigugma sa tawhanon nga babaye sa usa sa mga tribu nga nawaa na sara nga anyo. Ang ila paghiusa, napuno sang kasakit, kay wa nauyonon sa mga sakop sa tribu ang ila relasyon. Ang Bakunawa kag ang babaye, sama sa normal nga managtrato, nigahin sang panahon nga magkaupod, sa sini, nilawum pa ang ila gugma sa matag-usa.

Hangtod nga ini nga balita, nahibaw-an sa lider sang tribu.

Ang iya tubag paspas kag makahadlok. Ang byay kag ang kinabuhi nga gipanday sang Bakunawa kag sang babaye nahimong abo. Misinggit ang bakunawa sa langit, nagping-it sa kasakit. Sa nanu nga paagi nga ang tawo nahimo man nga sama sini ka pintas?

Ang bakuna nahagit sa nahitabo, nibukal sa kalagot ang iya dugo kag siya nilupad pasingadto sa langit. Kaonon niya ang pito ka buwan isip bawos sa tanan nga nagpasakit sa ila. Ang una nga unom ka buwan gidali-dali niya, gituyo paglamoy. Pero naurong sya pag-abot sa ikapito nga buwan.

Iya nasugata ang dakung dios nga si Bathala.

Dili takus nga tupngan niya ang gahum sa dakong dios, pero sa gihapon sya nakig-away sa ngan sa panimawos. Sa katapusan, napildi ang Bakunawa, wa siya nilampus sa pagkaon sa ikapito nga buwan. Kag labaw sa tanan, isip silot, gihinginlan siya ni Bathala.

Sara, sa matag eklipse sang buwan ang Bakunawa makadumdum sa iya naagian kaupod ang babaye nga iya gihigugma kag ang kinabuhi nga saw-an unta nila nga duha. Sa matag-gutlo nga iya ini madumduman, sangko sa langit ang iya kaalingit kag ang kagustuhan nga makabawos, pero ara lat, nagtago sa iya kasingkasing ang usa ka pangandoy nga unta mobalik sa mga panahon nga ini malipayon pa.

Istorya ini sang Dyos sang Kamatayan kag sang Lyake nga Buwan.

Gikan sa tumoy sa taas nga bukid sang Sidapa, ang Dyos sang Kamatayon nagtan-aw sa kaanindot sa pito ka buwan. Ang kaanindot sini nga mga binuhat nakadani lat sa iban nga dyos. Ang Dyosa sa Syug modalit sang kanta sa mga Dyos, kag ang Dyos sa Kamatayon nakahibaw nga iya ini kinahanglan tupngan.

Ang Dyos sa Kamatayon nagpakilouy sa mga langgam kag kataw dya ang mga buwak kag aninipot. Misyon nila nga ipaabot ang mensahe sa Dyos sa Kamatayan ngadto sa mga buwan.

Hangtud nga may usay gayud nga nitubag.

Ang batan-on nga buwan nga lyake, interesado kung nanu ang ikadalit sang Dyos sang Kamatayon, nanaug gikan sa langit kag gisugat sya sa damu nga mga gasa  kag mga kanta. Dako ang kalipay sa Dyos sang Kamatayon nga ara gayud sang usa ka Buwan nga nitagad sa iya.

Pero, may nagpahipi nga hulga tungod sa usa ka Bakunawa nga napuyo sa kahiladman sa kadagatan. Ini nga bakunawa sama sa dyos, gamhanan kag kusgan. Nangandoy lat ini nga makaangkon sa Buwan para sa iya kaugalingon nga interes. Pagkanaug sa Batang-Buwan gikan sa langit, gikuha dayun ini nga higayon sang Bakunawa para agawon siya gikan sa Dyos sang Kamatayon. Mituyhakaw ini gikan sa iya gipuy-an ilawom sa dagat kag mikaligaw para lamyum ang Lyake nga Buwan.

Dili ini tugutan sang Dyos sang Kamatayon. Nilupad sya pasingadto sa langit kag gikawhat ang Buwan gikan sa naghuwat nga baba sang Bakunawa.

Pero di gayud magpalupig ang Bakunawa, bisan hangtud sara kay wa pa niya maangkon ang iya gihinamhinaman nga premyo. Sa katapusan, and Dyos sang Kamatayon kag ang Buwan niistar na lang sa igbaw sang bukid nga gitawang nga Madjaas.

Ini usa lang lat sa mga istorya nga gisugilon sa niagi nga katuigan, ang ila gigikanan dili na matugkad tungod sa pagdyagan sang panahon.

Pero aton dumduman:

Kung makakita ka sang Bakunawa nga nipalapit sa iya giapas nga premyo nga Buwan, Singgit! Paghimo sang way makatupong nga kasaba, pun-a ang kalangitan kag ang kagabhion sang sama sa dawdug nga kalanog nga saba kag singgana ang Bakunawa nga dili na gayud niya makuha pa ang iya gihamhinaman nga premyo.

Kay bisan pa man nanu nga panimawos ang iya himoun, dili gayud itugot sang tawo nga  maangkon sang Bakunawa ang katapusan nga Buwan.

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English Version

The children speak in hushed tones when they talk of the dragon.

They fear the setting sun for it is then it comes out to play.
And all those children left behind after dark, well… They never return.

But what is the dragon in the night sky? What is its true story?

Some say that once, there were seven moons that lit the twilight. It was on one of these evenings that a group of humans slaughtered the dragon’s sister, the sea turtle. They did not feel at fault, for if they did not kill the dragon’s sister then their island would succumb to the watery depths.

The dragon was not a dragon then, instead it was a beautiful mermaid. For her revenge, she transformed into a dragon and one by one snuffed out the lights in the night. Six moons fell prey to its maw, but the dragon was stopped at the seventh.

Stories say that the masked goddess intervened. The masked goddess and her human followers caused a raucous sound which reached the heavens and it was then the dragon felt fear. Where had this sound come from, it wondered.

The dragon dived into the sea and tried to change its shape to her beautiful form, but alas, it was not to be. The dragon would remain a dragon until it would reach into its better nature and stop its quest for the moons. But that has not come to pass. With every inch of its being the dragon lusts for revenge and each night it sees the last moon in the sky it will open its gigantic maw and taste sweet victory. That is, until the humans do something about it.

That is but one tale of the great dragon. There is another of love and loss, but ultimately of vengeance.

The dragon once fell in love with a human woman of one of the tribes now lost to time. Their union was not without difficulty, as the people of the tribe did not approve of them. The dragon and the woman spent time together, falling deeper in love with each passing moment.
Until the head of the tribe found out.

His response was fast and brutal. The house and the life that the dragon and the woman had built would be reduced to ask. The dragon screamed in pain towards the sky. How could humans be this cruel?

The dragon responded in kind, his anger boiled over and he flew towards the sky. It would eat all the seven moons as vengeance upon all humans. The first six moons he swallowed with dire purpose, but the dragon was stopped when it reached the seventh moon.

In his way was the great god, Bathala.

The dragon could not hope to match the power of the great god, but it fought for its revenge. In the end the dragon did not succeed in eating the last moon and was banished by Bathala.

And in each eclipse of the moon the dragon remembers the life it once led, with the woman that it loved and the home that it built. Vengeance fills it, but there is also a deep longing to return to the times it had been happy.
And yet other stories abound.

There is the tale of the god of death and his husband.
From his mountain top Sidapa, the god of death admired from afar the beauty of the seven moons. The beauty of these lunar beings infatuated the other gods as well. The goddess of tides would sing to the bright gods and the god of death knew he had to match them.

The god of death pleaded with the birds and mermaids, with the flowers and the fireflies. Each would send word of the god of death’s message to the moons.

Until one responded.

The young boy-moon, Bulan, curious about what the god of death could offer, came down from the heavens and was met with a shower of gifts and songs. The god of death rejoiced that one of the moons had come down.
But there was the danger of the dragon. The dragon was a god of the deep and wanted to take the moons for itself. Once the boy-moon descended from the heavens the dragon saw its chance. It lifted itself up from its ocean dwelling and flew towards Bulan with the intent to devour the boy-moon.

The death god would not allow this and flew towards the boy-moon and snatched him from the dragon’s jaws.
The dragon would not have its prize, not then at least. And the death god and the boy-moon lived together at the top of the mountain Madjaas.

This is a tale told too often and is said to be fevered ramblings, their source lost to time.

These are but some of the stories of the dragon, and there are many more that are scattered throughout the islands.
But remember:

When you see the dragon close to its prize, scream. Make noise like there never was before, fill the night sky with man-made thunder and tell the dragon it will not get its prize.

For no matter what revenge it seeks, humanity will never surrender the final moon to the dragon.

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*The Bantayanon language is the regional language of the Bantayan islands in the Philippines. It is a part of the Bisayan language family and is closely related to Waray and Hiligaynon. There are three dialects of Bantayanon, based in the three municipalities that comprise the island group: Binantayanun (in Bantayan), Linawisanun (in Madridejos), and Sinantapihanun (in Santa Fe), the most idiosyncratic of the three. There are also significant dialectal differences between the speech patterns of those that live in the town centers and those that live outside of the more rural areas of the islands.

Inspired by the different Bakunawa myths https://www.aswangproject.com/bakunawa/

Bakunawa Illustration by Felix Pabalinski
IG: @Elironpabalinas

The post Bakunawa 6 – Bantayanon Translation appeared first on Philippine Spirits.

*Note this story is in Tagalog

Ang paglubog ng araw ay tila mas mapula mula noong 2019.

At alam ko kung bakit. Masdan mo, may mga puno na nagpapataas ng kalangitan Kailangang ito ay malinis. O, pinangunahan ko na naman…

Balikan natin ang alam ng lahat… Ang pandemya ay walang pinaligtas- punong puno ang mga pagamutan, magmula sa lock down hanggang sa papag alun-alunin ang bilang ng kamatayan na naging epekto nito ng maraming taon sa hinaharap. Naaalala ko pa noong ako ay naipit sa Covid Ward. Doon lamang ako nakaramdam ng sobrang panghihina, ng kawalan ng pag-asa at dalamhati.

Nakaligtas naman ako rito.

Isa ako sa mga naging mapalad. Hindi talaga mapaghahandaan ang pagkawala ng pang-amoy at panlasa.  Kumain ako ng krayola para makita kung maibabalik nito ang aking pandama.

Hindi ito nangyari.

Nawala na naman ako sa paksa, humihingi ako ng paumanhin. Ang mga numero sa pandemya ay patuloy na tumataas, mula sampu hanggang daan-daan hanggang libu-libo.

Mga numero na akala ko ay hindi magiging posible. Mga numero na akala ko ay nangyayari lamang sa mga pelikula. Napuntirya nito ang mga nakatatanda.

Ilang lolo’t lola ang hindi na muling nakita ang kanilang mga apo? Higit sa inakala… At balikan natin ang paglubog ng araw, May mga nilalang na tinatawag na Salakap.

Sila yung nagdudulot ng epidemya sa mundo.

Naglalakbay sila sa isang napakalaking katig at naglalayag sa amihan, dinadala pabalik sa kaharian ng Kiyabusan ang mga namatay sa bulutong, disenterya, trangkaso at iba pang mga sakit na dulot ng epidemya. At higit silang naging abala noong kasagsagan ng pandemya.

Ngayon, ang monkey pox ay magdadala ng mas maraming kaluluwa sa Kiyabusan.  Ano ang kinalaman niyan sa paglubog ng araw? Muli nating balikan ang mga puno… Yung mga nagpapataas ng kalangitan…

Alam mo, may pinuno ang mga Salakap.

Tumangkuyun ang pangalan nito. At nananalaytay sa kanilang dugo ang nakaatang na tungkulin.

Ang mga Salakap ay hindi lamang nagdadala ng mga kaluluwa ng mga namatay sa epidemya sa Kiyabusan o hangganan ng mundo. Sila rin ay kumukuha ng dugo mula sa mga namatay.

Ang mga puno ay marapat na laging malinis. Nasusundan mo ba ako? Nililinis nila ang mga puno gamit ang dugo na iyon. Ang mga paglubog ng araw ay hindi gaya ng dati. At hindi magtatagal Mapipintahan na naman ang kalangitan.

Ng nagbabadyang kulay dugo.

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English Version

The sunsets seem redder since 2019.

And I know why.

See, there are trees that hold up the sky.

And they must be cleansed.

Oh, I’m getting ahead of myself.

Let’s head back to what everyone knows.

The pandemic spared no one, completely filling emergency rooms, starting lockdowns and releasing a wave of death that will ripple many years in the future.

I still remember the first time I was stuck in a Covid ward. I had never felt so powerless, so filled with despair and anguish.

But I survived. I was one of the lucky ones.

No one can really prepare for the loss of smell and taste. I actually ate crayons to try to test if my senses would come back. Safe to say they didn’t.

I’m off topic again, I’m sorry.

The pandemic’s numbers steadily rose, from tens to hundreds to thousands. Numbers that I thought weren’t possible. Numbers that I thought were only real in movies.

It targeted the elderly the most.

How many grandparents would never see their grandchildren again?

Too much.

And we head back to the sunsets.

There are creatures called the salakap.

Those that bring epidemic sickness to earth.

They travel in a huge outrigger (adiyung) and sail with the northeast winds through the high regions and carry back to the realm of Kiyabusan those that have died from smallpox, dysentery, flu and other epidemic diseases.

And they were never as busy as they were when the pandemic hit.

Now with the news of monkey pox they will bring more souls to Kiyabusan.

Now what does that have to do with sunsets?

Again we go back to the trees.

The ones that hold up the sky.

See, the salakap have a leader.

Their name is Tumangkuyun.

And it is their duty bound by blood.

The salakap not only bring the souls of those that have died in epidemics to Kiyabusan, they also collect the blood from those that died.

The trees must be kept clean.

Do you follow me?

They clean the trees with that blood.

The sunsets have never been the same since.

And it might not be long.

Before the skies are painted.

A foreboding scarlet.

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*Tagalog is an Austronesian language spoken as a first language by a quarter of the population of the Philippines and as a second language by the majority. Its standardized form, officially named Filipino, is the national language of the Philippines, and is one of two official languages alongside English.

Written by Karl Gaverza

Translation by Rhodora Garcia-Medina
Copyright © Karl Gaverza

Translation Copyright © Rhodora Garcia-Medina

Inspired by the Tumangkuyun description in Tagbanuwa Religion and Society. Fox. 1982.

Tumangkuyun Illustration by Race De Villa

IG: @corvus_blanc

The post Tumangkuyun – Tagalog Translation appeared first on Philippine Spirits.

*Note this story is in Pangasinan

Laba-labay kon talagan linlinggisën so bulan. Wala imay mistëryo ya no anto sikato. Isisinag to labat kasi so liwawa to ëd saray makanëpëgan? Unlëlëksab kasi’d mundo so karwahe to? Andi-anggaan kasi so kiwawala to?

Ag ko balot agawaan so migalaw ëd arom a ugugaw, lapo’d walan lanang so anton sakit o di no arom ni ran nagagawa kanian ag ak makakapaway. Ag ko mët nagagabayan so maruksan silëw na agëw, balët no labi, kaiba ray kirëm na bituën tan mapalnan dagëm, say bulan so saksakëy kon kaaro.

Ibabaga da ray mamasikën ya ta no nabalang so bulan ëd tawën, nasumpal mët lay mundo. Inëlëkan ko labat nën saman iman a tongtong, ta panon ton untonda so andi-anggaan a tëlék na bulan? Sikato so kogip a nanmanmaliwan tuwa, say perpekton manangiyabawag na liwawa.

Aman man, angga’d nën anëngnëng ko may leon.

Tatawagën a Arimaonga na saray mamasikën. Ag ko amta’y naliknak nën napapano’y takot so intiron laman ko. Balëg ni nën say pakanonot kon anggaan na ibalëgan na saray ayëp. Tan to lalakapën natan so kaarok a bulan.

Singa tinmonda’y oras ëd saman, anggapo lay nagawaan kon ninëngnëng labat lan aakmonën na ayëp imay bulan. Singa matalandit a migagalaw imay leon, anggapo’d nonot to ya sarag a ipatëy na amin na totoo so gagawaën to.

Mas antakot imay bulan nën say siyak. Naliliknak so kailaloan to’d kawalaan ëd këtkët na leon. Insan ak inmakis.

“Ibulos mo tay bulan, leon, o dino nasumpal so mundo!”

Ag ko amta akin ët nibagak so iraman a salita, singa aliknak labat, singa kaukolan kon iëyag.”

“Ibulos mo tay bulan, leon, o dino nasumpal so mundo!”

Inibaan da ak na saray arom a totoo ëd panag-ëyag. Impaway na mamasikën iray tambol tan gangsa pian manggaway ingal a onsabi anggad tawën.

“Ibulos mo tay bulan, leon, o dino nasumpal so mundo!”

Apagas la ray tëngër mi, ag kami la makaëngas balët ag kami tinmonda. Ag ko itilak imay bulan ëd samay leon, ag itilak na sayan balëy so bulan.

Tinaynan na leon imay bulan kasumpal na singa ag-ontotondan nagagawa. Ginmilig imay bulan insan tinmuloy ya tinumbok to so dalan palibër ëd tawën.

Insan siyak, aban ugaw, nampasalamat ëd saray diyos a ag apeligro so kaarok.

=———————–=

English Version

I have always liked staring at the moon. There’s just the mystery of what she is. Does she shine her light only on the worthy? Is she dressed by the stars? Is she eternal?

There was never a chance for me to play with the other children, there was always some sickness or another that kept me indoors. I could never appreciate the sun’s harsh rays, but in the night, among the starlight and the gentle breeze, my only friend was the moon.

The elders tell stories that if the moon were to cease being in the sky, the world would end. I laughed at those stories once upon a time, for how could the moon ever stop her perpetual cycle? She was the dream made into reality, the perfect harbinger of light.

That is, until I saw the lion.

It was called the Arimaonga by the elders. I didn’t know how to react as terror filled my entire body. It was larger than I thought any animal could ever be. And it was clutching my beloved moon.

Time froze then, I stared helplessly as my only friend was being devoured by the beast. In some perverse way, the lion was playing a game, not knowing that it may just be the doom of us all.

She was more scared than I was. I could feel her hopelessness as she was clutched between the jaws of the lion. I started crying then.

“Lion release the moon or the world will come to an end!”

I don’t know why I started saying those words but it felt natural, like they needed to be said.

“Lion release the moon or the world will come to an end!”

The other villagers stared joining me in the chant. The elders brought out their drums and gongs to make the noises reach the heavens.

“LION RELEASE THE MOON OR THE WORLD WILL COME TO AN END!”

Our throats were hoarse, our breath almost gone but we did not stop. I will not abandon her to the lion, this village will not abandon her.

The lion finally released the moon after what seemed like an eternity. She clutched her sides and resumed her track along the heavens.

And I, a humble child thanked the gods that my only friend was safe.

————————–————————–————————-

*Pangasinan (Salitan Pangasinan) – sometimes called Pangasinense is one of the major languages of the Philippines. It is the language spoken in the province of Pangasinan, on the west-central seaboard of the island of Luzon along the Lingayen Gulf, the northern portion of Tarlac and southwestern La Union, most of whom belong to the Pangasinan ethnic group. Pangasinan is also understood in some municipalities in Benguet, Nueva Ecija, Nueva Vizcaya, and by the Aeta or Aeta of Zambales.

Written by Karl Gaverza

Translation by Dean Alfred Narra
Copyright © Karl Gaverza

Translation Copyright ©Dean Alfred Narra

Inspired by the Arimaonga description in Philippine Folk Literature: The Myths. Eugenio. 2001.

Arimaonga illustration by Lou Pineda
IG: https://www.instagram.com/blacknivalis/

The post Arimaonga – Pangasinan Translation appeared first on Philippine Spirits.

*Note

The Bakunawa myth states that a giant serpent swallows up the moon, causing a lunar eclipse.

This comic a mish-mash of different versions of the Bakunawa myth. Some legends claim that the Bakunawa had a sister a sea turtle. Humans killed her sister and the Bakunawa ate up the moons in revenge. This intersects with the modern belief of Haliya as a moon goddess, with her mask being a more recent addition to the myth, fighting the Bakunawa.

The post A Bakunawa Tale appeared first on Philippine Spirits.

*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
FB: Wildling Child
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