*Note this story is in Cebuano

Ang dagat misidlak sama sa usa ka baol nga napuno sa nadugmok nga mga diamante nga nagpabanaag sa malumo nga kahayag sa mga bituon.

Karong gabhiona, sama sa tanang gabii, mao ang iyang ritwal. Lawom na ang gabii, takna diin ang mga damgo naglupad-lupad sa mga alimpatakan sa uban, ug mao kining panahon nga iyang matigom ang iyang mga hunahuna.

Diyotay na lang ang nahibilin alang kaniya niining iya untang puluy-anan. Gisaysayan siya sa iyang inahan matod sa panahon nga ang ilang katigulangan mobalhin-balhin sama sa mga tiglalin sa tibuok nga isla, apan kana nahitabo sa dugay na nga panahon. Mitan-aw siya sa baybayon nga karon napuno sa mga turista nga buot makalingkawas sa kahago sa kinabuhi sa siyudad. Kaniadto, kining dapita usa ka paraisong puluy-anan alang sa iyang mga katigulangan; karon, sama na kini sa usa ka haw-ang nga kabhang kon itandi sa iyang kanhing kaugalingon, nahimong huyang human sa pagkonsumo sa tawo.

Usa ka malumo nga luha ang midagayday sa iyang aping, ug ang iyang kasubo miabot sa kinapungkayan niini. Giunsa kini pagkahitabo, kini ba gayod ang kapalaran sa iyang katawhan? Hangtod sa hangtod nang nawala, hangtod sa hangtod nga maglatagaw alang sa ilang luna sa kalibotan?

Gipiyong niya ang iyang mga mata ug gihanggab ang hangin sa kagabhion. Iyang gipahiluna ang iyang ulo sa humok nga balas, gipasagdan ang mga hunahuna nga molupad sa iyang alimpatakan hangtod nga siya napuno sa kangitngit.

Nahigmata siya, nakapahulay ug andam na, apan dunay dili husto.

Ang mga bituon wala makita sa dagat, dili niya mabati ang mainitong silaw sa kahayag sa bulan.

Nahibalo dayon siya.

Sayo na sa buntag, panahon nga ang iyang katawhan mo-atiman sa mga uma ug sa mga gimbuhaton aron mabuhi, apan dili, iyang gisultihan ang iyang kaugalingon nga ang mga karaan nga pamaagi nahanaw na.

Mibalik siya sa iyang balay ug sa iyang pamilya nga napandol sa kangitngit. Wala hinuon ni makahasol niya, gani nagsunod ni niya sa tibuok niyang kinabuhi.

Ang kangitngit mipuno sa iyang panan-aw hangtod nga wala nay nahibilin.

Hangtod nga natabonan sa semento ang mga baybayon.

Hangtod nga nalumos ang kalasangan sa mga minahan.

Hangtod nga ang iyang pamilya kinahanglan nga modangop sa pagpakilimos.

Nahibal-an niya nga kinahanglan siyang mosinggit, aron ang adlaw makigbatok sa pagkabiktima niini. Anaa kini sa iyang dugo, ang dugo sa iyang katawhan.

Apan naghari ang kahilom.

“Pasagdi nga ang bitin motukob sa adlaw.” Nagluhod siya ug ang iyang mga luha ningdagayday sa kangitngit.

=———————–=

English Version

The sea glistened like a field of crushed diamonds, reflecting the soft light of the stars.

Tonight, as in all nights, was her ritual. It was late, the time when dreams fluttered in the minds of others, and it was this time that she could collect her thoughts.

There was little left for her in what should have been her home. Her mother had told her stories of when her people would move as nomads all over the island, but those times were long past. She looked at the beach, now filled with tourists escaping the drudgery of city life. This place was once a paradise for her people to live, now it was a hollow shell of its former self, chipped away at the ends by the consumption of man.

The post Sawa – Cebuano Translation 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 Ilocano

Idi un-unana a panawen, kas insarita dagiti panglakayen, adda agnaed a maysa a nakabutbuteng nga ayup iti Amianan. Daytoy dakkel nga animal ket nailadawan a maysa nga uleg nga addaan payak nga agtaytayab iti ngato dagiti ulep. No aggaraw,makaluban ti dakkel nga anniniwanna ti lubong a mangipakdaar kadagiti tattao ditoy baba nga umadanin ti peggad.

Awan ti makadangran iti dragon. Saan a matudok dagiti siksikna babaen kadagiti igam ti tao ket dagiti maag, wenno dagiti natutured a manggandat a mangkarit iti animal.

Naglabas ti panawen ket sagpaminsan laengen a makita dagiti tattao ti animal.  Babaen laengen kadagiti sarsarita nga insalaysay dagiti naglabas a kaputotan a napagtalinaed a sibibiag ti estoriana.

Awan ti makaammo no ania ti nagbalinan ti dragon, ken adda pay ketdi dagidiay arasaas nga adda natured a bannuar a nangpapatay kadaytoy, nupay pulos a di mapaneknekan.

Ket ngarud, naglabas ti panawen ket nagtultuloy ti biag dagiti tattao. Adu a panagbalbaliw ken riribuk ti inyeg dagiti siglo iti Amianan. Ti baro a pammati ket nangiyeg kadagiti templo a bato. Dagiti obra ti asero ken alambre ti nagkukuros iti daga.

Dimmakkel ken immadu dagiti tattao. Iti baet dagitoy, nagulimek ti dragon.

Agingga a dagiti ginggined ti nangyugyugyog iti Amianan a nangrippuog kadagiti pasdek,  nangdadel kadagiti ili ken nangbingay iti daga. Adu ti naipadamag a nasugatan ket nagtalinaed dayta a trahedia iti panunot dagiti tattao kadagiti sumaganad a tawen.

Kalpasanna adda dagidiay mamati a daytoy a pasamak ket pakdaar manipud iti Mannakabalin-amin. Narebba ti maysa a lugar a pagdaydayawan ket nagsurat dagiti agbabawi  iti Apoda nga agpakpakaasi iti pammakawan.

Maysa kadagitoy ket ti agtutubo nga agnagan Mariano. Minatmatanna dagiti narba iti sanguananna ket nagkararag tii rosario bayat ti panangidatagna iti insuratna a nota a mangipakpakaasi iti panangibabaet kadagitoy a narikut a panawen.

Bayat ti panangikararagna  iti maika-20 nga Ave Maria, nakigtot iti panagdisso ti maysa nga ima iti abagana. Dayta ti maysa a baket a dina am-ammo.

“Hello lola, ania kadi ti maitulongko?” sinaludsod ni Mariano.

Blangko laeng ti pinangmatmat ti babai kenkuana.

Napukawka kadi? Addaka kadi ditoy a kaduam ti pamiliam? Makatulongak kenka a mangsapul kadakuada.”

Bigla nga iniggaman ti baket ti takiag ni Mariano ket pinerrengna dagiti matana.

“Nagsubli,” kinunana.

“Ania ti nagsubli?” Mariro ni Mariano, awan ti maawatanna nga ibagbaga ti baket.“

Ti dakkel a phantom. Ti higante nga espiritu. Ti nakabutbuteng.”

Nagtuang ti baket iti takiag ni Mariano. Narabaw ti panagangesna, ken nakapsut ti pulsona.

Nagpukkaw ni Mariano ti tulong ket naayaban ti ambulansia.

Kabayatan ti panagdengngegna iti angesna, nabaelan daytoy iti nangiarasaas, “Olimaw.”

Inserrek dagiti paramedics ti baket iti ambulansia ket nabang-aran ni Mariano. Impagarupna a nalpasen.

Iniggamanna ti rosariona ket intuloyna ti panagbantayna. Sumagmamano pay la a minuto idi nadlawna nga adda naiduma. Sabali ti narikna dagiti ramayna. Kinita ni Mariano ti rosariona ket nadlawna a nabaliwan dagiti nalinis a kuentas iti nakersang a kakasla bato. Minatmatanna ti rosario ket pinampanunotna no kasano koma a napasamak dayta.

Iti dayta a kanito adda anniniwan a nangsallukob kenkuana. Kimmita iti langit ket awan met ti nakitana no di laeng maysa a grupo dagiti ulep nga apagapaman a nangkalob iti init.

Pinampanunotna ti maipapan iti baket ken no ania ti imbagana.

Nalagipna iti kinaubingna idi intugot da lolo ken lolana iti parola idiay Cape Bojeador.

Ti langit ket maysa a tapestry a naabel manipud iti lawag ti bituen. Di pay nakakitkita ni Mariano ti kastoy iti napalabas.  Intudona ti nagduduma a konstelasion ket isalaysay ti lolona ti tunggal estoriada.

Iti ngudo ti isasarungkarda, idi naladaw unayen a siririing ti maysa nga agtawen iti innem, intudo ni Mariano ti bulan ket kiniddawna iti lolo-na nga isalaysayna kenkuana ti pakaestoriaan daytoy.

Immannugott ti lolona ket sinaklotna ni Mariano iti luppona. Isun ti damo a pannakangngeg ni Mariano ti sao nga ‘Olimaw’  ket kabayatan ti pannakailibayna, imbaga kenkuana ti lolona nga awan ti nakakita iti uleg iti adu a siglo. Natalged ti bulan ken dagiti tattao ti Amianan manipud kadagiti pangana.

Idi dayta.

Kadagiti simmaruno a lawas kasla lallalo nga ngimmisit ti langit iti rabii. Kasla aglemlemmeng dagiti mismo a bituen iti di makita a mangraut. Ti lawag ti bulan ket saan a marikna dagidiay immay a mangnamnama kadagiti lumamiis a sinamarna.

Iti las-ud dagitoy, umaw-aweng iti lapayag ni Mariano amin a balikas ti baket.

“Olimaw.”

Iti panaglabas ti ginggined, naglukat ti higante a rengngat iti asideg ti Simbaan ti Paoay. Yamanpay  ta nailasat ti simbaan iti pannakadadael a napasamak iti dadduma pay nga estruktura, ket nangted kenni Mariano iti gundaway a mapan sadiay tapno agkararag.

Makunkuna a naisadya a naaramid ti simbaan tapno makibagay iti ginggined a mapaspasamak iti Pilipinas. Makita daytoy kadagiti nakadkadlaw a buttress iti aglawlaw ti simbaan

Iti sabali a kanito,agsidsiddaw koma ni Mariano iti arkitektura, ngem iti daytoy a gundaway adda sabali a rason ti kaaddana ditoy.

Siaannad nga immasideg iti higante a regkang a dina ammo no ania ti masarakanna. Minarkaan dagiti opisial ti lugar kas napeggad a disso ken imbagada iti publiko nga umadayoda, nupay saan a nainget a naipatungpal daytoy.

Awan ti tao iti aglawlaw idi intuloy ni Mariano ti panagsukisokna. Iti uneg ti 50 metros nasarakanna ti sapsapulenna. Dakkel a nangisit a siksik a kas kadakkel ti bagina. Simmilap daytoy iti panagdisso ti rimat ti init. Napanganga ni Mariano ket inruarna ti rosariona. Nagkararag tapno kumalma ti nerbiyosna ket iti panagpampanunotna, saannan a nadlaw nga nagdara dagiti dakulapna.

Bayat ti panagtinnag dagiti tedted ti dara iti daga maysa daranudor ti  naggapu iti regkang. Insardeng ni Mariano ti kararagna, nagparintumeng sa inabbonganna ti ulona. Inkidemna dagiti matana ket ninamnamana a bassit laeng daytoy nga aftershock.

Saan a nagbayag ti panagginggined ket idi linuktanna dagiti matana, ti nalamuyot a silnag ti nangpunno iti panagkitana.

Iti sanguananna ket kasla adda maysa a tao, numanpay naabungotan iti lawag. Intudo daytoy ti siksik.

“Aniaka?” sinaludsod ni Mariano.

Imisem ti lalaki ket intudona ti rosario ni Mariano. “Maysaak kadagita,” kinunana.

“Ania ti kayatmo a sawen?”

“Iti napalabas a panawen, maawaganak koma iti naindaklan nga espiritu, wenno uray—”

“Maysa a Dios.”

Immisem ti lalaki ket nagtung-ed.

“Dios met kadi ti Olimaw?”

“Kadagiti dadduma.”

“Adda ditoy saan kadi? Nakulong? Mabalin kadi a maikulong manen?”

Ti lalaki ket kimmita iti langit.“Mabalin,” kinunana.

“Saanto nga agsardeng, di ngata?”

Nagngilangil ti lalaki.

“Ania ti masapul nga aramidek?”

“Ti naaramidmon.” Intudo manen ti lalaki ti rosario.

“Agkararag?”

“Mapanka iti pagtulidan dagiti ulep ket aramidem ti inaramidmo.”

“Agurayka! Ania ti kayatmo a sawen—-”

Ket iti apagdarikmat, nagpukawen  ti lalaki.

Minatmatan ni Mariano ti rosario; namantsaan iti darana. Ammona no sadino ti masapul a papananna, ngem saanna nga ammo no  ania ti rumbeng nga aramidenna.

Kabigatanna, nagtakder ni Mariano iti igid ti rangtay Gilbert. Nayanninaw ti karayan Laoag ti natayengteng a kahel ti umad-adanin a ilelennek ti init. Manipud ditoy makitana ti kabambantayan ti Apayao ken ti baybay dagiti ulep nga agtaytayab iti nagbaetan dagiti pantok.

Inur-urayna ti panagtayengteng ti sipnget, inton rumkuas ti uleg iti nagbaetan dagiti ulep ket pagbalinenna a kasta unay ti kinasipnget ti rabii.

Nagpigerger dagiti ramay ni Mariano nga mangig-iggem ti rosariona.

Bayat ti panaglennek ti init iti baba dagiti bantay, rimmuar daytoy. Marikna ti natan-ok a talugading daytoy, maysa nga ari a dragon nga agtaytayab iti langit iti rabii, nga agsalsala iti nagbaetan dagiti ulep.

Oras nan.

Inrugi ni Mariano ti “‘Amami” a mangnamnama nga adda maaramidanna. Tudoken dagiti natadem a batbato ti rosario dagiti dakulapna bayat ti panangpetpetna kadagiti dakulapna.

Kaskasdi a nagsala ti dragon.

Nagparintumeng ni Mariano. Ania ti pagimbagan ti kararag ditoy? Awan ti mabalin a mangpasardeng iti uleg. Aglalo ti panagmaymaysana.

Kimmita iti bulan ket  nakitana ti sipnget  a nangabbong kadayta. Di agbayag awanton ti mabati, maysanto  laengen  a canvas a nangisit.

Idi kuan, adda nalagipna.

Saan laeng a ni Olimaw ti adda kadagiti sarita ni lolona.

Impukkawna iti nakapigpigsa, “Amman! Saguday! Cabuyaran! Revenador! Anianihan! Bulan!”

“Pangngaasiyo, denggendak!”

Nangrugi a nagparang ti nalamuyot a puraw a silnag iti aglawlawna. Kalpasan ti sumagmamano a kanito, nagparang ti maysa a babai iti sanguananna ket iniggamanna dagiti imana. Apaman nga inaramidna, immimbag dagiti dakulapna.

Iti dayta a kanito,  ammonan nga adda iti sanguanan dagiti didiosen.

Nakitana ida nga agtayab nga agturong iti dragon ken inusarda ti nalamuyot a silnag ti bulan a nangbalkot iti daytoy. Ti narungsot nga angin ken panagdaranudor ti gurruod ti nangiduron iti uleg a mangibbet iti bulan.

Natinnag ti uleg iti lubong ket nagkintayeg ti daga. Nagtalinaed ni Mariano ti ayanna ket inurayna ti panagtalna ti aglawlawna.

Pinunno ti lawag ti bulan ti tangatang ket nagdisso iti agyamyaman a rupa ni Mariano.

“Agyamanak,” kinunana iti langit.

Intakderna ti bagina ket inwagsakna ti dadagsen ti napalabas a sumagmamano a lawas manipud kadagiti abagana.

Saan a nabirukan ni Mariano ti rosariona ket iti maminsan, saan daytoy a napateg.

Ammona itan ti agkararag.

*Anianihan ti dios ti apit, Cabuyaran ti diosa ti panangagas, Saguday ti dios ti angin, Revenador ti dios ti gurruod ken kimat, Amman ti dios ti init (ti init ti matana) ket ni Bulan ti dios ti kappia.

=————————————=

English Version

Long ago, as the elders have said, there lived a monster in the North. This great beast was said to be a winged serpent that flew above the clouds. When it moved a huge shadow was cast on the earth giving warning to the people below that danger was looming.

Nothing could hurt the dragon. Its scales could not be pierced by human weapons and only the very foolish, or the very brave would even think of challenging the beast.

Time passed and the beast was seen less and less by the people of the North. It was only through the tales told by the fading generations that its story was kept alive.

No one knew what became of the dragon, and there were even those that whispered that some brave hero had slain it, though it could never be proven.

And so, time passed and people moved on. Centuries brought much change and upheaval to the North. A new faith brought with it temples of stone. Works of steel and wires crisscrossed the land. People grew and multiplied.
Through all of this the dragon remained silent.

Until shocks rocked the North destroying buildings, damaging towns and splitting the earth. Many casualties were reported and it was a tragedy that would stay in people’s minds for years to come.

In the aftermath there were those that believed this event was a warning from the Almighty. A place of worship was shattered and its penitents wrote letters to their Lord begging for forgiveness.

One of these was a young man named Mariano. He stared at the rubble before him and prayed the rosary as he set down a handwritten note pleading for intercession in these trying times.

As he said his 20th Hail Mary, he was startled by a hand that rested on is shoulder. It was that of an old woman that he did not know.

“Hello lola, can I help you?” Mariano asked.

The woman just stared blankly at him.

“Are you lost? Are you here with your family? I can help you look for them.”

Just then the old woman grabbed Mariano’s arm and stared into his eyes.

“It is back,” she said.

“What is back?” Mariano was confused, he didn’t understand anything the old woman was saying.

“The great phantom. The giant spirit. The terror.”

The old woman crumpled into Mariano’s arms. Her breathing was shallow, and her pulse was weak.

Mariano shouted for help and an ambulance was called.
As he listened for her breath, she managed to let out a whisper, “Olimaw.”

The paramedics ushered the old woman into the ambulance and Mariano breathed a sigh of relief. At least it was over.

He grasped his rosary and continued on with his vigil.

A few minutes in he noticed something was different. His fingers felt a different texture. Mariano looked at his rosary and noticed that the smooth beads had been changed to rough, almost rock-like ones. He stared at the rosary and wondered how that could have happened.

In that moment a shadow was cast over him. He looked towards the sky and saw nothing but a group of clouds temporarily blocking the sun.

He wondered about the old woman and what she said.

It took him back to his childhood when his grandparents brought him to the lighthouse at Cape Bojeador.

The sky was a tapestry weaved out of starlight. Mariano had never seen anything like it before. He pointed towards the different constellations and his lolo would tell each of their stories.

At the end of their visit, when it was getting far too late for a six-year-old to stay awake, Mariano pointed towards the moon and asked his lolo to tell him a story.
His lolo obliged and put Mariano on his lap. It was then that Mariano first heard of the word ‘Olimaw’ and as he drifted to sleep, his lolo told him that no one had seen the serpent in centuries. The moon and the people of the North were safe from its jaws.

That was then.

In the weeks that followed the night sky seemed to grow darker. It was as if the very stars were hiding from an unseen predator. The moon’s light was left unfelt by those that had come to expect its cooling rays.

And through it all the words of the old woman ringed in Mariano’s ears.

“Olimaw.”

In the wake of the earthquake a giant fissure opened near Paoay Church. Thankfully the church was spared the damage that had befallen so many other structures, and Mariano took the time to go there to pray.

It was said that the church was specifically made to adapt to the seismic conditions of the Philippines. This was obvious with the striking buttresses around the church.

At any other time, Mariano would have marveled at the architecture, but this time he was here for a reason.
He approached the gigantic fissure with care, not knowing what he was going to find. Officials called the area a safety hazard and had told the public to stay away, though this was not strongly enforced. There were no people around when Mariano went on with his reconnaissance.

50 meters in he found what he was looking for. A large black scale the size of his torso. There was a shine to it when the sunlight hit. Mariano gasped and took out his rosary. He prayed to calm his nerves and he was so lost in his thoughts that he didn’t realize his palms were bleeding.

As the droplets of blood fell to the ground a tremor went through the fissure. Mariano stopped his prayers, knelt down and covered his head. He closed his eyes and hoped that this was just a small aftershock.

The tremor didn’t last long and when he opened his eyes a soft glow filled his vision.

Before him was what seemed to be a man, though he was covered in light. He pointed towards the scale.
“What are you?” Mariano asked.

The man smiled and pointed to Mariano’s rosary. “I am one of many,” he said.

“What do you mean?”

“In times long past, I would have been called a great spirit, or even—“

“A god.”

The man smiled and nodded.

“Was the Olimaw a god too?”

“To some.”

“It was here wasn’t it? Trapped? Can it be trapped again?”

The man looked towards the sky. “Maybe,” he said.

“It won’t stop will it?”

The man shook his head.

“What must I do?”

“What you have already done.” The man pointed to the rosary again.

“Pray?”

“Go to where the clouds roll by and do as you have done.”

“Wait! What does that mean—-”

And in an instant the man vanished.

Mariano stared at the rosary, stained with his blood. He knew where he had to go, but not what he had to do.

The next afternoon Mariano stood at the edge of the Gilbert bridge. The Laoag river reflected the dark orange of the impending sunset. From here he could see the Apayao mountain range and the sea of clouds that floated between the peaks.

He waited for dusk to settle in, when the serpent would burst through the clouds and make the night just that much darker.

Mariano’s fingers quivered has they tried to grasp his rosary.

As the sun nestled itself below the mountains, it emerged. It had a certain sense of majesty about it, a regal dragon swooping across the night sky, dancing in between the clouds.

It was time.

Mariano started with an ‘Our Father’ hoping that it might do something. The sharp stones of his rosary were digging into his palms as he clenched his fists.

Still the dragon danced.

Mariano fell on his knees. What good was prayer here? There was no way to stop the serpent. Not when he was alone.

He looked to the moon and saw that darkness was covering it. Soon there would be nothing left, only a canvas of black.

And then he remembered.

The Olimaw was not the only being in his lolo’s stories.

He shouted at the top of his lungs, “Amman! Saguday! Cabuyaran! Revenador! Anianihan! Bulan!”

“Please, hear me!”

A soft white glow started to appear around him. After a few moments a woman appeared in front of him and grasped his hands. As soon as she did his bloody palms healed.

In that instant he knew he was in the presence of the gods.

He saw them fly towards the dragon and use the soft glow of the moon to envelop it. A fierce gust of wind and peals of thunder led the serpent to release its grip on the moon.

The serpent fell towards the earth and the land shook. Mariano held his ground and waited until he was sure it was over.

Moonlight filled the sky and settled on Mariano’s grateful face.

“Thank you,” he said to the sky.

He picked himself back up and shrugged the weight of the past few weeks off his shoulders. Mariano couldn’t find his rosary and for once it didn’t matter.

He knew now how to pray.

——————————————————

*Anianihan is the god of the harvest, Cabuyaran is the goddess of healing, Saguday is the god of wind, Revenador is the god of thunder and lightning, Amman is the god of the sun (the sun is his eye) and Bulan is the god of peace.

*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 Maria Jesusa Villaruz
Copyright © Karl Gaverza
Translation Copyright © Maria Jesusa Villaruz

Story inspired by the Oilmaw description in
Gelade, George P. I993. Ilokano-English dictionary. Quezon City, Philippines: CICM Missionaries, Inc.

Olimaw Illustration by Manuel Liwanag
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*Note this story is in Hiligaynon

Isa ka gab-I, galinagumba ang kalangitan. Isa ka dako nga espiritu ang nahulog sa duta kag napierde.

Nanagu ini sa kabukiran, blan sini nga ini natabu na maka sien — indi, pila ka libo ka beses na sang una.

Ang gusto lang sini magpahuway asta maga gwa naman ang sunod nga bulan.

Pero sina nga gab-I daw may lain gid nga nakatago.

Ang espiritu nagbarikutot sa tupad sang kuweba kag ginpiyong ang mga mata sini, nagalaum sang mahamuok nga tulog.

Kuntani madayun na ini kung indi tungod sa isa ka tingog nga nagpukaw sini.

“Ano atu?”

Ginpangita sang espiritu sa iya palibot kung diin naghalin ang gahod. Wala ini naanad mangita sang mga butang nga mas gamay pa sang sa bulan.

Ini nag singgit, ” Sino ina? Magpakita ka!”

“Indi mo kinahanglan magsinggit.  Ari ako diri.”

Ginlisu sang espiritu ang iya ulo kag sa entrada sang kuweba may isa ka matahum nga tawo.

Nanghayhay, kag sa panumduman sang espiritu. Isa sa ila.

Ang espiritu wala sang pagbatok sa mga matahum nga tinuga, mas nubo sila sa iya, literal man ukon metapora. Nahibaluan man nila mabudlay sapakon ang mga espiritu, kay sila gid maukpan sang kaakig sini.

“Ginabalabagan mo ang akon nga kuweba,” siling sang matahum nga tinuga.

“Ginamandar mo bala nga mahalin ako?” siling sang daku nga espiritu sa pang istorbo sini.

“Ginahingyo ko lang nga sa iban ka lang tani, hapos ka lang makalupad sa kalangitan nga daw pispis. Palihog indi pagbalabagi ang akon kuweba.”

“Kag ngaa masaylo ako bi sa iban? Sin-o ka sa pamatyagan mo para hambalan si Kedu kung diin makadto.”

“Palihog, gusto ko mag-isahanon.”

“Indi bala tanan man kita.”

“Teh mahalin ka na?”

“No gid, sa pamatyag ko.”

Nagpanghayhay ang matahum nga tinuga. Nahibalu-an niya nga wala sang paagi nga magdaug siya. Nakibot man siya nga ginpahambal siya ni Kedu sang amu sini kalawig. Sa kakusog sang gahum sini, makahalit ini sang matahum nga tinuga sa isa ka pitik. Wala man sang may madula sa matahum nga tinuga, amu nga ini nagdesider nga magpungko sa malapit nga bato kag nag istorya sa daku nga espiritu.

“Ngaa ginpili mo magpahuway diri?”

“Nakita ko ini halin sa babaw kag daw komportable, ngaa abi makadto ako di?”

“Daw sa nakapoy gid ikaw.”

“Nakapoy gid.”

“Ano natabo?”

“Pareho lang permi. Nadakpan ko ang bulan, apang indi ko ini makaptan.”

“Ano kinalain niya subong?”

“Gusto ko mahibaluan.”

Nanghayhay si Kedu kag narealisar nga wala na niya masalaysay ang ini nga istorya sa pila na ka bulan. Ang matahum nga tinuga arisgado para mamangkot, kundi pasugtan na lang.

“Nagsugod ini sang sinauna pa nga tiyempo. Kung sa diin mga espiritu nga mas makusog pa sa imo kag sa akon, naga dominar sang tanan nga butang, ang nagligad, ang subong kag ang mangin pa lang.”

“Bu-ot mo silingon, nga indi ikaw halin diri sa duta?”

“Indi, gamay nga espiritu, indi ako diri naghalin.”

Nakibot ang matahum nga espiritu. Sa ila kalibutan, ang ginhalinan indi importante. Ginhuna-huna lang sini nga maski ano ka klase nga espiritu, parti ka na gid sang kadutaan. Napukaw ang iya interes kag madamo pa gusto mahibaluan.

Nagpadayun si Kedu, “Madamo sang mga diyos sang una kaangay man sang mga demonyo. Ang ila giyera tama ka baris kag madugo. Pero wala man nagmayo sang sila nag apinay. Kis-a napinsar niya man kung ano natabo kung lain ang ginpili nya nga desisyon. Basi kumpleto pa ako.”

“Kumpleto?”

“Hibalu-a ang imo lebel. Pasugira ako sang akon istorya.”

“Pasensyaha ako, daku nga espiritu, palihog padayon.”

“Kami gin-engganyo sang promisa sang immortalidad. Kag naintu-an kami s apagpati sa ila mga binutig. Sa daku nga dagat kami nagtindug, bayolente nga ginbaliskad ang mga balud sa masarangan sang amon gahum. Naglipas ang walay katubtuban, asta ang amon premyo nagbangon halin sa kaidalman. Ang Amrita.”

“Amrita?”

“Ang duga sang immortalidad. Ang solo nga rason ngaa kami nag-ubra para sa ila.”

“Ano natabo sa ila?”

“Ginpanginwala nila ang amon nga parte. Nag-ilig ang kaakig sa amon mga ugat samtang nagplano sang pagbalos. Maski lain nga plano ang akon nga ginpili.”

Nag-agi ang katinong sa mga espiritu nga daw angay sa mga tun-og sa mga dahon.

“Daku nga espiritu? May mala-in bala?”

“Ako –” nagpalatik si Kedu. “Wala ko na gani madumduman kung ano ang akon ngalan.”

“Ano buot mo silingon?”

“Indi importante ang mga ngalan. Lain atu nga panahon. Kumpleto pa ako sadto. Samtang ang iban nga kapareho ko nagaplano, ako nag-giho na ya. Nag kuno-kuno ako nga isa sa ila, ginkuha ko ang duga kag nalab-ot ang akon nga handum.”

“Nangin immortal ikaw.”

“Kung ano man ang maayo nga gindulot sina. Ang duwa nakita ang akon taktika kag ginpaandaman ang pinakakusog nga sahi nila.”

“Ang duwa?”

“Ang adlaw kag ang bulan, siyempre.”

Naglungo ang matahum nga espiritu. Abi gid niya nga ang Kedu kag ang bulan repleksyon sang kalikasan, ang walay katapusan nga saot sa kunop sang kalangitan. Makakilibot nga ini tama ka personal.

Nagpadayon si Kedu, ” Ano pa abi ang akon mahambal? Nasamaran ang akon ulo kag subong amu na sini ako, lawas nga indi kompleto.

“Kag ngaa nagkadto ikaw sa sini nga kadutaan?”

“Ginasundan ko ang adlaw kag ang bulan, maski diin sila nagapasanag. Sa iban nga kadutaan, ang akon ulo ang nagalagas sang bulan, sa iban kung ano ang bilin sang akon lawas amo ang magalagas sa mga tunto nga ina. Pero indi ta sila makaptan, ang duwa nag inum man sang duga. Basi mientras tanto atun kapalaran nga padayunon ang ini nga pagkuno-kuno.

“Salamat sa imo salaysay, daku nga espiritu. Dungug gid sa akon nga ini mabati-an.”

“Maayo, kay ikaw mapatay upod sina nga nga dungug.”

Sa isa ka pitik ang higante nga ikug ni Kedu naghampas sa porma sang matahum nga espiritu.

Kag sa kalinungan nga nagsunod, nagbarikutot si Kedu sa atubang sang kuweba, katapusan, makuha na gid niya ang gusto nga pauway.

=—————————–=

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.

*The Hiligaynon language, also colloquially referred often by most of its speakers simply as Ilonggo, is an Austronesian regional language spoken in the Philippines by about 9.1 million people, mainly in Western Visayas and SOCCSKSARGEN, most of whom belong to the Visayan ethnic group, mainly the Hiligaynons. It is the second-most widely spoken language and a member of the so-named Visayan language family and is more distantly related to other Philippine languages.

Written by Karl Gaverza
Hiligaynon translation by Pauline Brooks Dalisay
Copyright © Karl Gaverza
Translation Copyright © Pauline Brooks Dalisay

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, trans Marcaida D. (2019)

Kedu Illustration by Yuriko Yoshida
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*Note this story is in Cebuano

Ang yuta nga iyang gibarugan miawit kaniya sa tanang himaya niini.

Sama na niini sukad pa sa iyang mahinumduman, kung iyang hikapon ang yuta gamit ang iyang panit nga wala’y bisti, mahibal-an niya kung diin ug sa unsang paagi kini mitumaw.

Sa pagkakaron ang iyang mga tiil nahimutang sa isla sa Panay.

Kadiyot lang nga higayon dihang midagayday kaniya ang kaamgo.

Makita niya ang langit nga natabonan sa dagkong mga pako ug ang bantogang bayani nga mitunga alang sa hagit.

Mabati niya ang lanog sa mga pwersa nga naggikan sa duha ka manggugubat.

Madungog niya ang mga lanog nga abot sa lagyong dapit, ang kaisog ug determinasyon sa usa ka bahin ug ang nagsumpaking kasaba sa yawyaw sa pikas.
Masimhot niya ang anghit nga baho sa dugo ngadto sa hangin.

Matilawan niya ang iyang kadaugan. Ang mga sensasyon mas tin-aw niining higayona, halos wala siyay higayon sa pagpahuway. Iyang gigunitan ang yuta sa iyang mga kamot ug naghulat sa laing panan-awon.

Ug ang yuta mitubag sa matang.

Ang bayani ginganlang si Dumalapdap, ang mangtas, si Ayutang.

Nilanat og pito ka buwan ang ilang panagsangka tungod kay daw managsama ra ang ilang gahom ug kusog. Apan nadiskobrehan sa bayani ang kahuyang sa mangtas.

Pinaagi sa iyang sundang nga adunay salamanangka, nga gitawag og Daniwan, iyang giduslak sa tibuok niyang kusog ang ilok ni Ayutang.
Sa dihang nahulog kini, ni-abli ang yuta ug gilamoy ang daw kabog nga mananap.

Aduna’y kabag-ohan sa yuta.

Ang mga bato sa maong dapit naunlod ngadto sa bag-ong naporma nga dagat, apan mitubo sa ibabaw ang duha ka bag-ong isla, simbolo sa kadaugan sa bayani.

Ug sa ingon, dili lang ang isla sa Panay ang nahimugso kon dili lakip sab ang Negros.

Nanghupaw siya ug gipapahuway ang gikapoy niyang hunahuna.

Laing istorya nga nahibal-an, laing adlaw nahuman.

=——————————————-=

English Version

The ground she had trodden on sang to her in all its glory.

It had been like this ever since she could remember, as soon as she touched the earth with her bare skin she would know where and how it came to be.

Today her feet rested on the island of Panay.

It only took a moment for a torrent of senses to come grasping at her.

She could see the sky being covered by gigantic wings and the great hero that came up to the challenge.

She could feel the reverberation of the blows coming from both combatants.

She could hear echoes that reached great distances, of grit and determination on one side and a cacophony of feral gibbering on the other.

She could smell the stench of blood in the air.

She could taste his victory.

The sensations were more vivid this time, barely giving her room to rest. She gripped the soil in her hands and waited for another vision.

And the earth responded in kind.

The hero’s name was Dumalapdap, the monster, Ayutang.

Their fight took seven long months as their power and prowess seemed to be equal. But the hero was able to discover the weakness of the monster.

With his magic dagger called Daniwan, he struck with all his might, the armpit of Ayutang.

When it fell the earth opened and swallowed the bat-like creature whole.

The ground shifted.

The rocks in the area sank into the newly formed sea, but jutting out to the surface were two new islands, a symbol of the hero’s victory.

And thus, it was not only the island of Panay that reached its genesis but also of Negros.

She sighed and laid her weary head to rest.

Another story known, another day finished.

=——————————————–=

*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 Arcy Salvacion
Copyright © Karl Gaverza
Translation Copyright © Arcy Salvacion

Inspired by the The Hinilawod. Clavel (1972)

Ayutang Illustration by Joel Bulagnir

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*Note this story is in Chabacano / Chavacano Caviteño

Entre na mana cenizas del monte Bita, Sulayman tá de pie firmament, ele ya pasa todo de mana casas vacíos na su camino y su corazón ya queda lleno con tristeza. Había mana juguetes pero no mana criaturas. Había mana campos pero nadie para man hace caso, había mana familias allá guna vez , pero no agora.

Sulayman ya maldecí na cielo, “ Di pagá cosa man bestea que ya hacé esto ! ” ya quedá oscuro el cielo , y ya parecí concedido su deseo.

Y el pájaro ya queda llamao Pah. Por casa na enorme figura del gran pájaro ya queda oscuro el cielo, no ansina que ya vé de nadie antes. Con rapidez ya sacá Sulayman su espada y  ya lográ corta ele uno de mana alas del bestea. El gran pájaro ya girá hacia Sulayman, y ele ya esquivá el enorme cuerpo del bestia pero ya olvida ele, el ala que ya cortá ele, aquel parte del bestia ya plastá Sulayman, este ya sana el que ta cabá su aventura, pero hay un otro.

Datu Indarapatra ya mira con agonia , cuando un pimpollo na lado de su ventana ya secá y morir, ya reculdá ele cuando su hermano Sulayman ya embarcá na su adventura na Mindanao. Ele ya articulá el mana palabras que ele ya bisa cuando ya salí Sulayman. “ Na este ponu ta sabe yo vos destino, si vos viví , si vos morí. Si vos di viví, el ponu tambien di viví, si vos di morí di morí tambien ese.

El corazón de Datu Indarapatra ya queda llenung llenu de venganza, y ele ya recogí todo de sus mana pertenencias , incluido su espada más confiable, y ele ya embarcá na un búsqueda para di buscá su hermano.

Como su hermano Sulayman , Datu Indarapatra ya viajá a través del aire , y ya buscá su mismo na montaña si onde ta crecí el mana rattán.ya vé ele el evidencia del victoria de su hermano na batalla contra na mana Kurita. El mana huesos de maná monstruo  tá llenao el suelo, y ele ya queda llenung llenu de orgullo

El seguida queda monte Matutana, el mana cadavers de mana Tarabusao podrido na suelo ta bisá con ele cosa ele nescesita di sabí. El maná lado lado , tá desprovisto pa del vida , pero el maná monstruos no ya podí man lastimar con alguien otra vez. Datu Indarapatra ya continuá na su búsqueda con maná pensamientos de maná monstruos, ta plagando su mente.

El grand muerte que ya causá de este mana criaturas queda sabido na mana tierras lejanos, incluso na su corte na tierra de puesta del sol dorada. Datu Indarapata es el que ya pedí con su hermano Sulayman para di cruzá el mar pa anda na tierra de Mindanao y hace vencé este mana gran bestias. Raja Sulayman ya andá na mindanao con su propio voluntad, para di vengá sus habitantes, si este es verdad, pero Datu Indarapatra ta sentí un punzada de la culpa, na hecho que ele es responsable na pag morí de su hermano. Ya sacudí ele esos mana pensamientos de su mente, a medida ele ta cercá na monte Bita.

El cuerpo del gran pájaro Pah ta acostá na suelo, ele ya fijá el grande ala cortada del pájaro, y ele ya alzá la,  y tallá ele ya buscá el mana huesos de su hermano. Datu Indarapatra ya llora por el sangre de su sangre, y ya queda ele consumido por el dolor.

El Cielo ya dale respuesta na su oración silenciosa. Mientras ele ya mira hacia arriba ele ya ví un bote chiquiting lleno de agua. Sabiendo cosa ele debe di hacé, ya verté ele el agua sobre na mana huesos de Sulayman, y su hermano ya queda vivo otra vez.

El monte ya queda lleno de alegria, cuando se reuní el man hermanos. Sulayman ya explicá, no ele ya murí completamente, sino durmiendo nomas. Datu indarapatra no le importaba, su corazón ya queda llenung llenu de feliz, por casa su hermano ya queda vivo y bien.

Sulayman ya volví na tierra del puesta del sol dorada, pero Datu Indarapatra ya queda. Quiere ele di cabá el que ya empezá su hermano. Tiene pa el cuarta gran bestia na monte Guryan. Datu Indarapatra ya saludá su hermano adios y ya afilá su espada. Indarapatra ya jurá ele el mismo juramento que ya hace Sulayman na su Reino. Y di ví ele ese cumplido.

=——————=

English Version

Among the ashes of Mount Bita, Sulayman stood resolute. He passed the empty homes and his heart was filled with sadness. There were toys but no children, there were farms, but no one to tend them, there were families here once.

But no more.

Sulayman cursed at the sky. Whatever beast did this would pay. The sky darkened and seemed to grant his wish.

The third was Pah.

The sky was blotted out by the enormous frame of a great bird, like nothing that was ever seen before. Sulayman was quick, he drew his sword and managed to hit its wing. The great bird spiraled towards Sulayman, and he was able to dodge its massive body, but forgot about the wing he had cut off. That part of the beast crushed Sulayman and would have ended his journey.

But there was another.

King Indarapatra watched in agony as the sapling by his window withered and died. He recalled the day his brother, Sulayman, set forth on his journey to Mindanao. He mouthed the words that he said when Sulayman left: “By this tree I will know of your fate. If you will live, it will live, and if you die, it will die also.”

King Indarapatra’s heart was filled with revenge. He gathered his belongings, including his most trusted sword and went on a quest to find his brother.

Like Sulayman, he traveled through the air and found himself on the mountain where the rattan grew. He saw evidence of his brother’s victory against the Kurita. The bones of the monster littered the area and he was filled with pride.

Next was Mount Matutun. The rotting corpse of the Tarabusaw told him all he needed to know. The surrounding areas were still barren of life, but the monster would never be able to hurt anyone again. King Indarapatra continued on his journey and thoughts of the monsters plagued his mind.

The great deaths caused by these creatures were told of in faraway lands, even reaching his court in the land of the golden sunset. It was King Indarapatra that pleaded with Sulayman to cross the seas and rid the land of Mindanao of these great beasts.

It was Sulayman’s choice to go to the distant land and avenge her people, that much was true. But King Indarapatra felt a pang of guilt that he had lead his brother to certain death.

He shook those thoughts away as he approached mount Bita.
The body of the great bird Pah lay on the ground. He noticed the severed wing of the bird and lifted it up, revealing the bones of his brother. King Indarapatra wept for the blood of his blood, so consumed with grief was he.

The heavens replied with an answer to his silent prayer. As he looked up, he saw a small jar filled with water. Knowing what he must do, he poured the water over Sulayman’s bones and his brother lived again.

Joy filled the mountain as the brothers reunited. Sulayman explained that he was not completely dead, but sleeping. King Indarapatra didn’t care, he heart was filled with great happiness that his brother was alive and well.

Sulayman returned to their home in the land of the golden sunset, but King Indarapatra stayed. He wanted to finish what his brother started. There was still the matter of the fourth great beast on Mount Gurayn.

King Indarapatra bade his brother farewell and sharpened his sword. He swore the same oath that Sulayman did and upon his kingdom, he would see it fulfilled.

————————–————————–————————-

*Chavacano or Chabacano is a group of Spanish-based creole language varieties spoken in the Philippines. The variety spoken in Zamboanga City, located in the southern Philippine island group of Mindanao, has the highest concentration of speakers.  Currently existing varieties are found in Cavite City and Ternate, located in the Cavite province on the island of Luzon. Chavacano is the only Spanish-based creole in Asia.

Written by Karl Gaverza
Translation by Stacy Paredes Foote
Copyright © Karl Gaverza
Translation Copyright © Stacy Paredes Foote

Continued from the Tarabusaw’s tale

Written by Karl Gaverza
Copyright © Karl Gaverza

Adapted from “Mythology of Mindanao” in Philippine Folklore Stories. Cole. 1916. (Full text can be accessed at http://www.sacred-texts.com/asia/pft/index.htm

The post Pah – Chabacano / Chavacano Caviteño 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
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The post Kedu – Maguindanaon 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.

=———————————=

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 Hiligaynon

Sa tion lamang sang full moon ukon bilog nga bulan lamang makikit-an ang lunar eclipse kag kung magaagi ini sa anino sang aton kalibutan.

Sa tatlo nga eclipse, ang full moon gid ang pinakamatahum kag indi basta basta malimtan. Makit-an gid naton ini kung ang bilog gid nga bulan maga-agi sa umbral shadow sang kalibutan. Trenta y cinco porsyento lamang ang tyansa nga magatabo ang lunar eclipse kag pilang beses lang gid naton makita sa isa ka tuig.

Sa tion sang total lunar eclipse kaabot gihapon ang silak sang adlaw sa bulan apang indi galing direkta. Maagi danay ang silak sang adlaw sa atmospera sang kalibutan bag-o ma-separar ang pinaka-asul sini nga kasanag bag-o mangin kulay dalag ukon kahil– ang kolor sang adlaw. Ang pula nga suga nga ini ay nagalain ang direksyon kung ini mag-agi sa atmospera sang kalibutan kag kung ginaiwagan ang bulan. Muni ang rason kung ngaman ginatawag ang ‘Lunar Eclipse’ bilang ‘Blood Moon’ ukon dugo nga bulan.

Muni ang ila tawag.

Tistingan ninyo ipaguha ang inyo nga ‘telescope’ samtang Blood Moon para makit-an ninyo sa inyo kaugalingon. Obserbahi ang mga bitoon kung paano ini maghulag kung paano magpalayo sa aton panan-awan samtang may eclipse. Diri, mas makit-an gid naton ang pagkapula sang iwag asta sa indi na gid kita makalingad sa pagtulok diri.

Daw sa ‘deja vu’ ukon hitabo nga daw natapos na. Nga daw natabo na ini sa imo sadto sa pila na ka-beses. Kululbaan kag makatilindog balahibo ang pamatyagan kapin pa gid sa imo likod. Abi mo kung ano na, gali “eclipse” ma lang.

Pero halong lang, indi gid pagdirekta ang “telescope” sa “Blood Moon” kung indi ka gusto nga may makit-an ka sa pagtalikod mo.

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English Version

English Version

A lunar eclipse can only occur at full moon and only if the moon passes through the Earth’s shadow.

Of the three kinds of lunar eclipses a total lunar eclipse is the most striking. Supposedly it is when the whole moon passes through Earth’s umbral shadow. Only 35% of eclipses are total lunar eclipses. Lunar eclipses occur a few times per year.

During a total lunar eclipse indirect sunlight can still reach the moon. That sunlight has to first pass the Earth’s atmosphere which filters out most blue colored light leaving a bright red or orange glow. This red light refracts through Earth’s atmosphere and illuminates the moon. This is why a total lunar eclipse is sometimes referred to as a ‘Blood Moon’

Or so they say.

Take a telescope out during a Blood Moon and see for yourself. See how the stars seem to move out of the way when the eclipse occurs. How the movement of the light seems to flicker and fade almost as if there’s something else that the light is reflecting on.

If you’re lucky you might see the small bits of orange and yellow light move around in big dots. You’ll see them twist in a zig-zag pattern toward the moon. When the eclipse starts you might see the light dots stop and stay stationary for the whole duration of the eclipse. You’ll see the red light grow deeper and deeper and you won’t be able to look away.

There will be a feeling of déjà vu. Like you’ve seen this moment happen a hundred times before. You’ll feel a deep chill in your spine and for some reason you’ll be scared. You’ll think that’s ridiculous, it’s only an eclipse.

But be careful not to point your telescope directly above the Blood Moon.

You might see something looking back.

*The Hiligaynon language, also colloquially referred often by most of its speakers simply as Ilonggo, is an Austronesian regional language spoken in the Philippines by about 9.1 million people, mainly in Western Visayas and SOCCSKSARGEN, most of whom belong to the Visayan ethnic group, mainly the Hiligaynons. It is the second-most widely spoken language and a member of the so-named Visayan language family and is more distantly related to other Philippine languages.

Written by Karl Gaverza
Hiligaynon translation by Trisha Delfin
Copyright © Karl Gaverza
Translation Copyright © Trisha DelfinTrisha Delfin

Story inspired by Laho description in The Soul Book. Demetrio & Cordero-Fernando 1991.

Laho Illustration by Leandro Geniston from Aklat ng mga Anito
FB: That Guy With A Pen

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

The post Laho – Hiligaynon Translation appeared first on Philippine Spirits.

*Note this story is in Bahasa Sug

Asal dayng angay mabaya’ sadja aku magdüngdüng ha bulan. Awn tüüd kagalib-galiban sin kajari niya. Magpasi’nag siya sin sahaya niya tudju sadja pa awn katimbulan? Magbaba’ baha’ pa dunya in karita’ niya? Tattap in kaawn niya?

Wayruun pārsartaan ku magpanayam iban kaibanan kabata’an, awn sadja sakit atawa sabab dugaing magpatalungku’ kākü’ ha lawm bāy. Di’ ku karihilan karudduhan in parat sin süga, sagawa’ ha rüwm, in hambuuk-buuk bagay ku amu in bulan, duun ha kasamuwahan sin sawa-bituun iban düpüy hangin.

In manga kamāasan magpamayta’ sūy-sūy bang in bulan dümühüng mangduuni ha langit, in dunya matigallam na.  Kimatawa aku ha manga sūy-sūy yadtu nakaminsan hambuuk waktu malugay na, karna’ biya’ diin kahündüng niya sin pagtingkal niya salāma-lāma? Siya in hambuuk tagainup nahinang kamattanan, amu in pangūhanan tubus sin sahaya.

Amu sa yadtu, sahingga pa kiyakita’an ku in singa.

Pagtawagün siya Arimawnga sin kamāasan. Di’ aku makaingat manghibal-hibal pagka in kaumāgaran ku nanghipu’an na ha katilingkal pamaranan ku. Labi siya malagkü’ dayng sin naangan-angan ku lagkü’ maabut sin hambuuk sattuwa. Ampa giyügünggüngan niya in bulan kalasahan ku.

Natahammul in waktu, wala’ nakahibal. Ha kalahi baran ku wayruun makatabang, nangli’gat aku imatud sin sā’bu  hiyahabhab sin binatang in bagay ku hambuuk-buuk. Ha pangaagihi hinang ajājil, nagpananayam-panayam in singa, wayruun pangingat sin manjari ini mahinang kadal  tübtüban namü’ katān.

Labi siya miyuga’ dayng kākü’. Kananaman ku in kawayhaddamatün niya  sā’bu siya giyügünggüngan  sin sungad sin singa. Timagna’ na aku timangis sin waktu yadtu.

“Singa, luwa’an in bulan, bang dī’, in dunya matigallam na!”

Di’ ku kaingatan mahi ta’ ku kiyabissara in manga kabtangan yadtu, sagawa’ niyanam ku bilang hambuuk kaamulahi, sapantun kalagihan hipamūng.

“Singa, luwa’an in bulan, bang dī’, in dunya matigallam na!”

In manga kaibanan tau ha lūngan timagna’ na limamud kākü’ ha pagbalik-balik sin pangayu’-ngayu’ namü’. In manga kamāasan  nagguwa’ na sin manga gandang nila iban agung supāya maparatüng in hibuk namü’ pa kalangitan.

“SINGA, LUWA’AN  IN BULAN, BANG DĪ’, IN DUNYA MATIGALLAM NA!”

In lawm liüg namü’ pagas na, in napas namü’ itungan bugtu’ na, sagawa’ wala’ kami himüngka’. Di’ ku siya pasāran duun ha singa. Di’ siya pasāran sin lūngan ini.

Ha hinapusan biyutawanan da sin singa in bulan pagpuas sin lugay sapantun  kakakkalan. Giyünggüngan sin bulan in manga kīd niya ampa niya liyaus in pagtingkal niya ha kalangitan.

Iban in aku, hambuuk bata’ mapatikuppu’un, nanarang-sukul ha manga katuhanan sin in bagay ku nasalamat da.

=——————————–=

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.

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*Bahasa Sug or Tausug is an Austronesian language spoken in the province of Sulu in the Philippines and in the eastern area of the state of Sabah, Malaysia, by the Tausūg people. It is widely spoken in the Sulu Archipelago (Sulu, Tawi-Tawi, and Basilan), the Zamboanga Peninsula (Zamboanga del Norte, Zamboanga Sibugay, Zamboanga del Sur, and Zamboanga City), southern Palawan, and Malaysia (eastern Sabah).

Written by Karl Gaverza
Bahasa Sug translation by Benj Bangahan
Copyright © Karl Gaverza
Translation Copyright © Benj Bangahan

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

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

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