*Note this story is in Ilocano

Iti napalabas a panawen, naipasngay ti maysa nga ubing, ni Nabi’ Isa (wenno Jesus  kas ammo  ti sangalubongan), ngem ad-adu pay ti pakasaritaan na, saan la a ti nakadatdatlag a pannakaiyanakna.

Nangrugi iti pannakaipasngay ti inana, ni Sitti Maryam (wenno Maria).

Maysa nga aldaw, nagpasuro ni Sitti Maryam kadagiti nagannakna no kasano ti aglualo (mairaman ditoy dagiti ritos ken lualo a pangdebosyon) gapu ta dina ammo. Immanamong ti amana gapu ta addan isuna iti husto nga edad a mangsursuro kadagiti lualo.

Bigat ken rabii ti nausar a kadduana dagiti nagannakna a nangisursuro kaniana ti amin nga ammoda maipapan ti lualo agingga nga iti maysa nga aldaw, timmakder ket sipapannakel a nangibaga  nga ammona aminen maipapan ti panaglualo. Sinubok ti amana amin a puntos maipapan ti panaglualo, ket naammuanna nga umdasen ti pannakaammo na.

Impakitana iti amana no kasano nga agkararag ti maminlima a daras iti inaldaw. Iti agmatuon, nagkararag ti luhul ken iti mumalem ti asal, magalib iti sumipnget, ken ti aisa iti rabii; iti sumaruno a parbangon, lualluenna ti subu. Inaramid ni Sitti Maryam ti amin a kabaelanna nga aglualo, immuestrana amin a gunay, ket iti kasta, naipakitana no kasano a naadalna a naimbag dagiti lualo.

Kabayatan ti panagdakkelna, dagiti lualo ket nagbali a paset ti panagbiagna. Inaramidna daytoy iti innem a pulo ket innem a tawen nga agmaymaysa.

Maysa nga aldaw, inayaban ti Dios a mannakabalin  ni anghel Jibrail (Gabriel). Imbagana a maladingitan para kenni Sitti Maryam gapu ta awan ti maisubalitna iti panagdebosyon daytoy.

Dinamag ni Jibrail no apay nga napanunot ti Apo ti kasdiay, ket insungbat ti Dios, ” Ti kinaasi ket masapul a maiparang iti aramid;  kasta met iti ayat, masapul a masupapakan.”

Nagsaludsod manen ni Jibrail iti Dios, ” Kasano a nalagip ken inayatmo isuna?” Insungbat ti Dios nga binigat ken rinabii nga ilaglagip ni Sitti Maryam babaen kadagiti lualona, ket dinamagna kenni Jibrail no kasano a subalitanna ti kasdiay a kinatulnog.

Iti dayta, intalek ni Jibrail ti amin iti keddeng ti Dios. Nangted ti Apo ti maysa a garapon a napunno ti danum ket binilinna nga isangpetna daytoy kenni Sitti Maryam.

Naburiboran ni Jibrail, saanna nga ammo no ania ti aramiden ni Sitti Maryam kadaydiay garapon ti danum. Ngem imbaga ti Dios nga idissona daytoy iti lulonan ti ulona (dua nga natulang a parte ti bangabanga ti maysa a maladaga nga nalukneng ken mangpalaka iti panagdaliasat  ti ulo iti aanakan. Tumangken daytoy  bayat iti panagdakkel ti ubing.)

No man pay maburburtiaan iti imbaga ti Dios, inaramidna latta ti bilin kaniana. Inrubbuatna ngarud ti mapan iti misyon na.

Napan ti anghel iti balay ni Sitti Maryam, ngem aldawen ken madama daytoy nga aglulualo. Tapno saanna a masinga, nagtugaw ket naulimek a naguray gapu ta ti pannakasinga ti lualo ket agresulta ti panagmulta ti maysa a kamelio.

Idi maungpot ti lualona,  impakdaar ni Jibrail ti kaaddana babaen ti panagkatokna. Nalasin ni Sitti Maryam ti adipen ti Dios ket nagtugawda a nagpatpatang.

Kabayatan ti panagsarsaritada, nakakita ti gundaway ni Jibrail a mangikabil ti danum iti ulo ni  Sitti Maryam. Innalana dayta a gundaway nga saan a naammuan ni Sitti Maryam.

Idi umadanin ti pangmalem a lualo, nagdesisyon ni Jibrail a pumanawen. Nagpakada kenni Sitti Maryam ket binay-anna daytoy nga aglulualo.

Idi maturposna ti lualo, nariknana ti danum iti ulona, ket nangikabil ti bassit a tedted iti mugingna. Innalana ti punganna sa simrek iti kwartona  ket nakaturog. Idi nakariing, inawaganna ti inana.

Nasdaaw ti inana no apay nga inawagan ti anakna. Imbaga ni Sitti Maryam, ” Nariingak nga nakasisyaat ti riknak.  Diak mailadawan. Uray daydi gatas nga kinnunnotko manipud iti barukongmo ket saan a kas kasam-it ti napadasak.”  Dinamag ni Sitti Maryam no ania ti pannirigan ti inana.

Insungbat ti inana, “Nalabit inikkannaka ti Apo Dios ti gungguna ti nasyaat nga aramidmo. Mabalin met a kayat na a sawen ket addanto napintas a gasatmo iti masanguanan.

Kalpasanna, nagsublin ti inana iti obrana, ket dinan dinakamat ti pasamak.

Limmabas ti tallo wenno uppat a bulan, nagpukaw ti gaganasan ni Sitti Maryam a mangan. Saan la a bimmassit ti kananenna no di ket kanayon pay a maladaw iti panaglualona. Nalaka a makaturog iti aldaw ken nadaras nga agkatay.

Madanagan ti ina ni Sitti Maryam, ngem awan ti mamagbaliw iti marikrikna ni Sitti Maryam. Iti maikalima a bulan manipud ti yuumay ti anghel, dinamag ti ama ni Sitti Maryan iti inana maipanggep ti kaasaadna.

Nadlawna a no isiglot daytoy ti sarongna iti siketna, makita a dakdakkel ti tianna ngem ti gagangay. Imbagana iti asawana nga saludsodenna iti anakda no adda immay a lalaki kenkuana.

Immanamong ti inana ken inurayna a nalpas ti panaglualo ni Sitti Maryam sakbay a sinangona daytoy.

“Madanagan ni Amam kenka. Kayatna a maammuan no adda nakarelasyonmo a lalaki,” dinamag ni Nanangna.

Simmungbat ni Sitti Maryam, ” Awan pay ti lalaki a nakaasideg kaniak. Kas makitayo  met, malaksid dagiti lamok ken ngilaw a narigatko nga abugen. Pangngaasim, ibagam ken ama nga dina pagduaduaan ti saok.”

Nabang-aran ti inana ket inayabanna ti asawana tapno ibagana ti damag.  Inawat ti ama ni Sitti Maryam ti  imbagana.

Iti maika-pito a bulan, makitan a masikog ni Sitti Maryam. Imbilin ti amana nga ipudnona no sinno ti ama, ngem impatangken latta ni Sitti Maryam ti kina inosentena.

Saan  a nagbayag idi naammuan dagiti karrubada ti sitwasyon ket nadaras a nagwaras ti damag.

Inayaban ti ama ni Sitti Maryam ti ub-ubing a kabsatna, dagiti propeta ken kabagianda tapno pagsasaritaanda ti napasamak. Nakitada ti kondisyon a nakababain ket immannurotda idi kayat ti amana a galutan ti tabla iti tianna tapno mailinged ti sikogna.

Adda maysa a lalaki a saan nga immannugot ti nagsao. Imbagana, ” Mamatiak a saan a masapul a malingdan ti tabla ti tianna. Iti daytoy nga aramid, baka agriro tayo ken makabasol tayo pay. No agpayso a masikog isuna, baka maapektaran ti tabla ti ubing ket isu ti ipatayna.

Immannugot dagiti adda iti ummong. Ket imbaga met ti maysa pay a masapul a maipan ni Sitti Maryam iti adayo a lugar a paganakan. Immannugotda amin uray no adda dadduma nga agdudua gapu ta mabutengda no gumura ti pamilya ti amana.

Imbilinda kenni Sitti Maryam nga saan a mangitugot iti uray ania, taraon man wenno danum. Agbiag isuna nga dagiti la suot na a bado ti adda kaniana. Innalada isuna ket nagbirokda iti mabalin a pagyananna. Nakadanonda iti maysa a kalbo a bantay, ngem nasang-at ken nangato unay. Idi kuan, nakakitada iti maysa a tanap. Nabannogda man iti atiddog a panagdaliasatda, inkeddenga a daytan ti lugar a pangibatianda kenni Sitti Maryam.

Inawat ni Sitti Maryam ti gasatna. Sinurotna ti desisyon ti amana ken dagiti kakabaggianna.

Liniwliwa isuna dagiti lualo ket nagkararag iti Dios, ” Dua ti kaipapanan ti lualok; ti umuna, panagyaman, ken dawatek nga adda maipatakder a dakkel a balay para kaniak ita.”

Iti panagturpos ti lualona, kimmita iti kannawan ket didiay adda balay a nakatakder.  Nalapunos isuna iti ragsak ngem saan daytoy a nanglapped iti inaldaw a panagkararagna. Inkararagna ti danum ket maysa nga ubbog  ti rimsua para kaniana. Nagkararag para iti taraon ket naiserbi dagitoy iti balitok a plato a naarkosan ti napipintas a perlas.

Iti maika-sangapulo a bulan, inyanakna ti maysa a dalaga nga awan ti nangtulong kaniana. Ti maladaga nga pinanagananna ti Na’bi ket nasalun-at ken naayam. Ti isasangbay ti maladaga ket saan a nangpasardeng kadagiti pagrebbenganna iti relihiyon. Kalpasan ti tallo nga aldaw ken tallo a rabii, pitopulo ket pito nga anghel ti bimmababa manipud langit ket imbagada nga umayda  isuna tulungan kas bilin ti Dios.

Nagtaeng  dagiti anghel iti pito nga aldaw; idi kuan imbilin ti mangidaulo kaniada ti panagawiden ti pitupulo kaniada. Iti maika-uppat a pulo ket uppat nga aldaw, nagparang ti maysa a bullalayaw ket pinanawanen dagiti nabati nga anghel ni Maryam ken ti maladaga.

Simple ti biagda, intuloy ni Sitti Maryam ti naglualo  ken nagtultuloy met ti nasyaat a salun-at ti ubing.

Maysa nga aldaw, nagpaayab ti ama ni Sitti Maryam iti maysa manen a panagummong. Imbaonna dagiti kakabaggianna a takuatan no adda pay laeng ni Sitti Maryam iti nangpanawanda kaniana.

Gapu ta mabutengda, tinungpalda ti mandarna ket napanda idi lugar nga naudi a nakakitaanda kenni Sitti Maryam. Nasdaawda a nakakita iti maysa a balay ken ti panangkablaaw kaniada ni Sitti Maryam.

“Apay nga immay kayo?” sinaludsodna.

“Kayat a maammuan ti amam no ania ti napasamak kenka,” ti sungbatda.

Nasdaaw ni Sitti Maryam no apay a kellaat nga interesado  ti amana kaniana, ngem gapu ta amana daytoy, impabagana kaniada a sibibiag pay isuna ken nasyaat ti kasasaadna iti balayna.

Idi naammuan ti amana daytoy, imbilinna nga agsubli ni Sitti Maryam ken ti anakna.

Nagsublida ket imbagada kenni Sitti Maryam ti bilin ti amana.

Gapu ta mariribukan, nagkararag ni Sitti Maryam iti Dios. Dina ammo no apay a kayat ti amana  nga agsubli kalpasan dagiti napasamak.  Kalpasan ti maikapat a lualona, indawatna iti Dios nga alaenna met la amin nga impabulodna kaniana, ket nagawan ti balay ken ti ubbog,  Inkeddengna nga surotenna ti kalikagum ti amanan ken ti panagawidna.

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

Kayat dagiti kadduana nga tulunganda a mangbagkat iti ubing ngem dina kayat, ket insawangna,” Dagitay laeng nangilala kaniana ti adda karbenganna a mangsagid kaniana. ”

Nakaawidda a sitatalged ket kinablaawan ti amana ida. Nakaragragsak ti amana  nga uray iti kinalakaynan, bimmaba tapno sabtenna ida.

Saan nga impalubos ni Sitti Maryam a maiggaman ti amana ti anakna. Imbagana nga ikeddengnanto no kaano a mabalinna nga ubbaen ti anakna.  Adu a panawen ti napalabas ket ti mabalinanna  laeng ket ti mangbuya ti apona nga agay-ayam.

Kabayatanna, naammuan  dagiti tao nga idadaulluan ti ama ni Sitti Maryam  maipapan ti anakna a babai ken ti ubing a kaddua daytoy. Nagtultuloy ti panangidaulo ti amana kadagiti pito a distrito, ket nasyaat  ti panangtratarna kadakuada.

Daytoy nga estorya ket naadaw iti bersyon ti Tausug iti pannakayanak ni Jesus (Nabi’Isa) ken ti biag ni Sitti Maryam.

=————————–=

English Version

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

It starts with the birth of his mother, Sitti Maryam (or Mary).

One day Sitti Maryam asked her parents to teach her how to pray (this included the ritual and devotional prayers) for she did not know how to. Her father agreed since she was at the age to learn the prayers.

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

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

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

One day, God the Almighty summoned the angel Jibrail (Gabriel). God said that He felt sorry for Sitti Maryam because He had nothing to give her for her devotion.

Jibrail asked the Lord why he thought that way and God said, “compassion has to be manifested in acts. It is the same as with love, it should be returned.”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

He had noticed that when she ties her sarong around the waist, her stomach was bulging more than normal. He told his wife to ask their daughter if any man came to her.

Her mother agreed and waited for Sitti Maryam to finish her prayers before confronting her.

“Your father is worried about you. He would like to find out if you had relations with a man,” her mother asked.

Sitti Maryam replied, “No man has ever come near me. You can see that for yourself, except for some mosquitoes and flies which I cannot drive away, nobody can enter my room. Please, tell father not to doubt my word.”

Her mother was relieved and she called her husband and relayed the news. Sitti Maryam’s father accepted the story.

When the seventh month came, it was apparent that Sitti Maryam was pregnant. Her father commanded her to tell who the father was, but Sitti Maryam could only protest her innocence.

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

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

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

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

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

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

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

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

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

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

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

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

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

“Why have you come?” she asked.

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

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

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

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

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

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

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

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

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

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

=—————————=

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

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

*Note this story is in Waray

“Nay, taga-i ako hit istorya. Diri ako makaturog.”

“Sigi, dad-on ta anay ikaw ha imo higdaan.”

“Nasiring ko na ba ha imo an istorya tungod han mga anghel ni Sitti Maryam?”

“Waray pa.”

“Pamati han upay.”

“Han lumakat nga magusaan hi Sitti Maryam ha kagurangan para i-abot hi propeta Nabi’ Isa, waray hiya pabay-i han Ginoo. Nagpadara an Ginoo han setenta y siete nga babaye nga anghel para diri mapeligro an iya bata. An lider han mga anghel kay an darayawon nga hi Tuwan Putli’. Mahusay hiya nga anghel nga may-ada dako nga mga pako. Hiya lat an naguusaan ng anghel nga nakakaistorya ni Sitti Maryam para suguon kun ano an bubuhaton han uban nga mga anghel.

Gin sugoan niya an sitenta nga angel nga lumakat pagkahuman maianak hi Nabi’ Isa. Nagpuyo hi Sitti Maryam ngan an unom nga anghel hin kwarenta y kwatro nga adlaw bag’o sumaka ha langit. Buotan ngan maaghopon hi Tuwan Putli, iya lat pirmi ginsisuguro nga maupay an kabutangan han bata.

An mga anghel ngan hi Sitti Maryam kay aadto ha kagurangan han isla, pero damo han mga peligro ha kalibutan. Tikang han mga magbangis nga hayop pakadto ha saytan nga naukoy ha mga puno ngan bato. Gi-protektahan hira han mga anghel han ira pawa ngan grasya. Gin himuan nira hiya han duyan ngan giniyahan hiya han kapawa pakadto ha ira.

Han ika-upat nga adlaw, gisigngan ni Tuwan Putli’ hi Sitti Maryam nga kinahangalan na lumakat han mga anghel. Sanglit, nanarit hira paglakaw ha bata ngan an iya iroy, maaram hira nga tapos na an ira buruhaton. Sugad pa man, tig usa hira nga tumamak ha balangaw pakadto ha langit.

Nabayaan hi Sitti Maryam ngan an iya anak kauban han kaaraman nga mayda mas dako nga plano an Ginoo para ha ira.

Gikugos niya an iya bata ha iya mga kamot ngan nahunaan nga may-ada paglaom ha ira nga duha. Nagyakan hiya han mahilom nga pangadi ha setenta y siete nga anghel tungod kay ginbuligan hiya hit iya pinakamakuri nga takna, katapos iya gintagaan han mas espesyal nga pangadi hi Tuwan Putli’. Maaram hi Sitti Maryam kutob ha pinakadapit han iya kasing-kasing nga ginbabantayan hiya nira tikang hadto.

“……………”

“Katurog na akon anghel. Halaba pa an aton adlaw buwas.”

=—————————-=

English Version

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

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

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

“Not yet, mama.”

“Well listen closely,

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

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

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

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

Sitti Maryam was left with her baby and she was left 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

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

Written by Karl Gaverza
Waray translation by Xavier Navarro
Copyright © Karl Gaverza
Translation Copyright © Xavier Navarro

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

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

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

*Note this poem is in Maguindanaon

So limu, lilini na makatingguma

Na makauyag sa tademan

a mapaet

Endu makanggay sa salig, apas

Ow  mana bu ka pamakikinegeng tanu

Na kasabutan tanu man e ngini kaulad kasla nu dungya

So limu, lilini na makatingguma

Na makasigay a makatayaw siya kanu kinabpapalak kinadtatankaya tanu

Makalandaw kanu alung-alung nu mga alwak tanu

Pabila ka makauma den siya kanu kahadapan tanu

Na mabaluy a makauyag kanu uyag-uyag tanu

So limu, lilini na makatingguma

Siya kanu kinapamalinpapak nin

Na mapananawag nin so kawalaw tanu

Na niya husto na niya tanu kadsulamigan na

Su bantang

So limu, lilini na makatingguma

A menggay sa langun a nataratanto sa leka

Endu  langun a nataratanto sa leka a maaden mabaloy

Sa daden makagkibil lun

=———————-

English Version

Love will arrive,

It will bring back old memories

Of pain

Of hope

If we dare listen to it

We will know how big the world truly is

Love will arrive,

It will shine a light on our exile

Cast away the shadows of our souls

When it comes into our sight

It will lead us into life

Love will arrive,

On feathered wings

It will call out our bravery

And we must choose

The cost

Love will arrive,

Will you give all that you are

And all that you will ever be

To truly be free

=——————–=

*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.

Written by Karl Gaverza
Traslation by

Forester SANGGACALA R. ABDULA

Copyright © Karl Gaverza
Translation Copyright ©

Forester SANGGACALA R. ABDULA

Inspired by Biraddali description in Voices from Sulu A Collection of Tausug Oral Traditions. Rixhon. 2010.

Biraddali Illustration and Color by Alexa Garde
Website: Lexa.us

*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
IG: https://www.instagram.com/emirajuju/

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

*Note this story is in Cebuano

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

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

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

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

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

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

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

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

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

=——————————=

English Version

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

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

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

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

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

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

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

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

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

————————–————————–———————–

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

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

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

The Seven Biraddali Sisters Illustration and Colors by Elise Mendoza.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Nanu ing gagawan mu queti?” cutang na.

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

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

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

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

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

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

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

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

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

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

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English Version

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Why have you come?” she asked.

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

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

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

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

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

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

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

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

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

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

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

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

*Note this story is in Waray

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

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

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

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

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

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

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

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

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

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

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English Version

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

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

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

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

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

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

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

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

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

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

Written by Karl Gaverza
Waray translation by Hiyom Labon Buhi

Copyright © Karl Gaverza
Translation Copyright © Hiyom Labon Buhi

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

The Seven Biraddali Sisters Illustration and Colors by Elise Mendoza.

You can find the original adaptation here:

*Note this story is in Cuyonon

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

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

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

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

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

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

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

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

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

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

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

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

Tanan para sa bet i’ ang Makagagaem.

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English Version

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

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

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

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

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

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

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

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

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

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

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

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

They faced their duty as angels should.

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

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

Written by Karl GaverzaCuyonon

Translation provided by Ryan D. Ibañez

Copyright © Karl Gaverza

Translation Copyright © Ryan D. Ibañez

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

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

*Note this story is in Ilocano

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

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

“Haan pay, mama.”

“Ket isu, agdenngeg ka ngarod a nalaing.

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

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

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

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

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

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

“…………………………………..”

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

English Version

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

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

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

“Not yet, mama.”

“Well listen closely,

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

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

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

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

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

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

“………………..”

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

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

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

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

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

Tuwan Putli’ Illustration by emirajuju
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Watercolor by Catherine Chiu
FB: Wildling Child
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