*Note this story is in Bahasa Sug

Iyutukan manuk-manuk yadtu.

Daran mag-urul kaku’ sakahaba’ aku mag-uwi’ dayn ha hinang dūm-dum.  Di’ ku pagkakitaan sa’ kaingatan ku yaun duun. Pagkarungugan ku sadja in katingug niya makahilu. Tik-tik-tik. Ugh. Marayaw tuud nakabī aku bagu headphones para aku di’ na masasat. Agun aku marupang sabab dūm dum yaun ha guwa’ sin tandawan ku. Amu in di’ ku hikatug marayaw pasal nanamun ku awn jimajaga kaku’. Kaingatan ku sattuwa sadja yaun sa’ awn tuud waktu di’ ku na katahanan.

Napuspus na tuud aku paranan ku tīlu’ sin batu kahapun. Di’ ra isab aku mabaya’ pasakitan yaun, bang man sadja muga’ iban makatūg aku misan dakuman hangka rūm wayruun sasaw, sa’ maray’ hati ku way sayu. Salta’ limagundak na pasal kiyuddanan ku ha bayhu’. In bunnal niya, bukun aku mapasu’ tau. Imus-us aku madtu supaya kitaun bang naunu sa’ di’ na misan maghibal.

Ampa aku nakakita’ biya’ sin manuk-manuk yaun pasal bukun siya biya’ sin kaibanan. Mangi’ tuud lupa niya. Di’ ku kaingatan bang biya’ diin papatahun. Biya’ sapantun manuk-manuk jiyahulaka’ sin tau. In mga mata niya… di’ ku misan maatud pasal sin pula dakuman—makagituk-gituk.

In makainu-inu tuud amu in liug sin manuk-manuk, pasal giyagallangan madtu. Hisiyu baha’ in dupang dupang magipat manuk manuk biya’ ha ini. “Aswang” in nakasulat, iban biya’ jimatu isab in ngān ha lupa ragbus sin manuk manuk yaun. Wayruun misan umbul atawa ngān sin lugal atawa misan unu na, hangkan na biyutang ku na sadja in manuk-manuk bang hain di’ siya masasaw.

Nasusa aku hangkan sulayan ku lawagun in tagdapu kaniya, iban mangayu’ aku kamaapan. Sa’ mahunit tuud pasal di’ ku misan kaingatan bang dayn diin aku magtagna’. Maray’ kaingatan sin tagdapu bang magpakain in ipatan niya sin mga limabay dūm ini.

Piyangayu’ ngayu’ ku tuud bang man kabatukan niya ra aku.

=———————–=

English Version

That damn bird.

It’s always following me every night on my walk back form work. I can’t always see it but I know it’s there. I can hear its annoying call. Tik-Tik-Tik. Ugh. I’m glad I bought new headphones to help me deal with that. Every night it’s outside my window and it’s driving me insane. I can’t sleep knowing that it’s there watching me. I know it’s just some dumb animal but there’s a point where I just can’t stand it.

I finally had enough and I threw a rock at it yesterday. I didn’t want to hurt it, just scare it enough so I could have one night without being bothered, but I guess it was slow. I hit it right in its face and it came crashing down. I’m not a violent person, I swear. I rushed to see if it was okay and it wasn’t even moving.

It wasn’t like any kind of bird I’ve ever seen before. It was ugly, really ugly. I don’t even know how to describe it. It was as if someone took a regular bird and distorted it. The eyes were… I couldn’t even look at the eyes, they were red and gave me the chills.

The strangest part was the bird’s neck. It had a collar on it. What kind of crazy person has a pet bird like this. It read “Aswang” and I guess that’s an appropriate name for a bird as ugly as this. There wasn’t a number or a return address or anything like that so I put the bird’s body somewhere it wouldn’t be bothered.

I feel bad so I’m going to try to find its owner and apologize. But it’s going to be hard, I don’t even know where to start. Maybe the owner knows where his pet has been going all these nights.

Hopefully he’ll be able to find me.

=—————————=

*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 Nurtimhar Shahaji
Copyright © Karl Gaverza
Translation Copyright © Nurtimhar Shahaji

Story inspired by the Tiktik description in Bikol Beliefs and Folkways: A Showcase of Tradition. Nasayao. 2010.

Tiktik Illustration and Watercolor by Nightmaresyrup
Tumblr: http://nightmaresyrup.tumblr.com/

*Note this story is in Tagalog

Ito ang huling gabi ng taon at hindi pa rin tinatantanan si Danica ng ulan. Ang tunog ng kaniyang nanginginig na mga ngipin ay humahalo sa tunog ng mga patak ng ulan.

Niyakap niya ang kaniyang mga binti at paa upang damhin ang huling init na maibibigay ng kaniyang katawan.

Ang tsinelas na ibinigay ng kaniyang ina ay masyadong malaki kaya’t nalaglag ang mga ito habang siya ay tumatakbo para sumilong.

Napansin ni Danica na ang isang pares ay nahulog sa kanal at ang isa naman ay tila nawala sa madilim na kalye.

Kaya’t si Danica ay mag-isa sa lamig at mamasa-masa na nakahawak sa sampaguita malapit sa kaniyang dibdib.

Ito ay isa sa mga mababagal na araw na halos kakaunti lang ang mga sasakyang dumaraan at ni hindi pa siya nakabebenta ng isang tangkay ng sampasuita. Wala rin sinuman ang nagbigay sa kaniya ng piso.

Inilawan ng kidlat ang kalangitan at ang batang babae ay umatras sa isang sulok. Hindi siya naglakas-loob na umuwi dahil para sa kaniya, tiyak na magagalit ang kaniyang ama dahil wala siyang napagbentahan.

Tiyak na malamig na rin sa kanilang bahay dahil malamang pinasok na ito ng malakas na hangin at marahil nagyeyelo na rin ang kaniyang kwarto.

Ang kaniyang maliliit na kamay ang nanginginig na. Nilapit niya sa kaniya ang kaniyang mga bulaklak at nilanghap ang samyo n g mga ito.

Si Danica ay palaging nakatatagpo ng ginhawa sa amoy ng mga bulaklak, ipinaaalala umano ng mga ito na mayroon pa ring magagandang bagay sa mundo, kung mayroon lamang nagmamalasakit na tumingin.

Ang mga ilaw sa kalsada ay nagbibigay-anino na naglalaro sa harap ng mga mata ni Danica. Napansin niyang sa kaniyang tabi ay isang tindahan ng muwebles. Napuno naman ng kidlat ang kalye at sa isang maikling segundo ay natanaw na niya ang tindahan.

May isang mesa at sa ibabaw nito ay isang mantel. Nakapalibot dito ang magagandang plato, baso, kutsara’t tinidor na yari sa pilak. Ang mga ito ang nakapaligid sa litson.

Nakatitig kay Danica ang baboy at sa tingin niya’y nakikita niya itong nakangiti.

Nabasag ng kulog ang pagtititigang iyon.

Nagsiumula namang tumulo ang ulan sa bubong at ang mga patak ng ulan ay naghalo sa kaniyang mga luha.

Ngayon taon, ang Pasko ay malungkot at hindi masaya. Napakahirap ng sitwasyon ni Danica; nawalan ng trabaho sa pabrika ang kaniyang ama at nahumaling ito sa alak para lunurin ang mga problema. Ang kaniyang ina naman ay sinubukang maghanap ng trabaho sa pamamagitan ng paglilinis, pero hindi sapat ang kaniyang kinikita para matugunan ang kanilang mga pangangailangan.

At ang kaniyang lola Fatima, ang tanging taong nagmahal sa kaniya, ay pumanaw na rin. May anong kirot sa dibdib ni Danica na hindi na napawi mula noon.

Isa na namang kidlat ang tumama, inilawan nito ang kalye, at sinagot ng langit ang kaniyang hiling. Nagliwanag ulit ang kalye at sa gitna ng liwanag na iyon ay ang kaniyang lola Fatima, nangniningning at may mga ngiting pumawi sa kirot na nasa dibdib ni Danica.

“Lola!” iyak ni Danica, “Isama mo na ko sa iyo!” Alam niyang ang kaniyang lola ay mawawala rin pag tumama ulit ang isang kidlat. Tumigil ang hininga ni Danica habang ginigimbal ng mga kulog ang mga bintana sa paligid niya.

Ngunit hindi nawala si lola Fatima. Napaligiran siya ng mga naggagandahang engkanto, porselanang puti ang kanilang mga balat at kalmado ang mga mukha. Kinawayan nila si Danica at ngumiti naman ito pabalik.

At lahat sila, ang mga engkanto at si lola Fatima ay iniabot ang mga bisig kay Danica, na para bang hinihikayat siyang sumama sa kanila. Tumayo si Danica at naglakad papalapit sa kaniyang lola. Nais niyang maramdaman ulit ang mga init ng yakap nito, habang binabalewala ang malakas na ulan at ang lamig.

Muling tumama ang kidlat sa huling pagkakataon at naglaho si Danica sa isang iglap.

Ang iba, sinasabing siyang naglayas, mas ginustong mamuhay sa kalye kesa sa sariling bahay. Mayroon namang mga nagsasabing pinatira siya ng isang mayamang lalaki sa bahay nito at itinuturing na siyang anak.

Sa isang kuwento naman, nakatagpo si Danica ng kapayapaan sa piling ng mga engkanto kung saan ligtas siya at kapiling ang kaniyang lola.

=—————————-=

English Version

It was the last evening of the year and the rain still wouldn’t leave Danica alone. The sound of her chattering teeth joined the raindrops in a melancholy symphony. She huddled against her bare legs and naked feet to lure the last bit of warmth her body could give.

The hand me down slippers that her mother gave were much too big and they had fallen off while she ran for shelter. Danica noticed that one of them fell into the gutter and the other seemingly disappeared in the dark street.

So there Danica was, alone in the cold and damp, clutching her sampaguita flowers close to her chest. It was a slow day, not many cars were about and she hadn’t sold a single string of sampaguitas. No one had given her so much as a peso.

The lightning lit up the sky and the poor girl retreated into her corner. She didn’t dare go home, for she had sold nothing and her father would surely be angry with her. At home it was cold as well since the winds would surely come violently through here window and leave her room wet and freezing.

Her small hands were shivering. She held her flowers close and breathed in their scent. Danica always found comfort in the smell of flowers, they reminded her that there were still beautiful things in the world, if one cared to look.

The streetlights cast shadows that played in front of Danica’s eyes. She noticed that across her was a furniture shop. The lightning filled the street and for a brief second she could see into the store.

There was a table and on it was a lily white tablecloth. Beautiful silverware sat there surrounding a whole roast lechon. The pig was staring right at her and she thought she could see it smiling.

The spell of the scene broke as the thunder rang in Danica’s ears.

The roof above her began to leak and the raindrops mixed with her tears.

This year, Christmas was more somber than happy. It had been a difficult time; her father had lost his job in the factory and began to drink his problems away. Her mother tried to find work as a cleaning lady, but she wasn’t able to make enough for all their needs.

And lola Fatima, the only person who had loved her, was now no more. There was a pain in Danica’s heart that never went away after that.

Another bolt of lightning struck near, illuminating the street. Thousands of small lights danced in the air, and wonderful colors played in front of her. The little girl reached out and tried to grab them, but the light disappeared and once again, she was left alone.

She looked to the sky and waited for the lightning to come, and the sky answered her prayer. It was again light and in that radiance stood lola Fatima, so bright and lovely, with a smile that made the hurt in Danica’s heart leave.

“Lola!” The child cried out. “Please let me come with you!” She knew that her grandmother would disappear as soon as the thunder came rolling in, just like the floating lights. Danica’s breath stopped as thunder shook the windows around her.
But Lola Fatima did not disappear. She was surrounded by beautiful creatures, their skin porcelain white and their faces calm. They waved at Danica and she smiled back.

And all of them, the creatures and Lola Fatima stretched out their arms to the girl as if beckoning her to come. Danica stood up and walked to her lola. She wanted most to just feel warm again, to ignore the rain and the cold and be with someone that loved her.

The lightning struck one final time and Danica disappeared with the flash of light.

Some say that she ran away, preferring a life on the streets to her own home life. Others say a rich man found her and gave her a home and that she lives with him now as his adopted daughter.

Still one story persists, one where the girl finally finds peace in a heaven filled with beautiful faeries where she is finally safe and warm in the embrace of her lola.

————————–————————–————————–—

*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 the Faeries of Niza description in Tuwan Nahuda. Narrated by Muham Julasman. in Voices from Sulu A Collection of Tausug Oral Traditions. Rixhon. 2010.

The Faeries of Niza Illustration by emirajuju
IG: https://www.instagram.com/emirajuju/

*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.

————————–————————–————————-

*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/

*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 Bahasa Sug

In tagainüp nangdüngdüngi kākü’ sin giyatusan mata niya ampa in aku amura in kapamanhüd ku ha kulangan ku.

Di’ ku kaingatan bang unu in kabaya’an niya, malayngkan di’ ku mapikil manga awn maksud niya kamudāratan. In mahaluk timikang harap mawn kākü’ iban sā’bu ku diyürüngdüngan in baran niya magpillaw-pillaw, kiyahātihan ku ra mayan. In pangdamat bükün mattan pangdamat. Hambuuk sadja pamānda’. In daligmata (Di’ ku kaingatan bang biya’ diin in kaingat ku sin ngān, simaygpat sadja pa lawm-uw ku) simusulay namayta’ kākü’ kalagihan ku pa’gangan in pagdatüng sin linug.

“Biya’ diin in kaagi ha yan?” Iyasubu ku in daligmata. Diyüngdüngan aku nagbalik, ampa kiyaingatan ku. Kalagihan ku madtu pa pag-aawnan ha manga linug. Subay ku sila kabayta’an manattapi wayruun kuhibal. “Mahi ta’ aku?” In sambung ha pangasubu ku dimatüng biya’ sahubbu ha pikilan ku. In daligmata himühüla’ ha lawm tagainüp, ampa makakuhibal sadja bang duun ha lawm hüla’-pārkawasahan. Wayrapat niya makakadtu pa kadunyahan sin manga baranan, labi wayrapat pa duruunan sin manga linug iban manga hunus bang  niya ri’ maparuun ha kīd niya in hambuuk mananagainüp.

Ampa nakakawa’ siya hambuuk mananagainüp.

In pagkadtu bükün sibu’ in anib iban sin ha napasandung ku. In daligmata, ha pikilan ku, nagpamayta’ sadja amura kalagihan ku in managainüp supāya aku makakadtu, ampa kiyahidāyatan aku marayaw. Biyayta’an aku papanagainüpün sin dunya, sagawa’ bükün biya’ sin kiyaingatan ku. Nagbissara siya pasal  siring-langit, in pagbü’lak sin dunya iban sin nārka’ iban sin manga simud sin manga mahaluk  himühüla’ didtu. Salupa sin manga hās nanglilibüri ha dunya, tiyatayak sin sangat-lagkü’ tuhan Magbabaya, nanglīgütan ha lawm uw ku. Tiyagainüp ku in siring-langit iban manga hās ni Magbabaya. Tiyagainüp ku in hüla’  amu in piyagpaawnan ha manga linug. Tiyagainüp ku in lupa’ sin manga hangin iban sin manga hunus.

Iban hangka küdjap da, didtu na aku.

“Uwya’ mānusiya’ magkamatay”. Nangasip kākü’ in tingüg babai. “Makakita’-makakita’ kami sin  pihak mu awn sadja pārsugpatan niya pa kahinangan ni Mangilala.” Hambuuk tingüg üsüg in simambung. Kiyahantapan ku sin imaatud aku ha manga uw sin duwa hās kalap-lagkü’, kaniya-kaniya labi malagkü’ dayng ha gibayan-dakula’ sangat-taas. Apit sa yadtu ku muga’, sagawa’ in kabassaran sin duwa nagpanananam kākü’ katahammulan labi-labihan.  Nimanam aku kasalamatan ha panghādiri nila.

Sīkmu’ aku sin daligmata dayng ha ulihan hangkan kiyatümtüman ku mahi aku miyadtu. “Manga Hās Salaggü’-laggü’…” Wala’ ku kiyaingatan bang biya’ diin in panawag kanila, sagawa’ nakira ku in pagpakita’ pag-addat di’  makamula. Biyayta’an ku sila sin pangdamat ku, in linug landu’ küsüg nangjuljana’ ha dāira ku iban nanglarak ha bāy ku.

“Amu ini in hüla’an sin manga linug, mānusiya’ asibi’,” Simambung in tingüg üsüg. “In pagjügjüg maawn bang kami humibal.”  In tingüg babai simambung. “In panghibal-hibal namü makahüküt ha dunya.” Laung sin tingüg üsüg. “Unu in kapunnyahan namü’ bang in dunya matigallam na?” Nangasubu in tingüg babai.

“Bang in pangdamat ku dumatüng, in dunya ku malawa’ na. Kalu baha’ tibahagi’an asibi’ da sin katiluagan dunya, sagawa’ in tibahagi’an manahut yadtu amu in kalunlunan dunya ku. In dāira yadtu hangka sibu’ in hālga’ kākü’ iban sin hālga’ sin manga ginlupa’an-langkus kaniyu.” Amu yadtu in sambung ku.

“Maisüg kaw.” Laung sin tingüg babai. “Wayruun pa mānusiya’ nakabissara kāmü’ iban katulusan.” Simambung in tingüg üsüg. “Kamataüran sin mānusiya’ pagsulayan kami dupangün hipalanggana’ in manga banta nila.” Namissara in tingüg babai. “Hambuuk ini  pamindahi  tatayma’ün.” Simambung in tingüg üsüg. “Naraak kami magpatütüg sin dunya ha kiyabübütangan.” Naglapal in tingüg babai. “Pa’gahan in pagtigallam sin dunya.” Simambung in tingüg üsüg. “Sagawa’ unu in hikarayaw bang matüpük in hambuuk dunya ha lawm sin dunya?” Nangasubu in tingüg babai.

“Hinangün namü’ biya’ sin piyangayu’ niyu. Tumattap kami wayruun hibal supāya in dunya niyu  kumakkal tibuuk.” In manga Intumbangul nagdüra’  simambung. “Kadtu na kaw, mānusiya’. In hüla’an sin manga linug bükün duruunan sin biya’ sin kajinis  mu.”

Simulay aku magsukul kanila, sagawa’ timagna’ na in hangin maküsüg dimüpüy. Diyā aku ampa itungan di’ aku makanapas.  In düpüy landu’ makajuljana’ pangannal ku biya’ aku sin pīrīt.  Nakapamahit aku.

Sakali nakabati’ aku.

In jāman-magbabanda’ ku kimatingüg. Lisag pitu na sin mahinaat.  Kiyaingatan ku makaikul aku pa iskul bang aku wala’ imüws. In pagsūkbanyul sin sasakatan adlaw ini makabuga’, biya’ sin dayng angay adlaw. Nangiyaban aku iban siyulayan ku tiyümtüm in panagainüp ku. Ha kira ku mataüd hās iban tiyumpukan mata imaatud kākü’, sagawa’ di’ ku na katümtüman puas ha yadtu.

In hambuuk pa jāman-babanda’ ku hikaruwa miyagting labi pa matanug dayng sin nakauna. Siminyal na sin panagna’an sin adlaw mataud ligap.

Naangan-angan ku bang aku nakahinang labi mataüd barāpa makaraüg-küwg.

=————————–=

English Version

The dream stares at me with its hundred eyes and I stay frozen on my bed.

I don’t know what it wants, but I don’t think it means any harm. The creature walks over to me and as I stare at its blinking body, I finally understand. The nightmare wasn’t a nightmare at all. It was a warning. The daligmata (I don’t know how I know its name, it just popped in my head) was trying to tell me I needed to stop the earthquake from happening.

“How do I do that?” I asked the daligmata. It stared at me again, and I knew. I had to go to the place where earthquakes were born. I had to ask them to stay still. “Why me?” The answer to my question came in a flood of thoughts. The daligmata lives in dreams, and it can only move in that realm. It could never go in the physical world, much less the home of earthquakes and storms if it didn’t have a dreamer by its side.

And a dreamer it had.

The journey wasn’t as perilous as I imagined it to be. The daligmata was in my thoughts saying I only need to dream to be there and it guided me well. It told me to dream of the world, but not as I knew it. It spoke of the horizon, the split between the earth and the underworld and the mouths of the creatures that lived there. Images of the snakes wrapped around the world, held up by the great god Magbabaya, swirled in my head. I dreamt of the horizon, of the snakes, of Magbabaya. I dreamt of the place where earthquakes were born. I dreamt of the land of the winds and storms.

And in a flash, I was there.

“Hello mortal.” A feminine voice greeted me. “Whenever we see your kind Mangilala usually has something to do with it.” A male voice answered back. I realized I was staring at the heads of two gigantic snakes, each bigger than a skyscraper. I would have been scared, but the majesty of the two was making me feel so much awe. I felt safe in their presence.

The daligmata nudged me from behind and I remembered why I was there. “Great Serpents…” I didn’t know how to address them, but I figured showing respect wouldn’t hurt. I told them about the nightmare I had, the giant earthquake that ripped through my city and shattered my home.

“This is the home of earthquakes, little human.” The male voice answered. “The shakes are caused when we move.” The female voice replied. “Our movements keep the world tethered.” Said the male voice. “What use are we if the world is gone?” The female voice asked.

“If my nightmare happens, my world would be gone. It may be a small part of the entire earth, but that tiny bit is my whole world. That city is as important to me as the continents are to you.” Was my answer.

“You are brave.” The female voice said. “No mortal has ever spoken to us with such candor.” The male voice replied. “Most mortals try to trick us into destroying their enemies.” The female voice answered. “This is a welcome change.” The male voice replied. “We are tasked to keep the world in place.” The female voice said. “To keep the earth from falling away.” The male voice replied. “But what good is that if a world within the world is broken?” The female voice asked.

“We will do as you ask. We will stay still so your world may be kept intact.” The Intumbangol replied in unison. “Go now, mortal. The home of earthquakes is no place for your kind to be.”

I tried to thank them, but a strong wind started blowing. It picked me up and I almost couldn’t breathe. The gusts were so violent I thought I was being ripped apart. I screamed.

Then I woke up.

My alarm was going off. It was 7 AM. I knew I would be late for class if I didn’t hurry. The traffic would be terrible today, like every day. I yawned and tried to remember the dreams I had. I think there was a snake and a bunch of eyes looking at me, but I couldn’t recall much past that.

My backup alarm rang even louder than the first one. It signaled the start of a really long day.

I wish I did more exciting things.

=—————————————–=

*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 Intumbangol description in The Soul Book. Demetrio, Cordero-Fernando &Zialcita 1991. And the Daligmata descriptions in Songs and Gifts at the Frontier : Person and Exchange in the Agusan Manobo Possession Ritual. Buenconsejo. 2002. & 101 Kagila-gilalas na Nilalang. Samar. 2015.

Intumbangol Illustration by Nadine Cabe
Tumblr: http://nadinecabe.tumblr.com/

Watercolor by Alexa Garde
Website: www.Lexa.us

White wings.

A woman’s face.

A horse’s body.

The radiance that emanated from her  flashed upon the walls of the house like dancers of flame turning towards their audience.

Her mother told her not to look, but Rai couldn’t help but peek through her fingers.  She knew the stories of the creature of course, every child did, but to see one in person was more than she had ever expected.

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

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

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

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

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

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

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

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

From behind her mother let out a gasp.

The Kura’ Sambalani shook her head and turned away.

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

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

*Tausug folktale

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

Written by Karl Gaverza
Copyright © Karl Gaverza

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

Kura’ Sambalani Illustration by Rai Hamid
FB: Wombatrai

You can find the original adaptation here:

It is known that all are bound to the Almighty and were made to submit to Him. All spirits were made to submit to Allah as well as to Adam, the vice-regent of His power on earth. But there was one that did not. In his arrogance and envy he refused to bow down and even repent for his insolence.

The jinn tempted Adam and his wife and because of this was condemned to eternal suffering, but Saytan’s sentence was stayed until the last day of judgement.

And so, he waits.

And so, he plots.

There was a time when Adam, the Datu’ of the land was faced with a matter regarding his children. Five were his sons, and afterwards a sixth child was born. This offspring was not like the rest: it had no mouth, no eyes, no hands, no feet and no ears. It was like a lanzones fruit that could only roll.

Adam was perplexed. What was this thing that he had begotten? Why was it so different from his other children? What could be done about it?

His son, Jibrail learned about this strange occurrence and went to his father to see for himself. Jibrail asked what had his mother given birth to and Adam could only reply that it was different from him and his other siblings.

Adam told his son that he did not know what to do and Jibrail told him not to worry. This problem would land on Jibrail’s shoulders and he told his father such.

Jibrail returned home and, after rest, he appealed to God and sat in a tahayat* manner. God replied and asked why He had been invoked.

Jibrail bowed before the Immaculate one. He told Him of the sixth offspring of Adam. How the other children were like everyone else, but this thing was like a lanzones fruit.God commented that He had never encountered such a thing and left Jibrail to wonder. Jibrail asked God what should be done with the offspring.

God decreed that Jibrail should go back to his father and plant the offspring. Jibrail obeyed and told his father what God had decreed.

Adam obeyed and planted it.

And so, he waited.

After a week, Adam noticed that there were things that resembled needle tips growing from the ground.

After ten nights, he found that it had sprouted.

After fifteen days, green leaves were all around it.

After a month there were two robust budsthat had branches.

After two months the lower and middle parts of the bud had become smaller.
Two and a half months had passed when Datu’ Saytan appeared in the garden. He rejoiced at the plant. Unbeknownst to the Datu an unseen companion** had heard him celebrate the growth of the plant.

After a long time had passed Datu’ Saytan returned to his home and the companion went to see Adam. The companion told Adam about how Datu’ Saytan rejoiced in the garden, saying the plant was his.

Adam scoffed at Datu’ Saytan’s arrogance. He would never accept that Saytan could take the plant away from him even going as far as saying if he sees Saytan in the garden he would cut him alive in two with a sword. More time had passed and Adam and Datu’ Saytan had found each other in a quarrel, both claiming ownership of the plant. In the midst of the fight the skin of the plant’s fruit had turned light yellow.

After learning of his father’s fight with Saytan, Jibrail went to see Adam. Jibrail was told that each side had taken ownership of the plant and Jibrail’s words were thus, “Do not fight with each other. Settle this amicably.” Adam replied and agreed with him.

Once again Jibrail consulted God’s wisdom. He told the Almighty about the trouble Datu’ Saytan was causing and God’s decree was, “We will judge them. Tell Adam to bring grains of the plant in his right hand and have Datu’ Saytan bring some grains in his left hand.”

Jibrail met with both Adam and Datu’ Saytan and told them of God’s decree. Both agreed to stand before God and be judged at the portals of heaven.
An angel was sent to fetch the two and both made their case before the Almighty. Saytan stood firm in his assertion that the plant was his and Adam replied with his own case that it was God himself that ordered him to plant his sixth offspring.

God said to Datu’ Saytan, “Will you open your left hand?
What is in it, Datu’ Saytan?”

Saytan opened his hand and nothing but chaff was in it.

God then said to Adam, “You, too, open yours.”

Adam opened his hand and in it was a multitude of husked grains.

God’s judgment was clear: Datu’ Saytan had lost, his lies were revealed in his hands.

Datu’ Saytan asked God, “What is that plant? The world is already complete.***”

And God replied, “Rice.”

Saytan then said that he must have a share of it and when Jibrail asked him how he would have his share Saytan said that the people of earth would cultivate the plant and when that happens the owner of the crop should not partake of the rice until it has been used in performing the devotional prayer. It should also not be placed on the weighing scale. Whatever is left must be used for the prayer and that would be Saytan’s.

And Jibrail replied, “This means that for any rice seedlings left, a small amount of it should be used as an offering to God.”

And thus ends the story of how rice came to be.

——————————————————————————

This narrative was originally narrated by Mullung (Muhammad Absari Salahuddin), a Tausug storyteller.

Mullung’s philosophy (as explained by Maduh Damsani, a relative of his) is “Kata piya-awn sin Tuhan bunnal katan” – “All that is created by Allah is true”. Stories are a creation and because creation belongs to Allah, and Allah is true, therefore his stories are true.

His narration of this kaawn (creation story) is perceived by Mullung’s inner spirit and does not fit to the letter of the Qur’an.

*Tahayat refers to the ninth essential position for prayers, a sitting position in which the right foot is inserted behind the left knew and the buttocks touches the left foot.

**The companion is called Sahabat, a term of Arabic origin and often refers to a companion or follower of the Prophet.

***Implied here is the question, “Why add one more species?”

Written by Karl Gaverza

Copyright © Karl Gaverza

Story adapted from In Kaawn sin Pây – The Creation of Rice, Narrated by Mullung in Voices from Sulu: A Collection of Tausug Oral Traditions pg 34-47.

The Devil (Datu’ Saytan) Illustration by Leandro Geniston

FB: That Guy With A Pen

Colors by Catherine Chiu

FB: Wildling Child

IG: https://www.instagram.com/wildlingchild/?hl=en

*Note this story is in Ilocano

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

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

“Haan pay, mama.”

“Ket isu, agdenngeg ka ngarod a nalaing.

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

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

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

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

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

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

“…………………………………..”

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

English Version

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

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

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

“Not yet, mama.”

“Well listen closely,

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

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

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

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

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

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

“………………..”

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

————————–————————–————————––

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

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

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

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

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

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

The 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 of heart.

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 the set of special instructions in preparation for the dead’s investigation toward his or her final judgement

Written by Karl Gaverza
Copyright © Karl Gaverza

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