Thursday, September 11, 2014

Poems by Luchelyn Andres Beltran

Luchelyn Andres Beltran is a faculty member of Aklan Catholic College, Kalibo, Aklan. These poems were lifted from http://www.my.akeanon.com website where she is an active contributor. This 22-year old lady graduate of West Visayas State University comes from Poblacion, Banga, Aklan.
Gabii
owa ako naayawi’t tan-aw
sa bituon sa eangit--
mainit ring paead sa paead ko

Sa Palangga Nga Tunay
mahae...
isakripisyo tanan
sa palangga nga tunay

Humbak
Humbak...
nakakalipay sa pamatyag
ro humbak sa siki...

Daeaura
daeaura.. .
dati hay puti
abuhon eon makaron

Euha...
sa Pastrana Park--
sa guya gaduylon
ro kabug-at kang dughan

Monday, July 28, 2014

Vol 1, Nos. 9 September 2006

Poems of Cirilo Castillon, Jr.

His pen name is Tata Goloy.
Born in Numancia, Aklan, Tata Goloy is now living in America together with his family. He is an active member of http://my.akeanon.com.
The following poems were written by him in 2000s.


RANG AMIGO
Rang anino
ro akong amigo

halin kato
hasta makaron

gasinunod
siin man ako umadto

sa kasubo
ag sa kalipay

una imaw sa euyo ko
kun owa it hayag
balot-na-balot nana ako

kun ako mamatay
mamunot man imaw kuno.

akong padayunon
ro akong
estorya

halin
sa pagkabata
hasta sang paggueang

kat ako onga pa
gatinangis
rang obra

may akong ginausoy
nga owa
sa akong euyo

kat ako onga pa
ginahidlaw perme
sa akong Ina

akong hatandaan
perme eang ako
gina-aywan

ro akong mga igmanghod
igto sanda
sa iskuylahan

sa among bintana
perme eang ako
nagapamintana

gatan-aw sa mahabang daean
basi may umabot
para kakon magatabang

akong ginahueat
akong Nanay
halin sa tindahan
kun imaw umabot
abo rang
kalipay

kun imaw umabot
akon gid
nga hibatyagan

maeayo pa imaw
daeagan ako
kana

akong ginausoy
tinapay
nga mamon-mamon

sa among pagpanaw
pauli
sa amon

una ako kana
malipayon
nga gasinta-sinta

akong nailaan
kun may iba pa nga sueod
ro anang baean-an

kun amat may linaga nga kamote
ag katirnong eaba-eaba

kun amat
hay may puto
nga puti ag puea

kun amat
may sakoy
ag kun inano pang iba

may ana mang uli
ibis
nga tulisan

amon nga saingon
suea
eon namon tanan

may ibis nga uga
para man
sa ibang mga inadlaw

kun amat may ana nga uli
rabanos nga puti
ag kamatis nga puea

ana nga salaron
ibhan it sinanlag
nga tulisang uga

bisan rundaya eang
hay suea eon don
namon dayon

kun amat may relip
nga akong
kamisita

bisan eang makara
ro among
kabuhi

basta una
si Nanay
ako hay masadya.

akong hatandaan
gindaea ako ni Nanay
igto sa Ibajay

among kaibahan
igmanghod kong
si Inday

igto kami nag-eubog
owa ko hisayri
kun anyong baeay

pero pagkaaga
agto kami
sa tindahan

may among baligya
sangka kaldero
nga eangkuga

Inde ko malipatan
kadamatoeog
ag magbugtaw

kami hay gapanimalay
kami hay gakanta
"Dayawon ang Diyos nga Amay..."

sa indi nagbuhay
naduea
rang Nanay

nag-agto sa Mindanao
kaibahan
si Manong ag si Inday

sadya kuno igto
ay ro Mindanao
hay "Promised Land"

ro Tiya kang Nanay
abong eugta sa Plomolok,
sa Matutum ag sa Davao

gindaea si Nanay ag daywang igmanghod
agod kabulig
sa pagpangabudlay

akong hatandaan
may sueat
rang nanay

may kaibahang
biente pesos
amon sigurong "allowance"

akong hatandaan
rang Tiya
ro nagbuyot

ginataw-an eang kami
kun ano
ro among kinahangean

para ibakae it bugas
ag suea
nga ibis nga uga

akong
hatandaan
"una kong kapurilan"

sinakon sang Tiya
si Ining
nga akong igmanghod

gapabuoe it pisitas
agod among
ibakae it asin

pero akon tana nga ginbakae
tinapay ag bubble gum
ag dulce de lemon

syempre hay nag-usisaan
sa subrang asin
ano ro ginadapatan

ako hay ginkusi
indi ko gid
malipatan

ro pisitas gali nga asin
hay subrang
sang gantang

kat owa eon si Nanay
perme eang gatinangis
ro akong habadwan

solo eang ako sa baeay
ay indi pa ako pwede
sa iskuylahan

ro akong kaugalingon
ro akong
kahampang

owa man ako nahidlaw
kay Manong
perme na man akong ginabugaw

owa imaw naila
nga kunsiin imaw
ako hay mamantaw

akong hatandaan
igto imaw
sa among kaeapit

gahinibayag sanda
sa andang
estoryahan

ako nagpaeapit
nagpasalipud
sa puno it niyog

ugaling hay hakita
it anang
kahampang

Joe, una ing manghod
basi ka
ginasueang

ule sa aton
hambae nana
kakon

owa ako maglihok
wish ko man
nga magjoin

ugaling hay subrang isot
indi pwede
kandang miron

ana akong ginsuboe
ag ginhaboy
it bukoe

mingko ayam
akong umuli
sa amon

ag maghampang nga isaea
kaibahan ro akong
kaugalingon

sa akong paghampang
kaibahan
kang kaugalingon

kami hay gaestoryahan
ag mag-
saeabtanan

sa puno it suwa
nagbuoe it siit
nga mahaba

ag gamiton nga injection
sa saging
nga maniwang

makon pagbahoe ko
gusto ko
mangin doctor

abo nga may sakit
ro akon nga
boengon

akong hatandaan
nag-agto ako
sa hospital

akong kaibahan
ro akong Ina
nga mabinuligon

kami ro nagbantay
kay Lolo Sente
nga nagbahoe ra eagay

tao kun ano ra sakit
siguro
may loslos

pero igto kami ni Nanay
sa hospital
hasta imaw namatay

gusto ko sa hospital
ro hugom
hay sadyaan

siguro hay alcohol
o ano pa
nga bueong

pero ro akong nailaan
mga doctors ag nurses
nga gadinaeagan

sadya sanda tan-awon
sa anda
nga puti nga uniform

kinahangean gid sanda
it kaabu-an katon

ngani sa akong kaisut
nabaon
gid kakon

sa akong pagbahoe
gusto ko gid
mangin doctor

ugaling
sa among kapobrehon
problema ro ginakaon

paalin makatuon
mabudlay makatapus
bisan eonlang ngani high school

Ta, kat igto eon
rang Nanay
sa Mindanao

perme eang ako
kana
nga nahidlaw

kun akon imaw nga hidumduman
nagatinangis eang ako
hasta hikatoeogan

ro akong kahulid
anang eambong
nga sedang relip

ro relip ngara
hay relief
siguro ra

kun sa makaron
hay ro ginatawag
nga ukay-ukay

pero ro relip ngara
hay may hugum
nga kaiba

siguro hay bueong
ay kun anyo abi ra
nga inuba

pero mga imported
ay U.S. made man
ro iba

mawra manlang abi
ro masarangan bakeon
it mga pobre

ngani ro hugom
ku eambong
kang Ina

hugom it tindahan
kun siin do eambong
pagbakea

ro mga alala
hay kun mag-uli imaw
halin sa tindahan

kun mag-uli imaw
may pasalobong
nga dinaea

agod inde magtinangis
ga-agto ako
sa baeay kang mga tiya

sa baeay ku akong mga Tiya
abo nga magueang
nga nagabisita

ag abo man nga tsismis
ro anda
nga dinaea

ag kun sin-o ro sumangdo
ginaobrahan nanda
it estorya

kun ako
umabot
ag abo nga bisita

nagasil-ot ako
sa daywang ka sapnay
ag magsandig sa haligi

ako hay mamati
ku anda
nga estorya

sinana
ku isaeang
bisita

makaeoeuoy man
ro sinipot sa igot
ngara ni Victorina

owa imaw ka samit
bugana
nga pangabuhi

mayad
ro anang mga igmahod
ay nakasamit

imaw
hay
owa gid

kato anay ra Tatay kara
ginataw-an kami
it mga bangeos ngaron

mabuot gid rato nga tawo
perming
maabi-abihon

kada bag-ong dag-on
may pwetis
pa sa anda

kun eomupok ro pwetis
may litrato
nga gakaeatagak

galinagsan
ro mga onga
gaaeagawan kun matagak

abo ro anda nga bisita
permi sa anda
nga masadya

singhan kang Nanay
kat madali lang
mamatay rang Tatay

mana kun eaki ro atong onga
nga ginanabdos mo ngaron
ipangaean mo gid kakon

agod imaw
ro magpadayon
ku akong oeobrahon

kat namatay kuno si Tatay
ag rang Nanay
hay gawayod

gabaligya
it ginamos
sa maghapon

ako hay gina-aywan
mga Tiya
ro gabantay

istan eang kuno ako mamatay
ay nagsulip ag abong bitus
ro nagguwa sang ilong

malisod nga pangabuhi
ro akong
haagyan

ro among baeay
owa bisan sambatong
kasangkapan

kundi sambatong baoe
nga owa it sueod
ginaobra eang nga linkuran

may among
eusong
nga ginatumuhan

may sangka bandihadong lusa
ag pilang bato
nga pinggan

may mga baso
nga bukon man
it terno

may dapog
nga may tatlong
bato

sambatong kaldero
ag sambatong
kueon

may sambatong anglit
ag tadyaw
nga biawan

may among kuring
may amon mang
ayam

may amon mang manok
mga pilang bato
manlang

nagpugo ako it kanding
ginpanakaw man
it taga-Albasan

kat ako
nagGrade I
una sa Albasan

ang igmanghod nga si Ining
tapus eon it Grade VI
sa baeay eon lang

imaw ro among Nanay
ag habilin
sa baeay

kun kami
mag-uli
para mag-ilabas

imaw ro gahakid
it humay
sa among pinggan

ag ana nga tungtungan
sambatong ibis nga uga
nga inihaw

ro among ginaobra
gasuod
sa kada isaea

among singhanon
akon lang do ueo
king ibis nga uga

ro sabat man dayon
ku kada isaea
inde a, akon man

kun kami magkaon
siput
gid tanan

owa gid it hibilin
ubos
pati bakog

inde ko maisip
kun may pobre
nga mas subra pa gid kamon.

akong ginapainu-ino
sa makaron
nga ham-an it owa gid it nakaisip

kamong magmaeanghod
nga magtoea
o magtanum it tinuean-on.

Mingko pulos ibis nga uga eang
ro hasayran namon
kan-on

kunta
may supplement man
nga bisan ginamos.

ap-at manlang abi kami
nga haaywan
sa amon

actually hay tatlo eang ngani kami
ay ro isaea hay igto mat-ana
sa ibang ka baeay ga-istar

tao ngani
kun igbata man namon dato
nga daywang ka magueang

igto kanda gakaon
ag ga eubog
ro isaea namong igmanghod

mingko mayad mat-ana rito
ro ana nga sitwasyon
kaysa sa amon

pero sa minatuod
mga ilo gid kami
nga haaywan sa kalibutan

pero akong gina-isip
nga kontento
man ako

owa man abi ako it hasayran
para ikumpara
ro among pagkabutang

eaom ko makato eang
ro pangabuhi
sa kalibutan

owa gid ako it problema
kunde ro kahidlaw eang
sa akong Ina

MGA GUYUM(02.10.04)

Ako hakatueog sa among lamesa
Sa paghinoeat sa akong Ina
Halin sa paglibod suman nga balingka.

Sa akong pagmokeat ku akong mata
Akon nga hakita mga guyum nagaparada
Bitbit mga moh-moh nga mabahoe pa kanda.

Ginpitik ko ro isaea, inapok ra dinaea,
Nagtaeap-ea-ag sanda, andang ginausoy
Naduea nga dinaea.

Owa't nagduhong, owa ma't hangawa,
Siging tinikang paadto rikato, paadto rikara;
Hasta nga makita ro gina-usoy nanda.

Sanda nga maisot, pero gainobra.
Ako nga mabahoe,
Ginapabay-an rong Ina.

Ako hay naeu-oy
Ginbuligan ko pa sanda,
Sa pag-usoy it pagka-on ku andang pamilya.

Pag-abot ni Nanay, may eoha rang mata;
Pageahay kang ayam, daeagan kami kana.
Inay, makon, hin-aga, suman natong baligya, ako ro madaea

***
Haiku

My Shadow
My friend
Forever

I hate lies—
Red, white,
Or blue.

Life is so short
It ends
When you’re having fun!

a heron
balancing in one leg
on the back of a carabao

I am free to fly
In the cage
Of bondage

***

AKONG HADUM-DUMAN:

linibong kabog
kun matunod ro adlaw
nagakuraw

mga apan
peste sa katam-nan
sadya nga sumsuman

MV El Cano
amon kuntang sakyan
ugaling kami hay haaywan

MV Legaspi
owa't teheras
para amon eugban

pag-agto namon sa Iloilo
ro among kalderong puno't adobo
nahueog sa tambyolo

sa kakognan
huni't pugo
mabati-an

idaeom it iskuylahan
onga eang
makasuhot ag maghampang

My shadow
my friend
forever


***

CHIQUIAN

MY SHADOW LONGS FOR ME

Thirsty
Knocks on my door
A smile asking for drink
As if I own the oasis
Of life

Indeed
Glass of water
One after the other
Until the thirst for my friendship
Is quenched

You like …?
Yes, yes, I do
Okay, right here, right now
We join our spirits together
As one


You smile
I see my face
I laugh, you laugh, we laugh
This is it—my shadow and me
Again


Pride

Better
for us sometimes
is to swallow our pride
to be in terms with others and
ourselves.


THE SCENT OF GREEN

Pine trees
Tamed by the wind
Beneath the great blue sky
Home for the birds and the squirrels
Smell green.

Wednesday, December 19, 2012

Poems by Karen Dazo Galarneau




Sushi

Green seaweed wrapper
Rice, egg and soy sauce
Roll them up, delicious feast

Treadmill Puppy

Cheerful light brown eyes
Quiet bark-less smile
My dog walks on the treadmill

By Karen Galarneau
Karen

"Ode to Mom"

The sky like a tapestry envelops the earth and twilight falls
Gazing at this silent and stark beauty
Fills me with love  and thankfulness,
For this scene painted by the Almighty
The golden glimmer of the sun
Like soft  kisses on the shimmery tides
Dancing as the waves rock, only to come back once more
The sunset in its enthralling beauty,
breathtaking, enigmatic
Reminds me of a mother’s love, a mother’s ethereal beauty
For there is no woman more beautiful,
Than one’s very own beloved mother
None fairer, none kinder, none better, nor more special
Than the lady we call “Mother”
There is no sweeter voice, no more comforting arms, no love greater
Than the love we knew from our Mother.
I can’t imagine any pain or worry or woe,
That her love could not soothe or ease
She with the magic words: “Kiss the  boo-boo!”, 
And “voila!” the pain just faded away
Mother, such a beautiful creature, such a wonderful gift
A golden tapestry woven by God, for us to treasure and love
As she reaches her sunset of years,
The silent stark beauty of the sunset reminds me evermore
That there is no woman more beautiful to me than you, Mother,
None fairer, none kinder, none better,
Nor more special than you,  O Great Lady I call – “Mommy"

Monday, December 17, 2012

RN Cichon Poems


Maea-ea ang kaeawasan
sa pagtinikang sa kabaeasan,
daea ro mga baeakintoeon
halin sa Station 1 hasta sa Caticlan.

May eukos, sugpo ag preskang bantaeaang saeabawan,
sa 'd Talipapa mo daya makit-an,
gaturo ka eang, bayran ag anda ka dayong eahaan,

manami magka-on eabi gid kung abo ro imong kaibahan.

Nadumduman ko anay ro Boracay,
bente-singko anyos eon ro nakataliwan,
owa pa it kuryente o mga hotel nga ro bayad haeos bueawan,
Masadya man kato bisan kingki ag butong ro eugban, tuba ro iemnun ag pinamunitan ro sumsuman,
Ea-in makaron nga kilaea eon rayang baybay sa kabihasnan, tanan ginabakae bisan katumbae sa tindahan.

Ro akon malang nga ginapangamuyo,
nga ro Boracay atong ha-eungan,
bilang pumueoyo it Aklan o manug-istar sa ibabaw it kalibutan,
aton ra, gugma it Aklan para sa tanan!
— with Melchor Cichon.

*******
Boracay (Edited Version)

Maea-ea ang kaeawasan
sa tinikang sa kabaeasan,
daea ro mga baeakintoeon
halin sa Station I hasta sa Caticlan.

May eukos, sugpo ag maya-mayang isdang saeabawan
sa 'D Talipapa mo daya makit-an;
gaturo ka eang, bayran ag anda ka dayong eahaan.
Masadya magkaon- eabi gid kon abo ro imong kaibahan,

Nadumduman ko anay ro Boracay,
bente-singko anyos eon ro nakataliwan,
owa pa it kuryente o mga hotel nga ro bayad haeos bueawan,
Masadya man kato bisan kingki ag butong ro eugban, tuba ro iemnun ag pinamunitan ro sumsuman,
Ea-in makaron nga kilaea eon rayang baybay sa kabihasnan, tanan ginabakae bisan katumbae sa tindahan.

Friday, November 02, 2012

Anthology of Aklanon Poems, 2013

Introduction

In 2011, Matimgas nga Paeanoblion was published. it showcase the poems which I believed, and still is, captured the hearts and souls of Aklanons. Of course, that anthology also showed the best works of Aklanon poets.

This volume will see the feelings and the reactions of Aklanons on the many issues that affect the present Aklanons and the world.



Mga Tula sa Pagbugtaw it Adlaw

Ni John Barrios
I.

Sa pagbugtaw it adlaw katueog pa ro mga tawo, nadaea nanda sa andang mga damgo ro eupok it lebentador, ag natulig ro andang paeamatian, ag nagsueod ro indi masaligan nga kadodoeman.

Ginliso ko ro lisuan it gas range ag akong nabatian ro pagsantik it kaeayo; mangan-angan, sa akong huna-huna, ro tubi nga nagbukae hay sarang eon ipanimpla it kape para pukawon ro akong naduyog nga panueok sa akong asawa nga nagahapa sa eogban, ag ro adlaw hay nagahibayag sa pagbag-o it akong panueok sa unang adlaw it rayang bag-ong dag-on.


II.

Maeamig ro agahong pilit ginapainit it kapeng Koreano; ginatinguhaan it ginseng nga patindugon ro maeuya nga mga tuhod (sa pagtindog eamang pwede nga igapasayod ro kinaaeam); ro humot it kape hay gapaeanutsot sa kaidadaeman it anang painuino, igto nana nakita ro masadyang mga hibayag it anang daywa ka unga nga kabii eang hay may ginbilin nga pabak-eon halin iya sa syudad nga nagakabuhi sa pag-igpat-igpat it mga iwag kung gabii ag kun adlaw hay gapanago sa kadamueon it maitom nga asu sa ibabaw it anang mga kalyehon.


III.

Bukon it manami ro anang tueog bangud sa pag-istorbo it anang kaibahan sa kuwarto; hamueaw-mueawan man ro adlaw sa ana nga pagbangon; ro hinilam-us nga tubi sa uyahon hay bukon it bastante para dueaon ro pang-istorbo it kaaganhon---ro init ag eamig nga naghalo sa sangag it kaeuskos it mga gadalidali nga mga tudlo sa pag-eagas it mga gadaeaeagan nga mga idea sa sueod it painuino; gani ginpakamayad eon lang nana nga hibaygan ro adlaw paagi sa pagtimpla it mahumot nga kape; makarong agahon kinahang-ean nana nga sukubon ro mga hangaway it katamaron.

*****
Boracay

Maea-ea ang kaeawasan,
sa tinikang sa kabaeasan,
daea ro mga baeakintoeon
halin sa Station I hasta sa Caticlan.

May eukos, sugpo ag preskang bantaeaang saeabawan,
sa 'd Talipapa mo daya makit-an,
gaturo ka eang, bayran ag anda ka dayong eahaan,

manami magka-on eabi gid kung abo ro imong kaibahan.

Nadumduman ko anay ro Boracay,
bente-singko anyos eon ro nakataliwan,
owa pa it kuryente o mga hotel nga ro bayad haeos bueawan,
Masadya man kato bisan kingki ag butong ro eugban, tuba ro iemnun ag pinamunitan ro sumsuman,
Ea-in makaron nga kilaea eon rayang baybay sa kabihasnan, tanan ginabakae bisan katumbae sa tindahan.

Ro akon malang nga ginapangamuyo,
nga ro Boracay atong ha-eungan,
bilang pumueoyo it Aklan o manug-istar sa ibabaw it kalibutan,
aton ra, gugma it Aklan para sa tanan!
— with Melchor Cichon.
 



Monday, January 23, 2012

Legends in Aklan

Legends in Aklan
Gintipon ni
Melchor F. Cichon
September 2003

May mga istorya sa Aklan hanungod sa aswang ag sa lugar.
Ro mga masunod nga legends hay ginbatak (lifted) sa libro ni Damiana Eugenio, nga ginbatak man nana sa tesis ni Claire A. Zarate-Manalo nga ginsumite sa Centro Escolar University, Manila. Ro iba hay ginbatak man ni Prof. Eugenio sa iba pa nga mga sources. Ro ulihi nga legend hay ginsueat ko.
Bangud owa ako kasayod kon siin si Ms. Claire A. Zarate-Manalo, Nick I. Marte, ag kay Leopoldo A. de la Cruz, owa ako kapangayo kanda it permiso nga ibutang ra andang obra kara. Ginbutang ko raya nga mga legends agod mabasa ra it mga Akeanon, maskin siin man sanda. Kabay pa nga masugot man nga mapabilin ro mga legends ngara riya agod mas abu pa gid nga Akeanon ro makabasa kara. Pero kon indi gid man sanda magsugot, sueati eang ako agod mahugas ko ra. Saeamat gid.

An Aswang’s Revenge
An Aswang Turns Into a Cat
Encounter with a TikTik
Encounter With a Wakwak
Aswang as a Bird/Chicken
Aswang as an Old Woman
A Friendly Kapre
The Kapre
Encounter With A Kapre
The Duende of New Buswang, Kalibo
I Saw a Duende
The Playful Duende
The White Bell of Jemino
Legend of Aklan
May Aswang sa Idaeum It Baeay





An Aswang’s Revenge
Narrated by Amelia Zarate

This happened about 34 years ago when my third son, Junior was only eight months old.
That morning, an old woman selling dayok (native salted shrimps) passed by. From the balkonahe (porch), I called her and tried the dayok. I did not like the taste, so I said, “Your dayok doesn’t taste good! I’m not buying anymore.” That was all I said and the old woman left. The old woman, however, came from a neighboring town where witches are rumored to abound.
At about eight o’clock that evening, my mother-in-law, my children, and I were getting ready to go to bed. My husband was in Manila at that time. We heard sounds of scratching and running at the rooftop (made of nipa thatches). My mother-in-law began cursing and muttering that there was an aswang around. (It is believed that the aswang is frightened when one shows his awareness of its presence.)
A moment later, Junior suddenly began crying. He cried harder until it became difficult to pacify him. Everytime I laid him down to sleep he would get up. He kept on crying as if he were being pricked.
While we were trying to lull the baby to sleep, our neighbor, Tay Iboy, shouted, “Ay, mare, hada-ean it a kamo it kinanta, haron ro tiktik sa idaeom ninyo, ga hinuni” (Ay Mare, you seem not to know, you’ve been singing while the tiktik continues to make sounds under your house).
The following morning, Junior started vomiting. At the same time he had watery stool. He had not eaten anything aside from the milk feedings.
At dusk, he was very weak. He had deep eye sockets.
We called Dr. Rafael Tumbokon. After examining the baby, he advised us to have someone perform lay baptism on Junior. Then he gave the baby an injection. It seemed to be the last recourse.
Under the house, my neighbor had started to build a bonfire (dap-ong). Smoking the house is believed to drive away the evil spirits. When we asked the doctor if it was all right to make dap-ong he told us to go ahead.
We requested Tiyo Cleto to perform the lay baptism.
Suddenly we thought of calling Anton, an arbulario (medicine woman). She took an empty coconut shell and filled it with live coals, tawas (alum), kamangyan (incense), and kinuskos nga niyog (shredded coconut). The tawas was first placed on Junior’s abdomin before it was mixed with the other things in the coconut shell. Gintu-ob si Junior (Junior was treated by smoking). Carrying the coconut shell, the arbulario circled several times. Afterwards, gin-uli-an si Junior (the egg ritual was performed on Junior). After examining the egg, the arbulario came out with this pronouncement: gin kaigban it aswang si Junior (Junior was bewitched). Seen in the egg were eye marks and blood which were indications that Junior was inaswang (bewitched).
After that treatment, the baby immediately became well. (From Claire Zarate-Manalo, “Kalibo Supernaturalism and Its Social Relevance” (M.A. theses, Centro Escolar University, Manila, 1981, pp. 109-111). In: Philippine folk literature: the legends. Edited by Damiana Eugenio, Diliman, Quezon City, UP Press, 2002, pp. 156-157)


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An Aswang Turns Into a Cat
Narrated by Odong Julian, December 2, 1980

This happened to me sometime in 1958. We were at the house of my bilas (my sister-in-law’s husband) because one of his children died. We were about to sleep at about eleven o’clock in the evening when my brother-in-law opened the window. Outside the house was a banana tree. I invited him to go to bed but he remained silent. Instead, he waved his hand at us. We quietly approached the window. It was incredible! We saw a person fast climbing the banana tree while clinging to a eamay (withered banana leaf). It was strange that the eamay did not yield. When Manong Jose Belarmino saw this, he went down the house carrying a talibong (fighting bolo) and cut the banana tree entirely with one back stroke. Pumsik ro tawo ngato; tumugpa, kuring. (The person jerked; a cat fell on the ground.) About forty of us witnessed the transformation from a human being into an animal. When the cat moved, Nong Jose’s elder brother struck it, but it was able to jump outside. It was April and the ricefield had been cleared and prepared for planting. We all chased the cat in the field. To be sure that the cat would not be able to catch the cat, some people shouted “shoot.” One of us, however, opposed the idea as someone else might be hit. Another one said, “Bali aswang ron (that might be an aswang).” Finally, we all went home disappointed for the cat just disappeared.
The moon was beginning to wane. My bilas asked me to keep him company while watching the house. We sat closed to each other on the hagdan (staircase). He was facing one direction while I was facing the opposite. About ten minutes later, a tall man suddenly appeared in front of him. My bilas gave out a loud frightened cry. I pierced the creature through and through with my talibong but he was able to creep (nagsuhut) under the house and vanish. Surprisingly, my talibong was dulled at the tip. That was the time I started to believe that the aswang really exists. (From Claire Zarate-Manalo, “Kalibo Supernaturalism and Its Social Relevance” (M.A. theses, Centro Escular University, Manila, 1981, pp. 115-116. In: Philippine folk literature: the legends. Edited by Damiana Eugenio, Diliman, Quezon City, UP Press, 2002, pp. 170-171)


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Encounter with a TikTik
Narrated by Querubin Abello

When I reached a secluded place, it started to drizzle. I was approaching a tulay-tulay (improvised bridge) when I noticed a shadow of a human being leaning against a wire post. I stopped for a while and lighted a cigarette so that the figure would know that there was someone else in the road. When I threw the lighted matchstick, the shadow disappeared. I looked at the other direction thinking that it might be a rival mirror. I saw no one. I had walked a distance of about ten meters when I began to hear do huni nga ga kutu-kutu (successive sounds) and the sound was tik tik. According to old folk, it is an evil spirit. I cursed and teased the object, saying, “If you like me, come walk with me home!” It was not a windy night for there was only a drizzle, but after a while a very strong wind suddenly seized me and I felt being strangled. I realized that I was grapping with an invisible creature whose attire resembled a birang (a native clothing material of very coarse fiber) similar to that worm by old women. I tried to grab the invisible creature’s head but its long tresses were slippery, and when we wrestled, its legs twisted around my waist. I suspected that it was a female wearing a saya (long shirt). I just could not visualize its face. I would wind its hair around my arm but it would slip at once for it was so slippery. It continued to sound tik, tik, tik as we grappled each other. Someone was pulling my legs until my shoes were taken off. I also succeeded in hurling my enemy upon the ground ag naga-eagpok man (and it would create a loud thud). But again it would cling to me and it was trying to reach my neck. When I gripped its hand, it was like the hand of an old woman, thin and shriveled. When I tried to whirl the creature around and around, it just clung tightly to my frontal body.
Later I weakened and I shouted for help, but no one came. My voice turned hoarse as I shouted, “Tabang, Tabang! (Help! Help!)” more than a dozen times.
Finally, I lost consciousness, but by a stroke of luck, a man from Nalo-ok (a barrio of Kalibo) transporting pawid (nipa hatches) in his karusa (cart) passed by Dikoy and I actually knew each other but that night he did not recognize me at once. We live on the same street in Kalibo. According to Dikoy, when he came to help me, he also heard the sound tik, so he drew out his bolo and shouted for help… (From Claire Zarate-Manalo, “Kalibo Supernaturalism and Its Social Relevance” (M.A. theses, Centro Escolar University, Manila, 1981, pp. 95-96). In: Philippine folk literature: the legends. Edited by Damiana Eugenio, Diliman, Quezon City, UP Press, 2002, pp. 174).


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Encounter With a Wakwak
Narrated by Berning, 27, a tricycle driver, April 8, 1976

This happened to me in February 1976. At about nine o’clock that evening. I took a walk. Suddenly, I heard the sound of a wakwak. Since I was beginning to feel afraid, I shouted, “Come here, let’s make love.” It was only to boast my morale. Each time the wakwak created a sound I shouted back. Later, however, after having shouted several times and as I was becoming more afraid, the wakwak hovered about me. It was black and it resembled a kabug (bat), but was bigger than the latter. It seized me and we wrestled, but I noticed that it was not bat-like anymore. It was now a woman I was grappling with and the creature was slippery. It had long hair. I know very well it was a wakwak because I kept hearing the sound wak, wak, wak. The wakwak was always over me.
We rolled over and over until we reached a eogan-eogan (quagmire). I shouted for help because I felt as if I were going to die. I had a good physique and I was strong enough but I could not beat my adversary. The female wakwak seemed young and it had sharp, long nails. In fact the fingernails were visible the following morning.
I kept shouting for help as we wallowed in the mud. But there was not a single house nearby. So we continued to fight. Had I not been aided on time, I could have been choked to death. When help came, the wakwak disappeared. I was muddy all over. I suffered from bruises and other physical injuries. I learned that several persons had died in the very same spot several years before.
I was not drunk when the incident happened. In fact I was starting to look for tuba wine extracted from coconut. I would be dead now if I had been drunk. (From Claire Zarate-Manalo, “Kalibo Supernaturalism and Its Social Relevance” (M.A. theses, Centro Escolar University, Manila, 1981, pp. 97-98). In: Philippine folk literature: the legends. Edited by Damiana Eugenio, Diliman, Quezon City, UP Press, 2002, pp.175.)

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Aswang as a Bird/Chicken
Narrated by Beverly Matutina, December 5, 1980

This happened when I was in Grade III. We were on our way home from school when I saw a female aswang. First, she kept on going around the bungsod (ant hill). Then, nagtinuwad-tuwad (she kept on crouching with head downward and buttocks upward on the ant hill). Her dress began to spread apart and my two cousins and I clearly saw that wings resembling those of a chicken were growing on her kilid (sides). The three of us watched her closely. The wings continued to expand and she also continued to crouch with head downward and buttocks upward. She was now ready to fly. Her hair stood on end (nagtindi ra buhok). It was a horrible sight. We ran as fast as we could because we were afraid that she would fly and snatch us away. (From Claire Zarate-Manalo, “Kalibo Supernaturalism and Its Social Relevance” (M.A. theses, Centro Escolar University, Manila, 1981, p. 100). In: Philippine folk literature: the legends. Edited by Damiana Eugenio, Diliman, Quezon City, UP Press, 2002, pp.176.)


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Aswang as an Old Woman
Narrated by Rom Barrios, 36, candle maker, on November 30, 1980

I saw an old woman in her eighties just in front of the Sampaton house. She was carrying a bayong (native bag). Right away I wondered why a woman of her age should be out in the street at that time of the night (almost twelve o’clock midnight). I wondered if she had lost her way. After dropping Nichols home, I decided to go back to the place where I had seen the old woman with the thought of giving her a lift. I was with Mr. Avellana, our boarder. Strangley enough, I could see no trace of the old woman. I had left her just a block away from Nichol’s house and I could not understand how she could have vanished in just a wink. I stopped in every corner just to locate her, but she was completely gone. So, we proceeded home to Toting Reyes St., forgetting all about the old woman. But then, all of a sudden, I spotted her along 19 Martyrs Street, Building III, so I followed her. I began to suspect that she was a witch. I called Mr. Avellana’s attention to the woman’s feet. They were not touching the ground. The woman was floating. I alighted from the jeep without turning off the light. I wanted to see (her entire appearance clearly). I kept turning around for whenever I turned to this side she would turn to the other side and vice-versa. I could not figure out her entire appearance. Much as I tried, I could not grasp the old woman because she was slippery. We arrived at our apartment on Toting Reyes St., but no sooner had we gone up when we heard the sound of the wakwak. (From Claire Zarate-Manalo, “Kalibo Supernaturalism and Its Social Relevance” (M.A. theses, Centro Escular University, Manila, 1981, pp. 101). In: Philippine folk literature: the legends. Edited by Damiana Eugenio, Diliman, Quezon City, UP Press, 2002, pp.176-177.)

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A Friendly Kapre
Narrated by Francisco Tolentino, 65, farmer, on April 10, 1976

We came to notice that upon reaching home in the evening, Alfredo, my nephew, would proceed to the kitchen, look for some rice and viands and take them down. This time, I was compelled to ask him: “Why are you bringing them downstairs?” Alfredo replied, “Itay, my friend could not go upstairs; besides, the people in this house are quite different from my friend.” He added that his friend looked very much like the rest of us, except that it was much bigger and did not live in a house like ours, and that his friend was five meters tall and somewhat like four dangaw (approximately thirty-two inches) in diameter. I was told that it was quite dark. The other parts of its body, I was further told, were in proportion to its body. Alfredo could not even reach his friend’s sakang (portion between the thighs) even if he stood straight. It was so tall that Alfredo would just pass underneath its legs. His friend would laugh everytime Alfredo stared at him. But this kapre, I was told, was tidy and not hairy like the rest of them; it would always stay naked, though.
Everytime the two of them went out together, Alfredo’s friend would always guard him along the way. His friend was absolutely harmless, Alfredo told me.
Alfredo first met his friend when he was on the grassy fields feeding a carabao. Alfredo, as you know, was staying with us and helping me in the farm. He would feed the carabao starting at three o’clock in the morning, then at five-thirty in the afternoon, and at eight o’clock or nine o’clock in the evening.
At about seven o’clock one evening, while Alfredo was watching the carabao in the grassy fields, this giant creature blocked his way and laughed when my nephew gazed at it. Alfredo was never afraid of it. Alfredo told it to stop kidding him. He knew all along that it was a kapre (he had heard so much about it). Alfredo was brave. My nephew told the kapre that if it ever wanted to make friends, it would have to follow him. Whenever they reached home, they would take supper. But the creature would just wait at the back of the house outside. After the kapre had eaten supper, he would ask permission to leave. Every night, the kapre would pick Alfredo up in the fields and they would go home together. That friendship lasted for over a year. The creature did not really help Alfredo much; he simply guarded Alfredo wherever he went.
But something happened that the kapre resented. It all started when Segunda, our helper, slammed the kitchen door when she saw Alfredo and his friend eating together. Before it could finish its food, the poor giant left the house quickly. But it had told Alfredo that it would never come to his place again. Alfredo followed his friend bringing along with him the food his friend had left. But the kapre refused to accept it.
Alfredo went home crying. Now that his friend had left him, nobody would help him with his problems.
Fortunately, however, Alfredo was able to appease his friend, and they went on with their friendship. But the friendship finally broke up when the kapre became so strict as to restrict Alfredo from going out at night. Not only that, Segunda’s annoying habits added to the trouble. Soon after, Alfredo and the kapre parted ways. Alfredo became mentally ill. He has fully recovered from the illness, though. It was Alfredo himself who narrated this story to me. (From Claire Zarate-Manalo, “Kalibo Supernaturalism and Its Social Relevance” (M.A. theses, Centro Escular University, Manila, 1981, pp. 158-160). In: Philippine folk literature: the legends. Edited by Damiana Eugenio, Diliman, Quezon City, UP Press, 2002, pp.186-187)


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The Kapre
Narrated by Virgie Bongabong, 31
college graduate and businesswoman

This happened to me in 1973. I had some petty quarrel with my husband, Rey, that night. That is why at a little past nine o’clock, I went out to the terrace to catch fresh air. During the three of five minutes that I was standing beside the door, I saw something shining on the rima tree. Before that, the rima tree had been so huge that it had to be partially cut as it practically covered the house next door. We heard that our place was frequently visited by evil spirits during the full moon. When I looked at the rima tree, I saw a very big creature squatting and holding something brilliant. Probably it was what we call tabako (tobacco), as it is believed that kapre do smoke tobacco. If I recall it correctly, I would say that it was about three times the size of a regular human being and his lower limbs reached his shoulders. I did not clearly see his eyes, ears or hair because it was as if I was viewing a shadow. But definitely, it was not merely a shadow of a man because I am sure I really saw a very huge creature. His size would probably be about double that of two big human beings. Much as I wanted to shout upon seeing the creature, I couldn’t. It took sometime before I was able to run into my room. When I was running into my room I was freezing and sweating all over. I was terribly scared and was trembling, that is why Rey asked me what had happened. He even shook me but I just could not utter a word; so, I bit my finger for so long. The pain enabled me to shout and tell Rey everything. (From Claire Zarate-Manalo, “Kalibo Supernaturalism and Its Social Relevance” (M.A. theses, Centro Escular University, Manila, 1981, pp. 146-147). In: Philippine folk literature: the legends. Edited by Damiana Eugenio, Diliman, Quezon City, UP Press, 2002, pp.188)

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Encounter With A Kapre
Narrated by Napoleon Barrientos, 64

This is what happened to me before the war when I was still a bachelor.
There were five of us, all guys, who went to Alipustos, Numancia, to serenade someone. Aliputos is about four kilometers from Kalibo. Along the way, at about one o’clock in the morning, we were followed by a wakwak and a titktik. We did not see them but we heard their sounds. We had brought with us three knives and one box of matches. I whispered to my companions to get some li-ay (dried coconut leaves) and light a torch. But still those sounds followed us. Upon reaching Laguing-Banwa, we passed by a river and picked some corn which we later broiled. As we were about to finish broiling the ears of corn, we saw two women in wooden slippers running. That was about two o’clock in the morning. I told Juaning, one of my companions, “Juaning, let’s follow them and find out where they came from.” But Juaning replied, “But what about the corn?”
I followed the two women alone.
As I was approaching the dam near my place, I picked up some wooden spikes and ran toward the dam to follow those women. I chased them for about a kilometer, but they disappeared from view.
As I stood on the dam, I suddenly saw a gigantic creature stretching his hands sideward and wearing a huge hat and suit made of sheepskin. It was a very tall and black creature hovering about me. It had probably three times the height of an ordinary person and a width four times that of a human being. It was so big indeed and it had very long nails. I wanted to run but it was blocking me. Thereupon, I remembered the wooden spikes, and so I stabbed the creature on the side, causing it to fall off the dam. He felt the pain and he roared. He wanted to climb up the dam again. I could not determine how thick were its hairs all over because of its long sleeves. But it had huge eyes and nose. That is what the old people call kapre.
When I saw it climbing up the dam again, I hurled a wooden stick about one meter long as it, causing it to roll till it fell into the waters. It managed to float and was able to find a coconut wood to lean on. I watched it closely. Thereupon, I ran as fast as I could and called my companions. I told them there was a kapre over there. My companions even saw it floating. Thereupon it slid off the log and began to disappear. Then we all went to eat our boiled corn and parted. (From Claire Zarate-Manalo, “Kalibo Supernaturalism and Its Social Relevance” (M.A. theses, Centro Escular University, Manila, 1981, pp. 150-151. In: Philippine folk literature: the legends. Edited by Damiana Eugenio, Diliman, Quezon City, UP Press, 2002, pp.188-189)


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The Duende of New Buswang, Kalibo
Narrated by Melani Zarate who saw the duende in 1979

Around six-thirty in the afternoon on August 24, 1979, my friends (boys and girls) and I went to Barangay New Buswang, Kalibo, Aklan. This Barangay is by the seashore. We went there for beach-strolling and pleasure. We rode a jeep and when we arrived there we were cheerfully telling stories, while sipping soft drinks. We stayed there for about an hour. I called upon my companions to go home because we were to have “reparation” in church at eight o’clock in the evening in connection with our Kristo-Maria seminar.
We rode the jeep again. I was seated near the back. All of a sudden, I was shocked to see ahead of us a small old man sitting on top of a cut coconut stump. He was one and a half feet tall. He wore a sharply pointed hat and he was barefooted. He was laughing at me. Because of my sudden shock and surprise, I kept looking at him, I was speechless. I rubbed my eyes for I might just been mistaken in my sight, and I stared at him intensely because this might just have been due to the glass windshield of the jeep. But I could not be mistaken for my eye light was normal. I told my girl friends about what I saw and I pointed to them the small man, but they just laughed at me and they said that I was only fooling them. I pointed to the object but they said they could not see it. We became the light of the jeep toward the small man but still it was I alone who could see the object; the rest of them could not. On the road back home, I still insisted that there was really a dwarf on top of the coconut stump but they would not believe and they just laughed at me. But I cannot forget my sight of the dwarf on the coconut stump. (From Claire Zarate-Manalo, “Kalibo Supernaturalism and Its Social Relevance” (M.A. theses, Centro Escolar University, Manila, 1981, pp. 168-169). In: Philippine folk literature: the legends. Edited by Damiana Eugenio, Diliman, Quezon City, UP Press, 2002, pp.213-214)

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I Saw a Duende
Narrated by Emile Zarate-Ramos
A college graduate and businesswoman

On November 1, 1968, feast of departed souls, my elder sister, Claire Zarate-Manalo and I went to the Kalibo Parish Church at about nine-thirty in the morning. When we went towards the altar to receive communion, I knelt at the extreme left, side by side with my elder sister who was gazing at the altar. At once, as I knelt, I saw a small man sitting at the side of the altar. The size of the man was about that of a five-month-old baby, only that he was thin. He was one and a half feet tall. He was dark complexioned and looked as if he was between eighty to eighty-five years of age and toothless. His dress was entirely black like a pajama, with long pants, and long sleeves. He had a black hat like that of a dwarf and his shoes were like his black hat. I stared at the man seriously because he was the first smallest old man I had ever seen. It occurred to me that this might be what we call dwarf. That is why I stared at him long enough. I looked at my elder sister to see if she was also looking at the man, but she was not; she seemed serious and seemed to have seen nothing unusual. I looked at other people beside us and they wee not looking at the man either. It occurred to me that they might have been used to that man there. When we got home, I asked my elder sister if she saw the dwarf, but she answered that she had not seen anything. My hair stood on end from the answer she gave me. (From Claire Zarate-Manalo, “Kalibo Supernaturalism and Its Social Relevance” (M.A. theses, Centro Escolar University, Manila, 1981, pp. 162-163). In: Philippine folk literature: the legends. Edited by Damiana Eugenio, Diliman, Quezon City, UP Press, 2002, pp.214-215)
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The Playful Duende
Narrated by Peping, a welding shop operator

This happened to me in my shop. We started operation in 1972, but the incident happened in 1973, to be precise. The shop which I am occupying now used to be an ermita of Roxas Avenue which was utilized for the May festivities.
Every afternoon, we would gather the different pieces of equipment inside the shop and arrange them in one place. Every morning, as we started working, our pliers would mysteriously disappear and my hired workers would endlessly look for it. In fact, my workers had nothing to do with the pliers, for it was I who used it and kept it afterwards in the afternoon. So, we would search for it till we finally found it. It had been like that for many times. So, the next time around, I would simply look for it silently when it disappeared. After all, my workers would always tell me that it was I who kept it the day before. I suspected that someone was making fun of us. My suspicion that my shop was inhabited by a duende was strengthened when something strange also happened to my worker, Gil, who used to sleep in the shop. It was a full moon, and Gil sensed something that sounded like footsteps moving about the room. But he saw no one outside. He went back to sleep spreading the blanket over himself. Shortly after that, he felt his hair being pulled from below. He suddenly got up feeling terribly nervous. (From Claire Zarate-Manalo, “Kalibo Supernaturalism and Its Social Relevance” (M.A. theses, Centro Escolar University, Manila, 1981, pp. 167). In: Philippine folk literature: the legends. Edited by Damiana Eugenio, Diliman, Quezon City, UP Press, 2002, pp.215)

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The White Bell of Jemino
Nick I. Mate
Philippine Herald Magazine, March 18, 1961, p. 8-9

A priceless relic of great historic importance lies buried to this day beneath the muddy bottom of a haunted river in Aklan province. This is the great white bell of Jemino whose legend many grade-school children found exciting reading in the Osias Readers.
The long-buried treasure awaits some philanthropic hands to salvage it from this watery grave. Cast in pure silver, the fabulous bell may enrich a finder with a few thousand pesos but the nation will immensely rewarded by its rare cultural values, for this is the memento of those brave and intelligent people who ruled these parts, flourished, and passed away.
This historic spot is located in the lonely little barrio of Jemino where flows the old meandering creek which the inhabitants call bucayan, or the White One. A drying rivulet now, it had been a deep eddying river which cut across the broad meadows of this ancient sitio of Altavas, Aklan. Nearby, to the south, a forested hill of noble height rises, forming a verdant backdrop against the rustic scene. The barrio abounds with local tales, haunted spots, and superstitions.
On the summit of the hill there used to stand, according to natives, a bamboo belfry where the legendary white bell would sound a warning of approaching Moro pirates. Local chroniclers claim that the superannuated stream is associated with the legend and point to the exact spot in the river where the white bell was hidden to prevent its capture by a band of Moros centuries ago.
The fabulous artifact was never retrieved after that and it was assumed to have found eternal repose beneath layers of silt that for centuries have accumulated in the bottom. Thus has the river derived its name. Several attempts to recover the white bell in the early days proved futile as divers came up scarred and reported seeing a Kataw, or siren (mermaid), near the bottom. Then legend took over. Superstitious natives believe that the bell is protected by the river-siren whose mighty charms hide it from the search of mortals. A quaint old man who lives near the enchanted spot gives credence to this mythical yarn and says that the white bell is still there where his forebears threw it into the water centuries ago.
The celebrated episode began sometime in the year 1600, during the height of the Moro depredations. In olden times Jemino embraced the length and breadth of a whole wide valley where a prosperous community of farmers and fishermen flourished. The wilderness reigned on the borders of the river. The hand of cultivation had not as yet laid low the dark forest nearby and tamed the features of the countryside. Game was plenty, crop harvests were abundant, and the people lived a happy life.
The only source of trouble was the pirates who were relentlessly harrying the inhabitants of this coastal region. Like hornets, the buccaneers would come in hordes from the islands of Ternate and Jolo, and not infrequently they would be joined by the fierce tribes of neighboring Borneo. Loaded with prisoners and booty, they would sail away to their distant strongholds, leaving in their wake death and destruction.
Usually the villages along the seacoast of the Visayas were the ones which suffered most. Many of the inhabitants were captured and sold as slaves. In 1621, Colonel Hernando de los Rios, a Spanish fort commander in Mindanao, estimated that some ten thousand Christians were captured and sold to rich Moslem datus.
At times some valiant villagers would offer resistance but their fear of the enemy would force them to withdraw after a brief skirmish. In that chaotic period, the hopeless inhabitants could never go out to sea without encountering the possible danger of falling into the hands of roving pirates. For several years the natives lived in a constant state of fear.
Along Aklan the pirates concentrated their raids in the minoro of Batang, which comprises Jemino and the fishing villagers of Lagatic, now known as New Washington. These are the domains of Datu Kalantiao, the famous lawgiver. The pirates’ favorite lurking place was Tinagong Dagat, a capacious cave near this township. The peaceful waters of the secluded bay provided an ideal harbor where the rogues could easily land their vintas.
Each time the Moros were sighted on the bay, drums and bugles would signal their presence. But this public alarm did not prove effective enough in the widely scattered communicates. Those who failed to hear the alarm would often fall reluctant prey to the foraging bandits.
The daring escape of Ora Guyang from the pirates and how her quick wits saved her life is a favorite story in Batang. The Moros were returning to their vintas after a raid during which Guyang was captured when nightfall overtook them on the trail. It was necessary for the raiders to rest and wait for daylight before resuming their homeward journey. Guyang made a dash for freedom in the darkness while her abductors were fast asleep.
She ran fast and as far as her legs could carry her. Nonetheless, dawn found the fleeing girl too far away from the safety of their community. Gravely worried that the Moros would recapture her, she thought it wise to retrace her footsteps on the sand to a wrong direction to mislead her pursuers. Then she took refuge in a thickly leafed branch of a tall tree. Only when certain that the Moros had left the islands did she climb down her perch, after several days of hiding. Guyang’s relatives were very glad to see her alive after given her up for lost.
It was amid such wide-felt despair and suffering that the idea of the bell took birth. The harassed people, who could no longer endure the continued Moro raids, summoned a council to seek ways and means of improving their vigilance. A wise old chieftain presiding over the gathered clan emphasized the great need for a device that would better secure the safety of the villagers. Someone suggested that a bell could speedily spread the alarm. Assign a sentinel to keep a sharp look-out, said another. The tall hill in Jemino would be just the right place for the project—this was the clincher that convinced all.
The heights command a good view of beaches in Batang. From the distance the approach of the enemy could be easily detected. The ringing of the bell would then alert the natives even when the pirates were still far out in the sea. To produce an effectively powerful sound, it was decided that the bell would be cast in silver. This would audibly bring into the ears of everyone the presence of danger.
It was the traditional Barangay spirit of the Visayans that helped make the white bell of Jemino possible. For as soon as contributions were exacted, hoards of moldy Spanish pesetas and silver coins were dug up from hiding places until a large heap glittered in the house of the chieftain. A blacksmith immediately sets to work. After a full week the silver bell was finished. The workmanship turned out to be excellent. Though of normal size, the bell was loud enough to be heard throughout the outlying villages. As planned, the silver bell was hung on a lookout post erected above the hill.
The next time the villages were imperiled, a lookout rang the white bell and the tolling reverberated across the glen bringing the message of danger. The alert gave the natives enough time to bundle their precious belongings and hide in the interior forests and surrounding marches. So it came to pass that the trustworthy bell which had saved many lives and much property soon became an object of superstitious reverence.
In no time the Moros became curious when they found deserted communities where nothing of value could be taken. Again and again their forays turned fruitless. In danger they put to the torch all abandoned huts. Precautioned, the inhabitants were already able to arm themselves and had on some occasion succeeded in driving away the buccaneers. This so enraged the pirates that they resolved to put an end to this mischief. Finally, the information about the existence of the silver bell filtered into their ears.
One day, the crafty enemy stole upon the village of Batang at noontide of a sultry summer’s day and surprised the inhabitants in the midst of their siestas. The pirates were out to capture the bell in Jemino. An excited native seized a conch-shell and blew a resounding blast that electrified the air. In an instant a stultifying scene broke out among the inhabitants.
A buxom maiden who was on her way to fetch water from a distant spring froze on her path when she heard the familiar sound. In panic she quickly ran back toward her village, forgetting her bamboo container in the spring. Suddenly, a pirate appeared on her tracks. Since then nothing was ever heard of the poor Olegaria.
In Jemino, the inhabitants were in a state of confusion. The old men, terrified, left whatever tasks they were doing and fled in the direction of the hills. The women, so great was their terror, gathered their children and ran. In the sudden excitement loose sayas were recalled to have simply slid off some slender waists. Others just forgot everything and scampered towards the jungles top hide.
Amidst the hue and cry, a lean warrior ran to the hilltop and quickly scanned the beach in the direction of Batang. Peering from the heights he had a bird’s-eye-view of the sea below him. His heart froze for a moment at the sinister sight that greeted his eyes. An enormous fleet of vintas was spread over the bay of Tinagong Dagat. The sun glided their bellying canvas as they rode at anchor along the shallows. They were greater in number than at any time before. Then the excited lookout rang the bell with frightened inhabitants as they crouched behind bushes and above trees awaiting their fate.
Back in the village the braves deployed a distance from the sitios and put up a posture of defense. Intelligence had reached the villagers that the Moros were going inland to take possessions of the bell. The chieftain had exhorted his followers to save it at all costs and the natives braced for a fight. Talibongs, bamboo lances, bows and arrows bristled among the men.
Among the motley defenders was one Paciong, who staged a one-man attack and bravely routed a vinta which was full of the enemy. Riding a banca in the dead of the night, he surreptitiously rowed towards the place where the Moros had anchored their vintas. Paciong quickly jumped into one and hacked a sleepy sentry before he could utter a cry. The rest he annihilated by skewering their nipa cabins with his bamboo lance. He impaled many of his sleeping enemies. The others who were able to wake in time spilled into the water to escape certain death.
When his feat became known to the Moros, the pirates fumed with revenge, and with augmented audacity became more determined to snatch the white bell. The marauders established a cotta near the shores of Batang as a base of operations. They continued to forage inland in search of the white bell during the siege that lasted for weeks. When captured was imminent, the natives acted quickly and took the white bell down and hid it deep in the river’s bottom.
Time has since filled the river with alluvial deposits from the rich top soil of eroded farmlands fringing the banka, even as modern political growth has reduced the boundaries of Jemino to the size of a small barrio peopled in recent years by a scant circle of farmers. The site of Jemino is already known today as Altavas named after the honor of the late Capiz assemblyman who authored the bill that converted the old barrio into a municipality.
Misty-eyed old folks, proud descendants of the original tribes, would still narrate, often in the innocent exercise of their fancy, the amusing and the tragic experiences their forebears had in defense of the white bell. Relics of the struggle in the form of a rutted fortification can still be seen today. Other interesting incidents, already tinted with superstition, have become myths which are stored only in the memory of the inhabitants.
Natives living near the bank of Bucayan claim that they often hear weird noises coming from the river. Is this the breeze passing through the bamboo thickets growing profusely along the banks, or is it the sound of the wood-nymphs singing as they keep eternal watch over the silver bell?

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Legend of Aklan
Leopoldo A. de la Cruz,
Sunday Times Magazine, March 19, 1961, pp. 16-17

A long time ago, there lived in this part of the Aklan river a man called Paumod. He had a son by the name of Dagasanan who, like his father, was a hunter. Ever since he had learned to hunt by himself alone, this boy was always in the forest of Kagoyuman which covered half of the back of Mount Daeogdog.
In this mountain lived the gods, according to the inhabitants of Aklan. The most powerful of them was Gamhanan who was the giver of life, security, and livelihood. But like any other gods, he also punished erring residents.
When summer came and trhe Aklan river bed turned dry and the soil caked, the people believed that Gamhanan in daeogdog was angry at them for their sins and had caused the drought and burned up the vegetation.
Again, when the rainy season came and lightning damaged animals and broke trees and split mountainsides, the people said that Gamhanan was angry because they had failed to offer a portion of their good harvest to his dwellings in the cave.
In Mount Daeogdog there were times when the people used to hear the bleating of the white panigotlo during the full moon. The pangotlo was a deer with full antlers. And this deer was often seen dashing across the river stream like a shaft of light. But the people never molested this pet of the gods; neither did they permit anyone to catch it.
If this animal was heard bleating before midnight during full moon, the people concluded that nothing bad would befall any villager and that anything that the farmers would plant the following day would become fruitful and abundant. But if the bleating was heard after midnight, the inhabitants believed something bad would happen: a flood to wash away their homes, farms and domestic animals, or blood spilled on the land.
One night, when the moon was full, this white panigotlo was heard bleating. The people learning of the event prepared their seedlings for the morrow. A camp fire was built near the river bank where the farmers, hunters, and fishers converged to join the thanksgiving gathering.
In the midst of the merriment, there appeared from across the river bank the figure of a man with a heavy load on his back. A sense of foreboding seized the people.
The people watched this figure. It moved on, then slowly descended the banks with difficulty and waded across the lazy stream towards the caked river bed. He followed the beaten path towards the clearing where the people were.
When he neared them, the people recognized him—Dagasanan, Paumod’s son, the hunter. The man lowered his load—the carcass of the enchanted white panigotlo!
The people stared in horror as the hunter and the dead deer.
“why did you lay your hands on Gamhanan’s pet? “ the people cried, raising their spears. “You’re a curse! A curse! A curse!”
Dagsanan turned on his heels and dashed awayas fast as he could but a spear caught him before he could get away. On the edge of the bank that rose from the dry river bed, he staggered and fell. Then the other men fell upon him with spear and blade. Meanwhile, another group raced to the hut of Paumod whom they also slew without warning.
That night thunder boomed in the countryside and the rains fell. The waters rose and flooded the river banks. There was devastation in the lowland areas at the foot of Mount Daeogdog. The people felt the wrath of Gamhanan.
Dagasanan’s body was washed away, but on the spot where he fell, there grew an inyam tree. That arm of river where falls the shadow of this tree was named after thus youth. On this very spot drowning occurs often. Dagasanan’s vengeance—every year a child is claimed for what their forefathers had done!
Mothers always warn their children not to go bathing in that side of the river the day after a booming sound is heard among the rocks. The people say it is Dagasanan groaning with pain and telling everyone that he was waiting for his next victim. Rufo’s son was around last year. And a farmer’s son across the river disappeared the year before.
On the spot where Paumod was killed another inyam tree grew. And it is said that during full moon natives sometimes notice a strange shadow flying from this tree to the other inyam tree by the riverbank where it will disappear while dogs howls in the distance.

May Aswang sa Idaeum It Baeay
Habatian Ko Eang Ra sa Magueang Ko, Melchor F. Cichon


Natabo ra sa Baryo Sta. Cruz, Lezo, Aklan. Mga 1957 siguro rato.
Si Nay Diday Felomino nga taga-Sta. Cruz, Lezo, hay nagahaea it puto. Aga-aga kon imaw mag-eaha it puto.
Ro baeay nanday Nanay Diday hay mga waeong piyes ra kataason ag ro andang saeog hay butong. Sa uto ku andang baeay hay may mga liay. Gina-amak na ra kon imaw magdap-ong o kon imaw mag-eaga it tubi para sa anang puto.
Isaeang aga-aga, samtang nagaeaha imaw it puto sa andang kusina, may nabatian imaw nga may nagakaeas-kaeas sa idaeum ku andang baeay. Sigurado imaw nga bukon it baboy aynakatangkae ro andang baboy.bukon man it andang ayam ay ro sambilog nanda nga ayam hay bag-o eang nana nakita nga naga-euko sa andang sala. Bangod nga eain gid ro nagakaeas sa andang idaeum hay ginhaon ni Nanay Diday ro sangka hurmanan nga lata nga may nagabukae nga tubi ag gulpi nana ra nga gin-uea sa may lugar kon siin nana nabatian ro nagakaeas.
Ag gulpi dayon nabatian ni Nay Diday nga may nagsinggit it aruy nga boses it magueang nga baye. Ag ingko may nagdaeagan.
Pagkaagahon hay nagbantog sa amon nga baryo nga ro ginakuno-kuno nga aswang nga si Lola Maria sa Takas hay napaso ra bilog nga eawas ag nagapaeaea sa andang kubo. Owa man imaw gindaea sa ospital ku ana nga bana nga magueang eon man ay owa man abi sanda’t kwarta. Gineampuean eang kuno nanda it ugbos it saging.
Isaea pa basi masayran kon ano ro natabo kana.
Pagkataliwam it mga tatlong adlaw, ro magueang nga baye hay namatay.