University of San Carlos Publications

MANGYAN FOLKLORE
Author(s): Antoon Postma
Source: Philippine Quarterly of Culture and Society, Vol. 5, No. 1/2, Philippine Cultural
Minorities - II (MARCH - JUNE 1977), pp. 38-53
Published by: University of San Carlos Publications
Stable URL: http://www.jstor.org/stable/29791310
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 Philippine Quarterly of Culture and Society
5 (1977) 38-53
MANGYAN FOLKLORE

Antoon Postma, SVD

Mangyan Center, Or. Mindoro

During the summer periods of 1975 and Mangyan informants, and afterwards, as aids in
1976, a research project was undertaken among the interpretation of the collected materials.
the Mangyans in the mountain area between
Mansalay and Bulalakaw in Southern Mindoro. It Collection of Materials.
was supported by a grant from the Ford Founda?
tion. The aim of the project was to get a compre? Mangyan literature has been handed down
hensive idea of the extent of Mangyan literature through generations both orally and in writing.
in its broadest sense by collecting the various All the different types of literature that are
types of literary material still available and taking available have been orally passed on with the
note of the circumstances in which they are exception of some of their poetry which are pre?
being used. It was hoped that a substantial served in syllabic Indie writing (similar to Indian
number of folklore samples would be collected and Indonesian scripts) inscribed on bamboo or
in the course of the research. some other soft material with a knife.

The song-poems are mainly transmitted by

One reason for starting the project was the
means of the pre-Spanish Mangyan script,
fact that there has been so far no adequate which is still in frequent use among the
description of the various literary forms of one Mangyans of Southern Mindoro. Ultimately
particular Mangyan group,known to the scientific derived from the Indian writing systems, it
world as Hanunoo-Mangyans. Another com? was introduced into the Mangyan culture
pelling incentive for undertaking this enormous via Indonesian influences probably around the
task came from the awareness that the traditional 12th or 13th centuries. The syllabic characters
are inscribed with a sharp-pointed knife on
folklore of the Mangyans is becoming scarce the smooth surface of a bamboo-joint.
owing to the tendency of the younger generation
to absorb the ways and thinking of modern It is not unusual for a Mangyan to carry in his
civilization, meanwhile neglecting and forgetting
bag a small bamboo container covered with
finely inscribed amb?han- or urukay- poems. The
to keep alive the natural features of their own
script, in fact, seems to owe its survival to the
traditions. The fear that an important portion of
amb?han for most of the latter appears in tliis
this literary heritage may thus disappear in the
form of writing. On the other hand, the role of
near future did not seem to be altogether un?
the Mangyan script in the preservation and trans?
founded. It was hoped that through the eventual
mission of folk poetry should not be under
publication of an anthology of the materials
estimated.
gathered in their original version, accompanied
by English translations, a sense of pride in their During this first phase of the project, many
own traditions could be engendered among the bamboo 4'manuscripts" were gathered or copied,
younger Mangyans. and stored away for later transcription. The
samples of purely oral literature were recorded
Throughout the project, in its various stages on cassettes.
of collection, transcription, translation, and
evaluation, the expert assistance of certain Starting from the neighboring areas, such as
Mangyan students proved to be invaluable since Kagankan, Hawili and Amaga, we gradually
they constituted an important link, especially worked our way to the farther settlements,
at the start, between the researchers and the among them Wasig, Malan-og, and upper Kaguray.

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 Postma / MANGYAN FOLKLORE 39

Twice we visited the reportedly wild and fierce some 6000 items, all of which have been tran?
Gubatnon-Mangyans of the lower Kaguray areas, scribed in typewritten form. Most of them have
who turned out to be the most amiable and not yet been translated into English. Tentatively,
hospitable people we encountered. In various they have been grouped as follows:
places we formed lasting contacts. It was stimula?
1. Song poems
ting and refreshing to experience the genuine 2. Folk beliefs and customs
warmth and hospitality of these simple people. 3. Riddles
They considered it almost an offense when we 4. Folktales
offered them money for the many hours they 5. Others
spent in sharing with us their folklore materials.

We had to observe certain taboos and these I. Song Poems.

gave rise to interesting and amusing situations.
The song poem is a literary form having the
For instance, Mangyans are absolutely forbidden
following characteristics: 1) it has meter and
to relate the suyot type of folk-tale, or any
rhyme; 2) it is usually sung but in a style and
riddle, before the sun goes down.
tune that varies with the person delivering it; and
Suyot is the term for an old, traditional story. 3) it is recited with or without musical accompa?
It is a combination of legend, fable and niment. There are three distinct types of song
fairy-tale. poems: amb?han, urukay, and ad?hiyo.
Amb?han: This is a poem with 7 syllables
Non observance of this taboo, i.e., relating such per line, the final syllable of every line
stories and riddles during daylight hours, would rhyming with all the others. Extensive use
cause toothache and subsequent tooth decay on is made of archaic words which have dropped
the part of the narrator. We had to comply with out of conversational usage.
this belief. As a consequence the story telling
often continued until the small hours of the The origin of the amb?han is unknown al?
morning, accompanied by the sputtering and though the word occurs in some Bisayan
crackling of the resin-torch lights. The cassette dialects with the meaning of "song" or "poem"
and may be derived from the word amba
recorder proved invaluable. It also caused a lot of
(Hiligaynon) which means "to sing". Alzina,
merriment among the natives whenever they in his "Historia de las Isias, e Indios de
heard their own voices as the recordings were Bisayas . .. 1668" also mentions the amb?han
played back to them. but his definition of the term does not fit the
Mangyan amb?han.
During the day, when only poems and songs
could be collected, we often assisted the
Composed anonymously, amb?hans are still
Mangyans in their various activities such as help?
very popular among today's Mangyans. They are
ing them clear their kaingins of weeds, or joining
poetic descriptions of varying lengths and their
them in honey-gathering expeditions. We found
subjects range widely over the world of the
the latter a quite exciting experience even
Mangyan: man, animals, plants, natural pheno?
at the cost of some painful stings from the en?
mena. The Mangyan uses these subjects for a
raged insects whose privacy we disturbed.
symbolic expression of his personal thoughts,
This collecting phase, which continued on feelings and desires. Thus it is used in the courting
and off until the end of the research work, will ceremonial and whenever something of an
always be remembered as a time of happy embarrassing nature has to be expressed. Al?
relaxation with the friendly Mangyans in their though other classifications are possible, the
own surroundings. Together with the materials following is probably the most obvious: a) old
gathered on earlier occasions, we brought together type, b) recent or modern type.

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 40 PHILIPPINE QUARTERLY OF CULTURE AND SOCIETY

a) Old type amb?han: The old ambahan is In the example below, the Mangyan poet
usually of substantial length and contains many expresses in a rather elaborate way his regrets
archaic words. With the exception of the first and justifications for having said something that
line, all the final syllables rhyme on "-an". The may have offended his companion(s). It may also
adults, who are the primary users of this type, be a roundabout way of uttering a request, e.g.,
employ it to express their more serious thoughts. for food.

1. Magkunkuno ti tawo Says the man feeling ashamed:

2. Tabi tawad kang sangdan "Excuse me for saying this.
3. Ubli uli kang duyan I am taking back my words,
4. Barang sinmalinduan They may be misunderstood.
5. Ati kang inagwadan The way I expressed myself,
6. No bilang di masungnan if it doesn't sound so nice,
7. No bilang di malut-an if someone's feelings are hurt,
8. Palbada di kang sud-an really, I apologize!
9. Abiton di nga ginan You know how it is sometimes,
10. Kitam ti tawo ngaran we are human beings, all,
11. May pamalbad tauban but we know how to forgive.
12. Inmariw ak madiman Actually the words I use
13. Padi may pagdulungan do not refer to anyone,
14. Padi may pagtungpanan having in mind no one
15. Sa masigkatupungan of the people here around,
16. Sa sikon sa nagwal-an whether on the right or left,
17. Ud sa tagpuon gus-an least of all the gracious host.
18. Kang pagliyuhun duyan What I just wanted to say
19. Kang di dili unayan had some reference to myself,
20. No dili di unayan to my own experience.
21. Kang paghandumon sungnan I was kind of carried away
22. Kang paghalawon malngan making me feel quite upset.
23. No kanta di saayan If we would just stick it out
24. Tarn di nag-asumay wan together, it would be fine.
25. Tarn ugali ti uman That is the way we behave,
26. May pandangya danglugan using sometimes foolish words,
27. May panaghaya lan-gan having fun along the way,
28. Kita paman kumaban but without being serious then.
29. Sa ariw ud may apwan All these silly expressions,
30. Kita sab no kumaban let's not take them literally.
31. Sa ariw ud may apwan If we believe crazy words
32. Tarn salagan yi naw-an we're behaving childishly."

b) Recent or modern type: This amb?han is rhyme which, however, need not be "-an". It is
usually short, uses current conversational terms much used by children in their games, but adults
(Bisayan words included), and the lines, perhaps employ it just as often.
with the exception of the first, have the same

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 Postma / MANGYAN FOLKLORE 41

The composer of this modern amb?han ex? remain up in the air without visible support.
presses his amazement as to how an airplane can

1. Magkunkuno ti ruplano Says the airplane

2. Padi unay magbay-an It's not a question of bragging,
3. No ga halaw di way man but, since a long time ago,
4. Yami pangalayawan our method of flying
5. Padi sa dagaynaan has had no relation to the earth.
6. Hayon yi lugayawan It is rooted in heaven itself,
7. Payi may Undo amyan where there are no typhoons
8. Ud may sugali kunman or anything like that.
9. Ud may tukod bat-angan Nor are we supported by any posts
(as in the case of a house).

Modern amb?hans deal with everyday or three different versions. Below are two
subjects and frequently have humorous or even examples representing a doublet. They are used
bawdy undertones. They often appear in doublets to convey the idea that one is in need of a square
or triplets i.e., the same idea is expressed in two meal.

1. Magkunkuno ti amo Says the monkey

2. Magkasakit kay ulo having a head-ache
3. Babaw purantok bato sitting on top of a stone:
4. Ido ido anito Grandmother dear!
5. No ga bumalyan kawo If you will call for a doctor,
6. Danga sa barubago don't get an inexperienced one.
7. Sa balyanan matuo I need a very good doctor
8. Hampay ti sakit ulo so that my headache
9. Ud yi waydiimisalyo will not come back.
10. Sakit bago misalyo Or let it come back eventually,
11. Mangabukay kang ulo when I have grey hairs already.

The same theme reappears with a different

rhyme and a change of symbols in the following
song:
1. Kang manok si bidlawan Says the bidlawan-brrd
2. Magkasakit kay tiyan having a stomach-ache
3. Bab aw bato atagan sitting on a stone at Atagan.
4. Ido ido tawagan Grandmother I'm asking you
5. Kawo no ga bumalyan if you get a doctor for me,
6. Dag balyan sa alangan let it not be a poor one.
7. Sa balyanan batingan I need the best you can get
8. Hampay ti saMt tiyan so that my stomach-ache
9. Ud yi waydi misayan will not come back anymore,
10. Sakit bag-o misayan or if it has to come back sometime,
11. Marjgabukay ti Mangyan let it wait until the Mangyan's hair
will be grey.

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 42 PHILIPPINE QUARTERLY OF CULTURE AND SOCIETY

Amb?hans are recited during large gatherings. mood for it or upon special request.
On such occasions there is no musical accompani?
There are possibly tens of thousands of
ment. The thoughts expressed are often highly
amb?hans circulating among the Mangy ans, but,
poetic and extremely beautiful. Another occasion
for the recitation of amb?han is the traditional as is to be expected, certain standard structures
and forms appear over and over again. For the
courting ceremony. With great skill the boy and
purposes of our project, the vocabulary of the
girl, meeting in her house, exchange poems made
collected poems was alphabetically indexed for
up on the spot. Finally, poems are also recited
easier reference but it still awaits translation.
quite informally whenever the people are in the

Ur?kay: This poetic form, of indeterminate The example given here is a love song from a
length, consists of lines of eight syllables and disappointed suitor, which needs no further
uniform end-rhyme throughout. explanation.

1. Ako'y kapira magkuon How often have I listened to

2. Kar?mo magsugidanon your lengthy explanations!
3. Kon nangindi nangindi ron If you don't like me, it's all right,
4. Kon sayod ikaw nga rniron Knowing that you have another friend,
5. Ako'y sa buot duraon Remove me from your thoughts,
6. Sa panumduman lipaton Forget about me forever.
7. Panagyap ibang dikilon Go and look for someone else;
8. Sa liwan pangita karon Look for liim in another place.

In the neighboring island of Panay, the word earlier contacts with Bisayans. Its use is limited
urukay means "merrymaking", a joyful social to the older generation and not widely known.
gathering with singing and dancing, etc. The Hence, it is less popular than the amb?han.
language used in the Mangyan urukay is archaic
Hiligaynon-Bisaya, which often is no longer Like the amb?han, the urukay appears also
understood by the Mangyan singers. The urukay in doublets. Since the urukay has all the indi?
is also interspersed with corrupted Spanish cations of being a remnant of the past, it is very
words, as well as terms reminiscent of Catholic doubtful whether any are still composed today.
religious influences. This type of poetry was The urukay is mostly sung to the accompani?
probably picked up by the Mangyan in their ment of the homemade guitar.

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 Postma / MANGYAN FOLKLORE 43

The following doublets of four lines each, are expressed stands for a person's behaviour when
distinguishable by their end-rhyme. The thought he is trying to come to a decision.

1. ?ra kaw bala kasapo Did you ever notice,

2. Ga buyong-buyong ang barko That a boat is turning left and right,
3. Nagapangita rikudo Looking for a landing place
4. Yadtong punduhan maayo Where it can anchor safely!
5 . Ara kaw bala kamaan Are you not aware of it,
6. Ga buyong4)uyong ang sakyan That a ship goes here and there
7. Nagapangita punduhan Looking for an anchorage,
8. Sa maayo nga tugbungan For a good place to land!

Ad?hiyo: The term is derived from the scheme of twelve syllables to the line.
Spanish adagio, a "proverb" or "adage". The
Mangyan ad?hiyo is a song-poem, usually with This is an example of an ad?hiyo. Although the
six syllables to the line, but without a fixed final meaning of certain words are obscure, the
rhyme. Sometimes, however, alternate lines may message seems clear: each man is at home in his
rhyme, which may indicate an original metrical own field.

1. May isang bastri A certain learned man

2. Sumabat sa arar Was answering questions
3. Duon mitigruran When he happened to meet
4. Sa pubring bangkiro A simple boatman.
5. At ang abang bastri And this poor wise man
6. Nang siya'y tinanong Was asked the question:
7. May flan pa kaya "How many times you think,
8. Ang hampas nang sagwan will the oar hit the water
9. Magmula sa laot From the middle of the sea,
10. Hanggang sa punduhan Till it reaches the shore?"
11. Di ako'y nag-arar (Answer) "I didn't study
12. Salaying isturya That kind of wisdom.
13. Ang pinagkasagwan The oar
14. At ang aking puluma And my writing-pen
15. Ang pinagkabarko Are as the boat
16. At ang aking bastirya And my learning (respectively)5

The language of the adahiyo is archaic Tagalog, form is reminiscent of old Tagalog corridos or
but still understandable to a large extent. Some Narrative poems".
samples with Bisayan words were collected. The

or: The oar is to the boat as my writing pen is to my learning.

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 44 PHILIPPINE QUARTERLY OF CULTURE AND SOCIETY

Below is another example of an adahiyo with its the mixture of Tagalog and Hiligaynon.
translation which is somewhat tentative. Note

1. Ginoong tagbalay 1. Mr. Host

(Respected owner of the house)
2. Kami paakyatin 2. Allow us to come up
3. Hindi lang malaon 3. It won't be for long
4. Naga-intay lamang 4. We are just waiting
5. Sikat nang bituin 5. For the stars to shine
6. Sagot mga pagbo* 6. Answer, household!
7. Sindihi kandila 7. Light the candle
8. Ilisipabilo 8. Change the wick
(Probably referring to an oil lamp)
9. Agod mahayagan 9. So that the light will shine on
10. Ang pugring lawas ko 10. My poor self
11. Nariyan din naman 11. Also there already
12. Si kastilang Pablo 12. Is the Spaniard Pablo
13. May dalang bawila** 13. Carrying a bawila
14. Tinugtug nang yano** 14. Which he is playing with ease
(Or: On which he plays a simple tune)
15. Pinagsasayawan 15. It is being danced to
16. Kampana gularo 16. Bell, ring out,
17. Pamuyasin tawo 17. Call the people!

*pagbo, which can mean part of the roof-construction in a house, or a post; here it probably stands for
the whole, pars pro toto. **bawilaf perhaps a corruption for * Viola" ***yano means easy or simple.

In small towns and barrios, even today, dances rations probably acquired this type of poetry
are common, especially in the days or weeks through contacts with Tagalogs who settled in
preceding a fiesta. These small affairs are Mindoro. There seems to be no demand for the
usually held in fenced vacant lots. One imagines ad?hiyo in Mangyan society other than that of
a house near the lot where the dance is to be being exhibited as a piece of literary curiosity
held. The poet and his companions arrive early during an amb?han session. As with the urukay,
(before the stars are out), and ask to be allowed the ad?hiyo makes liberal use of corrupted
to come up the house where they will watch and Spanish words and religious terms which the
wait till the people and the dance can begin. Mangyans recite without understanding their
meaning. Unlike the urukay, the ad?hiyo is
The ad?hiyo is not widely in use and is recited without musical accompaniment.
known only to a few Mangyans. The older gene

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 Postma / MANGYAN FOLKLORE 45

IL Folk beliefs and customs. riddle-telling is a favorite pastime among the

Mangyans. Anyone can participate. As a rule, it
From a total of over 1100 items collected,
is done in the evenings, since riddling during the
by far the biggest portion consists of short des day would cause one's teeth to rot away.
scriptions of taboos, beliefs and superstitions.
The rest are stories describing the ways of living Mangyan riddles usually consist of two lines
typical of the Mangyans since the old days. A of seven syllables each, often with end-rhymes
few examples are given here. similar to those of the amb?han. The subjects
dealt with are persons, animals, plants, or any?
Concerning the bringing of food to the grave: It
thing else forming a part of Mangyan life.
is our custom to bring food to the grave of a
relative who just recently died so that the Some riddles offer a hint by using a sort of
soul of the deceased will not go without pun on the correct answer. Here follows an
food. We believe that the soul will visit its example of this kind:
former body occasionally, even in the grave. Tawo sa Kabantudan A man from the
We bring to the grave: meat, fish, rice-the Mountains
sort of food we know the soul likes best.
Lima lima kay ngaran With five names.
The first moon in the New Year. To us Mangyans,
it is important to observe the shape of the The answer is: Limatok "leech". The first
moon at the beginning of a New Year. When portion of the answer (lima), is contained in the
the points of the moon sickle appear to be riddle. However, since lima means "five", the
directed towards the earth, it will be a guesser can be misled. The clue is given in the
prosperous year - the harvest will be bounti? first line, "man from the mountains", which
indicates that the leech is found in the mountain
ful and no sickness will afflict the people. If
the points of the moon sickle point upwards, forests of Mindoro. Here are other samples:
it will mean a bad year marked by hunger Kan binayi sukluban Grandmother's
and sickness among the Mangyans. basket
About having two wives. We Mangyans are Puno puno bulawan is filled with gold.
allowed to have more than one wife. For
instance, I am married and would like Answer: Papaya
another wife. I ask permission from my first
Lalaki diing diing It's a small guy
wife. If she consents, I can bring my second
wife to the house. If my first wife refuses, I No pinmagrit mataning But it gives a
strident roar.
give her several strings of beads worth about
eight pesos in payment for my transgression.
Answer: Pasyanit (small cicada)
If still my wife does not consent after she
has been paid by me, I'll make a separate Nanhampang
house nearby for the second wife so they Kasimangan Talking, it's heard
will be under separate roofs at night. They everywhere
will, however, eat together in the main house
Nanalikod Kasungnan Put aside, it's kind
at all times. They will also share the work in of sad.
and around the house. My attention may go
mostly to my second wife. Answer: Salong (resin used in the resin-torch).
It sputters when lighted and can be
III. Riddles. heard throughout the house.

Patigmahon (cf. Hiligaynon: tugma = riddle; Karasyaw sa Atagan There is a deer at

Cebuano: tigmo = id.). The entertaining art of Atagan

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 46 PHILIPPINE QUARTERLY OF CULTURE AND SOCIETY

Magtiranghag maniwang with craning neck accepting the chew she would become a ghoul
and skinny legs. herself. When she had finished the first betel
Answer: Sag-angan (resin-torch holder). This quid, she asked for another one as tasty as the
first.
is usually a branch of a tree, with side branches
that serve as legs. It somewhat resembles a deer. Contented, Inabay went home, unaware of
the change in her nature that had taken place. On
arriving home, she told her children: "Your
IV. Folk-tales. father and I will go to the rice field to weed. You
two stay here and go there only when you hear
The number collected (153), though not
beating on the butt of a tree. That is the signal
large, includes, we believe, the most common
that lunch is ready." Off they went to the field.
tales now circulating among the Mangyans. The
Daga-daga stayed behind to take care of Palyos,
Mangyans distinguish three types of folk-tales: who was still small.
1. Suyot: As has already been stated, the
suyot is a combination of legend, fable and fairy? At noon, Inabay started preparing porridge
tale. It is the oldest type of story. in an earthenware pot for the midday meal. The
2. Sugidanon: A folk-tale acquired through porridge was still boiling when she took it from
Bisayan influences. the fire. She ladled a good portion of it into a
3. Tultulanon: Tales dealing with reputed coconut-shell dish for Amalahi. Amalahi said:
historical events. "It is still quite hot." Inabay answered: "Oh,
never mind, better eat it hot."

1. Suyot. There are several distinct cycles of So Amalahi put the shell-dish to his mouth
Suyot. Among them are: the Amalahi-cycle, the and started swallowing the hot contents slowly.
Daldali-cycle, the Juan Pusong-cycle, the animal AU of a sudden, Inabay was possessed by her
story-cycle, to name a few. ghoulish nature. She threw the hot porridge in
the face of Amalahi and started to choke him,
The Amalahi-cycle concerns a legendary her razor-sharp nails cutting his throat. When
couple, Amalahi and In ab ay, their son Palyos Amalahi was dead she cut up his body and
and their daughter Daga-daga, who are very clever hacked away at the bones with her bolo.
and are endowed with supernatural powers
Daga-daga, who was in the house, heard the
which see them through various dangerous and
thudding sound made by Inabay and thought that
trying situations.
it was the knocking signal on the butt of the tree

INABAY WHO BECAME A GHOUL indicating that the noon meal was ready. She
took Palyos along and went to the field, but
A long time ago, there lived a couple. The when she was near enough, she saw what had
husband's name was Amalahi, and his wife was happened.
named Inabay. They had two children: Daga Daga-daga ran back to the house and bolted
daga, and her younger brother Palyos. the door from the inside. Then she asked the
elves to help them, saying: "Timawa, timawa,
One day, Inabay went to the well with her
make us strong chfldren, and let Inabay find just
bamboo container to fetch drinking water. On ants in the house when she comes."
the way she met a ghoul. She did not realize the
evil nature of this creature. As is customary when Inabay arrived, dragging the cut-up portions
meeting someone along the trail, she asked for a of her late husband behind her. Inabay shouted:
betelnut chew. She received one, and it had a "Open the door." The fireplace and the
special sweet flavor. Inabay did not know that by pounding-block answered: "Just a minute, we

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 Postma / MANGYAN FOLKLORE 47

are busy right now." Inabay made an opening father would give life to the wings. Soon they
at the side of the house and climbed inside. But started sprouting intQ beautiful plants that grew
Daga-daga and Palyos could not be found. They bigger every day. After some time the two plants
were hiding inside a bamboo post that had many reached the window and bore many fruits. Again
tiny holes made by the weevils. Daga-daga and Palyos asked the elves to help
them: "Timawa, Timawa, grant that these fruits
Inabay began cooking her abominable meal, contain everything inside: rice, clothing, beads,
and the two children kept very quiet. But Daga etc." They could not pick all the fruits, so they
daga was afraid that Palyos would cry and betray asked their neighbors to help, and they also
their hiding place. So she asked the elves again to shared in their good luck. From that moment
help them: "Timawa, timawa, please see to it on Daga-dag and Palyos led carefree and happy
that when Palyos starts crying, only the squeak? lives.
ing of rats will be heard." And so it happened.
Inabay wondered where her children were, and AMALAHI AND THE GIANT
she called their names, but there was no answer.
You must have heard about Amamangan,
Next morning, Inabay was sitting on the the giant. He and his kind were as tall as trees,
veranda in front of the house, enjoying the early but he was easy to fool. Amamangan had a
morning sun. She saw a long row of ants climbing craving for human flesh. Many people wanted to
down from the house along a vine that was get rid of him, but they did not dare. Only
stretched out as a clothesline, and disappearing Amalahi was clever enough to scare him, once
in the forest. Thinking that maybe her children and forever. It happened this way.
were among them, she again called their names
One night, Amamangan could not get the
but there was no answer.
food he craved above all else, so he decided to
Once in the forest, Daga-daga and her little go fishing in the river with a huge torch made
out of a whole bamboo bush. One of his many
brother resumed their human shape and con?
sons was with him, and together they collected
tinued walking, Daga-daga holding Palyos by the
a large amount of crabs, shrimps and eels.
hand. After a while they saw the young of a wild
chicken and Palyos cried to Daga-daga: "Catch After fishing for hours, the son suddenly
it for me, please." After a difficult chase, Daga said: "Father, somebody is grinning at us and
daga caught the chicken and gave it to Palyos baring his teeth." "Hush! Don't pay any at?
who happily cuddled it. After they had walked tention," said Amamangan. He knew for sure
for quite a distance without seeing any house, that it was Amalahi who was trying to scare them
Daga-daga again asked the elves to help them: but he thought that by not minding him, they
"Timawa, Timawa, grant us a house here in the might be left unharmed.
forest." In a flash it was there and they lived in
They continued to gather shrimps and fish
it. A garden was set up and Palyos, who was a
and frogs, and in the end they made a big fire at
big boy by now, helped everyday in cleaning the
the side of the river. There they started roasting
field. He never failed to bring his pet chicken
their catch. Soon there was Amalahi again (for
along. But one day he forgot to bring it home.
he was indeed the one who had earlier scared the
He went back to the field,to the tree to which he
had tied it, but all that he could find were its giant's son). He curled his Ups in a frightful way,
two wings. showing his teeth. "Father, someone is grmning
at us" said the son. "Be quiet, and don't mind
Palyos took the wings home and planted him," the father repUed. But when Amalahi tried
them at the side of the house, because both he to take away a choice piece of frog's head,
and Daga-daga believed that the soul of their Amamangan looked Amalahi straight in the face.

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 48 PHILIPPINE QUARTERLY OF CULTURE AND SOCIETY

What he saw made his giant's heart melt like The Dal dali -cycle is about Daldali (the fast
wax in the sun. There was Amalahi, baring his one) and his foil, Malway (the slow one). Malway
teeth, curling his upper lip and pulling it back behaves the proper and normal way, whereas
over his head, so that a skull-like mask was Daldali always desires to have things done in a
grinning at him. That was too much for Ama hurry, with deplorable results. Everything Daldali
mangan, and he ran with his son to their house as does goes wrong because of his impatience.
fast as they could. "Amalahi is there," he told his Whenever things are difficult or impossible to
wife and children, pointing to where they came get people say that is due to Daldali's hastiness.
from, "we have to go to the cave and sleep The story given below is taken from the Daldali
there.
cycle.
They hurried to the cave, bringing along WHY CHICKEN EGGS ARE
all the food they could carry. Once there, Ama HARD TO GET
mangan placed, concealed among the brush that
grew in front of the cave entrance, plenty of A long, long time ago, there lived two
bamboo stakes and speartraps, meaning to kill cousins. One was named Malway-malway because
anyone who tried to enter the area. Unfortu? he was never in a hurry. Whatever he did, he did
nately, in his hurry, he did not realize that his with understanding and patience. The other
traps pointed in the opposite direction. cousin, Daldali, did everything in a hurried and
sloppy way, and the result was always deplorable.
Amamangan and his family now relaxed a
bit, feeling safe inside, protected by high rock One day, Malway-malway went to the forest
walls. They did not know that Amalahi had been to look for eggs. He had a large basket on his
ahead of them and was already hiding inside the back to put the eggs in. On the way he met Wild
cave. As they started to eat their bountiful and Chicken. "Where are you going, Malway
delicious meal, one of the children was still malway?" "Oh, nowhere in particular; I am
looking around inside. He yelled: "Father looking for eggs. Maybe you can help me,"
someone is grinning at us." "Leave it," said replied Malway-malway. "Sure " Wild Chicken
Amamangan, not understanding what the child said, "put your basket down and I'll see what I
was saying. But the latter cried again: "Father, can do for you." However, before getting into
somebody there is baring his teeth." Amamangan, the basket, Wild Chicken told Malway-malway to
himself, now looked and saw Amalahi, his upper stay away a short distance and close his eyes,
Up curled upwards, exposing grinning teeth and keeping them shut until he would hear her first
skull bones. cackling. When that came, Malway-malway
opened his eyes. Wild Chicken told him to come
"Run for your Ufe," shouted Amamangan, closer and he did. What did he see? A basket full
and he stormed out of the cave, running straight
of eggs! At least a hundred of them! Malway
into the pointed stakes and spears he had con?
malway thanked Wild Chicken heartily and went
cealed there earUer. His stampeding brood home happy. On the way he met Daldali.
foUowing on his heels trampled to death his
pregnant wife. Outside the cave, the children all "Where did you get that basket filled with
met the same fate on the traps their father had eggs?" inquired Daldali.
laid.
"They were given to me by Wild Chicken,"
Malway-malway answered.
Amalahi roared with laughter at having
scared to death the stupid giant and his family. "Wow," said Daldali, "I will go to her and
Hungrily, he devoured the rice, crabs, shrimps, ask for some." He looked around for a huge
frogs and eels that were now all his. basket, then went to the forest and called out:

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 Postma / MANGYAN FOLKLORE 49

"Wild Chicken, where are you? I'd like to have a task was done, he decided to relax and tried to
basketful of eggs." amuse liimself with a frog he had caught.
After some time which seemed too long for
After a while a big boat arrived to load food
Daldali, the Wild Chicken answered. Daldali
from the shore. The ship's captain saw Pusong
repeated his request and Wild Chicken told him running around with his frog. He asked Pusong
to put the basket down. But before she settled
what he was doing. Pusong told him: 'This is a
down in the basket, she said: "Now stay away,
miraculous frog. Wherever it jumps, you will find
close your eyes, and don't open them until you food under."
hear me cackling."
The Captain could not believe what he had
"All right, all right, Wild Chicken, but make
heard, so he challenged Pusong to prove it.
it fast, will you?" Daldali closed his eyes, but
Pusong let his frog jump a few times along the
after a few minutes, he became impatient. He beach.
called out loud: "Wild Chicken, aren't you
finished yet?" But no sound could be heard. He "Okay," said Pusong, "now you start digging
opened his eyes and went to the place where the there, there, there," as he pointed to different
basket and Wild Chicken were. He scared Wild spots, "and you'll find food for sure."
Chicken and she flew away. The impatient
Daldali found only one egg in his big basket. Indeed, it was as Pusong had said. The
Captain and his crew were greatly surprised.
This explains why eggs are difficult to get After a few more jumps of the frog, the rest of
nowadays, let alone a wild chicken, unless you the food was "discovered". The ship's crew,
snare one or shoot one with a bow and arrow. together with the Captain, ate to their hearts'
content.
The Juan Pusong-cycle, which is common "Pusong," the Captain said, "I want to buy
throughout the Philippines, relates adventures
your frog, at any price." So the deal was made,
of the trickster type, found in many folk-tales and Pusong received eveiything the boat was
the world over. Juan Pusong does not appear to carrying: money, clothes and other things as
be very intelligent, but he has more than his well. The boat left with the frog, and Pusong
share of brazen courage and sheer luck. Things went home carrying all of his new treasures.
often accidently happen to his advantage and the
highest rewards become his prize. The cycle is a When the boat landed at another island and
favorite with the Mangyans. Below is an account the crew felt they needed food again, the Captain
of one of his adventures. eagerly tried out the miraculous frog. Wherever
it jumped along the beach, they dug and kept
JUAN PUSONG AND THE digging until the openings of the holes they made
JUMPING FROG were above their heads, but no food was to be
found. It did not take them long to realize that
Pusong was feeling very hungry one day, they had been fooled.
so he decided to slaughter his pig, prepare the
meat and cook a lot of rice. After he had eaten One month later the boat anchored once
enough to his satisfaction, there was still plenty again at the place of Pusong. The crew saw
of food left for he had cooked without thinking Pusong walking along the beach but they were
of how much he could consume. not completely sure that he was the one who had
tricked them.
Pusong went to the beach and buried his
food in the sand: seven big cooking pots full of "Hey, what's your name?" they shouted.
rice and seven full of pork. After this tiresome "Ha? I am Pusong," he said.

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 50 PHILIPPINE QUARTERLY OF CULTURE AND SOCIETY

"Ah, you are the one who tricked us!" and taken it along, I would surely get drowned. But
they tried to grab Pusong. as a good friend, I am willing to get it for you.
Maybe you could give me a ride on your back?"
"Wait a minute," Pusong told them. 'There
is another Pusong living farther up and I am sure
Together they went to the opposite shore,
that he must be the scoundrel you are looking
Monkey riding on the crocodile's back. With
for!" In this way he escaped his pursuers.
a great leap Monkey jumped onto solid land and
turned around at a safe distance.
The Animal-Story-Cycle. This type can be
compared with the fables of the classical age. The "You stupid Crocodile," he shouted, "have
animals which appear most frequently are the you ever heard of anyone leaving his liver
monkey, the turtle and the deer. Some of the behind!" After that he disappeared into the
stories are part of the people's store of folktales forest, leaving an angry crocodile behind.
throughout the Philippines and even in Indonesia.
The recurrence offers evidence of a close link But Crocodile planned to take revenge, and
between the Mangyans and other groups in and one day he hid himself in the house of Monkey,
outside the Philippines. while Monkey was out. But Monkey was suspi?
cious, and decided to make sure whether Croco?
THE MONKEY AND THE CROCODILE dile was inside the house or not.

Monkey was upset. No more food could be "If somebody is in the house, let him keep
found in the forest of the little island of silent," Monkey shouted, "but if nobody is
Buyayaw, and he was very hungry . Of course, he inside, he should give a yell."
could go to the mainland where there was plenty
of food but there was one problem: how was he And sure enough, Crocodile gave a terrific
to cross the channel which was infested with yell! Said Monkey, "You stupid Crocodile, have
voracious crocodiles? you ever heard a house yell, when nobody is
inside?"
<cWell, let's find out from the water,"
Monkey said.
Still, Crocodile did not give up. One day, he
He spoke to the water: "Water, if it is was wallowing in the mud giving off an awful
dangerous for me to cross, turn cold." stench. Flies were settling on his body, as if he
He dipped his hand into the water and cold had already died. At this moment, Monkey came
it was indeed! But to die from hunger was no up, so Crocodile acted as if he were really dead.
fun, either: so he would try to cross the channel, Monkey came nearer. Crocodile looked dead all
whatever the outcome might be! right, but one couldn't be sure. "You, cadaver,
if you are alive, don't make a sound. But if you
So Monkey started to swim across the
are really dead, let me hear it." Crocodile gave a
channel. Somewhere midway, Crocodile was
thundering roar.
waiting.
"What do you want of me, Crocodile?" "You stupid Crocodile!" Monkey laughed
Monkey asked. from a safe distance, "ever heard of a dead
crocodile that can roar?"
"Well," said Crocodile, "I'll just have your
liver. That is what I like best."
Because of his smartness, Monkey always
"My liver!" exclaimed Monkey, "that's just managed to escape the traps of Crocodile.
too bad. I left it on the shore because if I had

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 Postma / MANGYAN FOLKLORE 51

2. Sugidanon. The second category of Mangyan "Don't yc 1 worry about that," the eagle
folk tales is understood by the Mangyans to have said, "just hoh tight to my wings and 111 bring
reached them through Bisayan contacts, although you there."
the dialect used is Mangyan throughout. The
Bisayan word sugid means "to tell" or "relate". Up they w mt, and the whole day they were
flying. Finally, in the late afternoon, they
The sugidanon is a legend and deals with reached the place of Dorla Maria. The eagle
heroes and their opponents, with kings and waited outside while Prince Felipe talked to
queens and princesses. The personal names em? Dofia Maria. He explained that he had been sent
ployed are usually Spanish, as are some of the by King Fernando to fetch her, because the King
places referred to. This may be an indication that wanted her to be his wife.
there is considerable Spanish cultural influence
But Dona Maria refused to become the wife
surrounding the origin of these stories.
of old King Fernando. Prince Felipe, however,
As with the riddles, the suyot and sugidanon convinced her to come along; otherwise, the King
can be told only at night because telling these would be angry with him.
stories during the day will cause the teeth of the
So she went along, both of them riding on
story-teller to decay.
the eagle. But instead of going straight to the
King, they went to the parents of Prince Felipe.
KING FERNANDO AND
PRINCE FELIPE
Once they were there, Dofia Maria said:
King Fernando was old and vfery lonely since "Prince Felipe, pound plenty of rice grain into
his wife, the Queen, had died many years before.
a fine flour." And that's what he did. Dofia
One day, he called his cousin, Prince Felipe, and Maria then made a lifesize rice-doll, with her
told him: "I had a dream last night in which I features copied as closely as possible, and she
saw a beautiful woman. Her name was Dona dressed it with a set of her own clothes. It really
looked as if it were her twin.!
Maria, and she was staying in the seventh gallery
of Heaven. Prince Felipe, I want you to bring her She then instructed the rice-doll: "If the
to me."
King asks you something, just answer him, and
Prince Felipe said he would, but at the same eat what he offers you."
time, he wondered how he was going to perform
the task set to him. He did not know where to Prince Felipe carried the rice-doll to the
go to find Dona Maria. palace of King Fernando, who was extremely
pleased. The King talked to the doll and gave it
Later, while walking with no particular aim something to eat, and in his excitement, he did
in mind, he saw a young eagle that had fallen not notice anything wrong. But after three days,
from its nest. He placed it back in the nest, and the King noticed that his idol ate very little and
the mother eagle thanked him for his kindness. on the fifth day, the rice-doll died. This was too
She said, "If I can ever be of help, just let me much for King Fernando, and he died of heart?
know." break soon after.

"Well," Prince Felipe answered, "it so Prince Felipe and Dofia Maria got married
happens that I am ordered by the King to get after the King's death and since he had left no
Dona Maria from the seventh gallery of Heaven, heirs, the couple were placed in charge of the
but I don't know where it is." Kingdom.

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 52 PHILIPPINE QUARTERLY OF CULTURE AND SOCIETY

3. Tultulanon. The word means "related hap? Forsk.) along the seashore although botanically
pening." In Bisaya, tultul means "to indicate" they belong to different species. However, during
"to show the way." A tultulanon usually deals a climbing expedition to the 924nmeter high peak
with something that is supposed to have really of Mount Naapog, no water at all was found, let
happened in the past. Examples of such accounts alone salty water!
are the "origin" stories of the names of islands,
rivers, mountains and other geographical features.
V. Others.
No matter how fantastic the history of a certain The last group of folklore items collected do
place may appear to be, it is still believed to have not fit properly into any of the first four cate?
happened at sometime in the remote past. An gories explained above, so it was decided to deal
example of a place with such a fantastic origin is with them as a separate group. The materials in
Mount Naapog near Mansalay, Or. Mindoro. this group include the following:
1) 125 items in folk-medicine
It is interesting to note that the tultulanon
2) 57 descriptive items on rice-varieties.
is not included in the time taboo of the suyot
and sugidanon.
1) Folk-medicine. The items belonging to this
group consist mainly of brief references to the
THE ORIGIN OF MOUNT NAAPOG
different plants that abound in the mountain
In the beginning of time, before the great areas inhabited by the Mangyans. There are 125
flood covered the earth, our world was flat and common medicinal plants discussed. In each case,
without mountains. there is a description of the plant, the sickness
for which it is used and methods of preparation
One day, the sea rose and spread out over and application. Viewed as a whole, the instruc?
the whole earth. Everybody drowned with the tions give an interesting insight into the practical
exception of two persons, Anay and Apog. The skill the Mangyans have acquired in dealing with
house in which they lived was not reached by disease. A few examples are given below:
the water, which stopped just outside their
a) Hawili (Ficus Hauili Blanco)
yard.
The hawili tree is used to cure ring?
When finally the waters gradually began to worm (bun-i). However it can only be used
recede, the whole world was found to be dif? as long as the skin disease has not yet spread
ferent. In some parts the ground had sunk; in to an area wider than a hand. Beyond that
others mountains appeared. The land of Anay size, the hawili will no longer be effective.
and Apog was now very high, and was in fact, the
A cut is made in the trunk of the tree
highest place on earth. To this day, one still
and the sap collected. Then the affected area
finds on Mount Naapog the remains of small sea
shells and the ampipisik tree which is found only on the body is thoroughly cleaned and
the sticky sap of the hawili rubbed on it.
in swampy areas. Moreover, the water on Mount
Naapog has a salty taste.
Powdered lime is then sprinkled on the
treated skin.

By way of an interesting footnote to this This medicine should be applied daily

story, it may be mentioned that the lime powder until the skin disease has disappeared.
used as an ingredient for betelnut chewing is
The leaves of the hawili tree may also
called apog, and is obtained by firing sea shells.
be effective against headache. The leaves are
The leaves of the Ampipisik tree (Palaquium
pressed against the spot that is painful and
merrittii Dubard) of Mount Naapog are similar tied in place with a piece of cloth. They are
to those of the Ampipisik (Avicennia marina
to be changed morning, noon and evening.

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 Postma / MANGYAN FOLKLORE 53

b) Lagtang (Anamirta cocculus Linn., W. b) The Tipukoy is also an upland rice

and A.) variety. The spikes of the plant are short,
The lagtang vine is used in treating boils. but the rice grain is rather large, like the
Kamuros variety. The skin is reddish, but
The young leaves are removed from the
the pounded rice is quite white. The un
middle portion of the vine. After that, this
husked rice is soft and easy to thresh or
portion is burned, and the ashes are sprinkled
pound. The cooked rice has a nice aroma
on the boil. After the ashes have been evenly
and tastes very good.
spread on the affected area, the young
leaves of the lagtang are placed on top of This variety takes approximately six
the boil and tied in place. months to mature.
This treatment should be repeated twice
a day, and continued for at least four days.
Altogether, this first intensive effort towards
2) Rice-varieties. Rice cultivation occupies a compiling the literature of the Hanunoo
central place in the life of the Mangyans. It is Mangyans in Southern Mindoro has been quite
central to many of their daily activities. Through? successful. The quantity of literary materials
out the year the Mangyans are engaged in one collected within a rather limited period of time
phase or another of rice-cultivation. It is no greatly surpassed our original expectations. The
wonder then that so many upland rice varieties number of folklore samples included could easily
are known, all having their own individual have been increased, but it is believed that those
characteristics and proper names. Descriptions shown here are sufficient to show the rich and
of 57 known varieties have been collected. interesting variety of the folklore materials
According to Mangyan informants, more may be obtained from the Mangyans of Southeastern
available in other areas. Mindoro.
a) The Mitaw is an upland variety of
white rice. The leaves are small but the stem A closer study of the different items and a
is rather tall. The spikes are long, as is the comparison with the related published materials
shape of the rice grain, which has white skin on other ethnic groups within and outside the
and is rather fine. It is easy to thresh and Philippines, will certainly reveal many parallels,
pound. When cooked it has a fragrant smell but will undoubtedly also bring out some unique
and is delicious to eat, even without any features in the field of Mangyan folklore and
sidedish. literature. It may also help to throw some light
This variety of rice can usually be on the rather unknown past of Mangyan history.
harvested after about three months.

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