I. TEXTS IN PHONETIC TRANSCRIPTION

Translation

1. Aŋ ulòl na uŋgòʾ at aŋ marúnoŋ na pagòŋ. 1. The foolish monkey and the clever turtle.

Mínsan aŋ pagòŋ hábaŋ nalìlígo sa ílog, ay nakàkíta syà naŋ isa ŋ púno-ŋ-ságiŋ na lumùlútaŋ at tinátaŋày naŋ ágos. Hiníla niya sa pasígan, dátapwat hindí nya madalà sa lúpaʾ. Dáhil díto 5tináwag nya aŋ kaybígan niya ŋ uŋgòʾ at iniyálay nyà aŋ kapútol naŋ púno-ŋ-ságiŋ kuŋ itátanim nyà aŋ kanyà ŋ kapartè. Tumaŋòʾ aŋ uŋgòʾ at hináte nilà sa gitnàʾ mulá sa magkábila ŋ dúlo aŋ púno naŋ ságiŋ. Inaŋkìn naŋ uŋgò aŋ kapútol na máy maŋa dáhon, dáhil sa panukálà nya na iyòn ay tùtúbo na mabúti káy sa 10kapútol na wala ŋ dáhon. Once upon a time, when the turtle was swimming in the river, he saw a banana-tree adrift and being carried along by the current. He dragged it to the beach, but was not able to carry it up to the solid ground. Therefore he called his friend, the monkey, and offered him a half of the banana-tree, if he would plant his part for him. The monkey agreed, and they divided the banana-tree at the middle, half-way from either end. The monkey took the half which had leaves, because he thought it would grow better than the half which had none.

Naŋ makaraàn aŋ ila ŋ áraw, aŋ púno naŋ uŋgòʾ ay namatày, yámaŋ aŋ sa pagòŋ ay tumúbo haŋgàŋ sa magbúŋa. Aŋ maŋa ságiŋ ay nahinòg, dátapwat hindí maakyàt naŋ pagòŋ. Dahil díto tináwag nyà aŋ kanya ŋ kaybíga ŋ uŋgòʾ at inyálay nya aŋ ila ŋ 15búŋa naŋ ságiŋ kuŋ àakyatin nyà aŋ púnoʾ. Aŋ uŋgòʾ ay umakyàt at kumáin naŋ makàkáya. When a few days had passed, the monkey’s tree died, while that of the turtle grew until it bore fruit. The bananas grew ripe, but the turtle could not climb for them. Therefore he called his friend, the monkey, and offered him some of the fruits of the banana, if he would climb the tree. The monkey climbed up and ate for all he was worth.

Sinábi naŋ pagòŋ: “Hulúgan mo akò.” Said the turtle: “Throw me some.”

Dátapuwat isinagòt naŋ uŋgòʾ: “Balat màn at malinamnàm ay hindí kita hùhulúgan.” But the monkey answered: “Though sweet the skins, I’d throw you none.”

20Aŋ pagòŋ ay nagálit at nagsábug sya naŋ tinìk sa palígid naŋ púnoʾ. Naŋ lumuksò aŋ uŋgò ay nátinik syà. Pinagbintaŋan nyà aŋ pagòŋ at kanya ŋ hinánap úpaŋ parusáhan niyà. Nàhúli nya aŋ pagòŋ sa kabilà naŋ isa ŋ toòd. The turtle got angry and scattered spines round the foot of the tree. When the monkey jumped down, he landed on the spines. He suspected the turtle and looked for him, in order to punish him. He found the turtle behind a stump.

Sinábi nya sa pagòŋ: “Kità ay áki ŋ parùrusáhan. Mamíli 25ka sa dalawà. Dikdikìn kità sa lusòŋ o lunúrin kità sa ílog?” Said he to the turtle: “I am going to punish you. Choose between the two: shall I bray you in a mortar or drown you in the river?”

Aŋ marúnoŋ na pagòŋ ay nagumpisà naŋ pagsisigàw at hinilìŋ nya sa uŋgòʾ na, kuŋ maàáreʾ, ay dikdikìn siya sa lusòŋ. The clever turtle began to shout and begged the monkey, if it were possible, to bray him in a mortar.

Dátapwat isinagòt naŋ uŋgòʾ: “Ibíbigay kò sa iyò aŋ parúsa na hindí mo gustò.” But the monkey answered: “I shall give you the punishment you don’t want.”

30At inihágis nya sa ílog aŋ pagòŋ. And he threw the turtle into the river.

Naŋ dumápo aŋ pagòŋ sa túbig ay nagsisigàw sya at sinábi nyà sa uŋgòʾ: “Salámat, kaybígan. Itò aŋ áki ŋ tìráhan!” When the turtle arrived in the water, he set up a shout and said to the monkey: “Thank you, friend! This is my home.” Note. p. 16, l. 2 aŋ pagòŋ hábaŋ nalìlígoʾ is unusual and no doubt traditional for hábaŋ aŋ pagòŋ ay nalìlígoʾ. Similarly, p. 16, l. 18 Balat màn at malinamnàm ... is traditional (proverbial) for modern Káhit na malinamnàm aŋ maŋa balàt.

2. Aŋ pagtatakbúhan naŋ usà at naŋ susòʾ. 2. The race of the deer and the snail.

Isà ŋ usà ŋ naŋìŋináin sa gúbat ay nakátagpò naŋ isa ŋ susòʾ na gumàgápaŋ sa dáhon naŋ búhoʾ. Aŋ usà ay naghintò naŋ paŋiŋináin at pinagmasdàn nyà aŋ mabágal na paggápaŋ naŋ 5susòʾ. A deer, grazing in the jungle, came upon a snail that was creeping over the leaf of a bamboo-plant. The deer ceased from his grazing and watched the slow creeping of the snail.

Makaraàn aŋ ila ŋ sandalìʾ ay sinábi nyà sa susòʾ: “Ano ŋ hína mo ŋ lumákad! Bákit hindí ka magáral na lumákad naŋ matúlin? Gáya ko, akù y paráti ŋ nàhàhábul naŋ maŋa áso, dátapwat aŋ matúlin ko ŋ pagtakbò ay sya ŋ naglíligtàs sa ákin 10naŋ áki ŋ búhay. Dátapwat gáya mò, kuŋ ikàw ay habúlin naŋ káhit anò ŋ kaáway, papáno aŋ maŋyàyári sa iyo ŋ búhay? Pího ŋ ikàw ay màpàpatày.” When a few moments had passed, he said to the snail: “How slowly you walk! Why don’t you learn to walk faster? Look at me,—I am often pursued by dogs, but my swift running is what saves my life. But look at you,—if you should be pursued by any foe, what will ever save your life? Surely you will get killed.”

Pagkárinig naŋ susòʾ sa maŋa salità ŋ itò ay tiniŋnàn nya aŋ usà at kanya ŋ pinagarálan aŋ maínam nya ŋ paŋaŋatawàn, 15aŋ kanya ŋ mahahába ŋ paà, at aŋ malalakàs nya ŋ lamàn. Iníbig nya na siya màn ay gaya rìn naŋ usà úpaŋ siyà ay makatakbò naŋ matúlin. Dátapwat kanyà ŋ inakálàʾ na, kuŋ pilítin nya na sya y tumakbò, ay hindí sya màhùhulè naŋ malakì sa usà. When the snail had heard these words, he looked at the deer and scanned his fine physique, his long legs, and his strong muscles. He wished that he too might be like the deer, so that he could run fast. However, he thought that if he forced himself to run, he should not remain far behind the deer.

Sa gayòn ay isinagot nyà sa usà: “Ikàw ay mapaŋmatà. 20Hindí mo hinìhinálàʾ kuŋ anò aŋ magágawa naŋ isa ŋ may matíbay na paggustò. Hinàhámon kità na makipagtakbúhan sa ákin mula ríto haŋgàŋ sa ílog na nása bandà ŋ kalunúran mulà ríto.” Accordingly he answered the deer: “You are overweening. You do not suspect what can be done by one who has a strong will. I challenge you to race with me from here to the river that lies west of here.”

Aŋ usà ay tumáwa naŋ malakàs at isinagòt sa susòʾ: “Bákit mo inakála ŋ tàtalúnin mo akò? Sigúro ŋ ikàw ay magdàdáyaʾ!” The deer laughed loudly and answered the snail: “How can you think you will defeat me? I suppose you are going to cheat.”

25Isinagòt naŋ susòʾ, na hindí siya magdàdáyaʾ, at, úpaŋ máy-roo ŋ tumiŋìn sa kanilà at magìŋ hukòm sa kanila ŋ pagtatakbúhan, ay sinábi nyà na tumáwag silà naŋ isà sa maŋa kayibígan nilà, na sya ŋ magígiŋ hukòm. The snail answered that he was not going to cheat, and, so that there might be someone to watch them and be judge over their race, he suggested that they call one of their friends to be judge.

Aŋ usà ay pumáyag, at tináwag nilà aŋ isa ŋ kálaw, úpaŋ 30siya ŋ magìŋ hukòm. The deer agreed, and they called an owl to be judge.

Naŋ magumpisà silà naŋ pagtakbò ay malakì aŋ nagìŋ pagkáhuli naŋ susòʾ. Sa kanyà ŋ pagtakbò aŋ usà ay nakáraàn naŋ isa ŋ mayábuŋ na damúhan. Naghintú sya úpaŋ maŋináin, yámaŋ malakì aŋ pagkáuna nya sa susòʾ. Binálak nyà na pagkátanaw 35nya na dumáratiŋ aŋ susòʾ ay tátakbo syà ŋ mulìʾ. Dátapuwat, naŋ sya y makapaŋináin, ay sinumpòŋ sya naŋ katàmáran. Natúlug sya sa panukálà na màgìgisiŋ syà bágo dumatìŋ aŋ susòʾ. When they began to run, the snail was soon left far behind. On his course the deer came upon a flourishing grass-field. He stopped to graze, since his start over the snail was so great. He planned that when he saw the snail coming, he would start running again. However, when he had done feeding, he was attacked by laziness. He went to sleep, with the thought that he would wake up before the snail arrived.

Dátapwat, hábaŋ sya y natùtúlog, ay nakaraàn aŋ susòʾ. Naŋ mágisiŋ syà ay malálim nà sa hápon. Tumakbo syà naŋ úbus-lakàs 40patúŋu sa ílog, at doòn ay sinalúboŋ sya naŋ susòʾ at naŋ kanila ŋ hukòm na kálaw. However, while he was asleep, the snail passed by. When he awoke, it was already late in the afternoon. He ran with all his might to the river, and there he was met by the snail and their judge, the owl.

“Ikàw ay talúnan,” winíka pagdáka naŋ kanila ŋ hukòm. “You are defeated,” said their judge at once.

3. Isà ŋ Biyàrnes-Sànto. 3. A Good Friday.

Si Hwàn at aŋ kanyà ŋ kaybíga ŋ si Pédro ay namámaŋká sa ílug patúŋo sa báya-ŋ-Balíwag. Sa baŋkàʾ ay máy-roon silà ŋ isà ŋ laráwan naŋ Krísto na kanila ŋ iniháhatid sa páreʾ, úpaŋ 5magámit sa pagdadáus naŋ isa ŋ Pitù ŋ Wíkaʾ. Si Hwàn ay sinìsiglàn naŋ tákot. Juan and his friend Pedro were canoeing on the river toward the town Baliwag. In their canoe they had an image of Christ which they were conveying to a priest to be used in the celebration of a Good Friday Mass. Juan was filled with terror.

Sinábi nya kay Pédro: “Aŋ táwu nátin sa baŋkàʾ ay tadtàd naŋ súgat at hindí humíhiŋà. Sa akálà ko y patày aŋ táo ŋ iyàn. Baká táyu aŋ pagbintaŋàn naŋ pári ŋ áti ŋ paghàhatdàn 10sa kanyà.” Said he to Pedro: “This man of ours in the canoe is all chopped up with wounds and no longer breathing. I think this man is a corpse. I am afraid we shall be suspected by the priest to whom we are delivering him.”

Isinagòt ni Pédro: “Sàsabíhin nátin sa kanyà na, naŋ màlúlan sa áti ŋ baŋkàʾ aŋ táo ŋ itò y ganyan nà aŋ kanya ŋ anyòʾ. Táyu y marámi ŋ tagapagpatotoò, kanyá hwag kà ŋ matákot.” Pedro answered: “We shall tell him that when this man was loaded into our canoe, he was already in this condition. We have many witnesses, so don’t be afraid.”

Naŋ dumatìŋ sila sa páreʾ, ay ibinigày nila aŋ laráwan. 15Pinagsabíhan silà naŋ páreʾ na pumaroòn sila sa simbáhan kinàbukásan naŋ hápon, úpaŋ makinìg naŋ sèrmon. When they reached the priest they gave him the image. The priest told them to come to church the next day in the afternoon to hear the sermon.

Si Hwàn ay siniglà ŋ mulí naŋ tákot, sapagkàt hindí nya màpagkúro kuŋ bákit íbig naŋ páreʾ na silà ay pása simbáhan. Paráti sya ŋ nakárinig naŋ maŋa táo ŋ kinumbidà sa simbáhan 20at doòn ay hinúli naŋ gwàrdya-sibìl. Dátapuwat hindí sya nagwíka naŋ anu màn kay Pédro, sapagkàt nàkìkíta nya na itò y walà ŋ tákot. Juan was again filled with terror, for he could not make out why the priest wanted them to go to the church. He had often heard of men being summoned to the church and there seized by the gendarmes. However, he did not say anything to Pedro, for he saw that the latter had no fear.

Kinàbukásan naŋ hápun ay naparoòn sila sa simbáhan, at doòn ay nàkíta nilà aŋ isa ŋ Krísto ŋ nàpàpákù sa krùs. On the next day in the afternoon they went to church, and there they saw a Christ nailed to the cross.

25Winíkà ni Hwàn: “Aŋ táu ŋ yaòn, kuŋ iyò ŋ natàtandaàn, ay sya náti ŋ inihatìd sa páreʾ. Mabúti táyo y dumoòn sa isa ŋ lugàr na hindí maáabut naŋ matà naŋ páreʾ.” Said Juan: “That man, if you remember, is the one we delivered to the priest. We had better go to some place out of sight of the priest.”

Kanyá silà ŋ dalawà ay naparoòn sa ilálim naŋ pùlpito, úpaŋ doòn nilà pakiŋgàn aŋ sèrmon. Nagumpisà aŋ Syéti-Palábras, 30at aŋ párì ay dumáratiŋ nà sa bandà ŋ hulì naŋ kanya ŋ sèrmon. So the two of them went under the pulpit, to hear the sermon from there. The Good Friday Mass began, and the priest was already getting to the last part of his sermon.

Winíkà naŋ pári sa kanya ŋ sèrmon: “Magsísi kayò sa inyù ŋ maŋa kasalánan, malulupìt na táo. Masdàn ninyò aŋ maŋa súgat na hiníwa ninyù sa katawàn naŋ áti ŋ Mànanákop.” In his sermon the priest said: “Repent ye of your sins, cruel people! Behold the wounds which you struck in the body of our Savior!”

Pagkárinig nitò ni Hwàn ay sya y siniglà ŋ mulí naŋ tákot, 35sapagkàt inakálà nya na siya y nàpàpagbintaŋàn. When Juan heard this, he was again filled with terror, for he thought that he had fallen under suspicion.

Kanyàʾ aŋ ginawá nya ay umalìs sya sa ilálim naŋ pùlpito, hinaràp nya aŋ páreʾ, at sinábi nya: “Ámoŋ, hindí po kamì aŋ sumúgat sa táo ŋ iyàn. Naŋ sya y ilúlan sa ámi ŋ baŋkàʾ, ay sugatan nà sya antimáno.” Therefore, what he did was to come out from under the pulpit, face the priest, and say: “Father, we are not the ones who wounded this man! When he was loaded into our canoe he was already wounded.”

40Pagkawíkà nya nitò ay bumalìk sya sa ilálim naŋ pùlpito. Hindí pinansìn naŋ párìʾ aŋ maŋa nárinig nya ŋ salitàʾ, at ipinatúluy nya aŋ kanya ŋ sèrmon. When he had said this, he went back under the pulpit. The priest paid no attention to the speech he had heard, and went on with his sermon.

“Dumatiŋ nà aŋ áraw na kayò ŋ maŋa makasalánan ay dápat magsipagsísi. Aŋ maŋa pintúan naŋ láŋit ay nábuksan nà sa pagkamatày naŋ áti ŋ Mànanákop, at káhit na sínu ŋ makasalánan ay makapàpásuk sa láŋit, kuŋ sila y magsipagsísi. Dátapwat, 5kuŋ hindí kayo magsipagsísi, ay màpàparusáhan kayò naŋ hírap na wala ŋ haŋgàn sa maŋa apùy sa infyèrno, dahilàn sa maŋa hírap na ipinasákit ninyò sa áti ŋ Mànanákop. Masdàn ninyò aŋ kanyà ŋ katawàn na pumàpáwis naŋ dugòʾ, aŋ kanya ŋ paà t kamày na nàpàpáko sa krùs, at aŋ kanyà ŋ maŋa súgat mulá sa 10paà haŋgàŋ úlo. Wala ŋ ibà ŋ nagpàpahírap sa kanyà at sumúgat sa kanyà ŋ mahàl na katawàn, kuŋ hindí kayò, maŋa táwo ŋ makasalánan, at, kuŋ hindí kayo magsipagsísi, ay mahùhúlug kayo sa infyèrno!” “The day has come now, when ye sinners must repent. The portals of Heaven are open now through the death of our Savior, and every sinner can enter Heaven, if he repent. But if ye do not repent, ye shall come to be punished with sufferings without end in the flames of Hell for the sufferings which ye caused our Savior to undergo. Behold His body sweating blood, His hands and feet nailed to the cross, and His wounds from head to feet. No one other caused Him to suffer and wounded His dear body, than you, ye sinners, and if ye do not repent, ye shall fall into Hell.”

Si Hwàn ay hindí màpalagày, at inakálà nya na aŋ pári ay 15sinìsilakbuhàn naŋ gálit lában sa kanyà. Juan could not remain in his place, for he thought that the priest was overflowing with anger against him.

Kanyàʾ hinarap nyà ŋ mulí aŋ páreʾ, at sinábi nya naŋ úbus-lakàs: “Ámoŋ, sinábi ko na pòʾ sa inyò kanína na hindí ako kasále ŋ sumúgat sa táo ŋ iyán, kanyá hwag pò ninyo akò ŋ ipadalà sa impyèrno.” So he again faced the priest and said, as loudly as he could: “Father, only a moment ago I told you that I had no part in wounding this man, so do not send me, sir, to Hell.”

20Aŋ pári ay siniglàn naŋ malakì ŋ gálit, kanyá sinábi nya sa maŋà nakíkinìg: “Anu ba kayò, maŋa uŋàs na táo? Walá baga ní isa sa inyò na makaháwak sa táo ŋ itò úpaŋ bigtihìn?” The priest was filled with great anger and said to the congregation: “What sort of people are you, foolish folk? Is there not one among you who can take hold of this fellow and choke him?”

Pagkárinig nitò ni Hwàn ay tumakbo syà naŋ úbus-lakàs at sinagasáa ŋ walà ŋ patumaŋgà aŋ maŋa táo ŋ nàlùluhòd at umíiyàk 25sa pagsisísi naŋ kanilà ŋ kasalánan. Sinundan syà ni Pédro at silà ŋ dalawà ay nagtakbúhan naŋ wala ŋ hintò haŋgàŋ sa dumatìŋ sila sa kanila ŋ báyan. At doòn ay ipinamalítà nila aŋ bútas-karáyum na niligtasàn nilà. When Juan heard this, he ran with all his might, trampling without regard the people who were kneeling and weeping in repentance of their sins. He was followed by Pedro, and the two ran together, without stopping, until they reached their home town. And there they told the story of their narrow escape.

4. Aŋ kúbaʾ at aŋ bulàg. 4. The hunchback and the blindman.

30Isa ŋ kúbaʾ at isa ŋ bulàg ay matálik na magkaybígan. Kuŋ sila y naglálakàd aŋ kúbaʾ aŋ umàákay sa bulàg. Aŋ bulàg namàn ay syà ŋ pumápasàn sa kúbà kuŋ máy-roon silà ŋ mahírap na nilàlakáran, sapagkàt aŋ kúbaʾ ay mahínaʾ aŋ katawàn. A hunchback and a blindman were close friends. When they walked, the hunchback led the blindman; the blindman, on the other hand, carried the hunchback on his shoulders, when they had a hard road to travel, for the hunchback was weak of body.

Mínsan sila y nakáraàn naŋ isà ŋ púno-ŋ-nyòg. Íbig nila ŋ 35pumitàs naŋ búŋa, dátapuwat hindí nila màláman kuŋ síno sa kanilà ŋ dalawà aŋ áakyàt sa púnòʾ. Sinábi naŋ bulàg na hindí sya makaáakyàt, sapagkàt hindí nya màkìkíta kuŋ alìn aŋ pìpitasín, yámaŋ máy-roo ŋ maŋa múra ŋ búŋa. Aŋ kúbaʾ ay hindi rìn íbig umakyàt, dahilàn sa kanyà ŋ kahináan. Dátapuwat malakì aŋ pagkágusto nyà na kumáin naŋ nyòg. Kanyàʾ, sa katapusàn ay sinábi nya na siyà aŋ áakyàt. Once they came upon a cocoanut-tree. They wanted to pick some of the fruits, but they did not know which of the two of them should be the one to climb the tree. The blindman said that he should not be able to climb, because he should not be able to see which fruits to pick, since there were many unripe fruits. The hunchback also did not want to climb, on account of his weakness. However, he was very eager to eat of the cocoanuts, so, finally, he said to the blindman that he would do the climbing.

“Úpaŋ huwag kà ŋ mànakáwan naŋ maŋa ilálaglag kò ŋ búŋa, ay bìbiláŋin mo naŋ malakàs aŋ kalabùg sa lúpa naŋ maŋa 5búŋa na ilálaglag kò, úpaŋ áki ŋ matandaàn aŋ bílaŋ.” “To prevent your being robbed of the fruits which I shall throw down, do you count out loud the thud on the ground of the fruits as I drop them, so that I may keep track of the number.”

Aŋ kúba ay nagumpisà naŋ pagakyàt, dátapwat paŋaŋalahátì nya ay nahúlug syà. The hunchback began to climb, but when he was half-way up, he fell down.

“Isà!” aŋ sábi naŋ bulàg. “One!” said the blindman.

Sinábi sa kanyà naŋ kúbàʾ na siyà aŋ kumalabòg at hindí aŋ 10búŋa naŋ nyòg. The hunchback told him that it was he who had made the thud and not a cocoanut.

Umakyàt sya ulèʾ. Pagkaraàn naŋ ila ŋ sandalìʾ ay nahúlog ulí sya. He climbed again. After a few moments he took another fall.

“Dalawà!” isinigàw naŋ bulàg. “Two!” shouted the blindman.

Aŋ kúba ay nagálit, at sinábi nya sa bulàg na syà ay maúlit. The hunchback got angry and told the blindman that he was stubborn.

15Winíkà nya: “Iyo ŋ úna ŋ kumalabòg ay akò, aŋ ikalawà ay ako rìn. Kanyàʾ, wala pà ŋ niyòg akò ŋ nàpìpitàs.” He said: “That first thing that made a thud was I, and the second one was I again; I haven’t yet picked any cocoanuts.”

Dátapuwat aŋ bulàg ay nagakála ŋ gawì ŋ katatawanàn aŋ pagkahúlog naŋ kúbaʾ. Kanyá binálak nya na, kuŋ makárinig syà ulè naŋ kalabòg, ay sísigaw syà naŋ “Tatlò!” But the blindman planned to make fun of the hunchback’s falls. So he decided that, when he again heard a thud, he would cry “Three!”

20Aŋ kúba ay umakyàt na mulìʾ, dátapwat nahúlog dìn syà. Aŋ bulàg ay sumigàw naŋ “Tatlò!” at tumáwa sya. Aŋ kúba ay nagínit naŋ gálit. Nilapítan nya aŋ bulàg at kanyà ŋ sinampàl sa mukhàʾ. Aŋ sampàl ay tumáma sa maŋa matà naŋ bulàg, at dáhil díto ay nadílat aŋ kanyà ŋ maŋa matà. 25Úpaŋ maŋhigantì sya ay sinípà nya aŋ kúbaʾ. Tinamaan nyà itò sa likòd at dáhil díto ay nàúnat aŋ kanya ŋ kúbaʾ. The hunchback climbed again, but again fell. The blindman cried “Three!” and laughed. The hunchback grew hot with anger. He went up to the blindman and slapped him in the face. The slap hit the blindman’s eyes, and through it his eyes came open. To take revenge he kicked the hunchback. He struck him on the back, and through this his hump was straightened out.

Silà ŋ dalawà ay natwá sa naŋyári at lálo ŋ tumíbay aŋ kanila ŋ pagkakaybígan sa lugàr naŋ magkasirá silà. They both rejoiced at what had happened, and their friendship grew all the closer, instead of their becoming enemies.

5. Aŋ hári ŋ may súŋay at si Hwàn. 5. The king who had horns and Juan.

30Sa isà ŋ kapuluwàn naghàhári aŋ isa ŋ táwu ŋ may dalawà ŋ maiiklì ŋ súŋay na nàtàtágù sa malagú nya ŋ buhòk. Hindí itò nàlàláman naŋ kanya ŋ maŋa pinaghàharían. Dátapwat aŋ líhim na ytò y nagumpisà ŋ nàibadyà sa madlàʾ sa pamamagítan naŋ maŋa maŋgugúpit na nakàpútul naŋ kanyà ŋ buhòk. On a group of islands there ruled a man who had two short horns hidden in his thick hair. This was not known to his subjects, but the secret began to spread among the people by way of the barbers who had cut his hair.

35Kanyá sya y nagkaroòn naŋ malaki ŋ gálit sa maŋa barbéro, at inakálà nya ŋ lipúlin aŋ maŋa barbéro sa kanya ŋ kaharyàn. Iniyútus nya ŋ humúkay naŋ ápat na malálim na balòn sa harapàn naŋ kanya ŋ tìráhan, at sa gitná naŋ ápat na húkay na yitò ay nagpalagày sya naŋ isa ŋ ùpúan. Isa ŋ áraw naupó sya sa taburéte 40sa gitná naŋ ápat na húkay, at báwat táo ŋ nagdaàn ay tinanùŋ nya kuŋ marúnuŋ maŋgupìt. Aŋ báwat sumagòt naŋ “Óo” ay pinahintú nya úpaŋ bigyàn nya naŋ guntìŋ at syà y gupitàn. Pagkaraàn naŋ ilà ŋ sandalìʾ ay itinanùŋ nya sa báwat maŋgugúpit kuŋ anò aŋ nàkìkíta nya sa úlo naŋ háreʾ. Aŋ maŋa 5maŋgugúpit ay nagsipagsábi naŋ katotohánan at báwat isà sa kanilà ay sumagòt naŋ súŋay aŋ kanila ŋ nàkìkíta. Aŋ báwat sumagòt naŋ ganitò ay ibinulìd naŋ háreʾ sa isà sa maŋa húkay sa palígid niyà. On account of this he conceived a great anger against barbers and planned to exterminate the barbers in his kingdom. He ordered four deep wells dug in front of his residence, and in the center between the four pits he had a seat placed. One day he sat down on the chair between the four pits, and asked everyone who passed whether he knew how to cut hair. Whenever anyone said “Yes,” he stopped him, gave him a pair of shears, and had him cut his hair. After a little while he asked each hair-cutter what he saw on his, the king’s, head. The hair-cutters all told the truth, and each one of them answered that he saw horns. Every one who answered thus was pushed by the king into one of the pits that were round him.

Nakaraàn aŋ ila ŋ áraw at aŋ dalawà ŋ húkay ay napunú 10nà naŋ maŋa barbéro at pinatabúnan na nyà. Dumálaŋ aŋ maŋa tao ŋ nagdádaàn na marúnuŋ maŋgupìt, at aŋ háre ay nagakála ŋ nápatay nà niya ŋ lahàt aŋ maŋa barbéro sa kanyà ŋ kaharyàn. A few days passed and two of the pits were already filled with barbers and were ordered by the king to be filled up with earth. The passers-by who knew how to cut hair grew scarce, and the king thought he had already killed all the barbers in his kingdom.

Isa ŋ áraw ay naghintày sya sa kanya ŋ ùpúan haŋgàŋ kataŋhalían bágo nagdaàn aŋ isa ŋ táo na nagsábi ŋ sya y marúnuŋ 15gumupìt naŋ buhòk. One day he waited on his seat until mid-day, before a man came by who said he knew how to cut hair.

Itinanùŋ sa kanyà naŋ háreʾ: “Anò aŋ paŋálan mo?” The king asked him: “What is your name?”

Isinagòt naŋ táo: “Aŋ paŋálan ko pòʾ ay Hwàn.” The man answered: “My name, sir, is Juan.”

“Gupitàn mo akò, Hwàn,” iniyútus naŋ háreʾ. “Cut my hair, Juan,” commanded the king.

Lumápit si Hwàn sa háreʾ at inumpisahan nyà aŋ paŋgugupìt. 20 Juan approached the king and began to cut his hair.

Makaraàn aŋ ila ŋ sandalìʾ ay itinanùŋ naŋ háreʾ: “Anò aŋ nàkìkíta mo sa úlo ko, Hwàn?” After a short time the king asked: “What do you see on my head, Juan?”

Aŋ kanya ŋ sagòt ay ganitò: “Aŋ iyo pò ŋ Kamàhálan, nàkìkíta ko sa úlo ninyò aŋ koróna.” His reply was thus: “Your Majesty, I see on your head the crown.”

25Itò ay ikinatuwá naŋ háreʾ. Kanyá nagtindig syà sa ùpúan at inákay nya si Hwàn sa kanya ŋ palásiyo at ginawá nya si Hwàn na barbéro naŋ háreʾ. Malakì aŋ suwèldu na ibinigày nya kay Hwàn, at pinatabúnan nya aŋ maŋa nàtìtirà ŋ húkay. This made the king glad. Therefore he got up from his seat and led Juan into his palace and made Juan barber royal. He gave Juan large wages and had the remaining pits filled up.

6. Tatlò ŋ estudyànte. 6. Three students.

30Si Hwàn, si Pédro, at si Andrès ay tatlò ŋ magkakayibíga ŋ estudyànte ŋ magkababáyan. Naŋ dumatìŋ aŋ pagbubukàs naŋ maŋa pàaralàn ay nàláman nilà na silà ay magkàkahiwá-hiwalày. Iba t ibà ŋ báyan aŋ kapàpatuŋúhan naŋ báwat isà sa kanilà. Bágo silà naghiwá-hiwalày ay nagtìpánan silà naŋ pagtàtagpuàn 35nila ŋ lugàr paguumpisà naŋ bakasyòn. Juan, Pedro, and Andrés were three students from the same town who were friends. When the opening of the schools came, they knew that they would part: each one of them was to go to a different town. Before they parted, they appointed a place where they would meet at the beginning of the vacation.

Nakaraàn aŋ isa ŋ taòn at dumatìŋ aŋ pagsasarà naŋ kláse at aŋ maŋa estudyànte ay naguwían sa kaní-kanilà ŋ báyan, at aŋ tatlò ŋ magkakaybíga ŋ si Pédro, si Hwàn, at si Andrès ay nagtatagpò sa báya ŋ tinubúan ni Pédro, úpaŋ doòn sila magpalípas 40naŋ bakasyòn. A year passed, the closing of the schools arrived, the students returned to their home towns, and the three friends, Pedro, Juan, and Andrés met in the town where Pedro had been brought up, to spend the vacation there.

Naŋ silà y magkikíta, pagkaraàn naŋ iba t ibà ŋ bágay na kanilà ŋ pinagusápan, ay nagsiyásat silà kuŋ ganò aŋ nàtutúhan naŋ báwat isà sa kanila ŋ pagaáral naŋ wíka ŋ Kastílaʾ. Sinábi ni Pédro na syà ay marámi ŋ nàlàláma ŋ salità ŋ Kastílaʾ, dátapuwat 5aŋ maígi nya ŋ natàtandaàn ay aŋ salità ŋ “Bámos.” When they came together, after discussing various matters, they inquired how much each of them had learned in his study of the Spanish language. Pedro said that he knew a great many Spanish words, but that which he remembered best was the word “Vamos.”

Sumagòt namàn si Hwàn: “Ako màn ay marámi rì ŋ nàlàláman, dátapuwat sa ŋayòn aŋ nààalaála ko ay aŋ salità ŋ ‘Matàr.’” Juan in turn answered: “I too know a great deal, but what I recall just now is the word ‘Matar.’”

Si Andrès namàn ay nagwíka ŋ walá sya ŋ nàtutúhan kuŋ 10hindí aŋ salità ŋ “Sì.” Andrés said that he had learned nothing except the word “Si.”

Makaraàn aŋ kanila ŋ pagsasàlitáan ay nagyayá si Pédro na sila ay mamaŋká sa ílog at magsipalígo tulòy. Naŋ sila y namámaŋká na sa ílog, sa paŋpàŋ ay nakátanaw silà naŋ isà ŋ Kastílàʾ na íbig malígoʾ. Sinábi ni Pédro na mabúti ay makipagúsap silà 15sa Kastílaʾ, úpaŋ sa gayù y màipakíta nilà aŋ kaní-kanilà ŋ dúnoŋ. After their conversation Pedro suggested that they go boating on the river and take a bath. When they were boating on the river, they saw on the bank a Spaniard who wanted to bathe. Pedro said it would be a good idea to speak to the Spaniard, so that each one of them might show his knowledge.

Nagumpisà si Pédro at sinábi nya ŋ “Bámos!” Pedro began and said “Vamos!”

Si Hwàn namàn ay sumagòt: “Matàr!” Juan answered “Matar!”

At sa hulè ay si Andrès aŋ kanya ŋ “Sì!” And last came Andrés with his “Si!”

Naŋ márinig itò naŋ Kastílaʾ, ay siniglàn sya naŋ tákot, 20sapagkàt inakálà nya na pàpataìn sya naŋ tatlò ŋ namámaŋkàʾ. Kanyá, káhit na hindí sya marúnuŋ lumaŋòy, ay nagtalòn sya sa ílog at sya y nalúnod. When the Spaniard heard this, he was filled with terror, for he thought that the three canoers were going to kill him. Therefore, even though he did not know how to swim, he jumped into the river and was drowned.

7. Isa ŋ sundálu ŋ marúnuŋ naŋ Latìn. 7. A soldier who knew Latin.

Tatlò ŋ magkakayibígan, isa ŋ párèʾ, isa ŋ maŋgagámut, at 25isa ŋ sundálu, ay magkakasáma ŋ nagsipamarìl naŋ maiílap na háyup sa isà ŋ maláwak na gúbat. Aŋ gúbat ay maláyù sa báyan. Kanyàʾ silà ay nagdalà naŋ marámi ŋ báon, úpaŋ hwag silà ŋ gutúmin. Nakaraàn aŋ ila ŋ áraw, dátapuwat walá pa sila ŋ nàhùhúli 30káhit anò. Aŋ kanila ŋ báon ay umuntí naŋ umuntìʾ haŋgàŋ sa walà ŋ nátira kuŋ hindí isa ŋ hilàw na itlòg. Dumatìŋ sa kanilà aŋ áraw naŋ malaki ŋ gútom, dátapuwat sila ŋ tatlò ay walà ŋ pagkáin kuŋ hindí aŋ itlòg lámaŋ na nàtìtirà. Three friends, a priest, a physician, and a soldier, went together to shoot wild game in a deep jungle. As the jungle was far from the town, they carried plenty of provisions, so as not to be in want of food. A few days passed without their bagging anything. Their provisions grew less and less, until there was nothing left except one raw egg. There came to them the day of great hunger, but the three had no food except the egg that was left.

Sinábi naŋ páreʾ na, kuŋ paghatían nilà aŋ isa ŋ itlòg, ay 35hindí makabùbúti sa kanilà, sapagkàt hindí makapàpáwiʾ naŋ kaní-kanila ŋ gútom. Kaniyàʾ ipináyu naŋ párìʾ na isà lámaŋ sa kanilà ŋ tatlò aŋ kumáin naŋ itlòg na nàtìtirà,—at sa kanya ŋ kasakimàn ay ipináyu nya na kuŋ sínu sa kanilà aŋ pinakamahúsay na magsalitá naŋ Latìn ay sya lámaŋ kàkáin naŋ itlòg. Inakálà nya na aŋ sundálu ay hindí marúnuŋ naŋ Latìn at aŋ médiko lámaŋ aŋ sya nyà ŋ màkàkatálo, at aŋ dúnoŋ nitò y kanya ŋ minámatà. The priest said that, if they divided the one egg, it would do them no good, for it would not slacken their hunger. Therefore the priest suggested that only one of them should eat the remaining egg, and in his selfishness he suggested that whichever of them was best at speaking Latin should eat the egg all by himself. He thought that the soldier did not know Latin, and the doctor alone would be his opponent, and his knowledge he held in contempt.

Aŋ médiko y umáyun sa hátul naŋ párìʾ, dátapuwat aŋ 5sundálu ay áyaw pumáyag, sapagkàt hindí sya nagáral na gáya naŋ páriʾ at naŋ médiko; ŋúnit walá sya ŋ magawàʾ. The doctor agreed to the advice of the priest, but the soldier did not want to consent, for he had not studied like the priest and the doctor, but there was nothing for him to do.

Kinúha naŋ párìʾ aŋ itlùg at itinuktòk nya sa isa ŋ batò. Naŋ mabásag aŋ itlòg ay sinábi nyà: “Koronátum est,” at tiniŋnàn nyà aŋ dalawà nya ŋ kasáma. The priest took the egg and tapped it against a stone. When the egg was broken, he said: “Coronatum est,” and looked at his two companions.

10Inabùt naŋ médiko aŋ basàg na itlòg, inalis nyà aŋ balàt na basàg at nilagyan nyà naŋ asìn at kanya ŋ sinábi: “Sàltum est.” The doctor took the broken egg, removed the broken part of the shell, put on some salt, and said: “Saltum est.”

Iniyabùt naŋ maŋgagámot sa sundálu aŋ itlùg, at aŋ páre at siyà ay naghintày naŋ sàsabíhin naŋ sundálo. Itò y walà ŋ màláma 15ŋ sabíhin, sapagkàt katunáya ŋ walá sya ŋ nàlàláman káhit isa ŋ hóta tuŋkùl sa Latìn. Sa kanya ŋ pagiisìp ay nàalaála nya na, mínsan pumásuk sya sa simbáhan úpaŋ makinìg naŋ Syéti-Palábras, ay nárinig nyà sa párìʾ na aŋ kahulugàn naŋ salità ŋ “Konsumátum est” ay “Tapus nà aŋ lahàt.” 20Kanyà ibinúhos nya sa kanyà ŋ bibìg aŋ itlòg, at pagkalaguk nyà ay kanya ŋ sinábi: “Konsumátum est.” The physician handed the egg to the soldier, and the priest and he waited for what the soldier would say. The latter did not know what to say, for he really did not know a single iota of Latin. In his cogitation he remembered that once, when he went to church to hear the Good Friday Mass, he heard from the priest that the meaning of the words “Consummatum est” was “It is all over now.” So he poured the egg into his mouth and, when he had swallowed it, he said: “Consummatum est.”

Aŋ dalawà nya ŋ kasáma ay nàpagúlat naŋ malakì sa hindí nila hininála ŋ dúnuŋ naŋ sundálo. His two companions were greatly astonished at the learning of the soldier, which they had by no means suspected.

8. Aŋ pitù ŋ dwènde. 8. The seven dwarves.

25Isà ŋ magasáwa ay máy-roo ŋ pitù ŋ anàk na dwènde. Aŋ amà ay walà ŋ trabáho at hindí rìn siya makàkíta naŋ trabáho. Aŋ inà namàn ay hindí kumìkíta naŋ salapìʾ, sapagkàt mahínaʾ aŋ kanyà ŋ katawàn at paráti sa sakìt. A certain married couple had seven children who were dwarves. The father was out of work and could not find any. The mother also was not earning any money, for her body was weak and often sick.

Isa ŋ taŋháliʾ sila y nàùupú sa isa ŋ baŋkòʾ at pinagùusápan 30nilà aŋ kanila ŋ pamumúhay na pinagdàdaanàn. Itinanùŋ naŋ laláke kuŋ anò aŋ mabúte nila ŋ gawìn sa kanila ŋ maràmi ŋ anàk. Ipináyu naŋ babáye na kanilà ŋ ihánap naŋ trabáho aŋ maŋa bátaʾ, úpaŋ kumíta silà naŋ kwaltà. Dátapuwat isinagòt naŋ laláki na sa akálà nya ay hindí sila makàkìkíta naŋ trabáho, sapagkàt 35siya rìn ay wala ŋ màkíta. Kanyàʾ ipináyu nyà na aŋ mabúti ay itápun nilà aŋ maŋa bátaʾ. One noon they were sitting on a bench and discussing the life they were leading. The man asked what they had better do with their many children. The woman suggested that they should look for work for their children, so that they might earn money. But the man answered that, in his opinion, they would not be able to find any work, since he himself had not been able to find any. Therefore he suggested that they had better abandon their children.

Itò y ikinaluŋkòt at ikináiyàk naŋ babáye. Áyaw sya ŋ pumáyag na itápon aŋ maŋa bátaʾ. Dátapuwat ipinakíta sa kanyà naŋ kanyà ŋ asáwa na, kuŋ hindí nila gawìn iyòn, sila ŋ lahàt ay mamámatay naŋ gútom. Sa kalaúnan ay pumáyag aŋ babáe at pinagkàsunduàn nila na dalhìn nila ŋ magpasyàl aŋ maŋa bátaʾ at kanila ŋ íwan sa daàn. This made the woman grieve and weep. She would not consent to abandon the children. But her husband made it clear to her that, if they did not do this, they would all die of hunger. Finally the woman consented and they agreed that they would take their children for a walk and leave them on the way.

Hábaŋ pinagùusápan nilà itò, aŋ ikapitù ŋ bátà ay nása isà 5ŋ bitàk naŋ baŋkò na kanila ŋ inùupàn at nárinig nya ŋ lahàt aŋ gàgawin sa kanilà naŋ kanila ŋ magúlaŋ. Pagkaraàn naŋ kanilà ŋ sàlitáan ay hinánap pagdáka naŋ báta aŋ kanyà ŋ maŋa kapatìd at ibinalítà nya aŋ kanya ŋ nárinìg. Silà ay nagìyákan, sapagkàt hindí ipinaálam sa kanilà naŋ kanila ŋ magúlaŋ na silà 10ay nakabíbigat sa kanila ŋ pamumúhay. Inakálà nila na, kuŋ itò y nàláman nilà, káhit na papáno tùtúloŋ sila ŋ maghánap naŋ kabuháyan. Dátapuwat pinagkàsunduwan nilà na silà y sumáma pag niyáyà sila ŋ magsipagpasyàl at paligàw silà. While they were discussing this, the seventh child was in a crack of the bench on which they were sitting and heard what their parents were going to do to them. After they had finished talking, the child at once looked for his brothers and sisters and told them what he had heard. They all wept, because their parents had not told them that they were a burden to their life. They thought that, if they had known this, they would have done anything whatever to help them gain a living. However, they agreed that they would go along, if they were asked to go walking, and would allow themselves to be led astray.

Kinàbukásan hinánap silà naŋ kanilà ŋ amà, pinapagbíhis 15sila, binigyàn sila naŋ maŋa púto, at sinábi ŋ sila y magsísipagpasyàl. Naŋ silà y magumpisà aŋ ikapitò ŋ báta ay hindí kináin aŋ kanya ŋ tinápay, dátapuwat magmulá sa kanila ŋ tàraŋkáhan ay dinúrog nya aŋ tinápay at ibinudbòd nya sa daà ŋ kanila ŋ nilakáran. Naŋ sila y málayú nà ay naubúsan sya naŋ tinápay, 20kanyá naŋhiŋí sya sa kanya ŋ maŋa kapatìd. Dátapwat hindí nila syà binigyàn. Itò namàn ay hindí sinábi sa kanilà kuŋ bákit sya naubúsan agàd naŋ tinápay. Naŋ hindí sya makáhiŋì naŋ tinápay ay namúlot sya naŋ maŋa batò, at itò y sya nyà ŋ isa-isà ŋ inilaglàg sa kanila ŋ pinagdaánan. On the next day their father came to them, told them to get dressed, gave them some cakes, and told them that they should all go for a walk. When they started out, the seventh child did not eat his bread, but, starting at their gate, he crumbled it and scattered it along the road which they were walking. When they had gone some distance, he ran out of bread and asked his brothers and sisters for some. But they did not give him any. He did not tell them why he had run out of bread so soon. When he could get no bread, he picked up stones and these he dropped one by one on their path.

25Naŋ dumatìŋ sila sa isa ŋ gúbat ay iníwan silà naŋ kanilà ŋ magúlaŋ at pinagsabíhan silà na hantayìn sila doòn, at silà y bábalik agàd. Silà y naíwan, dátapwat nàlàláman nilà na hindí sila pagbàbalikàn naŋ kanila ŋ magúlaŋ. When they came to a jungle, their parents left them, telling them to wait for them there and that they would soon come back. Their parents left them, but they knew that their parents would not come back to them.

Naŋ makaraàn aŋ ila ŋ sandalìʾ, ay nakárinig silà naŋ isa ŋ 30íŋay. Pinuntahàn nilà aŋ lugàr na pinaŋgàgalíŋan naŋ íŋay. Doòn ay nàkíta nilà aŋ isa ŋ malakì ŋ higànte na nalìlígo sa tabi naŋ isa ŋ balòn. Tiniŋnàn nila aŋ palígid-lígid naŋ lugàr, at sa tabì naŋ isa ŋ káhuy ay nàkíta nilà aŋ pananamìt naŋ higànte. Aŋ ikapitù ŋ bàta ay pinaalìs aŋ kanya ŋ maŋa kapatìd at sinábi 35nya na magtágo silà at kanyà ŋ nànakáwin aŋ sapátos naŋ higànte. Itò ay kanila ŋ ginawàʾ, at ninákaw naŋ báta aŋ sapátos. When a short time had passed, they heard a noise. They went toward the place from which the noise came. There they saw a great giant bathing by the side of a well. They looked round about the place, and by the side of a tree they saw the clothes of the giant. The seventh child sent his brothers and sisters away and told them to hide, and he would steal the giant’s shoes. They did this and the child stole the shoes.

Naŋ makapalígoʾ aŋ higànte at siyà y nagbìbíhis ay hindí nya màkíta aŋ kanya ŋ maŋa sapátos. Sya y nagálit at nagmurà. Tumáwag sya naŋ túloŋ. Naŋ itò y márinìg naŋ numákaw naŋ sapátos ay dali-dáli sya ŋ dumalò. Naŋ màkíta sya naŋ higànte ay hindí sya pinagbintaŋàn, sapagkàt dahilàn sa kanya ŋ kaliitàn ay inakálà naŋ higànte ŋ hindí nya madádala aŋ sapátos. When the giant had finished bathing and was getting dressed, he could not find his shoes. He got angry and cursed. He called for help. When the one who had stolen the shoes heard this, he quickly approached. When the giant saw him, he did not suspect him, for, on account of his smallness, the giant thought that he would not be able to carry the shoes.

Kanyàʾ itò y nagwíka sa kanyà: “Kuŋ iyo ŋ dàdalhìn ito 5ŋ súpot ko naŋ kwaltà sa áki ŋ asáwa at pabilhìn mo syà naŋ sapátos at ihatìd nya sa ákin, ay ùupáhan kità naŋ marámi ŋ kwàlta.” Therefore the giant said to him: “If you will carry this bag of money of mine to my wife and tell her to buy some shoes and to bring them to me, I shall pay you much money.”

Sinábi tulòy nya na sya y hindí nakalàlákad naŋ wala ŋ sapátos, kanyá sya y magmadalìʾ. Naŋ màkúha nya aŋ súpot naŋ 10kwaltà ay ipinaŋákù nya ŋ bábalik syà agàd. Dátapwat, naŋ málayo sya, ay tináwag nya aŋ maŋa nàtàtágù nya ŋ kapatìd, at naŋ sila y maípon ay nagyayá sya ŋ umuwèʾ. Dátapwat isinagòt naŋ kanya ŋ maŋa kapatìd na hindí nila nàlàláman aŋ daà ŋ pauwèʾ. Ŋúnit kanyà ŋ isinagòt na tùtuntunìn nilà aŋ kanya ŋ 15inilaglàg na batò at tinápay sa daàn. He said further that he could not walk without shoes, and therefore he should hurry. Taking the bag of money, the child promised to return at once. However, when he had gone some distance, he called his hidden brothers and sisters, and when they were assembled, he suggested that they go home. But his brothers and sisters answered that they did not know the way home. He however answered that they should follow the stones and bread he had dropped on the way.

Sinábi naŋ isà nyà ŋ kapatìd na, kuŋ nàláman nya kuŋ anò aŋ kanya ŋ ginawàʾ sa tinápay, ay binigyàn sána nya syà naŋ syà y maŋhiŋìʾ. Kanilà ŋ ikinaluŋkòt aŋ ipinakíta nila ŋ karamútan sa kanila ŋ kapatìd. One of his brothers said that, if he had known what he had done with the bread, he would have given him some when he asked for it. They were sorry for the stinginess they had shown toward their brother.

20Hindí naláon at nàtagpuan nilà aŋ hiléra naŋ maŋa batò sa daàn. Itò y tinuntòn nila at nakaratìŋ sila sa kanila ŋ báhay, dalà nilà aŋ súpot naŋ kwaltà na kanila ŋ ibinigày pagdáka sa kanila ŋ magúlaŋ. Silà y naŋatwá at naŋaluŋkòt dahilàn sa kanilà ŋ malì ŋ inásal sa maŋa anàk,—sila y natwá sapagkàt máy-roon 25sila ŋ ikabùbúhay sa maláo ŋ panahòn. It was not long before they came upon the trail of stones along their way. This they followed and arrived at their house, bringing with them the bag of money, which they at once gave to their parents. The latter rejoiced and were sorry for their bad conduct toward their children,—they rejoiced because they had now the means of living for a long time to come.

9. Isà ŋ pulìs na nagaswàŋ-aswáŋan. 9. A policeman who played vampire.

Noò ŋ tagáraw naŋ taò ŋ míle-nobisyèntos-dòs, hábaŋ aŋ maŋa hinòg na búŋa naŋ káhoy ay naŋakabiyábit sa maŋa saŋà, lumagánap aŋ balíta sa boo ŋ báyan naŋ San-Antónyo na máy-roo 30ŋ aswàŋ na naglílibot sa báyan. In the summer of the year 1902, when the ripe fruits of the fruit-trees were hanging from the branches, there circulated all through the town of San Antonio the rumor that a vampire was going about the town.

Aŋ maŋa táo-ŋ-San-Antónyo sa maŋa taò ŋ iyòn ay may paniniwálaʾ sa maŋa núnoʾ, aswàŋ, dwènde, at iba pà ŋ katatakutàn. Karamíhan sa kanilà y hindí nagkapálad na makapagáral, dátapwat, káhit na ganitò aŋ kalàgáyan nila, sila y maŋa táwo 35ŋ mababaìt, matahímik, at masisípag. The people of San Antonio in those years believed in ghosts, vampires, dwarves, and other objects of terror. Most of them had not been fortunate enough to get an education, but, in spite of this, they were kindly, quiet, and industrious people.

Aŋ maŋa báhay sa báya ŋ itò ay maliliìt at nayàyárì naŋ páwid at kawáyan. Máy-roon dì ŋ ila ŋ báhay na tablà. Karamíhan ay nàtàtayò sa malalakì ŋ bakúran, at aŋ dulúhan naŋ bakúran ay nàtàtamnàn naŋ maŋa púno-ŋ-káhoy na masasaràp aŋ 40búŋa, gáya naŋ tsíko, súhaʾ, santòl, mabúlo, maŋgà, at iba pà. The houses in this town were built of nipa-fibre and bamboo. There were also some frame houses. Most of them stood in large enclosures, and the rear part of these yards was planted with trees that have tasty fruits, such as the custard-apple, grape-fruit, santol, mabolo, mango, and the like.

Kasalukúya ŋ nagkàkahinòg aŋ maŋa búŋa-ŋ-káhuy na ytò naŋ lumagánap aŋ balíta na may-roòn nà ŋ ila ŋ gabì na nàmatáan naŋ ila ŋ babáe aŋ aswàŋ sa ibà t iba ŋ dulúhan. Aŋ maŋa báta at maŋa babáe ay siniglàn naŋ malakì ŋ tákot, kanyá pagkagàt 5naŋ dilìm ay agad-agàd silà ŋ nagsipanahímik sa loòb naŋ báhay. Karamíhan naŋ maŋa laláki ay naŋatákot dìn, dátapwat máy-roo ŋ ila ŋ nagsipagsábi na sila y hindí natàtákot, sapagkàt hindí pa sila nakátagpo naŋ aswàŋ, at sa ganitò y hindí nila nàlàláman kuŋ dápat katakútan aŋ aswàŋ. These fruits were just getting ripe, when the rumor spread that, for several nights back, some women had caught sight of the vampire in various back yards. The women and children were filled with great terror; accordingly, as soon as darkness came down, they staid still in their houses. Most of the men also were afraid, but there were some who said that they were not afraid, because they had not yet come across a vampire and therefore did not know whether it was really to be feared.

10Aŋ aswàŋ ay isa ŋ táo ŋ malakì aŋ kapaŋyaríhan. Nakapagìiba-t-ibà sya naŋ paŋaŋatawàn. Kuŋ mínsan ay may katawàn siya ŋ pára ŋ táo, dátapwat maitèm, kuŋ mínsan siya y isa ŋ malakì ŋ áso o báboy. Sya y naŋàŋáin naŋ táo, lálù nà naŋ maŋa bátaʾ. Dátapuwat aŋ lálo ŋ mahalagà nya ŋ pagkáin at 15sya rìn namàn nyà ŋ karanyúa ŋ kinàkáin ay aŋ báta ŋ hindí pa naipaŋáŋanàk at násàsa tiyàn pa lámaŋ naŋ kanya ŋ inà. Kanyá aŋ maŋa buntìs na babáye sa báya ŋ yaòn ay lálo ŋ malakì aŋ tákot. Hindí nila pinatúlog aŋ kanila ŋ asáwa sa pagbabantày sa kanila ŋ tabì. Aŋ aswàŋ ay mahírap mápatay naŋ patalìm o 20barìl, sapagkàt máy-roon sya ŋ íisa lámaŋ na lugàr na dápat màtamaàn o masugátan úpaŋ sya y mápatày, at aŋ lugàr na ytò ay lihìm. Aŋ bágay lámaŋ na kanya ŋ inìilágan ay aŋ báwaŋ. Kanyá itò y malakì ŋ kagamitàn sa pagpapaláyas naŋ aswàŋ. A vampire is a being of great power. It changes its body into various forms. At some times it has a body like a human being, but black, at others it is a large dog or pig. It eats people, especially children. But its favorite food, by far, and that which it most commonly eats, is the child yet unborn and still in its mother’s womb. Therefore the pregnant women in the town had great fear. They did not allow their husbands to sleep, for watching at their side. A vampire is hard to kill with knife or gun, because it has but one place which one must hit or wound in order to kill it, and this place is secret. The only thing it flees from is garlic, which therefore is much used in driving off vampires.

Dátapwat isà ŋ bágay na nakapagtátakà sa aswàŋ na iyòn ay 25aŋ kanyà ŋ inugáli ŋ pagtitirà sa maŋa dulúhan naŋ bakúran. Katakà-takà rìn aŋ bágay na maŋa dalága aŋ karamíhan naŋ nagsipagsábi ŋ nàmatáan nilà sa dulúhan sa itaàs naŋ súhaʾ o iba pà ŋ púno-ŋ-káhoy aŋ aswàŋ na iyòn. Ila ŋ táo ŋ matalíno ay nagsábi ŋ aŋ bintàŋ nilà y isa ŋ magnanákaw at hindí aswàŋ aŋ 30pinagkàkatakutà ŋ iyòn. A surprising thing, however, about this vampire was its habit of keeping itself in back yards. Strange was also the fact that it was mostly young girls who said that they had caught sight of this vampire in back yards, up in grape-fruit trees and other trees. A few bold men said that they suspected that this spook was a thief and no vampire.

Isa ŋ polìs na may hindí karanyúa ŋ tápaŋ ay siya ŋ tumiktìk sa aswàŋ na itò sa dulúha ŋ bágo ŋ kinakitáan sa kanyà. Pagdilìm ay nároon na syà sa kanya ŋ kublíhan. Hindí nalaúnan at dumatìŋ aŋ aswàŋ, umakyàt sa isa púno-ŋ-súhaʾ, at nárinig niya 35ŋ pumitàs naŋ marámi ŋ búŋa. Itò y bumábaʾ at umalìs, dátapwat sya y sinundàn naŋ pulìs haŋgàŋ sa báhay na kanya ŋ pinasúkan. It was a certain policeman of more than usual courage who spied upon this vampire in a back yard in which it had recently been seen. When darkness came, he went to his hiding-place. It was not long before the vampire came and climbed on a grape-fruit tree, and he heard it picking many fruits. It came down and went away, but was followed by the policeman to a house which it entered.

Malakì aŋ nagìŋ pagkàgúlat naŋ polìs, naŋ díto nàmálas nya ŋ aŋ kápwa nya polìs nabàbálot naŋ maitìm na kúmot, at aŋ 40súpot na itìm na punò naŋ súhaʾ ay kasalukúyan pa lámaŋ niya ŋ inilálapàg. Great was the surprise of the policeman, when he saw here his fellow policeman wrapped up in a black sheet and just putting down on the floor a black bag full of grape-fruit.

Niyáyà nya sa munisípyo aŋ kápwa nya polìs, at doòn kinàbukásan ipinagsumbòŋ nyà sa presidènte. Aŋ polìs na nagaswaŋ-aswáŋan ay nábilaŋgò dahilàn sa sála ŋ pagnanákaw. He summoned his fellow policeman to the town hall and there on the next day accused him before the judge. The policeman who had played vampire was put in jail for the crime of theft.

10. Isà ŋ aswàŋ na nápatày. 10. A vampire that got killed.

Isà ŋ gabì sa isà ŋ báhay na pàŋaserahàn naŋ ilà ŋ maŋa 5nagsìsipagáral sa báya-ŋ-Malólos ay nárinig ko ŋ isinalaysày naŋ isà ŋ matandàʾ na may gúlaŋ na siyàm na pù ŋ taòn sa isà ŋ umpúkan aŋ sumúsunòd. One evening in a students’ boarding-house in the town of Malolos I heard an old man, ninety years of age, tell a company the following story:

Noò ŋ sya y bágo ŋ táwu pa lámaŋ ay sa búkid sya nagtítirà. Íilan lámaŋ silà ŋ magkakápit-báhay. Isa ŋ áraw ay namatayàn 10aŋ isa nyà ŋ kápit-báhay. Sa pagsunòd sa isa ŋ matandà ŋ kaugaliàn ay dumalo syà sa kápit-báhay na may hápis. When he was still a young unmarried man, he lived in the country. There were only a very few neighbors. One day there was a death in the house of a neighbor. Following an ancient custom, he went to the house of mourning.

Naŋ dumatìŋ sya doòn ay hindí nalaúnan at nàbalitáan nyà na may aswàŋ sa kanila ŋ lugàr. Syà ay may malakì at katutúbo ŋ gálit sa maŋa aswàŋ, kaniyá inakálà nya ŋ magbantày naŋ gabì 15ŋ iyòn. When he arrived there it was not long before he was told that there was a vampire in the place. He had a great and inherited hatred of vampires and therefore decided to watch that night.

Naŋ malálim nà aŋ gabì ay nanáog sya sa báhay at sa isa ŋ karitò ŋ dí maláyo sa báhay, doòn sya nahigàʾ. Kabilúgan naŋ bwàn naŋ gabi ŋ iyòn, kanyà malínaw aŋ pagkàkíta nya sa maŋa bágay sa palìgid-lígid. Walá sya ŋ nàmálas na màpaghìhinaláa 20ŋ isa ŋ aswàŋ, kanyá sya y natúlog. Late in the evening he left the house and in a wagon not far from the house, there he lay down. There was a full moon that night, so that he had a clear view of things round about. As he saw nothing that could be suspected of being a vampire, he went to sleep.

Kinàháti-ŋ-gabihàn ay nágisiŋ syà at aŋ úna ŋ tinamaàn naŋ kanyà ŋ maŋa matà ay isà ŋ bágay na maitìm sa bubuŋàn naŋ báhay naŋ kinamatayàn. Aŋ maitìm na iyòn ay walá roon bágo sya natúlog, kaniyá nagbintaŋ syà na iyòn ay aŋ aswàŋ na nàbalitáan 25nyà. Aŋ aswàŋ ay naŋàŋáin naŋ patày na táo, kanyà sinapantáhà nya na aŋ patày aŋ sadyá doòn naŋ aswàŋ na iyòn. At midnight he woke up, and the first thing that struck his eyes was a black object on the roof of the house where there had been a death. This black thing had not been there before he went to sleep, so he suspected that this was the vampire he had been told about. Vampires eat dead people, so he concluded that the dead person was the thing for which the vampire had come there.

Pumanhìk sya sa báhay at dalà nyà aŋ isa ŋ gúlok. Aŋ maŋa táo y natùtúlog. Sa itaàs ay may-roon syà ŋ nàkíta ŋ isa ŋ bágay na nakalawìt mulá sa bubuŋàn naŋ báhay. Itò y gáya naŋ 30bitúka naŋ manòk. Humábà naŋ humábaʾ, haŋgàŋ sa aŋ dúlo y pumások sa bibìg naŋ patày. Aŋ patày ay nagtindìg sa kanyà ŋ kinàlàlagyàn pagkapások sa kanya ŋ bibìg naŋ bágay na iyòn. Carrying a bolo-knife, he went up to the house. The people were asleep. Up above he saw something hanging down from the roof of the house. It was like the intestine of a chicken. It got longer and longer, until the end of it went into the mouth of the dead person. The corpse stood up from the place where it lay, when this thing went into its mouth.

Aŋ ginawá naŋ bágo ŋ táo ay lumápit siya sa nakatindìg na patày at sa pamamagítan naŋ dala nyà ŋ gúlok ay pinútol niya 35aŋ bágay na iyòn na pára ŋ bitúka naŋ manòk. Naŋ itò y mapútol ay may kumalabòg sa tabì naŋ báhay. Nanáog siya at doòn ay nàkíta nya aŋ patày na aswàŋ. What the young man did was to walk up to the upright corpse and, with the bolo he was carrying, cut the thing that was like the intestine of a chicken. When he had cut this, something came down with a thud at the side of the house. He went down, and there he saw the dead vampire.

11. Aŋ maŋkukúlam. 11. Sorcerers.

Sa ilà ŋ poòk sa Filipínas ay may lubòs na paniniwálà sa maŋkukúlam aŋ maŋa táo. Áyon sa kanila ŋ paniwálaʾ aŋ maŋkukúlam ay isa ŋ táo ŋ may malakì ŋ kapaŋyaríhan at aŋ kapaŋyaríha ŋ 5itò y gáliŋ sa dimóniyo o kayà y mána sa magúlaŋ. Bágo màkamtàn aŋ kapaŋyaríha ŋ iyòn aŋ isà ay dápat múna ŋ makipagkayibígan at magsilbè sa dimóniyo. Dátapwat may ilan dì ŋ nanìniwála ŋ nàpùpúlot o naàágaw aŋ kapaŋyaríha ŋ iyòn sa gúbat o ilàŋ na lugàr na mahírap puntahàn at karanyúwa y pinagkàkatakutàn. 10 In some places in the Philippines the people have a firm belief in sorcerers. According to their belief a sorcerer is a person of great power, and this power comes from a demon or else is inherited from one’s parents. Before one may gain this power one must first become friends with a demon and serve it. However, there are some also who believe that one may find or snatch up this power in a jungle or some uncanny place that is hard to reach and usually full of terror.

Aŋ kúlam ay siyà ŋ naàágaw, nàmàmána, o ibiníbigay naŋ dimóniyo, at iyò y sya ŋ pinaŋgàgalíŋan naŋ kapaŋyaríhan naŋ nagmème-áreʾ. Aŋ hitsúra naŋ kúlam ay hindí parè-parého. Kuŋ mìnsan ay isa ŋ batò o isa ŋ maníka ŋ maliìt at masamàʾ aŋ 15hitsúra. Kuŋ madilìm aŋ kúlam na itò y nagníniŋnìŋ na pára ŋ alitaptàp, dátapwat aŋ niŋnìŋ na itò y nawáwalà namàn pag inìbig naŋ kúlam. Aŋ kúlam at aŋ táo, káhit laláki o babáe, na nagàári sa kanyà ay hindí naghíhiwalày káhit isà ŋ sandalèʾ at káhit na sa pagpalígoʾ ay dinádala naŋ maŋkukúlam aŋ kanya ŋ kúlam. Dáhil díto aŋ 20maŋa táo ŋ mapagsyásat, pag íbig nilà ŋ màpagkilála kuŋ maŋkukúlam ŋàʾ o hindìʾ aŋ isa ŋ táo ŋ kanila ŋ pinaghìhinaláan, ay sinùsubúkan nila itò sa kanyà ŋ pagpalígoʾ. Kuŋ hindí maíŋat at walà ŋ hinálà aŋ maŋkukúlam na syà y sinùsubúkan, kuŋ mínsan ay nagkàkapálad aŋ nanùnúbok na màkíta nya aŋ kúlam. The kulam is that seized, inherited, or given by the demon, and it is the source of the possessor’s power. The appearance of the kulam is not always the same. Sometimes it is a stone or a small doll of ugly appearance. In the dark this kulam glows like a firefly, but this glow disappears when the kulam desires it. The kulam and the person, man or woman, who possesses it, do not separate even for a moment, and even when bathing the sorcerer carries his kulam. Therefore, curious people, when they wish to find out whether a person whom they suspect is really a sorcerer or not, watch him at his bath. If the sorcerer is not careful and has no suspicion that he is being watched, the watcher sometimes succeeds in seeing the kulam.

25Aŋ maŋkukúlam ay may kapaŋyaríhan dì ŋ itágoʾ sa loòb naŋ kanyà ŋ katawàn aŋ kúlam, at hindi bihíraʾ aŋ maŋa táo ŋ nakàkíta naŋ maŋkukúlam sa kanya ŋ pagkamatày. Sa kàhulì-hulíha ŋ sandalìʾ, bágo malagòt aŋ hiniŋà, inilúluwa nilà aŋ kúlam. The sorcerer has also the power of concealing the kulam inside his body, and the people are not rare who have seen a sorcerer at his death. At the last moment, before breathing ceases, he spits out the kulam.

30Itò y naŋyàyári lámaŋ kuŋ áyaw ipamána naŋ maŋkukúlam aŋ kanyà ŋ kúlam. Kuŋ ipinamàmána namàn itò, malwat pà bágo mamatày aŋ maŋkukúlam ay tinàtáwag na nyà aŋ kanyà ŋ íbig pamanáhan, at díto y líhim na líhim nya ŋ ibiníbigay aŋ kúlam. This happens only when the sorcerer does not wish to bequeath his kulam. If, however, he wishes to bequeath it, then, long before the sorcerer dies, he calls the person to whom he wishes to bequeath it and in all secrecy gives him the kulam.

35Aŋ malakì ŋ kapaŋyaríhan naŋ maŋkukúlam ay ginàgámit nya lában sa kanya ŋ maŋa kaáway, sa maŋa táo ŋ kanyà ŋ kinagàgalítan, o kayà y sa maŋa háyop nilà, kuŋ siya nyà ŋ íbig paŋhigantihàn. Gayon dìn ginàgámit nya aŋ kanya ŋ kapaŋyaríhan sa paŋbibíroʾ sa isa ŋ táo o háyop na kanya ŋ màkatwaàn. The great power of the sorcerer is used by him against his enemies, against people who have incurred his anger; or against their live stock, in case he wishes to make this latter the object of his vengeance. He also uses his power in playing jokes on a person or animal that has gained his liking.

40Aŋ kanyà ŋ pinasàsakítan kadalasà y nagáanyo ŋ pára ŋ ulòl. Kuŋ mínsan aŋ kanya ŋ kinùkúlam ay dumádaiŋ na masakìt aŋ kanya ŋ buò ŋ katawàn, nagsísisigàw, at hindí màtahímik káhit isà ŋ sandalèʾ. Sa háyop namàn karanyúwa y aŋ bábuy na pinakamahalagà sa may áriʾ, aŋ kanya ŋ ibiníbigay na parúsa ay gáya naŋ sakìt na kólera, dátapuwat lálu ŋ mabagsìk káy sa ríto. Aŋ pagdumì naŋ háyop ay wala ŋ patìd, at pagkaraàn naŋ ilà ŋ óras, 5káhit na gáno katabàʾ aŋ háyop, ay nagígiŋ butò t balàt. Aŋ táo ŋ nàkùkúlam nya ay malakàs kumáin, katimbàŋ naŋ dalawà katáo, at mapaŋhilìŋ naŋ masasaràp na pagkáin. Dáhil díto aŋ paniwála naŋ maŋa táo y kasálo ŋ kumàkáin naŋ máy sakit aŋ maŋkukúlam na nagpàparúsa sa kanyà. His victim usually acts like crazy. Sometimes the person he has bewitched complains that his whole body is sore, keeps shouting, and cannot keep quiet even for a moment. In the case of animals,—usually the pig most valued by the owner,—the punishment he gives is like the disease of cholera, but more severe than this. The bowel-movement of the animal does not stop, and after a few hours, no matter how fat the animal, it becomes skin and bone. The bewitched person eats mightily, like two men, and keeps asking for tasty food. Therefore people believe that the sorcerer who is punishing him shares in the eating of the sick person.

10Aŋ maŋkukúlam ay may kapaŋyaríha ŋ pumaloòb sa katawàn naŋ kanyà ŋ kinùkúlam. Itò y sya ŋ paniwálaʾ, dátapuwat kuŋ papáno aŋ paraàn naŋ pagpások naŋ maŋkukúlam at kuŋ saàn sya pumàpások sa katawàn naŋ kanya ŋ kinùkúlam ay walà ŋ nakààalàm. Ŋúnit aŋ kanya ŋ nilàlabasàn ay aŋ hintutúroʾ. Aŋ 15bágay na itò ay malakì ŋ kabuluhàn úkol sa paggamòt sa nàkùkúlam at gayon dìn sa pagpaparúsa sa maŋkukúlam. The sorcerer has the power of entering the body of the person bewitched. This is the belief, but in what way the sorcerer effects his entrance or at what point he enters the body of the person he is bewitching, there is no one who knows. However the place where he comes out is the forefinger. This fact is of great importance for the cure of people who have been bewitched and also for the punishment of sorcerers.

Káhit na malakì aŋ kapaŋyaríhan naŋ maŋkukúlam ay mayroon dìn sya ŋ kinatàtakútan, karanyúwa y aŋ maŋa táo ŋ malalakàs, matápaŋ, at wala ŋ paniwálà sa kapaŋyaríhan naŋ maŋkukúlam 20at iba pà ŋ pinagkàkatakutàn naŋ maŋa iba ŋ táo. Dáhil díto y hindí bihíraʾ na aŋ isà ŋ táo y pamagatà ŋ “médiko-ŋ-maŋkukúlam” pagkaraàn naŋ úna o ikalawà nya ŋ pagpapagalìŋ naŋ táo sa sakìt na itò. Although the power of the sorcerer is great, yet there are some things which he fears, usually strong people who are bold and have no faith in the powers of sorcerers and other things that terrify other people. Therefore it is not rare that, after the first or second time he cures a person of this disease, some man receives the title of “witch-doctor.”

Mínsan ay nárinig ko ŋ magbalítaʾ aŋ isa ŋ táo ŋ nakàkíta 25naŋ paŋgagamòt naŋ táo ŋ nàkùkúlam. Aŋ táo ŋ itò y may isa ŋ kápit-báhay na may anàk na dalága. Sa dalága ŋ itò y marámi ŋ maŋlilígaw, at aŋ isà sa kanilà y pinaghìhinaláa ŋ maŋkukúlam. Sa kasamaà-ŋ-pálad nitò ay nagìŋ isa syà sa maŋa hindí nátaŋgàp. Sa malakì nya ŋ gálit ay magkasunòd nya ŋ kinúlam aŋ babáye 30at laláki ŋ magkaìbígan. I once heard someone who had seen the cure of a bewitched person tell the story. The narrator had a neighbor who had a young daughter. This young lady had many suitors, and one of them was suspected of being a sorcerer. He had the bad fortune to be one of those who were not accepted. In his great anger he bewitched, one after the other, the betrothed man and woman.

Inúna nya aŋ babáye at ito namà y agàd na itináwag naŋ médiko-ŋ-maŋkukúlam naŋ kanyà ŋ maŋa magúlaŋ. Naŋ dumatìŋ aŋ médiko at nàkíta nya aŋ máy sakìt, ay sinábi nya ŋ nàkùkúlam ŋàʾ aŋ babáye. He began with the woman, and her parents at once called in a witch-doctor for her. When the doctor arrived and saw the patient, he said that the woman was really bewitched.

35Sinábi nya sa maŋa táo doòn na hwàg paàaláman sa nàkùkúlam na syà y nàròroòn sa báhay. Pag itò y nàláman naŋ máy sakìt, ay màlàláman dìn naŋ maŋkukúlam na nása loòb naŋ kanya ŋ katawàn, at makaáalis agàd aŋ maŋkukúlam. Aŋ médiko y lumápit na hindí nàmaláyan naŋ babáye, at pagdáka y tinaŋnan 40nyà naŋ mahigpìt aŋ dalawà ŋ hintutúroʾ naŋ babáye. Itò y lálo ŋ inilakàs aŋ pagsigàw, at kuminìg na pára ŋ isa ŋ natàtákot. He told the people who were there not to let the bewitched person know that he was in the house. If the patient knew this, the sorcerer who was inside her body would have a chance to go away at once. The doctor went up to the woman without her being aware of it and suddenly seized her two forefingers in a tight grip. She shouted all the louder and trembled like one in terror.

Aŋ maŋkukúlam, áyon sa paniwálà naŋ maŋa táo, ay sya ŋ nakàràramdàm naŋ ano mà ŋ pasákit na ibigày sa katawàn naŋ kanyà ŋ kinùkúlam hábaŋ sya y násàsa loòb naŋ katawàn nitò. Gayon dìn, kuŋ kausápin aŋ máy sakìt, ay siyà aŋ sumásagòt. The sorcerer, according to people’s belief, feels any pain that is given to the body of the person he is bewitching while he is within the latter’s body. Likewise, when one speaks with the patient, it is he who answers.

Dáhil díto y itinanòŋ pagdáka naŋ médiko: “Anò aŋ ginágawá mo ríto, salbáhe?” Therefore the doctor suddenly asked: “What are you doing here, you brute?”

5Aŋ máy sakit ay hindí kumibòʾ, dátapwat nagpílit na magkawalàʾ. Aŋ ipinakíta nya ŋ lakàs ay hindí karanyúwa ŋ lakàs naŋ babáye. The patient did not utter a word, but tried to get free. The strength she displayed was not the usual strength of a woman.

Dátapuwat hindí sya pinawalàn naŋ médiko, at itò y tumanòŋ na mulìʾ: “Anò aŋ ginágawá mo ríto? Bákit ka naparíto? 10Pag hindí ka sumagòt, ay pahìhirápan kità.” But the doctor did not let her go, and asked her again: “What are you doing here? Why have you come here? If you do not answer, I shall torture you.”

Aŋ babáye ay nagmàmakaáwa ŋ sumagòt: “Walá poʾ, hindí na poʾ úulèʾ, pawalan pòʾ ninyo akò, at akò y nahìhirápan nà.” The woman answered in a pitiful tone: “No, sir, I shan’t do it again; let me go, sir; you are torturing me already.”

“Pawalàn kità?” itinanòŋ agàd naŋ médiko, “Maŋákù ka múna sa ákin na hindí ka na bábalik.” “Shall I let you go?” asked the doctor at once. “Promise me first that you won’t come back.”

15“Hindí na pòʾ akò bábalik,” aŋ sagòt naŋ babáye. “No, I shan’t come back, sir,” answered the woman.

“Pag nàhúle kità ulèʾ díto, ay pàpatayìn kità. Hwag kà ŋ salbáhe. Tumahímik ka sa iyò ŋ báhay.” “If I catch you here again, I shall kill you. Don’t be troublesome. Stay still in your house.”

“Ó poʾ, ó poʾ, hindí na pòʾ akò bábalik. Pawalàn na pò ninyo akò!” “Yes, sir; yes, sir; I shan’t come back, sir. Please, let me go!”

20Hábaŋ aŋ sàlitáa ŋ itò y naŋyàyári aŋ babáye ay nagpìpílit na magkawalàʾ, íbig nya ŋ mabitíwan naŋ médiko aŋ kanya ŋ hintutúroʾ. Pagkapaŋáko naŋ babáye ay binitíwan naŋ médiko aŋ dalawà nya ŋ hintutúroʾ. Aŋ mukhá naŋ babáye na dáti ay nagpàpakilála naŋ malakì ŋ paghihírap ŋayò y nàhúsay, at sya y 25pára ŋ gága na pinagsa-ulàn naŋ pagiísip. Sya ay tumahímik, pinútol aŋ pagsisigàw, at nàkaúsap naŋ matwìd. While this dialogue was taking place, the woman was struggling to get loose and trying to make the doctor let go of her forefingers. When the woman had made her promise, the doctor let go of her two forefingers. The face of the woman, which just before had been expressing great suffering, now became quiet, and she was like a madwoman who has got back her reason. She became quiet, stopped shouting, and was able to converse intelligently.

Aŋ laláki namàn ay nàtìtirà sa isa ŋ báya ŋ malápit. Naŋ sya y kinùkúlam nà ay itináwag sya naŋ maŋgagámot naŋ kanya ŋ kapatìd na laláke. Sa kalakhàn naŋ gálit naŋ kapatìd na ytò 30ay sya nyà ŋ tináwag aŋ maŋgagamòt na mabagsìk at malupìt sa pagtaráto nya sa maŋà maŋkukúlam. The man lived in a near-by town. When he was bewitched his brother called a physician for him. In his extreme anger, this brother called a physician who was fierce and cruel in his treatment of sorcerers.

Líhim na dumatìŋ aŋ maŋgagámot sa báhay naŋ máy sakìt. Mulá sa kanya ŋ kublíhan ay piního múna nya kuŋ aŋ maŋkukúlam ay násàsa katawàn ŋàʾ naŋ máy sakìt. Itò y nàpagkìkilála 35sa pagsisigàw, pagkílos, at pananalità ŋ hindí tulà-tulàʾ naŋ máy sakìt. Aŋ maŋgagamòt ay nagpatalìm naŋ isà ŋ gúlok at pagkatápos ay maligsì sya ŋ tumakbò sa tabì naŋ máy sakìt. Tinaŋnan nyà aŋ dalawà ŋ hintutúro nitò, dinaganàn nya aŋ katawàn, at tinagá nya ŋ makáilan aŋ mukhá naŋ máy 40sakìt. Itò y nagsisigàw at nagkawalàʾ, dátapwat naŋ makawalá sya y may maŋa súgat na aŋ kanyà ŋ mukhàʾ at aŋ dugò y umàágos na wala ŋ patìd. Walà ŋ kibú sya iníwan naŋ maŋgagamòt. Hinánap nitò aŋ kapatìd naŋ sugatàn at kanya ŋ sinábi na hwag pansinìn aŋ maŋa súgat naŋ kanya ŋ kapatìd, at kinàbukása y mawáwalaʾ iyòn at màlìlípat sa maŋkukúlam, sapagkàt dinatnàn nya itò sa katawàn naŋ kanyà ŋ kapatìd. Kinàbukásan ay pinarunàn naŋ médiko aŋ kanya ŋ ginamòt naŋ patalìm, at 5malakì aŋ tuwá nya naŋ itò y màkíta nya ŋ mahúsay at wala ŋ bakas-súgat sa mukhàʾ. Pagkaraàn naŋ ila ŋ áraw nàbalitáan nilà na isa ŋ maŋkukúlam sa kápit-báyan nilà ay malubhàʾ aŋ lagày dahilàn sa pagdudugò ŋ hindí maampàt naŋ maŋa súgat nya sa mukhàʾ. The physician came secretly to the sick man’s house. From his hiding-place he first determined at what time the sorcerer was in the body of the sick man. This showed itself in the shouting, movements, and senseless talking of the patient. The physician sharpened a bolo-knife and, when he had done this, quickly ran to the side of the patient. He then seized the latter’s two forefingers, leaned over his body, and cut several deep gashes in his face. The patient screamed and tried to get away, but when he did get away there were wounds in his face and the blood was flowing in a stream. The physician left him without a word. He sought out the brother of the wounded man and told him not to heed his brother’s wounds, for tomorrow they would go away and be transferred to the sorcerer, for it was the latter whom he had reached in the body of his brother. On the next day the doctor went to the man whom he had cured with the knife and was much pleased when he found him well and without the marks of wounds in his face. A few days later they heard that a sorcerer in the neighboring town was in a serious condition, owing to the unceasing flow of blood from some wounds in his face.

10Máy-roon dìn namà ŋ maŋkukúlam na maligsì at hindí na paaábot sa maŋgagamòt. Aŋ maŋgagamòt namàn ay kinàkayiláŋa ŋ bihásaʾ at maligsì. Aŋ káhit síno y maàári ŋ gumamòt sa isà ŋ nàkùkúlam, yámaŋ walá namà ŋ ibà ŋ paŋgamòt kuŋ hindìʾ aŋ pagpapahìrap sa katawàn naŋ nàkùkúlam. 15Dátapuwat malakì aŋ paŋánib, sapagkàt, kuŋ hindí maligsì, dahilàn sa kawalàn naŋ sánay, aŋ gumágamòt, maàári ŋ makawalàʾ aŋ maŋkukúlam. Kuŋ magkágayo y aŋ nàkùkúlam mìsmo aŋ maghìhírap dahilàn sa parúsa. Mínsan ay máy nàbalíta ŋ naŋyári na gáya nitò ŋ sumúsunòd. There are also, however, some sorcerers who are quick and have not been caught by physicians. The physician, too, must be skilful and quick. Anyone at all can cure a person who has been bewitched, since there is no other method of cure than that of inflicting pain on the body of the bewitched person. The danger, however, is great, since, if the one who is attempting the cure is not quick, owing to lack of practice, the sorcerer will be able to get away. In this event it is the bewitched person himself who will suffer from the punishment. It is related that there once happened something like this which follows.

20Aŋ isà sa dalawà ŋ magkapatìd na laláki ay kinúlam naŋ kanya ŋ karibàl sa paglígaw. Walà ŋ màtáwag na médiko-ŋ-maŋkukúlam. Sa malakì ŋ áwà sa kanyà naŋ kanya ŋ kúya ay tinalagà nitò ŋ gamutìn sya káhit na walá sya ŋ pagkasánay. Hindí ŋá sya sanày, dátapwat madalàs nya ŋ nàpakiŋgàn sa 25maŋa maŋgagamòt aŋ paraàn naŋ paggamòt. Isa ŋ hápon, naŋ inakálà nya ŋ nása loòb na namàn naŋ katawàn naŋ kanyà ŋ kapatìd aŋ maŋkukúlam, ay sinuŋgabàn nya agàd aŋ isa ŋ gúlok at pagkálapit nyà sa kanya ŋ kapatìd ay tinagá nya itò naŋ walà ŋ tuòs. Kinàbukásan sa lugàr naŋ màkíta nya ŋ magalìŋ at wala 30ŋ súgat aŋ kanyà ŋ kapatìd itò y baŋkày na lámaŋ. Aŋ maŋkukúlam ay nakawalàʾ. One of two brothers was bewitched by his rival in courtship. There was no witch-doctor within call. In his great pity for him, the older brother decided to cure him, even though he had had no practice. He was not practised, to be sure, but he had often heard from physicians the manner of cure. One evening, when he thought that the sorcerer was inside his brother’s body, he quickly seized a bolo, and, stepping up to his brother, cut him without care. On the next day, instead of his finding his brother well and unwounded, the latter was a corpse. The sorcerer had got away.

12. Aŋ laro ŋ sípaʾ sa Filipínas. 12. The game of football in the Philippines.

Aŋ laro ŋ sípà sa Estádos-Unídos at sa Filipínas ay lubhà ŋ malakì aŋ pagkakáibà. Sa lugàr naŋ dalawà ŋ paŋkàt na nagtàtálo 35aŋ nagsìsipaglaròʾ na gáya naŋ fùtbol, sa sípà ay isà ŋ paŋkàt lámaŋ aŋ naglálaròʾ. Sa sípà aŋ haŋàd naŋ nagsìsipaglarò ay hindí aŋ talúnin aŋ isa ŋ kaáway, dátapuwat aŋ huwàg bayáa ŋ lumagpàk sa lúpà aŋ bóla o sípaʾ. Aŋ bóla ŋ gámit ay malakì ŋ malaki rìn aŋ kaibhàn. Itò y 40nayàyárì naŋ yantòk na tinilàd at nilála ŋ pabilòg. Walà ŋ lamàn aŋ loòb, at aŋ maŋa matà naŋ sulihiyà ay malalakè. Dáhil díto ay magaàn aŋ sípaʾ, hindí gáya naŋ bòla ŋ gámit sa bèsbol. The games of football in the United States and in the Philippines are very different. Instead of the players belonging to two contending sides, as in American football, in “sipa” the players form but one party. In sipa the aim of the players is not to defeat an opponent, but to prevent the ball or sipa from falling to the ground. The ball used is also very different. It is made of split rattan woven into the shape of a sphere. The inside is hollow and the eyes of the weave are large. Therefore the sipa, unlike the ball used in baseball, is light.

Mulá sa dalawà haŋgàŋ sa dalawà ŋ pùʾ aŋ bílaŋ naŋ nagsìsipaglaròʾ. Kuŋ silà ay marámi aŋ áyos ay pabilòg. Úpaŋ umpisahàn 5aŋ paglalaròʾ isà sa maŋa kasále ay ihiníhitsà aŋ sípa na paitaàs at patúŋo sa isà sa maŋa nagsìsipaglaròʾ, karanyúwa y sa isà ŋ katapàt nyà. Aŋ táo ŋ hinitsahàn naŋ sípaʾ ay ipinabábalik itò sa naghágis sa kanyà, hindí naŋ kanya ŋ kamày, dátapwat naŋ kanya ŋ paà. The number of players is from two to twenty. When they are many, they stand in a circle. To begin the game, one of the party throws the sipa ball up into the air and toward one of the players, usually toward one opposite him. The one to whom the ball is tossed returns it to the one who threw it to him, not with his hand, but with his foot.

10Kuŋ aŋ maŋa nagsìsipaglarò ay marurúnoŋ, napapúpunta nilà aŋ pelóta sa káhit na síno sa maŋa kasále, kayà t báwat isà sa kanilà ay nakaabàŋ at naghíhintay naŋ pagdatìŋ naŋ sípaʾ. Aŋ báwat isà ay nagìíŋat na hwàg bayáa ŋ lumagpàk sa lúpa aŋ pelóta. Kadalasàn aŋ maŋa nagsísipaglarò ay nagpàpakíta naŋ 15sarì-sári ŋ áyus naŋ pagsípaʾ. Aŋ maŋa magandà ŋ pagbabaluktòt naŋ paà sa harapàn o likuràn, aŋ maligsì at magaà ŋ lundàg, aŋ banáyad at magaà ŋ pagsípà sa pelóta, at aŋ pagpapadalà naŋ sípà sa káhit na alì ŋ bandà ay maŋa bágay na nagpàpagandà sa laro ŋ sípaʾ. Hindi rìn bihíra na aŋ balíkat, aŋ síko, aŋ túhod, o 20aŋ kamày ay sya ŋ ginàgámit sa pagpapabalìk naŋ pelóta. When the players are skilful, they direct the ball to each one of the party, so that each one of them is alert and ready for the coming of the ball. Each one is careful not to let the ball fall to the ground. Often the players display various manners of sending the ball. The graceful bendings of the legs forward and backward, the quick and light leaps, the gentle and light kicking of the ball, and the sending of the ball in every possible direction, are features which give beauty to the game of sipa. Sometimes the shoulder, the elbow, the knee, or the hand is used in returning the ball.

Papáno aŋ pagkakatalò sa larò ŋ itò? Itò y maàári lámaŋ sa pagpapàtagálan naŋ hindí paglagpàk naŋ sípà sa lúpaʾ. How is there any contest in this game? This can consist only in the test of endurance in keeping the ball from falling to the ground.

Kuŋ halimbáwa y íbig makipaglában naŋ isa ŋ paŋkàt naŋ maŋa màninípa o sipéros sa ybà ŋ paŋkàt, aŋ úna y maŋhàhámon 25sa alin mà ŋ paŋkàt na kanila ŋ màpíleʾ. Kuŋ itò y taŋgapìn, aŋ áraw, óras, at lugàr naŋ paglalarò ay agad nà ŋ nàbàbalíta sa maŋa pàhayagàn. When, for instance, one team of football-players or siperos wants to contend with another team, the former challenges whatever team it has picked out. If the challenge is accepted, the day, hour, and place of the game are at once announced in the newspapers.

Sa óras naŋ paglalaròʾ ay hindí íilan lámaŋ na líbo ŋ táo aŋ nagsísipanoòd. Aŋ maŋhahámun karanyúwa y umùúpa naŋ 30isa ŋ bànda-ŋ-músika at tinùtugtugàn aŋ báwat paŋkàt sa kanilà ŋ paglalaròʾ. Karanyúwa y dalawà ŋ bànda aŋ músika, sapagkàt, kuŋ aŋ hinámon ay may kauntì ŋ gílas, ay íbig dìn namàn nilà ŋ ipakíta, at dáhil díto y nagdádala silà naŋ saríle nilà ŋ bànda naŋ músika. At the time of the game thousands of people look on. The challenging party usually hires a band of musicians, and each team is played for during its innings. Usually there are two bands, for, if the challenged party has any pride, it wants to show it and so brings its own band.

35Pagkaraàn naŋ laròʾ aŋ hukòm ay syà ŋ nagpàpaháyag sa maŋa nanúnoòd kuŋ alì ŋ paŋkàt aŋ nanálo. Pagkárinig nilà naŋ paháyag naŋ hukòm ay agad-agàd inùumpisahàn aŋ pagisìgáwan at maŋa pagpúri sa nanálo ŋ paŋkàt. Aŋ mànanalò ŋ paŋkàt at aŋ kanila ŋ maŋa kaybígan magkakasáma ŋ tinùtugtugàn naŋ 40kanila ŋ bànda naŋ músika ay agàd-agàd na nagpàpaséyo sa maŋa lugàr na malápit sa kanilà ŋ pinaglaruàn. Kinàbukásan aŋ lahàt naŋ naŋyári ay nàkìkíta sa maŋa pàhayagàn. After the game the judge announces to the spectators which team has won. When the announcement of the judge has been heard, there begins at once the yelling and the honoring of the victorious team. The winning team and their friends and followers, accompanied by the music of their band, at once begin to parade through the places near to the field of the game. On the next day the whole story appears in the newspapers.

Aŋ ganitò ŋ maŋa paglalarò naŋ sípa ay hindí karanyúwan sa maŋa báya ŋ maliliìt sa provìnsiya, dátapuwat sa malalakì lámaŋ na báyan, gáya naŋ Maynílaʾ at iba pà. Such games of sipa as these are not common in the little towns in the provinces, but only in the large cities, such as Manila.

13. Aŋ kúra ŋ si Patúpat. 13. The priest Patupat.

Sa báya-ŋ-San-Migèl ay máy-roo ŋ nagtirà ŋ isa ŋ táo noò ŋ 5maŋa hulì ŋ áraw naŋ panahòn naŋ Kastìlaʾ. Aŋ táo ŋ itò y nagáral at sa kanya ŋ katalinúhan ay nàintindihan nyà aŋ maŋa masamà ŋ palákad naŋ maŋa kúra na sya ŋ maŋa maliliìt na háre sa kanila ŋ bayàn-bayàn. In the last years of the Spanish time there dwelt in the town of San Miguel a certain man. This man was educated and was intelligent enough to understand the evil ways of the priests, who were really little kings in their towns.

Sa San-Migèl aŋ kúra ŋ nàdistíno ay isa ŋ mabagsìk at maínit 10aŋ úlo. Aŋ táwag sa kanyà naŋ maŋa táo ay “si Patúpat.” In San Miguel the priest who had the parish was a violent and hot-headed man. The people called him “Patupat.”

Isa ŋ liŋgo aŋ táwu ŋ nábaŋgìt sa itaàs nitò ay naparoòn sa simbáhan úpaŋ makinìg naŋ sèrmon naŋ páreʾ. Sapagkàt aŋ pári ŋ itò ay nagakála ŋ maŋa walà ŋ pinagarálan aŋ kanyà ŋ sinèsèrmunan ay hindí sya nagpílit na makapagsalità ŋ matwìd naŋ 15Tagálog. Aŋ kanya ŋ pananalitàʾ ay walà ŋ púno t dúlo, at halù-hálo ŋ pára ŋ kalámay. Gayon dìn aŋ kanya ŋ isinèsèrmun ay hindí nàìibà sa infiyèrno, purgatóriyo, maŋa salbáhi ŋ táo-ŋ-báyan, at katapusàn naŋ mundò. One Sunday the man above mentioned went to church to hear the sermon of the priest. As this priest thought that the people to whom he was preaching were uneducated people, he took no pains to speak Tagalog correctly. His speech had neither beginning nor end and was mixed up like rice-pudding. Moreover, what he preached about was never other than Hell, Purgatory, what brutes the people of the town were, and the End of the World.

Naŋ aŋ sèrmon nya ay nagumpisa nà, pumások sa simbáhan 20aŋ áti ŋ kaybíga ŋ si Pransìsko. When the sermon began, our friend Francisco entered the church.

Gáya naŋ karanyúwan inumpisahàn naŋ kúra aŋ kanya ŋ sèrmon sa ganitò ŋ pananalitàʾ: “Manà kapatìr-konkristyános!” May ápat na pu ŋ taòn na sya sa lúpa ŋ Katagalúgan, ay hindí pa nya nàtutúha ŋ sabíhi ŋ matwìd aŋ “Maŋà kapatìd-Koŋkristyános.” 25 As usual, the priest began his sermon with this utterance: “Brezren and faylow-Christiannes!” Although he had been for almost forty years now in the Tagalog country, he had not yet learned to say correctly “Brethren and fellow-Christians.”

Si Pransìsko ay nàtàtayú sa isa ŋ lugàr na malápit sa pùlpito, pinakiŋgàn nya ŋ mabúte aŋ sèrmon na noò y wala ŋ ibà kuŋ hindí aŋ makàlìlíbo nà ŋ inúlit naŋ pári ŋ itò, at iyò y úkul sa maŋa hírap sa infiyèrno at purgatóriyo at pagtutúlus naŋ kandílaʾ 30at pagbibigày naŋ kwàlta sa simbáhan úpaŋ màligtasàn aŋ maŋa hírap na iyòn. Si Pransìsko ay siniglàn naŋ malakì ŋ gálit, sapagkàt nàpagkilála nya na nilòlóko naŋ páre aŋ kanyà ŋ maŋa táo, at walá sya ŋ ibà ŋ pákay kuŋ hindí aŋ takútin lámaŋ aŋ maŋa namàmáyan úpaŋ kanilà ŋ payamánin aŋ simbáhan at maŋa 35kúra. Francisco stood in a place near the pulpit and listened carefully to the sermon, which on that day contained nothing except what had already been a thousand times repeated by the priest, namely about the sufferings in Hell and Purgatory, the offering of candles and the giving of money to the church in order to escape from these sufferings. Francisco was filled with great anger, for he saw that the priest was fooling his people and had no other aim than to frighten the townspeople so that they should enrich the church and priests.

Pagkaraàn naŋ sèrmon ay hindí umwé si Kíko na gáya naŋ karanyúwan, dátapuwat hinantày nya ŋ matápus aŋ mísa. Pagkaraàn nitò y nagpáiwan syà sa simbáhan. Kumúha sya naŋ maŋa papèl at sumúlat sya sa páre naŋ ganitò: After the sermon Kiko did not go home as usual, but waited until mass was over. After mass he staid in the church until he was alone. He took some pieces of paper and wrote to the priest as follows:

40“Ámoŋ, nárinìg ko pòʾ aŋ inyu ŋ sèrmon kanína ŋ umága. Nàpagkìkilála ko na kayò y nanìniwála ŋ may infiyèrno at may purgatóriyo. Akò y walà ŋ paniwála díto. Sa liŋgo ŋ dáratiŋ, kuŋ íbig mo, prubahàn mo sa iyo ŋ sèrmon sa maŋa táo na máy-roo ŋ infyèrno at purgatóriyo. Pagkatápos pùprubahàn kò namàn 5sa kanilà na walà ŋ infiyèrno ni purgatóriyo. Kuŋ ikàw aŋ paniwaláan naŋ maŋa táo hindí báli ŋ ipabítay mo akò dahilàn sa áki ŋ pagkatálo at hindí paniniwálaʾ. Dátapuwat, kuŋ akò y manálo aŋ hiníhiliŋ ko lámaŋ sa iyò ay pabayaàn mo akò ŋ makapagsábi sa madlàʾ na walà ŋ infyèrno ni purgatóryo.” “Father, I heard your sermon this morning. It is apparent to me that you believe that there is a Hell and that there is a Purgatory. I do not believe in these things. Next Sunday, if you wish, you may prove to the people in your sermon that there is a Hell and a Purgatory. When you are done, I shall try to prove to them that there is no Hell and no Purgatory. If the people believe you, I do not mind if you have me hanged for my defeat and my unbelief, but, if I am the victor, all I ask of you is to allow me to say to the people at large that there is neither a Hell nor a Purgatory.”

10Aŋ ilà ŋ kópya naŋ súlat na ytò ay idinikìt nya sa maŋa padèr naŋ simbáhan at aŋ isà y ipinaabòt nya sa kúra. Several copies of this letter he pasted to the walls of the church, and one he sent to the priest.

Naŋ itò y màbása ni Patúpat sumubò aŋ kanya ŋ dugòʾ, at walà ŋ pagkàsyahàn aŋ kanya ŋ gálit. Ipinatáwag nya aŋ maŋa gwàrdya-sibìl, at sa gabi dìn naŋ liŋgò ŋ iyòn ay pinapanhikàn 15at pinahanápan nya aŋ maŋa bahày-bahày sa boo ŋ báyan, úpaŋ hulíhin si Kíkoʾ. Dátapuwat si Kíko ay hindí nila nàhúle. Naŋ hápon dì ŋ iyòn ay ibinalíta ni Kíko sa ilàn nya ŋ matálik na kaybígan aŋ kanyà ŋ ginawàʾ, at silà y naŋàpamaŋhàʾ. Itinanòŋ nilà kuŋ bákit niya ginawá iyòn at kuŋ hindí nya napagkùkúro 20aŋ maŋyàyári sa kanyà. When Patupat read it, his blood boiled and his anger knew no bounds. He had the gendarmes called, and on the evening of that very Sunday he had all the houses in the town entered and searched, so as to catch Kiko. But they did not catch Kiko. That same afternoon Kiko told some of his intimate friends what he had done, and they were all astonished. They asked him why he had done this thing and whether he could not see what would happen to him.

Aŋ isà sa kanilà y nagsábi naŋ ganitò: “Magbalòt ka nà naŋ damìt, at umalìs ka ŋayon dìn, kuŋ hindí mo gustò ŋ màhúli ka naŋ maŋa sundálo ni Patúpat at maipabarìl ka kinàbukásan.” One of them spoke thus: “Pack up some clothes and go away right now, if you don’t want to be caught by Patupat’s soldiers and shot tomorrow.”

Si Kíko ay áyaw sumunòd sa kanyà ŋ páyo, sapagkàt inakálà 25nya ŋ tàtaŋgapìn ni Patúpat aŋ kanya ŋ hámon tuŋkòl sa pagpapakilála sa maŋa táo na walà ŋ infiyèrno ni purgatóriyo at aŋ maŋa itò y paŋhúle lámaŋ naŋ maŋa páre naŋ kwàlta. Kanyá sya y nagpaábot naŋ gabì sa báhay naŋ isa nyà ŋ kaybígan. Kiko refused to follow his advice, because he thought that Patupat would accept his challenge about showing the people that there was neither a Hell nor a Purgatory and that these things were merely a device of the priests for getting money. Therefore he allowed himself to be overtaken by night in the house of a friend of his.

Naŋ dumilim nà at aŋ báya y nagúgulo dahilàn sa paghahanàp 30naŋ maŋa gwàrdya-sibìl ay saká pa lámaŋ nya nàpagkilála aŋ malakì ŋ paŋánib na kanyà ŋ kinàbìbiŋítan. Sapagkàt itò y nàbalitáan nya agàd, kanyá nagkaroòn sya naŋ panahò ŋ makapagtágo sa isa ŋ líhim na súlok sa báhay naŋ kanya ŋ kaybígan. Not until it was dark and the town was upset with the searchings of the gendarmes did he recognize the great danger which he was incurring. Since he had heard of this at once, he had time to hide in a secret corner of his friend’s house.

Naŋ makaraàn aŋ maŋa paghahanapàn sya y lumabàs sa 35kanya ŋ taguàn, umwí sya, nagbalòt naŋ ilà ŋ damìt, nagpasiŋkàw naŋ isa ŋ karumáta, at pagkakúha nya naŋ maŋa bála naŋ barìl, binitbìt nya aŋ barìl, sumakày sya sa karumáta, at napahatìd sa labàs naŋ báyan. Pagkaraàn naŋ ila ŋ áraw ay namundok syà, kasáma naŋ ilà ŋ maŋa táo-ŋ-báyan na hindí makatirà sa loòb 40naŋ báyan, sapagkàt nàkagalítan sila naŋ kúra o naŋ iba pà ŋ Kastíla ŋ may katuŋkúlan sa báyan. When the house-searchings were over, he went out from his hiding place, went home, wrapped up some clothes, had a wagon hitched up, and, taking some rifle-bullets, shouldered his gun, got into the wagon, and had himself driven out of town. After a few days he went to the mountains together with several townsmen who could not stay in the town because they had incurred the anger of the priest or of some other Spanish official of the town.

Díto sa pamumundok nyà sya y inabútan naŋ paghihìmagsíkan lában sa maŋa Kastílaʾ naŋ taò ŋ isa ŋ líbo walo ŋ daàn walò ŋ pu t ánim. There, in his stay in the mountains, he was overtaken by the revolution against the Spaniards in the year 1886.

14. Si Maryáno at aŋ pári ŋ si Patúpat. 14. Mariano and the priest Patupat.

Si Maryáno ay isà sa íila ŋ botikáriyo sa báya-ŋ-San-Migèl. Sya y nagìŋ isà sa maŋa nasawi-ŋ-pálad dahilàn sa pagswày sa maŋa kautusàn naŋ kúra ŋ si Patúpat. Sya y may famíliya; 5bukòd sa asáwa ay may dalawà sya ŋ anàk, isà ŋ dadalawáhi ŋ taòn at isà ŋ kabàbágu ŋ paŋanàk pa lámaŋ. Mariano was one of the very few apothecaries in the town of San Miguel. He was one of the people who fell into misfortune through disobeying the orders of the priest Patupat. He had a family; beside his wife he had two children, one two years old and one new-born.

Isa ŋ áraw aŋ kanyà ŋ alíla ay nagkasakìt. Sya y may bayàw na médiko, kanyá aŋ alílaʾ ay ipinagamùt nya díto na walà ŋ báyad, at aŋ gamòt namàn ay ibinigày nya na walà ŋ báyad 10sa alílaʾ. Naŋ makaraàn aŋ ilà ŋ áraw ay gumalìŋ aŋ alílaʾ at itò y nagakála ŋ magpahiŋà ŋ sandalìʾ sa búkid. Kanyàʾ binayáran nya aŋ kanya ŋ útaŋ at napaálam sya kay Maryáno úpaŋ magtirà sa búkid. Hindí nalaúnan aŋ pagtitira nyà sa búkid at aŋ alíla ŋ itò y nagkasakìt na mulìʾ, at aŋ nagiŋ dúlo y aŋ kanya ŋ 15pagkamatày. One day his servant fell sick. He had a brother-in-law who was a doctor, so he had him treat the servant without charge, and he gave the servant medicine without charge. After some days the servant got well and decided to rest for a while in the country. Accordingly he paid his debt and took his leave of Mariano for a stay in the country. His stay in the country did not last long, before he fell sick anew, and the end was his death.

Sa Filipínas naŋ maŋa panahò ŋ yaòn ay hindí maàári ŋ huwàg pabendisyunàn aŋ isa ŋ patày bágo mábaòn. Itò y hindí ipinahìhintúlot naŋ maŋa kúra, dátapuwat aŋ pagsasáma na hindí kasàl naŋ isa ŋ babáye at laláki ay hindí nila masyádo ŋ pinápansìn, 20palibhása y gawá rin namàn nilà. In the Philippines in those days it was not allowable to bury a dead person without first having him blessed by a priest. The priests did not allow this, but they did not much mind the living together of a man and woman not married, for the reason that they did this themselves.

Aŋ patày na alílà ni Maryáno ay lubhà ŋ mahírap at aŋ kanyà ŋ maŋa kamagának ay mahihírap dìn at walà ŋ ikakáya ŋ magbáyad sa halagà na sinísiŋìl ni Patúpat. Dáhil díto y walà ŋ magpabaòn sa katawàn naŋ alílaʾ. The deceased servant of Mariano was very poor and his relatives also were poor and had not the means to pay the price demanded by Patupat. Thus there was no one to see to the burial of the servant’s body.

25Naŋ màláman itò ni Patúpat ay ipinatáwag nya si Maryáno at sinábi nya ŋ siyà aŋ dápat magpabaòn sa patày at siyà aŋ magbáyad naŋ gàstos. Sa akálà ni Maryáno ay lumálampàs aŋ kasalbahíhan ni Patúpat. Kanyá sinábi nya na hindi nyà sya bàbayáran sa pagbabaòn naŋ patày, káhit na anò aŋ maŋyáre. When Patupat learned this, he had Mariano called and said that it was his place to have the dead man buried and to pay the costs. In Mariano’s opinion Patupat’s insolence was getting beyond bounds. Therefore he said that he would not pay him for the burying of the dead man, no matter what happened.

30Si Patúpat ay sinubhàn naŋ gálit. Ipinabaòn niya aŋ patày at sa áraw di ŋ iyòn ay naparoòn sya sa hùkúman at ipinagsakdàl nya si Mariyáno úpaŋ pagbayáran siyà naŋ gàstos sa pagbebendisyòn sa patày. Patupat boiled with rage. He had the dead man buried and on the same day went to court and sued Mariano for the cost of blessing the dead man.

Naŋ dumatìŋ aŋ paghuhùkúman si Maryáno y naparoòn at 35naŋ itinanòŋ naŋ hukòm kuŋ anò aŋ íbig nya ŋ sabíhin tuŋkòl sa sakdàl na iyòn, ay sinábi nya itò ŋ sumúsunòd: When the session of the court came, Mariano was present, and when the judge asked what he had to say to this accusation, he spoke as follows:

“Ginoò ŋ Hwès, aŋ namatày na iyòn ay walá na sa áki ŋ kapaŋyaríhan, sapagkàt hindí ku nà sya alíla naŋ sya y namatày. Noo ŋ syà y máy sakit pa lámaŋ ay ipinagamòt ko syà ŋ wala ŋ 40báyad, at binigyàn ko syà ŋ wala ŋ báyad naŋ gamòt. Nagawá ku nà aŋ áki ŋ katuŋkúlan sa áki ŋ kápuwa táo at aŋ katuŋkúla ŋ iniyátas sa ákin ni Bathálaʾ. Isà sa maŋa katuŋkúlan naŋ maŋa párèʾ ay aŋ magpabaòn naŋ maŋa patày. Ŋayò ŋ aŋ táo ŋ iyòn ay patay nà, bákit namàn hindí magawá naŋ pári ŋ itò aŋ kanya ŋ katuŋkúlan na walà ŋ úpa, yámaŋ ito namàn ay hindí maŋyàyári kuŋ may káya aŋ maŋa kamagának naŋ namatày?” “Your Honor, this man who died was no longer in my care, for he was no longer my servant when he died. When he was still sick, I had him treated without charge and gave him medicine without charge. I have done my duty to my fellow-man and the duty placed upon me by the Lord. One of the duties of the priests is to provide burial for the dead. Now this man is dead, why cannot this priest do his duty without receiving pay, since even this would not happen, if the relatives of the deceased had means?”