MUNICIPALITY OF MAJAYJAY, LAGUNA, Historical Data of Part II

PART II

Part I | Part II

About these Historical Data

The transcription of this page was done using AI technology.

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Civil Governor William Howard Taft, accompanied by Commissioner Dr. T.H. Pardo de Tavera and his advisers spent a few days’ vacation in Majayjay. They were entertained at the house of Pedro Ordoñez. Gov. Taft and his party also visited the famous Botocan Falls which he admired very much.

4. During the period from 1901–1905 the Municipal President was empowered to investigate and punish persons charged with infraction of Municipal Ordinances.
5. The strong typhoon of November 1905 destroyed many farms in the municipality so the government exempted the people from paying taxes corresponding for the years 1906 and 1907.
6. In 1906 an ordinance was passed requiring the numbering of all houses in the poblacion. The numbers used were of porcelain purchased from Frank, a commercial establishment in Manila. When Fiscal General Gregorio Araneta, accompanied by General Juan Cailles, visited the town, he was said to have made the following statement: “Sa aking paglalakbay ngayon, maraming bayan ang aking narating, ngunit itong Majayjay ang unang kinakitaan ko ng Monumento ng ating bayani Dr. Jose Rizal; tangi dito, ito ang bayan na aking nakita na ang lahat ng bahay sa kabayanan ay ang mga numero ay– especial, de porcelana, na sa mismong ciudad ng Maynila madalang ang bahay na gumamit ng ganitong placa.”
7. In 1907 General Juan Cailles brought to Majayjay 200 insular prisoners from Manila to fix and repair the provincial road to Magdalena. These were accompanied by 50 Provincial

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8. After the visit of Gov. W.H. Taft to Botocan in 1903 he decided to have the beautiful falls of Botocan accessible to excursionists by having a road constructed from Majayjay to that barrio. In 1907 he sent an American engineer to survey the place and make the necessary plans. The engineer was accompanied by two helpers; one from the town of Calawan, and the other from the town of Louisiana. The survey was not completed, however, because one day the body of the engineer was discovered partly buried beside the trail. Because of this incident the Governor of Tayabas, Captain H.H. Bandholtz and Provincial Fiscal Manuel L. Quezon came to Majayjay to investigate the mysterious death of the American engineer. They stayed at the house of President Faustino de Vera. The two helpers of the engineer soon confessed to the crime. They were sentenced to die and were executed by hanging.
9. In 1911 President Eustaquio Brioso received Executive Order No. 2 of Governor General Wm. Cameron Forbes requiring the compilation of data of all municipalities throughout the Islands. In compliance thereto, the municipal council appointed Secretary Antonio Escobar to prepare and compile all the historical data for Majayjay, the finished manuscript of which was forwarded to the National Library in Manila on August 27, 1911.
10. During the term of President Ladislao Zornosa, the municipal council appropriated the sum of ₱40,000 for the construction of the public elementary school building, the waterworks project, and the public market. In 1920 construction of the public school building was started by the newly elected president, Simeon Ordonez, who thought it best to have the school building facing east. Foundations were therefore laid

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11. Pursuant to Law No. 2259 a cadastral survey of all lands within the territory of Majayjay was made in the years 1923–25. Torrens titles were subsequently issued in favor of land owners.
12. Prior to 1925, the people of Majayjay depended upon kerosene lamps for illumination at night. Cognizant of the value of electrical power to the town and its people, Antonio Escobar, Patricio Villaraza, and Mateo Villaraza organized a corporation and established an electric plant known as the Majayjay Electric Company. In the few years of its existence, this plant was able to supply the needs of the people. By 1931, however, the power demands of the town became so great that this small electric plant could not meet them. The incorporators then decided to sell their franchise rights to a new and bigger company, the Philippine Power and Development Company, which up to the present is supplying the electrical needs of the town of Majayjay.
13. The Meralco started construction work on its big hydro–electric plant at Barrio Botocan in 1928, to harness the power potential of the Botocan River. The transformation of Majayjay into a second class municipality was a result of the sizeable amount paid, in taxes, by the Meralco on its holdings in barrio Botocan.

26. (a) Destruction of lives, properties and institutions during wars, especially in 1896–1900 and 1941–1945:

During the war of 1896 to 1900 only a little loss of lives and properties were brought about in this town. Encounters took place only in the barrios of Banti, Panglan, and Olla, where the Katipuneros were met by the Spanish soldiers.

With regards to buildings and properties, nothing was destroyed during this war. However, the people

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The second world war did not inflict heavy casualties among the inhabitants of the town. No actual engagement took place in the town. The few casualties were the results of petty encounters between the various guerrilla units vying for supremacy. The following were the natives who were liquidated by the Japanese soldiers for alleged connections with the guerrilla movement:

Mayor Felix Solisa
Pedro Rosalda
Patrocinio Fresco
Salvador Monteseña
Ceferino Estella

Looting was the one factor which caused the great amount of loss in properties of the town people. On the eve of the occupation of the town by the Japanese, all the inhabitants of the town, except for a few, evacuated hurriedly to nearby barrios leaving behind most of their worldly possessions. Soon after the Japanese soldiers left, the few opportunists who had the courage to return at once to town took advantage of the absence of most home owners and looted the houses. Divine Providence spared this town from further ravages of this war; not a single house or building was destroyed by enemy or American action.

2. Measures and accomplishments toward rehabilitation and reconstruction following World War II:

War damage claims have been paid to all claimants. War widows, USAFFE Veterans, recognized and deserving guerrillas received backpays and/or pensions. Not a few veterans and guerrillas enjoyed or are enjoying educational benefits. Aids to schools, in the form of desks and other pieces of furniture, books, tools, and H.E. utensils were received freely. School buildings have been repaired. Lastly, the economic mobilization program which has been launched and implemented by the present administration has done much towards rehabilitation of the town of Majayjay.

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Part Two: Folkways

27. Traditions, customs and practices in domestic and social life:

Birth – The “hilot” (native mid–wife) is preferred to physicians or nurses. The “inunan” (placenta) is never thrown away but is carefully wrapped and buried at the foot of the stairs or under the house. The young mother usually delivers her first–born in the home of her parents. After delivery the mother is given light massage daily for 6 days by the “hilot.” On the 8th day after delivery, she is given her bath. Warm water in which young guava leaves have been boiled is used for washing the mother’s genital organs.

Baptism – The name to be given to a new–born child is taken from the name of the saint appearing on the current calendar. The godfather(s) and godmother(s) are chosen by the couple, with the consent, of course, of their respective in–laws. In case of a son, the godfather pays for the church services, provides the child with new clothes (pabaro) for the ceremony, and gives whatever amount in cash he can afford as a gift to the child after the ceremony. The parents of the child prepare luncheon or merienda and to which they invite all their relatives and friends. Well–to–do couples usually end the affair with a dance. If for one reason or another the godfather is unable to provide the baptismal dress for the child, it becomes his obligation to provide the necessary wedding suit for his godchild when the latter grows up and decides to marry. Godparents are also obligated to look after the social and moral upbringing of their godchildren.

Courtship– During the Spanish time and up to the early American regime, parents made it their business to select the husbands and wives for their children. It is only for the prospective brides and grooms to accept their parents’ propositions. Nowadays, however, the young are given freer hands to choose their future partners in life.

The only place where a young man may express his love for a young lady is in the home of this particular lady. Visits may be made on any day except Friday. When a suitor desires to pay a call on his lady love, he dons his best Sunday suit and knocks at her door before the bell strikes seven in the evening. At the door he declares his intentions to the person who receives him, and if admitted, is escorted to the sala where he is offered a seat. The lady is then notified.

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Meanwhile, while the lady is dressing, the young swain tries his best to maintain a lively conversation with the person who received him. When the object of his affections enters the sala, she sits herself, not beside him but opposite him, with a table between them. The two are never left alone, but are always chaperoned by the maid’s mother or aunt or an elder sister, so that the young man has to woo his beloved in the presence, and within hearing of that chaperon.

This goes on for a year or more because courtship usually takes from one to three years, or even more. During this period, the suitor must never forget to bring gifts at the proper occasions. He must observe gentlemanly manners, especially in the presence of his beloved or her immediate relations. At the end of this period, if he is lucky enough to meet the approval of the girl’s family, he gets his “Yes” from the young lady, more often indirectly and not verbally.

The night for the “pagtatalastas” (inquiry and verification) is always set on a full moon. Preparations are made by the young man’s family because on the appointed date, they will have to take with them food and drinks, besides ascertaining that they will have with them one who is a versatile and smooth talker. If no member of the family can do this feat, inquiries are then immediately made among relatives as to who will best be chosen to act as their mouthpiece. The person so selected is usually reputed to possess powers to sway the other party’s decision favorably or to restrict the opposite party’s family from making too many and costly demands.

On the appointed hour, usually about 7:30 in the evening, the man’s parents, accompanied by their mouthpiece and two or three select relatives go to the house of the young lady. (The suitor is never allowed to take part in this meeting. He is usually left home and charged with seeing to it that the food and drinks follow his ambassadors at the proper time, that is, when discussions have reached the progressive stage.) The man’s parents are received by the young lady and introduced to her parents. Then the deliberations begin. Formal acceptance of their son by the young lady and her parents are then verified by the man’s parents. If affirmed, the male’s party asks the lady’s parents what terms the latter desire to stipulate. One of these is usually the “pamimiyanan” (servitude of the prospective groom) who is required to accomplish certain tasks within a certain period, usually ranging from 6 months to 2 years). These tasks vary, but often

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times they take the form of “pagbabakuran” wherein the prospective bridegroom is expected to plant coconuts or maybe bananas, or any other kind of fruit trees, in a lot that may be assigned to him. (During the entire period of servitude, the prospective groom is required to live with the lady’s family, during which time his manners and actions are carefully observed.)

When both parties have reached an agreement and the satisfaction of each has been assured, it is the time for the members of the prospective groom’s party to invite the young lady’s family, including their relatives and friends present, to the dining room where everybody partakes of the food and drinks they have brought with them. The prospective bride, at this juncture, tries her best to show her capacity at kitchen chores.

After the satisfactory rendition of service by the prospective groom, the date is set for the “pag–uusig” or the final wedding arrangements.

At this conference between the parents of both parties, the wedding date is set (the year, month, day and hour), the house where the wedding party will be celebrated is chosen, and the wedding sponsors selected. Then, too, terms of the “haing–bigay” (dowry) are stipulated. One of the conditions set forth in determining the dowry is its kind; whether it be in cash, jewelry, or real property. If the parents of the future bride asks for “haing–bigay” and sets the value at, for instance ₱1000, the prospective groom’s parents have the right to demand, if they can put the same amount up, for an equivalent amount if in cash, and value if in property, from the would–be bride’s parents; this combined gifts to be owned solely by the bride and groom the moment they are married.

Marriage – (It should be borne in mind, however, that even if all the conditions set forth in the “pagpapasu–go”, and “pagtatalastas” have been satisfactorily met or complied with, if at any time before the wedding date comes, the prospective groom or his parents commit a grave error, or offends any member of the prospective bride’s family, the marriage can be canceled. Then all dowries or gifts are returned and the costs of services of the suitor during the period of his servitude will be paid by the lady’s parents.)

The groom’s family takes charge of preparing the house for the ceremony. This includes the cleaning, furnishing, and decorating. If the house is not spacious enough for the occasion, they see to it that a “bilik”

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(an annex) is properly constructed.

On the eve of the wedding day, the sala of the house is made ready with a pair of chairs on which no one is allowed to sit, except the newly weds after their return from church. But at least one week before the wedding, there is continuous preparation in this house, day and night. At daytime the men do their jobs while at night, the women prepare all the requirements for the feast like chocolate, suman, sweets for dessert, or other delicacies, pickles, etc.

The marriage is solemnized by the parish priest in the church where it is witnessed by the sponsors, the immediate members of the families of both parties, relatives, and friends. The ceremony is believed not to be complete unless there is the picture taking in front of the church door, and unless a brass band escorts the wedding procession to and from the church.

Guests are entertained with an elaborate feast (usually luncheon) in the house. Drinks, too, flow freely at this time. As soon as everybody has had his meal, “galaban” or cash offerings for the newly weds begins. At this stage of the ceremony, the bride and groom are each provided with a plate or container for the cash offerings, a bottle of wine, and a wine cup. The couple sings the song (a ballad) for the occasion, and dances to the accompaniment of a guitar or an entire orchestra, and of course, the clapping of the happy friends and relatives. If one of them or both cannot sing, a relative who can substitutes for them. In this “galahan” a special wine is served to every relative of the bride by the groom, who receives therefrom in return any cash offerings on his own plate. In the same manner, every relative of the groom is offered wine by the bride, who receives all cash offerings on her plate. When every body has been served with this wine, the collections of each is counted and announced before the guests. These collections sometimes add up from ₱100 to ₱1000, depending upon the class of people to which the newly weds belong.

All the money collected in this manner is wrapped by the groom in his white handkerchief and then entrusted to his wife––this money to be invested in business or for whatever means of livelihood the couple may decide upon.

The newly weds are required to hear mass for nine consecutive days after their wedlock and within this period, it is prohibited for any one of them to leave their home.

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Death and mourning – When a person dies, female members of the family and relatives wear black mourning clothes for one whole year. Male members of the family wear only black arm bands on their coats or shirt sleeves, or a piece of black ribbon pinned on their coat or shirt lapels. The body of the deceased, before burial, is brought to church where the priest officiates the funeral services. All relatives and friends of the deceased accompany the funeral procession to the cemetery to witness the last burial rites.

Distant relatives observe one month’s mourning. During this period of mourning, the family abstains from attending social affairs. Nine days after the funeral, the family and near relatives pray for the eternal repose of the departed’s soul. This is termed “siyaman.” Another prayer is offered on the 30th day (“tatlong–puan”). Then on the 1st anniversary of the death, another prayer is offered and luncheon or merienda is served relatives and friends. This is the day when mourning clothes are shed.

Festivals – The town people celebrate many festivals a year which are all religious in nature. These are:

a. The Town Fiesta – This is held every March 11–12, in honor of Patron Saints San Gregorio Papa Magno and Nuestra Señora de la Porteria. Streets are decorated with vari–colored paper strips and banners. Every family head spends at the minimum about ₱50 for the preparation of a sumptuous feast for guests and visitors. Four to six brass bands are hired from nearby towns or provinces to march and play marshal airs for two days. The highlight of the fiesta is the high mass celebrated by the priest on the morning of the 12th. The people try their best not to miss this mass.

b. “San Isidro” – Celebrated every May 15th in honor of the Patron Saint of the same name. People hear mass and go with the procession around the town. Rice cakes and cookies, prepared the previous day, are hung, together with some fruits on decorated hangers or on small trees “planted” beside the house. Youngsters who go with the procession carry with them all sorts of containers for these articles of food, and with the adult celebrants, observe the unwritten law (with one or two policemen at the head of the procession to remind them, of course) that they have to wait for the Patron Saint to pass the displayed foods before availing themselves, at their own risk, of these delicacies. The moment the Patron Saint has passed the house or the

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tree containing these foods, everybody grabs at them, and folks carry home in their bags or containers what they were able to snatch, or eat them as the procession goes along.

c. Flores de Mayo – The whole month of May is dedicated to the glorification of the Virgin Mary. Between 4 and 6 o’clock every afternoon, little girls and young ladies (called “sagalas”) proceed to church to offer flowers at the altar of the Virgin Mary. Prayers are offered, too. On the last Sunday of May, the “hermana” and “hermano” (selected for the year), together with the “prioras” and “Priores” attend the special mass that is held to open the ceremonies for the whole day. This is followed by an elaborate luncheon (expenses of which are borne by the “hermano” and “hermana”) to which all the people are welcome. In the afternoon a procession is held which includes all the “sagalas”, the “hermano” and “hermana”, the “priores” and “prioras”, and all devotees of Virgin Mary. The procession winds up in the church where the sagalas, besides their usual floral offerings, declaim their praises and thanks to the Virgin Mary.

d. Corazon de Jesus – Celebrated every last Sunday of June. The rites observed are similar to the Flores de Mayo rites. There are also “hermanos” and “hermanas” and “priores” and “prioras” to look after the preparations incident to the celebration.

e. Holy Week – The rites observed by the townspeople are the same as those practiced by all Catholics throughout the nation.

f. Christmas – The people attend the “misa de gallo” and the high mass on Christmas Day. They visit all their relatives to wish them merry Christmas and to receive the blessings of their elders and the gifts for their children. This is followed by the celebration of the Three Kings” Day, January 6th. This is the time for the townspeople to visit their kins residing in the barrios.

23. Myths, legends, beliefs, interpretations, superstitions:

On Marriage – During the wedding ceremony, the person whose candle light goes out for no reason at all, dies first. Immediately upon their return from church, the couple is given sugar or sweets to eat; this will assure a harmonious relationship. Rice is showered on newly weds so that they will live a prosperous life.

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A bride’s wedding trousseau should never be loaned. For three consecutive weeks before their wedding, prospective brides and grooms are not allowed to travel because accidents usually befall them.

On farming – Before the actual planting of fruit trees, when the holes have been dug, the planters fill their mouths with rice and keep their head down. This is done so the trees will not grow very tall and will assure healthy growths and plenty of fruits.

Pandan should be planted on a Thursday when the moon is on the wane and holes for the purpose should be dug with a stick from a “Tibig” tree.

To grow coconut trees that would yield “makapuno”, the planter should eat gruel before planting the seedlings.

Avoid laughing when planting corn; else they yield ears with uneven grains.

A replica of the cross, decorated with young coconut leaves should be stuck in the middle of the rice paddies before actual planting is done to insure a good harvest besides keeping away pests like rats and worms.

On commerce and Industry – If you are going on business, do not tarry. Once ready, leave at once.

Place “isis” leaves under the articles or commodities for sale and your business will be brisk.

Do not complain while you are working or you will get tired easily.

Avoid sweeping at night for you will be sweeping away your good luck.

If red ants or snakes live in a house, the owners will soon get wealthy.

If you are a store owner, your first sale in the morning should never be given on credit.

Selling needles at night will make all the rest of the needles in the store rusty.

On religion – During days of abstinence, meat should never be eaten.

When a priest wags his habit outside the window of the convent at midnight, it is a bad sign. The priest wants many people to die so that his coffers will be filled.

A childless couple should worship and pray to St. Pascual in Obando, if they want an offspring.

29. Popular songs, games and amusements:

The “Awit sa Galahan”, Songs for the “Harana.” The Sipa, Volleyball, Tubigan or Patintero, Softball, Pingpong, Billiards, Pool, Chongka.

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30. Puzzles and riddles:

1. Naaabot na ng kamay, ikukuha pa ng tulay (Sipit ng baga)
2. Magdamag na nagputukan, di rin nagkatamaan (Binusang mais)
3. Matapang ako sa dalawa, duwag ako sa isa (Tulay)
4. Dalawang pinda–pinda, magsinlapad magsinganda (Tainga)
5. Matanda na ang nuno ay di pa naliligo (Pusa)
6. Buto’t balat, lumilipad (Sarangola)
7. Walang sala’y iginapos, niyapakan pagkatapos (Sapatos)
8. Pagsipot ng maliwanag ay kulubot na ang balat (Ampalaya)
9. Dala ko siya, dala ako niya (Bakya)
10. Balong malalim, puno ng patalim (Bibig)
11. Kung araw ay bumbungan, kung gabi’y karagatan (Banig)
12. Eto na, eto na, hindi mo pa makita (Hangin)
13. Isang butil na palay, puno ang buong bahay (Ilaw)
14. Hinigit ko ang bagin, nagkakara ang matsin (Kampana)
15. Nang maala–ala ay iniwan, ginala ng makalimutan (Mangkikit)
16. May bibig walang ngipin, may tiyan walang bituka, may suso walang gatas, may puwit walang butas (Bayong)
17. Hinalo ko ang nilugao, nagtatakbo ang inihaw (Bangka)
18. Baboy ko sa Panghulo, balahibo’y pako (Nangka)
19. Oo nga’t langka nasa loob ang taba (Niyog)
20. Oo nga’t niyog, nasa loob ang bunot (Manga)
21. Oo nga’t manga, lumalakad walang paa (Suso)
22. Oo nga’t suso’ walang butas tumutulo (Ulan)
23. Oo nga’t ulan, nasa loob ang katawan (Pagong)
24. Oo nga’t pagong nasa ilalim ang bubong (Bangka)
25. Oo nga’t bangka, lumalakad lumuluha (Pluma)
26. Oo nga’t pluma, nasa labas ang mata (Piña)
27. Walang pintong dinaanan, nakapasok sa kalooban (Pagiisip)
28. Baboy ko sa Sorsogon, kung di sakyan ay di lalamon (Ludkuran)
29. Tatlong magkakapatid, sin kukulay ng dibdib (Tungkung–kalan)
30. Bahay ni Santa Ana, punong–puno ng bala (Papaya)
31. Hindi dagat, hindi ilog, may tulay na malayog (Karitan)

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32. Payong ng princesa, sa gubat nakuha (Kabuti)
33. Isang munting kaluluwa, nag–adyo sa bunga (Kuwitib)
34. Dumaan sa ilog hindi nalunod, dumaan sa apoy hindi nasunog (Anino)
35. Kabiyak na niyog, nag–aalipod (Buan)
36. Sinaing ni Ma Itong, nakulo’y walang gatong (Tubá)
37. Wala sa langit, wala sa lupa nadahon ng sariwa (Dapo)
38. Kahoy ko sa bundok abot dito ang hutok (Bahag–hari)
39. Tagain ko’y gapok, ulitin ko’y tigas, buksan ko’y dagat (Niyog)
40. Bugtong–kalabugtong, bunga ay galong, laman ay dulong (Lukban)
41. Baboy ko sa sapa–sapa, sapin–sapin ang taba (Saha)
42. Nanganak ang Virgen, itinapon ang lampin (Puso ng saging)
43. Sigá ni Kaka, usok ay nawawala (Alapaap)
44. Hindi fiesta, hindi pasko nanghihingi ng aguinaldo (Pulubi)
45. Tunitindig ay walang paa, lumuluha ay walang mata (Kandila)
46. Nakaluhod kung gawain, nakatingala kung kanin (Chocolate)
47. Hindi hari, hindi pari, nagdadamit ng sari–sari (Sampayan)
48. Malayo pa ang sibat, nakanganga na ang sugat (Bibig)
49. Pitakliya ng hari, nabuksa’y di maisauli (Itlog)
50. Pitak–pitak, silid–silid, pinto ma’y di masilip (Kawayan)
51. Isaltik mo ako ng makita mo ang sara ko (Posporo)
52. Puno ay tao, gitna ay kawayan, dulo ay bakal (Kawit ng niyog)
53. Ng maliit ay inaalagaan, ng lumaki ay pinupugutan (Palay)
54. Baka ko sa Maynila, abot dito ang unga (Kulog)
55. Dulong naging puno, punong naging dulo (Tubo)
56. Isang dulong Hawayan, laman ay kamatayan (Baril)
57. Mataas kung nakaupo, mababa kung nakatayo (Aso)
58. Alin dito sa mundo, lahat ay ihahing puro? (Kuto)
59. Dahong pinagbungahan, bungang pinagdahanan (Piña)
60. Tinaga ko sa puno, sa dulo nagdurugo (Kasubha)

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61. Akoy nagtanim ng isang punong granada sa tapat ng piling karsada Pito ang buko, pito ang buka Pitong sakristan ang nakakuha Pitong pari ang nagdala (Pitong sacramento)
62. Ang ama ay kantor Ang ina ay kantora Ang anak ay puti Ang bituka ay pula (Itlog)
63. Dalawang princesa, haliling pumasyada (Araw at buan)
64. Isang daang apostoles, iisa ang bigkis (Walis)
65. Hindi hayop, hindi tao, tatlo ang ulo (Tungko)
66. Dalawang pinggang magkataklob, sari–sari ang laman sa loob (Langit at lupa)
67. Habang aking pinapatay, lalong humahaba ang buhay (Kandila)
68. Di platero, di panday, lapat ang pinto ng kanyang bahay (Bituo, tuliya)
69. Dalawang katawan, tag–usan ang tadyang (Hagdan)
70. Malamang hindi malanta, kahit natabas na (Buhok)
71. Pagmunti ay may tapis, paglaki’y nagaslis (Kawayan)
72. Tubig na naging bato, batong naging tubig (Yelo)
73. Patay na nasa kabaong, sinilaban muna bago itapon (Posporo)
74. Baboy ko sa kaingin, malaki’y walang pagkain (Kamoteng Bagin)
75. Isang munting kaluluwa, hila–hila ang bituka (Karayom at Sinulid)
76. Nang alpasan ay nahiga, ng itali ay gumala (Sapatos)
77. Rubing nangaling sa brilyante, brilyanteng nangaling sa rubi (Itlog)
78. Nagkukula ay walang mantsa, nagsisisi’y walang sala (Kulasisi)
79. Nagsaing si Budas, kinuha ang hugas Itinapon ang bigas (Gatá ng niyog)
80. Sa init ay sumasaya, sa lamig ay nalalanta (Akasya)
81. Hindi tao, hindi ibon, bumabalik kung itapon (Yoyo)
82. Eto na si bayaw, daladala’y ilaw (Alitaptap)
83. Eto na si Lelong, bubulong–bulong (Bubuyog)
84. Isang daang dalaga, iisa ang bituka (Kuwintas)
85. Apat na tao, iisa ang sombrero (Lamesa)
86. Puting parang busilak, itim na parang uwak, nakatatawid ng dagat, sa hari’y nakikipagusap (Sulat)

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87. Napuno’y di nilalagyan, nabawasan ay di kinukunan (Tubig–niyog)
88. Pagdating ni Negro, nañgamatay ang mga tao (Gabi’)
89. Bakas ko pa noong taon, nababakas ko pa ngayon (Pal–am ng niyog)
90. Puno at dulo ay nasa gubat, ang gitna ay nasa dagat (Bangka)
91. Baboy ko sa Alabang, nasa likod ang tiyan (Binti)
92. Hindi pasko, hindi fiesta, palaging buká ang bandera (Payong)
93. Nagtapis ng nagtapis, labas din ang bulbulis (Mais)
94. May sunong, may kilik, may tasak sa puwit (Pinya)
95. Umulan man at uminit, hangang tuhod ang lilis (Manok)
96. Manok ko sa tagbakan, pulang–pula sa tapang (Sili)
97. Isang malaking bayabas, pito ang butas (Ulo ng tao)
98. Manok kong puti, nagtalon sa pulasi (Hugas–bigas)
99. Ng lulos ko’y tuyo, nang bunutin ko’y tumutulo (Tabo)
100. Panyo ni Kaka, hindi mabasá–basá (Lain)
101. Maliingit pa si Nene, marunong ng manahi (Lawa–lawa)
102. May malaking babae, sa tabi natae (Gilingan)
103. Sinampal ko muna, bago ko inalok (Sampalok)
104. Bahay ni Giring–giring, butas butas ang dingding (Bithay)
105. Kinuha ko’y lisa, itinapon ko’y dalawa (Tuliya)
106. Isda ko sa Mariveles, nasa loob ang kaliskis (Sili) Oo nga’t sili, nasa loob ang haligi (Alimañgo) Oo nga’t alimañgo, nasa loob ang ulo (Pagong) Oo nga’t pagong, nasaloob ang tumbong (Niyog) Oo nga’t niyog, nasa loob ang bunot (Manga) Ooo nga’t manga, nasa loob ang mata (Pinya) Oo nga’t pinya, naghubo ng saya (Labong)
107. Maitim na parang tinta, pumuputi’y hindi kinukula (Buhok)
108. Eto na si amain, nagbibili ng hangin (Musikero)
109. Uka na ang tiyan, malakas pang sumigaw (Batingaw)
110. Humangin at umulan, dala–dala’y balutan (Kuba)
111. Malalim kung bawasan, mababaw kung dagdagan (Tapayan)
112. Nanganak ang asuang, sa tuktok nagdaan (Saging)
113. Hinipan ko si kaibigan, nakabuhay ng patay (Hihip)

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114. Kung kailan tahimik, saka nakabubuwisit (Lamok)
115. May ulo’y walang tiyan, may liig ay walang bayawang (Frasco)
116. Nagbibigay na, sinasakal pa (Bote)
117. Isang Matang tubigan, sa palibot tinubuan (Bahay)
118. Walang binhing itinatanim, taon–taon ay kinakain (Kabuti)
119. Hinigit ko ang siit, bumaba ang langit (Payong)
120. Tungkod ni Ma Juan, hindi mapigil–pigilan (Ahas)
121. Kabayo kong si Moro, pitong bundok ang nilulukso (Papahirin)
122. Buhok ni Adan, hindi mabilang (Ulan)
123. Kalamay ni Kaka, hindi mahiwa (Tubig)
124. Iisa ang pinasukan, tatlo ang nilabasan (Kamiseta)
125. Walang utang, walang kargo, mahigpit ang pagkakapres0 (Baboy)
126. Pintong sagrado’y bukas, ang tao’y nakalabas (Kuadro)
127. Gilong ng gilong, walang nahahayon (Ilohan)
128. Salaping di magasta, salaping di makuha (Lipong ng pare)

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31. Proverbs and sayings:

• “Ang hanap sa bula–bula, sa bula mawawala.”
• “Ang taong mapanaghiliin, lumaya man ay sawi rin.”
• “Ang dalaga kapag magaslaw, parang hamak na sawsawan.”
• “Aanhin kong kumain sa pinggang ginto, kung pasusukahin ka ng dugo.”
• “Kung mapalad man ang nauuna, lalong ang nahuhuli pa.”
• “Ang taong hindi marunong magbata, walang hihintaying ginhawa.”
• “Kung anong taas magpakadakila, siya ring taas ang bagsak sa lupa.”
• “Kawayan habang tumutubo, langit na mataas ang itinuturo; kapag ito’y lumaki at lumago, sa lupang mababa ito yumuyuko.”
• “Iyo nga’t nasa iyo, huwag mong aasahang iyo. Kanin mang isusubo mo, nalalaglag pang mumo.”
• “Magsisi ka man at huli, wala nang mangyayari.”
• “Ang taong magandang asal ay namamahal ninoman.”
• “Ang masama sa iyo ay huwag mong gawain sa iba.”
• “Ang buhay na hindi laan sa mabuting layon, ay tulad ng kahoy na walang lilim, o’ isang damong lason.”
• “Ang taong mahirap ngunit tahimik ay daig ang mayamang lagi sa ligalig.”
• “Kung sino ang masalita, siya ang kulang sa gawa.”
• “Kapag ang tao ay hinaw ng hinaw, asahan mo’t marumi ang kamay.”
• “Di man magmana ng ari, ay magmamana ng ugali.”
• “Walang yumaman at guminhawa na di pinagpunan ng iba.”
• “Ang taong mapag–pakumbaba ay nagtatamo ng biyaya.”
• “Hindi sukat maniwala sa sabi at wika, patag na patag man ang lupa, sa ilalim ay may lungga.”

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• “Sabihin man o’ di ipagbadya sa kilos nakikilala.”
• “Kapag ang tubig ay matining, arukin mo at malalim.”
• “Ang taong humihihip sa lusong, sa mukha niya natatapon.”
• “Sa tinipak–tipak ng munting palakol, nakabubuwal din ng malaking kahoy.”
• “Lumalakad ang kalubasa, naiiwan ang bunga.”
• “Malakas ang loob, mahina ang tuhod.”
• “Munti man daw ang sili, daig ang larang malaki.”
• “Pag hangin ang itinanim, bagyo ang aanihin.”
• “Aanhin pa ang damo kung patay na ang kabayo.”
• “Makikita sa batiya ang naglalangoy na isda.”
• “Malayo man daw at ibig, ay nahahayong pilit.”
• “Iisa man at duro, ay daig ang tatlo.”
• “Ang hanap sa malayo, habang daan ay nabubuho.”
• “Paglabis ang kasakiman, namumulas ang kayamanan.”
• “Ang taong may magandang asal, minamahal ng kasamahan.”
• “Ano mang haba ng procesion, sa simbahan din ang wrong.”
• “Bahay man ay bato at ang nakatira ay kuwago, mabuti pa ang kubo na ang nakatira ay tao.”
• “Kung sino ang palasumpain ay siyang sinuñgaling.”
• “Ang puri ay nasa nagbibigay at hindi sa pinagbibigyan.”
• “Ang dila ay hindi patalim, ngunit kung umiwa’y napakalalim.”
• “Kamay na hindi malabanan ay yukuan at halikan.”
• “Walang mataas na bakod sa taong natatakot.”
• “Pag may sinuksok ay may titingalain.”
• “Pag ang tao’y may pilak, saan man ay may alak.”

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32. Methods of measuring time, special calendars:

1. A post or stake stuck in the ground to throw a shadow is believed to be earliest method of telling time.
2. Another method was that of a slowly burning rope with knots set evenly apart. A certain amount of time elapsed with the burning of each knot.
3. A marked candle which was a variation of the burning rope was also used to tell time. The time was indicated by the remaining length of the burning candle.
4. The early inhabitants calculated the time by looking at the sun and determined its position in relation to the sky.

33. Other folktales:

1. Once upon a time there was a "tube–gatherer" by the name of Saturnino. Rain or shine, everyday he faithfully attended to his occupation. But one cloudy day as he was atop the coconut tree, deeply engrossed in his work, he noticed three women of exquisite beauty under the coconut palms. The first impulse he felt was to know and befriend these three women so he went down the tree at once to meet the beauties. It did not take long for him to get acquainted with them. He learned that these three maidens laundered and took a bath in the nearby river. Saturnino cannot refrain from adoring them till he requested that he be allowed to escort them home. They all consented to his request.

   Great was his amazement when he saw the trail strewn with fresh and beautiful flowers. When they reached their destination, he was welcomed to their abode. He was stricken with awe and bewilderment to see the house and all the furnishings made of pure lustrous gold. In his amazement he uttered aloud, "Jesus, Maria, Joseph, what a beautiful house!" At the mention of the Holy Family, the three beauties as well as the house of gold faded away and vanished. Saturnino found himself sitting alone up high on the branch of a big "balete" tree, four kilometers from his tuba palms.

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2. Now as of old, there are supposed to exist in Majayjay many supernatural beings who continue to terrify the simpler folk. Especially in the remoter parts of the municipality, belief in these strange creatures still exerts a great deal of influence over the lives of the people. The common tao believes that they may be angered or propitiated, and takes particular care to keep them friendly, for he believes that if the hostility of such spirits is incurred, misfortune, sickness, and even death may follow. The most common of these beings are the ASUANG, the NUNO, the DUENDE, the TIANAK, the TIK–BALANG, and the MATANDA SA PUNSO.

   The asuang is the most feared of these. The asuang is really a human being, who can, if he is a man, change his shape into that of an animal—usually a pig or a big dog, sometimes a bird, but never a dove—and disappear and reappear at will. Female asuangs do not change their human shape, but are capable of separating the upper part of their bodies from the lower. The lower extremities are hidden in some safe place and the head, trunk, and arms of the asuang then flies through the air making a sound like that of rustling burl mat. Asuangs are ghouls and feed on the bodies of recently deceased persons and newly born children which they carry off, feeding only on the liver and the heart. After nightfall they hover about the homes of people who expect the birth of a child. The croaking of a flock of crows is believed to be a certain sign that an asuang is about. In some places it is believed that the asuang may be detected by a certain disagreeable odor. In this town it is the practice to suspend a lighted lamp and the tail of a sting–ray under the room of an expectant mother. The tail of the ray is thought to be the only thing an asuang is afraid of, but in some barrios of the municipality the people wear charms of shark's bone and crocodile's teeth.

   The Matanda Sa Punsos are gray little old men who live in anay (white ant) homes. These dwarfs kidnap children, it is said, in revenge of the people's unfriendly treatment of them when they lived in the town. They possess the power to disfigure the faces of children and to otherwise harm them. They release the children seized by them, however, soon after they have worked their will on them. There are no known measures to take against them.

   The Tianaks live in the forest, and take a mischievous delight in misdirecting travelers. They are

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2. ...very strange satyr–like creatures, with very long ears, long, grasshopperlike legs, and goatlike hoofs. When sitting on the ground, their knees come up to the tops of their heads. When one wishes to outwit them, all one has to do is to turn his coat wrong–side out, and they will burst out laughing and scamper back into the forest. Failing to do this and falling into their hands, rescue depends upon whether one's relatives and friends can make enough noise to scare the tianak away.

   A story is told of an old fisherman who went to fish in the river one day. He failed to return home and the barrio folk suspected that the tianaks had gotten him. They organized a searching party, the members of which were equipped with tin cans which they belabored vigorously with the hope of frightening the tianaks into giving up their victim. After three days of deafening noise making, they found the old man asleep high up in a mangrove tree. The tianaks are believed to be especially fond of children with whom they often make away. There is no known charm against them.

   The tikbalang is the spirit of an unbaptized man or child, but he is always seen as a tall, thin, and black man with a horse's head and terrible teeth. He lives in the forests, and at night one can hear his cries. Like the tianak, he be–devils travelers, but he does it by causing fever and temporary bewilderedness or insanity on its victims. It is only the expert herbolario who can drive the tikbalang from the body of a victim.

   The duendes, although feared, are also liked by some people. They live in old churches, especially in the towers, and sally forth at night on pilfering expeditions. They are pigmies, with one eye in the middle of the forehead, and a huge nose with only one nostril. The old townpeople are eager for their friendship because "anting–antings" or charms may be obtained from them which will protect one against all harm. They also give their human friends sums of money, but this money must be immediately spent or it vanishes. A bad thing about the duendes is, however, that when one wins their friendship, it must be retained, or one meets with an untimely death.

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Part Three: Other Information

34. Information on books and documents treating of the Philippines and the names of their owners:

1. Official Handbook of the Philippines – 1903, The Philippine Exposition Board
2. Census of the Philippine Islands – 1918, Volume Four, Part I
3. Censo de las Islas Filipinas – 1903, Tomo I – Geografia, Historia y Poblacion
4. Censo de las Islas Filipinas – 1903, Tomo II – Poblacion
5. Censo de las Islas Filipinas – 1903, Tomo III – Mortalidad y Instruccion
6. Censo de las Islas Filipinas – 1903, Tomo IV – Agricultor, Estadista Social y Industrial
7. El Archipelago Filipino – Collection de Datos Tomo I
8. El Archipelago Filipino – Colleccion de Datos, Tomo II

(The above–listed books are in the possession of Mr. Antonio Escobar, Sr. of Majayjay, Laguna.)

1. The Philippine Review, Vol. 2, 1917, Gregorio Nieva
2. Codigo Administrativo de las Islas Filipinas, 1916
3. El Consultor de los Municipios, 1896
4. El Regimen Municipal en las Islas Filipinas, 1893, Don Pedro Alejandro Paterno

(The above–listed books are in the possession of Mr. Mauro Tuviera of Majayjay, Laguna.)

35. The names of Filipino authors born or residing in the community, the titles and subjects of their works, whether printed or in manuscript form, and the names of the persons possessing them:

None.

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Part I | Part II