MUNICIPALITY OF MARAGONDON, CAVITE, Historical Data of

About these Historical Data

The transcription of this page was done using AI technology.

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Maragondon is a small town in the remote southern part of Cavite province about one and a half hour drive from Cavite City. One who has never been in the place will be impressed at the sight of the long series of mountain ranges of Pico de Loro and will expect to reach a mountainous place. But Maragondon is not as mountainous as it seems to be.

Its former name was “Madagondong” which means “maugong.” During the Spanish regime, a place “Ungong” was chosen seat of the town with the local government established there. Ungong is a place in Capantayan (a barrio) and near it is a large noisy brook. Thus the name “Madagondong” was derived. This brook frequently overflowed the place so the municipal government was transferred to its present site.

The people were not satisfied with the name. They wanted one more pleasing to hear, so they petitioned the Gobernadorcillos, who in turn, appealed to the Spanish governor for a change of name. “Marigondong” was the name given in lieu of “Madagondong”, in honor of the patron saint of the town – “Maria Asuncion.”

Upon the coming of the Americans, and when the civil government was established in the town, a geographic committee of prominent Filipinos was created to investigate and revise the names of the Philippine towns and Provinces. Upon recommendation of Mr. Lope K. Santos, a member of the said committee, the original name “Maragondong” was changed to Maragondon, the official name of the town.

The main poblacion comprises 400 lots with a total of 34 hectares. There are in all seven barrios – namely Caputatan, Mabacao (Tulay), Pantijan, Capantayan, Bucal, Pinagsanhan, and

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patungan.

The whole population of the town of Maragondon including the barrios is 9,449.

The principal occupations of the people are farming, fishing, weaving sinamay cloth specially in the barrios, and trading.

Maragondon was recognized as a town since the year 1691. At its early establishment, it included the present town of Ternate and Magallanes which were considered as barrios.

With regard to its role in Philippine history, Maragondon had played an important part. It became the battle–ground during the revolution of 1896; it had sons who had done their bit for the salvation of their mother Philippines against the tyranny and oppression by many of Spanish rulers here. These are Gen. Emiliano Riego de Dios and his brother Gen. Mariano; Col. Esteban Infante; Col. Victorino Villafranca; Col. Crisostomo Riel; Mr. Leon Poblete and others. The lives of these people are worthy of emulation.

Were it not for the bitter political rivalries, Maragondon would be a very nice place to live in. This town has easy sources of water supply. In the center of the poblacion we have shallow wells with crystalline water and in its environs there are springs of clear cool water with enviable taste. The wells in its center are what everyone calls “(Balong Mababaw).” In the poblacion wells are easily dug. They furnish clear water for washing and drinking purposes. The beautiful rice fields, its mountain ranges with timbers for fuel and for building materials; its river and rivulets; and its sparkling rapids in Salipit River make the poblacion of Maragondon a prosperous and promising community.

The beautiful spots of the locality – some of the worthwhile seeing places of this town are the Salipit River for its crystalline water almost throughout the year; its beautiful rapids which induce the on–lookers to wade on them; the Bonifacio Marker for its historical value; and its wilderness which is famous as a hunting ground for deer, wild–hogs, and wild chickens.

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The panorama of the community’s mountain range which looks like a sleeping beauty that meets the eyes of an inquisitive visitor riding at some distance before entering the poblacion adds to its list of attractions.

Prominent persons who held leading official position in the community, with the dates of their tenure.

Governadorcillo

President

Secretary

Cura Paroco

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Data on Historical Site, Structures, Buildings, Old Ruins–

In approaching the old folks it was learned that the church was first planned to be constructed in “UUGONG,” but the people complained because the place selected was far from the center of population. Another site was selected by the Jesuit Fathers and that was BAGONG–BAYAN. However, the land was not enough for building the church. Finally the present site was the one chosen. During the construction, the Guardia Civil or the lieutenants as we now called, ordered the people to eat early and to close their windows and doors in the evening. By that time there were only fourteen (14) houses. At about eight in the evening, the people heard sounds of stones flying from Ungong and dropped on the place where the church is presently situated. The construction of the said church was not noticed by the inhabitants for the work was done at night. The Katipuneros at that time made their camp in the convent, but later on when they were defeated by the Spaniards, the Gobernadorcillos and other high officials took their place and lived in the convent until the Americans came. So, today, you can see the walls in front of the church, with many small openings where the Katipuneros placed their guns against the Spaniards. There is also a deep wall at the back of the church where the bodies of the Revolutionists –

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tionists were thrown.

There were some permanent houses which were constructed during the old days, the relics of which are still noticeable today. Others are still in good condition and livable. These are the houses of the late brothers Gen. Mariano Riego de Dios; the residence of Teodorico Reyes; the one owned by the late Vicente Cunjunco; the Primitivo Cunjunco’s residence; and the present Municipal Building. The first one was erected in 1885; the second, in 1889. It was in this house of Teodorico Reyes that Andres Bonifacio and his brother Procopio were tried and court–martialed.

IMPORTANT FACTS THAT TOOK PLACE IN MARAGONDON

a. During the Spanish Occupation – Andres Bonifacio and his brother Procopio who had been accused of crime of desertion and of the offense of violation of the Article of the Revolutionary Government under the presidency of General Emilio Aguinaldo were arrested and brought to this town on May 7, 1897. Both of them were properly indicted before the Military Tribunal and the trial of the case was held in the house of Don Teodorico Reyes. The jurists that tried the two brothers were General Mariano Noriel, General Mariano Riego de Dios, and Colonel Esteban Infante. According to the sentinel, Damaso Joya, the trial was in the most democratic manner. The two brothers were given a fair chance to defend themselves, but that Andres Bonifacio was so hot–headed and uttered so many scurrilous libels against the existing authorities, whereupon a penalty of death was imposed upon the two brothers. On May 10, 1897, the two brothers were brought to Mt. Hulog. When Andres Bonifacio learned from Colonel Diosdado Macapagal that they were going to be shot, he wept and attempted to escape. Both brothers fled but they were overtaken by bullets. This event is very significant in the history of the Philippines. The trend of opinion of analysts was that if Andres Bonifacio was not shot to death, he might be able to organize his own group that would run against the armed forces of the Revolutionary Government under General Emilio Aguinaldo and the prosecution of the cause of the Filipinos against the invaders might only be frustrated.

b. During the American Occupation– On September 14, 1926, clouds of locusts invaded this town. The whole town and barrios were darkened by the flying insects and the townspeople did not know what to do. This incident caused panic and commotion among the barrio folks. People who did not have farms did not want to cooperate with farmers whose crops were in danger of being hampered. Immediately Mr. Florentino de Guia, the town president at the time, mobilized all male residents. He exercised his emergency powers. He led the people in destroying the breeding places of the young locusts (lucton). Holes were dug and the young insects were buried in them. After four days the locusts disappeared. The farmers did not suffer much.

c. During the Second World War– General of the Army Douglas MacArthur intended to return to the Philippines during the Japanese occupation with Nasugbu, Batangas as one of his landing places. On September, 1944, he sent seven officers of the ROTC or HUNTERS to install a radio transmitter in Mt. Kutad, Nasugbu, Batangas. The order was issued through the Headquarters of the U.S. Armed Forces in Australia. In going to Mt. Kutad, the seven officers assigned to perform the work passed through Maragondon. They were given food and were furnished the necessary aids by the LIBERATORS UNIT, a guerrilla outfit under the command of Colonel Mariano B. Villanueva. The seven officers were escorted up to the barrio of Pinagsanhan by Major Patrocinio Gulapa. After a few days, information was received that the seven men did not reach Kutad. Search and investigations were made. There were information that the seven officers were ordered by the Ganaps. The mystic death of these men gave doubts to the Staff of the ROTC or HUNTERS. They suspected

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as the one who murdered the said officers so the unit of the ROTC went to Maragondon in search of Gulapa who was then in Nasugbu. During the campaign for the liberation of Cavite, Col. Ocampo and Major Gulapa met for a conference in the home of Major Francisco Punzalan. Those present were Col. Mariano B. Villanueva, and Major Juan R. Narvaez. An understanding was met by them and Major Gulapa was cleared of the doubts. Up to the present, the death of the seven officers of the ROTC who would install the transmitter for the landing remains a mystery.

One afternoon in the month of January a big shell from Fort Drum fell near the cemetery which is in the western part of the town. This was followed by other shells continuously falling day and night. This shelling might have been due to the spies’ report that there were Japanese soldiers staying in the town. Not only did the shells come from Carabao Island but also from Caraballo and Corregidor Islands. The shrapnels from the shells made great damages on the trees, houses, properties and lives of the people and animals. The people were very much frightened and troubled so they evacuated to the barrios, towns and mountains far from the targets. The town became a very silent, lonely and deserted place.

The Japanese had their cannons in Kamatchilihan and answered the American cannons. This was answered severely by the Americans until the mountains were bombed too. This made the evacuees transfer again to far away places.

Many people became sick with malaria and dysentery due to less food and unsanitary conditions.

The shelling discontinued when Corregidor and Bataan surrendered to the enemies on May nineteen hundred forty–two. The people returned to their homes in the town and resumed their work once more.

This is one of the memorable events which happened in the town of Maragondon and its people during the Japanese Occupation.

In October nineteen forty–three another memorable event happened in the town. The whole population was turned into panic. All men of age in every home were told to assemble in the schoolhouse under the pretense that it would be a meeting. By almost five in the afternoon the men were all gathered and it was only then that they were aware of their perilous situation. As night approached the men with “baon” began to satisfy their hunger and shared a little to their co–prisoner (a term applied to themselves). They slept barely on the dirty floor of the schoolhouse without any bedding.

Early the next day one could see almost all those left behind especially the wives, children, mothers, and relatives of these men. They were crowded in front of the road of the schoolhouse carrying food in their arms. This food was given secretly to some men inside of those who were permitted to get in and out of the zone. As a result of the limited food very few could eat and many became weak and sickly. Concentration lasted for one week.

Very few could enter the zone because it was guarded by Japanese soldiers with fixed bayonets (in their arms). There were interpreters who explained to the confined men the objectives of keeping them there. The Japanese soldiers wanted to know who were the guerrillas among them and at the same time to have them surrender their firearms.

Even though weakened by hunger and thirst very little result was obtained. Only very few men surrendered their firearms. May be through the help of the Almighty and the fruitless result obtained by the Japanese, the men were released after several days of confinement. The gate of the schoolhouse seemed so small for the men who were eager to be with their beloved ones. Though weak and sickly, they were very glad to leave the scene of confinement.

This unforgettable event is called “Zona”. Zona at that time was a word which conveyed all the hardships –– hunger, thirst and torture –– inflicted on the inhabitants of the area. So the Filipino man and woman, old or young, trembled when they heard that there would be a Zona.

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Liberation Period– In the month of February, 1945, the guerrillas attacked the Japanese soldiers who were in the barrio of Bucal. By this time there were also Japanese soldiers in Ternate and in the mountains adjoining it. They had a strong force because of their numerical superiority in arms and manpower. On account of this inferiority of the Filipino patriots, the guerrillas of Maragondon known as LIBERATORS asked help from the troops headed by Kapitan Talino, Ernie, and Kapitan Teban, all noted guerrilla leaders. The joined forces of the three leaders prepared for the attack of the Japanese garrison in Ternate. The Japanese were assaulted in two points––one coming from barrio San Juan road while the other group was from the Maragondon road. The first and second attempts to enter Ternate by the guerrillas were repulsed with many casualties on the invading force. In retaliation the enemy prepared to attack the joined forces of our guerrillas. A bitter fight ensued which lasted for a whole night. Garita became the battleground. In this encounter many Japanese soldiers were killed. On the guerrilla side Kapitan Teban was severely wounded by a shrapnel and died instantly. The natives were again in panic for fear of the repercussions by the enemy.

Fortunately, the 11th airborne Troops from Tagaytay arrived after three days. The joined attack by the American and the Filipino Troops enabled them to enter Ternate. The Japanese were then forced to retreat to the mountains. They were pursued and most of the enemies were either killed or captured. It was in the early part of the month of April that the whole town was liberated. The evacuees returned to their own homes and peace reigned once more.

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PART TWO — FOLKWAYS

Courtship —

In the early days courtship was different from today. The parents of the boy or young man were the ones looking for their future daughter–in–law. If they found one, they talked with the parents of the young woman without the knowledge or consent of the pair. The parents of the groom did everything to please the parents of the bridegroom to be. Such helps as repairing the house, the fence, plowing and harrowing the field of the girl’s parents, bringing fuel (pakahoy), etc., were some of the examples. Sometimes the young man was required to help in the household duties for at least one or two years before his love was accepted. When the love was okayed, the parents of both parties made the arrangement for the celebration of the marriage. Sometimes agreement was made as to what they called “tampukan ng pera” (giving of certain amount to prospective young couples by the two agreeing parents). After everything was prepared for the nuptial, the parents of both parties would tell the innocent couple that they would be married. The young ones must have to abide their parents’ will whether they liked it or not.

Marriage–––Marriages were solemnized either by the priests or by the “Kapitan.” When they were married by the Kapitan, it was called “Marriage Kapitan.” After the marriage, and when the bride would go to the in–laws’ house, then she would be accompanied by a group of persons bringing utensils, baskets, cans, and others. Those bringing cans bumped the cans making loud sounds. This system was what they called “Siluranin.” The Siluranin is still adhered to this time among some families in the town and mostly in the barrios.

Birth–– In the old days there were no doctors here. There was neither nurse or trained midwife but untrained “hilots” who helped the mother in her delivery. The method of

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helping the expectant mother in delivering and the system of caring for the newly born baby was very crude and dangerous. That was why mortality for both mothers and babies during the early days was very great.

The “hilot” did not have any educational training in her line except experience. She did not know when the expectant mother was really to deliver. As a result, if the mother felt the first sign of pain accompanying delivery, the attendant (hilot) forced the baby to be out by applying great force in pushing the lower abdomen of the mother. Oftentimes the baby went out untimely and was usually dead. The baby was treated in a very unhealthful way. The cord was cut by a sharpened bamboo skin (taywannak) without disinfecting the said cutter. The wound of the cord is covered by fine ashes which were usually contaminated with germs. In some remote barrios and in some families living in the mountains of the locality this way of treating the newly born infant is still practiced.

Death and Burial— That time when a person died, he was just wrapped with a mat for there was none who knew how to make coffins. There were no niches yet, so they just dug holes deep enough for the deceased. When the dead would be brought to the cemetery, they just borrowed the “kalandra” from the church. This kalandra was a big box made of wood which had two long poles at the two sides. The dead would be placed inside it and would be carried by four persons.

Festivals—In the early period, there were many festivals celebrated by the town and by the barrios. These were the dates of the birth or the death of the Saints and of our Savior. The most popular among these were Christmas Day; Palm Sunday; Holy Thursday and Good Friday; All Saints’ and All Souls’ Day; and the Patron Saint’s Day (Ascension Day). The last one is what is called “The Town Fiesta.” During these festivities, every home prepared special food for the

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family and for the visitors if there were any. Some of the amusements at the festivals were “Comedia,” “Lowa,” “Moro–moro,” and “Libad.” At this occasion the houses were decorated, fences were fixed, the Filipino flag, big and small, were displayed either at the windows or at the front fence of the houses. On Easter festival there were “Pabasa,” a method of reading aloud the Life Story of Jesus Christ, (the Passion). There was also a thing called “Penitencia,” a kind of self–inflicted punishment done by a person who had promised to change his course of life for the better after he had met many disappointments and hardships from his previous course.

Punishments— Long ago when a person had been found guilty of any crime, he would receive any of the following punishments:

1. Laying down with the stomach against the bench, and then whipped.
2. “Bartolina.” The guilty was placed in a small cell which was dark and with little air. Sometimes he was allowed to die there; at other times he would be removed if he would tell or confess the truth.
3. Pangawan— The legs of the suspects or of the guilty were placed between two boards with holes. In these holes, when the legs of a person were placed and were closed, they could not be removed until someone removed them.
4. Spears— In this kind of punishment the guilty sat down but with spears under, over, and around him.

Other forms of punishments for light crimes were kneeling on a basket spread with monggoes; stretching sideward both arms for one or two hours; laying down on a place crowded with red ants; holding two ears by both hands and then went sitting and standing for half an hour or one hour; beating the palm with a round board ten or twenty times; and whipping the guilty for one cavan (twenty–five times).

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Myths, legends, and folktales—

Myths — Construction of the Roman Catholic Church

It was said that the Roman Catholic church of Maragondon, Cavite, was constructed by the Jesuit Fathers about three centuries ago. There was buried in the center of the said church a “Golden Book” and upon the supervision of the Jesuits, the stones were placed in their present structure not by human labor or machinery but were seen flying from nowhere and dropped to the construction. The work was made during the evening and the people did not notice how it was constructed. Said architectural monument exists up to the present despite the numerous earthquakes that it had faced since time immemorial.

Patron of the Catholics in Maragondon

There are many stories related about the Lady of Assumption, Patron of the Catholics of Maragondon, Cavite. During the Spanish regime, it was said that there were robbers who attempted to rob the Patron, but they were prevented from climbing the altar by a hidden power and they were unable to move from the place where they were stopped. Some of them fired shots at her but only one shot was able to take one of the fingers of the image of the Lady of Assumption.

It was also related that an old woman who was ruggedly clothed went begging around the town. When she was asked where she was residing, she retorted that her house was at the back of the church. There was occasion when she was given clothes by the kind family of the town and the next day, when a member of that family went up the altar to pray, she found the clothes given to that woman–beggar at the feet of the image of the Lady of Assumption.

Legends— The Siren of the Maragondon River

It was told that the Maragondon River was the cave of a Siren who demanded a human being every year. Since time immemorial it was noted that every year, at least one life was

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drowned in the said river. This was attributed to the siren, so that, unless a victim was taken, the people hesitated to bathe or swim in the river. The victim chosen was any sex and regardless of age or size.

The Big Man in the Cunao Bridge

There is a bridge in the town of Maragondon, which lies between the Poblacion and the barrio of Caputatan. This bridge is named “Cunao” meaning pipe (tobacco pipe). It was said that a big man was smoking a big pipe in the said bridge and was seen by passers–by during midnight or early morning. There was a horse–driven carretela that passed in the said bridge but the horse did not like to pass until the big man allowed its passage.

The Strange Figure at the River at Night

According to the fishermen who catch fish at night in the Maragondon River, they see at midnight a strange figure making jokes at them. Sometimes it appears in the form of a carabao with soft horns; at other times they see a man in the body of a horse, and at some other times they see a big dog. They do not harm the fishermen but prevent them from making even a single catch or sometimes they annoy them while fishing. However, when the fishermen beg them to leave, they just disappear.

The Big Fire of 1919

There was a big fire which occurred in 1919 at Maragondon, Cavite, which burned almost one–half of the town. It was said that an old woman was begging around the town and plenty of houses refused to give her alms and spoke bad words to her. After her departure, the district where she was unwelcome, was burned and the houses therein were razed to the ground. Said fire was attributed to that lack of charity to the old beggar.

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Folktales––

How the Bamboo Got Its Name

The bamboo trees are growing in abundance in the country. This plant did not have a definite name before. A Tagalog name was attributed to it because of the beautiful story which runs as follows: A certain chieftain had a daughter who fell in love with a poor subject. The ruler was against their love affair and prevented her from seeing her suitor. The suitor could not visit her for fear of the ruler’s punishment of death, so he had to content himself by merely looking from a distance the top of her maiden’s house. One day she saw a handkerchief at the top of a long pole. The poor suitor stayed near it and saw his lady coming to it also. Upon meeting at the place, they eloped afterwards for fear that they might be punished by means of beating called in Tagalog “bambo.” Later on the lovers planted a long towering kind of plant and called it “Kawayan” which means a place of beckoning.

Origin of the Gabi Plant

There lived in Mindanao a sultan who was noted for his bravery. He got a son who was named Gavino, who disliked to join his father in wars and who preferred to stay at his home. Once the brave father went to war with his brave men and left his sons with old men and women of his clan. The place was entered by other warring chiefs and the son was killed in bravely defending their people and place. When the father returned, he learned that his son was killed in defense of his clan. For that he ordered him to be buried in the garden in order that he could visit the grave at any moment. Soon a green plant was seen growing on the mound. The leaves resembled the shield held by the brave son. Because of the shape of the leaves, it was named Gabi, the nickname of Gavino, the ruler’s dead son. It was found later that the root of it was edible, so the tribe planted the said Gabi for food.

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Why the Rice Grains Stopped Rolling

It was said that once the people need not plant the palay for it just grew everywhere and when ripe, they rolled to the granary. So at harvest time, grains of rice rolled like thousands of wheels. Once the grains were so large that there was no granary to hold many of them. One time a grain came rolling to a granary that was not yet finished. The owner of the granary stopped the grain and said, “Can’t you wait until the granary is finished? Why do you come when you are not wanted?”

The grain broke into a thousand tiny pieces and said, “We shall never come again. We shall stay in the fields until you want us.” Ever since, the rice stopped rolling to the granary and the people have to plant them and harvest them.

Proverbs —

1. We can stay stable on the water against strong current, but humanity’s trouble it is very hard to prevent.
2. Even one does not speak, thru his words actions we could detect.
3. We can tell the man who is kind, thru his words and the act of his hands.
4. What he often says is the sure content of his breast.
5. What he always speaks is what he always does.
6. He who speaks too much does not accomplish much.
7. Whatever his inclination is will be his habit.
8. Sleeping shrimps are carried by the current.
9. When the water is silent the river is deep.
10. Haste makes waste.
11. Don’t put off till tomorrow what you can do today.
12. He who believes in tales does not have mind of his own.
13. Small leaks sink a great ship.
14. There can be no real friendship when one is a master and the other is a slave.
15. Life is the payment when life is the debt.

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Popular songs, games, and amusements–– (in the past)

The most popular songs of the ancient times in this locality are: Arimunding–munding; Paro–parong Bukid; Leron–leron Sinta; Karinosa;

Dances: Rigodon; Liond; and Karinosa

Games: Arnis— a game played by two men both holding a bolo in the right hand and a dagger in the left. Soft–ball; Juego de Anillo; hunting wild animals and birds; Piko; Alabanderon; Hide and Seek; Skipping Rope; Jumping Spines; Sunka, played by children and women; and hitting pots, climbing oiled poles, and wrestling for winning a coconut and or a jack–fruit. Sipa was another old game played by young and old male folks.

Riddles and Puzzles

Riddles –

1. House of San Miguel surrounded with guns. (papaya)
2. House of a “Senora” surrounded by espada. (pineapple)
3. A guava with seven holes. (head)
4. A grain of palay fills the whole house. (ilaw)
5. A node of bamboo which contains death. (pistol)
6. A pig in an island with hair of nails. (jack–fruit)
7. If it is a real sugar cane, it is sweet till the end. (ito’y salawikain)
8. The cake of a king which cannot be divided. (Tubig)
9. Not a man, not a king but dresses with all kinds. (sampayan)
10. The position when sitting is higher than when standing. (dog or cat)

Tagalog Proverbs – (Salawikain)

1. Ang kasipagan ay kapatid ng kayamanan.
2. Ang maagap, daig ang masipag.
3. Ang naglalakad ng matulin kung matinik ay malalim.
4. Ang maniwala sa sabi, walang bait na sarili.
5. Ang walang pagod mag tipon, walang hinayang magtapon.
6. Ang di marunong magbata, walang hihinting ginhawa.
7. Ang matibay ang kalooban, lahat ay nagagampanan.
8. Ang tulog na hipon natatangay ng agos.
9. Pag karaan ng ulap, lilitaw ang liwanag.
10. Pag punla ay hangin, bagyo ang aanihin.
11. Ang taong mapagbulaan ay hinlog ng magnanakaw.
12. Walang matibay na bitin sa taong mabuting maglambitin.
13. Nasa Dios ang awa, na sa tao ang gawa.
14. Walang binhing masama sa mabuting lupa.
15. Kapag may isinuksok ay may titingalain.
16. Di man magmana ng pag aari, mag mamana ng ugali.
17. Ang maikli ng dugtungan, ang mahaba ay bawasan.
18. Kapag tinawag na utang, sapilitang babayaran.
19. Kung pinukol ka ng bato, iganti mo ay puto.
20. Bago gawin ang sasabihin, makailang iisipin.
21. Sa maliit na dampa nagmumula ang dakila.
22. Kung ano ang masama sa iyo huwag mong gagawin kakuwa mo.
23. Wika at batong ihagis, di na muling magbabalik.
24. Nakikita ang butas ng karayom, hindi nakikita ang butas ng palakol.
25. May taing ang lupa, may pak–pak ang balita.
26. Kung tunay na tubo, matamis hanggang dulo.
27. Walang mataas na b

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27. Walang mataas na bakod sa taong natatakot.
28. Huli man daw at magaling, naihahabol din.
29. Pag ikaw ay nagparaan, pararaanin ka naman.
30. Ang batang laki sa layaw, karaniwa’y hubad.
31. Ang di lumingon sa pinanggalingan ay di makararating sa paroroonan.
32. Pag sinalubong kang may yapos at pakitang giliw, pakaiingat ka’t siya’y kaaway mong lihim.
33. Kung anong taas, siya ring tunog ng lagapak.
34. Magsahod ka hanggang umuulan at ng walang pagsisihan.
35. Magsilong ka hanggang maaga at ng kung dumilim ay hindi nangangapa–ngapa.
36. Ang para ay hindi tutuloy kung hindi sa kapwa pari.
37. Kung bukas ang kaban magkakasala banal man.
38. Ang paghahangad ng kagitna karaniwa’y isang salop and nawawala.
39. Ang mahaba’y nagdudugtong, ang maikli’y nagpuputol.
40. Kung sap–sap din lamang at sap–sap ay sa sariling sap–sap na.

Methods of Measuring Time in the Early days;

1. By the position of the sun;
2. By the crowing of cocks;
3. By the singing of certain birds such as calao;
4. by means of the shadow from the sun;
5. by means of the eyes of the cat;
6. by the use of bottle filled with sand.

By the position of the sun— At sunrise they considered it was six o’clock. When the sun was over the head, it was considered twelve o’clock. When the sun was setting it was believed six o’clock p.m. The time between sunrise and noon was considered nine o’clock a.m. and between noon and sunset, the time was three o’clock p.m.

By means of the eyes of the cat. When the pupils of the eyes of the cat were narrow, it was considered early morning. When it was round and wide open, it was believed noon. This method of telling time was true only during day time.

By the use of bottle with sand— Two bottles with joined neck were half–filled with sand. They experimented how much sand was needed to finish passing thru the small neck from sunrise to sunset. Once this was experimented, they use the bottles as their clock. When the sand inside was almost half–way, it was considered noon time.

Special calendars— Due to difficulties of writing materials at the time, barks of trees, stones, and big splitted bamboos served the purpose for recording the important dates within the year. These records, later on, served as their calendar. Sometimes old folks who were observant of the unusual events of the time were made consultants and therefore served as calendars also for they could prophesy the coming events.

Filipino Authors born or residing in the community—

[p. 17]

Note: This report is a compilation of the Maragondon Central teachers whose names appear below:

1. Mrs. Pilar R. Castor— Present official name of the town, former name, meaning and derivation.
2. Mrs. Lucia C. Bobadilla— Names and social status of the founders; names of persons who held leading official positions in the community, with the dates of their tenure.
3. Mrs. Purificacion A. Olacs— Data on historical sites, structures, buildings, old and ruins.
4. Miss Peligia Narvaez— Important facts, incidents or events that took place:
   a. During Spanish regime. b. During the American Occupation to World War II; c. During and after World War II.
5. Miss Beatriz I. Izardo— Same as Miss P. Narvaez'
6. Mrs. Estela O. Diego— Methods of Measuring time.
7. Mr. Marcelino Gatchalian— Traditions, customs, practices in domestic and social life.
8. Mr. Faustino Angeles— Myths, legends, beliefs, interpretations, and superstitions.
9. Mrs. Florentina R. Rillo— Popular songs, puzzles, games, amusements, and riddles.
10. Mrs. Urbana R. Alas— Proverbs and sayings.
11. Miss Emerinciana Joson— Other folktales.
12. Miss Catalina Zamora— Names of Filipino authors, born or residing in the community, the titles and subjects of their works.

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