MUNICIPALITY OF PAETE, LAGUNA, Historical Data of Part 2

PART II

Part I | Part II | Part III

About these Historical Data

The transcription of this page was done using AI technology.

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26. a. Destruction of Lives, Properties, Institutions During Wars–1896–1900 & 1941–1945.

1. 1896–1900: Lives–Antonio Dagewin, Leon Afu, Calixto, Juan Guinto, Fidel Sario.

2. 1941–1945: Public Buildings such as school houses, municipal building, etc., homes, crops, and valuable properties.

Lives–Tomas Galaboc, Juana Ibañez, Regino Galaboc, Teofilo Adao, Ana Ac-ac, Pedro Edquitao, Maria Saldeda, Damaso Afungol, Juan Cadyao, Crisanta Balquiedra, Felimon Calabig, Eslawa Adao, Primo Valencia, Hilario Cagayat, Jose Reyes, Eugenio Quinto, Bau Tui, Edesan Family, Fabiana Valdellon, Gregorio Bagu, Marcela Rivera, Fausto Balquiedra, Simeon Balquiedra, Dr. Ariston Baet, Marcelino Cagahastian, Luciano B. Ac-ac, Felisa Advento, Serapia Cadapan, Vicente Lintug, and many others.

b. Measures and Accomplishments toward rehabilitation following World War II. With the release of funds given by the United States Government thru the War Damage Commission, rehabilitation from destruction wrought by World War II was effected and such rehabilitation work or accomplishments are evaluated as follows:

Residential houses – 75%

Municipal Building – 100%

School Houses – – – – 95%

Industries – – – – – 100%

Commerce – – – – – – 80%

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26. b. Measures and Accomplishments(cont'd)

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Part II – Traditions and Superstitions
About Courtship

Courtship is the second stage of life to be experienced by individuals on the adolescent period. In this connection, it is a belief that a man may know whom to court and a woman may know whom to accept when on the night of their birthdays at exactly twelve o'clock sharp, they would face their mirrors with a lighted candle on both hands saying the prayer, “I believe in God”. If they will get married the pictures of their life's partner will appear on the mirror, but if they will remain bachelor and spinster, a skull will appear.

When a man intends to visit the maiden he loves, he should wait and watch in heaven for the appearance of the seven stars called the “big dipper” before knocking at the door. He should do this for seven consecutive nights at the same hour he sees the constellation. This procedure is believed to be an effective way to attain success.

It is also a tradition for suitors to knock at the young maiden's door before eight o'clock because she will surely close her door for suitors who will be late. Only widows accept suitors after eight in the evening.

Religion which gives a mark distinction among families of the town, had established a tradition ever since it was introduced. A Roman Catholic suitor prefers to court a maiden of the same religion. A maiden also seeks, as much as possible, a suitor of the same religion. This is especially true to the old folks, but younger generations of today sometimes disregard religion for the sake of true love. Mutual understanding between concerned parties may result in elopement,

In the past, courtship lasted a long time. Sometimes a suitor had to show how much he loved by showing how much he can help at home of the girl. He even had to pound the palay, carry water, gather fuel, etc. He was also expected to build a house or improvements of the maiden's home. In this way the old folks were impressed and won to favor the man.

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II. FOLKWAYS

No. 27 Traditions, Customs and Practices in Domestic Life

A. Birth:

1. It is believed that upon the birth of a child, the placenta is to be wrapped in scraps of old newspapers so that the child will grow up to be intelligent and wise; or in leaves of is-is so that the child will become industrious and a diligent worker. The placenta is usually buried under the staircase so as to give the child a habit of staying at home.
2. It is still accepted up to the present time that if upon the delivery of a baby, the legs or arms come out first than the head, the child is said to become a healer of throat pains, or can remove fish bones stuck in the throat by just rubbing his fingers on the throat of the patient.
3. A newly-born baby should never be placed between the father and the mother while sleeping, because the baby will die soon, for the position is like that of a coffin.

B. Marriage:

1. A young maiden who used to sing before the stove while cooking will marry a widower.
2. When the bride-to-be drops a particle of the food she is eating, the marriage will soon be discontinued because either the bride or the groom will die or meet an accident.
3. If the groom steps on the bride's veil, while they are being married, the man will be dominant over the woman all their life.
4. If the bride happens to lean on the shoulder of the groom, the wife will be more powerful than the husband.
5. If the bride enters ahead of the groom in returning home from the church, or first to ascend the stairs than the man, the husband will be henpecked.
6. If a young maiden happens to eat on a broken plate, she will grow old as a spinster.
7. The maid who happens to catch the bridal bouquet the bride will throw as she enters the house after the wedding, will be the next to be married.

C. Visits:

1. A suitor cannot call on the maiden after eight o'clock in the evening, and cannot be accepted in the house without saying “Tao po, Ave Maria Purisima, po.”
2. A Conceiving or pregnant wife must not cross a river or brook for fear of losing the baby in

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3. Conceiving wives should not look at ugly objects because she will have an ugly baby.
4. If anybody eats or taste the food that a conceiving woman is eating, that person will feel sleepy.
5. If a visitor stays near the door of a house where a pregnant wife lives, the wife will suffer much during the delivery.

D. Festivals and Other Beliefs:

1. If a child eats too much and gets indigestion, the mother scrapes the boy's stomach with a rice spoon saying that she is taking away some of the food inside and throwing it out of the window, and the child will be cured of his ailment.
2. If a child gets sick of stomach ache after eating something, a piece of what he has eaten is burned, placed in a glass of water and let the patient drink it for belief of getting well.
3. Never plant rice when you are hungry or else the harvest will be just a little or none at all.
4. Opening the umbrella inside the house will make the scorpions and centipedes fall on the floor.
5. Sweeping the floor at night will bring bad omen to the family.
6. Children who are very fond of putting their hands on their heads will soon become orphans.

No. 28 Witchcraft and Sorcery

After interviewing old folks of the town, particularly Tandang Angge (Maria Villegas) and Inang Anday (Fortunata Afurong), some fact about the local witchcraft and beliefs of the outer world of mystery came to light, which are nearly forgotten by our present generation. It is rather worthwhile to know such trend as believed and practised by our ancestors.

The world was created by the Almighty Sovereign and just after that, the Infinites tempted and tested God's wisdom and ability, which resulted to mysterious phenomena that were handed down to us in the forms of “barang” or “himboboyog”, “kulam”, and other incredible works of malignant spirits. A certain Cabesang Juan Viente used a triangular book which he used to take care and light every Holy Thursday and Good Friday. By so doing, this book would have letters on the printless pages and that was just for a short time. The spell about any desired thing was taken from this book with reference to an old text, “Se chabro Primera Tomo.”

Many an old man possessed an agimat or talisman, which was said to be inherited from father to son and so on. The “barang” or “himboboyog,”

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The sorcerer possessed other secrets besides this, such as: bulletproof, fireproof and the best was invisibility. Still others were the “galaw,” “balis,” “tabang,” “gaway,” and “gayuma”, which were the mischiefs that a sorcerer could do. The “balis,” was commonly the stomachache threat; the “galaw,” the amnesia threat; the “tabang,” the pain threat; the “gaway,” the heat of the eyes on objects and persons; while the “gayuma,” the charm of love on beautiful women. The doll or the “diablito”, was never taken away from the sorcerer’s body, taking various forms in miniatures. These idols were said to be fed with prayers and they were given regularly or else the charm would be lost. In connection to this folly of our grandparents, they also believed that persons died through the appearances of the seven forms of death, such as: San Bernaldo, in the form and attire of a priest; San Girimaw, who took the shape and form of a skeleton robed in black, with a long scythe he used in taking people’s lives; San Carlos, in invisible forms, who was said to have the ability to enter bolted doors and windows without the knowledge of the persons in the house.

Our forefathers also believed that dead persons were just resting in one of the seven strata of the universe; and at the sounds of heralds on the day of Judgment, would come to life again, only in different forms and shapes.

Anting-anting or Mutya:

The possession of these talismans was highly prized in the days of yore. Our forefathers were possessors of such charms as commonly as we possess a fountain pen nowadays. Our great revolutionists and rebels used various forms of “anting-anting.” The one possessed by Asedillo, Ronguillo and even our common “beteranos” were in forms of medallions made of copper or bronze, wherein images of the Sacred Family were engraved together with Latin scriptures. The precautions to those who possessed these charms were varied and as complicated as the prerequisites of those talismans themselves. They were never taken away from their bodies, usually as a necklace or tattooed on their arms or chests.

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The power of these charms was: invisibility, freedom from being hit by bullets, blades, fire and other weapons or hazards. The only time these “anting-anting” medals are acquired was during the ceremony of the church on Good Friday, just like the common forms of “penitencia,” practiced by our old people. These superstitions or whatever it was called are slowly dying in our place, since the introduction of modern science and finer forms of pastimes and recreations. Yet it is not totally forgotten by our people who still cling to the old ways. To the efficacy and effectiveness of these talismans, we are not in a position to give light because after the death of that dark age of witches, goblins, fairies and similar characters, the young world began to believe what is only seen by their eyes and things supernatural and incredible are thrown away to the dogs. Science changed the minds and attitudes of our people and based their evaluations and deductions on scientific experiments and principles of natural phenomena, which are accepted true by science.

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FOLKWAYS

No. 27 Traditions and Superstitions About Birth, Courtship and Death

Histories of the past of different countries portray many traditions, beliefs, and superstitions which are at present considered and interpreted to be myths and legends.

Our country, young and just on its stage of development, has hundreds of traditions and superstitions especially on birth, courtship and death. These three stages are to be experienced by an individual from the very time he sees his first ray of light up to the time he learns to meet the multitude of difficulties and temptations in life, and until he breathes forth his soul into the hands of our Creator, are full of beautiful and wonderful stories and legends, some of which are still untold.

Part I – Traditions and Superstitions About Birth

A would–be mother is advised by her parents on the ways and hygienic practices of being a mother. Lots of warning and counseling are given her especially when she is conceiving. That she should eat possibly things she desires to have and if she could not eat or even taste what she likes, it would mean miscarriage or abortion on her part. That she should not get from the tree the fruit she likes because the sweetness and deliciousness of the fruit, in that very tree, will turn to naught.

It is also a belief that when a person eats with a conceiving woman the food she likes very much that person will surely feel sleepy and sometimes feel the same way as the conceiving mother does. Example, is her occasional vomiting and headache. In some instance during the wife’s conceiving period the husband feels the abnormal conditions instead of the woman.

It is also a belief that a conceiving mother should not be given stolen things to satisfy her want for fruit or any other food because her offspring would surely grow up a thief. A story thus runs: In the town, a conceiving mother of a well–to–do family happened to like pomegranate fruit. She told her husband about it so he request his servant to get one for her. It so happened that the owner of the tree was away so he got a fruit without permission from the owner. In short, a baby boy was born and grew up to be a kleptomaniac. His problem was not solved until after he was informed by a certain friend that during her wife’s conception period, their servant stole a pomegranate fruit. He concluded then that a conceiving mother should not be given stolen food to eat.

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When an expectant mother goes out for work outside the house, it is believed best for her to wear red undergarments or slip so that no evil spirits called “aswangs” will molest her. That should she urinate outside of a toilet she should mumble “Tabi–tabi Nuno, dadaan ang benditang mabaho,” to ward off evil spirits such as the “Nuno sa Punso,” dwarfs and other unseen beings from doing harm on her person. It is also believed that an expectant mother should beat the air around the house before bedtime to drive the evil spirits called “aswang” from disturbing her in her sleep. This should be done with a tail of a “pagi.”

When a conceiving mother has to go to a funeral, she should not enter the cemetery for pain of stepping on unseen spirits who are capable of causing sickness and even death.

A mother, when giving birth should lie down with the grain of the wood of the floor parallel to her and with her head toward the source of the stream. This is to facilitate easy delivery. When on her laboring period so much difficulty is met, she should be given the essence of burning coconut husk, incense and salt because she might have been a victim of evil spirits.

That during her labor hours she should tie the bond or string taken from the waist of wild monkeys caught from the forest to aid also in delivery. Another way to facilitate delivery is to put in the mouth of the laboring mother the “mutya” which is a seed of jackfruit. This “mutya” is determined by its ability to move or slip in a circle on a white plate. The characteristic of the seed is said to influence the delivery.

After the delivery of the first child two inches of ginger root is pounded to be applied on the four corners of the mat used, down to the floor towards the door and to the steps and the ginger is buried under it. This, it is believed to prevent pain after birth which is usually experienced by all mothers especially so when visited by women with menstruation. This is so from the date of delivery up to the eighth day. After the eighth day anybody may visit the mother and child even by those women who are sick.

In case a woman with menses accidentally happened to drop in she should chew buyo or ginger root and wipe her saliva on the abdomen to avoid pain.

A well known Filipino astrologer, Honorio Lopez, is well recognized and believed by the townsfolk.

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No. 28 Myths and Legends

(1) ANG PISTA NI SAN ANTONIO ABAD

Pista noon sa Ermita. Ang tunog ng batingaw ay pumupukol sa tainga ng mga taga–nayon. Sa harapan ng munting “bisita” ay may mga pahiyas na bunga, palaspas at iba’t–ibang papel na may kulay. Ang lahat ng daang nasasakupan ng nayong Ermita ay may iba’t–iba ring mga pahiyas. Ang munting bisita ay nagsisikip sa dami ng mga taong nakikinig ng misa. Kabilang dito sina Tandang Angge at ang kanyang apong si Lucia.

Ang batang si Lucia ay lilinga–linga sa loob ng munting bisita. Wari bang siya’y nagtataka sa di–pangkaraniwang dami ng taong nagsisimba, gayong talos niya hindi naman araw ng Linggo. Hindi napigilan ni Lucia ang pagtatalo ng kanyang isipan kung bakit sila’y nagsisimba sa araw na iyon. Hinila niya ang saya ng kanyang Tanda at kanyang itinanong, “Bakit tayo naririto, Tanda?”

“Makinig ka ng misa at pagkalabas natin ay ikukuwento ko sa iyo ang pista ng Patron sa bisitang ito.”

At ito ang buod ng kuwento ni Tandang Angge:

Ika–apat noon ng buwan ng Nobyembre, sa isang pook na malapit sa lawa ng Laguna ay may sumibol na apoy. Di kaginsa–ginsa’y naglagablab ang apoy sa buong Ibaba patungong Ilaya. Ang mga tao ay nasindak, Nagkaroon ng malaking takot sila sapagka’t ang apoy ay hindi na nila makayang subhan ng tubig. Ang mga bata at matanda ay nangagiiyakan sapagka’t marami ng tahanan ang natupok ng naglalagablab na apoy. Binalot nila ang kanilang mga gagawaan at hindi nila malaman kung saan nila itatakbo upang mailag nila sa apoy.

Mayroong isang mamamayan na ang pagkakilala ng lahat ay hindi wasto ang pag–iisip. Kahit na siya ay sinto–sinto ay nagkaroon din siya ng malaking sindak at matinding kaba ng dibdib dahil sa hindi maapulang ningas ng apoy. Tumakbo siyang papasok sa simbahan at kumuha siya ng isang Santong kaya niyang dalhin. Ang Santo ay kanyang dinala at itinakbo siya sa ilog. Pinaliguan niya ang Santo at binigkas ang ganito pangungusap, “Kung talagang Ikaw ay mapagmilagro ay Iyong pabuhusin ang malakas na ulan.” Tila isang himala ay biglang nagulap ang langit at gumuhit ang matatalim na kidlat at dumagundong ang malalakas na kulog. Di–kaginsa–ginsa’y bumuhos ang di pangkaraniwang ulan. Namangha at lubos na nagtaka ang mga mamamayan Ang mga umiiyak ay napawi ang kanilang lungkot at sila’y nangatuwa sa malaking kagalakan.

Nagpasalamat ang buong bayan sa awang idinulot sa kanila ng May–kapal. Sa pook na hinantungan ng malaking apoy ay kanilang pinagsikapang itayo ang isang maliit na bisita, na siyang naging pamalagiang tahanan ng nasabing Santo. Mula noon ay naging kaugalian na ng mga tao ang magdaos ng pista sa araw na yaon.

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No. 28 Legend of Paete

Several hundred years ago, in a small village now known as Lumban, there dwelt a couple by the name of Aling Sepa and Teban. Their trade was fishing, and as their regular routine, they used to sail as far as the shores of the so–called Wawang Paete.

Paete, during those times, was a mere forest. Because of the density of the woods, no one dared to make a clearing in this place. One day this couple, Aling Sepa and Teban, fished as usual along the shores of Paete. A storm overtook them, and knowing that it would be dangerous to go back to Lumban that day, determined to spend the night in this unexplored forest. They had their banca tied to an old log by the shore and they proceeded to look for a better shelter inland. They noticed the vast plain stretching before them from the shores. In a chosen nook they spent the night and returned to Lumban the next day. While in their hometown, the couple made plans to return to Paete, not to fish but to make their home. They packed everything they had at home and the next day sailed again for Paete.

Several months passed and they had a nice little clearing. The other people of Lumban noticed the progress of the couple and soon joined the adventure. Since then, the once uninhabited forest was settled and soon prospered into a town. It was founded in the year 1580 and became known as “San Lorenzo.”

The changing of the original name of San Lorenzo to Paete was made by the Spaniards themselves. They noticed the remarkable skill of the Paeteños in chiseling figures out of wood. The name “Paete” was derived from the Tagalog word “pait,” meaning chisel and the most indispensable tool in woodcarving, was given to the town.

Credit: Jr. Red Cross Magazine
Dec. 1948
Correspondence Album Prepared
by the Eastern Laguna College
Paete, Laguna

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A LEGEND OF “TALAGANG DALAGA”

Nestling at the foot of the towering Sierra Madre a few meters up from the provincial road connecting the town of Paete and Longos is a small hill. Snugly as it is, it branches out of the larger mountain like a woman’s bust, now covered with a lusty vegetation for a soft green mantle, when she lies on her side. In that hill is a rippling little pool of clear cool water. It is not just like an ordinary pool to one who would come with a keen eye to decipher from the prints on its rocks the romance of its past.

Every early morning, the crystal water would have no doubt served the fairies to look into their beauty, just like a mirror, as they pin each a morning glory on their hair or put a fairy’s lei around their necks. At midday when the summer sun casts an unblinking eye upon this pool there might be seen a bright rhodora afloat that brought the songs of joy among the feathered creatures never yet felt by human hearts. In the afternoon, it might be filled with speckled shade and sunshine and its gold fishes would then sally forth to catch a glimpse of the setting sun. And in the evening there might be served a more mystic charm as the pebbles glow into luminous marbles vying with the glory of the moonlight.

This is why “Talagang Dalaga” is not just an ordinary waterhole: it is a maiden’s pool as its name carries. Around it are woven the beautiful fabric of our folktales—the mysteries of a hidden world.

One of the stories we use to hear from our townsfolk goes to say:—

Time was when Paete was a budding settlement of simple “kaingineros” who moved about their rustic place as if they were still strangers inhibited by superstition of their unknown world. One late afternoon, a young man coming home from his kaingin saw a great luminous spot at the place he used to stop to wash each day. He was very much frightened at the sight of it and did not seem to know what to do. But somehow, his superstitious bent of mind taught him to behave in an uncanny way so as to befit himself of the trust of the evil spirit, or what be it, and from then he learned to muster enough courage to become curious of the strange phenomenon.

Our young man strove to come closer to the source of light and lo! the light he saw shining was coming from a number of brilliant gems mounted on a fairy crown held by an attending nymph. There were countless more jewels on the fairy’s wand each emitting a radiant glow as of ember. And there were four nymphs holding a princess’ gown which also gave a brilliant light that dulls the glow of a million host of fireflies in a moonless night.

There was in the center of all that he saw a beautiful maiden dipping her toes on the limpid water of the pool. She was apparently taking her bath as was her favorite debut when the sun

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The perfect charm that unfolded before the gloating eyes of our young man dispelled away his fears and aroused in him an interest surging up to transform his courage to a daring and adventurous desire in a strange hunt for love. For what can hold a man to shy away at such a sight except that a more powerful spell come unto him and force him to become as a stubble? And our young man advanced to meet the fairy; to touch her, and high—to kiss.

“Hold your steps!” commanded the fairy in a firm but sweet voice. “You very well know that if I am caught naked in this water I am without power to protect myself. But that I have my wand in my hand, if you have come to lust after me just as if I am a common earthly being, I can bring you to your fate of death and you shall become as a cold stone. I bid you therefore to take heed of my warning!”

The young man heeded the fairy’s warning and stood at one place to recompose himself. Then he gathered enough courage to beg: “O Maiden Enchanter, I have come not to do evil upon thee but to worship thy fairy charm. Let me serve thee as thy humble servant.”

“Does a fairy need an earth-man for thy servant?” And the fairy scornfully demanded, “Go on your way and don’t hide your intent with pretty excuses!” There really seemed nothing in our earthly minds that we can hide from a fairy: not that because it has a divine power to perceive the secrets of what we think but because it is gifted with a keen sense for righteousness.

Our young man felt ashamed of himself on hearing the words of the fairy. However, he managed to speak to prevail himself a little longer within sight of the fairy’s splendid beauty never been equalled on earth. “If thine presence displeased thee, O Fairy! I shall leave. But pray give me a token that I may show my people that I have seen thee.”

“How dare ye ask! Haven’t you done wrong against me already that I ought to give you a favor still? Here is your token,” And the fairy threw a piece of rod on the ground. “This shall be a beautifully colored snake with the charm of a fairy and it shall be heard to crow like a cock the same hour you saw me today. But it shall carry with it venom in its mouth to signify the wrath I have for those who break into my privacy.”

Then, the Maiden Enchanter disappeared behind a mist by the time she had already donned on her fairy’s cloak. The young man stood for a time unbelieving the sudden disappearance of the fairy. Then he thought to himself how bitter he has offended so charming a maiden. But it is quite late now. He could just look around to trace where the maiden enchanter had stood before him. There was the pool of water clear, cool, and pure, but the white pebbles had turned to become the

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Then around when it was already growing dark. The bats could be seen swooping to catch the insects under the trees. The night lizards were making the fallen dry leaves rustle. And, a myriad of tiny sounds were beginning to fill the night. This nocturnal concert drove our young man home but with a mind full of the tale about Maria, the Enchanter, whom he has seen.

## ## ## ## ##

Submitted by: MRS. DOMINICA Q. BALSAS

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THE LEGEND OF “BENDITANG TUBIG”

“Benditang Tubig,” the biggest spring and source of water supply of Paete, is located at the foot of the Sierra Madre mountain east of the town. Its icy clear water gushes out of the cracks in the rocky base of the slope. It is such a place that will be appreciated by picknickers and those who love the solitude of nature under the shadow of a towering and almost wall-like mountain cliff. Happily, it is found at the end of a long mountain trail where the mountaineers used to have their rest on the flat rocks, take a sip of cool water and wash before proceeding to town.

During the early days, when people have but a scant knowledge of good health practices, the spring earned a bad reputation of being the abode of malignant spirits that often cause their illness. Imagination ran high and soon different versions of tales circulated in town which terrified the townspeople.

Among the many tales gathered about the works of those evil spirits were:

1. At unascertained times, some people saw by accident atop some rocks a nude old man (tikbalang) with knees reaching much higher than its head when seated in a squatting position.
2. People taking a bath, if fancied by the hidden beings in a spirit of fun, suffer varied types of diseases ranging from wounds, high fever, to insanity.
3. Those who happened to offend those spirits, especially the newcomers to the place, soon find parts of their body swollen. Most commonly this occurs on their intimate parts.

To counter those evil spirits, a group of persons appealed to the local priest to sprinkle holy water in the place in order to drive away those malefactors. The priest consented according to old folks and that is the reason why the spring is called Benditang Tubig”.

Submitted by:

MRS. MARIA F. SACAPANO

[p. 36]

THE LEGEND OF SAN ROQUE WELL
(Toong ni San Roque)

Hardly a century ago, the people of Paete, the home of sweet lanzones, santol and other fruits, were once harassed by superstitious beliefs, legends or fabulous news which made the people susceptible to mythical narrations. One of those legends, of which the young generation has a meager knowledge, is “The Legend of San Roque’s Well.”

One moonlight night in the month of May, a stranger who was afflicted with skin disease came limping in the town. He told everyone whom he met that according to his mysterious dream, that in the town of Paete, there was an old man named Roque. He was the owner of a well, the water of which was a sure cure for any kind of skin diseases. He (Roque) further described the place of his abode or identification as follows:

1. That he lived in the farthest east end of the town just ten feet away from Paete River, toward the south, under the mango tree with a well in front of his cottage.
2. That there was a flight of stone stairs leading just below the well to the river.
3. That there was a dike nearby, the water of which was used to turn the main wheel of a rice mill.
4. That the neighboring people used the water of the well for cooking and drinking purposes.

A kindly peasant man who happened to be one of the families who lived in its vicinity imagined the place the afflicted man was describing. He was one of those who were fetching water from the well.

“I know the place you are describing but there is one thing I doubted. There is no cottage under the mango tree.

“If you will follow me I shall lead you to that place,” suggested the peasant man.

“Thank you for your kindness,” the sick man exclaimed. “I may reciprocate your kindness toward a lonely stranger like me in the near future,” continued the stranger.

The two men went together. The stranger felt at ease, hoping that his ailment would at last be cured and Mang Serapio, the native of Paete, was baffled as to what kind of man he was going with.

“This is the well you are talking about,” Mang Serapio pointed to the well under the mango tree. “But mind you,” he warned, “you should not soil the water in the well for it is the water from this well that we use for drinking.” Remembering the Filipino hospitality, Mang Serapio invited the stranger to dine with him and to stay for the night with his family. The stranger declined the invitation giving his reason that his dream forbade him to stay with somebody. He should stay near the well until the owner should come. Mang Serapio then went home and was glad to be relieved of the stranger.

The stranger sat on one of the stones under the mango tree waiting for the arrival of the owner of the well. At the stroke of twelve midnight a radiant light appeared under the mango tree. The stranger was so much amazed and afraid that he fell on his knees to pray to the Almighty for his protection.

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“Carlos, (that was the name of the stranger) I am glad that you come,” said a voice coming from the bright light. “I am Saint Roque,” he said as he approached Carlos. “I know the purpose of your coming. And because you are sincere and believed in God and me, you shall be rewarded. Go forth to that well, scoop some water from it, and wash your ailment.” Saint Roque disappeared in a wink of an eye.

The stranger did exactly as he was told and to his amazement his skin became soft, smooth, and free from the dreaded disease.

The next day when Mang Serapio came, Carlos, the stranger related him the whole story in detail. Mang Serapio immediately relayed the news to the people and caused a notice to be nailed on the trunk of the mango tree that read as follows: “SAN ROQUE’S WELL” commonly known in the dialect as “TOONG NI SAN ROQUE”.

During the Spanish occupation, when leprosy was considered a dreaded and incurable disease, many people from other towns in the neighborhood who were afflicted of that malady came to that place to get medicinal water for their ailment.

Today that pool is nowhere to be found. The flood in 1958 carried the mango tree and the pool was covered by boulders and soil. No trace of the medicinal water of the pool could be located anymore.

Submitted by:

FELIPE M. SAAVEDRA

[p. 38]

“THE LEGEND OF THE HORSESHOE PRINTS ON THE
BIG STONE IN BARRIO SANTIAGO”

—José P. Cadang

(As told to him by his late grandfather, Mr. Mariano
Pagalanan.)

Paete is a town of many legends. How things happened and places so named bear wonderful stories behind them. As we ascend the path leading to the hills in Barrio Santiago, we may still see the faded prints of horseshoes on the big, flat stone which lies right on the trail. That sign my friends is a stone with a history, if we will ever take it so, or if not, it had behind those almost invisible tracks, a still luminous ray of an event woven around it by our ancestors depicting a memorable page in our history as a town and proving to us that our Patron Saint James or better known to our children as “Santiago Apostol” is miraculously a savior. We are indeed happy and grateful for having him as our “Pintakasi”, to maintain peace in our homes and prosperity in our town. Let me unfold to you the mist that covers the legend of those horseshoe prints on the big, flat stone found in a trail of Barrio Santiago, which now lies south of the town proper, between Longos and Paete.

Time was when the town of Paete shrieked with terror on the successive raids and lootings of a notorious gang of bandits that hid in the deep forest of Sierra Madre mountains. They were lawless, rough, and merciless; leaving no house unrobbed and no life spared. They attacked at night, took anything they fancied on and did what they desired, then they noisily retreated to the hills and vanished into the dense jungle. The helpless townspeople could do nothing but lament the truth that they were either cowards or that they were really not in a position to offer resistance for lack of weapons. The great havoc brought about by such incidents, which were so cleverly plotted and treacherously carried out by the band of marauders forced the people to resort to seeking aid from the Almighty, since no strength on earth could be possible to put an end to all their sufferings. Day in, and day out they poured to church and prayed to our Patron Saint James, the Holy Warrior, to help them and save the town from the dread of the thieves. They held “novenas” and offered masses for Him, and climaxed the celebration with a procession of His image, mounted on a white horse, a sword in his hand slashing the Moors beneath His feet. It seemed a miracle of what happened after that.

[p. 39]

Several days peacefully passed with not a single broken sleep from the townspeople. Nights seemed so long in waiting for the morrow and as days broke, people rejoiced and wondered at the truth that they were saved at last. The mystery was solved when some farmers reported on afternoon that they saw some wonderful signs on a big flat stone, which was found outside the town, just on the path leading up to the hills. Crowds flocked the place and there—on the big, hard stone, they saw fresh prints of horseshoes which seemed to be from a stampeding herd of an invisible cavalry. Who could it be? The thieves went on foot and nobody else in town possessed even a donkey. Ah! the Great Divine St. James or Santiago Apostol—our Redeemer, our Savior.

Weeks later, the band of robbers surrendered to the authority, telling of their miseries and hardships in the mountains; fighting a single man who although old and small, proved powerful being mounted on a white horse and could travel on clouds. They were no match to him in spite of their number. They revealed that many a time did they attempt to raid the town, but they always got lost in a wilderness of spears or an ocean of blood that they could do nothing but retreat. When they changed their route and dared to enter the town in the south, there—in front of them, this brave warrior blocked their way, a burning sword in his hand and mounted on a beautiful white horse, which seemed to trample them to the dust. Thus the truth was revealed and the people rejoiced and worshipped St. James with awe and reverence from that time on.

Whether true or not, we are still proud to have with us St. James, who seems to look after our happiness and fight for the maintenance of peace and order of our town.

* * * * *

[p. 40]

No. 29 - Songs:

Our people are music-lovers since time immemorial, and signs are taken from the old songs that our grandmothers and fathers sing to us, when they lull us to sleep. There were once a group of minstrels who traveled from town to town singing their way to their hearts' content. These chants were gradually polished into tuneful melodies and later into familiar songs distinctive of our emotions, feelings and beliefs. A few only of these songs are being heard nowadays for most of those who used to sing them are now gone through the years.

Some of them may be gleaned from the following:

1. "Kili-kili Tatis, Kili-kili Tasion
   Kili-kili tatis, kiki tasion,
   Bendita tu eres, Sabado ng hapon.
   Binabati kita'y di ka lumilingon
   Nagmamalaki ka't may panyo kang asul.
   Ang panyo mong asul, dinagit ng lawin,
   Dinala sa gubat, siyang pupugarin.
   Bukas makalawa, ako'y bibili rin;
   Luma na ang iyo, bago pa ang akin."
2. "Paru-paro"
   Paru-paro ako, ma lilipad-lipad;
   Sa mga bundokin, malawak na gubat.
   Sa paglalakbay ko, pakpak ko'y nawasak;
   Nilikha ng dusa, at sa lupa ay lumagpak.
   Napakahiwaga nitong napagsapit
   Pagkat ang nilagpaka'y nadawag at matinik,
   Tumatangis ako sa hirap at sakit
   Ngunit kahit sino ay walang lumapit.
   Anong hirap pala ng gawang umibig,
   Sa pananambita, wasak na ang dibdib.
   Ngunit ikaw Neneng na tangi kong langit;
   Ayaw pang nahabag sa aking pag-ibig.
3. "Sawimpalad"
   May isang sawimpalad, kaluluwa'y naghihirap
   Puso'y lipos ng sugat, dahilan sa pagliyag.
   Ang dusa't kalungkutan, at kurus ng kamatayan;
   Ang sa aki'y nakaatang, na sa'yo ang dahilan.
   Sa gabing madilim ng sawi kong palad,
   Na papangarap ka sa gabing magdamag.
   King ako'y magising, at di ka mamalas;
   Itong may sugat kong puso ay lalo pang naghihirap.
4. "Janing"
   Magmula nang makita ko,
   Ang ganda mong tila Birhen
   Ang puso ko ay inakit
   Ng pagsintang walang maliw

Part I | Part II | Part III