CITY OF LEGASPI, ALBAY, Historical Data of Part 2

PART II

Part I | Part II

About these Historical Data

The transcription of this page was done using AI technology.

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marriage – After the marriage ceremony the first one between the couple to step on the carriage or stairs of the house will have the upper hand in the matters of family affairs. If the woman happens to enter the house or the calesa first she henpecked her husband and vice versa. It was usually the practice to throw showers of rice on the newly-wed couple so that they will live in abundance.

Deaths – When someone died in the family, its members are not supposed to comb their hair, sweep the floor or take a bathe because if one of them do so, very soon there will be one among them to follow. The early people used to put lights under the house of the dead person to drive witches and anitos away. During burials the family of the dead person are not supposed to look at the direction of their house in case they pass by it on their way to the cemetery for if they do, one of the members of the dead man’s family might die. Showers of ashes are thrown over the persons who attended the funeral of the dead to prevent further deaths among them.

Festivals – Santa Cruz de Mayo or Santacruzan is celebrated yearly without fail. Every house has a share in the festivities. Another festival celebrated yearly is the sinakulo or pabasa during the holy week.

Punishment – If a person committed a crime against the government or against the order of the highest official in town, certain punishment is inflicted on him according to the degree of the crime. Some of the forms

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of punishment were as follows:

1. 25 lashes
2. Sitting in the air
3. Kayok-yok

MYTHS, legends, beliefs, superstitions, etc:

It was a belief that when one cuts one’s finger at night his mother or father would die. The same thing will happen if one sweeps floors at night. The early folks believe in dreams. It is said that when one dreams of meat or procession it is a sure sign of death.

Whenever there is lightning and thunder all the mirrors in the house are covered. If they are not covered they might be struck by lightning and the house will be burned.

Popular songs; games and amusement –

The early people have many songs which they sing on certain occasions. Most of them are now forgotten although some are still sung now and then. The popular ones are the following: “May Bayong na Sadit” “Ano Daw Idtong Sa Gogon”

Similarly, they have their own original games like “Iguang Duwang Magkumadi”, “Si Nanay, Si Tatay” and “Mata Mo, Mata Ko”.

Puzzles and riddles; proverbs and sayings:

1. Baco man tao, baco man hayop, may korona may ikag.
2. Maginang baka, mag-ogbon ki tigaaro, pira?

1. Dai bale mapierde an daga Basta dai an panuga.

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2. An pagkabuhay milagro
   An kagadanon siguro.
3. Magadan sa kulog, dai sana sa dupog.
4. Halangkaw an lakad, hababa an palad.

Method of measuring time – calendars.

The people can tell the time by the position of the sun. If it is overhead, the time is 12:00. They also use the tree for their calendars, using marks to indicate months, days and years.

These are but Legaspi’s folkways in a nutshell. However, there is a forth-coming publication in the vernacular which treats extensively on these topics which will be out this year, 1953. These will include the quaint and really old time poems or “Rawit-dawit,” (songs) or “Tagulay-lay;” riddles, proverbs, and words of contemporary vernacular writing.

For information of those interested, Mr. Antonio B. Salazar of Legaspi City will be willing to comment on these things.

PART III

So far, there is no Legaspi author who has done any work on Philippine History. The foremost Bicolano author is Mr. Mariano Goyena del Prado who wrote Ibalon (See Ch. I). He has ten volumes of Bicol’s History and is at present living in Cabangan, Legaspi City.

Another poet of the province is Antonio B. Salazar of Legaspi, who possesses a collection of Rawit-dawit which is going to print this year.

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COMPILED AND SUBMITTED BY:

(Sgd.) ALFREDO B. BELEN
Chairman

Members

(Sgd.) Mr. Victorino Marbella
(Sgd.) Miss Elana Costa
(Sgd.) Miss Amelia Azicate
(Sgd.) Mrs. Imelda Montaro
(Sgd.) Mr. Leandro Lanuzo
(Sgd.) Miss Corazon Santillan
(Sgd.) Mr. Paniel Brandio

Legaspi City
April 17, 1953

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THE HISTORY OF SAN FRANCISCO
(Alabang - Baybay)

Compiled by:

Norberto Abella
Area Rocuyan

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HISTORY AND CULTURAL LIFE OF SAN FRANCISCO
(Alabang-Baybay)

Part One – History

This history is traced way back during the last few decades of the Spanish Regime. Up to that time, the old town of Albay comprised of but several barrios. One of its biggest barrios was the present barrio of Banquerohan. Banquerohan then comprised of several sitios. One of its sitios was Buenavista, adjoining the boundary between Albay and Manito. There came a time when Buenavista became a regular barrio too. Buenavista comprised of several sitios. One of its most progressive sitios was “Alabang-Baybay”, situated along the seacoast somewhere on the midway between Banquerohan and Buenavista.

Alabang-Baybay was the most progressive village which was inhabited by only a counted number of hospitable and peace-loving fishermen who depended on the sea for their livelihood. The name Alabang-Baybay was given by the natives themselves to signify no other than the geographical location of the place. “Alabang-Baybay”, is the exact vernacular translation of “Long Sandy Beach”.

No wonder the people would love to stay outdoors during the late afternoons on fair weather just to enjoy the panorama before them. In truth, the human eye would never be cheating the heart by making her feel the natural beauty of the place. There stretches the very long sandy beach, (Alabaon Na Baybayon”,) with the blue waters of Albay Bay in front. And there too, towards the north, slopes gradually upward to the blue heavens of Albay Province, the most beautiful mountain peak,— Mt. Mayon, looking down towards the peaceful villagers—

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— posing in her majestic grandeur — a sentinel and an extraordinary beauty of nature.

This was but the settled portion of this progressive sitio of Buenavista. Its area extended towards the north, west and south covering a wide area of vacant land and a thick forest region. It was partly due to the lumber that came from this forest that the housing problem of Legaspi,—destined to become later a seaport and a commercial center,— was solved.

Thanks to the administrations of Albay’s able Governors, Jose O. Vera and Mariano Locsin,— both Nationalistas by party affiliations. During the term of the former, 1922–1925, Governor Vera planned and began the construction of the Albay–Manito Road. The road was not completed during his term for that was a long distance which will pass through rugged mountains and thick forest. When Governor Locsin succeeded his party colleague, (1925–1928) he was decided to carry on the platform of the party. He paid attention to the welfare of his people, not overlooking of course the public works construction. The Albay–Manito Road was resumed under the assistance and co-operation of an industrious Civil Engineer, Damasio Urtula. High School students were allowed to work on this construction project during long vacations to give them opportunity to earn and save money for the coming school year. When Mt. Mayon erupted in as 1928, evacuees from the town could easily reach as far Homapon and Banquerohan, for then the regular trip by the Alatco transportation was already up to Homapon. This road construction continued to be Governor Locsin’s main project when he was re-elected as provincial executive (1928–1931). By 1931, people up to Buenavista could then travel by automobile to Legaspi

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though on a rough road. For then by that time there were two bus companies that were in operation. The same Alatco monopolized the line from Legaspi to Banquerohan, and the Margallo Hermanos from Banquerohan to Buenavista. For some years later, the Margallo Hermanos Company sold its line to the Alatco.

This Legaspi–Manito road, passed through the heart of Alabang–Baybay — only about a kilometer from the seashore. Many people, those near the sea, and those near the farms decided to transfer their houses near the road and engaged in some gainful business. Besides being fishermen, others found their way in farming and others as lumbermen. Lumber continued to be in great demand in the town; so log–sawyers abound here and there along the road in this region of Alabang–Baybay.

Therefore, while Alabang–Baybay continued to be a progressive fishing village, the houses along the road grew up like mushrooms. Some people became tenants and laborers who worked in the wide coconut haciendas of Jaucian and Imperial. During the second term of Hon. Feliciano Imperial as Municipal Mayor of Legaspi, (Old Albay and Legaspi Port combined), 1934–1937— Mr. Vito Basallote, one of the elected councilors, was assigned to be in charge of barrio Buenavista. Credit is to be given to this hard–working councilor of the masses, for it was he who worked out for the separation of Alabang–Baybay from Buenavista. His arguments were on the ground that Alabang–Baybay had sufficient income, population, and areas to stand as a separate barrio. The motion was approved and therefore Alabang–Baybay was born — not as an old sitio xxx of Buenavista but as a new barrio separate from that of Buenavista. That was

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in 1935.

This barrio used the name of its old village. It now comprises the sitios of Alabang–Baybay which was the old village near the sea, Bungliw, Caridad, Malabog, and Tigman.

There were no schoolbuildings yet in this new barrio before the year 1941. Parents had to send their children to school to the neighboring barrios of Banquerohan and Buenavista. The Japanese occupation of the Islands in 1941 to 1945, interrupted the possible opening of classes. In 1946, a year after liberation, an extension class was opened. The success of this opening of classes for the first time in the barrio must be credited to Mr. Exoperio Encarnacion, who, with the assistance and cooperation of the parents succeeded in opening a regular class in July of that school year. It was further through Mr. Encarnacion’s efforts that an additional extension class was opened in August of that same year. At the beginning, these first teachers were to hold their classes in rented buildings; but later a semi–permanent two–room school building was built under the cooperation of the P.T.A.. In 1948 another one–room semi–permanent building was constructed under the administration of Representative Toribio Perez. Since 1946 when classes were opened for the first time, up to the present, a complete primary enrolment is being organized every year.

In 1948, the barrio people petitioned for a change in the name of their barrio. They said that Alabang–Baybay is already a sito near the sea. The petition was approved. Presently therefore the barrio is called the new name, “San Francisco” in honor of Saint Francis, the patron saint of the

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barrio which was donated by Father Escandor, parish priest of Old Albay.

This barrio therefore has its three popular names. Bus conductors who are new on the line are often confused when they asked their passengers their destination. Some say they are going to Alabang–Baybay when they mean they are going to this barrio. The old name never dies away yet. Others would say they are going to “Km. 23” which really means its exact distance from Legaspi by the government road. And of course, the third name is San Francisco, the most modern one.

This barrio is very young. So, the list of tenientes del barrio is very short. From 1935 to the present there are but three in the list. Together with their assistance and period of service, they are:–

The principal products of San Francisco are coconut and lumber. After liberation these commodities were in great demand. So the people were better off. But in 1948, typhoon Jean devastated the barrio. The people felt their economic decline although lumber maintained their livelihood. Still parents could afford to send their children to school. Their monthly novenas and yearly celebrations were often pompous. Their schoolbuilding was blown down by typhoon Jean, but the parents built it up again. Just recently,– on October 21, 1952 typhoon Trix, considered to be the strongest so far recorded devastated their crops

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and houses and totally blown down the two schoolbuildings.

Many people are leaving the place in search of a better livelihood somewhere. This situation unless remedied, San Francisco is in danger of losing many of its inhabitants. The school population will also decline.

Part Two – Folkways

A new born child is tightly wrapped in order that it will “behave well.”

A young mother after the delivery of a child must always drink warm water and avoid eating fruits so that her child will not catch cold. She is not allowed to go out of the bedroom for one or two months.

After a child is baptized in the church, the godfather or godmother must try to take the baby out of the church ahead of the other babies. The baby who is last to come out will meet misfortunes.

If a young man likes a young woman, he cannot tell her of his affections. He tells his father about the girl. The parents or guardians, together with the young man, go to the house of the parents of the girl and announce the intentions of their son. This is called “pamalaye.” The parents of the girl will set a date when both parties will meet again to talk about the dowry.

When the date set comes, the young man, his parents, relatives and friends brought prepared food to the prospective bride’s home. This is called “sayod.” It is during the “sayod” that the young woman comes out and see her lover for the

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first time. It is also during this occasion that the dowry is agreed upon. Sometimes, this is done elaborately, when both parties invite men who have memorized the Bible and show off their knowledge to those present.

When the dowry is fixed, the date for the wedding is set. During the time before the wedding the young man passes a period of “observation” by his future in–laws. This period of grace is called “pagmanogang.” Often, the man suffers humiliation as he is practically the slave of the caprices of his future bride.

After the wedding, the newly married couple must sleep separately for three nights. They can sleep together on the fourth night.

It is forbidden to punish any living thing in the presence of the dead.

It is also forbidden to sweep the floor while a dead person is lying in state.

When a coffin with the cadaver is taken out of the house care is taken that the coffin does not touch the door. The bed where the person has lain in state is lowered out of the window and taken out of the house.

After the burial, three coconut shells full of ashes is thrown above the heads of the persons who accompanied the deceased to the cemetery before they can come up to the house.

The “subang” is a sort of a Thanksgiving festival. This feast is offered to the spirits, thanking them for their help in ensuring a good harvest of the rice.

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Punishments meted out to offenders were whipping, and the “pandog” or stocks and pillory.

When a woman meets difficulty in child birth, the old people believe that the “patianak” is causing the difficulty. If not, fairies also are causing the difficulty.

If a pregnant woman hears the cry of the “patianak” she should get salt in order that her unborn baby will be safe from harm. Otherwise she will have an abortion.

In order to catch wild animals or fish, the old people offer to the spirits in order to have a good catch. This is called “tagay.”

Whenever a sick person is restless at night, people believed that a witch or “aswang” is eating the internal organs of the persons. Rubber is burned in the belief that the witch will leave the person. To avoid being carried off by the witch persons often carried lemons, eyeless needles, and black corals.

When a person suddenly falls ill, it is believed that a fairy is angry with the victim. The kin of the person calls an “herbolario” who they believe can talk with the fairy to release the soul of the sick man. This is called “pagbaye.”

People carried the combs made from the shell of the sea turtle, bronze rings or diamond rings to be safe from incantations.

To be safe from fairies, quicksilver is carried.

To cut a tree suspected to be haunted, an ax is driven into the trunk of the tree at twilight. It is left there overnight. If by morning the ax is still embedded in the trunk of the tree, it is safe to cut the tree. If the ax falls to the ground, it means that the spirit or fairy does not want the tree

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to be cut.

If a fairy has made you lose your way, remove all of your clothes, bend forward and look back between your legs. If you do this you will find your way again.

People believe in the “oyog.” “Oyog is the Bik. term given to the jokes played by a fairy on a person while he is walking at night. Persons whose body hairs are arranged in opposite directions are susceptible to the “oyog.”

The old people used to play the following games. Some of these games are still played today. They are: bingkay, tangga, songka, sallona, sinsito, aray, and capitanan, Some of these games are still being played, but aray and daitanan are no longer played.

The native dances are: pantomina or salampati, regidon and lancero.

The following are the riddles of long ago: Tiktikan, buksan, bulan. (Hit with a bolo, open, and you find the moon.) Coconut

Tubig sa mocanbucan, dai na initan dai na oranan. (water of the coconut) That no sun or rain has touched.

Sira sa mabirisbiris sa irarom an kiskis. (Fish whose scales are under its skin.) Pepper

Caputi an icog ko ta maladop aco. (hold my tail and I will dive.) Dipper

Harong ni San Gabril, palibot que badil. (The house of St. Gabriel is surrounded by guns.) Papaya

Tulong gurang nag aarampang. (Three old men facing each other.) Stove

Su botong naging tubig, su tubig naging gapo, su gapo

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naging kuarta. (The bamboo became water, the water became stone and the stone became money.) Sugar cane

The following are the native proverbs: An tapayas dai nag bungang bayawas. (The papaya does not bear guava fruits.)

Guibo mo, saimo, pakinabangan mo. (You reap the fruits of your deeds.)

An sira dai na banwit sa icog. (Fish is not caught by its tail.)

An gurang galangan. (The old must be respected.)

The old people do not have the means of measuring time. They recall time by the needs of their stomach.

Part Three – Other Information

There are no books, documents or any written manuscript available in the Locality.

Part I | Part II