MUNICIPALITY OAS, ALBAY, Historical Data of Part 2

PART II

PART I | PART II | PART III | PART IV

About these Historical Data

The transcription of this page was done using AI technology. There may be errors.

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believed in anting-anting, amulets which renders the wearer invisible bullet proof and in general harm proof from enemy’s attack; they also believed in anitos sagurang, the worship of the ancestral spirits who helped much and were responsible in the production of abundant crops, and up to this day this belief still exists among the people in the hinterlands who offer a yearly banquet just immediately after the kaingin harvest to the spirits of our ancestors– sagurang.

LANGUAGE:

there was no national language but the settlement in Oas used a dialect slightly different from its neighboring towns.

WRITING:

Writing existed in ancient Oaseños. The percentage of literacy was to a certain degree fairly high. It is said that it came from India as attested by the Spanish historian Dr. Morga.

LITERATURE:

The Oaseños had both oral and written literature. It consisted of awit (songs) pasucron (riddles), myths, legends and poetry.

EDUCATION:

The education of ancient Oaseño consisted in teaching them reading, writing, counting, fishing, farming and hunting either by their parents or private tutors in their homes.

ARTS/

Architecture in pre–Spanish Oas found expression in the Bahay–kubo a style of dwelling which was cool and cozy – well adapted to tropical climate. It was constructed of wood, bamboo, rattan, cogon–leaves or palm leaves for roofing.

Our early painting was the tattoo using the human body stones, leaves as casava with gemetrical figures, birds and animals as their designs.

SCIENCES:

The Oaseño had a fair knowledge of medicines using the curative powers of medicinal plants locally known as lacadbulan, antanisa, mansanilla, luya, angenjo, roda, anisuang and others.

MATHEMATICS:

Mathematics was known to the Oaseños. They could add, subtract multiply and divide.

DOMESTIC AND FOREIGN TRADE/

The domestic trade of the Oaseño was carried on through the barangay and the foreign trade was carried on mostly with the chinese. The means of exchange was by barter.

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AGRICULTURE AND INDUSTRIES:

Farming was the main industry of the Oaseños using the kaingin method or the tillage method, using wooden plows and harrows drawn by carabaos as the means of cultivation. In most places irrigation was used to increase production. Other industries, were fishing, hunting, pot making, lumbering, weapon and tools making, weaving, poultry and hog raising. Thus the existence of agriculture and other industries in the pre–Spanish Oas, shows that the ancestors of the Oaseño possessed a relatively high cultural and civilization.

HISTORICAL AND CULTURAL LIFE OF THE TOWN
IMPORTANT FACTS? INCIDENTS OR EVENTS THAT
TOOK PLACE DURING
THE SPANISH OCCUPATION

Oas was founded by the Spanish conqueror, Juan de Salcedo in the year 1587 and is one of the oldest towns in the Province of Albay being outranked only by the town of Libon which was founded in the year 1573. Two years before it (Oas) was founded, a missionary father, Fray Baltazar Reyes y Miranda had already been busy working among the barangay of Oas for the spiritual salvation of their souls preparing them for the eternal life of Bayong, for such was the colonial policy of Spain, namely, the Conversion of pagan people to Christianity. It is said that through the work of their zealous father, he converted to christianity,” in one single day twelve,, leading natives living at the place” now Oas.

Two years later the small community of twelve increased to 600 and from September 13, 1587 to October 8, 1588, Fray Geronimo Aguilar who succeeded Fray Baltazar de los Reyes baptized 451 natives ranging in ages from 19 downward. By the middle of 1589, the small community miraculously it had became a regular sized pueblo or town of 600 souls.” From this time the Spanish occupation was thus firmly established although slowly throughout the three centuries of Spanish domination. This was made possible by enriching the old culture in government, arts, science, literature, industries and agriculture. They issued decrees and promulgated reforms calculated to advance progress in the fields of human endeavors.

“The first church of light material was constructed by Fray Geronimo de Aguilar in 1586 and was named San Miguel Arcangel. This was destroyed by fire and was replaced by another church constructed by the first curate as is shown by the following Historical maker.

CHURCHES OF OAS

Founded by Franciscan missionaries, 1605, with Fray Marcos de Lisboa as first curate. Bigger church and convent of volcanic rocks and bricks constructed under direction of Fray Francisco de Anunciacion O Peñaranda, 1825. Both damaged by fire 1886 and reconstructed by Fray Francisco de Apaganes the same year. Subsequent damages by earthquakes and typhoon repaired by Fray Manuel de Brinuega, 1884.

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Transit of the church annexed by Fray Santos Herrejon 1873–1878 Convents remodeled by Fray Carlos Cabido, 1889. Totally destroyed by typhoon 25 December 1947. Part of church roofing damaged by same typhoon; restored by Fray M. P. Luis Dimarumba, 1948.

“Up to 1846 the town of Oas belonged to the jurisdiction of Camarines Sur. After 1846 it is turned to Albay according to Gavaes account as follows:

During the year 1846, ’Albay suffered a slight diminution of territory. This was due to partial segregation of the Island of Masbate and Picao which in October of that year were created a Comandancia Politico–Militar. At the same time Albay ceded to Camarines Sur Lagonoy, Sagnoy and Cramoan, (Ligao) peninsula in exchange for Camalig, Guinobatan, Maoraro, Ligao, Oas, Polangui, Libon, Donsol and Quipia now Jovellar.

SPANISH EDUCATIONAL POLICY:

Spanish being a christian power, had a Christian philosopy of education. Her educational policy was to educate the Filipinos for a christian way of life. Religion was given great emphasis in the school curricula.

BAROCHIAL SCHOOLS AND MISSIONARIES:

The first school to be established in Oas during the Spanish period were the parrochial schools, these were founded and administered by the early Spanish missionaries. These missionaries were the first teachers of Oas.

The subject taughts in the 16th– century parrochaial schools were religion, Spanish language, reading, writing, arithmetic and varrious arts and trades.

EDUCATIONAL DECREE OF 1863:

The first public primary school in Oas was established in 1864 in accordance with the provision of Educational Decree of 1863. It provided for the establishment of one public primary school for boys and one for girls in every town in the Philippines. “All school children of school age were obliged to go to school, for there was compulsory primary of education. This was the first time in the history of Oas that a public school system was introduced in Oas at government expense.

The curriculum in boy’s primary schools included (1) Christian doctrine and sacred history, (2) writing, (3) reading, (4) Spanish (5) Arithmetic, (6) geography (7) agriculture, (8) good manners and right conduct and (9) music. In the girls primary schools, the curriculum was almost tje dame except that needlework was substituted for agriculture, geography and Spanish history.

EDUCATIONAL PROGRESS OF OAS UNDER SPAIN:

The schools contributed greatly to the intellectual, spiritual and material development of the people of Oas. It increased the percentage of literacy, it promoted higher standard of living, it fostered and strengthened the ties of community life and developed better method

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in industry and agriculture.

LOCAL GOVERNMENT UNDER THE SPANISH RULE.

The basis for the establishment of the pueblo or town was the old barangay unit. Several barangays were consolidated to make the pueblo of Oas. The king of Spain ordered that the position of the datu should be preserved. The position of honor of the datu was later changed to gobernadorcillo and again later after 1893 the title of gobernadorcillo was changed to capitan municipal.

TOWN OFFICIALS

The highest town official of Oas was the gobernadorcillo or captain municipal after 1893. He was assisted by the constable, notaries and cabeza de Barangay. The gobernadorcillo was appointed by the gobernadorcillo from a list of three persons who were chosen by the highest local taxpayers and cabeza de barangay (until 1893)

DUTIES OF THE GOBERNADORCILLO:

It is the duty of the gobernadorcillo to enforce the laws, collect the taxes, supervise the local functions and acted as judge in in the minor cases.

EXTENSION OF LOCAL AUTONOMY:

The promulgation of the Becerra Law of 1889, extended local autonomy to the town of Oas.

The Maura Law which was decreed in 1893 established the municipal tribunal of Oas. A tribunal should contain at least a thousand cedula taxpayers. The town officials were composed of capitan municipal, a teniente mayor, a teniente de policias, a teniente de ganados and a teniente de sementera.

The capitan municipal was the presiding officers. He was elected by the board for a term of four years.

The tribunal had powers to legislate ordinances for local administration. Its members served without compensation, except the captain who was a certain percent of the tax collection.

THE VILLAGES OR THE BARRIOS:

A barrio usually contained from one hundred to one hundred and fifty families.

The barrio official was the teniente del Barrio. The office was originally hereditary. Later it becomes appointive and still later it became elective. He was appointed by the civil governor for a term of three years. He served as the agent of the municipal government for the collection of taxes.

TAXATION:

The system of taxation under the Spanish occupation was the so–called tribute. As a symbol of vassalage to Spain the Oaseños paid tributes. One tribute corresponded to one family consisting of husband wife, and minor children. An unmarried man paid one–half tribute. At the beginning a tribute amounted to eight reales (one peso) payable in money or in kind. Later in 1851, it was increased to twelve reales (one peso and a half). The tribute was finally abolished in 1884 and was replaced by the cedula tax.

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Aside from paying the tribute, all male Filipinos from 16–60 years of age were obliged to render forced labor, called polo. This lasted 40 days a year which was reduced in 1884 to 15 days. Enforced labor were employed in building and repair of roads and bridges construction of public buildings and churches, cutting timbers in the forest and serving as sailors and soldiers in military expedition.

CALAMITIES

Oas suffered some calamities resulting from pestilence, typhoons, fires and volcanic eruption.

The most common pestilence was cholera due to the poor living condition of the people; to poor sanitation and to the absence of cholera vaccine which in those days was unknown. The account says that hundred of people died daily of this plague which the ignorant people resigningly attributed as the scourage of God to atone for the sins they committed in this earthly life.

Typhoons, fires and earthquakes had their part in the destruction of private and public property as is shown in the historical marker of the church mentioned elsewhere in this narration.

The periodical eruption of Mayon volcano was among the worst calamities that befell to the town of Oas.

The first record of Mayon in eruption was in 1616 followed by another which started July 20, 1766. It lasted six days. The account stated that a column of fire rose from the crater and a current of lava and ashes descended the slope. The most violent and destructive eruption of Mayon ever recorded, however, was on February 1, 1814. It was preceded the day before by earthquakes which continued during the day before the night and culminated in a violent eruption at 8 o’clock in the morning. Following a strong quake a huge column of dust–laden steam vapors rose from the crater and darkened the entire region. The people had to use torches to be able to see, since the day had become as dark as night. To add to the terrifying scene, volcanic lightning flashed back and forth. A torrent of fire, lava and large incandescent stones rolled down the southern slope destroying everything in its paths. The towns of Camalig, Cagsawa and Budia and half of Albay and Quinobatan were laid in ruins and according to records more than 1200 people were killed. The town of Oas had its share in the sense that farmers and animals were destroyed.

CONCLUSION:

In spite of the calamities mentioned above, the little community of Oas, originally of 12 families had progressed steadily, although slowly, in education, arts, science, commerce and industry throughout the three centuries of Spanish occupation until 1898; when the population had grown to 18,000 people, governed by around 150 gobernadorcillos, captain municipal, or alcaldes and religiously administered by about 90 curates.

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DISTRUCTION OF LIVES, PROPERTIES
AND INSTITUTIONS DURING WARS,
SPECIALLY IN 1896–1900 and
1941–1945

Going back to the pages of history of the Philippine Archipelago we can conclude that the Spanish Regime was almost the same as that of the Japanese Occupation. The town of Oas, Province of Albay, Philippines was ravaged by both wars. The Physical destruction cuts deep into the social and economic conditions of the people. Ruins still stand as a reminder of the damage done.

I– War in 1896– 1900
a. Destruction of Lives

The Spanish Regime was characterized as years of terror, slavery tyranny and barbarism. The Spaniards did not have their permanent quarters in the town of Oas. They only visited the town. The soldiers walked while the Captain or General rode a horse coming from their permanent quarters in Ligao. Civilians met on their way were ordered to salute them. Failure to do so would mean a blow with a long whip called “latigo” or “colata”.

There was a curfew hour observed as ordered by the Governor General in the town. It was from 8:00 o’clock P.M. to 5:00 o’clock A.M. The people were also allowed to go out between these hours if they carry with them a lamp to light them on their way. Any violation to this order was a severe punishment. It might be an arrest by the Guardia or imprisonment for one whole night or a corporal punishment.

There was a man from Polangui, Albay who was appointed as “cabo” in the town of Oas. He was the chief in all the work assigned to the people especially to the men. The work consisted of road building and repairing and other constructions. If anybody committed a slight mistake he was at once struck by a piece of wood called “colata. This man could do any form of punishment because there was no court to decide whether a person was guilty or not. So, the people became timid or shy and coward.

The citizens of the whole town from the age of 18 up were ordered to buy cedula called “Realover” or Sixta Clase”. If a male fails to buy, he was forced to do hard labor for fifteen days. If a female failed to buy she was ordered to sort abaca or to sort palay mixed with rice husks. The cedula costs five pesos (₱5.00).

When the Spanish Regime was almost ending serious offense had been committed against the people, there was a man assigned as “Verdugo” of the town. Any slight offense committed by a person was at once punished by using a “garote”. This was the most inhuman way of killing a person Another punishment that was used of a pipe. When water is poured into the mouth of the person through the use of the pipe. When this stomach became full and like a drum, he was told to lie down and a “cuadrillo” would step on his stomach until the water came out of his nose, ears and mouth.

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b. Destruction of Properties

To give better protection to the properties of the town folks, the Governor General appointed two Guardia Civil to look over their properties. The two Guardia Civil were very cruel, fierce and barbarous. These two Guardia Civil were sometimes called as “encargado” or manager. The manager thought of looking over the property. If a farmer had no improvements, on the land, he was at once driven away. If there were improvements, the encargado would be asking for presents such as chickens, pigs, fruits and vegetables. These were some of the abuses committed by the two Guardia Civil assigned in this town.

c. Destruction of Institutions.

From 1896 to 1900, there were no institutions destroyed in the town of Oas, Albay.

II– War in 1941 – 1945

The world was thrown into chaos when the totalitarian form of government wanted to conquer the whole world. Through the able leadership of Adolf Hitler, the neighboring countries in Europe were conquered by his army. It expanded in the East by indoctrinating the Japanese people, making them believe that the East is for the Eastern people and the West for the Western people.

The Japanese people were found throughout the East. Many of them were found in the Philippines. Some were engaged in business. Others were carpenters and farmers. When the Japanese people thought that they were gaining grounds in their respective assignments, they began to communicate with Emperor of Japan of their readiness to fight. They fought in Europe. The Japanese Imperial forces gained grounds and conquered the East. They finally reached the Philippines on December 8, 1941.

The Japanese Imperial Forces landed in the Bicol Region in Legaspi, on December 12, 1941 without any resistance. Some Filipinos became unfaithful to the United States for they believed that the United States Armed Forces would not come back to the Philippines. Other remained faithful to the United States. In spite of the policy of attraction offered by the Japanese government, few Filipinos were willing to serve in any branch of the Japanese Government. Most of the Filipinos volunteered to enlist in the guerrilla outfit.

A. Destruction of Lives.

Some of the Japanese forces were stationed in Legaspi and others in Ligao. In Ligao they occupied in Primary School building and used it as their Garrison. This garrison was only five kilometers away from the town of Oas. The soldiers could reach Oas in two or three minutes. People passing by this garrison were ordered to bow down before the Japanese sentinel. Failure to do so meant a severe punishment.

Every now and then, the Japanese soldiers were sent to Oas for patrol. At the beginning, they seemed to be friendly so that the people of Oas began to concentrate to the poblacion. Then the soldiers did so

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many abuses which no Filipino could bear, especially rape, so that the people ran to the mountain to hide.

In July, 1944 the Japanese soldiers went to San Juan, Oas Albay looking for Mayor Virgilio Rempillo. Since the mayor could not found, the barrio folks were whipped and given blows. They even planned of burning the whole barrio. When the mayor heard their sad news, he surrendered himself in order to save the people. He was taken to Ligao garrison and was beheaded at the back of the Albay High School, Ligaspi City.

In October, 1944 at about 4:00 o’clock A.M., the Japanese soldiers encircled the market and caught Antonio Mibay, Marcial Rosana and Querico ______. They were suspected as members of the guerrilla. They were tied by a rope and brought to Ligao for investigation. After a week, they were beheaded just at the back of the Ligao garrison.

In the midnight of December 5, 1944 the Japanese soldiers came to the town of Oas just to get the male persons of the town. They suspected the men in Oas to be hiding the three guns of the Japanese soldiers. The men were tied by a rope and were brought to the garrison in Ligao. Around four hundred innocent men were investigated. They remained standing without food to eat nor even water to drink to quench their thirst. As a result of the men became sick and died of hunger and fear.

B. Destruction of Property.

When the Japanese soldiers needed something for consumption they often went to the town of Oas and got domesticated animals like chickens, ducks and pigs without the people’s consent. Sometimes they would go up the houses and get everything they could find like silverwares, chinawares, clothing, rice, sugar, and etc. They would also enter the gardens and gather vegetables and fruits.

One time they burned the house of Mr and Mrs. Rufino Ravalo, Mr. and Mrs. Victorio Aramburo, the two Rojo’s houses and Rebueno’s house. These houses were located in Ilaor, Oas just a few meters away from the church of the town, Imagine the great loss of these property to these families.

C. Destruction of Institutions

Thanks to God that no institutions had been destroyed by the Japanese soldiers in this town.

When the Japanese soldiers knew that the American Forces coming to liberate the Filipinos, they became very harsh and strict. The people feared them so much even the market days were abolished. Everybody wanted to stay away from the town.

These were some of the abuses committed by the Spaniards and Japanese soldiers in the town of Oas, Albay during their respective stay in the Philippines.

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HISTORICAL AND CULTURAL LIFE OF THE TOWN

MEASURES AND ACCOMPLISHMENT TOWARDS REHABILITATION AND RECONSTRUCTION
FOLLOWING WORLD WAR II

1. Creation of the Barangay .... whose basic purposes are:
   1. To bring the people in the community closer together for the mutual protection and help.
   2. To keep the community well–informed of the activities of the local government after liberation.
   3. To carry out the program of activities that would still in the hand the economic well being of the people.
2. Organisation of the community Assemblies... whose purposes are:
   1. To restore the faith of the people in the government.
   2. To bring the government closer to the people.
3. Campaign for Food Production .. whose purposes are:
   1. To serve hunger.

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B/ MEASURES AND ACCOMPLISHMENTS TOWARD
REHABILITATION AND RECONSTRUCTION
FOLLOWING WORLD WAR II

This community has not been rehabilitated and reconstructed completely after World War II. Only a few of it has been accomplished although some of it is still in the process of reconstruction at present. The following were only a part of what was reconstructed and rehabilitated

1. The repair of the Old Municipal Building together with the Pavilion at the back of it which is at present the Social Hall of the town.
2. The construction of the Puericulture Center beside the municipal building.
3. The construction of the Dispensary to give opportunities to the natives especially those poor ones to be given free treatment, to any kind of ailment, if ever they have.
4. The improvement of the kiosk public plaza.
5. The erection of the just in front of the municipal Building
6. The construction of the pavement in front of the market.

The following roads had been improved, paved, others started.

1. The road where the procession passes during the Holy Week.
2. The road going to the barrios of San Ramon, Tobog, San Agustin down to Luis Ribaya then to the National Road.
3. The road going to Bagumbayan, Maporong, San Ramon, Balogo
4. The Road from Obaliw to the barrios of Tobogok, San Juan Pistola and Canagong.
5. The road from the Centro to the barrios of Busac, Manga, Saban.
6. The Road from Luyong Cali to Panonowan going to the cemetery.
7. A part of the dike of Obaliw had been repaired.

Now there is proper upkeep and maintainance of these roads.

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REPORT ON TRADITIONS, CUSTOMS, AND BELIEFS ON COURTSHIP

Courtship among the youth among our old forefathers began as a result of the contact they made in parties, weddings, and the like social activities. The same is true with the present youth although there are more complex social functions today than before.

In the old days this contact was no more than seeing each other because the young ladies were usually accompanied by their jealous parents who were mostly intolerant and would not leave their daughters mingling with young men freely as it is today. The usual communication between a lover and a sweetheart before, was through a third person who is a close friend of the young lady. All these communications were orally transmitted to either of the two persons in love. Everything was kept secret until the man was accepted by the young lady and until they have both decided to marry.

The lover, through the insinuation of the sweetheart, presented to the parents of the latter on a certain day which was preciously set by the man. The man should be present in the house of the girl at from six to seven o’clock in the evening on the appointed day. Of course, before the day of presentation the girl should have given an advance information to the parents of the lover’s visit for fear that the lover might not be allowed to get into the house.

During this night of presentation, the lover must be very careful to exercise his gentlemanly conduct and fine courtesies in order to gain favorable attitude from the girl’s parents. At the moment the man was allowed to sit down, the mother or father at once ask for the purpose of the unusual visit. The lover visitor had to explain briefly his wishes and desires. At this instant, the father called the daughter to find out her attitude toward the presentation. If the daughter had given no objection, the parents accepted the man by asking him to make another visit, bringing with him his own parents.

On this second visit the parents of both parties decide on the marriage agreement, setting the period of mutual observation, the dowry, and the date of formal ceremonies for the marriage.

THE MARRIAGE AGREEMENT

The day set aside for the mutual interview of both parents, was a day of eating and drinking if both parties have mutually agreed on the terms of marriage. This was usually done on the night of the day of the second visit. Both parents employed reliable old men who could arrange the marriage through the wit of their tongue and mind. In this marital diplomacy, the date of the marriage, the dowry, and the degree of pomp and frivolity were all stipulated in this oral agreement of both parents.

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The parents of the groom should live up to the terms stipulated in the oral agreement or else the parents of the bride might cancel the marriage entirely. Any failure of the interested party to follow the terms of the oral contract, might be a cause for bride’s parents not to push through the marriage.

The days between the second visit and the time or day of marriage make up the period of careful vigilance of the conduct of the groom on the part of the girl’s parents. The groom had to show his best or his gentlemanly conduct in order to gain the admiration or the approval of the girl’s parents. Every day he had to visit the bride, do some household work, and accompany the bride and his bride-to-be in all social functions. This courtship ended when the marriage is celebrated.

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REPORT ON MARRIAGE IN THE TOWN OF OAS

The traditional marriage in our community is the so-called Christian Marriage solemnized in the Catholic Church. Both parties has to accede to this religious marriage practices.

At least ten days before the day of marriage, the parents of the bride selected the woman sponsor, and those of the bridegroom also selected the man–sponsor. In pompous marriage, the groom selected the best man and the bride selected the maid and the ring bearers.

Among the uneducated one might sometimes be surprised to see that as soon as the church ceremony at the altar is over, the bride and the bridegroom run the “MARRIAGE RACE” from the altar to the door of the church. The winner of the race was supposed to be the dominant partner in their married life.

After the church ceremony, the married couple and the rest of the party went to the bride’s house where there is eating, drinking, and dancing. The groom’s parents shoulder all the expenses incurred during the party. Sometimes the sponsors share the expenses by providing for the music or band.

[The most interesting incident in the party, is the dancing of newly married couple of the so-called “Pantomina.” Before the dancing begins, a mat is spread in the middle of the dancing space. In the center of the mat, two candles are lighted representing the groom and the bride. All the parents, relatives, and sponsors are gathered around the mat before the dancing begins. At the first stroke of the music, the two groups of relatives of both the groom and the bride begin to throw or shower their coins on the side of the mat nearest their group. As the couple dances, they vie on which group will shower more coins or paper money. After the dance the newly wed picks up all these coins for themselves as the first money of their married life.]

DEATH

The practices and traditions in connection with the death of a person is influenced absolutely by the Catholic Religion. When a person is about to die, he has to confess all his sins to a priest after which he receives his communion. The dying person is often aided by all the members of the family through prayers for the salvation of his soul from condemnation.

As soon as the person has expired, no person who is an immediate relative of the dead is allowed to take a bath because the people believe that any such person who breaks this belief is destined to meet the fate of the dead person. The dead is usually dressed in his best clothes and placed in a coffin, the best that

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the family can afford to provide. It is often lined with satin or silk and carved or painted exquisitely before the dead is laid.

The dead is not allowed to last more than twenty–four hours from the time he expired to the time of burial, unless a close relative is being awaited, in which case the dead is embalmed for three or four days duration.

The whole night when the dead lies in state, the family members guard the dead throughout the whole night by keeping awake all night. Sometimes the church choir is hired to sing death songs honoring the dead. The family receives all relatives and sympathizers in the house of the dead by offering them food and drinks. It is a common practice among the relatives and sympathizers to give aid to the bereaved family by giving a voluntary sum of money they call “LIMOS”.

On the next day, before the dead is finally buried, it is taken to the church for the last rites and often repeated in the cemetery by the same priest. Sometimes the priest conducts to the church and to the cemetery. At the cemetery, after the short prayer of the priest the coffin is opened for the last time and the family members make their last mournful cries.

Some beliefs and practices of the past by our people have been brought to the present and are still being practiced by our people today, in connection with the death of a person in the family.

When a dead person is brought down from the house for the church rites, all the windows of the house, where the dead was laid in state, are closed, before the members of the family leave the house, so that according to their beliefs, the bad spirit that has caused the death of the person, may not come back to the house, to bring havoc to the family. The old people prohibit the sweeping of the floor of the dead, for fear that other members of the family may also die or follow the fate of the dead member. If the dead member is married, the widow or widower, as the case may be, is not allowed to turn his face sideways or backward while going home from the cemetery for fear of getting a disease which make the person wink all the time.

Most funerals are expensive in our town. Sometimes the family spends much less in hospitalization than for the burial. The coffin is usually taken to the cemetery on a carriage pulled by relatives of the deceased and followed by a band which collects from fifty to one hundred pesos from the family. The whole family, relatives, sympathizers, and friends go with the funeral march. After the burial, all the people are again received by the family of the dead in their home and offered either a dinner or supper.

For nine consecutive nights, the family offer a prayer for the dead. This prayer is often said at eight o’clock every evening, after which the family or relatives of the family offer drinks and cakes to the crowd.

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VISITS

Visiting in this community, is usually an occasion in which the person visited shows hospitality, especially when the visit is announced by the visitor or visitors. Afternoon visitors are often served with cakes and drinks.

A visitors who stays with his host for several days or weeks, often partakes the real hospitality of the person visited. He is often given the meals and entertainment that the family can best provide.

During “Fiesta” or town “Patron Saint Celebration” which come but once a year, all homes are prepared to receive guests. Every time a visitor arrives in a house, he is served with food and drinks that the family has prepared for the day. This hospitality on the part of the town folks ends only when the visitor leaves for home.

FESTIVALS

There are two common festivals which have been handed down from our old forefathers. One of these festivals is the Christmas Festival which is celebrated by the people of the town in the month of December and the other is the “Thanksgiving Festival” which is often celebrated by the barrio folks on selected days.

The Christmas Festival covers a period of several days beginning about ten days before December 24, up to and including the celebration of the “Three Kings” after new Years’ Day. This is a period of rejoicing which is motivated by the religious birth of Christ, the King. It is characterized by parties, dances, serenading, drinking, and all the frivolities of expensive social functions. Christmas gifts and cards of good–will are sent to friends and loved ones. On Christmas Eve which is on the twenty–fourth night of December, the people attend a midnight mass which is a prelude to Christmas Day, the day when every family serves the most sumptuous dinner of the year.

The “Thanksgiving Festival” is a day which is celebrated by the barrio people during the harvest time. These barrio people believe that good harvests are made possible by certain good spirits which roam on the surface of the earth. These spirits must be pleased by the people especially by the farmers in order to be promised to produce better harvests.

There is no definite day of the year that is set aside for the celebration of this festival. Each family selects an appropriate day to celebrate this day. To many families this is a day of rejoicing because they do not only eat but they often have dancing. This is often done after the last crop has been harvested.

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The family reserves a certain part of the production for this purpose. A week before the celebration this reserved part is sold in order to enable the celebrants to buy all the necessary materials needed for the purpose.

The day before the thanksgiving day, is a busy for the whole members of the family and their close relatives. Some are preparing the rice cakes, some of the men are preparing the table, and others are buying all the materials needed, Relatives and friends are invited to participate in praying and eating.

When the day of preparation is through, the head of the family invites the head–prayer, who is usually the oldest woman of the community. In the afternoon of the day at about four o’clock the crowd begins the thanksgiving prayer which lasts for about an hour. Just after the prayer, all the people march to the outskirts of the barrio where the table of offerings is set. The family displays the table delicacies which they have prepared. The head of the family begins to call by shouting in a loud cry an invitation to dinner, asking all the spirits to eat. This eating of the spirits lasts for more than an hour after dark.

At about eight o’clock in the evening, when the spirits are supposed to have finished their meal, the family members begin to put lights on the table, and the people begin to partake in eating what were served on the table until everybody has eaten to his heart’s content. This is followed by the dancing of the young people in front of the house.

PUNISHMENTS

Before the Spanish regime, punishment of offenses like robbery, murder, disrespect to authority, crimes against chastity, and adultery were punishable by flogging, dipping the hands into a boiling water, or submerging the culprit into a deep water, and tramping over home of red ants. Of course the punishments depended upon the seriousness of the crime committed.

During the Spanish period, the punishment of such crimes were also used by the cruel agents of the law but later most of these punishments were reduced to imprisonment or hard labor for the state.

During the American regime all punishments have been based and justified by law and criminals have been treated more liberally. This democratic treatment of criminals have continued to be so till the present.

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The Christening of the child precluded a day of rejoicing in the family. If it was a male child, the parents celebrated a more pompous party than if it were a female child. The parent often selected a male sponsor whose personal character was worth emulating, for according to them the child often took the character of his god–father. The sponsor partook the expenses paid for celebrating the party. He usually paid for the music. He became the close relative of the parents of the child, calling him “Compadre” if a man or “Comadre” if a woman.

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HISTORICAL DATA ON BUILDINGS AND RUINS IN THE
TOWN OF OAS, PROVINCE OF
ALBAY

(A) The Church and Its School and Cemetery
(B) The Municipal Building and Public Works

A–

The first church buildings in the town were erected by the Franciscan Missionaries either of light materials or strong materials, like bamboos, wood and cogon grasses. The actual church building and its massive parochial convent were constructed in the year 1825 under the direction of Fray Francisco de la Anunciacion e Peñaranda. In both buildings volcanic rocks, bricks and lime were employed. The volcanic rocks and boulders might have been obtained from the rivers running down the slopes of Mayon volcano; the lime from the mountains of Guinobatan and Camalig; and the sand from the Iraya River which traverses the town. When the church and its convent were damaged by fire in 1866, both were reconstructed by Fray Francisco Argones in the same year. Subsequently, both buildings suffered again damages from the earthquakes and typhoons, but Fra Manuel de Brijuega zealously repaired them in the year 1884. The transept (crucero) which the church actually has and was constructed by Fray Santos Herrejon, the famous author of a Spanish–Bicol grammar which was adopted as textbook for elementary schools in the provinces of Albay, Camarines Sur and Camarines Norte. He began it in 1873 and completed it in 1878. The whole of the solid construction is made of volcanic stones in Tuscan order. In 1907, a violent earthquake destroyed the facade of the church and the church choir and severely damages the parochial school. For this reason a temporary chapel was constructed by the Rev. Fr. Victorino Peña on the situated on the eastern side of the churchyard. This was made of wood and nipa thatches were used for roofing. When the Rev. Fr. Butique Revatoris, a native of the town, became the curate of the parish he made efforts to finish dismounting and clearing away the rubbish of the ruined facade and church choir. After one year of zealous labor with the wholehearted cooperation and generous aids from the parishioners, the church facade and the choir were successfully completed in 1913. Typhoon Jean of December 25, 1947 almost totally destroyed the galvanized irons roofing of the church. Again, Typhoon Trix of October 21, 1952 blew part of the church roofing. In both disasters the pastoral zeal and energies of the Very Rev. Fr. Luis Dimarumba with the cooperation of his parishioners were made conspicuous and effective inspite of financial stress and handicaps.

The parochial house or convent has been almost remodeled by Fray Carlos Cabido in 1889. With the most valuable help of the town mayor, Don Mariano Romero, Fray Julian Gutierrez began the construction of the school building which was made of timber with galvanized iron roofing and was finished by Fra Carlos Cabido.

[p. 39]

Part of the actual Catholic cemetery, that which is surrounded by walls and the chapel, which is entirely made of volcanic stones provided series of niches for dead children and adults on both sides, were constructed by Fray Mariano Valfermoso in the year 1860.

B–

The old municipal building of the town surrounded by stone walls was constructed by Fray Francisco Aragones in the year 1817. When this became dilapidated, another was constructed during the incumbency of the town mayor, Don Mariano Rebueno, under the direction of Fray Carlos Cabido in 1893. The latter is still existing and it is the actual Oas Social Hall. Presently, it is partially destroyed by the Typhoon Trix on October 21, 1952, as it was partially damaged by Typhoon Jean in 1947.

The canals, the underground tunnels and the small bridges which constituted the drainage and irrigation system in the town were public improvements carried out by free enforced labor under the leadership and supervision of Fray Francisco Aragones, Fray Manuel de Brihuega and Fray Mariano Valfermoso.

The roads which connected the town of Oas with Polangui, Libon and Ligao and from nowadays the National highway between these four towns were constructed in the year 1832 under the direction of Fray Jose Acnau and Fray Mateo Atienza, parish priest of Polangui, Fray Manuel Brinuega in 1858, Fray Mariano Valfermoso in 1860 and Fray Carlos Cabido, parish priest of Oas, Fray Julian Gutierrez, parish priest of Ligao, with the help of the respective townmayors, D. Luis Duran of Polangui, D. Mariano Rebueno of Oas, D Mariano Maronilla of Libon and D. Roman Bartudo of Ligao.

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HOW THE LAND CAME TO BE

The earth existed as a solid dome. No bodies of water or signs of depressions which would form to something was seen. Several years after, the different gods of nature reigned over the world. Later, Ceres, the Goddess of the earth, began to use her power as the earth was found to be very bare.

Ceres had a daughter upon whom all her powers were vested while she went back to her kingdom, the sea. Before Ceres left the place, she warned her not to let any of her friends touch the beautiful box where she used to sit an as she ascended from the heaven. It was natural for Proserpina, the daughter of Ceres, to play with the other Goddesses. One day, while Ceres was away, Proserpina’s friends visited her. Ignorant of such prohibition, the friends of Proserpina touched the forbidden box. After a few minutes they were surprised to see the Goddess of earth before them saying, “Now lest be thou changed to land for not fulfilling what I said.” Being the Goddess of the earth, Ceres smote her golden rod, changing Proserpina’s friends to land. After several years, she began to use her mighty power that many Goddesses came to exist again. These Goddesses then became to be the first inhabitants of the land.

THE ORIGIN OF LAKES AND RIVERS

How the rivers and lakes were formed had a similar origin as of the formation of the oceans.

Day steam evaporated as the eruption on the surface of the earth continued the erupt steam on its surface. As these steam were accumulated on the surface, the atmosphere began to be filled with rain clouds. These clouds were great that there was a complete darkness in the atmosphere for several days. Several days after successive rainy days came, for almost a thousand years or more and gallons of rain fell to earth. Those mountains and hills were continually affected. Later, depressions on this land surfaces was washed by the heavy rains. This rains filled up with the depressions on the surface of the earth to form the rivers and lakes. The holes and craters of these depressions, like the mountains, hills, and valleys became small and big bodies of waters named the rivers and likes.

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PART I | PART II | PART III | PART IV