MUNICIPALITY OAS, ALBAY, Historical Data of Part 3

PART III

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.

[p. 41]

THE ORIGIN OF THE EARTH

No one knows what was here when the earth began. Then men have wondered about it and tried to imagine what the earth was and how it looked like from the beginning of time. There were interesting things which attracted their attention, the fact that the sun and the moon appeared and disappeared with regularity which puzzled them very much. They attempted to explain everything they did not understand by means of legends.

For a long time, the Ancients believed the earth to be flat but with the sky flattened over it like a solid dome. They believed that the revolved around it. Later, the Hindus in India made a fantastic tale about the earth. They said that it rested on the back of four elephants and that these beasts in turn stood on the back of a huge turtle which floated on a great ocean, but the Greeks believed that the earth was rested on the shoulders of a man named Atlas. He was punished by Jupiter, the father of Gods and men, by making him stand knee–deep, in the middle of an ocean, holding the earth on his shoulders. Because Jupiter was the king of the Gods, he had the power to send rain, snow, lightning, thunder and other forces of nature to earth.

HOW THE HILLS AND MOUNTAINS WERE FORMED

After the earth was formed there were no signs of how these depressions on the surfaces would occur. Later, fine bits of soil seemed to form due to explosion of the earth’s surface on account of the heat produced below the surface. These hot lava grew numerous that welled up through the weak spots in the earth’s surface. As days passed, these piles of lava spread out in sheets and later piled up to form the mountains. These mountains, through the millions of years of exposure to rain and other weather conditions, were reduced to the size of small rolling hills, covered soil and grass and trees and other kind of plant life. As the explosions on the earth’s surface became greater, numerous hot ashes were piled thus forming the great mountains and valleys on the surface.

HOW THE OCEANS CAME TO BE

Just after the earth was formed, there were tremendous earthquakes and terrible explosions which took place every after few days on the bare earth surface. With each violent eruption on the earth’s surface, hot steam was set free. As these eruptions and explosions took place continuously all over the earth, the entire atmosphere became filled with enormous clouds. These giant clouds were so heavy with steam that they darkened the sky and shut out the sunlight for several years.

When these clouds started to cool, they dumped billions and billions of gallons of rain down the earth. Great floods occurred for several thousand years, perhaps millions of years. The valleys and depressions on the earth’s surface filled up with this rain water thus forming the great body of water. This big body of water was called the ocean.

[p. 42]

THE WHITE SQUASH

In a certain village there once lived an old couple. They were very unhappy, for although they had prayed so much for children of their own it had never pleased God to give them any.

How the couple had a squash plant in their yard which faithfully gave them vegetables to eat day after day. They had little need for any other food because they liked to eat boiled squash very well. One morning when they had picked the last fruit, they discovered that no more squash was to be found on the vine. They waited and waited for some more fruits but no fruit came of it although the plant continued to grow as well as ever.

One day, while the woman was eagerly looking among the leaves, she saw something round and white on the vine. She looked at it closely, and to her delight, she found that it was a young squash. What surprised her so much was that, though all the previous fruits of the plant had been dark, the new fruit was white.

The woman and her husband tended the young fruit day after day, and as it grew they could hardly wait for it to mature.

Finally, when the squash had grown enough, the man said, “Wife, I can not wait any longer. Go and get a knife and let us pick the white squash.”

His wife did as she was told, and when they had picked the fruit, she carried it into the kitchen and sat looking at it. Then her husband said, “What are you doing wife? Open it and cook it now, for it has been a long time since I tasted a squash.”

So his good wife took the knife and began opening the fruit. To her surprise, she heard a voice speak from inside the squash. “Please,” it said, “be careful not to hurt me!”

“Husband!” said she. “Come here. This white squash can talk!” “Don’t be a fool, wife!” replied the husband. “At your age, you ought to know that no squash can talk.”

“Open the squash, but be careful not to hurt me!” repeated the voice from inside the fruit.

The husband himself heard it. He took the knife from his wife and cut the squash open, and lo and behold! Out came a beautiful boy. It stood up smiled at them and said, “Thank you for letting me out.”

When the old couple had sufficiently recovered from their ecstasy at getting a child like this for their own, the old woman took her clay jar and went to fetch water from the well. Then she spread a mat on the floor and laying the baby there, she poured water over the baby

[p. 43]

to bathe it. And when she did so, can you guess what happened? No! Guess again!.

As soon as the water splashed on the baby’s body, it rolled down to the mat as solid pieces of gold. The couple, when they saw the gold, continued to bathe the baby until all the water had been turned into gold.

When they counted their money, there was so much of it that at first they did not know how to spend it, for truth to tell, they had never seen so much wealth before. But after thinking for a long time, they finally decided to build a large palace. They planned how many rooms their palace would have, and they made a count of the number of servants they would hire.

Towards noon, the wife stood up and said, “Husband, what is the use of the palace without wide lands around it?”

“That is exactly what I was about to ask you, wife,” said he. “We had better get some more money to buy lands.”

So the wife picked up the water jar and went to fetch some more water from the well. When she returned, she spread the mat on the floor and poured water over the baby for its second bath that day. And as the water fell on the baby’s body it turned into shining gold as at first.

When the water was used up, they counted their money, and it was more than enough to buy all the lands in the village.

But towards evening, the wife turned to her husband again and said, “You know, I don’t think the palace we are planning to build is enough. Let us get some more money so that we may build another palace.”

“That is just what I have been thinking,” said the husband.

So the woman went to the well again and, filling her clay jar with water, she came back home and they got ready to bathe the baby a third time. But before they could do so, the baby stood up and said, “I am very sorry that you could not be satisfied with your fortune. First you obtained enough money to build a palace. Then you got enough money to buy all the lands in your village. But you would not be satisfied. You wanted still more gold, and had that been given to you, you would have asked for more. For your greediness, I will go away, and the gold shall go with me.”

So saying, the baby disappeared with the gold and the old couple were left as poor and as childless as before.

————

[p. 44]

WHY THE CROW SAYS, “WAK, WAK”

Once upon a time when the world was young there lived a king named Wak Wak. He was half bird and half man. He was a good king. His dominion was so big that it took him three and sometimes five years to go around to visit its places. It was the largest dominion ever ruled by a king. But King Wak Wak was the only living soul at that time.

King Wak–Wak’s subjects and followers were birds. In the palace you would find hundreds of different kinds of birds working as servants, guards & attendants. In the King’s summer and winter resorts there were battalions of feathered soldiers guarding the places. Scattered about the dominion were stations of well–trained birds to maintain peace and order and to safeguard the kingdom from its enemies.

One day King Wak–Wak celebrated his birthday. The palace was ever crowded. Night came and a dance was held in the king’s majestic music hall. King Wa–Wak’s musicians were the best the world had ever known at that time. It was at the deepest hour of the night when suddenly a report came from one of the King’s runners, There were enemies approaching.

Before the king could give orders to his men there came a swarm of enemies that bombarded the place. Confusion reigned. There was fighting even inside the King’s palace. There was fighting in the palace grounds and on the rooftops. But before daytime the enemies were driven away.

The casualty was heavy on the King Wak Wak’s side. Many of his men fell dead. Most of them were crows. He gathered his men and his soldiers the next day and said, “What is the matter with some of you? What did some of you do last night?” After a short silence he added, “I hereby proclaim that the crows who are my only faithful soldiers will stay with me. The others will be my subjects.”

The crows became proud of the honor given them. They occupied all the high and low positions in the kingdom. All the servants guards and attendants, in the palace were crows. All guards and stationed soldiers about the kingdom were crows, too. And all the other birds became subjects.

During the middle part of his reign, King Wak–Wak met a misfortune in one of his inspection tours around his kingdom. Until now nobody, not even the crows could tell how the bad luck happened. Some said that he was lost on the way. Others said that he was kidnapped and killed by an enemy band. Nobody could solve the mystery of King Wak–Wak’s disappearance.

[p. 45]

Year in and year out the crows waited and waited for the king. Until now they are still waiting for his return. The crows go from place to place to look for their king. Every day you will see them looking for their king. On the treetops you will hear them calling for their king saying: “Wak, Wak.”

At night when you hear a lone bird saying, “Wak, Wak,” do not be afraid. It is not a witch. It is a crow, one of King Wak Wak’s faithful soldiers on patrol, calling for his good master, King Wak, Wak.

————

[p. 46]

PROVERBS AND SAYING IN THE LOCALITY

1. You can see the eye of a needle, but you cannot see the hole of an ax.
2. What you measure to your neighbor, will be measured back to you.
3. A papaya tree does not bear a guava fruit.
4. Once you steal a needle, you will soon rob a granary.
5. A rotten, wet piece of wood placed near a fire, will surely burn.
6. A horse without a bruise will not kick.
7. A crooked tree should be straightened while still young, for it is hard to make it straight when it has grown big.
8. If you want to eat scratch.
9. Dance according to the music.
10. Bad weeds never die.
11. A friend in need, but not a friend in deed.
12. Use your umbrella before you get wet.
13. Strike while the iron is hot.
14. Save for the rainy day.
15. What the mother plant is, so is the fruit.
16. A great doer is a great giver.
17. Drop by drop wears away the stone.
18. He who takes the shortest cut, drowns.
19. If you sow good seeds you will reap good fruits.
20. A barking dog seldom bites.
21. A deep stream is quiet.
22. Look before you leap.

[p. 47]

METHODS OF MEASURING
TIME – OAS

People living in the remotest places where time pieces are not available, still use the antiquated ways of measuring time.

The following are the different methods of measuring time.

1. By the sun– When the sun is straight overhead, old folks say that it is twelve o’clock or noon.
2. By the voice of the bird– In the mountain people are able to guess the time when they hear the voice of the hornbill which they then call the clock of the mountain.
3. By the shadow– Some people can tell very easily that is or it is not yet twelve o’clock in the daytime by standing and a looking at their shadows while they stand or walk. When they see that the shadows are long they say that is just about ten o’clock and when they are short, it is almost twelve.
4. By a pole– A pole is placed on the ground. People are able to indicate the time when they see that the shadow of the pole is short or long. When the shadow is short, the time is just about ten o’clock and when long the time is already twelve o’clock.

[p. 48]

GAMES & AMUSEMENTS

Sarangpoloan

Any number of players may play this game. A chaser is selected and landmarks such as parts of a fence, or trees, are decided upon. The players run in different directions, now and then holding on to parts of a fence or of trees. The chaser runs after them to tag any player who is not holding to the landmark agreed upon. Anyone tagged becomes a chaser. The game is played over again.

Bulan – Bulan

The “It” is chosen and the rest of the players stay inside a circle which is big enough to permit them to run and touch the outstretched hand of the “It”. stays outside the circle and runs around the circumference trying to tag any of the players inside. Any person tagged becomes the “It” for the next game.

Luksohan

Sides are taken, and the players choose their leaders. The team which is to jump first is determined by the drawing of lots. Two members A and B for the team not jumping sit on the ground opposite each other, their right legs bent at the knees, and the soles of their right feet touching. The opponents, from a starting line jump over the half extended legs, and return the same way.

A plants his left heel on the toes of the right foot of B. B’s fingers and thumb are extended above A’s toes, one finger touching them. The opponents step over and back as before. A takes his left heel off the toes of B. B places his left heel over A’s toes, and A extends his fingers above the feet, as B had done. The opponents again go over the barrier, and then B’s fingers are added. At each addition to the barrier, the opponents jump over any height without touching the barrier. If all the members jump clear over the different heights, they repeat the game until they get tired or are willing to give their opponents a chance to jump.

Libre – Libre

The “It” has a tin can or coconut shell which he places inside a circle on the ground about two feet in diameter. A player kicks the can or shell as far as he can, and then runs with the other players to hide. “It” gets his can and places it in the circle, and begins to hunt for the players who are hiding. If he finds Pedro he says “Pong Pedro”. Pedro leaves his hiding place and stays near the circle to wait for someone to save him.

Another player who is hiding runs to the base to kick the can, but if “Its” gets there before him, he too becomes a prisoner. “It” continues to search for the other players until he finds them all or until one of them succeeds in outrunning “It” to the base,

[p. 49]

in which case all the players found or caught are saved and the game is repeated with the same child acting as the “It”. If the “It” succeeds in locating all the hiding players, the first one found becomes the “It” for the next game.

Baka–Bakahan

A “Bull” stays in the circle crawling. The players who are outside the circle, tease the bull by tagging or slapping him on different parts of the body. The Bull tries to touch them with his feet. Any player thus touched by the Bull while he is inside the circle becomes the bull for the next game.

Tutubigan

A number of parallel lines are drawn fifteen feet apart. They may be the same in number as the players. A perpendicular line is drawn so as to cross the middle of each parallel line. One team then takes the field and the players are assigned to their positions. The captain defends the first line. He also covers the perpendicular line and may pass up and down it to tag any opponent who crosses it in an attempt to penetrate the defense. Each defensive player guards only the line to which he is previously assigned. The game is begun with all the players of the opposing team starting in front of the captain’s line; their object is to pass through all the lines of defense and back again to the starting place without being tagged by an opponent. If one player of the team is touched by any of the guards, the team on field will now be the one to pass through the lines of defense,

Juego de Prenda

The players choose their leader and then sit in a circle facing him. The leader lights a candle, match, or stick which he passes to the player on his right, who in turn passes it to the next, and so on. The player holding the candle or stick when it burns out, forfeits some article to the leader. The leader re–lights the candle and hands it to the player next to the one who last gave him an object. Again, the candle is handed from one to another until the light goes out. The game is continued until five or more players have forfeited articles. The leader then stops the game and exhibits the objects gathered one at a time. The owner of any article shown must sing a song, recite a poem, or perform any activity to recover it. When all the articles are reclaimed, the game is started again.

Pari – Pari

The two strongest children in each team are selected as bearers. The members of each team form a single file behind a line drawn parallel to another line 10 meters away. At a signal, the bearers, who are at the head of each line, make a chair with their arms and hands and carry their teammates to the opposite line, one. The team finishing first wins.

[p. 50]

Bihagan

A rectangular field is laid out. A referee is required. A neutral zone one meter wide is marked midway between the ends of the court. The players on each team stand behind their neutral line facing their opponents.

At a signal from the referee each team invades the others territory in an attempt to drag as many as possible of the opponents to their own court. Any player dragged by the opponents to their court becomes a captive. The game is continued until all the players of one team are made the captives of the other team or until the referee stops the game.

Tarotamban

In a group, boys join their two hands forming a line. Another group of the same number of boys from another line. They pull each other in the same line. If a boy drops from the line, the group to where he belongs is the loser.

Noyog – Noyog

This game is played in the river. When boys are bathing, they group themselves by threes. One boy is in a crawling position. Two boys face each other with their legs on the back of the boy in the middle. The two boys hold their hands together and balance themselves as the one in the middle crawls.

Kidlan

This is played by two or more persons. A figure is made on the ground. The children use a piece of wood or stone to mark the part of the figure he has reached. Then he hops from one part of the figure to another.

Sunka

This is played by two persons. Sixteen holes are on the ground, seven on each side in one row and one big hole on each end of a boatlike figure. Stones or shells are used in this game. Each hole has seven stones. The two big holes on each end are empty. The first player gets stones from one hole and goes on forward putting a stone on each hole. The one who drops his last stone an empty hole, stops. The other player continues until his last stone is dropped on an empty hole. If the last stone is dropped on one of the empty holes in his side, the stones opposite the empty hole is taken to his own head (big hole at the end). The one who gets more stones is the winner.

Binsito

This game is played with the use of pilinuts. Two or more persons participate in this game. One pilinut is used as a pamato,

[p. 51]

A hole is made called the calot. A line is drawn several feet away from the hole where the players stand to throw the pilinuts in the hole. They throw one pilinut each to determine their respective turns in playing. The one whose pilinut is nearest the hole, becomes the first player and so on. When one has thrown the pilinuts the others tell him which pilinut is to be hit. If he succeeds in hitting that pilinut, he wins the game.

Poropekatching

Several children are in a line all facing the center with their hands at their backs. One will put a stone in a child’s hand. The “It” who is at the center will look for the stone in the children’s hand. The one in whose hand the stone was found becomes the “It”.

Sipa

The game is played by two or more persons with the use of a ball made of woven rattan. When one kicks the ball, the person on the other side kicks the ball back. The one who drops the ball loses the game.

Bolang

This is cockfighting. Two cocks fight with a bolang attached to their left feet. The bolang is a sharp object. The cock that is either killed or wounded is the loser. Betting goes with it.

Escrema

Several groups of two are formed. The first group fights not with their fists but with sticks. Then the second group fights and so on until the different groups have played. This is similar to boxing. The only difference is that instead of using gloves, they use sticks.

Yoyo

A piece of wood is made into a round object from one to two inches in diameter. In the middle, a slit is made all around and thread is made to pass through the slit. The other end of the thread is tied to the middle finger. When the finger is raised, the thread winds all around the slit and the yoyo reaches the finger. When the finger is lowered, the thread unwinds and the yoyo goes down.

Unas

This is similar to cockfighting. Two cocks fight with the sharp object tied to their feet. The cock that has long resistance wins. Betting goes with it.

[p. 52]

Tambakan

A group of persons participate. Each one gets a handful of corn. Then each person groups the corn. Every group consists of five grains. The person who can have the greatest number of groups without any extra grain is the winner.

Pampilipig

This is done during the harvest season. Young people find enjoyment especially on moonlight nights. The young ladies toast the palay. While the palay is still hot, the young men pound it. This is done with the accompaniment of the talotang. The talotang is made of two pieces of wood which produces music.

Comedia

This is a drama done in the dialect. The number of participants depend upon the will of the director. They are dressed in their native attires. This is usually shown during fiestas, done at night to entertain the people.

Sinacolo

This is shown during the lenten season. The participants depict the sacrifice of Jesus from childhood till his death.

Sompongan

This is done for the entertainment of people. For example in Liga, there is a well known singer called a Pollador. This man makes an arrangement with a pollador in this town that he will come to see him. A certain day is set for the visit. When that day comes, the visitor arrives. The visit is done in the form of a song. Then they get in touch with problems and puzzles. Later on, they come to insult each other. This usually ends in quarrel. It is done day and night. Sometimes it lasts for two or three days.

[p. 53]

RIDDLES

1. What leaf in this wide world is respected by all? (Flag)
2. He is my best friend but I do not like to kiss him. (Post)
3. It has an eye, but it cannot see. (needle)
4. When I open the garden, I eat the captain, (banana)
5. When I open the window, I see a big centavo. (moon)
6. In the middle of the sea, there is a golden money. (eggyolk)
7. I open the bamboo, I see black Samboo. (pencil)
8. Four men with one hat. (house).
9. It is not an animal, it is not a human being, but it has three heads. (stove)
10. When it is raining, little sampaguitas are opening. (umbrellas)
11. Skin and bones are flying. (kite)
12. What thing has four legs but cannot walk? (table)
13. If you touch the sun, Bonifacio will run. (spider)
14. When I pull the string, the monkey is always running. (top)
15. When I walk, they tickle me. (grass)
16. Where there’s sugar, there’s the ant. (lady)
17. I have a small handkerchief. When I open it, it will talk to me. (letter)
18. I went to the forest. I met a lion. What is it? (It is time to run away.)
19. Riddle, riddle, a man in the middle. (centavo)

[p. 54]

FOLK SONGS

SALAMPATUNG GUIA–GUIA
(The Happy Dove)

Salampatung guia–guia, guminaro sa Cristia,
Salampati hapit gnona, mag atrasa quitang dua.

Salampatung guminaro, guminaro huli saco,
Ano dao iquinamondo, ta nag layog nin harayo.

Luminayog pa ibaba, buminoro saong luha,
Naguin sapa, naguin danao, naguin salog na dacula.

PATOROG PATOROG
(Sleep and Sleep)

Patorog patorog,
Sacloton nin banog.
Ipag layog layog,
Sa porong manoyog.
Ipag lacao–lacao,
Sa sirong ma cacao.
Ipag aqui aqui,
Sa sirong ma rogui.

SARONG BANGUI
(One Night)

Sarong bangui sa higdaan,
Naca dangog aco nin sarong gangam.
Saluba co catorogan
Baco cundi simong voces iyo palan.

PA ARAM PA ARAM
(Farewell)

Pa aram pa aram oh sacong namomotan,
Pa aram saimo ica co babayaan.
An togon co sana dai mo malignauan,
Si satong pagca moot, rimposon mo sa daghan.

Dai ica mag duda an sacong pag buelta,
Ta lishon co asin hihilngon ta ca.
An togon co sana can sacong ausencia,
Dai ica malignao oh sacuyang ragna.

HARAYO NANG LUGAR
(A Far Place)

Harayo nang lugar samong hinialian
Magna buquid bulod langtad cagogonan.
Dai co inisip magna capagalan,
Para masabutan an saindong lugar.

[p. 55]

SI TATAY SI NANAY IGUA NIN LAGUERTA
(Father and Mother Has a Garden)

Si Nanay si Tatay igua nin laguerta,
An Magna tinanum poro carabasa.
Si Tatay an poon si Nanay an sagna,
Gaming magna aqui iyo bagang tugna.

SI ROSANG BALO
(Rosa, The Widow)

Herac man qui Rosang balo,
Na ula so binabayo.
Pag datong ni Tiong Silverio, Inday,
Pina sari siang latigo.

TABI DAO HERMANA
(Sister, Please)

Tabi dao hermana pag apton ta ca,
Con pira an edad nin Santa Maria.
Poon pag aqui dagos pag daraga,
Nag sacat sa lagñit nag tocao sa Gloria.

NAGADAN NA LAMANG
(Already Dead)

Nagadan na lamang si sacuyang Ina,
Dai na patoro si sacuyang luha.
Halagad na Neneng con ica mapara,
Sampolong pañuelo ma tombom nin luha.

CATOROG NA NINI
(Baby Sleep)

Catorog na Nini, catorog sa duyan,
Ta con tomorog ca cocobong cobogman.
Sasangquion ca pa nin duang olonan,
Soñal na igua pa, Inang nag ataman.

SI NANAY SI TATAY NAG TANOM CALONGAY
(Mother and Father Planted Calongay)

Si Nanay si Tatay nag tanom nin calongay,
An luas bayauas an dahon bayasong.
Nag bugna nin cahel masiramon.

SI MANANG PULANA
(A Red Lady)

Si Manang Pulana nag sacat sa tuba,
Na sabit si saya na heleng si letra.
Aso basahon co C–O CO, C–A CA,
Aso bilogon co sadiri ta cana.

[p. 56]

SI NANAY SI TATAY CON MINAHALE
(When Mother and Father Leave)

Si Nanay si Tatay con minahale,
Hapon sanang minapuli.
An togon sa magna aqui,
Nanonogot na mimili.

GAMGAM NA QUISAQUIT
(The Suffering Bird)

Naca heerac gamgam na quisaquit,
Mapula an mata sa pag para tagñis.
Maniuang si hauac sa pag para hadit,
Huling primer amor an pinag iisip.

GAMGAM NA BALOD

El proeba declara an gamgam na balod,
Bantog sa provincia macosog na lomayog.
Caso taonan co can ogog na polot,
Sa puso sa daga na logod na holog.

AN MAGNA DARAGA MAY CAPAGNACOAN
(The Maiden’s Promise)

An magna daraga may capagnacoan,
Olay nin soltero pabayaan lamang.
Cuantomas an hayop sa buquid cadlagan,
madadacop sana sa linohay lohay.

[p. 57]

REPORT ON
HISTORICAL AND CULTURAL LIFE OF THE TOWN

MEASURES AND ACCOMPLISHMENTS TOWARD 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 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 well in hand the economic well being of the people.
2. Organization 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 is:
   1. To stave hunger.

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.

[p. 58]

4. The (improvement of the kiosko for public plaza) had been improved.
5. The erection of the flagpole just in front of the municipal Building (had been erected).
6. The construction of the pavement in front of the market (had been constructed).

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

1. The road where the procession passes during the Holy Week (was repaired).
2. The road going to the barrios of San Ramon, Tobog, San Agustin down to Luis Ribaya then to the National Road (had been constructed).
3. The road going to Bagumbayan, Mapaning, San Ramon, Balogo (had been repaired).
4. The road from Ocaliw, to the barrios of Tabogoc, San Juan, Pistola and Camc-gong (had been commenced).
5. The road from the Central to the barrios of Busac, Manda, Saban (had been repaired.)
6. The Road from Luyong Cali to Panonowan going to the cemetery (had been commenced too).

7. A part of the dike of Obaliw had been repaired.

Now there is proper upkeep and maintainance of these roads.

[p. 59]

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

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

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 o Peñaranda. In both buildings volcanic rocks, bricks and lime were employed. The volcanic rock 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 Fray Manuel de Brihuega zealously repaired them in the year 1884. The transept (crucero) which the church actually has was constructed by Fray Santos Herrejon, the famous author of a Spanish–Bicol grammar which was adopted as textbook for elementary schools in the province 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 damaged the parochial school. For this reason a temporary chapel was constructed by the Rev. Fr. Victorino Peña of the lot situated on the eastern side of the churchyard. This was made of wood and nipa thatches were used for roofing. When the Rev. Fr. Eutiquio Nevatoris, a native of 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 iron 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 Fray Carlos Cabido.

[p. 60]

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.

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 townmayor, 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 form 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 priests of Polangui, Fray Manuel Brihuega in 1858, Fray Mariano Valfermoso in 1860 and Fray Carlos Cabido, parish priests of Oas, Fray Diego Nieto, parish priest of Libon and Fray Tomas de Alfafara and Fray Julian Gutierrez, parish priests of Ligao, with the help of the respective townmayor D. Luis Duran of Polangui, D. Mariano Rebueno of Oas, D. Mariano Maronilla of Libon and D. Roman Barbudo of Ligao.

PART I | PART II | PART III | PART IV