We will add a Bisayan fable here which gives [these bats] their name and the reason they go out at night. This is, that after their creation (the Bisayans in their antiquity did not know who created them, though they had some inkling), all the birds got together for each one to choose his food, and so that they would not be taking each others', each would choose according to his desire and taste. When this big bat's turn came, he chose for his kind the fruit of a tree which is called tabigi here, which is beautiful to the eye, as big as a medium melon and, seen from a distance, not dissimilar to the big oranges.

They all made fun of him because this fruit, although of nice appearance outside, inside has nothing more than a few seeds as large as eggs, although of different shapes to fill the shell; they are very hard, bitter and tasteless (although very good for curing loose stool, most especially bloody stool, though the birds did not know this quality). From this incident, he was given the name of Kabug, which means dunce [bobo] in this language, or one who has little sense. They also have a saying which serves very appropriately for no few occasions, and it is that when somebody selects what pleases the eye without checking its quality-like a beautiful woman but foolish, or a handsome man but stupid, and fruit of good color but rotten, etc. they say of him, "Daw napili sin tabigi," which means that, like the Kabug. he chose the tabigi fruit, good to look at but for nothing else.

From the sayings which are common among these natives about this animal [the tortoise] we can deduce its characteristics. This Tortoise and the Monkey found by chance a bud or sprout of a banana plant, which we have already said is called sahan. They fought over who would take the best part, and in order to deceive the Monkey, the Tortoise asked for the part which had the leaves, which thus seemed best to the monkey and he kept it, giving him the part with the root, which is what the latter wanted because it is what sprouts, grows and bears fruit, and so he gave signs of wanting the opposite so they would let him have what he wanted and was more profitable.

So to say of somebody that he is a man of intrigues and plots, they say he is like this animal's intestines because they have many twists and turns, and even though small, it knows a lot since it was able to trick the Monkey, which is so much larger and wiser than it; and also when they give somebody the worst part, they say they treated him like the Tortoise. So to continue the story begun above, we say that when the piece of stalk or root which the Monkey had given him sprouted, grew and bore fruit, the Tortoise, since he could not climb, went to find the Monkey to climb up and get the fruit, which he did gladly, and seated above, began to gather the ripe bananas and to eat them, throwing down all the rinds or skins on the Tortoise who was down below, with which he tricked him, or revenged the first trick. And from this fable they get the said proverbs.

I will tell of one brave whose memory was still very fresh. This one was an Philippine native person of gigantic stature called Pusong, a native of the town of Magtaon in the interior of the island of Samar and Ibabao, who used to make frequent invasions of the towns of Calbiga and Libunao which are on the Samar side, hut not so much around Borongan hecause those on that coast were much more feared. Those he had killed were many when they stood up to him, and even more those who had been captured in repeated times because he was a great raider, or magahat as they call them, until near the town of Calbiga they set a trap for him in which he was killed.

This trap was that in a stream he had to cross, which was all flat stones with very high banks of rock, one of the more daring hid below it on the side he usually came from, and the other waited for him on the opposite side, with arms ready, though not trusting so much in them as in the treachery and trap they had set for him. This one challenged him from the side where he was, with the stream in between, and when the one from Magtaon jumped over, the one who was hidden below the bank threw his spear with such great force that it passed through his body, with which he fell. And the one who had challenged him came down and they killed him-since "a dead Moro gets many blows"-in the very place where he had fallen with the first wound, and since this was of very wide flat stones, as I saw when I went there just to see what traces remained on that rock where, stretched out in the same position, they had traced and carved out with a chisel the whole body in the very posture in which he bad died.

I have seen these lines or carving which still survive today, and they show that he was a remarkable man and husky because although he wore a barote [padded breastplate], the rest of his body was naked except for his bahag, and from the lines which traced his thighs, legs, arms, head, and body (he had one arm caught underneath and one leg twisted or bent), it is clear that he was a giant of a man, of greater stature and build than the tallest ordinarily are. [But] what a Calbigan told me, an intelligent chief more knowledgeable about their affairs than the ordinary (he was incumbent governor of his town when he told me, as he had been several times before)... was that they were pygmies they call Bongan in their language who killed him, and they were so small that they didn't exceed half a good-sized man's forearm. The way they did it, they say, was that they covered the streambed with nipa leaves, and since these were on top of the slick stones, when he crossed the said stream and stepped on those leaves, both feet shot out from under him and threw him down on the stones, and immediately many of the said Bongan, or pygmies, rushed up-like ants that drag things which weigh ten times more than all of them together-and with their little spears and other arms, they killed him).

I will tell an unusual tale which I have heard many times and have repeated not a few, both because of the oddity of the subject and the nice language of the wording. It says, then, that there was an Philippine native person called-if I remember right-Parapat, who was 'so swift when running along the beach--which over here are of very fine clean sand- he left no trace or footprint by which it could be known that he had run across it, and the same song also adds that only on top of the rocks would some grains of sand be discovered which had stuck to the soles of his feet or between his toes, by which those who knew his speed and that he was accustomed to pass that way, knew he had passed by.

There lived in this place a chief called Karagrag, who was its lord and ruler. He was married to a lady of his rank called Bingi, a name which had been bestowed on her because of her chastity, as we shall see. (I was not able to find out if she came from the same town; most probably she was from upstream on the Catubig River, where she was the daughter of the chief there.) This lady, according to what they recount, was endowed with many fine virtues and greatly celebrated for her beauty among these natives, so much so that, moved by the fame of her beauty, the Datu, or ruler, of Albay got ready a hundred ships. This chief was called Dumaraug, which means the victor, and with all those ships he weighed anchor in his land, and within a short time came in view of the [Lawan Island] town of Makarato.

His unexpected arrival excited the town, but since it was well-fortified by its natural location and it was the season of the Vendavales (the best time for going there from Albay) when the force of the sea and its waves were strong and turbulent, he did not venture to go straight in but took shelter instead near the beach which Rawis Point makes with very fine sand and free of shoals, where, because of an islet across the entrance from the sea, the surf is less obstructive and the sea milder and calm. From there he sent a small boat with a sign of peace to announce the purpose of his coming, which was simply to carry Bingi away as his wife, the fame of whose heauty alone had left him lovestruck and with only this would he then return to his land without making any attack and always afterward remain their friend and protector, since being more powerful than they, he could do it to their advantage. Karagrag, rather than making reply, showed them how well prepared he was by entertaining them, and when his wife was informed of Dumaraug's intentions, she responded at once that she was greatly surprised that for something of such little worth he had made such a demonstration and launched so many ships, that she was content with the husband she had and did not care to exchange him for any other, even one much more powerful, and that so long as he was alive, she could not think of leaving him; and if it should be her unlucky fate to fall into his hands captive, he should understand that though he might carry her off and command her as his slave, that to make her his wife, she would never consent and was ready to give her life first. Encouraged by so hold a response, her husband Karagrag simply added that he was there waiting with his men deployed, and that although they were not many, they were very good men, and that the place where they were was very secure, and if he came to try his arms in battle, they would do their duty; and if he should defeat them, he would be lord of his wife and property, but if not, he would return to his land empty-handed, if indeed he escaped from there with his life.

With this reply, and in view of the strength and impregnability of the place for them, with no more arms than spears and shields or at most some arrows, the chief reconsidered and hesitated a bit but not for long, and without attempting anything more and risking his men, he returned home just as he had come, leaving both the chief and his wife Bingi happy. This happened a few years a long time ago, and is still fresh in the memory of the natives of the Lawan town, who today are their descendants. Not many years ago, I buried a chief of the said island, who was more than seventy years old, whose parent had been alive when this raid took place; and a son of his who had heard it many times, related it to me with all the aforesaid details.

A bingi or bingil was a virgin or a woman who had been faithful to one man all her life. It must therefore have been bestowed on the heroine of this romance sometime after the Albay raid, the first step in an historic event's becoming a legend. The quotation of her and her husband's noble words indicates that the poetic process had already had its effect by the time Father Alcina heard the story. Perhaps with retelling over the centu- ries and the accumulation of apocryphal embellishments, the tale might have grown into a full-fledged kandu. Indeed, had ancient Visayan culture not succumbed to colonial acculturation, some Waray bard might now be singing the Epic of Bingi.

Years and years ago, when Maguayan ruled the sea and the terrible Kaptan launched his thunderbolts from above, the water and air were filled with swimming and flying monsters. Those that lived in the air were armed with great teeth and sharp claws; but, though they were fierce and savage, they lived together in peace, for they feared the anger of their master Kaptan.

In the sea, however, all was not so peaceful, for some of the monsters were so huge and savage and so confident in their strength that Maguayan could do nothing with them. He lived in constant fear of attack from these fierce subjects and finally, in despair, called on Kaptan to help him in his trouble.

Accordingly Kaptan sent his swift messengers to every part of the earth, air, and sea, and ordered that a council of all the creatures in the world should be held. He named the little island of Caueli in the center of the Sulu Sea as the meeting place, and commanded all to hasten there without delay.

Soon the members of the council began to arrive, and the sky was darkened by flying monsters, and the water boiled as the terrible reptiles of the sea rushed to the place appointed.

In a short time the little island was crowded with these dreadful creatures. There were huge Buwayas from Mindanao, fierce Tikbalangs from Luzon, savage Sigbins from Negros and Bohol, hundreds of Unglocs from Panay and Leyte, and great Wak Waks and other frightful monsters from Samar and Cebu. They grouped themselves in a large circle around a golden throne on which sat Kaptan and Maguayan, and while waiting the commands of their master filled the air with shrieks and howls.

At length Kaptan raised his hand and the noise instantly stopped. Then he announced his decree. He said that Maguayan was his brother god and should be treated with the same respect. He commanded all his subjects to obey the god of the sea and told them that he would kill with a thunderbolt any that disobeyed this order. Then he desired all to return to their own regions, and again the air was filled with a noise of thunder and the sea roared and foamed as the monsters went back to their homes.

Soon there remained on the island only Kaptan, Maguayan, and three messengers of Kaptan, who were called Sinogo, Dalagan, and Guidala. These were giants in size and had large wings which enabled them to fly with great swiftness. They had long spears and sharp swords and were very brave and powerful. Of the three, Dalagan was the swiftest, Guidala the bravest, and Sinogo the handsomest and best loved by Kaptan.

When all the creatures were gone Maguayan thanked Kaptan, but the great god said that he had only done his duty in helping his brother. Then he gave Maguayan a little golden shell and explained to him its wonderful power. Maguayan had but to put it in his mouth and he could change his form to that of any creature he pleased. In case a monster, defying Kaptan’s orders, should attack him, he had simply to change himself into a stronger monster of twice the size of his enemy, and then fight and kill him easily.

Again Maguayan thanked his brother god and, taking the shell, placed it on the throne beside him. Then Kaptan ordered his messengers to bring food and drink, and soon the two gods were feasting merrily.

Now it happened that Sinogo had been standing behind the throne and had heard all that had been said. He was filled with a desire to own the wonderful shell, and in spite of the many favors he had received from Kaptan he resolved to steal it. The more he thought of its great power, the more he longed for it. With it he could rule the earth and sea as a god, and, by hiding, he might avoid the anger of Kaptan. So he watched for an opportunity to make away with it. Finally his chance came. While handing Maguayan some food, he slyly caught up the shell, and soon afterwards quietly slipped away.

For some time his absence was not discovered, but all at once Kaptan called for his favorite messenger and, receiving no reply, ordered Dalagan to search for him. Soon Dalagan returned and reported that Sinogo could not be found on the island. At the same time Maguayan noticed that the golden shell was gone.

Then Kaptan knew that his messenger had stolen the shell and escaped. He flew into a great rage and swore he would kill Sinogo. He ordered Dalagan and Guidala to hasten to the north in search of the faithless messenger and to bring him back a prisoner.

Swiftly northward over the blue sea flew the messengers, and near the island of Guimaras caught sight of Sinogo. He saw his pursuers and flew all the swifter, but he was no match for them in speed. Nearer and nearer they came and then, drawing their swords, rushed forward to seize him.

But Sinogo was not to be easily caught. Quick as a flash, he placed the shell in his mouth and dived down into the water, at the same time changing himself into a huge crocodile-shaped Buwaya with scales like armor of steel.

In vain Dalagan and Guidala rained blows on the monster. The swords could not pierce the heavy scales.

Up through Guimaras Strait the chase went on, and Sinogo tore up the water in his flight. So great was the disturbance of the ocean that, as they rounded the northern coast of Negros, the waves dashed completely over the little island of Bacabac, sweeping away the hills and bringing the land to the level of the sea.

Still the rapid flight went on. Straight for Bantayan headed Sinogo, but suddenly changing his course he dashed into the narrow channel between Negros and Cebu. Then Dalagan, leaving Guidala to continue the chase alone, flew swiftly back to Caueli and told Kaptan that Sinogo was in the little strait. Up sprang the god and, flying directly east, he posted himself at the southern entrance of the channel. In his hand he held an enormous thunderbolt, and thus armed he waited for the appearance of Sinogo.

Down into the narrow entrance sped the faithless messenger, tearing up the water in his mad flight, while the brave Guidala struck in vain at his huge body. Suddenly a roar of thunder sounded and the thunderbolt fell on the back of the monster, bearing him down beneath the waves and then, stiffening like a bar of iron, pinning him to the bottom far below. In vain he struggled to free himself; the bar held him fast and sure. In his struggles the shell fell from his mouth, but a little Tamban caught it and brought it safely to Kaptan.

Thousands of years have passed, but far under the water, like a fly on a pin, Sinogo struggles in the form of a huge Buwaya. The water bubbles around him and for three miles little whirlpools go racing up the channel. And the native in his little sacayan avoids the narrow entrance where the water boils and foams, for Sinogo still twists and squirms, and the Liloan is a thing to be feared and dreaded.

There were then seven moons in the heavenly kingdom when Bacunawa, the huge serpent that rules the seas, first fell in love with them. From this dark retreat among the caverns many a time he had gazed with wonder and admiration at the “seven sisters” as they traversed the windy blue, and yearned to possess them. If he could only swallow them and thus be the eternal possessor of them.

One night he flew and swallowed one of the moons and came down to earth again in fiery haste. Months had passed when the moon he had swallowed melted. He tried to get another. He succeeded but this too melted away. He tried again. He tried six times, and he succeeded six times, but six times also the precious booty melted away.

Meanwhile Bathala became conscious of the mysterious disappearance of the moons. He tried to find out what had happened to them but failed. One night he was awakened by a deafening sound of drums and the shouts of men and women. He woke up and he saw that the last moon was being swallowed by Bacunawa and the whole earth was in consternation for it was in complete darkness. Hearing the shouts and the noise, Bacunawa left the moon and went back to his cavern in haste.

So a moon was left soaring in the skies and to prevent Bacunawa from swallowing it up Bathala planted a bamboo tree in its midst. And still the bamboo tree can be seen as a dark spot in the face of the moon.

Bacunawa has never given up; at times he tries again to swallow it up. But the people are always on the alert. They shout and make all sorts of noise when he tries to do so, and it is supposed that as long as the bamboo tree is not killed, he cannot succeed in his malicious enterprise.

Pandaguan found himself in the heavens together with the gods who conferred with him. After thirty days, he was send back to the world to live once more without knowing that during the time he was gone, his wife Lobloban moved on and was now living with another man, Marancon, who became known as the inventor of thievery.

Pandaguan asked his son, Anoranor, to tell his mother that he is alive and he will wait for her in their house. However, the moment Anoranor relayed the new, Lobloban become angry and insisted that her son was lying. She even reasoned out that the shark killed by Pandaguan didn’t return to life so how come her husband would be resuscitated.

Grief stricken after hearing his son’s narration on what Lobloban’s response was, he decided to leave this world and never come back. He is said to now reside in Sular, a place which projects the same concept of hell to the Bisayans.

In another version of the story, Pandaguan bears an arrogant personality as he claims that he can slay the gods since he managed to kill the shark – which he boasted bears the same size as a god. Kaptan, chief god of the Bisayans, teach him a lesson by striking him with a thunder bolt but it was not meant to kill him. After thirty days lying on the ground, he was revived, yet his skin turned to black and thus all his descendants were also dark skinned.

Once there lived a giant by the name of Odon who was so cruel that he would crush every creature inferior to him in size to death. Various resolutions were presented to this cruel being with the end in view of lessening, at least his bad practices; but all were in vain.

At last a revenge was planned. A "ticoy", a very tiny bird invited a mosquito, a crab, a bed bug, and an eel. The proposition of the "ticoy" seemed so sound to those whom he invited that they complied furthermore they felt sure now to put an end to the life of their dreadful enemy.

When everything was agreed upon they sailed in a coconut shell up to the dwelling of Odon, which was situated at the source of a river.

It was seven o'clock at night when they arrived at the home of their enemy after sailing for twelve hours. As was expected Odon was yet in his rounds.

Following the arrangement agreed upon, the bed bug went up to the bed of the giant, the mosquito to the only rocking chair of the home, the crab to a basin full of water, the ticoy burried himself in the ashes of the stove, and the eel was to place himself on the first stop of the ladder after Odon had come up to his abode.

Soon after Giant Odon came up. Being fatigued he immediately went to his rocking chair to refresh a little. But no sooner was he well seated then the mosquito began to bother him. This brought curses from the mouth of the giant but the attacks of the mosquito became fiercer till Odon had to go to his bed under his net.

Contrary to his expectation, he did not mind peace in his bed, for the bites of the bed bug were such that he had to toss himself up every now and then resulting in the tearing upof his net.

When the idea of having light in his house came to his mind in order to search for these troublesome animals, he sprang up from his bed and went to his stove. However as soon as he stooped in the stove the ticoy shook himself up, which caused the ashes to fly-hence to fill up the eyes of the giant.

The part of the crab now presented itself, for when sight was denied to the giant by the ashes of the stove he resorted to the basin to wash them off. But the first thing that Odon found when he dipped his face into the water was a crab hanging from his lips.

This last incident made Odon decide to go outside of his house so he grooped his way to the stairway. Here the goal of the plotters was realised for when the giant was beginning to step downwards his left foot slipped on the slippery eel and he fell down head first causing his death.

The Mantiw are thirty foot spirits in Iloilo, Panay often spotted whistling while roaming the wide open fields, or leaning against coconut and buri palm trees. Witnesses describe them as having a fair complexion, broad shoulders, and hooked noses. Despite being commonly reserved and peaceful in nature, the Mantiw are easily offended when a human attempts to whistle along with them. As a result, it will grab the whistling human it finds a nuisance, carry them off to the tallest coconut tree and abandon them on the very top without means of climbing back down.

When there is a sick person at your home, especially when he is very ill, you will find that when you are alone, you can hear all the sounds that will make your hair stand.

Sometimes, you could hear sounds as “tik-tik” , of the so-called aswang, “wilik-wilik,” “tiw-tiw,,” etc., the howling of the dogs which according to old folks is the sign that there are devils (panulays) roaming around.

Have you ever heard from your grandmother about the so-called mantiw? This is a very tall person, as tall as a coconut tree.

The story of the mantiw runs like this. There was once a young man who was fond of serenading late at night. His parents advised him not to stay out late at night because the mantiw would take him away. But he did not heed his parents advise.

One night about eleven o’clock he sat on the steps of the house of his sweetheart strumming his guitar. A tall person passed by and raised him to the height of his shoulder. He felt so afraid that he wanted to scream. So he held his guitar fast and in order to calm his fears, he strummed his guitar louder and faster. The guitar was so near the ears of the very tall man that he became frightened of the noise. The young man ran as fast as he could and later set his prize on a tall buri palm.

The following morning, the parents searched for their son who was not able to go home that night. When he had recovered from his fright, he shouted for help from the top of the buri palm. Two ladders where placed one on top of the other in order that he could go down.

The man was taught a lesson and from that time on he did not go out at night especially to serenade.

The Ten Bornean Datus refers to the ten chieftains who allegedly ventured to the Island of Panay boarding a boat called balangay (or barangay) to evade the tyrannical ruler of Borneo, Datu Makatunaw. The datus, believed to be the fathers of the Philippines, were the following: Datu Puti (and wife, Piangpangan), Datu Sumakwel (and wife, Kapinangan), Datu Bangkaya (and wife, Katurong), Datu Paiborong (and wife, Pabilaan), Datu Paduhinogan (and wife, Tibongsapay), Datu Dumangsol, Datu Libay, Datu Dumangsil, Datu Domalogdog, and Datu Balensuela.

According to the legend, upon the arrival of the datus, the local inhabitants of the islands, the Aeta, grew terrified but the diplomatic Datu Puti said to Marikudo, the chief of the natives, that they had peaceful intentions. Later both parties entered into a trade alliance. Marikudo invited the datus to a feast, during which the ten chiefs negotiated the purchase of Panay Island for a golden salakot. Since the Aetas found the land overwhelmingly vast for them, they retreated to the forest, leaving the Datus with the land which they divided among themselves (namely Aklan, Irong Irong and Hamtik), leading to the birth of Philippine population and culture.

More than five hundred years had passed since the arrival in the island of Maydia of the early datus; also, when they bought our island from King Maricudo. This is according to my investigations and the sayings of the old people who were ancestors of our parents. These are the words that have remained with us from the little account which was written by our elders:

One day when the sea was very calm, many, many years ago, boats of the datus were seen and they appeared to be merry making. These vessels carried the household, the relatives and the slaves of the datus, also much of their wealth. The datus were Datu Puti, Lumbay, Bankaya, Payburong, Sumakuel, Dumuksol, Dumalogdog, Padohinog and Kalengsusu. From the time they sailed from Borneo, they had much celebrating and merry making at the sea because all the datus were present, there was abundance in food like chicken, rice and other meat. These people landed at the mouth of the river Sinunugan near the opening of a stream Agdana, formerly called Udahanay together with voyagers who were just passing by from other lands. The place was an ideal one for anchoring, for nearby there was a waterfall.

Datu Puti spoke to the son of harikudo about the Purpose of their coming.

When they were seen by the natives, the Negritoes. Mambusay, the son of King Maricudo asked them who they were, where they came from and where they were bound for.

Upon hearing these questions, Datu Puti replied saying, "We are looking for an island or a place where we can live and we would like to buy it at a price agreeable to everyone if possible." Mambusay, the head of the group and son of King Maricudo heard this and he replied, "I will inform my father about this, also my other companions and we will discuss the matter together." On the seventh day, King Maricudo appeared with his chiefs near the place where the datus landed. And since the spot at the mouth of the river, Taluan, was beautiful and was near the waterfall, Dagame, it was there where they agreed to assemble, the chief of the datus, Datu Puti and his companions, and King Maricudo and his men.

Here, they discussed the sale, the price and the pur- chase of the island. Datu Puti said he would give in ex- change for the island a gold sadok or hat with a tassel on top, the weight of which was equivalent to fifty or a little more ounces; also a wash basin or bowl of gold weighing no less than a thousand ounces.

King Maricudo declared that the amount was enough to satisfy the price of the island but opposition came from She did not think the items were his wife, Maniuantiuan. sufficient thus insisted that several necklaces be added.

Their length must be that when worn would drag along to the ground. Her husband had a gold sadoc or hat and nothing was given to her this she simply could not take. A wrangling ensued between both parties and Maniuantiuan demanded even more strongly that unless the necklaces were added, she would not consent to closing the deal. After a while, Pinampang, the wife of Datu Puti offered to give Maniuantiuan what she asked for, specifications as to length will be considered, but that there must be peacefull settlement between them. The other condition was that Maniuatiuan should give them a sack or cavan of crabs, a wild pig with long tusks and a full-grown deer. Maniuatiuan agreed to the proposition and said that these things will be supplied and be brought to them as soon as they could find them. The things were ready and immediately Capangpangan [The author must have meant Pinampang instead] worked on the necklaces, linking them together till they were long. These she gave to Maniuantiuan. They were made possible by taking morsels from the rims of the many gold wash basins they brought with them without lessening them by one finger.

Since all the things that were asked for were met, the island was sold. The gold which was the true payment of the island was only about the width of a finger taken from the rims of the many gold bowls the datus brought with them.

After all the arrangements were made, King Maricudo spoke, "You are now the owners of this island, so are your children and your children's children. You can get organized and build your dwellings near the sea or by the mountains as you desire." These the Borneans heard and they replied saying, "As long as the sun shines in the sky, they will recognize King Maricudo as one who rules them." King Maricudo and his wife Maniuantiuan departed, also the elders that were with him. These men together with the king managed the affairs of the island. According to the sayings of the old people who were present when the Spaniards came, this was the beginning of the growth of those who inhabited the island.

When they were nearing their twentieth year on the island, the datus Kalengsusu, Puti and Dumoksol went back to their former homeland, Borneo; when they came back, their boats were drifted to the river Taal. There they beheld the beauty and bliss of the place so they decided to land.

This, according to the old people, is how the taga ylog originated, Tagalog as they are called today. However, some of them proceeded and the ones who were left were only Datu Kalengsusu, Dumoksol, their household and slaves.

Datu Puti settled down in Panay for a while, also the rest of the datus who were mentioned before except Kalengsusu and Dumoksol who stayed by the river Taal. Later, Datu Puti returned to Borneo again. The datus' children are the following: Soliran is the child of Datu Dumalogdog who married Dumalipdip. He built and lived in the town of Dumanhug. Soracia who is the daughter of Datu Bankaya married Kapinday who built the town of Alimodian. Suluan, who is the son of Latu Bankaya married the daughter of Maniuantiuan named Kakahoyan. They built the town of Katibaoan. These two had a son whose name was Katurong. He married another daughter of Maniuantiuan whose name was Daguite. He built the town of Dumaguete in the island of bugtas.

These people believed that up above in the sky lives a being whom they called Diua. They also believed in Bugrason and Kasaysayan who were children of Sarampahon and Mangin Dalan. The former two were the chiefs of all the witches, the sorcerers or medicine men and those who had capabilities to deal with the evil spirits. The mountain people worshipped Cayho and Bomalabag, representatives of the bangot banua because they were slaves of the bangot banuas. They respected and brought offerings to these to bangot banuas in the form of food.

The one who really preceded as god of the mountain people was Cubus Cubus. He disappeared to the land of happiness or bliss and was replaced by Caibao and Dangse. One was later transformed into an animal called Kauabao.

The other was transformed into a bird called Tamsi; the third of the gods was Bitlag who died because of his wrong doings. He was transformed into a Baleo. Since that time he has remained in his grave. On climbing the mountain, Kangitngitan gave birth to Binakud and Kapintao. Binakud remained on earth and Kapintao took to the sky where she now appears in our eyes as a rainbow, the stairway to the sky. Bonkoy who guided those from Bonay returned to them. Buruangan founded Sinogbahan. Binakud, who is the child of Bulugsisu and Buruangan built the town of Sinogbujan now called Dumangas.

Datu Sumakuel discovered Malandog which is now called Guimbal. It was here where he made his nets for fishing. One day when he caught plenty of fish, he ordered his slaves to dry them in the sun and be sure that the hawks and the crows did not eat them. To this his slaves replied, "If the birds even steal and eat that which is inside the house, is sheltered and is under your protective care and ours, how then can we prevent the birds from eating these fishes when they are out in the open?"

Sumakuel understood their implication that his wife was a traitorous one. His slaves continued by saying that he must observe his wife. Upon hearing this, he took another boat and searched for a bamboo container, pasok, in which he could put in some water, then sped home.

There, he climbed to the roof and saw proof of his wife's betrayal of him. He poured the water from the pasok through the hole he bore on the roof and it fell where his wife and her lover were lying.

When they felt the water dripping, Kapinangan spoke to her lover whose name was Gorong gorong. "Could it be raining that our bed is wet like this?" Having discovered the traitorous act of his wife and of Gorong gorong her lover, through a very small gap at the ceiling. Sumakuel made to fall upon Gorong gorong a sharp pointed projectile. Gorong gorong was hit and died instantly.

Since Sumakuel did not see anyone around who might have seen him do the act, he descended from the roof and proceeded to the sea.

Kapinangan was alone then in the house. She thought of the incident, of Sumakuel, her husband whom she believed to be at sea fishing. She recalled how many times she had told Sumakuel to put the sharp-pointed projectile away for some one could get hurt from it. With a sandidao, a cutting instrument, she cut the legs of her dead lover, also his whole body. She carried the pieces little by little and buried them under the coconut groves. After finishing the task, she went home. The place where the dead body laid, she cleaned thoroughly so that there was not a spot of blood left. She laid again in the same bed, thought and convinced herself that not a single sould had witnessed the incident.

When Sumakuel landed from his fishing boat, he ordered his companions to transfer the net and the fish in the boat. They had a big catch and made all the necessary preparations. After finishing this, Sumakuel went home, carried in his own hands some of the big fishes he had chosen. He, also, told his companions to bring some more home. When he approached the foot of the stairs of his home, he called Kapinangan, "ake these fishes, clean them, cook them and we shall eat them together. Kapinangan replied saying, "I do not know how to do that. I do not know how to cook. Only you know about this from the time we lived together. Furthermore, we have many slaves who can do that kind of work."

"Kapinangan, I want you to do the preparation yourself," Sumakuel insisted. "Since we lived together, I have not tasted any food which your hands have prepared. You even know how to chop a human body into pieces."

To this statement, Kapinangan turned pale and quietly complied to the request of Sumakuel. They ate the food together and settled down after the meal. Sumakuel sent his slaves to get their best hammock and there upon they relaxed while Sumakuel played on an instrument a very sad song. In the song, he cursed and rebuked his wife. Later, he told his slaves to clean and get his weapons ready. But in the morning. when he was about to take his wife's last breath, he felt his arms weakening. He could not bring himself to kill her.

He, therefore, commanded his slaves to put Kapinangan in a huge earthen jar weighted by stones and be sunk in the deepest sea. However, the slaves who were entrusted by Sumakuel to perform the punishment felt pity for Kapinangan thus they only left her on an island uninhabited by people beyond the deepest sea.

And when Kapinangan was alone in the island, she prayed to an all-powerful god. She watched for any vessel that passed by on which she could ride on Days went on but no boat or vessel came in sight. The fruits of the trees were her only food and this time she directed her prayers to Ganay Bulalakao; while she prayed, Katao, a mermaid, appeared along with a spotted crocodile. She immediately rode on the back of the crocodile where Katao was also sitting and they headed toward the island of Dipologan. Kapinangan landed here.

A short while after, Sumakuel became overwhelmed with sadness. He pondered over what he had done and when he remembered his wife, he wept bitterly. His slaves spoke to him with deep sympathy, persuading him to go sailing with them so as to divert his mind away from all that sadness. Sumakuel took this suggestion and ordered his slaves to weigh fifty cavans or sacks of clean rice to bring with them, including all the other necessities. All these were done and they went sailing with spirits high. They passed by the many islands.

Through God's will, Ginoo, they came upon the island Dipologan, landed there for they fell short of provisions.

When they set foot on the shore and approached a big house, Kapinangan peeped at a window but they did not recognize her. The heaviness in Sumakuel's chest was relieved when he saw a face that looked familiar to him. It resembled that of Capinangan. However, he kept this feeling to himself, concealed his surprise especially when he learned the girl's name was Alayon. This occasion offered a good opportunity for Sumakuel's companions to suggest that he marry this good woman.

Remembering how sad and dark his life had been since he lost Kapinangan, Sumakuel sighed melancholously. His slaves tried to cheer him up by playing the budiong, a sea-shell horn with the hope too, that they could bring him to marrying this woman. Their efforts did not succeed. But a slave by the name of Dina-ay did not give up. He played the kudyapa and when his master heard the sweet sounds, he consented in marrying Alayon. He further stated, "It is a pity to waste the gold. The slaves heard this and replied, "Gold comes only to those who have luck, [During those days, they believed that gold was acquired by luck, while nowadays, we consider gold coming from diligence] What is the use of aspiring for something which is no longer existing. It is more important to treat well and love Alayon and treasure her within your heart.

After this, they placed on the head of Alayon a gift in the form of a crown of gold, an indication that she has become the chosen woman of their master. They placed a gold crown on Sumakuel's head also. On they went with their merry-making in their boats. They rejoiced over the new-found love of their master whose beauty resembled that of Kapinangan. Really, it was only a name where they differed for Alayon was formerly called Kapinangan. The celebration at sea continued and while they were sailing, they came across Datu Bankaya who was the brother of the former Kapinangan. Datu Bankaya was looking for his wife who was stolen away.

The two datus with their companions landed on an island called Kamokon. Later when they landed on an island called Bririanon, the weather was bad with strong winds blowing. It was on the mouth of the river of this island where they set foot and where they heard a cock orow. They immediately recognized the cock as Sumakuel's and his brother, Caturong confirmed it.

Having watched with care all those who disembarked, Datu Bankaya's wife finally saw her husband along with Sumakuel and his companions. And great was the rejoicing of Datu Bankaya upon finding his wife.

At the same time Datu bankaya arrived, the natives of the island were making preparations for a cessarian or on a woman who was about to give birth.

Datu Bankaya objected to this kind of an operation and talked to the Briarianos that what was needed only was massaging of the abdomen of the woman so that the child would come forth.

The Briarianos begged then saying, "If it is possible, please do the massaging according to what you know. We will pay you in silver or gold, whichever you desire of the two." To this he replied, "I have no need for silver or gold but what I would like are some seeds, fruits and roots of trees and vegetables."

"If that is what you wish, "the Briarianos said, "we will fill your boat with these things." After having agreed to the proposition, they went about filing the boat with seeds and plants. They continued sailing. And they planted according to the following narration by Datu Sumakuel and Bankaya who distributed the seeds namely: kauayan, mabulo, hidiok, bagtikan, sibukao, buri, niog, kulo, kalamansi, paray, batad, sahangkugui and others.

They planted on all the mouths of the rivers on the island of Mait, also on the streams. On the island of Maydia, they planted around the whole of it, on the mouths of the rivers and on the streams near the coast. In this [community] Banaybanay, they began planting, then in Asluman, in Linaban, in Sibalom, in Patnongon, in Nalupa-an, in Bugason, in Maydiaas, in Kulasi, in Pangdan, in Banga, in Batang, in Balokan, in Batad, in Sikaba, in Bakhanon, in Bugto, in Asog, in Bakolod, in Narauis, in Odiong, in Tibiao, in Dulang, in Alakaygan, in Barotao, in Igkawayan, Halangdon, Agdalanhon, Kolasi, Nabitasan, Dumangas, Parao, Barot, Baguing, Naga, Kalampitao, Naolod, Bagat bagat and the other regions and communities until they arrived again at Sinogbuhan, around the whole island and other places.

The names of the datus who came are: Lumbay, Paiburong. Dumalogdog, Padohinog, Bankaya and Sumakuel. The second wife of Sumakuel was Alayon, The Datu Paduhinog, his wife was Ribuksapiao; The Datu Paiburong, his was wife was Pabulangu.

Datu Sumakuel settled in Malandog. Paiburong settled in the place called Lanag. Near Lanag, there is a mountain verdant with trees and vegetation called Lanas because the place is supposed to be haunted with fairies and other malignant spirits.

In Sinagaran, there is also a padhe [haunted place]. a mountain the name of which is Danas to which the early datus gave offerings.

The same is true with Balabago. It has a mountain which the datus worshipped and gave offerings to. In the region called Potakpolukan which is on a high and luxuriant place, there are many trees and is surrounded by two rivers, one being called Lanas and the other Nasuli because it [Flows from the north, turns and proceeds toward the same direction.]

There is a stream called bayadan and this flows to the Three of these mountains were set aside by the early datus as sacred places for offerings and for worship to their Diua, also for other [elaborate and wasteful] ceremonies. It is here where they worshipped and prayed to their god, Bulalakao, that they maybe looked upon and provided as they requested. And when he appeared to them, he was, like a round and solid fire.

Let us continue the story about the datus and their wives. The Datu Bangkays, his wife was Katurong who was from Bornay.

Datu Domoksol, his wife was Kabiling from Bornay. This Bangkaya settled in the region of Aklan. His first child was Banga called thus because this Balinga talked in a childish manner, lisped in speech, so did his son and all those who lived in the place followed him.

Paiburong was a widower and had a daughter named Ohaytanon.

The first child of Datu Sumakuel was Gunudan, the following were Omodhay, Bansalan and the youngest, Aagahamok. Cmodhay gave birth to Cadanay, Cadanay to Dunaay and Dalanay.

The names of the slaves of these early datus are the following: Magtaou, Binaui, Fingas, Kapusog, Potol, Bauas, Sigayan, Dumughan, Ogma, Lakay, Aimbo and Yoaon.

The last one of them married a Cagusirang. All their sons and descendants were born with bodies covered with very thick hair. As each one came forth, he was tossed and was caught by seven budyak [spears or some pointed weapon.] After the blood had been drained from him and the breathing stopped, he was turned over on his stomach; around him were placed five pigs butchered by the bangot banua [priests] together with seven hammocks all covered with black cloth and seven big woven baskets. They offered this as a sacrifice to Bulalakao. The one who took charge took seven steps, raised his head toward the sky. To their amazement, the dead would become alive; his body and blood purified. The impurity before accounted for the growth of the hair.

The leader of the atis during the years before the datus arrived from Bornay was named Pulpulan. He had two children namely Marekudo and Kanonay. Marekudo married Maniuantiuan. This negrito Pulpulan is the one who taught Sumakuel all the places, regions, rivers, streams and lakes, even how these places got their names like Yrong yrong, the biggest of all which was ruled by King Marekudo and his wife Maniuentiuan. It was named thus because it resembled the nose of a human being. It had two openings or outlets, at Himalus and on the river of Salog which branches out.

Hamtik was ruled by one of the sons of Maniuantiuan called Sibalom and was named thus because many ants called hamt ik were found there. They were the kind that bit painfully. The other place which was ruled by Maniuantiuan's grandsons was called Capid, meaning twins which the grandsons were.

The names of the other places are Bagroy or Sinogbuhan, which was formerly Nasuli, Ydanlog, Mapatag, Dauis, Asluman, Linaban, Bongbongan, Malandog, Sibalom, Kariitan, Patnongon, Ydaganas, Nalupacan, Pinangdan, Batangan, Kalenan, Maydia, Colasi, Banga, Bulukaui, Bagakay, Batad, Sibaka in the island of Bugto, Bakhanan, the island in Bugto, Asong, Bakolod in the island of Bugto, larauis, Upak, Hibaan, Alakaydan, Barotak, Yakauayan, Panahian, Dalupang, Nabitasan, Halangoan, Dumangas, Balabago, Dangolan, Aninilao in Capid, Badiang, Aagamo, Lila, Lanas, Nabalian, Talisay, Himalos, Borongan, Bonguangan, Ygan, ampolungan, Cabano, Nabalas, Tilad, Kasaguingan, Bulubitoon, Balabago, Catongdan, Boctong, Barot, Baking baking, Batuan, Bimbalayan, Calampitao, Daku Nalaud, Ygpuro, Cayad, Buguay, Pasong, Tugot, Dalis, Maduging, Nabilauan, Talibong, Malihokhok, Pangdan, Tiniguib, Pulu diot, Tangdayan, Darogat, Bulu, Sandigan, Buquid, Tandoan, Bungol, Patugpatong, Tiling, Tagukan, Tinikoan, Alikomong, Balod ba- lod, Kahang, Kataasan, Kasing, Binalabagan, Sinoloan, Salaguiaoan, Ysio, Ygkalubay, Lasao, Pongan, Sahang, Tagsing, Bongbung, Bakhuan, Busay, Alayon, Kigas, Ynayaran, Langka, Marang, Paray, Lisu, Bunga, Tagokan, Tabangku, abanga, Salomagui, Aagdo, Bantayan, Takuyon, Tiglapak, Suyok, Binoladan, Fanginmaan, Salasag, sanag, Ablan, Banog, Dao, Guindakan, Sanay, Dumay, Busay, Maasin, Sibalom, Salaguniaty, Tagbato, Sabunga, Tinapik, Bubug, Yglandog, Malinao, Sinurara, Dignagyaoan, Kamot, Sanga, Saba, Tinagan nga daku, Tinagan nga duitay, Pulu daku, kag Pulu nga Diot.

All things being settled, the datus having chosen their dwelling places, Datu Puti returned to Bornay, his birthplace, along with the few of the other datus. Datu Puti was a relative and the care-taker of a Moro king whose name was Makatunao. The latter was known for being quarrelsome, jealous and boastful, lying endlessly and without reason. he resembled all those who followed Magomat, the god of the Moros.

The main reason why the datus fled from Bornay was to escape from the cruelty and injustices inflicted upon them by this King Makatunao. Whatever he saw and desired, he took away without any right or reason and against the will of the owners.

Datu Paiburong and his wife, Pamulahanon felt deep sorrow over the loss of their small beds of gold, their chairs of gold and many other precious articles inside their house which were taken away by this king.

Later on, when the two daughters of Pabulanon were grown up, they married. Ohaynayon, the one daughter, married a brave and gallant Datu whose name was Labao Dungog. The other daughter, Ohaysanga married also a brave datu named Paibara.

These two ladies were well reared and cared for. They were not only beautiful in their ways but also in figures. The same was true of the men they married, furthermore, they were known for their bravery in battle.

These two men were the ones who recovered their wives' and parents' precious possessions which were lost in a place called Odtohan, where lakatunao reigned as king over the land of Bornay. The same men also restored the riches of the other datus who were robbed by this king.

They sought for Amomongo who was a servant and care- taker of the possessions of Makatunao; a brave fighter this servant was, but in a heated battle with these two men, he was killed. Thousands were also killed consisting the whole army which faced them on that battleground. This Datu Labao dungog, he it was, who killed the King Makatunao and Datu Paibara killed Makatunao's wife called Kamintaha. From the king's son, Balintuas, they took all the riches in the town Odtohan, including those of King Makatunao's and the ones who sided with him.

And they also recovered the riches that were stolen from Paiburong, so were those that belonged to the other datus who were with them.

All those who survived the killings in the town of Odtohan were the old and the very young men and women. These became the slaves of Paibare and Labao Dungog. These were the same ones who were brought to this island and who settled in the place called Sinogbahan; they were given to the other datus as their captives and slaves.

Labao dungog and his wife, Ohaytanon built their house in a place called Buru buro, near the mouth of the river Halaud, later called Tarookon-Salug. It was named thus because mudfish thrived abundantly in its streams and ditches.

This story came from the place, Ylong Ylong - that since the Datu Sumakuel liked very much to wander by sea and also by land to distribute the seeds that they may plant, he knew all the places and the extent of the island. He brought the Datu Lumbay and Domalogdog to Sinogbahan, these two datus settled together with their captives and slaves.

Through the help of Datu Sumakuel, these other datus built these towns, ancient regions and places, also the new ones. From this, different names came to being; as Aminhanon, Bagatnanon, Sidlanganon, Katungdanon, Yrahainon, Bukidnon, Aklanhon, Saouanon, Bulanon, Kagayanon and others.

Those from Taga Ylog, this is wat happened to the Datu Puti. He left some of his companions datus along with their households in Taal. They settled there and built several towns. A language differing from the one used in this town developed and was spoken by the inhabitants. They were classified according to the directions their dwelling places were situated as: Ilaudnon, Ylayanhon, Bikolanhon, Pangpangon and many others.

Labao dungog and his wife, who was Ohaytanon had a child by the name of Mali mali. Such was her name because she would repeat and imitate continuously what she heard, saw or others did.

A long time ago the sky was close to the earth's surface. A man could reach it with his hands. But one day a woman who was pounding rice in a wooden mortar, struck the sky with the pestle. She began to murmur, complained cursed the heaven for interfering with her work. God became so angry, that on the next day, he raised the sky upward so that it was beyond human reach. This was the belief to be the cause of the great height of the sky.

Siquijor is one of the Visayan islands. It lies off the Southern coast of Oriental Negros between the island of Negros and the island of Bohol.)

The old people along the regions near the small island of Siquijor have a tradition handed down by their great grand parents that a long, long time ago there was no such island, but that one day they could see a thick cloud resting on the sea between islands of Negros and Bohol.

The cloud continued to rest on the sea for several days, and the people noticed that lightnings flashed, and strange noises burst out of it. This lasted for some time until at last the cloud cleared away and in its stead remained a heap of earth with sea shells even at high elevations.

From the origin of the island, the people since then have called it Siquijor, or the island of fire.

In remote times all the people of Negros lived prosperously under the benign rule of Laon. They worked in his fields and shared with him the harvest. When he was visiting them in the Fields one day, gentle showers began to fall. The showers turned to heavy rain, and when King Laon again visited his fields the water was knee deep. Then it was waist deep. Then it was up to his shoulders and all thought of a harvest vanished.

But at least he would have his people. So he called them together and set them to building a mound. “But we have no tools, O Kanlaon”! Kanlaon waved his magic kerchief, soon there were shovels and picks.

“But we have no granite! The mound must be ribbed with granite”!

With another wave of the kerchief all materials were supplied. The people worked with great good will, shovelled and carried on patiently until Mount Kanlaon was built in the midst of the valley with its crest 6,000 feet high. There they dwelt until the flood subsided. Again they worked lustily for the great King Laon and dug a ditch to the sea to drain off the waters from their drowning fields.

Such was the origin of Mount Kanlaon. The new river formed came to be known as Bago (new) river.

There once lived on the island of Negros a princess named Anina who lived a very sheltered life.

One day, Anina overheard her father talking to the kingdom’s chief priestess. The priestess was frantic about a report that they could not find a single maiden who was unblemished.

Later, Anina asked her father what it was all about, and the king finally broke down. There had long been a seven-headed dragon threatening the kingdom, and the monster could only be appeased if an unblemished maiden was sacrificed to it.

In fear, all the women in the kingdom had cut themselves to disqualify themselves from the sacrifice. Parents cut their own baby girls so as to spare the infants from the sacrifice. But the king and the queen couldn’t bring themselves to mar their daughter’s beauty, and so Anina was the only remaining unscarred female in the kingdom.

Anina did not weep. Instead, she willingly offered herself for the sacrifice. Fortuitously, on the day she was to be brought to the mountain where the dragon lived, a man calling himself Kanlaon appeared. He said he came from a kingdom far away in order to slay the dragon and spare Anina’s life.

No one believed the dragon could be killed, but Kanlaon insisted that his ability to talk to animals would help him. He asked the help of the ants, the bees and the eagles.

The ants swarmed over the dragon’s body and crept under its scales to bite its soft, unprotected flesh, while the bees stung the fourteen eyes of the dragon till it was blind. The largest eagle carried Kanlaon to the mountain where he was able to easily chop off the seven heads of the writhing beast.

In gratitude, the king gave Kanlaon his daughter Anina to be his bride, and the people named the mountain after Kanlaon. And that is how, according to the story, Mount Kanlaon got its name. That it is a volcano is because of the spirit of the dead dragon.

Hinilawod is an epic poem orally transmitted from early inhabitants of a place called Sulod in central Panay, Philippines. The term "Hinilawod" generally translates to "Tales From The Mouth of The Halawod River".

Hinilawod is a 29,000-verse epic that takes about three days to chant in its original form, making it one of the longest epics known. Hinilawod is one of the many pieces of oral literature passed from one generation to the next, changed and morphed by the chanter to one degree or another as he told it to his audience. The Hinilawod is not just a literary piece but also a source of information about culture, religion and rituals of the ancient people of Sulod; showing us that ancient Filipinos believed in the "sacred," in the importance of family honour and in personal courage and dignity.

Below are verses from the first two stanzas of the second part of Sugidanun I (First Narration) of the Sulodnon epic Hinilawod: Adventures of Humadapnon chanted by Hugan-an. The epic is in the original Sulodnon language (Sugidanun I: Pangayaw 2. Himos):

Yabon-yabon pay tun-og

Alimbu pa duyamig

Nagparibung domdom

Hangop abi sa domdom.

Ni Buyong Humadapnon:

"Ti, Taghuy, ku magsalakay

Abi ako magmamkaw

Ku magliali ako sa lawdon

Maglibot sa layagon

Bungayong ako sa sarakyan

Waay ako't panimbang,

Waay it panibin-sibin."

Mahinay tumindug

Mahinay tumimbayug

'I ginuong harangdon.

Kambay dato agtunan

Lubayon kamasuswon

Uwa si Labing Anyag

Sanglit may babaylan

Sanglit hay singday.

English translation:

The dew was still fresh

The morning breeze was cold

There he sat wondering

Till and idea came to his mind.

Said Buying Humadapnon:

"Well, Taghuy, were I to travel

Supposing I do embark

If I scour and cross the seas

Travel around, spread my sails

I would be alone in my vessel

I have no assistant

I have no companion."

And slowly he stood

Meditating he took to his feet

The respected master.

He went and approached

His younger sister

Uwa Labing Anyag

Because she was a babaylan.

An skilled in charms.

When goddess Alunsina of the Eastern Sky reached maidenhood, Kaptan decreed that she marry. The gods and lords of the different worlds came to try their luck. However, the lovely diwata refused them all in favor of Datu Paubari, mighty mortal ruler of Halawod.

The marriage of Alunsina and Paubari was resented by the former’s god-suitors and they plotted against the newlyweds. A council of gods was called by Maklium-sa-t’wan, lord of the plains, and they all agreed that the country of Halawod had to be destroyed; it had to be flooded. However, with the aid of Suklang Malayon, guardian of happy homes, the couple was able to escape the horrible catastrophe.

A few months after the flood, Datu Paubari and his young bride, Alunsina, went down to the plains and started life anew. Some months after they had settled by the mouth of the Halawod river, Alunsina became pregnant. She told Paubari to prepare the siklot or the things necessary for delivery.

Shortly after the infants were born, Alunsina summoned Bungut-Banwa, the high priest, to perform the necessary rite to the gods of Madyaas for the good health of the children. Bungut-Banwa, after having improvised an altar, burned alanghiran fronds and a pinch of kamangyan (native incense) thrown to the fire, and fumigated the three infants. The ceremony over, the high priest opened the windows of the room, the ones facing the north. A gust of cold northerly wind blew in, and lo! the three children suddenly became handsome young men.

A few days later, Labaw Donggon, the eldest of the three brothers, asked his mother to prepare his magic cape, his hat, his bahag (clout) and his kampilan (fighting bolo) for he was going to Handug, a place near the mouth of Halawod river where the beautiful maiden named Angoy Ginbitinan lived.

For several days he travelled across the wild plains, climbed steep mountains and traversed deep valleys, until he reached the mouth of the river. He asked for the hand of the maiden from Karimlagan. Angoy Ginbitinan’s father commanded him to vanquish the huge monster, Manalintad, which haunted the mountainside of Halawod, as part of the dowry requirement. With the aid of his magic belt, Labaw Donggon was able to kill the monster and presented its tail as a trophy of victory to the people of Karimlagan.

Labaw Donggon brought home with him his new bride. However, on their way home to Madyaas, they met a group of young men who informed Labaw Donggon that they were bound for Tarambang Burok to try their luck for the hand of Abyang Durunuun, beautiful sister of Sumpoy, lord of the underworld.

When they arrived home, Labaw Donggon left his young wife in his mother’s care and immediately proceeded to Tarambang Burok. On his way, he encountered Sikay Padalogdog, a huge man with a hundred arms who guarded the ridge leading to Abyang Durunuun’s place. Sikay Padalogdog’s anting-anting proved no match for Labaw Donggon’s talisman and, after a fight, he surrendered to the young Madyaas hero.

Labaw Donggon was successful in his venture and he brought home to Mount Madyaas his prize, Abyang Durunuun. A few days later, he again set forth for Gadlum to win the hands of beautiful Malitong Yawa Sinagmaling Diwata, young bride of Saragnayan, lord of darkness.

Riding in his biday nga inagta, a black boat, he sailed across the seas for many moons, then across the regions of the clouds, passing the land of stones, until he reached the shore of Tulogmatian, Saragnayan’s seaside fortress. As soon as Labaw Donggon set foot on the shore, he was challenged by Saragnayan. “Who are you and what did you come here for”?

“I am Labaw Donggon, son of Datu Paubari and goddess Alunsina of Halawod,” Labaw Donggon answered. “And I came here for the fair Malitong Yawa Sinagmaling Diwata”.

Saragnayan burst into loud, ill-humored laughter. He told Labaw Donggon that he was courting trouble because Malitong Yawa Sinagmaling Diwata was his (Saragnayan’s) wife. However, determined to carry out his suit, Labaw Donggon challenged Saragnayan to a duel, stating that whoever wins should have Malitong Yawa.

Saragnayan agreed and the two protagonists were immediately locked in combat. Labaw Donggon submerged Saragnayan under the water for seven years; however, when he took him out, the lord of darkness was as alive and strong as when they first met. In turn, Saragnayan pulled a nearby coconut tree and beat Labaw Donggon with its trunk. But Labaw Donggon survived the deadly lashes.

At length, Saragnayan, with the aid of his pamlang or anting-anting, defeated Labaw Donggon and imprisoned him under his house.

Meanwhile, back in Mount Madyaas, Angoy Ginbitinan bore Labaw Donggon a child, at about the same time that Abyang Durunuun also delivered a handsome baby boy. Ginbitinan’s child was named Aso Mangga while Abyang Durunuun’s infant was called Abyang Baranugon.

A few days after they were born, Aso Mangga and Abyang Baranugun went forth to look for their father whom they had not seen. Travelling night and day in their magic sailboats, the brothers reached a region of Eternal Darkness where they fought and vanquished a three-headed monster named Tabuknun. Passing the Regions of the Clouds and the Land of Stones, Baranugun and Aso Mangga reached Saragnayan’s abode. They instantly demanded the release of their father. Seeing that Baranugun’s umbilical cord had not yet been removed, the haughty lord of darkness laughed. He advised the young child to go home to his mother.

Feeling insulted, Baranugun challenged Saragnayan to a duel. Thinking that it was a joke, Saragnayan accepted the challenge only to find out that he was no match for the skill of Baranugun. Having vanquished the mighty Saragnayan, Baranugun and Aso Mangga brought home their father.

Labaw Donggon’s defeat angered his brothers. Humadapnon swore to the gods of Mount Madyaas that he would go after Saragnayan’s kinsmen and followers.

Taking with him enough provision, he passed for Buyong Matanayon, skillful swordsman from Mount Matiula, and together they sailed for Saragnayan’s land. They rode in a sailboat called biday nga rumba-rumba. They travelled across the region of the clouds, passed the Land of Darkness and arrived at a certain place called Tarambang Buriraw. Here they encountered Pinganun, the seductive sorceress of Talagas Kuting-tang ridge.

Seeing Humadapnon and his friend, Pinganun changed herself to a beautiful maiden and, with all the known wiles of a woman, lured the young man to make love to her and, when night came, to sleep with her.

Humadapnon fell into the snare. He refused to leave despite the pleas of Buyong Matanayon. He became a witch! For several months, they remained. On the seventh month, Buyong Matanayon remembered that they brought along with them a good supply of ginger. And so one night, while Pinganun and Humadapnon were eating, Matanayon threw seven slices of ginger into the fire and, as soon as Pinganun smelled the odor, she begged to be excused. Matanayon knew that witches or sorcerers could not withstand the odor of ginger, antidote to sorcery.

Immediately after she had left, Matanayon struck Humadapnon unconscious and escaped with him—thus saving his friend from becoming a sorcerer of the first degree.

On and on they travelled, pursuing and vanquishing Saragnayan’s relatives. At length they reached a place called Piniling Tubig. Approaching the gates of the village, they saw a big gathering. Upon inquiry, they learned that Umbaw Pinaumbaw, datu of the region, was giving his daughter in marriage to whoever could remove the huge stone which rolled down to the center of the plaza from the mountain. Hundreds of men had tried but they were not able to budge the stone even an inch.

Humadapnon elbowed his way through the crowd. With the aid of his magic cape, he lifted the stone, to the amazement of all those present, and threw it back to the mountain. Humadapnon was hailed as a hero, and datu Umbaw Pinaumbaw gave him his daughter. It was during the wedding feast that Humadapnon heard about the beauty of Burigadang Pada Sinaklang Bulawan, goddess of greed, from a court minstrel whom the datu summoned to sing at the celebration.

Humadapnon went forth to win the hand of this goddess. On his way he met Buyong Makabagting, mighty son of Datu Balahidyong of Paling Bukid, who was also on his way to win Burigadang Pada Sinaklang Bulawan. Makabagting challenged Humadapnon to a duel. The young Madyaas hero accepted it and the two suitors fought.

Humadapnon defeated Buyong Makabagting and, the latter, knowing that he was no match for Humadapnon’s strength and power, promised to give up his suit and help Humadapnon win the charming Burigadang Pada Sinaklang Bulawan. Later they became friends and Humadapnon brought home his new bride.

Shortly after Humadapnon’s departure for the Land of Darkness, Dumalapdap, the youngest brother, also started for Burutlakan-ka-adlaw where Lubay-Lubyok Hanginun si Mahuyokhuyokon lived. He brought along with him Dumasig, the foremost wrestler of Madyaas.

They travelled for several moons until they reached a place called Tarambuan-ka-banwa where they met Balanakon, a two headed monster which guarded the Kalbangan (narrow ridge) leading to the place where Lubay-Lubyok Hanginun lived.

With the aid of his duwindi, Dumalapdap killed Balanakon. Approaching the gate of the palace, Dumalapdap was challenged by an Uyutang, a batlike monster with sharp, poisonous claws. A bloody duel ensued.

Dumalapdap and Uyutang fought for seven months, during which neither of the two protagonists seemed to have advantage over the other. On the last month, Dumalapdap took hold of Uyutang’s ankle, broke it, and with one deadly stroke from his magic dagger (iwang daniwan) he hit Uyutang beneath the armpit. The monster gave a loud cry and fell dead. So violent was Uyutang’s cry that the ridge broke into two and the earth quaked.

The old folk still say that one half of the ridge became the island of Negros and the other half became Panay.

Dumalapdap took Lubay-Lubyok Hanginun and proceeded homeward. Datu Paubari gave a feast in honor of his three sons. After the celebration, the three brothers left for different parts of the world. Labaw Donggon went northward, Humadapnon went southward, Dumalapdap, westward and Datu Paubari remained in the East.

In his dream Humadapnon was told by his spirit friends, Taghoy and Duwindi, that in a village by the mouth of Halawod river, somewhere in the west-central coast of Panay lives a beautiful woman named Nagmalitong Yawa. Humadapnon was the chieftain of the Sulod. His domain was at the headwaters of Panay river.

Thrilled by this news, Humadapnon went to look for the woman. On his way, he encountered difficulties and indescribable hardships. In one incident, his golden boat was driven by some unknown power into an unmoving sea, the color of which looked like human blood. It took the crew seven months to cross the unmoving deep.

From this unmoving sea, Humadapnon’s boat was again blown by a strong wind into a channel near the mouth of a river called Saruma. There were two moving islands close to this channel which crashed against each other at intervals. There was no other way except between these opening and closing rocks. With the help of his spirit friends, however, Humadapnon was able to escape harm.

On and on Humadapnon and his crew sailed until they reached an enchanted island called Tarangban. This was an island-cave inhabited by beautiful women. Enticed by the charms of Ginmayunan, who entreated him to pass by, Humadapnon moored his boat near the island and paid the women a visit. In the cave he was bewitched and imprisoned by the women for seven years.

Humadapnon was freed from the charms of Ginmayunan by Nagmalitung Yawa, the woman he was looking for. Nagmalitung Yawa was brought to the scene by the Taghoy and the Duwindi. At first, Nagmalitung Yawa declined to come but the spirits threatened to withdraw their supernatural support during her time of need. Coerced the maiden went.

With the help of Duwindi and Taghoy, Nagmalitung Yawa changed herself into a man and assumed the name of Buyung Sunmasakay. After liberating Humadapnon from the cave, Sunmasakay performed a ritual which removed the charms of Ginmayunan on Humadapnon. The handsome face of Humadapnon captured the heart of the disguised Nagmalitong Yawa. Instead of returning as Sunmasakay she transformed herself to her former self. She was so beautiful that Humadapnon wanted her instead of Kinangay sa Bulan, the woman his parents wanted him to marry.

Humadapnon asked Nagmalitong Yawa’s hand in marriage. However, she answered that she could not do anything until she had the permission of her parents. Humadapnon accompanied her back to Halawod. Along the way, Humadapnon encountered all kinds of difficulties, including conquering Buyung Paglambuhan, lord of an island-fortress in the middle of the sea. He always came out victorious nevertheless. They reached Halawod and Humadapnon married Nagmalitong Yawa.

During the wedding feast, Dumalapdap was attracted to Huyung Adlaw, daughter of one of the guests, Nabalansang Sukla, ruler of the Upperworld. Dumalapdap asked Humadapnon to help him win the girl and to talk to her parents. Humadapnon, at first refused his brother’s request. But Dumalapdap reminded him that when he (Humadapnon) was in trouble he was loyal to him throughout.

Yielding to his entreaties, Humadapnon accompanied his brother to win Huyung Adlaw. They were away for seven years. During this time, Matan-ayon gave the hand of Nagmalitong Yawa to Buyung Sumagulung, son of Mamang Paglambuhan (different from the giant which Humadapnon killed along the way), headman of an island fortress located somewhere beyond the mouth of Halawod river.

A big crowd was gathered in the house of Matan-ayon and Labaw Donggon to attend the wedding ceremony. When the rite was about to be performed, Humadapnon and Dumalapdap returned. Humadapnon blew his horn to notify Nagmalitong of his arrival. This created deep concern among the people who have gathered in the house of Labaw Donggon.

Some men met them at the shore and informed the brothers about the sad news. On knowing the treacherous act of Matan-ayon and Sumagulung, Humadapnon and Humalapdap killed all the guests present in the house of Labaw Donggon. They also killed Sumagulung.

In his anger, Humadapnon confronted Nagmalitong Yawa about her infidelity. He refused to listen to the woman’s explanation. The latter told him that it was her mother who arranged the wedding and that she had nothing to do with it. But it was in vain.

Without saying a word, Humadapnon stabbed his wife with his poisoned knife. Later, Humadapnon’s conscience bothered him. His spirit friends informed him that really Nagmalitong Yawa was not at fault and that he did a very unjust act. It was his mother-in-law who was at fault because she was the one who arranged the marriage.

Remorsefully, Humadapnon persuaded his sister, Labing Anyag, to resuscitate the dead Nagmalitung Yawa. This Labing Anyag gladly did. Coming to life again, Nagmalitong Yawa ran away from Humadapnon. She could not face him because of her previous mistakes. Humadapnon followed her.

The woman went down to the Underworld, passing through the channel guarded by an eight-headed snake named Sikay Pedalogdog, the region ruled by her uncle, Panlinugun, lord of the earthquake. Humadapnon fought the eight-headed snake and conquered it.

From the underworld, Nagmalitong Yawa fled to the upperworld, the domain of her grandmother, Laun Sina. Humadapnon followed her there, too. Reaching the middle space, between the Upperworld and the Middleworld, a sturdy young man, riding on the shoulders of the wind, came to the scene and abducted the fleeing Nagmalitong Yawa.

Humadapnon challenged the man. They fought for seven years in an equally matched duel. Both handled their arms very skillfully. No one seemed to win over the other. From above, Laun Sina watched the contest. After several years she got tired watching the two men so she descended from her ethereal throne and settled the case.

During the settlement, it was found out that the man was Amarotha, Humadapnon’s brother who died immediately after birth. Because she was alone in the Upperworld, Laun Sina brought Amarotha with her to her abode. There she resuscitated him and brought him up until he became a full-grown man.

In order to do justice to the two young men, Laun Sina decreed that the body of Nagmalitong Yawa be divided into two. This was carried out and each man—Humadapnon and Amarotha—took his own share of the body which Laun Sina brought back to life.

Humadapnon brought his wife to Panay and ruled the island for centuries.

Humdapnon was visited by his spirit friends Taghoy and Duwindi in his dream and told him of lovely maiden who lived in a village by the mouth of the Halawod River. The demigod left his dominion to look for the maiden named Nagmalitong Yawa. He brought with him a boatful of crew.

Humadapnon and his men safely traversed a blood-coloured sea with the help of his spirit friends. They landed on an island that was inhabited by beautiful women and headed by the sorceress, Ginmayunan. For seven years, Humadapnon and his crew were imprisoned in the island until Nagmalitong Yawa helped them escape while disguised as a boy. Humadapnon and Nagmalitong Yawa were married soon after in Halawod.

During the wedding feast, Humadapnon's brother, Dumalapdap fell in love with Huyung Adlaw and asked his brother to help him talk to the parents of the maiden. Humadapnon left his new wife and accompanied his brother to the Upperworld where Huyung Adlaw lived.

It took the brothers seven years to come back from their journey to the Upperworld. They arrived just in time for the ceremony that will have Nagmalitong Yawa married to Buyung Sumagulung, an island fortress ruler, in a ceremony. The brothers were enraged and killed all the guests and the groom. Humadapnon also stabbed his wife because of treachery only to feel remorse later on. He asked his spirit friends and found out that his wife only agreed to marry Buyung Sumagulung because her mother, Matan-ayon, convinced her that Humadapnon is not coming back.

Upon learning of this, Humadapnon asked his sister, Labing Anyag, to use her powers to bring Nagmalitong Yawa back to life. Seeing how remorseful he is, Labing Anyag agreed. However, Nagmalitong Yawa was so ashamed of agreeing to marry Buyung Sumagulung that she ran away to the underworld and sought the protection of her uncle Panlinugun, who is the lord of earthquakes.

Humadapnon had to kill an eight-headed serpent in his pursuit of Nagmalitong Yawa. Then he had to duel with a young man who spirited his wife away. The duel ended when Alunsina intervened and revealed that the young man is her son, Amarotha. This son died during childbirth and was brought back from the dead to keep Alunsina company. Alunsina decided that both Humadapnon and Amarotha deserved a piece of Nagmalitong Yawa so she cut the girl in half and gave a piece each to her sons. Each half turned into a whole live person. Humadapnon brought his wife back to Panay.

Shortly after Humadapnon left their home to seek revenge on Saragnayan's family and followers, Dumalapdap embarked on a quest of his own. He decided to go to Burutlakan-ka-adlaw and marry Lubay-Lubyok Hanginun si Mahuyokhuyokon, the goddess of the evening breeze. With him was Dumasig, the most powerful wrestler in Madya-as.

After several months of traveling, the two warriors came face to face with a two-headed monster called Balanakon. The monster guarded the ridge that led to the place where the maiden lived. They managed to kill the monster but were confronted with another kind of monster when they reached the gate of the palace where the maiden lived. Called Uyutang, the monster was similar to a bat with sharp, poisonous claws.

Dumalapdap fought with Uyutang for seven months. He was able to defeat the monster when he grabbed its ankle and broke it. Then he took his twang daniwan (magic dagger) and struck Uyutang under the armpit. The monster howled in pain, causing an earthquake that broke the ridge they were fighting in into two. Half of the ridge became an island that is known today as Negros, while the other half became Panay.

With the monster Uyutang dead, Lubay-Lubyok Hanginun si Mahuyokhuyokan was free to marry Dumalapdap. He brought her home and was reunited with his family. Datu Paubari celebrated the return of his three sons with a very big feast. His sons left for different parts of the world after the feast. Labaw Donggon ventured north, Humadapnon went south, and Dumalapdap embarked to the west. Datu Parubari was left to rule in the east.

The Story Alunsina and Datu Paubari Kaptan, the king of the Gods, decreed that the beautiful Alunsina (also called Laun Sina, The Unmarried One) marry upon reaching her maidenhood. Though all the unmarried gods from every corner of the universe tried to win her hand in marriage, she chose to marry a mortal, Datu Paubari, ruler of the Halawod. Angered by Alunsina's decision, her suitors conspired to harm the newlywed couple. Maklium- sa-t'wan, the god of the plains, called a council meeting of the Gods. The council decided to destroy the couple's home, Halawod, by flood. Fortunately for Alunsina and her husband, her sister Suklang Malayon (Goddess and Guardian of Happy Homes) discovered the evil plot and warned them of it. Before the flood, the new couple sought refuge on a higher ground and escaped the gods' wrath undetected. They returned to the plains and settled near the mouth of the Halawod River after the flood has subsided and lived in secrecy. After several months, Alunsina became pregnant with triplets. The couple was ecstatic and Datu Paubari prepared the things needed for childbirth including the siklot. When the triplets were born, the couple called them Labaw Dongon, Humadapnon and Dumalapdap. Immediately after giving birth, Alunsina summoned the high priest Bungot-Banwa to perform the rites of the gods of the Mount Madya-as to ensure that the triplets will have good health. During the ritual, Bungot-Banwa burned some alanghiran fronds and a pinch of kamangyan in an altar that he made himself. He opened the windows of the north side of the room after the ceremony and in came a cold wind that transformed the infants into strong, handsome young men.

According to these young men, Abyang Durunuun has beauty that equals no other. Labaw Donggon and Angoy Gibintinan continued on their journey. Upon reaching home, Labaw Donggon asked his mother to take care of his new wife and told her that he will be going on another quest. This time he will be going to Tarambang Burok and vie for the hand of the beautiful Abyang Durunuun. On his way to Tarambang Burok, Labaw Donggon had an encounter with the giant Sikay Padalogdog. This giant had a hundred arms and he won't let the young demi god pass without a fight. And fight they did. In the end, the hundred-armed giant admitted defeat and allowed the Labaw Donggon to pass the ridge. Labaw Donggon won the hand of the legendary Abyang Durunuun and also took her home to his mother. Thereafter, the demi god went on third quest to Gadlum. This time the object of his desire is Malitong Yawa Sinagmaling Diwata, the young bride of the lord of darkness, Saragnayan. Aboard his biday nga inagta (black boat), Labaw Donggon sailed across many seas on his way Gadlum. He also traveled across the region of the clouds and the land of stones before he found himself at the shores of Tulogmatian, the seaside fortress of Saragnayan. Upon setting foot on the shore, Saragnayan asked who he was and his business. When Labaw Donggon expressed his desire to have Saragnayan's young wife, the lord of darkness just laughed and told him it's impossible. The young demi god then challenged the Saragnayan to a duel for the hand of the beautiful Malitong Yawa Sinagmaling Diwata. The duel lasted for years. Labaw Donggon held Saragnayan's head underwater for seven years but the lord of the darkness still lived. With the help of his pamlang (amulet), Saragnayan defeated Labaw Donggon and imprisoned him beneath his house. Meanwhile, Labaw Donggon's two wives gave birth to a son each. Angoy Ginbitinan called her child Aso Mangga while Abyang Durunuun called her son Abyang Baranugon. Both sons went in search of their father a few davs after thev were born. Thev arrived in Tulogmatian.

The duo ended up at a place called Tarambang Buriraw. Here lives a seductive sorceress called Piganun. The sorceress changed herself into a very beautiful maiden and captured the heart of Humadapnon. No matter what Buyong Matanayon did, Humadapnon would not leave Tarambang Buriraw. After seven months of staying in Tarambang Buriraw, Buyong Matanayon remembered that they brought some ginger with them. He thought of a plan to break Piganun's spell over his friend. One evening, at dinner, Buyong Matanayon threw seven slices of ginger into the fire . Upon smelling the buming ginger, Piganun ran away from the room. Buyong Matanayon struck Humadapnon in the head, which rendered the latter unconscious. He then dragged his body away from the place and managed to escape. The duo continued with their trek and exacted revenge on all of Saragnayan's family and friend. They eventually found themselves in a place called Piniling Tubig. There was a big gathering when they arrived in the village because the ruler of the land, Datu Umbaw Pinaumbaw, was giving away the hand of his daughter in marriage to anyone who can remove the huge boulder that rolled off the mountain to the center of the village. No one has succeeded. Humadapnon rose to the challenge and took off his magic cape. He then used it to lift the huge boulder off the center of the village and hurled it back to the mountain. Datu Umbaw Pinaumbaw honored his word and gave his daughter's hand in marriage to Humadapnon. The two were married and a big feast was held. During the wedding feast, a guest minstrel sang and paid tribute to the beauty of Burigadang Pada Sinaklang Bulawan, the goddess of greed. Enchanted with the story, Humadapnon started on a quest to seek the goddess' hand in marriage. He met Buyong Makabagting, son of the Datu Balahidyong of Paling Bukid, who was also hoping to win the hand of Burigadang Pada Sinaklang Bulawan. The two fought in a duel and Humadapnon emerged victorious. The defeated Buyong Makabagting helped Humadapnon in his auest. Humadannon eventuallv married the goddess of ereed and brought her home to his measurement.

With the monster Uyutang dead, Lubay-Lubyok Hanginun si Mahuyokhuyokan was free to marry Dumalapdap. He brought her home and was reunited with his family. Datu Paubari celebrated the return of his three sons with a very big feast. His sons left for different parts of the world after the feast. Labaw Donggon ventured north, Humadapnon went south, and Dumalapdap embarked to the west. Datu Parubari was left to rule in the east.

When he reached adulthood, Labaw Donggon, the eldest of the triplets, decided to go on a quest to find himself a wife. He asked his mother to prepare the things he will need to for the journey; a magic cape, hat and belt, and a kampilan (sword).

The journey to Handug took several days. Labaw Donggon had to pass by plains, valleys and mountains to get there. When he finally arrived, he asked for an audience with Angoy Ginbitinan's father and asked for her hand in marriage. The father agreed in one condition: Labaw Donggon must kill the monster Manalintad as part of his dowry. Labaw Donggon agreed and went away to confront the monster. With the help of his magic belt, he was able to kill the Manalintad. He cut off the tail of the monster, and brought it back to Handug as a proof of his victory. Angoy Gibintinan's father was satisfied with the proof and allowed Labaw Donggon to marry his daughter. After the wedding, Labaw Donggon and his new bride started their journey back to his home. Along the way, they met a group of young men who were on their way to Tarambang Burok to win the hand of Abyang Durunuun, sister of Sumpoy, the lord of the underworld.

According to these young men, Abyang Durunuun has beauty that equals no other. Labaw Donggon and Angoy Gibintinan continued on their journey. Upon reaching home, Labaw Donggon asked his mother to take care of his new wife and told her that he will be going on another quest. This time he will be going to Tarambang Burok and vie for the hand of the beautiful Abyang Durunuun.

On his way to Tarambang Burok, Labaw Donggon had an encounter with the giant Sikay Padalogdog. This giant had a hundred arms and he won't let the young demi god pass without a fight. And fight they did. In the end, the hundred-armed giant admitted defeat and allowed the Labaw Donggon to pass the ridge. Labaw Donggon won the hand of the legendary Abyang Durunuun and also took her home to his mother. Thereafter, the demi god went on third quest to Gadlum. This time the object of his desire is Malitong Yawa Sinagmaling Diwata, the young bride of the lord of darkness, Saragnayan.

Aboard his biday nga inagta (black boat), Labaw Donggon sailed across many seas on his way Gadlum. He also traveled across the region of the clouds and the land of stones before he found himself at the shores of Tulogmatian, the seaside fortress of Saragnayan. Upon setting foot on the shore, Saragnayan asked who he was and his business. When Labaw Donggon expressed his desire to have Saragnayan's young wife, the lord of darkness just laughed and told him it's impossible. The young demi god then challenged the Saragnayan to a duel for the hand of the beautiful Malitong Yawa Sinagmaling Diwata. The duel lasted for years. Labaw Donggon held Saragnayan's head underwater for seven years but the lord of the darkness still lived. With the help of his pamlang (amulet), Saragnayan defeated Labaw Donggon and imprisoned him beneath his house. Meanwhile, Labaw Donggon's two wives gave birth to a son each. Angoy Ginbitinan called her child Aso Mangga while Abyang Durunuun called her son Abyang Baranugon. Both sons went in search of their father a few davs after thev were born. Thev arrived in Tulogmatian and asked Saragnayan to free their father, Saraynayan told Abyang Baranugon to go to his mother when he noticed that the young lad still has an unbilical cord. The young lad took offense and challenged the lord of darkness to a duel.

Saragnayan accepted the challenge and fought with Abyang Baranugon. The lord of darkness was no match for the strength of Abyang Baranugon and was defeated in the process. Abyang Baranugon earned the freedom of his father and took him home.

There was once a lizard. She was a friend of the deer. The lizard said, "Friend, take care of my child because I am going to catch fish. While I am away do not dance because you might step on my child." then she left.

She reached the river and started to fish. When she had been fishing for some time, she felt tired, for she did not catch any. Soon she heard a noise in the house. She returned home immediately because she became worried about her child. She found out later that her child was dead.

She said, "What caused the death of my child?" The deer said, "I stepped on it because I danced, for I heard the mangawag bird yelling." The lizard said, "Come with me and let us ask from ba.i’ why she yelled." Now they left.

When they reached the home of the mangawag, the lizard asked, "Why did you yell?" The mangawag said, "I yelled because I heard the woodpecker drumming the tree. I was surprised why she was tapping the tree."

The lizard said, "Come and let us go to her." Then they left. When they reached the place, immediately the lizard asked, "Ba.i’, why did you tap the tree?" The woodpecker said, "I tapped the tree because I was surprised that the crocodile was drying up her limbutung under the sun." The lizard said, "Come with me and let us go to the crocodile and ask her why she was drying up her limbutung." They started right away.

When they reached the crocodile said, "Ba.i’, what news do you bring me?" The lizard said, "We are asking you why you were drying up your limbutung." The crocodile answered, "I dried up my limbutung because I was surprised that the shrimp was carrying his gun downstream."

Then the lizard said, "Come with me and we shall ask the shrimp why he was carrying his gun." They left at once, and went to the shrimp and when they reached there the lizard asked, "Ba.i’, why did you carry your gun?" The shrimp replied, "I carried my gun because I was afraid of the lizard who was running after me."

The lizard was surprised too, she did not say any word because she saw the cause of the trouble. She was not able to say anything, so she lost her case.

Bae Salaong took a bath at the miraculous spring of Liyasan. She returned home and as she combed her hair, a baby fell from her hair. Handsome as the rising sun, they named him Sandayo. One week after, Sandayo began to walk, and grew very fast after one month. On his first month, he asked permission to go on a journey. His father gave him a kalis. His mother dressed him with golden robes, and put two sabongs (charms). He spread his monsala, rode in it, and it brought him to the center of the sun. There hee dreamt of Bolak Sonday and Benobong, who offered him betel nut chew but he chose the betel nut chew of Bolak Sonday.

He went to Gwalo Leyo, and he was adopted by two datus, Daugbolawan and Lomelok. They went to the buklog of Lumanay. In the buklog of Lumanay, he met his cousins, Bolak Sonday, Benobong, Datu Tulog and Pammintonan, Daugbolawan,Lomelok, Lengotubig and Mendepesa. Datu Damondianay Sandayo and his parents had a happy reunion. Sandayo fought to overcome the curse of the evil woman Bae Pagdindingan on a ship on their way to Tubig Manelangan. He presided the dowry negotiations fo his female cousins, Bolak Sonday and Benobong. The wedding was set for Lomelok and Bolak Sonday, and Benobong and Daugbolawan. Datu Lumalab and other datus, got angry. Sandayo and his cousins fought with the disaappointed suitors. Sandayo died when they went back to Liyasan. He is brought back to life after Bolak Sonday and Benobong fought Bae Pendeligan for the spirit of Sandayo. Bolak Sonday died from a small cut. Sandayo and the other cousins searched for Bolak Sonday's spirit. Bolak Sonday then brought back to life Sandayo went to Sumina with his relatives.

Sandayo, with his parents and relatives, joined the party prepared for him by Datu Pommitonan. They attended one final a buklog. They danced as the platform goes higher and higher and reaches the clouds. Sandayo and his family ascended to heaven on a buklogon and live there happily ever after.

The Kingdom of Mount Dliyagn is set in the mountainous regions of the Zamboanga Peninsula, which is drained by a straight river whose bottom is lined with porcelain and beads of gold, and whose banks are bordered by flowering plants. Datu Pomb'nwa, his wife Bayslaga, and their young daughter rule the kingdom. They live in an eight-room mansion with furniture made of gold. Datu Pomb'nwa and Bayslaga used to have other children, but their daughters drowned in the river, and their sons, venturing out in search of them, failed to return. The other members of the household are Sampilakan and Tinayobo.

One day, while Datu Pomb'nwa is making a shield, he hears disturbing sounds from the sea. War vessels are coming. Tinayobo sounds the magical gong, and as she beats them, the mast and the outriggers of the invading ships are shattered. After six days, the enemies, sent by three evil queens, land. They start to scale the mountain to reach the kingdom, but because the mountain keeps growing taller, it takes the invaders a month and a half to reach the summit.

When they reach the royal household, the invaders are met by Tinayobo. They strike her with a kampilan or blade, but the blow lands on the porch, damaging it. Tinayobo restores it in a flash. Datu Pomb'nwa and Sampilakan join the fight. After a month, however, two old warriors grow exhausted, and they fall to the ground. This prompts their daughter, Ba-e ri Dliyag'n, to fight. Initially, she successfully battles the enemies, but after a month, she bathed in blood. Thinking her dead, the enemies abandon her.

A young man, Sakandal, told that Dliyagn is under attack, appears to help. He restores the princess' spirit and beauty. As he goes to the mansion with her, the strength of Datu Pmb'nwa and Sampilakan is restored. The ba-e's parents take notice of the young man and hope that he will propose to their daughter someday. The daughter is then given a name, Pailalam ri Bolak, for she has come of age. She is also given a chewing box. As she chews, her beauty increases. She then learns about her brothers and sisters.

Meanwhile, Sakandal goes to battle in the kingdom of Tomanong. For days, Pailalam ri Bolak observes him fight from the mansion's porch. Sakandal meets the chief of the Tomanong. As they fight with their kampilan, the enemy causes the river to be overrun by fire, but Sakandal drowns it with flood. After two weeks of fighting, the chief of Tomanong retreats almost lifeless. Sakandal, too, is exhausted, but Pailalam ri Bolak fans him and restores his strength.

Pailalam ri Bolak receives a message from the maiden of Patola, who is asking whether she should go with a stranger who has come to Mount Patola. Sakandal takes his ring and gives it to Pailalam ri Bolak, telling her to knot it in the kerchief and send it to the maiden of Patola. The invaders arrive ahead of Sakandal's ring. The ring drops and becomes unknotted. Out of the ring comes a man named Salilayan. He helps defeat the invaders. The kerchief returns to the mansion, and Sakandal asks Pailalam what else he can do for her. She asks him to lend her his magic powers. She is given a kerchief with 18 rings knotted to it. She disappears from the spot.

The guman shifts to the kingdom of Pagkatolongon. The kingdom is in the same situation as Dliyag'n. With no fighting men, the women of the kingdom are inspired to fight. A man named Madlawe helps them, just as Sakandal has helped Pailalam ri Bolak. The second part, however, may be said to be more magical than the first. Paillalam ri Bolak reappears to take an important role. The guman ends with the return of the missing children. A traditional "buklog" or feast is held to celebrate the union of the two kingdom.

"Guman" is an epic of the Suban-on tribe who inhabit the highlands of Northwestern Mindanao, in the teritory that is now partitioned among the three provinces of Misamis Occidental,Zamboanga del Norte, and Zamboanga del Sur.

It is said that in the olden time the Sun and the Moon were married. They led a peaceful, harmonious life. Two children were the issue of their wedlock.

One day the Moon had to attend to one of the household duties that fall to the lot of a woman, some say to get water, others say to get the daily supply of food from the fields. Before departing, she crooned the children to sleep and told her husband to watch them but not to approach lest by the heat that radiated from his body he might harm them. She then started upon her errand.

The Sun, who never before had been allowed to touch his bairns, arose and approached their sleeping place. He gazed upon them fondly, and, bending down, kissed them, but the intense heat that issued from his countenance melted them like wax. Upon perceiving this he wept and quietly betook himself to the adjoining forest in great fear of his wife.

The Moon returned duly, and after depositing her burden in the house turned to where the children slept but found only their dried, inanimate forms. She broke out into a loud wail, and in the wildness of her grief called upon her husband. But he gave no answer.

“The Quarrels of the Sun & Moon” from THE SOUL BOOK. Used with permission from GCF Books Finally softened by the loud long plaints, he returned to his house. At the sight of him the wild cries of grief and of despair and of rebuke redoubled themselves until finally the husband, unable to soothe the wife, became angry and called her his chattel.

At first she feared his anger and quieted her sobs, but, finally breaking out into one long wail, she seized the burnt forms of her babes, and in the depth of her anguish and her rage threw them to the ground in different directions.

Then the husband became angry again, and, seizing some taro leaves that his wife had brought from the fields, cast them in her face and went his way. Upon his return he could not find his wife, and so it is to this day that the Sun follows the Moon in an eternal cycle of night and day. And so it is, too, that stars stand scattered in the sable firmament, for they, too, accompany her in her hasty flight.

Ever and anon a shooting star breaks across her path, but that is only a messenger from her husband to call her back. She, however, heeds it not, but speeds on her way in never-ending flight with the marks of the taro leaves still upon her face and her starry train accompanying her to the dawn and on to the sunset in one eternal flight.

Timoway: Datu of Sirangan, Father of Taake.

Taake: son of Timoway, born with supernatural powers.

Datu Sakabandar: Datu of Batotubig, father of Tomitib.

Tomitib Manaon: the son of Datu Sakabandar.

Lady of Pintawan: wife of Taake.

Lady of Pintogan: close friend of lady of Pintawan.

Asog: a god disturbed by the massive destruction.

Timoway, a datu of Sirangan, had a wife who was about to give birth. But he wanted to go to other places “to sharpen the tools” of chiefs and increase his income. His wife refused to allow him to go because there would be no one to assist her in her labor. But her husband insisted since they did not have anything to support their child with. So the wife finally consented.Timoway left the kingdom with Kasanggolan (a datu of lower rank who acts as an assistant to a higher datu) and fifteen of his men. They dropped by the village of Sakabandar whose wife was also pregnant. Despite her condition, he also left her and went with Timoway. While they were on the deep sea, they were seen by Diwata Pegderaman, goddess of wind, lightning and thunder. She invited them to her abode but they refused. Pegderaman got angry and she sent out the wind and the thunder. Big waves appeared on the sea and their vessel broke into two. They all perished.The boat, although broken and with no passengers, sailed back to Sirangan and informed Timoway’s wife of the incident. The wife wept capiously until she felt labor pains. She gave birth to a baby boy named Taake. At the same time, the wife of Sakabandar also gave birth to a baby boy named Tomitib.

Timoway’s son, Taake so grew fast. One day, Taake went fishing on the sea. He found a fish as big as a hill with golden scales. He attempted to capture if but instead fell into the sea and later on finds himself in a kingdom called Keboglogan. There he met a beautiful girl named Pintawan. Taake who was mesmerized by Pintawan's beauty fell in love at first sight. Pintawan agreed with Taake's offer of marriage. However, the datus of Keboglogan does not approve of them getting married. So the datus ordered his people to kill Taake and offer him as a sacrifice. Pintoqan, who was like a sister to Pintawan adviced Taake to leave but Taake refused to leave. Taake fought with the help of Tomitib against the eight datus subjects. But the datus subjects had the power to comeback to life. After seven months of fighting Taake got tired and fell asleep in the battleground. Taake dreamed of a girl telling him to go the tower of Walo Sabang in the guise of Towan Salip Palasti to get their powerful medicines and amulets. When he came back, armed with the medicine and amulet, the people whom they felled did not come back to life anymore. The god Asog notice the battle and went down to earth and told them to stop fighting. In return the god gave them their partners in life. The datus agreed. So Asog fanned the kingdom with his kerchief and those who died lived again. Taake returned home and saw his mother dying with the pain of waiting for his son. Taake kissed her mother and told her he was her son, she revived. The kingdom of Sirangan prepared a buklog. All the datus from different kingdoms were invited and there they were given partners in life by their god Asog.

Before time began, very long ago, a great bird called “minokawa” swallowed the moon. Seized with fear, all the people began to scream and make a great noise. Then the bird peeped down to see what was the matter, and he opened his mouth. But as soon as he opened his mouth, the moon sprang out and ran away.

The minokawa-bird is as large as the Island of Negros or Bohol. He has a beak of steel, and his claws too are of steel. His eyes are mirrors, and each single feather is a sharp sword. He lives outside the sky, at the eastern horizon, ready to seize the moon when she reaches there from her journey under the earth.

The moon makes eight holes in the eastern horizon to come out of, and eight holes in the western horizon to go into, because every day the big bird tries to catch her, and she is afraid. The exact moment he tries to swallow her is just when she is about to come in through one of the holes in the east to shine on us again. If the minokawa should swallow the moon, and swallow the sun too, he would then come down to earth and gulp down men also. But when the moon is in the belly of the big bird, and the sky is dark, then all the Bagobo scream and cry, and beat agongs, because they fear they will all “get dead.” Soon this racket makes the minokawa-bird look down and “open his mouth to hear the sound.” Then the moon jumps out of the bird’s mouth and runs away.

After the people were created a man named Lumábet was born. He could talk when he was one day old and the people said he was sent by Manama. He lived ninety seasons and when still a young man he had a hunting dog which he took to hunt on the mountain. The dog started up a white deer and Lumábet and his companions followed until they had gone about the world nine times when they finally caught it. At the time they caught the deer Lumábet’s hair was grey and he was an old man. All the time he was gone he had only one banana and one camote with him for food. When night came he planted the skin of the banana and in the morning he had ripe bananas to eat, and the camotes came the same way. When he had caught the deer Lumábet called the people to see him and he told them to kill his father. They obeyed him and then Lumábet took off his headband and waved it in the air over the dead man, and he at once was alive again. He did this eight times and at the eighth time his father was small like a little boy, for every time the people cut him in two the knife took off a little flesh. So all the people thought Lumábet was like a god.

“One year after he killed the deer he told all the people to come into his house, but they said they could not, for the house was small and the people many. But Lumábet said there was plenty of room, so all entered his house and were not crowded. The next morning the diwata, tigyama, and other spirits came and talked with him. After that he told the people that all who believed that he was powerful could go with him, but all who did not go would be turned into animals and buso. Then Lumábet started away and those who stayed back became animals and buso.

“He went to the place Binaton, across the ocean, the place where the earth and sky meet. When he got there he saw that the sky kept going up and down the same as a man opening and closing his jaws. Lumábet said to the sky ‘You must go up,’ but the sky replied ‘No.’ At last Lumábet promised the sky that if he let the others go he might catch the last one who tried to pass; so the sky opened and the people went through; but when near to the last the sky shut down and caught the bolo of next to the last man. The last one he caught and ate.

“That day Lumábet’s son Tagalion was hunting and caught many animals which he hung up. Then he said he must go to his father’s place; so he leaned an arrow against a baliti tree and sat on it. It began to grow down and carried him down to his father’s place, but when he arrived there were no people there. He saw a gun, made out of gold, and some white bees in the house. The bees said ‘You must not cry; we can take you to the sky,’ So he rode on the gun, and the bees took him to the sky and he arrived there in three days.

“One of the men was looking down on the land below, and all of the spirits made fun of him and said they would take out his intestines so that he would be like one of them and never die. The man refused to let them, and he wanted to go back home because he was afraid; so Manama said to let him go.

“The spirits took leaves of the karan grass and tied to his legs, and made a chain of the grass and let him down to the earth. When he reached the earth he was no longer a man but was an owl.”

“In one of the torrents which has its origin at the foot of Apo, there were two eels which, having acquired extraordinary magnitude, had no room in so little water, on account of which they determined to separate, each one taking a different direction in search of the sea or the great lakes. One arrived, happily, at the sea by the Padada river, and from it came eels in the sea. The other descending a torrent, swimming and confining himself as well as he might, enclosed in these narrow places, said to himself ‘I haven’t the slightest idea of what the sea is, but it appears to me that when I see before me an extraordinary clearness on a limpid surface, that must be the sea, and with one spring I will jump into it.’ So saying, he arrived at a point where the torrent formed a cascade. He noticed that it cut off the horizon and to his view it appeared of an extraordinary clearness; he thought he could swim there without limit, and at his pleasure, and that this, in fine, must be the sea. He darted into it, but the unhappy one was dashed against the rocks, and too fatigued to swim through the rough waters, he lost his life. His body lay there inert and formed undulations which are now the folds which the earth forms to the left of Mt. Apo.”

The belief on the existence of the highest God called Magbabaya and the spirits who guard and protect nature is manifested in the social, economic and political aspects of the life of the Talaandig. The belief of the Talaandig on the existence of gods and spirits is also reflected in the protection of the house. These include Dadagunan hu Suguy who guards the lawn of the house: Anilaw ha Sumagda who guards the door, Sinyuda Kahibunan who keeps the hall, Diwata ha Manilib who records the activity of people inside the house and Diwata Pinatanlay who guards the house at the ridge of the roof.

Part I:

Matabagka (also called Pigsayo, Yugmukanon, Yambunganon) persuades Agyo to confide to her a warning that Agyo has received from his tumanod (guardian spirit) and which has plunged him into a state of gloom and restlessness. The warning is to the effect that Imbununga (also called Inhampang) is preparing to invade Nalandangan, Agyo’s kingdom. If this happens, Nalandangan and its people will be wiped out, for Imbununga is the keeper of the taklubu, that “nurtures the powerful whirlwind” and of the baklaw, “in which dwells the strongest windstorm.” Not at all disturbed by this threat to their kingdom, Matabagka chuckles and assures Agyo that she will settle the problem right away.

Part II:

Matabagka takes leave of Agyo and prepares for a journey. Then, taking her libon (also called binulay), the Bukidnon’s maiden’s “handbag,” in which she carries betel chew, etc., she flies away, borne on her sulinday (or sadok), a small hat which Matabagka can transform into an air vessel. As soon as Agyo discovers the departure of his sister, he orders a search for her. Tomulin, Agyo’s nephew and chief of the warriors of Nalandangan, dispatches warriors to all directions to overtake Matabagka and ask her to return to Nalandangan.

Parts III and IV:

Directed and propelled by a friendly wind, Matabagka finds Imbununga’s house and lands in the middle of its hall, right beside the stool where sits Imbununga, who is momentarily rendered speechless by the sudden appearance beside him of a beautiful maiden, who seemed like “a dropped mamaon (betel chew)” or like “a ray of the sun, a beam of sunlight.” Pretending to be in search of the way to Nalandangan, Matabagka does not succeed in her ruse, for Imbununga will not give any information until she consents to lime the betel chew for him (i.e., he his wife). Moreover, he tells her that she cannot float her sulinday without his consent because he controls the winds. So Matabagka is forced to stay in Imbununga’s house as his wife. Meanwhile, all the efforts of Agyo’s men to find her fail, adding to the torment of Agyo and to the anxiety of everyone in Nalandangan.

Part V:

Though now the wife of Imbununga, Matabagka does not forget her mission. As soon as she discovers where Imbununga keeps the taklubu and the baklaw, she acts. She gives Imbununga drugged betel chew and when the portion takes effect, she seizes the taklubu and the baklaw from the sleeping Imbununga and escapes on her sulinday.

Part VI:

When he wakes up and discovers the loss of his taklubu and baklaw, Imbununga orders his warriors to pursue the fleeing Matabagka. By his power, Imbununga causes Matabagka’s sulinday to descend at the seashore.

Part VII:

Imbununga’s men now overtake Matabagka, who, however, fights back so effectively that she kills many of them. The warriors have a difficult time fighting with Matabagka, especially because Imbununga instructs them not to wound her. After many days of fighting, Matabagka’s fair complexion darkens.

Part VIII:

Fortunately, by this time, the sound of fighting reaches the ears of Agyo’s men who happen to be in the vicinity. Tomulin recognizes Matabagka and rushes to her rescue with his men, fighting off the pursuers, thus allowing Matabagka to escape to Nalandangan.

Part IX:

Agyo is glad and relieved to see Matabagka, who in her weariness can hardly climb the steep path leading to her house. She is quickly attended to, and while chewing the betel which her mother gives her to restore her strength, she narrates her adventures. She specially mentions Imbununga’s show of concern for her safety when he instructed his warriors not to harm her. Agyo then decides to end the war, realizing that winning to his side Imbununga, now Matabagka’s husband, will greatly strengthen the force of Nalandangan.

Part X:

Accordingly, Agyo and his father, Pamulaw, go to the scene of fighting and hold a friendly dialogue with Imbununga, who agrees to end the fight provided he discovers the thief who stole his taklubu and baklaw. When told that it is Matabagka who stole them, he smiles and speaks fondly of her bravery. Nevertheless, he expresses sorrow over the loss of so many men. He is greatly relieved to know that Matabagka can bring them back to life. Since it is only by means of the taklubu that the fighting can be stopped, Matabagka is summoned. She returns the baklaw and taklubu to Imbununga, who then invokes the whirlwind and the windstorm to blow on the fighting men. The strong winds so weaken the men that they can no longer fight. The war over, Matabagka now revives all the dead men by putting betel chew into their mouths, after which all the warriors return to Nalandangan amidst great joy and merriment.

Tulalang was seated on the banks of the Livehanen River, a small tributary of the Kulaman River, happily fashioning ornamental knee bands. He seemed to be concentrated on what he was doing, oblivious of the young women who were sitting by themselves, observing him and noting how different he was from other young men of his age, for he was "never irritated" and was "overly well behaved."

After a long time, Tulalang partook of his lunch of betel nut chew. Being an immortal, Tulalang had no need for food and only chewed betel nut. When he had finished chewing, Tulalang began to get ready. He rose and slowly approached his golden clothes trunk and carefully selected the clothes that he would put on. He dressed slowly and painstakingly until he was fully clothed.

He next put on his "tengkulu"-turban and wrapped it around his head. The edge of the turban was decorated with little bells that tinkled when Tulalang moved his head. It was also decorated with embroidery done by Tulalang's only sister who had worked on it in the pitch darkness of the night, working only by the light of her radiant beauty.

Tulalang next put on the rest of his armor – his warrior vest, a breastplate, his Belarew-dagger which he tied to his waist and his Hinepuan-dagger which he wore on the left side. He fastened his daggers to his waist by tying the string around his waist ten times and knotting it nine times. He then sat down on his golden throne and gestured to his shield hanging on the wall and to a spear stuck into the wall. They came to him. He dusted off the shield and slowly shook the handle of the spear. The tinkling of the spear was heard from afar, everywhere, and it was heard by the spirit-guardian of animals, who called out to other spirits for assistance that Tulalang would not live any longer because he made her miserable and disturbed her on purpose.

As Tulalang stood up and got ready to go on his journey, he heard the call of a dove considered as a bad omen. The dove's call was repeated but Tulalang did not heed the omen. He decided that he would not stop his journey, but he pondered on how he could avert the evil that would come of it. He wished that the harm that would come from ignoring the warning of the dove would fall on him alone and not on the innocent people of his kingdom.

He went back to his seat and occupied himself with his hobby of weaving ornamental knee bands. One sunny day, the skies darkened and Tulalang heard a rushing sound. A gigantic eagle had alighted. This monster of an eagle, with its golden beak and dagger-like talons frightened everyone and brought much harm to the people. The eagle hooked Tulalang by his turban and began to light him up, but it could not lift him high because he was very heavy. Meanwhile, Tulalang prepared himself for battle. He grabbed the eagle by its feet and tightening his hold, he held the eagle high in the air and dashed it against the rocks again and again until it died. After a while, however, he decided to restore the eagle to life. The newly resuscitated eagle licked Tulalang's palm as a sign of surrender and declared itself his slave. The eagle said that it would guard Tulalang's house and warn him of any impending danger.

Many days later, Tulalang was warned by the eagle of the approach of two big bands of robbers, one from upstream and the other from downstream. A chief of the bandits summoned Tulalang, challenging him to a fight. Tulalang first partook of his betel chew and then got ready to fight. He gestured to his shield hanging on the wall and to his spear leaning against the wall and, armed with these, he made his way towards the doorway and out into the yard. He saw the two groups of bandits waiting. He announced that he would fight with the group from the downstream region first. He fought fiercely, but no matter how hard he struck them, his spear left no wounds. He could not pierce any of his opponents. Soon he was outnumbered and overpowered.

At this point, his younger brother, Menelisim, took notice of Tulalang's plight. He went out and attacked those from the upstream region. He fought so hard that one half of the opponents were thrown down. The corpses scattered around were like "flattened crops of millet." Blood flowed like a river in the midst of the yard, reaching to Menelisim's ankle.

Tulalang's weapons were destroyed, "powdered like lime," and Tulalang himself was seized and grabbed by the bandit warriors and dashed against the rocks while they mocked him. But Tulalang said that he was still in control and would fight back. He then strained every muscle so that the enemy could not hold on to him and soon they loosened their bands around his waist. Once freed, Tulalang saw his brother still being attacked by the enemy. He slowly stretched out his right hand and grasped Menelisim tightly by the waist. He then slowly enclosed him in a joint of his necklace.

After this, Tulalang ordered his black wooden shield to mimic him, to act just like him, and be his substitute in the fight. This would keep the enemy busy, because he felt that he was going to sleep. So he lifted himself to the top of a flat rock and, unable to fight off sleep, fell down and lay completely stretched out on the rock.

While he was asleep, his spirit-guardian talked to him, and Tulalang asked him how he could conquer his enemies. The spirit informed him that he (Tulalang) would not conquer his enemies because they kept their life's breath outside of their bodies – inside a snake (serpent), a fenced-in snake. Tulalang therefore went to the place where the spirit had seen the serpent and with his dagger he split the heart of the snake in two. He found the tiny bottle containing the life's breath at the very center of the serpent's heart.

Tulalang now prepared to return home. When he arrived, fighting was still going on. The bandits tried to grab his black wooden shield, but when Tulalang held up the bottle for everyone to see, the enemy surrendered and begged for mercy. Tulalang broke the bottle, and all of those warriors were thrown down flat on that yard and died.

Then Tulalang sang his victor's song. Like a cicada, he began to sing on top of a hill, "rolling his tune, trilling his voice," after which he got ready to return to his palatial home.

"Tulalang" , the Ilianen Manobo epic hero, lived on the side of the banks of the Kulaman River in the Arakan Valley. He is the immortal ancestor of the Ilianen Manobo (an ethnic minority group in North Central Cotabato). He gets his name from the heron, Telaweng ("Ardeidae") and is therefore nicknamed "Bird of the Grassy Plain" and later "Heron-Bird of the Kulaman River".

Tuwaang, the hero, is introduced as a craftsman adept at making leglets, engraving finger rings, and moulding chains. He calls his sister who hurries out of her room with a box of betel chew; she walks daintily to her brother, sits at his right side, offers him betel chew, and hears what he has to say. Tuwaang tells her that the wind has delivered a message informing him that a maiden has come to the country of Batooy, a minor hero, but she would not talk to any of the gallants, and therefore one of them has sent the wind to call for Tuwaang. The sister is fearful of the consequences if he makes the journey.

But Tuwaang gears and arms himself, takes his shield and spear. He calls on the lightning to transport him to the land of Pinanggayungan; upon arriving there he becomes the object of admiration of the girls. The he calls at the house of the Young Man of Pangavukad where he is received. The two men start immediately on the journey, arrive at, and are received in the house of Batooy. Tuwaang lies down near the Maiden of the Buhong Sky and soon falls asleep and snores. The maiden talks and shows herself meanwhile, and then pulls one hair from Tuwaang's cowlick. They introduce themselves to each other. The maiden now tells her story, of how she is running away from the Young Man of Pangumanon, a giant of a man whose headdress reaches up to the clouds and who wants her hand in marriage. Because she has refused him, the Young Man of Pangumanon has brought destruction to her country by burning it; has tracked her everywhere she went and burned the country where she has taken refuge. So she has come to take shelter in the earth world.

No sooner has she finished her story than the Young Man of Pangumanon arrives enveloped in fire, wreaking death on the people of Batooy's country. He starts slaying people in the house and the Young Man of Pangavukad himself is among the last men to be slain. Next he slashes at Tuwaang who remains unscathed. The two warriors fight in the yard with shields, spears, and blades, but neither gains an advantage. Their shields get smashed, except for the handles which are thrown away; their spear-shafts get broken and are cast away; their long blades get shattered and so too do their daggers, except the handles which are thrown away -- all the fragments growing into trees. After wrestling, the Young Man of Pangumanon calls on his "patung", a span-long iron bar, knots it and throws it at Tuwaang, who is ringed by the bar. The "patung" produces flame, but Tuwaang raises his right arm and the fire is put out. It is now Tuwaang's turn to call on his "patung", a skein of gold. He calls on the wind to fan the flame, which engulfs the Young Man of Pangumanon, who becomes helpless and dies.

Tuwaang now revives the subjects of Batooy by his spittle. Then he carries the maiden on his shoulder to his country in Kuaman, riding on the lightning. They are greeted by Tuwaang's sister who offers betel chew. After resting for five days, Tuwaang has to fight again. A stranger comes bringing death to his followers and challenging him. They fight and Tuwaang defeats the invader. The hero revives his followers and rests for another five days, after which he gathers his people to take them to the country of Katuusan, one of the heavenly worlds. The people ride on the "sinalimba", an airboat. Tuwaang places his sister and the maiden on his shoulders and follows the airboat to the land of Katuusan where there is no death.

The second song of the Manuvu Tuwaang cycle:

Tuwaang, after finishing some work, calls his aunt aside and informs her that the wind has brought him a message: he is to attend the wedding of the Maiden of Momawon. The aunt tries to dissuade him from going, for she foresees trouble. Tuwaang, however, is determined to go. He picks the heart-shaped costume made by goddesses, arms himself with a long blade and dagger, and takes his shield and spear. He rides on a flash of lightning and arrives at the "kawkawangan" grassland. While resting there a while, he hears a "gungutan" bird crowing. He decides to catch the fowl, but soon sees the "gungutan" with a daggerlike spur. The "gungutan" tells Tuwaang he came to know of his coming in a dream and that he wants to go with him to the wedding celebration. Tuwaang agrees to bring the "gungutan" along. The two shake their shoulders and are carried into space.

Upon arriving at Momawon, Tuwaang is admitted into the hall. He sits on a golden stool, while the "gungutan" perches on a crossbeam. Meantime, enchanting sounds from afar and flowering trees signal the arrival of the Young Man of Panayangan. Other gallants – the Young Man of Liwanon and the Young Man of the Rising Sun – arrive. Finally, the groom, the Young Man of Sakadna, arrives with a hundred followers. He haughtily asks the houseowner to clear the house "of dirt," implying the people in the house who do not count. To this insult Tuwaang answers there are "red leaves," i.e. heroes, in the house.

Preliminaries of the wedding ceremony start. The "savakan" (bride-wealth consisting of articles and wrapped food to be paid for by the groom's kinsmen) are offered one by one, until only the two most costly remain. One is given the value of an ancient gong with ten bosses and nine relief-rings; the other is redeemable only by a golden guitar and a golden flute. The groom confesses his inability to redeem these articles. Tuwaang saves the groom from the embarrassing predicament by taking his place: through his magic breath he produces a more ancient gong, which is accepted by the bride's party. He also produces the golden flute and golden guitar.

The bride is now asked to come out of her room and serve the guests some betel chew. She commands her betel box to serve everyone. Magically the betel box obeys, with the betel chew jumping into the mouths of the guests. After two betel chews leap into the groom's mouth, the betel box moves on to Tuwaang, before whom it stops altogether. Tuwaang brushes it away, but the box does not budge. The bride decides to sit beside Tuwaang.

The groom blushes; he is shamed. He decides to fight Tuwaang. He goes down the house and challenges Tuwaang to come down to the yard.

After the bride unrolls and combs Tuwaang's hair, Tuwaang goes down to fight. The "gungutan", meanwhile, has been fighting the groom's men and has slain a number of them until only six gallants remain. Tuwaang and the gungutan engage the six gallants.

Finally only Tuwaang and the Young Man of Sakadna are left moving about. Tuwaang is thrown against a boulder, which turns into dust. Trees get bent and topple. Tuwaang gets hold of his foe, throws him down so hard that he sinks into the earth. The Young Man of Sakadna surfaces quickly and confronts Tuwaang once more. Tuwaang in turn is thrust into the earth and sinks into the Underworld. There he talks to Tuhawa', god of the Underworld, who tells him the secret to overcoming his foe. Tuwaang surfaces and summons the golden flute in which the Young Man of Sakadna keeps his life. Tuwaang asks his foe to become his vassal in exchange for his life. The groom prefers death. Tuwaang therefore destroys the golden flute, ending his protagonist's life.

Accompanied by the "gungutan", Tuwaang takes his bride home to Kuaman, where he rules forever.

In the country of Ayuman lived the heroes Banlak, Agyu, and Kuyasu. In the Ilianon tradition these men were brothers, being the sons of Pamulaw. Agyu had four sisters, but only Yanbungan and Ikawangan are mentioned in the epic. Banlak's wife named Mungan was badly afflicted with a consuming disease.

In the country of Ayuman lived the heroes Banlak, Agyu, and Kuyasu. In the Ilianon tradition these men were brothers, being the sons of Pamulaw. Agyu had four sisters, but only Yanbungan and Ikawangan are mentioned in the epic. Banlak’s wife named Mungan was badly afflicted with a consuming disease.

One of the activities that the Ilianon people engaged in was the gathering of beeswax which they traded with the Moro, securing from the latter articles and goods that they needed in their daily lives. Although these goods and articles are not mentioned in the epic, they have been identified as cloth, blankets, bolos (especially tabas which are used in weeding), betel nut and lime containers, salt, and coconut oil, these things being paid for with beeswax and honey. One day Agyu sent nine kamu or lumps of beeswax to a Moro datu, delivered by Kuyasu and Banlak. Angered by the small quantity of the payment, the Moro datu hurled the beeswax at Kuyasu, hurting the latter’s foot, which had an ulcer. Kuyasu retaliated by spearing the Moro datu to death. He must have been left behind, for it was Banlak who hurried to Ayuman to inform Agyu and the others that Kuyasu had slain the Moro datu.

Agyu predicted that there was going to be a war. Inasmuch as the Moro datu had been killed, it was better for them to leave their homeland. They went to Ilian mountain where Agyu ordered the building of a fort on its top. Agyu asked his followers to gather big stones and to cut logs. Then they built houses and shelters and lived peacefully there. But soon the Moro warriors came up the Pulangi River and spotted the fort built by the Ilianon. When the Moro invaders tried to scale the mountain, Agyu ordered the cutting of the rattan that held the logs and loosening them on the attackers. The result was almost decimation of the enemy. Those who escaped the slaughter fled.

After this victory, Agyu decided to move to another country. He chose to go to Pinamatun mountain. They built houses and habitations there once more. He left for Sandawa mountain to hunt. Lono’ tried to cut a path on the side of the mountain, while two women, Yambungan ang Ikwangan, were left behind swinging on a vine from bank to bank over the stream. Something was stinging their feet and they shouted for Lono’ to come. Lono’ found it was a bee and this enabled him to locate beehives in the hollows of palm trees. Then Agyu came back with a small wild pig. He asked Banlak to singe it, after which the animal was divided, and the meat and honey were distributed among the people.

Then Agyu remembered Banlak’s wife in Ayuman; she had been left behind because of her afflicton. But Banlak refused to bring her share of the meat and honey, for he had abandoned her. It was Lono’ who volunteered to bring Mungan her share. When he reached Ayuman, he found out that Mungan was already well. She gave Lono’ betel nut and young rice to distribute to the people. Lono’ returned to Pinamatun and told Agyu and the others the news that Mungan had already recovered and had become a beautiful lady. When Banlak heard that, he wanted to return to his wife but Agyu reproved him. Then the betel nut and “pinipi” young rice were distributed.

Because of Mungan’s recovery, Agyu decided to return to Ayuman, and this was done with his people following him. But when they arrived at Ayuman, they found Mungan gone. Agyu then decided to continue their journey further on until they reached the mouth of Tigyandang, at the junction of Mudan’udan. They built houses and settled there.

In this country of Tigyandang, Agyu’s people were attacked. Agyu’s men fought on the seashore of the bay of Linayagon, but it was a losing battle. When only a few men were left, Agyu’s youngest son, a mere boy, volunteered to fight the enemy single-handed. In four days he defeated them. The leader of the invaders invited Agyu’s young son to go home with him but the boy refused. When the leader reached home, however, he found the boy already there. The datu told his wife to call their daughter and for her to dress up. The datu told her to give chew to Tanagyaw, Agyu’s son, and to consider him her husband. Buy’anon invited him to sit on her lap, but Agyu’s son refused, saying he was a mere boy. Then he departed. Episode 6: Agyu’s son saves the country of Baklayon from invaders and gets another marriage proposal; this time the maiden is persistent, accompanies him to his home and finally succeeds in marrying him

Tanagyaw reached the country of Baklayon. There was consternation in the place. He learned that the village was going to be attacked by invaders. He was well received and was offered the young daughter of the datu in marriage. She came out and offered him chew and asked him to be her husband, saying he was going to be their savior. He fought the invaders and defeated them. The datu had a son named Bagsili’ who challenged him, but was killed in a man-to-man combat. The defeated datu took his leave and departed.

Tanagyaw told the people to shout the cry of victory. He went up the house and squatted. Paniguan, the datu’s daughter, proposed marriage to him for saving their country, but Tanagyaw said that he would help them even if they did not get married. Then he said that he was going home. He departed, but the girl accompanied him home. Agyu was surprised to see his son accompanied by a young lady. He asked the maiden who she was; she identified herself but insisted on marrying Tanagyaw. So the two were married.

After some time, Agyu’s country is again endangered by invaders coming from across the sea. The men fought well but were overwhelmed. A counselor foretold doom. But Tanagyaw reproved him. He put on his attire that was ten times thick and of nine layers, and picked up his shield and spear which could not be broken. Then he fought the invaders on the seashore. The dead piles up, mountains and hills of them. The leader of the invaders invited Tanagyaw to his country. But Tanagyaw said that the leader had been shamed. Upon hearing this, the leader’s son fought him, using a bar of gold. Tanagyaw in turn used his golden cane called Tanigid and with it reduced the challenger to a pounded mass. The leader returned defeated to his homeland.