Trivia about Mayon Volcano



Basic Facts
  • Mayon came from the word “Magayon” which means beautiful.
  • Most active volcano in the Philippines and a part of the Pacific Ring of Fire.
  • Considered as the most perfect volcano because of its symmetry.
  • The main landmark on the Province of Albay and shared geographically by eight municipalities: Legazpi, Daraga, Camalig, Guinobatan, Ligao, Tabaco, Malilipot, and Santo Domingo.
  • It was declared a national park and protected landscape on July 20, 1938. Then later in year 2000 it was reclassified and renamed as Mayon Volcano Natural Park. 
Did you know that…
  • In February 1, 1814 was the most destructive eruption in the history of Mt. Mayon that killed 1,200 people.
  • The longest uninterrupted eruption that lasted seven days of raining fire occurred on June 23, 2015 

Nuestra Señora de la Porteria



Ipinatayo ng mga paring pransiskano na yari sa Bato, 1773. Dito lumipat ang mga mananampalataya ng Cagsawa matapos masira ang kanilang simbahan sa pagsabog ng Mayon, 1814. Inialay sa patronato ni Nuestra Señora de la Porteria, 1854. Ginamit na himpilan ng mga Hapones at nasira noon ikalawang digmaang pandaigdig, 1945. Muling ipinaayos, 1971-1973. Halimbawa ng istilong baroque ayon sa kahusayan ng mga manggagawang Filipino noon panahon ng mga Espanyol.

Location:

Cagsawa Ruins



The spiritual administration of Cagsaua from 1587 to 1595 was under the parish of Camalig an early church was burned, 25 July 1636, by the Dutch who ransacked the towns bordering Legazpi Bay. This church built after 1724 by Fray Francisco Blanco OFM was buried by rocks and lava during the eruption of Mayon Volcano. 1 February 1814, the authorities of Cagsaua meeting at Ligao, 6 July 1814, decided to incorporate their town as part of Daraga. The first centenary of the destruction of the church was commemorated, 1 February 1914, with a huge pilgrimage to the ruins where high mass was celebrated.

Location:

Colorful Fiesta in 1635 - Tragedy that befell the Cagsawanos



From 1605 to 1635 no event of particular relevance was recorded in the history of Cagsawa. July 25, 1635, though, the day of the worn fiesta, recorded a tragedy that befell the Cagsawanos. At the height of the colorful celebrations, Dutch pirates, entering through Albay bay, came upon the little town, and in one of their characteristics hit-and-run operations, sacked and burned Cagsawa to the ground. How many people were killed, we do not know. We also ignore how long it took the inhabitants to recover from this sudden and most inhuman attack of the Dutch pirates and get the town back to its feet, yet the following events seem to indicated that it was not very long.

In 1675, Fr. Acacio de la Concepcion had the wooden church, built after the invasion of the Dutch, replaced by one made of stone. This, however, was later demolished and a new one, of the same strong materials, was built barely fifty years later, in 1724, under the direction of Fr. Francisco Blanco. At this time, Cagsawa had a population of about four thousand and three "visitas": Burabod, Lacag and Gapo. The later was the most populous for this place "had been gathered the people of the old 'visita' of Putiao and the people scattered all along the coast."

Being intelligent people, the Cagsawanos, in spite of all the wealth and progress enjoyed by their town at the food of the volcano, became gradually more and more aware that their future could not be very bright and secure as long as they remained within the reach of the temperamental and fearful Mayon Volcano. Consequently, in 1772 they decided to ask the government for permission to have the town transferred to Daraga, which at the time was believed to be a small barrio of Cagsawa. All the authorities concerned, including Governor Simon de Anda y Salazar, gave the go signal to the initiative of the people, but for reasons still not clear, nothing was done to implement the wise plan. In the meantime, the people of Budiao, unwilling to move out with the people of Cagsawa and, on the other hand, afraid to be too far from the new site of their town, decided to secede from Cagsawa, and got their autonomy in 1786.

The failure of the people of Cagsawa and Budiao to transfer to Daraga proved to be a tragic mistake on February 1, 1814. The warning came by way of successive tremors caused by the volcano the previous days. The people, however, being too familiarized with them, chose not to be alarmed in any way. At two o'clock in the early morning of that fateful Tuesday, a stronger tremor was felt, followed by still another one of the same intensity at four o'clock. If anyone was alarmed by that time, he must have regained his self-confidence when the sun shone and brought along a calm, clear and beautiful morning; but alas! a very short one, for at eight o'clock, a thunderous explosion send boulders, ashes and fire up against the sky, announcing like a trumpet blare would, to the people of Cagsawa, Budiao and the other towns around the volcano, the most sudden, most dreadful and most damaging eruption ever recorded in the history of Mayon Volcano. What happened that unforgettable day? What was the reaction of the people? What were the real effects of the so-much-talked about eruption?

Here is a report of an eyewitness:

Full of anguish and consternation, we ran away looking for high places. Our panic increased as the horizon darkened. The explosions became stronger and darkness thickened as we continued our plight in order to get away from such a dreadful happening and to save our lives. But other haste could not protect us from the downpour of boulders that in only seconds could kill many of those fleeing. We took shelter under houses, but these caught fire and soon became mounds of ashes... To go out to the open was no less dangerous for the boulders were enormous and the downpour was as thick as rain. We much protect ourselves if we want to save our lives... Some covered themselves with cow and carabao skin, other with tables and chairs, still others with pieces of boards and trays. Many took shelter in trunks of trees, other in bamboo grooves and among bushes, some hid in a mountain caves. Only  those of us who were fortunate enough to protect ourselves have survived: those caught in the open fields perished of were hurt...

At ten o'clock, the downpour of boulders stopped, but none of us ventured to go out we expected the downpour of sand to stop, or the catastrophe would kill us all. We remained in our respective places until one o'clock in the afternoon when the explosions subsided and the horizon cleared up a little, bringing back to life our hope which was, by then, almost dead. At about two o'clock in the afternoon, the horizon cleared completely. It was only then that we are able to see the frightening situation of the town and the devastation wrought by the volcano which darkness had, until that time, hidden from our eyes. The earth was literally covered with dead bodies. Some had been struck by stones and boulders, there had been consumed by fire. Of these, two hundred perished inside the church of Budiao. and thirty in a private house of the same town. At the very moment, many felt both the greatest joy and the deepest sorrow. It is true that they could numbered among the few fortunate survivors, but alas! their joy was soon turned into sorrow when they realized that their parents, their friends, and their acquaintances we no more. A father came upon his dead children; a husband upon his dead wife; and many wives found themselves without husbands. ...Similar scenes happened more in Budiao, where only very few did not lose their loved ones. A countless number bruised in a thousand different ways. Some had their legs broken, others had their heads cracked, while others were full of bruises died immediately, others on the following days, and the rest had to be abandoned in their most unfortunate situation since there were no doctors, no medicine, not even food.

Fr. Francisco Aragoneses, parish priest of Cagsawa and Budiao, an eyewitness of the eruption, from whose report the foregoing quotation has been taken, summarized the effects of the eruption by giving the following cold statistics: Five towns completely wiped out; another one, Albay, the "Cabecera" of the province of Camarines, was almost completely destroyed too; two thousand two hundred people killed, total loss of all properties by those who survived the tragedy; the destitution of many who became orphans, widows, abandoned, etc.

The failure of the people of Cagsawa and Budiao to transfer to Daraga proved to be a tragic mistake on February 1, 1814. (continue reading)

Sanchez, Cayetano, OFM. "A Town Called Daraga". 
DPI Bulletin Vol. I No. 7.
7 September 1976. Print 


Cagsawa and Daraga



The Bicol region, in general, and the Albay province, in particular, possess two architectural monuments of exceptional landmarks of a glorious chapter of Bicol history and as reminders of the unforgettable past of a good people of Albay province. These two monuments are a silent testimony of the genius of the people of Daraga. I am referring to the churches of Cagsawa and Daraga.

Time and again, we have listened with awe to the story of the tragic end of Cagsawa as well as the cloudy early beginnings of its descendant town New-Cagsawa or Daraga. (It is a well-known fact that until quite recently Daraga was still known as Cagsawa). Yet there is nothing awesome or mysterious about these two towns. Like all others, they have been the fruit of the joys and sorrows of their inhabitants, the product of their daily sweat abundantly spilled over the land year after year.

Cagsawa was born as a settlement as early as 1587, approximately, when the famous Franciscan St. Peter the Baptist, later ambassador to Japan and martyred by Emperor Taikosama in 1596, came to visit the Franciscan missionaries engaged in missionary and, what we may call today. social work in the Bicol region. Following the normal pace of growth of similar settlement at the time, the missionaries expectedly assembled together the people scattered over the area extending from Albay to Camalig around a temporary chapel made of split bamboos and nipa leaves.

In 1595, this settlement was raised to the category of "visita" and attached to the town and parish of Camalig, the Franciscan center for the evangelization of the province of Domingo de Santiago. Under his leadership, the new "visita" grew rapidly, for only ten years later, in 1605, Cagsawa got its first parish priest, Fr. Alonso de Jadraque, and automatically became the center and vanguard of Franciscan missionary activities taking place around the eastern side of the imposing Mayon Volcano. New mission posts were established and old ones were strengthened in places like Albay, Tabaco and Malinao. Eleven years later, however, in 1616. Albay and Tabaco were detached from Cagsawa, and became autonomous, while Malinao was attached to Albay.

A colorful fiesta in 1635 recorded a tragedy that befell the Cagsawanos for a midst the festivities the pueblo was sacked and burned to the ground. (continue reading)

Sanchez, Cayetano, OFM. "A Town Called Daraga". 
DPI Bulletin Vol. I No. 7. 
7 September 1976. Print

Tragic Mistake on February 1, 1814



Rehabilitation, considering the magnitude of the catastrophe came very slowly. Fr. Aragoneses rushed to Manila and organized a relief center for the victims, but taking into consideration the normal slow pace of such operations and the distance from Manila, what he was able to gather from the good-hearted inhabitants of the capital city did not reach the victims until months later - too late for many of the victims.

When Fr. Aragoneses returned from Manila, the local authorities had already decided to relocated the survivors in a place they could both insure their safety and provide them their good land where they once more put up their houses and till the land. They seemed to have been only two alternatives: Putiao and Daraga. After some hesitation, Daraga was chosen as the best place.

We are unable to describe life in what we could not call New-Cagsawa during the first years of its existence at the food of the hill of Daraga. All we know is that a new months were enough to convince the government and ecclesiastical authorities that the decision, due to the dynamism of the people of Daraga, was irreversible, for in few months, Daraga became a real and normal town. The convento and the church, the present imposing and artistic church, were already completed as early as 1836, when Fr. Manuel de Jesus Maria, who had served the people of Daraga as parish priest since 1816, passed away.

After the church was completed, the Daragueñous concentrated their efforts on social developments, and, led by a very dynamic and dedicated parish priest, Fr. Vicente Lilio, built a modern draining system for their town, constructed dams and canals for irrigation purposes in 1851, and built a good number of bridges along the roads going to Camalig and Albay, thus making commuting between these towns faster and safe. With these improvements, Daraga soon recovered its former wealth and fame, and entered a new ear of progress, far enough from the Mayon to be safe in case of future eruptions, yet now so far as to be deprived of its fascinating sight.

It was with accuracy, therefore, that the well-known German traveler and naturalist, Fedor Jagor, after visiting Daraga in 1860, described it as a "well-to-do town of twenty thousand inhabitants." Jagod rented a house in Daraga to serve as his base for hos exploration and study of Mayon Volcano. His stay in Daraga was supposed to be a rather short one, but during his climb of the volcano, he sprained one of hos feet so badly that he was forced to stay in Daraga for a month. This enabled him to know well the Daragueñous and to observe their way of life.

"Monday and Friday evenings," the German traveler wrote, "were the Daraga market nights, and during fine weather these always give a pretty sight. The women, neatly and cleanly clad, sat on long rows of benches and offered their provisions for sale by the light of hundreds of torches; and when the business was over, the slopes of the mountains were studded all over with flickering little points of brightness processing from the torches carried by the homeward market women. Besides eatables, many had silk and stuffs woven from the fiber of pineapple and banana for sale. These goods they carried on their heads; and I noticed that all the younger woman were accompanied by their beaus, who relieved them of their burdens."

On July 24, and 25, 1897, the Daragueñous experienced a new violent eruption of the volcano, reminiscent of the tragic one of 1814. It was so powerful that people left the town en masse and fled to the neighboring mountain barrios, though no considerable damages seem to have been caused by this new display of fury by the Mayon.


Sanchez, Cayetano, OFM. "A Town Called Daraga". 
DPI Bulletin Vol. I No. 7. 
7 September 1976. Print

History of St. Gregory the Great Cathedral




The stone church of San Gregorio Magno in Albay dates back to 1840. The parish as such, however, was established in 1616 by Franciscan missionaries in the seaside village of Sawangan, later called Albaybay, and then shortened to Albay.

The violent eruption of Mayon Volcano in 1814 wreaked havoc on the emerging town and completely destroyed the church. The fear of another eruption and the continuing threat of Moro raids caused the authorities to move the town-site inward to the southwest, first to Macalaya, then to Taysan, and finally to the plain of Taytay, now called Albay Nuevo orBagumbayan. The old town by the seashore, Albay Viejo, then became simply a visita of the cabecera Albay Nuevo. It was given its own patron – St. Raphael the Archangel, and won its status as an independent parish and was given the name Legazpi only in 1856.
From a bamboo and nipa structure, the church of Albay Nuevo was converted into a magnificent church of stone under the auspices of Governor Jose M. de Peñaranda and the parish priest at the time, Fr. Andres Yegros, a 49 year-old Spanish European.

The invading American forces in 1900 put to the torch the whole town of Legazpi, saving only the stone church and convent of Albay which they used as their quarters. Spared again by the conquering Japanese forces during the Second World War, the church building was nevertheless extensively damaged by the American bombers during the Liberation in 1945.

Msgr. MaximoEscandor, pastor of the parish from 1929 to 1954, began the reconstruction of the church after the war. At the altar area of the church then was an imposing four pillared wooden structure with three large niches for the sacred images. At the center was the image of San Gregorio Magno; to the right was that of the Sacred Heart of Jesus and to the left, the Immaculate Heart of Mary. Attached to this structure, on the last level of a series of steps was the altar of sacrifice. The mass at that time was offered by the priest with his back turned to the silent congregation, according to the Tridentine rite.

The church was raised to the rank of a cathedral when the new Diocese of Legazpi was separated from Nueva Caceres and erected canonically as such on October 20, 1951. The word cathedral is from the Greek “cathedra” meaning seat. In this church is to be found the chair of the bishop, the symbol of episcopal authority in the diocese.

Shortly after the installation of the first bishop, Most Reverend FlavianoB.Ariola, the destructive typhoon Trix blew off the roof of the church on October 5, 1952. Another phase of church repair had to be done thereafter.

During the term of Msgr. Jose T. Sanchez as pastor (1954-1968), the reconstruction work of the cathedral continued. The altar was remodeled to accommodate the liturgical changes degreed by Vatican II. The four-pillared wooden structure enshrining the three sacred images was knocked down to make way for a concrete concave high wall to serve as background for the pedestal of the image of St. Gregory the Great. The other images were removed from the central view and installed at the side alters.

After 1965, the end of the Second Vatican Council, the mass began to be celebrated in Bicol or English with the priest facing people. A wooden table of the Eucharist, a lectern for the proclamation of the word and a chair for the presiding minister became the main furniture in the presbytery area aside from the episcopal seat.

During the term of Msgr. Juan Cleofe (1968-1970, 1974-1981) among other improvements made on the church building was the elevation of the ceiling at the transept and cupola to improve the natural illumination. Fr. Crispin Bernarte, parish administrator 1981 to 1983, had the larger-than-life crucifix installed at the central niche of the altar, in place of the image of St. Gregory. This was to abide by the latest liturgical exhortation to give centrality to the Lordship of Christ in the liturgy.

Bishop LuciloQuiambao who was cathedral pastor from 1982 to 1993 had to have the church roof repaired again after the devastating typhoon. Sisang caused untold damage in 1987. He also had the church windows enlarged for better ventilation. To the northern flank of the presbytery he annexed the chapel for the perpetual Eucharistic adoration. The images of NuestraSeñora de Salvacion and San Lorenzo Ruiz were given their own prominent niches.

The Present Situation

The current renovation work on the Albay Cathedral began in January 1997 and culminates with the inauguration on the eve of St. Gregory’s feast, September 2, 1997. Phase one of the project includes the replacement and refinishing of nave ceiling. But the focus is on the presbytery, the area where the presbyters stay during the liturgy. The flooring and the walls have been refinished with marble slabs. It also meant replacement of the ceiling and roofing with new materials. The apse, which is the place where the presiding prelates are seated with a fitting backdrop, has been notably remodeled.

The remodeling consisted of aligning the architectural design with the Greco-Roman lines of the original structure of the building.At the center niche an image of the Risen Lord, with the cross behind him, is enshrined to give due prominence to the Paschal Mystery: the death and glorious resurrection of Jesus Christ. Flanking the Risen Lord’s image are two stained glass panels.

To the stage right, the theme is the institutional principle in the Church, represented by the icon of the Blessed Trinity, the papal emblem, the diocesan seal and the incumbent bishop’s coat of arms, and the figures of the diocesan patroness and patron.

To the left is the charismatic principle in the Church, represented by the dove standing for the Holy Spirit, inspiring an open Bible as the Word of God, bestowing the seven sacraments on the basic Christian community assembled, with a background on urban and rural scenes. Nourished by the Word and the Sacraments, the disciples of the Lord renew the face of the earth with the gifts and fruits of the Spirit.

A fixed alter table made of cement, granite, and marble tiles, with Last Supper depicted in stained glass as its front panel, plus a fixed ambo or lectern as the table of the Word, decorated with a stained glass interpretation of the parable of the sower, meet the required liturgicalfurnishing. New lights, chandeliers and a more efficient sound system have also been installed to enhance the atmosphere of the celebration of God’s people at worship. At the main door a stained glass work depicting Jesus as the Way, the Truth and the Life bids goodbye to the churchgoers on the way home.

A Cause for Poetry



Daraga is a town lulled in the obscure glory of its history, its legend, its church, its “typical-ness”, and the customary violence of the monsoons, the mild daze of the short summers. For years it has been unhappening and levitating above the reach of its roots and below the lure of its reaching. It has almost been reduced to the essential drabness of the typical and classic provincial town: undistinguished, enciphered in the perfection of its insignificance. But drabness has its own mystique. The ambivalence given the town’s aspect by the cultural contrasts its harbors lends it a subjective uniqueness, a carrying further of its own idiosyncrasies. Often, in the routinary idleness of the consistent loafer who watches the somnolent drift of the automobiles at noon, there surfaces the characteristics tension of a locality torn between its own persistent melancholic complacence and the past-pace encroachment of urbanity. Any one hot noon or on a soggy wet day, the main street, i.e., the national road, assumes a dismal magic as you look at it from any point. It strikes you like one of those expressionistic-realistic scenarios of a Passolini film: stark box-house facades fronting each other and everything in violent immobility. They look as if they have been its own chronic lethargy. Sometimes though, depending on how the weather affects you, the centro takes on a comic similarity to the main street of a larger-than usual county in a Hollywood western which, it should be thought, the town would rather not be compared with – not in such a manner anyway. (But Daraga has had its own share of the vogue staging of the Philippine versions of the western: there was this “small-town drama: of national proportions which brought it back to the map and the banners of the national dailies.)

SADTUNG MGA PANAHON KASU AKO AKUS PA 
Ngana, Septiembre na barang
Visperas pa sana
Dakul nang tao sa banua.
Maski din ka magbirik
Makadungug ka ning ogik. 
Pagbagting ning alas-dose
Sa mga balay-balay
Ayo pa namaypay
Sing mga nagaragi
Ta an pagkaun grabe
-TiangAngge, 68

Speaking of maps and national dailies, Daraga is otherwise unknown; it has only its profound anonymity, a valuable possession, to suffer a cliché, dear to the hearts of Daragueños – for they seem contented in the town’s somnambulant peace.

To the traveller, Daraga achieves the height of its insignificance by being the last tired town of an afternoon journey from up north or way down south: a town of an afternoon journey passenger’s dust-blown gaze before he reaches Legazpi. But to the barrio folk and to the small traders to whom Daraga is as significant as its market place, it is a crossroad; and to the town people of course, Daraga is a point of departure.

Mariano Kilates, NGA
DPI Bulletin
Legazpi City,Wednesday, September 9,1976


The Legend of Mampak


Transcript:

The Legend of the Mampak, a giant man-eating bird is widespread in Sorsogon. The presence of the giant bird in the legend of San Bernardino is proof of the popularity of this mampak legend among the Sorsoganons,

In the town of Barcelona, Sorsogon local accounts attribute several place names in the town to this Mampak legend. Mapapak, Barcelona was so named because it was here where the mampak was seen. Tagdon got its name because it was here where the mampak alighted. Tagdon, in fact, is a corruption of the local word togdon meaning "to alight." Layog, Barcelona got its name because it was here where the Mampak flew again. Layog, in the local dialect means ..to fly." The bird alighted in another place which was named Paghaluban because the inhabitants here drove away the bird with whips and rods. Paghaluban means "to drive away with a pole or a rod." Driven from Paghaluban, the bird alighted in another place, now called Macabari. The place was named Macabari because when the bird alighted many tree branches were broken due to its size and weight. Nabari in the local dialect means "broken:'

Other places in Sorsogon have their own stories about the mampak bird. In Porog Cave at San Pascual, Casiguran, Sorsogon residents believed that a Mampak lived here. In Pinanaan Cave, at Binontolan, Prieto Diaz, Sorsogon was so named because a local legend said that it was here that an Aeta named Comisario Juan killed a mampak with his arrows. The legend must have been old because the writer, in one of his trips to an archeological site in Santa Barbara, Bulusan, Sorsogon was shown by some residents in this barrio a jar burial cover with a design of a bird with a human being between its beak.

Ligñon Hill - The Home of Tandayag



In the epic IBALONG, Liñgon hill was home of TANDAYAG, a wild boar that destroyed the linza plantation of BALTOG, the first legendary hero from Botavara who came to Bicol.

A legend tells us that the hill rose from the grave of TILMAG, the submissive, humble and good wife of COLACOG, a fierce and cruel giant. He lived with his wife in a rocky cave called KAPUNTUKAN hill, which is located at southern part of this city. Tilmag provided everything necessary for the house of Colacog with perpetual sleepiness woke up only to eat, and when he had to extend his arm to serve as Tilmag’s bridge, when she would take fire from the crater of the volcano MAYONG to light their hearth, to gather firewood from the Island of Cagraray, and to fetch water from the spring of Buragwis.

Apart from these instances, Colacog was asleep - and woe to him who dared interrupt the sleep! He may either come out fling from a great height due to a “sovereign” punch or come out with part of his body fractured. Colacog wished nothing but a quiet and comfortable sleep.

One day, it is told that Colacog was offended by the little bad food prepared by his wife, decided to avenge her (but using all the laws in the book) to avoid responsibility. When Tilmag returned home from taking fire from Mayong, she was hurled and thrown headlong in space and fell on the ground, dead, on the site where now rises the beautiful figure of LIÑGION, a native word, which suggests an imploring compassionate look.

(Note: KAPUNTUKAN, a native word that means point or place of reunion.)

Ibálong - '98 Pamplet


Image Credit to olrakbustrider of deviantart 


The epic opens with Iling requesting the bard Kadungung to recount the tale of the glorious Ibálong of long ago. Forthwith, Kadungung described the ancient land and spoke of its first hero, Baltóg, a white Aryan, who had come from Botavara (Bharata-varsha or India). He planted a linsa patch in Tondol (now in Kamalig) which, one night, was foraged by a giant wild board (Tandayag). The furious Baltóg chased the Tandayag, killed it with his bare hands, and hanged its enormous jawbones on a talisay tree. For this marvelous feat, he was acknowledged chief of the local shaggy hunters.

Next to come was Handyóng. With his followers, he fought the monsters of the land. But Oryól, a wily serpent who appeared as a beautiful maiden with a seductive voice, Handyóng could not destroy. In the end, Oryól helped Handyóng clear the region of ferocious beasts.

With Ibálong rid of wild createures, Handyóng turned to making wise laws and planting the land to linsa and rise. A period of invention followed: boats, farm tools, weaving looms, claywares, even a syllabary. Together, the people built tree houses.

Then came a great flood that changed the features of the land. Three volcanous erupted simultaneously. A strip of seacoast rose from the sea bottom in Pasakáw. The Malbogóng Islet fromed in the Bikol River. The Inarihan River altered its course. A lofty mountain sank at Bató, forming a lake. A Dagatnóing settlement was wiped out along kalabangan Gulf.

Despite the calamities, Ibálong grew powerful under Old Chief Handyóng, whose constant companion, by then, was the young Bantóng. Althoughgiven a thousand men to destroy the half man and half beast  Rabót who could changed its enemies into rocks, Bantóng slew it single-handedly – to the loud cheers of hos thousand warriors that reverberated throughout the forests and mangrove swamps. Brought to Ligmanan, the corpse of Rabót, the corpse of Rabót was horrible to behold. The Great Handyóng himself was shocked at the sight.

At this point, the Ibálng epic-fragment ends abruptly, even as Kadungung promises to continue the story some other time.

From:    Ibálong, the Bikol Folk
                Epic-Fragment (1969)
                By: MERITO B. ESPINAS, Ph.D.

Ibálong - '97 Pamplet


credit to olrakbustrider of deviantart 

The epics opens with Iling request the bard Kadungung to recount the tale of the glorious Ibálong of long ago. Forthwith, Kadungung describe the ancient land and spoke of its first hero, Baltog, a White Aryan who had come from Botavara (Bharata-varsha or India). He planted a linsa patch in Tondol (now in Kamalig) which, one night, was foraged by a giant wild boar (Tandayag). The furious Baltog chased the Tandayag, killed it with his bare hands, and hanged its enormous jawbones on a talisay tree. For this marvelous feat, he was acknowledged chief of the local shaggy hunters.

Next to come was Handyong. With his followers, he followers, he fought the monsters of the island. But Oryol, a wily serpent who appeared as a beautiful maiden with a seductive voice, Handyong could not destroy. In the end, Oryol helped Handyong clear the region of ferocious beasts.

With Ibálong rid of wild creatures, Handyong turned to making wise laws and planting the land to linsa and rise. A period of invention followed: boats, farm tools, weaving looms, claywares, even a syllabary. Together, the people build tree houses.

Then came a great flood that changed the features of the land. Three volcanoes erupted simultaneously. A strip of seacoast rose from the sea bottom in Pasakaw. The Malbogong Islet formed in the Bikol River. The Inarihan Riover altered its course. A lofty mountain sank at Bato, forming a lake. A Dagatnong settlement was wiped out along Kalabangan Gulf.

Despite the calamities, Ibálong grew powerful under Old Chief Handyong, whose constant companion, by then, was the young Bantong. Although given a thousand men to destroy the half man and half beast Rabot who could change its enemies into rocks, Bantong slew it single-handedly – to the loud cheers of his thousand warriors that reverberated throughout the forests and mangroves swamps. Brough to Ligmanan, the corpse of Rabot was horrible to behold. The Gread Handyong himself was shocked at the sight.

At this point, the Ibálong epic-fragment end abruptly, even as Kandungung promises to continue the story some other time.

From:    Ibálong, the Bikol Folk
                Epic-Fragment (1969)
                By: MERITO B. ESPINAS, Ph.D.

Ibálong - '95 Pamplet




The epic with Iling requesting the bard kadungung to recount the tale of the glorious Ibálong of long ago. Forthwith, Kadungung described the ancient land and spoke of its first hero, Baltog, a White Aryan, who had come from Botavara (Bharata-varsha or India). He planted a linsa patch in Tondol (now in Kamalig) which, one night, was foraged by a giant wild board (Tandayag). The furios Baltog chased the Tandayag, killed it with his bare hands, and hanged its enormous jawbones on a talisay tree. For this marvelous feat, he was acknowledged chief of the local shaggy hunters.

Next to come was Handyong. With his followers, he fought the monsters of the land. But Oryol, a wily serpent who appeared as a beautiful maiden with a seductive voice, Handyong could not destroy. In the end, Oryol helped Handyong clear the region of ferocious beasts.

With Ibálong rid of wild creatures, Handyong turned to making wise laws and planting the land to linsa and rise. A period of invention followed: boat, farm tools, weaving looms, claywares, even a syllabary. Together, the people built tree houses.

Then came a great flood that changed the features of the land. Three volcanoes erupted simultaneously. A strip of seacoast rose from the sea bottom in Pasakaw. The Malbogong Islet formed in the Bikol River. The Inarihan River altered its course. A lofty mountain sank at Bato, forming a lake. A Dagatnong settlement was wiped out along Kalabangan Gulf.

Despite the calamities, Ibálong grew powerful under Old Chief Handyong,whose constant companion, by then, was the young Bantong. Although given a thousand men to destroy the half man and half beast Rabot who could change its enemies into rocks, Bantong slew it single-handedly – to the loud cheers of his thousand warriors that reverberated throughtout the forests and mangroves swamps. Brought to Ligmanan, the corpse of Rabot was horrible to behold. The Great Handyong himself was shocked at the sight.

At this point, the Ibálong epic-fragment ends abruptly, even as Kadungung promises to continue the story some other time.

From:    Ibálong, the Bikol Folk
                Epic-Fragment (1969)
                By: MERITO B. ESPINAS, Ph.D.

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