MUNICIPALITY OF LAGAYAN, Historical Data

Education is life. Learning should start with the learner's experience. This new concept of education has brought about the realization of the need for a better home and school relationship. Thus was conceived the community school idea. To foster this new trend, social studies was made the core subject of the curriculum.

In order to teach social studies effectively, the teachers of Lagayan made a study of the historical background and the present conditions and possibilities of the whole municipality of Lagayan. Intensive research work and consultations with the local authorities were made. Every phase of this consultation is expected to forearm the teachers, particularly in the Municipality of Lagayan, not only for academic work but also for their social work. The examples of folklore, folksongs, customs, and traditions given are but some of the many sources of the teacher's subject matter.

The compilation of this work was made possible through the combined leadership of the Supervising Principal, Mr. SEVERO BRINGAS, and the principal of Lagayan Elementary School, Mr. ANSELMO AMBOYAT. The patient efforts of every schoolteacher in this Municipality of La Paz, Abra, need special mention because without them, this work would not have been possible.

(SGD.) SEVERO BRINGAS
Supervising Principal

Republic of the Philippines
Department of Education
Bureau of Public Schools
DIVISION OF ABRA
Lagayan Elementary School

HISTORY AND CULTURAL LIFE OF THE TOWN

Part One: HISTORY

The primordial sitios that composed the Lagayan of today were Pingaping and Manapis. Each sitio had its own head; she owed allegiance to a greater warrior named Cabullagayan, who exhibited great qualities of wisdom and had an undetermined amount of wealth which carried with [it] the influential magnitudes that only like him could possess. Because of the power that he wielded, just as we of today call Quezon City after the great Quezon when he was still alive, they, the people of the abovementioned sitios, gave honor to their leader by naming their newly-established community after him — thus the name Lagayan was born.

All that is handed down to us were gathered from fireside chats of old men who had very meager knowledge about dates and the calendar, but [it] is generally believed that Cabullagayan was [a] fugitive from Spanish conquest who abhorred the Señors and Dons fram the other world.

[The] Lack of definite documentary records handicaps the chronicler in mentioning the chronological order of officials who served in Lagayan during the Spanish occupation. Suffice it to say that what can be given here are those who did most for the improvement of the place and whose names have become legends to the inhabitants which have been handed down from generation to generation.

Cabullagayan — a rich and great Tingguian warrior.

a. During the Spanish occupation; b. During the American occupation to World War II

Before and during the Spanish occupation, Lagayan was not what it is today. In fact, the Lagayan of today was then a sprinkling of scattered groups of houses totally independent of each other, with each group forming the so-called Barangay, which was headed by the Cabeza de Barangay. The Cabeza is supposed to be the oldest, wealthiest, bravest and most intelligent of the men in the Barangay

An example of [a] cabeza de barangay whose rule has been folklore up to the present is one Bal-log, whose exploits of bravery were very commendable. On the coming of the Spaniards, the Cabeza de Barangay of different places, in order to band themselves together for defensive purposes, agreed to unite because they believed that in unity, there was strength. These sitios were Pingaping, Manois, Gabuacan, and Lagayan. But such banding was not sufficient to ward off the Spaniards, who not only were superior in number but were also superior in arms. They began a reign of tyranny that made the people repugnant and abhorrant to the teachings of the Spaniards. People were like animals to work on bridges and roads under force. Because of such unwarranted acts of barbarism, the like of which is reminiscent of the days when the fittest were the only ones that survive, the people on several occasions staged unsuccessful uprisings which made the Spaniards harsher all the more. The people who could not withstand the tyranny fled to the hills and lived a life of banditry. Mast renowned of those fugitives from the Spaniards was one Captain Begnalen, whose fearless warriors were credited with killing approximately two hundred Spaniards in the battle of Sumusabsab Pass. So organized was the band of Capitan Begnalen that his exploits began to be heard from Bay-bayatin to Milablabaga. The mere mention of his name served to make the faces of the Spaniards garrisoned in Lagayan, be whitened with fear. The famous caves of Lagayan, which are only a few hundred meters from the poblacion, were the invulnerable hideouts of Capitan Begnalen and his followers.

Then came the Spaniards [probably meant the "Americans"]. The people of Lagayan were now hard to take any of whatsoever color or creed so, they likewise repudiated the handsome promises of liberty that the Americans offered them. Out of the predicament that then faced the people, adjoining sitios further united with one another to make their forces more formidable. These sitios were Collago, Ba-y, Kiwas, and Atip; and out of this conglomeration, there arose another prominent revolutionary figure by the name of Capitan Lalugan, who not only fought the Spaniards but the Americans as well. But the Americans, [who] brought high calibered guns with them, were no match to the inhabitants, their bravery notwithstanding. After years of continued strife and bloodshed, Capitan Lalugan and his men, aware of the futility of further resistance, surrendered unconditionally to the Americans on the belief that they would be set free, given education and even be given jobs. True to their promises, the Americans did not fail the people. They built roads and trails connecting the different sitios. Laborers were paid accordingly. Their children were given free education. The different sitios were made into a municipality.

C.. During and After World War II.

During the last war, the municipal government was like a revolving door with the government of the Japanese and the free Philippines alternating one

26. a. The military government supplied badly needed medicines to succor the failing health of the inhabitants. Efficient handling and destruction [likely "distribution"] of relief goods and other gifts from [the] Americans brought once more the faith of the people to democracy. All these could be attributed to the wholehearted cooperation of the people, who gave unrestrained approval to the administration of the Military Mayor.

In 18986, lives were lost, but not after they have been duly paid its price. Every drop of blood that [was] shed was for a good cause. There was not much destruction to property because there was not much destroyed property. It is true that homes were burned, rights transgressed; but not in the same proportion as in recent wars.

1941-1845 has has been mentioned in the preceding paragraphs, lives destroyed belonged to those who were mere passive audiences to the war. That is the unnamed civilian. Property was the object of the looting orgy by both the Japanese as well as the Pil-pil-mi. Livestock was taken without any monetary remuneration. Women were raped in the presence of their husbands and exhibited to gaping awe-struck populace. There were no respected institutions but their own, that is, "Greater East Asia Co-Prasperity Sphere," as the Japanese called it, or "Dacami ti hushusto," as the Pil-pil-mi considered themselves.

(a) Harm From Lightning Almost Negligible

"Capitan" Balaoeg, who was the richest among his neighbors, spent all his wealth to pay for his faults among his friends and neighbors. At last, when he became poor, he left his home and went to live in hiding.

He found a molave tree whose trunk was almost parallel to the ground. This he made his temporary abode. One day, Lightning went to visit and talked with him. Lightning learned from Balaoeg the reasons why he left his home and lived in wandering. Then, Lightning gave him some unusual gifts which consisted of a hidden thunder and a hidden lightning. Balaoeg hid these gifts under his armpits.

Then he returned to his former home to avenge [probably meant "to take revenge upon"] his former neighbors. Balaoeg climbed a high tree and dropped his lightning that flashed and stunned all his neighbors, who were all scattered around on the ground senseless. After this, he was given the power to have all his property returned to him. Due to these charms in the possession of Balaoeg, none of the Tinguians till this time (they claim to be the nearest of kin to Balaoeg) has ever been struck by lightning.

(b) The "Lacay"

It has been one of the finest traditions in these communities to cling to the perennial practice to respect and obey the rule of the old patriarchal leader, who is usually called in the Ilocano language "Lacay." The position of "Lacay" (old man), whose influential power had and has always been a fine tradition from the time of the old barangay, is an exalted and dignified position. This position is usually bestowed to the oldest, wisest, richest, and bravest among the inhabitants of the community.

26. Local questions or controversies between individuals or a group of individuals are to be presented and heard by the "Lacay," who is usually assisted by a group of counselors (selected group of men) who help and advise the Lacay on the sentence or judgement to be given to the case before them. Usually, their sentence or judgement is observed and obeyed by all parties, but in some cases when the offense is a serious or a grievous one, the same is brought before the regular course of Justice in accordance with the existing laws of our civil government today.

Origin of the World, Land, Mountains and Caves, Seas, Etc.

During the early part of this world, there were many mountains. Once, there was a big flood similar to the Flood of Noah's time. The water rose very high for it rained for so many days. When the water went down, the only mountains left were Mt. Bul-lagao and Mt. Pugao. These were the highest mountains that were visible to the early inhabitants of these places. The rest of the mountains that could be seen after many days when the flood was over were the bubbles of the flood. There were many spaces that were not covered

Soon, after so many days, trees sprouted from the mountains and these turned to forests to be known to the people. This forest that came out of Mother Nature was called ("Lubbuag ti Daga"), growth of nature, by the inhabitants.

There were only two mountains that could be visible to the people who were left living after the flood. A man was left living after the flood. A man who was left living in Mt. Bul-lagac had no fire, so he could not cook his food. One day, he saw another mountain far away and in that mountain, he saw a fire glittering at night. He took his big jar called "Tibur" and swam toward the other mountain where a fire could be seen. He used his big jar "Tibur" as his "patao" lifesaver. With great efforts, he reached the place. There, he met the owner of the fire, a person named Bassangalan.

Bassangalan was very happy to receive the man from Mt. Bullagao. He encouraged the visitor to stay with him for a few days. Bassangalan and the Bullagao men were very happy sometimes, but at other times, when they remembered their families that were drowned in the flood, tears rolled down their hardened cheeks like small streams. After a couple of weeks, the Bullagao man went home. He brought with him some fires. He left Bassangalan in Mt. Pugao. These men were the survivors in their respective places.

Superstitions It is an ill-omen to butcher a pig in the house and it is the common practice not to allow anybody to bring any pieces of meat in the house when the meat is not placed in a basket. They believed that the practice of bringing in meat to the house, not placed in a basket, brought ill luck because in so doing, the lightning got angry.

Thunder and Lightning — (Superstitious beliefs)

The early people of Lagayan believed that there was a very black and mysterious pig on earth. Whenever a person was caught by lightning, no person was allowed to touch the victim. The people believed that the black pig would lick the victim and he or she would survive; but if a person touched him or her before the licking of the pig, the victim remained dead. This belief is still strong among the inhabitants, for until now, no person has been electrified by lightning,

Another superstitious beliefs of the people about prevention from lightning which were inherited by the present generation from their great, great-grandparents are the following:

a. During the months of lightning and thunder, the old people gather a vine called "Balikay" or "Balinat." This vine is used as a belt for each person in the family. This sort of charm protects them from thé harm of the lightning. In case the person does not have this vine, he could substitute it with talahib leaves for a belt.

b. During the thunder and lightning season, when one could see the lightning flashing, he should shout, "Cabagian mi ni Balaoeg." "I am related to Balaoeg." The people believe that by shouting this sentence, the lightning does not harm them.

Belief in birth of twins or more: Twins come into being when the mating is Intermittent. During the first contact, a child may be formed, and when a second mating exists, another child may be the result. Thus, the twins are produced. When the twins are delivered, the first one to come out first is the elder and the second child to see the world is the younger.

Belief in sickness: Sickness caused by overwork or by the anitos.

During the early times, there were but few cases of sickness. The prevailing sicknesses were malaria (chilling), dysentery, small pox, and black death (pesto). The only medicines used were leaves, roots, and [the] barks of trees. When the medicine was applied to the patient, a "boni" was performed by the interested party. A leader, called "bonian," with her chorus sat near the patient and cried some word to the spirit.

During the "boni," a pig was to be roasted on fire wholly without removing the hair and intestinal organs until it was very black. The roasted pig was then chopped into pieces and boiled in a big jar with salt as the only ingredient. As soon as the bubbles appeared, the recipe was served to the visitors with rice. No piece of meat was allowed to be taken from the place.

Another way of amusement for the persons is the "daing." The daing is a kind of social activity that includes singing and dancing whenever a person is sick in the community. The daing is executed by the young maidens and young boys in the community. A sort of an elaborate food is prepared to be served during the daing. The following is the song for the daing to be sung by the dancers themselves:

Farmation of the Dance: Girls take hold of each of left hands of third girls and form a line. Boys hold each other's shoulder and form a line, too, facing the girls. The girls begin the song stepping three steps forward and then three steps backward, six measure. The boys take their turn in executing the same, singing their respective verses.

The dancers take four side steps to the right and four side steps to the left, forming a circle as they dance and sing.

This dance is repeated over and over until the dancers are through with it, or until the dancers wish to stop.

The people in this community were very fond of puzzles and riddles, and even to these days, the citizens take pride in telling riddles at little gatherings on moonlight nights. In former days, the people usually gathered at a sort of a rendezvous, a place formerly called "Dap-ay," and told their riddles. Some of their riddles and puzzles are below:

(1) Caya, cayo, palisnay

Nagsaligdan ni Punay
Nagsalingeca, Nagsalingedac pay.

Tree, tree, Palisnay
"Where did hide the Punay (wild dove)
You hid and so did I.

Answer - Mirror (sarming)

2) Capin anum ti catogangan

Tiasawa ni cabsatmo? - (Mother)
How are you related to the mother-in-law
of the wife of your brother? — (Nanangmo)

No aggurruod ti daya, agdanag tay Doña,
No aggurruod ti Laud, agdanag ni Bukod,
No agguruod ti ñngato, agdanag ni Balo
Ñga awanan ti mañgarado tay talon sang-
Ñgadisso no obbogna ket sumsuro.

When the thunder is in the East, the "Doña is afraid;
When the thunder roars in the West, the spinster is in fright;
When the thunder is heard overhead the widow is afraid;
For no one will plow the only parcel of field that will soon become wet.

Formerly, they tied knots to measure time, and they used the sun, the leaves and flowers, [the] crowing of roosters, the positions of stars and canstellations, and the hooting of the owls to indicate the time.

Special Calendars: - (Note: They could no longer remember them in this locality.)

Daquiti agasaca, Wadagan ken Dolimaman; umilida iti Cadal-layapan’ ket iti anacda iso ni Can-ag Cababaguan.

Iti tennga iti aldao cona hi Dolimaman ken Wadagan, "Ayoanam man nin Can-ag ta innac sadiay carayan ta innac agdigos ket napalalo ti pudotnan." "Oen Dolimaman, ngem dica agifian," cona niin Wadagan; ket innala ni Dolimaman deydi caramba a casla it-log iti caoitan sa napan idiay carayan.

Apaman a nasibet ni Dolimaman innala ni Wadagan ni Can-ag sana impatugao iti tambalang (baul). Inadayuanna ket nasirpatana iti taema nga lalaki ket sim-ken canniana iti imon ta wanton iti mayat canniana a balasangngen no macadackel ni Can-ag. Napanonotna ngarud nga nagaramid ti tablang nga pangicabilanna ken Can-ag ta ipanna ivanod diay carayan,

Idi sumangpet ni Dolimaman nasdaao ta awan metten nin Can-ag. Sinaludsudna ken Wadagan no sadin ti ayan ni Canag; ngem cona met ni Wadagan nga pinanaoan na nga matmatorog. Agsipud ta awan metten nin Can-ag, simken canniana iti napalalo a leddaang ket napan diay carayan. Nakitana iti cadackelan a bato sadiay nga iso iti inna nagpacleban.

Adda met meysa a baket nga iti naganna Al-alocotan nga umili iti Babotubotan. Napan idiay Carayan ket inna napasungadan deydi tabalang. Linaoinanna iti bal-acna (pica) sangsangadangan sana can met intacdang (imbangcag). Linuctanna deydi tabalang ket nakitana iti meysa a nagoyomman (ubing). Nalasinna nga isa iti anac da Wadagan ken Dolimaman. Napan ngad diay paguilian Cabutobotan ket inaois na daguiti cailian na ngan apanda alaen nin Can-ag. Daquiti umili innalada can iti inambolanda (ganza) ken dingnua a kinamayan (duannaig) idi sumangpet da diay carayan, rinog-giandan a tinadekan (sala) ket iti saan a nabayag naggunay deydi tabalang. Linoctan ni Baket Al-allocotan ket dagus a nasdaacan ta timmayab metten ta nagbalin metten nga labaan (bil-lit). Nagbaba deydi labaan ket linilio ni Baket Al-locotan sana incabil iti inaldanan (pinggan) sana kinaloban. Rinogdianda manen na tinadecan ket iti di mabayag aggunay manen di inaldanan; linocatan ni Baket Al-locotan ken nagbalin manen nga nagayoman (ubing). Gapu ta awab iti naicapet iti bagina, iniccan ni Baket Al-llocotan iti baal a dinaogan (baag) ken bado a sinclaman. Kinona deydina gayomman nga iso iti Can-ag Cababaguan nga umili diay Cadallayapan anacda Wadagan ken Dolimaman.

Iti cona ni Al-llocotan apanda idian paguilian ta apanda alaen. diay balayna a cadackelan ta iyawidna diay Cadallayapan, pan. Nin Cari-ag madi a mapan diay ilida ta agsubalit can pay canniana a nacautanganna.

Pinarubbuatan na ni Can-ag ta apan agpasiar iti ayan daguiti babbalasan. Inaoisna ni Dagullayen a bacnang ket nagsurongda iti carayan. Linabasanda deydi dackel a bato nga ayan ni Dolimaman nga sipapacleb nga namgmalmalem ken nabigbigatan manen. Ingalut da deydi balsadan napanda iti ili a Cadallayapan. Nalababsanda ni Wadagan nga agididda iti paigadan iti agdan nga ba-ocna ti napapaluan ti caatitdagnan. "Naimbag a melemmo Senior bacnang," cunada Can-ag ken Dagullayen, "sapay nga agi-yanca ditoy pugandan iti agdan?" "Oen ngarud," cona ni Wadagan, "ta ilongdomi (mourn} deydi anacmi a napocao a dicam napootan. Sinaludsudda iti anacda a napocao no lalaki cenno baba-i; ket insungbal ni Wadagan nga lalaki ket iti naganna Can-ag Cababagguan. Imbaga ni Can-ag nga Agundalian iti naganna ket tay met cadduana Dagullayen. Napanda ngad cadaguiti babbakasang naga-am-amonda ket nagsasaritadan. Idi agtaraoc iti gallollogan (caoitan) nagpacadan daguiti dua ta agaiidda idiay ilida a Cabutibitan. Idi lumabasda iti deydi bato a cadackelan dimmagasda can a sinaludsud no annia iti inda pagcommongan daguiti tattao. Cunada daguiti tattao a umayda can alaoen ni Dolimaman nga agmalem saket mabigatan iti rabao iti bato a cadackelan, ngem agmalem saket mabigatan iti rabao iti bato a cadackelan; ngem dida met cabaelan, sada kinalicaguman nga isu iti mapan ta bareng no iso iti macabangar canniana. Napan ni Agundalian ket apam nga sasagidna ni Dolimaman dagus a bimmangon ket deydi tob-bog iti susuna nagposisit ken ken Agundalian. "Amacco Can-ag Cababaguan, sadino

Impudno ni Al-allecotan nga ni Dolimaman iti nanangna ket ket intedna deydi balayna a cadackelan. Iti cabigatanna casta unay iti ariwawa diay Cadallayapan ta adda met baro a dackel a balay diay dinna iti balay da Wadagan ken Dolimaman. Nasdaao da Wadagan ken Dolimaman ta ni met anacda a Can-ag Cababaguan iti agnaed iti deydi a balay. Ket iti naumday pay a tiempo nagnaedda a siraragsac sadiay ilida a Cadallayapan.

The couple Wadagan and Dolimaman once lived in Cadallayapan and they had a son by the name Cani-ag Cababaguan. One day, Dolimaman asked Waddagan to take care of Can-ag because she was going to take a bath in the river. Wadagan promised to take care of the baby, so Dolimaman took her jar, as little as an egg of a rooster, and went to the river.

When the wife was away, Wadagan put their son in a trunk and pictured how handsome this boy would become when he would be grown up. Jealousy came into his mind, that if his boy would become older, no more beautiful maidens would care for him. So, he thought of making a trunk where he [would] put his son and let him go to the river. So he did.

When Dolimaman arrived, she was surprised not to see her son, Can-ag. She asked Wadagan where Can-ag was, but Wadagan said that he left him in the house fast asleep. Dolimaman was very sorry about the disappearance of their son, so she went to the biggest stone near the river and mourned there from morning till the next morming again.

Al-llocotan, who lived in Cabotubotan, happened to see the trunk passing by along the river. She got the trunk and found a baby inside it. She recognized that the baby was the son of Wadagan and Dolimaman. She went to the town to tell about the boy. The people were happy to take good care of the baby, so they danced around the trunk where the baby was laid. As they were dancing, the trunk moved. Al-llocotan opened it, but instead of a baby they witnessed a bird that flew away. Al-llocotan caught the bird and put it on a plate and covered it. The people danced and danced around it again. The plate moved and Al-llocotan opened it. The bird became a boy who was all bare. Al-llocotan gave Can-ag clothes. Can-ag told that he was Can-ag Cababaguan who lived in Cadal-layapan and the son of Wadagan and Dolimaman.

Al-llocatan promised him her biggest house to take home to Cadallayapan, but Can-ag rejected this offer and offered to go home with Al-loocotan because he wanted to repay her for her kindness to him.

One day, Can-ag went to take a walk to visit the beautiful maidens in Cadal-layapan. He took. Dagullayen, the richest man in the barrio, with him and

Later on, Al-llocotan revealed to him the truth of his true parents. Al-locotan gave Can-ag her biggest house to be taken to Cadal-llayapan. The following morning, there was great surprise and rejoicing in Cadal-llayapan because there stood a new big house near Dolimaman's house which was never been built days before. Dolimaman and Wadagan were happy to be with their son again.

(SGD.) ANSELM0 AMBOYAT
Chairman

(SGD) SALOME B. AMBOYAT
Member

(SGD.) ABIS FLEOTERO
Member

(SGD.) ZENAIDA B. BACALZO
Member

(SGD.) GRACIANA B. MONTERO
Member

Furnished data in
Nos. 27 - 33:

(SGD.) BALICAO
Resource Person

(SGD.) PEDRO LANGISAN
Resource Person

Transcribed from:

History and Cultural Life of the Municipality of Lagayan, online at the National Library of the Philippines Digital Collections. The pagination in this transcription is as they appear in the original document.