MUNICIPALITY OF FAIRE (CAGAYAN), Historical Data of Part 1

HISTORICAL DATA COLLECTED AND COMPILED

REGARDING THE BARRIOS AND THE POBLACION
MUNICIPALITY - - FAIRE
Province - - Cagayan

Executive Order No. 486
Gen. Memo. No. 34 s. 1952

Submitted by: (The Committee)
RUFINO R. TEMPLO
JOSE L. AREOLA
CELLIE G. TEMPLO

	FOREWORD	Page i
I. History and Cultural Life of the Barrio - Part One
1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18.	Barrio of Niug Sur Barrio of Niug Norte Barrio of Sta. Maria Barrio of Lattac Barrio of Lubo Barrio of Lipatan Barrio of Campo Barrio of Tabang Barrio of San Manuel Barrio of Sta. Felicitas Barrio of Namuccayan Nag-Uma, a barrio derived from Nabbayugan-Uma Barrio of Tammuco Barrio of Balagan Barrio of Dungao Barrio of Abarriongan Bungar Barrio of Calapangan Barrio of Abarriongan Uneg	1-2 2-4 4-5 5-6 6-7 7-8 8-9 9-11 11-13 13-14 14-15 15-16 16-17 17-18 18-19 19-20 20-21 21
Part T W O - FOLKWAYS
19. 20. 21. 22. 23. 24. 25. 26. 27.	Traditions, Customs, and Practices in Domestic and Social Life Myths, Legends, Beliefs, Interpretations, Superstitions Popular Songs, Games, Amusements Puzzles and Riddles Proverbs and Sayings Methods of Measuring Time, Special Calendars Other Folktales Other Information on Books and Documents The Names of Filipino Authors Born & Residing	22-24 24-26 26 26-30 30-31 31 31 31 31
II. History and Cultural Life of the Town - Part One
	History of Faire	32-33
28. 29. 30. 31. 32. 33. 34.	Present Official Name of the Town Former Names and Derivation of Meanings Date of Establishment Name and Social Status of the Founder Names of Persons Who Held Leading Positions A. Spanish Regime B. American Regime C. Japanese Regime D. Military Regime Data on Historial Sites, Structures, Buildings, Old Ruins, etc. Important Facts, Incidents or Events That Took Place a. During the Spanish Occupation b. During the American Occupation c. During and After World War II	33 33 33 33-33a-1 33-33a 33-34 34-36 36 36-37 37-38 38 38 38-40

35.	(a) Destruction of Lives, Properties, and Institutions During Wars, Especially 1896-1900 (Addendum) 1941-1945 (Addendum) (b) Measures and Accomplishments toward Rehabilitationand Reconstruction after W/War II	40-a 40-a 40-a
Part TWO - Folkways
36. 37. 38. 39. 40. 41. 42.	Traditions, Customs and Practices in Domestic and Social Life Myths, Legends, Beliefs, Interpretations, Superstitions Popular Songs, Games and Amusements Puzzles and Riddles Proverbs and Sayings Methods of Measuring Time, Special Calendars Other Folktales	40-41 41-43 43 43 43 43 44
Part THREE - Other Information
43. 44. 45. 46. 47.	Information on Books and Documents Names of Filipino Authors and their Work Committee Members AUTHENTICATION Acknowledgement	44 44 44 44-45 45

General Memorandum No. 34, s. 1952 - SCHOOL OFFICIALS AND TEACHERS IN CHARGE OF THE COLLECTION AND COMPILATION OF HISTORICAL DATA REGARDING BARRIOS, TOWNS, AND PROVINCES — dated April 28, 1952 was sent to the field accompanied by Executive Order No. 486, together with an Appendix containing directions on how the data should be gathered and compiled.

Acting immediately to comply with Paragraph One of the Appendix, a local committee was created by the District Supervisor composing of the following teachers:

1. Mr. Rufino R. Templo, Principal - Chairman
2. Mr. Jose L. Areola, Cl. Teacher - Member
3. Miss Cellie G. Templo, Cl. Teacher - Member

The committee went to work immediately about the beginning of the school year 1952-1953. Head Teachers and Teachers-in-Charge of barrio schools were given directives by the Principal, Mr. Templo, on how to collect and gather data from the barrios.

The members of the local committee conducted conferences and interviews to gather data from the prominent wise old men and women of the community who had knowledge of the life history and culture of the community.

As written documents could not be available due to their destruction during World War II, the committee resorted to interviews, questionnaires, and conferences with the following persons who could at least give the necessary information regarding the history and culture of the barrios — Parts I, II & III, and history and cultural life of the town — Parts I, II, and III.

1. Mr. Marcos Simeon, Centro Norte - 95 years old.
2. Mr. Gines Abedes, Centro Norte - 85 years old.
3. Mr. Cayetano Manuel, Centro Norte - 76 years old.
4. Mr. Miguel B. Beltran, Centro Norte - 70 years old.
5. Mr. Patricio Balaqui, Centro Sur - 80 years old.

Former and present employees and officials and other civic-spirited citizens were consulted, too. Due acknowledgements and thanks were expressed by the committee for their willingness to cooperate with the committee in the realization of this present work which will eventually give the

For "authenticaion," the committee requested the five reliable informers — Mr. Marcos Simeon, Mr. Gines Abedes, Mr. Cayetano Manuel, Mr. Miguel B. Beltran, and Mr. Patricio Balaqui to sign their names on pages 44 and 45.

For "acknowledgement," the committee enumerated the names of the persons who were willing to cooperate to insure reliability, veracity, and authenticity of the facts compiled herein, in order to make the work a valid reference for the future inhabitants of Fire. On page 45 of this work are the names of the informers.

[SGD.] (Miss) LUZ C. CARAG
District Supervisor

In general, the people in the barrios practiced the same pattern of conducting life as practiced by their ancestors. These practices have been handed down from generation to generation. Naturally, the traditions, customs, and practices of the people long ago still exist.

a. A partera is needed to attend to the mother and the child.

b. The mother is confined to the house for one week and up to nine days eating good and nutritious food, sleeping on "balitang" which is inclined a little, and using "sodor" and hot baths.

c. After one week or nine days, the mother is tempered "ten-neb" by bathing with cool water. Then, after that, she is ready again to resume her part in the domestic household work.

a. Anyone who anticipated his or her desire to be the godfather or mother of the baby before he or she is born is always given the right and privilege to sponsor the baptism.

b. A baby girls must always have male and female sponsors or singly by a female sponsor. A male sponsor cannot become singly the sponsor of a baby girl.

c. A baby boy cannot be sponsored singly by a female sponsor. It must be either a pair or a male sponsor alone.

d. The sponsors are always treated with good meals. Sometimes, there are dances to honor the baptism. The sponsors always give "gifts" to the child called "pa-pet-pet."

a. In the olden days, courtship was done parentally with the young man serving the family of the girl. His services while serving in the house of the girl would determine his fate of marrying the girl. Good services rendered would mean his acceptance, but poor services rendered would mean the opposite.

b. Now it is modified, courtship is done among partners. Formally, the man's parents ask for the hand of the girl, but informally, elopement is resorted to.

a. Marriages are done in the Catholic Church.

b. Marriages are also done civilly, that is, the

marriage is solemnized by the Justice of the Peace — Juez de Paz.

c. The Aglipayan priest can also solemnize marriages as a religious representative of a religious sect.

d. Sometimes, marriages are consummated by getting the consent of parents and relatives only, and after which, the couple lives together without the sanction of the church or court.

e. When the couple comes from the town after the marriage ceremony, the couple must go together up the ladder with a shower of rice thrown at them. This indicates more children for the newly married couple. The first dinner table is always headed by the couple, one at each end of the table. After dinner, a plate is passed among the diners for a sum called "gala." This is aside from the "gala" after dinner when the band or orchestra plays the "mascota," wherein the participants drink "basi" in exchange for a little sum that he dropped into the "gala" plate, and after dancing the mascota, of course.

f. Then, they had the ceremony "ic-icamen," wherein old people turn over to the girl the baul, the pillows, blankets, and mats to the tune of the "dal-dallot," accompanied by a person playing the "cutibeng." During this ceremony, softhearted individuals always shed tears due to the words in the version of the "dal-dallot" about "how the husband should take over the rein of caring for the young wife."

a. When a person dies, his soul goes to the land of the hereafter. He appears to subject himself to the verdict of the Lord whether he goes to Glory or Hell.

b. When a married person dies, the living spouse will only accompany the deceased up to the church, where they will finally bid "goodbye." The living spouse goes home and the relatives conduct the deceased to the cemetery for the burial.

c. All persons who conducted the deceased to the cemetery have to conduct themselves thus:

(1) Subject themselvces to "di-ram-os," meaning washing their faces with vinegar to remove any "an-an-nong."

(2) At the end of the third day, the bereft family and relatives to to the river to take baths to remove "remorse."

(3) The ninth day anniversary 40 day anni-

versary and annual anniversary are always celebrated with a "novena," eating, and visits to the tomb of the deceased.

a. Every family in the locality prepares food for visitors who come to attend the festival. Everyone seems to be hospitable.

b. Every member of a family has something new to wear. This means frolic and fun for the young and "drink" for the adults.

c. There is gambling — cockpits, daiz, monte, black jack, etc.

a. Olden days ways:

(1) "Tul-ong" system for persons who disobeyed the orders of the priest, alcalde mayor, or gobernadorcillo. The subjects of punishments were:

(a) Failure to attend Mass on Sundays and church holidays.

(b) Failure to work for the Church.

(c) Failure to work for the oficiales.

(d) In the family circle — whipping tul-ong, and not granting share of the family property.

b. Present day ways:

(1) Imprisonment of law breakers through the court.

(2) Destierro system — banishment to other places.

(3) In the family circle — whipping, not allowing the wishes of the culprit to be granted, or sometimes disinheriting the violators or culprits.

(1) The Origin of the -

a. World - created by God for man to live in.
b. Land - created by God for man to live in and toil.
c. Mountains and caves - Produced by the flood of Noah.
d. Seas - Deep water not dried during Noah's flood.
e. Lakes - Leftover water after Noah's flood.
f. Rivers - Urine of a giant up south.

(2) The Origin of the -

a. Plants - Created by God to beautify the world.
b. Trees - Created by God for man to make use of.
c. Animals - Created by God to help mankind.
d. Sun - Created by God to light the world.
e. Moon & Stars - Created by God to light the world at night.

f. Eclipse and earthquakes - Sign that God is transferring the world from one hand to His other hand. The process causes quakes.
g. Lightning and thunder - Lightning is caused by the saber friction of two fighting giants; thunder is caused by the roaring of the defeated giant in their fight for supremacy.
h. Clouds - The tobacco "smoke" of the victor giant.
i. Rains - The urine of the victor giant.
j. Wind - Produced by the fanning of the victor giant after the fight.
k. Storms - Movements of the fighting giants in the course of their gigantic fight.
l. Changes of climates - Created by God to give a chance for other activities to come up in the lives of man.

(3) The Origin of the -

a. First man and woman - The first man was created by God to take care of his "garden of Paradise." The first woman was to give life and joy as a companion of the first man so that he would not be lonely.
b. Sickness - It came out as punishment of the bad people.
c. Witchcraft - An art to create sickness.
d. Magic - An art to counteract the effects of witchcraft.
e. Divinations - Taking cognizance of the power of God through magic for curing the sick.

(4) Legends -

It is said that long ago, the people of Maingel were divided by two powerful chiefs who led their people in all their undertakings. These chiefs were bitter enemies. They fought many battles, but neither one could be conquered. At last, a monstrous crocodile attacked them one at a time. Because neither could kill the crocodile, they made a truce to help one another, which they did. They succeeded in killing the monster, and then, they were happy. They decided to change the name of their barrio "Maingel," meaning "brave conqueror," which should not be forgotten "saan nga Lilipatan." The two chiefs buried their differences, united, and lived happily together.

It is said that long ago, Namuccayan was a dense forest with no human inhabitants. The jungles were the abodes of wild animals. The people of the surround-

ing the jungles hunted deer, wild animals, and chickens in the place. They could catch smaller games but never a big one. Every time the hunters would set their traps or net, a big game caught would always get loose. The hunters were always disappointed. And so, they gave the place a name — "navuccayan," meaning "set loose." Today, it is called Namuccayan by the people.

The western side of the Chico River, quite a distance from the bank and up to the forest, was set aside for the Kalingas by the founder of Faire. The Kalingas were quite sad of their transfer from Kabarungan, now the poblacion of Faire, to this place.

It is said that the chieftain of the Kalingas gathered all his followers to a "ganza session." The chieftain was a close friend of the late Manuel Fayre, the founder. He initiated the move so as to alleviate the sadness of his kin. "Ganza session" meant and still means "merriment among the Kalingas."

The chieftain assured his followers that the place was very much better than Kabarungan due to the abundance of big game. They were convinced, and to commemorate the occasion, they named the place "Ganza." To date, the place is known by that name.

a. Native Songs -

1. Manang Biday 2. Bannatiran 3. Ta Pintasmo 4. Ay-ayatenca, O! Dayag 5. No Dua-duaem Pay 6. Ti Ayat ti Meysa Nga Lacay

7. Pamulinawen 8. Sinamay 9. Toy As-asugco 10. Mannalon 11. Ti Rabong 12. Ag-dam-damili

b. Games -

a. For the youngsters -

(1) Sipa (2) Pico-Pico

(3) Patalunton (4) San Pedro

(5) Pigit-Pigit (6) Sin-napulan

b. For the Adults -

(1) Cockpit (2) Biring

(3) Blackjack (4) Monte

(5) Daiz (6) Mahjong

c. Amusements -

1. Juego de Anillo 2. Dancing 3. Linub-bian Party 4. Pilipig Party

5. Serenading 6. Basketball Contest 7. Volleyball Contest 8. Softball Contest

1. Casano ti ida-dammang ti sangapulo nga nuang - 9 ti lal-laki, meysa laeng nga babai - iti carayan

nga adda dackel nga buaya nga agsida ti lateg ti nuang?

How can 10 carabaos - 9 male and 1 female - cross a river guarded by "carabao-testicle-eating big crocodiles?"

Solution - The nine male carabaos go ahead in a line one behind the other. The second carabao holds the testes of the first by its mouth; the third does the same with the second carabao; the fourth does the same with the third carabao; the fifth does the same with the fourth carabao; the sixth does the same with the fifth; the seventh does the same with the sixth carabao; the eighth does the same thing with the seventh carabao; the ninth does the same thing with the eighth carabao; and the female carabao stays behind the ninth carabao and does the same thing. With this arrangement, it appears that no testicles are seen hanging. In that case, the crocodile will not harm them.

2. Casano ti ida-dammang ti meysa nga lalaki iti carayan nga akikid, ngem nauneg, naapres, ket awan pay luganan na nga balso wenno barangay, ket tecken laeng nga atid-dog ti adda kencuana?

How may a young man cross a narrow, deep, and swift current river without any ride except a long bamboo pole with him?

Solution - The young man uses the pole to "pole" him across by "pole vaulting" across.

3. Ania ti aramidem tapno macasidaca ti bisokol nga agbagas ti balatong?

What would you do to be able to eat snail with mongos as content?

Solution - When you cook the snails, mix mongos so that the mongos will get inside the snails. Then, the content will be mongos.

4. Ania ti aramidan ti meysa nga babai nga adda tagibina no agsu-suon ti nadagsen nga labba ket sa sumang-at iti nangato nga bantay?

What would a mother do with the child when she carries a heavy basket on her head going up a high mountain?

Solution - Carry the child at the back — the way the mountain people do it.

Transcribed from:

Historical Data Collected and Compiled Regarding the Barrios and Poblacion, Municipality of Faire, Cagayan, online at the National Library of the Philippines Digital Collections.