MUNICIPALITY OF ATIMONAN, Historical Data of Part 4

A woman with-child should not take a bath, wash clothes, or get water from small brooks. It is believed that the spirits, if angered, will do some harm not only to her but also to her child. She must take a walk with her hair hanging loose and must carry any blade — a bolo or a knife. When going upstairs, she must not stop at the very top. She and her husband must not sleep across the length of the floor. They must not, in any way, help in lifting any heavy thing, or putting supporters in houses. They must not tie anything around their necks or carry any round objects in their pockets. All of these will hinder an easy, quick, and safe delivery. Neither she nor her husband must act as a sponsor in a baptism or confirmation. Either child may die.

At the time of birth, the one attending must take care that the soft-boiled egg or anything given to the mother must not be spilt and, when cooking rice, see to it that the rice water, when boiling, is not spilt for it will make the baby vomit often. Everything used during the delivery like the mat, blankets, sheets, etc. must be washed in sea water. The placenta (inunan) must be thoroughly cleaned so that the baby will always follow the rules of cleanliness when he grows up. To let it be carried by the current will make him lead a life of adventure. The baby's clothing must not be washed in brooks in order [missing word(s)] the spirits. During the early days, babies were not bathed just after birth, but only when the mother took her first bath after [giving] birth, fifteen days after delivery. For this, bath water in which have been boiled pomelo leaves, sambong, anunang, lagundi, betelnut flowers, and tukod-langit was used. Then,

a very hot stone was covered with these boiled leaves and, nearbly, an iron container filled with glowing coals on which were put pieces of incense to produce smoke. Then, the mother was told to sit on the stone and a mat was wrapped around her, with only her head seen, until she perspired. This was done so she would not be sickly. It must be remembered that only roasters must be killed for the mother's diet, so that the baby will be strong and robuts.

COURTSHIP AND MARRIAGE

With the arrival of the Spaniards came a gradual change in the customs and traditions with regards to courtship and marriage. Parents of a boy and girl often made a contract to marry their children when they became of age.

During the period of courtship, the young man had to help the young woman's father in whatever work he was doing, and to provide the household with such necessities as water, firewood, and the like. In fact, he was already counted as one of the household, but on no occasion should talk nor joke with the young woman. He should not go beyond the "patoto" if he would not like to be called ill-mannered. To light his cigarette from the lamp meant disrespect. Should he desire to talk with the young woman, he should get the consent of either parent and they had to talk a distance apart from each other in the presence of the girl's mother. The father had the final say on everything and no daughter had the courage to go against his will.

Serenading was also common during those times and the "kundiman" was the most popular song. Another was the "awit" like the following:

Kami'y naito na sa inyong harapan
Nagtitirsiya parte layo sa bunsuran
Ang unang batiin ang Diyos sa altar
At ang ikalawang ginoong maybahay.
Ginoong maybahay na mapagkandili
Bigyan po ni Kristo ng magandang gabi
Kami'y mga batang nagab-ihan didi [dini?]
Ariin mo na pong anak na sarili.
Anghel Kustodiyo ang siyang nagbigay
Sa pagtulog mo po na katahimikan

Regarebus espiritu ribos
Kami po'y bunsuran ng mahal mong hagdan.
O kung dili kaya kami ay dini na
Maghintay ng araw hanggang umumaga
Mahirap-hirap man ay mag-aagwanta
Ugali ng wala sa sariling kanya.
Kami ay dini na hihimpil, hihiga
Sa tapat ng inyong mahal na bintana
Bukas ng umaga kami'y magpipiga
Damit sa katawan na basa ng luha.

Salamat sa Diyos, tila sisikat na
At namamanaag tala sa umaga
Pag-aaralan kong titigan ng mata
At kapag lumaban, talian ng sinta.
Sulong Veronicang sa bundok ang tahan
Tulad sa labuyo ng kasimarunan
Ako ay gagawa ng maraming latay
Bawa't bulaos mo, aking sisiluan.
Kung ang iyong ganda, sa bundok patungo
Tumulad sa usa ng tinaktu-takbo
Ako ay bibili isang libong aso
Bawa't isang bilot, isang daang piso.
Kung ang iyong ganda sa dagat pumatak
Tumulad sa isda ng pinalag-palag
Ako ay gagawa ng maraming baklad
At isang pukutan sukob itong dagat.

Kung sa iyong ganda'y ilog ang tunguhin
Tumulad sa hipon ang taha'y sa bangin
Mga manggagama aking yayakagin
Wala ka na namang suutan sa akin.
Kung ang iyong ganda pumasa-ilangilang
Tumulad sa ibon sa hangin ang tahan
Ako ay gagawa ng panapanaan
Nang upang sa iyo aking maipatay.
Pagbibinlan munang sa pakpak ang tama
Kung ika'y tamaan, bagwis mong kaliwa
Ano mang taas mo, pilit kang bababa.
Pagdating sa lapag, aking kakamayan
At sakitin ko punta sa simbahan
Ang ang pari roo'y maalam din naman
Magreremediyo kita'y maikasal.

Ako'y paalam na'y ugat ng kamatis
Paalam na ako malantik mong pilik
Ang ganda mong iyan di ako magkamit
Ang kukuning lason ginatang pinipig.
Paalam na ako'y ugat ng kawayan
Paalam na ako malantik mong kilay
Ang ganda mong iya't hindi ko kinamtan
Ang kukuning lason labing dalwang suman.
Paalam na ako magpapasabundok
Magpepenitensiya ang tika ng loob
Huwag ko na lamang kusang mapanood
Ang kanang kamay mo'y iba ang dadampot.

The people loved to create songs and poems for every occasion. This tends to show that our great-grandfathers, unschooled as they were, had the natural talents for these arts.

When a young woman becomes of age (from twelve to fourteen years), the young man's parents were notified and talks locally known as "baysanan" would commence between both parties. During such talks, the suitor's relatives brought wine and other things to eat. The girl's parents would ask the young man's father to accomplish and of the following: cleaning his coconut grove or rice field, making clearings or kaingin, planting rice, making a house, or giving some amount of money to redeem mortgaged property or to pay his debts. Only when he was satisfied with the young man's services would he accept the "habilin" (two pesos and fifty centavos). This was spent for a Mass said in honor of the young woman's dead ancestors.

A young man soon to be married should not do hard manual labor or to go on a journey. It was the popular belief that ill-luck was just around the corner for a young man soon to embark on a new stage of life. They were kept home most of the time memorizing the prayers. Failure to know these prayers would mean a delay of the marriage ceremony; however complete the preparations had been. Knowing the prayers was a must for "What would they teach their offspring?" The day before the wedding, both went to confession, usually in the convent.

The woman wore black called "lasi." Ill-luck, a short life, and a lack of harmony between spouses were oftentimes attributed to certain circumstances which occurred while the ceremony was being performed, among which was the falling of the veil and a dull flickering light of the candles.

On reaching home, they kissed their parents' hands, then sat at the already prepared table with members of the bride's family, the groom's parents, and relatives attending them. These arevers [servers?] could eat only when all guests had finished eating, after which dancing and singing were the next features of the ceremony. An expert composer of songs suitable for the occasion was invited to give the newlyweds a piece of advice beautifully done in lyrics. Then, each of them would approach their relatives (the bride the groom's relatives and the groom the bride's relatives) to introduce themselves, dancing and singing as they went around. They carried a cup of native wine as they did this. The relatives approached would drink the wine, then place in the cup some loose change or larger if they could afford it. The amount thus collected thus served as their initial capital, which was believed to bring good luck.

For seven consecutive days after the ceremony, the couple would go to church. Should they observe this practice strictly, their offspring would be morally straight, talented, and a joy to them in later life.

Shrill and ominous cries from night birds (tikling) would send children flying to their beds for they knew what those cries meant. Someone in the neighborhood was seriously ill and that a witch or mangkukulam was around. This witch took the form of either a big pig, a dog, or a cat and made the patient restless. Some people claimed to have seen quite a number of these pests.

When there was a danger of death, a patient submitted to confession and communion. An old woman (manang) read prayers and reminders

from the Holy Book to help the departing soul and to make reflections and to atone for the sins he had committed on this earth. When the end finally came, the church bells rang to let the people know that a soul had departed from this troubled world and that all brethren were requested to utter a short prayer for its salvation. The nearest kin would then confer with the priest to make arrangements for the funeral of which there were three classes, namely, the first, second, and third classes. The costs varied accordingly. The corpse was wrapped in a mat and carried to the cemetery in a bier. Later on, coffins were offered for rent by Mr. Islao Alano, an old carpenter of the town.

Prayers were said before the corpse was finally laid to rest, after which people would throw handfuls of earth into the pit as their "pabaon."

On reaching home, they washed their hands and faces with lukewarm water in which had been boiled pomelo leaves.

For nine consecutive days, prayers were said for the departed. On the ninth day, a feast was held to which relatives and friends were invited. This was repeated at the end of one year when they were supposed to lay aside their mourning clothes.

The only known festival was the celebration in honor of the town's patron saint on December eighth of every year. Lighted resins in coconut shells were placed on each side of the main streets during the procession. Pigs and chickens fattened for the purpose were killed. The Moro-Moro play was the most common form of entertainment. There was cockfighting, too, for the men. Eating, drinking, and "tapatan" were indulged in. People were fond of singing lyric songs which they themselves sometimes created. The "juego de anillo" was participated in by the young people. Ribbons with rings at one end were provided by the young women. They were placed on a line across the main street of the town. Then, the young men riding on their horses at full speed and with a pointed piece of stick in one hand [tried to] pierce through the rings, thus getting the ribbons. The owner of the ribbon would give him a prize. This game was also done in May during the May festivals.

The most common forms of punishment were sitting on the air standing with both hands extended sideways, or pulling the ear.

Historical Data of the Municipality of Atimonan, Province of Quezon, online at the National Library of the Philippines Digital Collections.