MUNICIPALITY OF MAUBAN, QUEZON, Historical Data of Part 2

The advent of the twentieth century, especially the civilizations brought by Spain and the United States, have wrought profound changes in the customs and traditions of the Filipino people. In the olden times before the impact of the western civilizations, life in the Philippines, some of which still survive in the remote parts of the country, was very simple. The every day life of the people was governed by their beliefs of supernatural beings, some good, some bad, who were supposed to inherit the earth, the sky, and the waters, who were feared and venerated and who had to be flattered and propriated to keep them from harming the people.

It was inevitable that this philosophy of life should give rise to customs and traditions distinct from any part of the Far East. It is our desire to preserve and to record some of the quaint customs and traditions of Mauban for future generations to read and revel in.

The girl of yesteryears was circumscribed by strict rules of convention from the rest of the world, especially from the world of men. She was treated like a flower blooming in a cloistered garden, protected from undesirable happenings. Should she be touched, even the fingertips, by masculine hands or her bare ankle should be seen by masculine eyes, was considered to be a disgrace in the eyes of society. With such breeding, to court her entailed a slow and trying process; to win her required patience, fortitude, and forbearance.

When a young man found a girl whom he liked to be the mother of his children, he did not simply go up to her and say, "I love you very dearly, will you marry me?" No, he had to use indirect means and careful subterfuges to make known his intentions, not directly to the girl but to her parents.

One of the customs used was for the young man to tell his parents of his desires to court the young girl of his choice. Should his parents agree, a friend of the family who was highly-esteemed by the young girl's parents was requested to intercede in the love suit of their son.

A visit of the young man's parents to the house of the young girl was arranged by the intermediary, for the two [sets of] parents to get acquainted. After this acquaintance visit, the young man was allowed to go to the house of the young girl. During his visits, he would never express his love or even make eyes to the girl. He would simply help her or any member of the family in the household chores; such as fixing the fences, fetching water for the kitchen, and splitting firewood.

Should he think he found favor in the eyes of both the young girl and her parents, he would request his parents to pay a second visit to the girl's parents. This second visit was also arranged by the intermediary. In this visit, the center of conversation between the parents was the love suit of the young man. Once he was an accepted suitor to the young girl's hand, he was given special privileges and was treated as a member of the family. He now helped the family in all kinds of work such as ploughing the field, planting and harvesting or even in the making of a new house. This form of labor was called "bayani." This could go on for weeks, months, or even years, depending upon the caprices of the young girl's parents.

If the young man's parents wanted to know the progress of the courtship, a third visit was again arranged. This time, the intermediary acted as the principal speaker. He would, in the most devious but courteous language, ask the young girl's parents if the young man was acceptable to them as a son-in-law. The maid's parents would not answer but instead would ask their

daughter if she liked the boy enough to marry him. The girl, even though she liked the boy, would not answer with a direct "yes" but would leave it to her parents by saying, "Your wishes shall prevail over my desires, my dear parents." If everything went well, the two families would now be ready to talk formally of the projected marriage of their children.

The Filipinos being predominantly Catholic, any marriage had to be solemnized in the Catholic church. The marriage date having been fixed, the two parties would apply to the sexton of the church for the marriage license. The marriage ban was announced in the church for three consecutive Sundays.

The wedding was usually held early in the morning. The bride and groom had to dress early. On the eve of the wedding day, the bride's house was full of guests that to sleep there was practically impossible.

The groom and the sponsors had to wait for the bride in the church. She came later, escorted by her attendants and close relatives. Then the marriage ceremony was performed by the priest. After the ceremony, the newlyweds repaired to the house of the bride where the wedding feast was usually held. As the newly-married couple went out of the church's door, they were showered with rice. This was one way of wishing them a peaceful and prosperous married life.

Upon reaching the house, the newlyweds knelt before their elders and sponsors to receive their benedictions. The sponsors, if they were in the mood, lectured the newly-married couple on their duties as man and wife, both to each other and to the community in general.

At the festal table, the bride, the groom, the sponsors, their attendants, the bride's nearest relatives, and important guests were first seated.

After the ceremonial breakfast, the relatives of both the bride and the groom would start a fund-raising contest. An older relative of the bride would act as her sponsor. In company with the bride, she would offer to each and every relative of the boy a cup of wine. For a sip or a drink of wine, the said relative had to drop a certain amount of money to a pitcher carried by the girl's sponsor. The relative of the groom did the same thing to the relatives of the girl. The contest would go on indefinitely. The bride always tried to raise a greater amount than the groom, although the groom was supposed to raise the greater amount. After the contest, the collection was counted and given to the benedict [curious word, may be a typo].

Two chairs are then placed in the center of the sala where the bride and the groom are made to sit. The "ninong" will announce that the groom is now ready to hand to his bride the collection. The benedict will deposit on the open palms of the bride the amount raised by saying, "My dear wife, I am entrusting to your care this money, the fruit of my daily labors to be kept or spent wisely." After the ceremony, and as a special way of increasing the merriment of the occasion and at the same time augment the funds of the newlyweds, everybody is allowed to dance with the bride. Whoever dances with her pays at least one peso to her. Someone may also collect loose coins which are poured inside the dress near the bosom of the bride. The groom is made to scope all those loose coins. Others will raise a certain amount of money to be given to the groom should he be courageous enough to kiss his bride in the presence of all the guests.

Because to get a wife entails so much expenses and difficulties, it is no wonder that our grandfathers stayed wedded to our grandmothers, "for better or for worse; for richer or poorer, in health or in sickness, till death do them part."

Death is the most unwelcome visitor in a Filipino home. It is always accompanied with loud lamentations and melancholic protestations of the cruelty of fate. The paroxysm of grief is made as a sign of affection and respect for the one who has just died. If the tears and outcries are withheld, it is presumed that the deceased is not very much beloved.

Our forefathers believed in premonitions. A person walking on a moonlit night without noticing his headless shadow is scheduled to die very soon. A fellow who has been bedridden and suddenly begins cleaning his fingernails without his knowledge will soon die. Should the witch be able to eat the liver or suck the blood of a sick person, he will surely die.

When a man is at the point of death, a priest is actually called to administer Extreme Unction. If no priest is available, someone may simply hold a crucifix before the dying person and, accompanied by relatives, prays until the man dies.

Upon the death of a person, his immediate relatives are notified in order that everyone may have the chance to attend the wake and the funeral. Those who come to join the bereaved family do not come empty-handed. The relatives and some friends bring with them cigars, cigarettes, wine, buyo, foodstuffs, and native delicacies. Some give money to the family so that the same amount may be given to the donors should death come to their families.

As a final gesture of respect and affection to the deceased, his family holds a wake. Relatives, friends, and neighbors come to the wake or "bankayan." They come after dinner and usually stay till dawn. The visitors approach the bed where the deceased is laid, take a glance, murmur a short prayer, or burst into silent weeping. Those weeping are requested not to stay too near the bed for should their tears accidentally fall on the deceased's face, the dead man's soul will not be at peace.

To while away the tedious hours and keep themselves awake, during the night, the guests drink coffee and play games. The most popular among the younger set of people at the wake is the "juego de prenda," or literally speaking, a game of forfeit. If the partakers are girls, they are named after flowers and the boys after trees or fruits. It is presided [over] by a "king."

The "King" starts the game by saying, "Ang kulasisi ng hari pinagkatali-tali, lumipad, dumapo sa sampaguita." "The king's bird, which had been carefully tied, had flown and alighted on the sampaguita." And the girl whose name is "Sampaguita" is supposed to reply alertly, "Wala po rito." - "It is not here, sir." Then, the king asks, "Saan po naroroon?" - "Where is it, madam?" Then, "Sampaguita" replies, "Nasa Liputi po." - "It is on the liputi, sir!"

This time, it is up to the liputi to deny possession of the king's bird, that it is one someone else. This time, it is "Sampaguita" and not the king who does the questioning. And so the game goes on, with one after another of the partakers being accused of harboring the "king's" bird.

If a partaker fails to answer promptly or he gives a wrong answer, he surrenders one of his personal belongings, such as a handkerchief, a comb, or a penny; and in the case of a girl, a ring, a fan, or a pin. The game continues until only one remains. The winner is declared the king or queen, as the case may be. The forfeit[ed item] may be redeemed only after the owner does the king's bidding. The punishments usually are: making mock love to a young lady, reciting a poem, kissing the hand of the deceased, or getting a glass of water from the jar in a dark kitchen. The other young ladies who are not partakers in the game make the wreaths to be used in the burial ceremony. While the older generation plays cards or dominoes. At twelve o'clock midnight, refreshments are served consisting of puto, kotsinta, fried camote and banana, and a variety of breads, with coffee.

On the following day or twenty-four hours after the death of the deceased, the burial takes place. The coffin is carried by the children, or relatives and friends of the dead. When the coffin is already out of the house, all the windows are closed. No one is allowed to peep through them, for should somebody peep through the windows, an immediate member of the family will die also.

The bier is followed by the immediate members of the family of the deceased. After them are the relatives, friends, and neighbors. The funeral procession usually stops at the church, where the priest gives his blessing to the dead. Then, the procession proceeds to the cemetery.

Before interment, the coffin is opened to give a chance to the family, relatives, and friends a final view of the deceased. If the deceased left an orphaned baby, it is passed from one hand to another across the open coffin so that the deceased's soul or ghost may not come back to molest it in its slumber. The bier is then lowered into the grave. During the lowering of the coffin to the grave, loud cries and lamentations burst forth from the members of the bereaved family, the melancholy of which invites tears from the eyes of the onlookers. The family, relatives and friends stand by the grave with uncovered heads until the grave is filled.

On the first nine nights after the burial, prayers are said for the soul of the departed. This series of nightly prayers is called the "padasal" or "pasiyam." During the first eight night of prayers, only slight refreshments are served. Some of them may be gifts from relatives, friends, and neighbors. This is called "sulong." However, on the ninth night called "taposan," meaning ending, an elaborate feast is held. The "taposan" is a much gayer occasion than the wake.

The family and close relatives of the deceased go on mourning for one year. They wear black clothes and they do not attend social gatherings until the "lungkas," meaning end of the mourning period. During the "lungkasan," another elaborate feast is held.

The community wherein we now live was once a large family. Practically all the people in this town were related in one way or another. This explains to a large extent their mutual trust and deep concern for one another's problems and welfare.

Visiting among our elder generations was but an ordinary routine of their life. Everyone maintained an open house and each was free to go and to enter his neighbor's house as if it was his own. It was not unusual for a housewife to go running to her neighbors for a plate of rice, or spices and other condiments for her cooking, if she had none in her home. When a neighbor fell sick, it would be unpardonable for the other neighbors not to visit the ill person. During these visits, they would bring special dishes to tempt the appetite of the ailing neighbor, or medicine that they believed would bring his speedy recovery. Or, should a neighbor die, it would be unthinkable for the neighbors not to visit the house of the deceased, with of course the usual gifts. In any festive gathering such as a christening, a birthday party, or a wedding feast, it would be complete without the other neighbors' presence.

However, visitors coming from other towns are treated differently. They are received with great cordiality and a show of hospitality. Everything would be done to satisfy them and make their stay comfortable.

We are, by nature, feast-loving people, a trait we inherited from our forefathers. Our forebears loved to give parties at the slightest provocations. Any event in the family, such as a christening, birthdays, weddings, death,burials, and even the blessing of a new house, is an excuse for giving a feast. Any of these occasions call for the killing of a fattened hog or several chickens for the entertainment of the guests who grace the gatherings. But the biggest and most elaborate festival of the year is Christmas, when everyone deems it his duty to give a feast to honor the birthof the Son of God, Jesus Christ. To this feast, all are welcomed guests. Even a total stranger is free to come, eat, and go away in every house.

Christmas is observed in this community for three consecutive days, each to be celebrated by a certain group of people. On the first day, December 25, is the children's day. The children and the babies, carried by the mother or father, go from house to house, especially those of their relatives, godfathers' and godmothers' to kiss their hands and ask for their blessings. After being blessed, they receive gifts of fruits, toys, or even money from their relatives, godfathers and godmothers. In the afternoon, they will troop home tired, sleepy, and sometimes ill because of over-eating.

The second day of Christmas, December 26, is the young men and women's Christmas Day. In groups of two, five, and twenty, they will tour the town and repeat what the children had done the other day. Should several groups meet in one house, impromptu games and a program are held. The impromptu games and program increase the merriment of the day and give satisfaction to every host visited.

The third day after Christmas has the noisiest and merriest celebrants, for wine is served together with refreshments. Unfettered as they are of the strict rules of convention, their celebrations sometimes extend beyond the bounds of sobriety. These are the married and old people. Their tours of visits are not limited to relations and godparents, for almost in every house, the door is wide open to receive them. These visitations give them a chance to pay social calls on social cronies and "compadres." Should several groups happen to meet in one house, it is an occasion for a drinking spree which lasts up to the wee hours of the night. Serenading relatives and friends is another excuse for entering the house where drinking wine is expected to be the main feature of the visit.

It is customary to offer drinks, refreshments, and food to visitors during Christmas. Every housewife, therefore, has to prepare enough drinks, refreshments, and food that would last for the three days' celebration.

The next big festival is the town fiesta. During the celebration of this festivity, the preparation is not as bumptious as during the Christmas season, although it is again another excuse for killing another fattened pig and chickens. This time, not many guests are coming. Only relatives and invited friends visit the house, although some strangers may drop in once in a while.

Then comes May, the month of beauty, peace, and plenty. At this time of the year, the fields and mountains are ablaze with colors in rich profusion, for May is also the month of flowers.

If May is the month of flowers, it is also the month of festivities. The flower festival in honor of the Virgin Mary is held every day of the month up to its last Sunday. Led by the "Hermanas," girls in white clothes and veils, each carrying a platter of flowers, would go to the church every afternoon. There is a beautiful ceremony in which teenagers walk slowly along the aisle, two at a time, scattering flowers along their path to the altar in cadence with the singing of the choir. On the altar stands the Virgin Mary, surrounded by flowers previously arranged by the "Hermanas." Before this altar, these young girls will sprinkle reverently at the feet of the Holy Virgin the sweet-smelling flowers they carried as votive offerings to the sacred image.

The final celebration of the "Flower Festival" is held on the last Sunday of May. In the afternoon of that day, a procession is held. The "Queen of Flowers" and the "Zagalas," who are young girls, accompany the procession, which culminates in the church. These young girls are seated along the center of the church facing the image of the Virgin Mary. By two's accompanied by singing and music, the will approach the foot of the specially-built stage in front of the altar of the Holy Virgin. One by one, each after the other, they will ascend the stage and there will recite a poem of adulation to the Virgin Mary, sprinkling Her at the same time with floral offerings.

Because of the deep religious nature of our people, temporal punishments are not often resorted to. They are more concerned with trying their [souls?] unblemished in this mortal world. For should they commit sins and crimes in this world, their souls will receive the extreme penalty of being thrown into Purgatory or even to Hell. With these beliefs, they have to live peacefully and contentedly. However, someone who dares to commit a crime, the corporal punishment imposed is either flogging, exiling, or the pillory.

Superstitions, like religion, are beliefs based on the unknown and the unseen. It is an attempt of the people to explain, through speculation based on his meager experiences, the mysterious process by which life on this earth is governed.

Take for example the common belief in the "aswang," men who, as supposed, can change themselves into animals, especially pigs, who in the darkness of the night, go forth stalking for their preys like pregnant women, unborn infants, and persons sick with tuberculosis. To ward them off, it is necessary to place a broom at the main door of the house, sprinkle the surrounding yard with salt, paint the sign of the Christian cross above the doors and windows of the building.

It was and is still not uncommon to hear somebody say in all humility the words "makikiraan po" — "please let me pass" whenever he passes a place which he believes to be the playground or abode of these evil and malevolent creatures. These are the "taong lupa" and the "tikbalang." Once you disturb them or accidentally destroy their homes, they will make you suffer. Your sufferings can only be cured by the witch doctor. The witch doctor will perform acrobatic stunts gibbering some incantations that will drive away the charm placed upon the body of the victim by these shadowy creatures.

A married couple who has not been blessed with a child for a long time will go on a pilgrimmage to a town where Saint Claire or Saint Pasquale is the patron saint, especially during the feast of the saint. They will dance or do some bodily contortions, praying at the same time for the good graces of the saint and wishing that they be given children.

There is also Saint Isidore, the patron saint of the farmers who, if prayed to for nine nights, is supposed to be capable of bringing rain when badly needed, or protecting the crops from the ravages of locusts and other pests.

Submitted by:
(Mrs.) VIRGINIA A. SANTAYANA

Mauban is a big municipality located in Central Quezon, among high lands and valleys on the east side of the Sierra Madre. It is embodied in a wide coconut region from which its population of about 18,000 gets most of its income. As one looks at the map of Quezon Province, he will find Mauban also a port on the western shore of Lamon Bay. Persons coming to this town from other places speak highly of its progress and of the beautiful sceneries typically Philippine that abound on its bosom. To those people, however, the queer name of Mauban becomes a subject of query.

Among superstitious inhabitants, a certain belief has been nourished that the name Mauban was derived from a word attributed to a tree which is "Malauban." They claim that, centuries ago, when the settlement was yet in a place now known as "Pinagbayanan" — at present a sitio of the barrio of Luya-luya, lying about three kilometers to the south of the present location of the town — the natives already had their church, although more of a "barung-barong" type. The image of Saint Buenaventura, the town's patron saint, was believed to have miraculously disappeared from its shrine repeatedly. At first, the people had to look for the missing idol in the surrounding plantations and nearby swamps, among bushes, coconut trees and nipa palms, but they could not find it. So, the search party, in its intense desire to recover the lost effigy, went further, and finally found it at the present site of the Roman Catholic church. The image was said to have been comfortable nestled on the branches of a "Malauban," a tree supposed to have thrived at the spot during those days. According to this folk tale, each time the miraculous idol would disappear from "Pinagbayanan," the people wound find it in the same tree. Thinking that such an occurrence was a hint of what their patron saint wished, the inhabitants decided to move their settlement to the place of the "sacred Malauban" tree, just where the town is now, and acted further by naming the locality MAUBAN, a shortened form of MALAUBAN.

Another group of inhabitants believes otherwise. They contend that Mauban was named after a local hero. This idea is supported by records which are in the hands of some old people of the community.

In the early part of the seventeenth century, there were five little settlements along the western shore of Lamon Bay, namely "Kagsiay," "Daungang Dumagat," "Pinagbayanan," "Luya-luya," and "Tubog." After a time, "Pinagbayanan" became the seat of a sort of government of the Tagalog settlements, while "Daungang Dumagat" remained merely a friendly neighbor under the leadership of a brave and able warrior, Gat Pagil, Jr., son of Gat Pagil, Sr. of Cavinte, Laguna. Simultaneously, periodic Moro raids terrorized the region. Each settlement had to put up a stiff fight if it had to survive. Only "Daungang Dumagat," however, proved impregnable to the Moro raiders. Gat Pagil, Jr. became the terror to the invaders in due time. For safety, therefore, the Tagalogs thought of moving their settlement as their last recourse. The leader of "Pinagbayanan" in the person of a certain Baltazar Palad succeeded in making arrangements with Gat Pagil, Jr. so that the Tagagalogs could live side by side with the Dumagats in the latter's place. His followers began constructing their houses in the present location of Mauban. Little by little, a feeling of security, brought about by the presence of the Dumagats' chieftain, engulfed their persons. They found a new haven in that region then known as Batis-Malinaw on account of a rivulet with water clear as crystal which traverses it.

Meanwhile, the raids continued and became worse day by day. Each time, Gat Pagil, Jr. showed his unexcelled bravery and tack, and the inhabitants' esteem for him increased. His service became a byword among the settlers. He became so popular that seldom, if ever, was there any gathering where his courage and exemplary ways of fighting were not given due respect and admiration. This sincere appreciation reached its height then Gat Pagil, Jr. went away with the Dumagats, who could not stay long on account of their different way of living. In the course of time, however, this affiliation of the local emancipator in the hearts of the early inhabitants of Batis-Malinaw caused them to be less polite in mentioning the identity of their hero. They called him Gat Uban, believing that by doing so, they could express their feelings better and well. This change in identity was brought about by the fact that, in spite of the young age of Gat Pagil, Jr., he being only 20 years old then, his hair all over the head was gray.

Still later, the people got so overwhelmed by the affection for their liberator that they forgot altogether to be courteous and respectful to him. That time and thence, they called him merely Mauban, meaning "with plenty of gray hairs."

Between the barrios of Polo and Baaw, in the Municipality of Mauban, lies a vast mountain range which the people call Mount Baaw.

As people pass by the place, they can easily notice a stone cross at the summit of the mountain which will lead him to ask why such a cross should have been erected.

Way back during the Spanish regime over this country, there was only one way by which the people could go from one barrio to another. It was also the safest way in spite of the long winding path.

One day, rumors came to the people that when it got dark, it would be dangerous for anyone to pass the place due to some evil spirits which some passers-by had seen and heard. It was said that at about six o'clock in the afternoon, one could hear sweet music, then followed by loud laughter. After a while, a tiny dwarf would appear, followed by other beasts. On some occasions, there was a red carabao that could climb the tallest tree. It could produce a voice as loud as thunder.

However, the people received the rumors with smiles and indifference, for they believed that those news were mere beliefs and superstitions.

One day, the priest of the town heard about the rumor. Gathering some of his followers, he started to see it for himself. Upon reaching the spot, he posted some of his men as guards and waited until midnight. To his disappointment, nothing unusual happened. The happiness and contentment prevailed once more in their hearts. The fear that had been rooted in their minds vanished away for some time.

But one night, things changed for the worse. There came to the town three persons wounded and almost dead with fright. They were too tired to explain the cause. After a while, they told the priest that, as they were crossing Mount Baaw, they were attacked by a white horse, five red big monkeys, and a big red carabao. Luckily, they escaped death. Without hesitation, the priest, with some people of the town, went to the spot. As they approached the place, they were surprised to see that it was lighted, but they could see no one. They, they heard a burst of laughter. The priest did everything he could, and with the help of the crucifix, which he displayed so that everyone could see, drove the spirits away. They fled with great noise and haste and never to return.

The priest ordered some of the people to get cement. The others cleaned the spot to erect the stone cross. When all were set, they placed the stone cross on the spot where it now stands. A Mass was said on that place. Since that memorable night, the evil spirits have never been heard of. The story is, however, handed from generation to generation.

Today, the people of Polo and Baaw bring fresh flowers and decorate the altar where the cross stands to commemorate the incident which led to the disappearance of the evil spirits.

During the Spanish regime, it was our dominant belief that the bishops who visited our town in the course of their seasonal tour of the parishes were real disciples of God in line with our Christian Faith. They were borne on the shoulders of religious men in going to church. When they walked, women spread their "panuelos" for them to step on. This was sometimes the source of trouble among women.

One of the streets where the bishop passed on was the former Calvario Street. This was called such because it was adjacent to the Calvario Hill. In this street lived a couple named "Kapitan" Mariano Camposano and "Kapitana" Inocensia Sardea. They had seven children. One of them was named Juancho. He was exceptionally well-behaved, intelligent, and religious. In fact, he went to church every day to pray.

Due to his in-born civic-spiritedness and nationalism, which were inherent to his father, he took up schooling at the University of Santo Tomas in Manila. While at the pontifical university, he was a scholar and a student leader. He excelled in Spanish and Latin.

After graduation, he went home and founded the first college in Mauban, which later became a branch of his alma mater. He showed excellence in teaching Latin and Spanish. It should be noted that priests, professionals, and high government officials of Mauban then, and even at present, were products of the school of Juancho, who gained the title of "Don" from the Spaniards and town-mates.

Don Juancho was also instrumental in the economic development of Mauban by establishing the "Contra Constania Tayabense," dealing with abaca and copra. This commercial firm was a corporation of the prominent landowners of the town. Copra and abaca, not only from Mauban but also from neighboring coastal towns, poured in the "bodegas" of this firm, thus dominating the "Compania Tabacalera" counterpart business company owned by the Spaniards. The success of the Filipino business concern caused the jealousy of the Spanish Tabacalera officials.

It was his daily routine to walk along the seashore, as a form of exercise, and then enter the church before having his breakfast. After breakfast, he went to his usual work in business.

Transcribed from: Historical Data of the Municipality of Mauban, Province of Quezon, online at the National Library of the Philippines Digital Collections.