Before the world was made, the monkey looked like man, and was called manobo (general term for "man", "people"), and was actually human. But after the world and people were made, the monkey took its present form.
When people began to live in the world, they had many children. One man was called Lumabat. His father had a number of children, so that Lumabat had many brothers and sisters.
One day a brother of Lumabat was climbing up over the roof, and in his hand he had a long ladle made of coconut-shell. He held the ladle behind his back, at the base of his spine, until by and by a tail began to grow. The ladle had turned into a tail, and presently Lumabat's brother became a monkey. After that, a few other people turned into monkeys. But all this came about before Lumabat went to heaven.
Thursday, May 22, 2008
Friday, May 9, 2008
Story of Lumabat and Wari
The "Ulit:" Adventures of Mythical Bagobo at the Dawn of Tradition
Tuglay and Tuglibung had many children. One of them was called Lumabat. There came a time when Lumabat quarrelled with his sister and was very angry with her. He said, "I will go to the sky, and never come back again."
So Lumabat started for the sky-country, and many of his brothers and sisters went with him. A part of their journey lay over the sea, and when they had passed the sea, a rock spoke to them and said, "Where are you going?"
In the beginning, all the rocks and plants and the animals could talk [49] with the people. Then one boy answered the rock, "We are going to the sky-country."
As soon as he had spoken, the boy turned into a rock. But his brothers and sisters went on, leaving the rock behind.
Presently a tree said, "Where are you going?"
"We are going to the sky," replied one of the girls.
Immediately the girl became a tree. Thus, all the way along the journey, if any one answered, he became a tree, or stone, or rock, according to the nature of the object that put the question.
By and by the remainder of the party reached the border of the sky. They had gone to the very end of the earth, as far as the horizon. But here they had to stop, because the horizon kept moving up and down (supa-supa). The sky and the earth would part, and then close together again, just like the jaws of an animal in eating. This movement of the horizon began as soon as the people reached there.
There were many young men and women, and they all tried to jump through the place where the sky and the earth parted. But the edges of the horizon are very sharp, like a kampilan, and they came together with a snap whenever anybody tried to jump through; and they cut him into two pieces. Then the parts of his body became stones, or grains of sand. One after another of the party tried to jump through, for nobody knew the fate of the one who went before him.
Last of all, Lumabat jumped--quick, quicker than the rest; and before the sharp edges snapped shut, he was safe in heaven. As he walked along, he saw many wonderful things. He saw many kampilans standing alone, and fighting, and that without any man to hold them. Lumabat passed on by them all. Then he came to the town where the bad dead live. The town is called "Kilut." [51] There, in the flames, he saw many spirits with heavy sins on them. The spirits with little sins were not in the flames; but they lay, their bodies covered with sores, in an acid that cuts like the juice of a lemon. Lumabat went on, past them all.
Finally he reached the house of Diwata, and went up into the house. There he saw many diwata, and they were chewing betel-nut, [53] And one diwata spit from his mouth the isse [54] that he had finished chewing. When Lumabat saw the isse coming from the mouth of the god, it looked to him like a sharp knife. Then Diwata laid hold of Lumabat, and Lumabat thought the god held a sharp knife in his hand. But it was no knife: it was just the isse. And Diwata rubbed the isse on Lumabat's belly, and with one downward stroke he opened the belly, and took out Lumabat's intestines (betuka).
Then Lumabat himself became a god. He was not hungry any more, for now his intestines were gone. Yet if he wanted to eat, he had only to say, "Food, come now!" and at once all the fish were there, ready to be caught. In the sky-country, fish do not have to be caught. And Lumabat became the greatest of all the diwata.
Now, when Lumabat left home with his brothers and sisters, one sister and three brothers remained behind. The brother named Wari felt sad because Lumabat had gone away. At last he decided to follow him. He crossed the sea, and reached the border of the sky, which immediately began to make the opening and shutting motions. But Wari was agile, like his brother Lumabat; and he jumped quick, just like Lumabat, and got safe into heaven. Following the same path that his brother had taken, he reached the same house. And again Diwata took the isse, and attempted to open Wari's belly; but Wari protested, for he did not like to have his intestines pulled out. Therefore the god was angry at Wari.
Yet Wari staid on in the house for three days. Then he went out on the atad [55] that joined the front and back part of the gods' house, whence he could look down on the earth. He saw his home town, and it made him happy to look at his fields of sugarcane and bananas, his groves of betel and cocoanuts. There were his bananas ripe, and all his fruits ready to be plucked. Wari gazed, and then he wanted to get back to earth again, and he began to cry; for he did not like to stay in heaven and have his intestines taken out, and he was homesick for his own town.
Now, the god was angry at Wari because he would not let him open his belly. And the god told Wari to go home, and take his dogs with him. First the god fixed some food for Wari to eat on his journey. Then he took meadow-grass (karan), and tied the long blades together, making a line long enough to reach down to earth. He tied Wari and the dogs to one end of the line; but before he lowered the rope, he said to Wari, "Do not eat while you are up in the air, for if you eat, it will set your dogs to quarrelling. If I hear the sound of dogs fighting, I shall let go the rope."
But while Wari hung in the air, he got very hungry, and, although he had been let down only about a third of the distance from heaven to earth, he took some of his food and ate it. Immediately the dogs began to fight. Then Diwata in the sky heard the noise, and he dropped the rope of meadow-grass. Then Wari fell down, down; but he did not strike the ground, for he was caught in the branches of the tree called lanipo. It was a tall tree, and Wari could not get down. He began to utter cries; and all night he kept crying, "Aro-o-o-o-i!" Then he turned into a kulago-bird. [56] At night, when you hear the call of the kulago-bird, you know that it is the voice of Wari.
The kulago-bird has various sorts of feathers, feathers of all kinds of birds and chickens; it has the hair of all animals and the hair of man. This bird lives in very high trees at night, and you cannot see it. You cannot catch it. Yet the old men know a story about a kulago-bird once having been caught while it was building its nest. But this was after there came to be many people on the earth.
The three dogs went right along back to Wari's house. They found Wari's sister and two brothers at home, and staid there with them. After a while, the woman and her two brothers had many children.
"In the beginning," say the old men, "brother and sister would marry each other, just like pigs. This was a very bad custom."
[49] This is also an element in Visayan myth (cf. Maxfield and Millington's collection in this Journal, vol. xx [1907], p. 102). For the Malay tradition, cf. Skeat, Malay Magic, p. 205.
[51] A synonyme for Gimokudan ("the city of the dead"). It is not ordinarily associated in the mind of the Bagobo with any idea of retribution. This episode shows traces of Jesuit influence.
[53] The popular name "betel-nut," has been retained in these stories to designate the fruit of the areca-palm. Strictly speaking, "betel" is the leaf of a climbing plant (buyo) that is chewed with the nut.
[54] The solid part of the betel-nut that remains after the juice has been extracted by long chewing.
[55] A sort of bridge or platform connecting the main body of the native house with the shelter that serves as kitchen, when this is separate from the living-room.
[56] A fabulous bird, probably associated with the screech-owl (Aluco candidus) of the Philippines. It is a bird of ill-omen. Compare A. Newton, Dictionary of Birds, pp. 679-680 (1893-96).
Tuglay and Tuglibung had many children. One of them was called Lumabat. There came a time when Lumabat quarrelled with his sister and was very angry with her. He said, "I will go to the sky, and never come back again."
So Lumabat started for the sky-country, and many of his brothers and sisters went with him. A part of their journey lay over the sea, and when they had passed the sea, a rock spoke to them and said, "Where are you going?"
In the beginning, all the rocks and plants and the animals could talk [49] with the people. Then one boy answered the rock, "We are going to the sky-country."
As soon as he had spoken, the boy turned into a rock. But his brothers and sisters went on, leaving the rock behind.
Presently a tree said, "Where are you going?"
"We are going to the sky," replied one of the girls.
Immediately the girl became a tree. Thus, all the way along the journey, if any one answered, he became a tree, or stone, or rock, according to the nature of the object that put the question.
By and by the remainder of the party reached the border of the sky. They had gone to the very end of the earth, as far as the horizon. But here they had to stop, because the horizon kept moving up and down (supa-supa). The sky and the earth would part, and then close together again, just like the jaws of an animal in eating. This movement of the horizon began as soon as the people reached there.
There were many young men and women, and they all tried to jump through the place where the sky and the earth parted. But the edges of the horizon are very sharp, like a kampilan, and they came together with a snap whenever anybody tried to jump through; and they cut him into two pieces. Then the parts of his body became stones, or grains of sand. One after another of the party tried to jump through, for nobody knew the fate of the one who went before him.
Last of all, Lumabat jumped--quick, quicker than the rest; and before the sharp edges snapped shut, he was safe in heaven. As he walked along, he saw many wonderful things. He saw many kampilans standing alone, and fighting, and that without any man to hold them. Lumabat passed on by them all. Then he came to the town where the bad dead live. The town is called "Kilut." [51] There, in the flames, he saw many spirits with heavy sins on them. The spirits with little sins were not in the flames; but they lay, their bodies covered with sores, in an acid that cuts like the juice of a lemon. Lumabat went on, past them all.
Finally he reached the house of Diwata, and went up into the house. There he saw many diwata, and they were chewing betel-nut, [53] And one diwata spit from his mouth the isse [54] that he had finished chewing. When Lumabat saw the isse coming from the mouth of the god, it looked to him like a sharp knife. Then Diwata laid hold of Lumabat, and Lumabat thought the god held a sharp knife in his hand. But it was no knife: it was just the isse. And Diwata rubbed the isse on Lumabat's belly, and with one downward stroke he opened the belly, and took out Lumabat's intestines (betuka).
Then Lumabat himself became a god. He was not hungry any more, for now his intestines were gone. Yet if he wanted to eat, he had only to say, "Food, come now!" and at once all the fish were there, ready to be caught. In the sky-country, fish do not have to be caught. And Lumabat became the greatest of all the diwata.
Now, when Lumabat left home with his brothers and sisters, one sister and three brothers remained behind. The brother named Wari felt sad because Lumabat had gone away. At last he decided to follow him. He crossed the sea, and reached the border of the sky, which immediately began to make the opening and shutting motions. But Wari was agile, like his brother Lumabat; and he jumped quick, just like Lumabat, and got safe into heaven. Following the same path that his brother had taken, he reached the same house. And again Diwata took the isse, and attempted to open Wari's belly; but Wari protested, for he did not like to have his intestines pulled out. Therefore the god was angry at Wari.
Yet Wari staid on in the house for three days. Then he went out on the atad [55] that joined the front and back part of the gods' house, whence he could look down on the earth. He saw his home town, and it made him happy to look at his fields of sugarcane and bananas, his groves of betel and cocoanuts. There were his bananas ripe, and all his fruits ready to be plucked. Wari gazed, and then he wanted to get back to earth again, and he began to cry; for he did not like to stay in heaven and have his intestines taken out, and he was homesick for his own town.
Now, the god was angry at Wari because he would not let him open his belly. And the god told Wari to go home, and take his dogs with him. First the god fixed some food for Wari to eat on his journey. Then he took meadow-grass (karan), and tied the long blades together, making a line long enough to reach down to earth. He tied Wari and the dogs to one end of the line; but before he lowered the rope, he said to Wari, "Do not eat while you are up in the air, for if you eat, it will set your dogs to quarrelling. If I hear the sound of dogs fighting, I shall let go the rope."
But while Wari hung in the air, he got very hungry, and, although he had been let down only about a third of the distance from heaven to earth, he took some of his food and ate it. Immediately the dogs began to fight. Then Diwata in the sky heard the noise, and he dropped the rope of meadow-grass. Then Wari fell down, down; but he did not strike the ground, for he was caught in the branches of the tree called lanipo. It was a tall tree, and Wari could not get down. He began to utter cries; and all night he kept crying, "Aro-o-o-o-i!" Then he turned into a kulago-bird. [56] At night, when you hear the call of the kulago-bird, you know that it is the voice of Wari.
The kulago-bird has various sorts of feathers, feathers of all kinds of birds and chickens; it has the hair of all animals and the hair of man. This bird lives in very high trees at night, and you cannot see it. You cannot catch it. Yet the old men know a story about a kulago-bird once having been caught while it was building its nest. But this was after there came to be many people on the earth.
The three dogs went right along back to Wari's house. They found Wari's sister and two brothers at home, and staid there with them. After a while, the woman and her two brothers had many children.
"In the beginning," say the old men, "brother and sister would marry each other, just like pigs. This was a very bad custom."
[49] This is also an element in Visayan myth (cf. Maxfield and Millington's collection in this Journal, vol. xx [1907], p. 102). For the Malay tradition, cf. Skeat, Malay Magic, p. 205.
[51] A synonyme for Gimokudan ("the city of the dead"). It is not ordinarily associated in the mind of the Bagobo with any idea of retribution. This episode shows traces of Jesuit influence.
[53] The popular name "betel-nut," has been retained in these stories to designate the fruit of the areca-palm. Strictly speaking, "betel" is the leaf of a climbing plant (buyo) that is chewed with the nut.
[54] The solid part of the betel-nut that remains after the juice has been extracted by long chewing.
[55] A sort of bridge or platform connecting the main body of the native house with the shelter that serves as kitchen, when this is separate from the living-room.
[56] A fabulous bird, probably associated with the screech-owl (Aluco candidus) of the Philippines. It is a bird of ill-omen. Compare A. Newton, Dictionary of Birds, pp. 679-680 (1893-96).
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