Singsing Director of the Center for Being Used As Tinapa Wrapper, Kapampangan Studies

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1 RECENT Center launches translated 1621 Kapampangan grammar

VISITORS translations that the Center is undertaking to make early Spanish archival documents accessible to scholars and students. The next are Fray Diego Bergaño’s Vocabulario en la Lengua Pampanga (1732) and his own grammar Arte de la Lengua Pampanga (1729), both already completed; Fray Alvaro de Benavente’s Arte y Diccionario Pampango (1700); and documents from BEA ZOBEL DE AYALA, JR GOV. GRACE PADACA the Luther Parker Collections, the Na- tional Archives and the Manila Archdiocesan Archives. “Coronel’s Arte is significant because it was written in the early 1600s, barely a few years after the Spaniards first made contact with the Kapampangans,” Center Director Robby Tantingco said. “Because our ancestors used the ancient writing sys- JUSTICE JOSE VITUG REP. SALACNIB BATERINA tem of baybayin, Coronel’s Arte represented the colonizers’ earliest at- The Center recently released the En- tempts to reconfigure our language and glish translation of Fray Francisco their efforts to make us unlearn what Coronel’s Arte y Reglas de la Lengua we were already using.” Pampanga, the oldest extant Fr. Santos, a former Benedictine, Kapampangan grammar. It was translated is a guest priest of the Archdiocese of by Fr. Edilberto V. Santos on a University San Fernando. grant. The book is available at the Cen- Coronel’s book is the first in a series of DEAN RAUL SUNICO REP. CYNTHIA VILLAR ter and in bookstores in Manila. Consultant presents paper at Illinois conference Prof. Lino Dizon, Director of the Center for Tarlaqueño Studies and history consultant for the Center for PROF. JAIME LICAUCO GEMMA CRUZ ARANETA Kapampangan Studies, recently presented his paper Mr. White and the History of Public Education in the Philippines: The Legacy of Frank Russell White of Milburn, Illinois, 1901-1913, at the 7th Annual Confer- ence on Illinois History held at the Prairie Capital Convention Center in Springfield, Ill. Mr. White was a Thomasite in Tarlac whose alleged haunting of an Prof. Lino Dizon presents a copy of his book JOHN SILVA JONATHAN BEST old public school building in on Illinois native and Thomasite Frank Concepcion town led Prof. Dizon to Russell White, to Kelly Boston of the Illinois write his book, which the Center Historic Preservation Agency launched two years ago. Prof. Dizon also acquired materials for nia, which has the collection of Adam the Center during his side trips to various Derkum, a Thomasite assigned in libraries and private collectors in the US, Mexico, Pampanga and later promoted including the University of Michigan at Ann as Division superintendent of the prov- Arbor, which reportedly has the largest ince; the National Archives in Wash- Filipiniana collection outside the Philip- ington, D.C.; and the private GOV. ESTELITO MENDOZA CESAR VIRATA pines; the University of Southern Califor- Filipiniana collections of Mike Price.

2 JimenezBasic designs promo materials for Kapampangan Center ‘Culture Made Useful’: COUNTRY’S TOP AD AGENCY PROMOTES LOCAL HISTORY & CULTURE Kapampangan culture re- cultural publication,” thus cently got a marketing boost “cleverly and factually situat- when the creative team of ing culture—and its impor- JimenezBasic, one of the most tance—in our everyday life,” respected agencies in Philippine the article said. “JimenezBasic advertising, designed posters lent its support to…the Center and postcards for the Center for for Kapampangan Studies, an Kapampangan Studies. academic-led organization of Publicis Groupe, one of the scholars, professionals and cul- largest global communications tural advocates that is at the conglomerates with 300 offices forefront of promoting the rich in 70 countries and clients that heritage of Pampanga, a prov- include Nike, Nestle and ince north of Manila.” Nescafe, also acknowledged The postcards, on the other the development in the Octo- hand, depict Kapampangan folk ber 9, 2005 issue of its publi- practices and the effects of la- cation, Publicis Asia Pacific. har, e.g., the Aguman Sanduk The creative team that de- cross-dressing festival in signed the materials was com- Minalin, crucifixion of a flagel- posed of Don Sevilla (executive lant, Bacolor church destroyed creative director), Nathan by pyroclastic material. “The Javier and Lawin Bulatao (cre- postcards are characterized by ative directors) and Third an explosion of color and deco- Domingo (associate creative rative details, very typical of director). The project’s ac- Filipinos’ penchant for over-art count team was headed by direction,” the article said. JimenezBasic business unit di- The back of each postcard con- rector Alex R. Castro, who is a tains sketches on extra uses of consultant and museum cura- postcards—as fly swatter, table tor of the Center for balancer and fan—thus extend- Kapampangan Studies. ing the ad agency’s theme of “The creative challenge was “culture made useful.” how to make culture relevant to “The reaction to the de- our daily life,” the article in the signs starts with shock then Publicis Asia Pacific said. progresses to humor then in- The posters show copies of sight,” said Robby Tantingco, the cultural magazine Singsing Director of the Center for being used as tinapa wrapper, Kapampangan Studies. “The that culture is for entertain- the Center is trying to accom- or folded to fasten a cabinet message is about the practical ment only. What use do the plish, to make local history and door, or laid out on drawers, usefulness of culture, which is masses or common folk have for culture popular and accessible with the line “The truly useful contrary to the popular notion culture? That is precisely what and, ultimately, useful.” 3 Center sponsors Ligligan Kantang Pasku

Twenty-six (26) brand-new Kapampangan Christ- mas songs were submitted to the Ligligan Kantang Pasku, a songwriting competition sponsored by the Center for Kapampangan Studies last December. A Masantol-born Catholic priest, Fr. Carmelo Agustin, won the top prize for his entry Ing Panalangin Cu Ngening Pascu. Tied at second place were the songs King Paskung Daratang by Rudy Lopez of Betis, Guagua and Salamat ‘Ting Pasku by Jose Irwin Nucum of Sto.Tomas town. Third prize went to Maligayang Pasku, Maligayang Pusu by Jun Marcos Nulud, also of Betis, Guagua. The song Malaus Ko Pu… Pasku by Franklee Lorenzo and Fr. Gabriel Mercado II was awarded a special citation as a contemporary ballad. The contest attracted entries from amateur as well as professional songwriters, including a few from Kapampangans residing Mindanao and the United States. The entries were performed last December 16 by the Holy Angel University Chorale, HAU String Ensemble (violins) and HAU College Rondalla, and the rest by either the contestants themselves or their choice of singers. Popular Kapampangan artist Mon David sang one of the entries. “We did not shortlist the entries anymore because we wanted to show the public the whole range of musical genres that a Christmas song can fit in,” Center Director Robby Tantingco explained. “Sure enough, we attracted ballads, polkas, church hymns, slow rock, pop love songs, even the traditional Kapampangan basulto.” (continue next page)

4 The Center has re-issued the popular Kapampangan meditation book Ing Research Journal #3 Cacanan Cu Aldo-Aldo (Anthony Paone, S.J.’s My Daily Bread), translated by Holy off the press Angel University founder Juan D. The Center has released Notes, Realities and Pros- Nepomuceno. The translation was first the third issue of Alaya: pects, 1993 by Margarita R. released in the 1970s and first reprinted Kapampangan Research Jour- Cojuangco (Philippine Public in the 1980s by the St. Paul’s Publications. nal, which features, among Safety College); The cover design uses a painting by others, some papers from the The Impact of the Kapampangan National Artist Vicente First International Conference Pinatubo Eruption on Ayta Manansala. on Kapampangan Studies held Women: The Case of Barangay at Holy Angel University on Sep- Camatchiles, Floridablanca, tember 3-5, 2001. Pampanga by Victoria Narciso The articles are: Apuan (Miriam College); Bibliographical Sources Luzon Paleolithic Sites: for the Study of the Implication and Tight Spots in Kapampangan Language by the Early Peopling of the Is- Bro. Andrew Gonzales, FSC De land of Luzon, Philippines by La Salle University); Joel P. Mallari (Holy Angel Uni- The Augustinians and the versity); Development of Pampango Instructions That Must Be Literature: Printing Press, Followed and Observed by Philology, Poetry and Reli- Each of the Ministers Who Re- side in the Convents of the After the competition, popular recording artist Mon David gious Literature by Fr. Zambales Missions, namely: (extreme right) stayed and jammed with local polosa singers and Policarpo Hernandez, OSA (Convento de San Agustin); The Convent of Alupay, of poets Ruth Lobo, Pusoy Dos and Jaspe Dula Filipino Alcaldes Mayores _____, of Mabalacat, of LIGLIGAN... in the Province of Pampanga Talimarin, and of Dinalupijan, by Ivan Anthony S. Henares Translation from the Spanish Tantingco added that the contest achieved its purpose of (University of the Philippines); Original by Fr. Regino Z. generating new Kapampangan songs for Christmas. “We have The Domestic Architec- Bangcaya, OAR. one of the most festive Christmas celebrations in the country, ture of Pampanga in the 19th The journal is published by as well as unique Christmas festivals like the giant lanterns Century by Jose Ma. Ricardo the Center for Kapampangan and the lubenas (lantern procession), and yet no Kapampangan A. Panlilio (Museo De La Salle); and is edited by Prof. Lino carols to go with them, except a handful that Cris Cadiang The Baluga of Tarlac in Dizon. For orders, please email composed and recorded recently.” the Military: Historical [email protected] or fax at The Board of Jurors was composed of musicologist Prof. (045) 888 2514. Felipe de Leon, Jr. of the UP College of Music, who is Commis- sioner of UNESCO Philippines and the NCCA; musicologist Prof. Alexandra Iñigo Chua of the UST Conservatory of Music, daugh- NEWSBRIEFS ter of noted recording industry columnist Baby Gil; and TIMELINE FOR DOMINICAN SISTERS. The Center Kapampangan language expert Fr. Venancio Samson, who re- assisted the Dominican Sisters of Our Lady of Remedies with the cently translated the Bible into Kapampangan for the Archdio- production of a mural timeline and a video presentation depict- cese of San Fernando, and the oldest Kapampangan dictionary ing the history of the Dominican House. Both were unveiled dur- (by Diego Bergaño) for the Center for Kapampangan Studies. ing the 40th Anniversary of the establishment of the Order in the Tantingco disclosed that plans are underway for the re- Archdiocese of San Fernando. cording of some of the entries for next year’s Christmas. CONVOCATION ON ARAYAT HISTORY. The Center The other entries are Malucang Pascu (Myron K. Marquez), co-sponsored with the New Life United Methodist Church a forum Muli Ku Keng Pasku (Geronimo F. del Rosario/Felix M.Garcia), on the history of Arayat held at the Arayat Central Elementary Masaya ya ing Pasku (Roland Quiambao), Pascung School last December, upon the invitation of local historian Dr. Capampangan (Landlee A. Quiwa), Sana Keng Pasku (Ben M. Raymundo Rivera and Mrs. Lucrecia Dizon, school principal. Escasa/Deng D. Escasa), Labing Adwang Bulan (Sana MOKA RULES REVISION. Center Director Robby Disyembri La Ngan) (Larry L. Miranda/C. G. Tayag), Aliwa Tantingco served as resource person in the revision of rules and Talaga ing Pasku king Pampanga (Joseph “Pepes” Flores), guidelines of the provincial government’s Most Outstanding Pascua N’indispu (Ernest “Ernie” C. Turla), Kawangis da ring Kapampangan Awards (MOKA). He also served as member of both Mago Kaniting Pasku (Fr. Jose Ronnie D. Cao); Diwa ning Pasku the pre-screening committee and board of jurors. (Adora Gigante Ferrer); Pasku Na Naman (O Kakung MINALIN TIMELINE. The Sta. Monica Parish has asked Kaluguran) (Jun Marcos Nulud), Espiritu ning Pasku (Rey the Center to assist in the production of a timeline of Minalin Galvez Arciga), Pasku Na, Magsadya Ta Na (Rudy A. Lopez), history as a permanent showcase at the convento. Last year, the Gawan Meng Belen ing Quecaming Balen (Fr. Carmelo M. Center assisted the Sto. Tomas Parish in the production of its own Agustin), Parul (Kenneth Q. Macapugay), Kaniting Kapaskuan timeline. (Franklee G. Lorenzo), Pangarap Kung Pasku (Lester Jorolan), Dur- Pusu ning Pasku (Mark-Jedh D. Yutuc), Paskung Pasibayu PROJECTS WITH METROPOLITAN MUSEUM. (Oliver P. Viray), Kabaldugan ning Pasku (Oliver P. Viray), Hoy, ing the recent visit of Manila Metropolitan Museum officials led by Ninang, Ninong… Pasku Na Naman! (Ben M. Escasa/ Deng D. Bea Zobel Jr. and Ino Manalo, they discussed future projects with Escasa). the Center, including the creation of a centralized Kapampangan arts and crafts showcase. 5 A Cofradia of Two Center wins 2nd National Book Award HAU book also named UST Book of the Year

before, its book Laying the Foundations: Kapampangan Pioneers in the Philippine Church 1592-2001 by Dr. Luciano Santiago, was a finalist in the History Category. The National Book Award is the highest honor Phil- ippine authors and publishers can get; it is handed out by the Manila Critics Circle, chaired by Ophelia Dimalanta with members National Artist Virgilio Almario, Isagani Cruz, Fr. Miguel Bernad, SJ, Juaniyo Arcellana, Cirilo Bautista, Resil Mojares, Krip Yuzon, Ruel de Vera and Danton Remoto. In her acceptance speech, Ms. Mendoza dedi- cated the award to Don Juan Nepomuceno’s family for sharing their stories with the public. She also thanked the critics’ group for encouraging publications from regions outside Manila. The Manila Critics Circle, in its citation, de- Author Erlita Mendoza (second from left, seated) with the other scribed A Cofradia of Two “wonderful, well re- awardees at the 24th National Book Awards. Right, the Dangal searched and well argued” and praised the Nepomuceno couple’s ng UST Award. contributions to Kapampangan society. The book also won the coveted Gawad Alberto Magno of the The Sangguniang Panlungsod of Angeles City recently passed Dangal ng UST Awards, the top award given annually by the a resolution congratulating the Center for Kapampangan Studies pontifical and royal university to books authored by members of for its second National Book Award. its faculty and employees union. Mendoza wrote the book under The unanimously approved Resolution No. 4743, S-2005 was a special arrangement between the HAU Center for Kapampangan sponsored by Councilors Vicky Vega Cabigting and Jericho Aguas Studies and the UST Center for Intercultural Studies, where she and seconded by Councilor Jay Sangil. is a researcher. The Center won for A Cofradia of Two: Oral History on the Center Director Robby Tantingco said he hopes the lives and Family Life and Lay Religiosity of Juan D. Nepomuceno and legacies of other great families in other small towns outside Ma- Teresa G. Nepomuceno of Angeles, Pampanga, authored by Erlita nila would also be told. “Manila may be this nation’s capital but P. Mendoza, a native of Angeles City. It won in the Biography/ even the smallest town in the farthest province has a story to tell Autobiography category. that can captivate the imagination of an entire nation,” he said. In 2004, the Center won its first National Book Award (Transla- A Cofradia of Two tells the unlikely partnership of a Jesuit- tion Category) for Gloria: Roman Leoncio’s Kapampangan Trans- educated lawyer and town mayor, and his enigmatic wife, as told lation of Huseng Batute’s Verse Novel, Lost and Found. The year by their children and children-in-law. 6 Aglipayan Church’s Supreme Bishop a Kapampangan IFI, ICFI bishops visit Center pino (and first Asian) cardinal, the late Rufino Jiao Santos. During the welcome ceremonies attended by HAU ad- ministrators, faculty and employees, Bishop David called for a better understanding and appreciation of the role the Phil- ippine Independent Church played in the struggle for independence. In her response, University President Bernadette M. Nepomuceno said the HAU community wel- comed the IFI leaders in the spirit of ecumenism and in recognition of a fellow Kapampangan’s leadership and accomplishments. The IFI leader was accom- University President Bernadette Nepomuceno with The Most Rev. Godofredo David (second from panied by bishops of other IFI left), the 11th Obispo Maximo of the Iglesia Filipina Independiente (IFI), and other bishops. dioceses throughout the country. A few weeks later, Bishop Ranking leaders of the two Nilo S. Tayag of the Iglesia branches of the Philippine In- Catolica Filipina Independiente dependent Church (a.k.a. (ICFI) visited the Center en Aglipayan Church) recently vis- route to a talk at the HAU ited the Center on separate oc- Graduate School. He was ac- casions. companied by Dr. Roger The Most Rev. Godofredo Posadas, also an ICFI leader. Juico David, Obispo Maximo XI When he was still a student, or 11th Supreme Bishop, the Bishop Tayag founded the radi- leader of the Iglesia Filipina cal student movement Independiente (IFI), led several Kabataang Makabayan (KM), other IFI bishops in a rare visit whose street protests were at the Center last June 28. A known as the First Quarter native of Guagua, Pampanga, Storm, one of the reasons Presi- Bishop David is the first dent Marcos declared martial Center Director Robby Tantingco with Bishop Nilo S. Tayag Kapampangan to assume the law. (right) of the Iglesia Catolica Filipina Independiente (ICFI) and top IFI post. The town is also Bishop Tayag is an alumnus Dr. Roger Posadas. the birthplace of the first Fili- of Holy Angel University.

NEWSBRIEFS

LECTURE SERIES. The Center and the City of San Fernando cooperated on a series of lectures on the City’s history and culture. Among recent lecturers provided by the Center are consultant Fray Francis Musni (on Tiburcio Hilario and Pedro Abad Santos) and archaeologist Joel Mallari (on toponyms and early Kapampangans). CONSULTATIONS. Center staff member Joel Mallari also served as consultant in a meeting on the Candaba Swamp co- sponsored by the Candaba local government and the head office of the Department of Environment and Natural Resources (DENR); THEN. Nilo Tayag as founder NOW. Nilo Tayag as bishop of participated in the consultative meeting creating the Pamamupul Festival sponsored by the Pampanga Governor’s Office; delivered of the Kabataang Makabayan a branch of the Philippine paper at an international conference on the Austronesian lan- in the early 1970s. Independent Church. guage held in Palawan.

7 US-based Kapampangan visual artist and poet Rafael Maniago (right) of Mexico town held a free lecture and demostration on portrait painting at Holy Angel University, for the benefit of young and aspiring Kapampangan artists. HAU to put up Museum of Kapampangan Art The Guild, sculptors, installation Vicente Manansala, a native of artists Steve Lumanlan and Holy An- artists, poets laureate, musi- Macabebe, will be on perma- Rafael Maniago have also do- gel Uni- cians, thespians, filmmakers, nent exhibit at the new mu- nated works to the University versity and the families of Fe Panlilio, seum. US-based Kapampangan for this purpose. (HAU) Josefina Gonzales, Florencia will Salgado Paloma, Juan Flores, open a Vicente Alvarez Dizon, etc. to Vicente Manansala museum donate or loan some of their show- works for exhibit,” Center Di- casing the works of rector Robby Tantingco said. Kapampangan artists in various The new museum will be an ad- genres, and the evolution of junct to the Center for Kapampangan art from prehis- Kapampangan Studies. toric to colonial to contempo- “It will be a shrine to rary times, and covering func- Kapampangan art,” Tantingco tional art forms like agricul- added, “a sanctuary for art tural and fishing tools, pottery, works that would otherwise be architecture, woodcarving and lost or spirited abroad, and a furniture, kalesa and banca venue for artists to exhibit making, to folk arts like betel their creative outputs and chewing implements, parul share their talents through making, hats, baskets, trinkets workshops, lectures and per- and ecclesiastical and folk re- formances. Kapampangans are ligious arts. a very creative people. We “We will also invite have so many artists in so many Kapampangan artists like fields, but they’re scattered all Bencab, Patis Tesoro, Dom over and they’re not even Martin de Jesus, OSB (a.k.a. known as Kapampangans.” Gang Gomez), Claude Tayag, Eight (8) nudes (done in Left to right, top to bottom: Bencab, Juan Flores, Fernando Gerry Sunga, Willy Layug, charcoal and pencil in the Ocampo, Claude Tayag, Patis Tesoro, Dom Martin de Jesus (Gang members of the Pampanga Arts 1950s ) by National Artist Gomez), Bob Razon, Vicente Alvarez Dizon, Galo Ocampo 8 “INYO ANG PAMPANGA, AMIN ANG CAVITE” Role of Caviteños, Kapampangans in nation-building tackled in conference

Former Prime Minister Cesar Virata and former Solicitor General Estelito Mendoza flank HAU President Bernadette Nepomuceno during the Conference held at one of the University’s case rooms at the St. Therese of Lisieux Hall, below. A total of 18 papers dealing with the called for more partnerships historical/cultural convergences and diver- between regional studies cen- gences between Pampanga and Cavite were ters. “Promoting local histo- presented at a conference entitled Inyo ang ries is the way towards com- Pampanga, Amin ang Cavite, held last pleting the national history,” January 24-25 at the Holy Angel University she said. (HAU), Angeles City. The papers presented at Co-sponsored by the HAU Center for the conference were: Kapampangan Studies and the Center for A Preliminary Study of the Cavite Studies of the De La Salle Univer- Prehistory and Archaeology sity-Dasmariñas, the conference drew schol- of Pampanga and Kabite (Joel ars, historians and social science teachers P. Mallari, HAU); The Augustin- from mostly the two provinces. ian Recollects: Politics and In- In their keynote addresses, former fluence in Upper Pampanga Prime Minister Cesar Virata and former (Lino L. Dizon, Tarlac State Solicitor-General and Pampanga Governor University); The Native Clergy’s Foothold Ang Banda San Francisco de Malabon Estelito Mendoza called on the delegates in the Friar Estate of Sta. Cruz de Malabon, at ang Kalayaan ng Pilipinas (Gilbert to take heed of the lessons of history. Cavite 1772-1898 (Alain Austria, College Macarandang, DLSU-Dasma); Babae Po Virata, a grandnephew of Gen. Emilio of St. Benilde); Rebolusyon at Kontra- Ako… Isang Paglilikom ng mga Kuwentong Aguinaldo, exhorted the delegates to take Rebolusyon: Ang Nag-Umpugang Liderato Buhay ng mga Piling Kababaihan sa responsibility for promoting history and nina Bonifacio at Aguinaldo (Joel Regala, Kasaysayan ng Kabite (Josephine Lejos heritage conservation. For his part, HAU); Cruz, DLSU-Dasma); Mga Manunulat na Mendoza, a critic of the Arroyo Administra- Ang Mga Kabitenyo sa nang Kabitenyo (Dr. Efren Abueg, DLSU-Dasma); tion, told his mostly Kapampangan audience Republika Filipina 1899 (Dr. Emmanuel Bidas, Binibinis and Bayanis: Chance to snap out of their apathy and take a more F. Calairo, DLSU Dasma); Kapampangans in Meetings in History (Alex R. Castro, HAU/ active role in the struggle for social justice the Revolution Against Spain (Ivan An- JimenezBasic); and poverty alleviation. thony Henares, UP Diliman); Gen. Paskuhan sa Imus: Its History and Dy- “We should make ourselves worthy of our Aguinaldo and the Macabebes (Renato namism (Jeffrey Lubang, DLSU-Dasma); ancestors’ legacy of bravery,” Mendoza said. Pelorina, Cavite State University); Trece Christmas Traditions in San Fernando, Cavite and Pampanga were considered Martires de Cavite (Teresita P. Unabia, Pampanga (Ivan Anthony Henares, UP bastions of colonial power during the Span- DLSU-Dasma); Proclamation of Philippine Diliman); The US Military Bases and their ish Period, but led the revolution against Independence in Kawit 1898: Change and Aftermath: The Case of Clark Air Base in Spain towards the end of the 300-year co- Circumstances (Angelo Aguinaldo, DLSU- Pampanga and Sangley Point Naval Port lonial rule. Dasma); First Anniversary of the Philip- in Cavite (Dr. Virgilio Pilapil, US-Phil. His- HAU President Bernadette pine Independence in Angeles 1899 (Fray torical Society); The Role of Government Nepomuceno, in her welcome remarks, Francis Musni, HAU); in Promoting Local History (Dr. Regino Paular, National Historical Institute). 9 Book on Mabalacat launched

Top, HAU President Bernadette Nepomuceno welcomes guests; left, author Alex Castro presents book copy to guest Sec. Jose ‘Ping’ De Jesus; above left to right, guest speakers Mabalacat Mayor Marino ‘Boking’ Morales, Pampanga Board Member Dr. Prospero Lagman, and book reviewer Cid Reyes.

known for popularizing history in SunStar.Pampanga. by focusing attention on previ- Castro’s own composition, The Center for the mayor, is a momentous ously ignored subjects. “While Ing Sumpa, about the alleged Kapampangan Studies launched event in the town’s history. “By much attention has been given curse made on the town by a Alex R. Castro’s two-books-in- looking at its past, Mabalacat prominent Pampanga places— Spanish friar prior to his execu- one, Scenes from a can proceed to its future with Angeles and San Fernando come tion, was sung during the pro- Bordertown and Other Views/ more self-knowledge and con- foremost to mind—Mabalacat gram by the University Chorale, Views from the Pampang and fidence,” he said. now takes its turn on center conducted by Reygie Honrada. Other Scenes, at the Casa Nena HAU President Bernadette stage. … From all these small Other guests included of the St. Therese of Lisieux Nepomuceno thanked the au- pieces of mosaic emerges a former DPWH Secretary Jose Hall, Holy Angel University, last thor for his contributions to the clearer, bigger picture of Small “Ping’ de Jesus, Sasmuan January 28. Center. Castro is a consultant Town Philippines, Pampanga Mayor Catalina Bagasina, his- Mabalacat Mayor Marino to the Center and curator of its version.” torian Dr. Jaime Veneracion, Morales and Provincial Board museum. The book was published by filmmaker Floro Quibuyen, Member Dr. Prospero Lagman Critic-painter Cid Reyes, in the author himself, based on his and the author’s townmates congratulated the author in his review of the book, likened researches, collection of old and friends from advertising, their speeches. The book, said Castro to Ambeth Ocampo, photographs and weekly columns media and culture/art circles. 10 11 Fray Francis Musni/Convento de San Agustin Francis Fray A solitary Augustinian friar is dwarfed by the altar of the Bacolor church, circa 1890s. Fray Diego Bergaño was assigned to Bacolor after his stint in Mexico. The superimposed signature is that of Bergaño. Unlocking a linguistic and anthropological treasure trove LOST&FOUND IN TRANSLATION 18th-century critics called Bergaño’s dictionary “a work of art” By Robby Tantingco

When the Spanish missionaries first came here to evangelize the new colony, the first realization they had was that there were as many languages as there were islands in the archipelago (which meant more languages to learn). And the second realization was that to facilitate communication, it was easier to learn to speak the natives’ languages than to teach them to speak Spanish (which meant fewer students to teach). The number of languages in the colony left the missionaries no choice but to get more linguistic experts from Spain and send them to different regions to study the languages and write dictionaries and grammar books of each of those languages. These books were for the benefit of their fellow Spaniards, never for the natives. Which was why, even after 300 years of Spanish presence in the country, Filipinos never learned the Spanish language the way, for example, the Latin Americans learned it. The distance of the Philippines from Spain limited the number and influence of Spaniards here; whereas they had to cross only the Atlan- The original 1732 edition of The 1860 reprint tic Ocean to reach Mexico (seven months by ship), they had to Bergaño’s dictionary 12 cross another ocean to get then explain their to the Philippines (another interconnectedness. One eight months, for a total of does not achieve this by 15 months of seasickness, merely going around collect- beriberi and boredom). ing words. Filipinos at that time Another example is abpa, probably lost the chance to which the friar was able to learn a foreign language; identify as the root of three however, Filipinos today different words. “(It) has are certainly benefiting three meanings and if you from extant copies of ex- carefully observe, they over- cellent dictionaries and lap,” writes Bergaño. First grammar books written by is dabpa (today mispro- some of the most erudite nounced as dagpa), “the bird Spanish missionaries. on a perch spreads its wings, Fray Diego Bergaño, forming a cross.” Second is OSA was one such erudite cabpa, “an arm’s length,” missionary and his The old convento of Mexico town, c. 1890s, where Fray Bergaño worked which is a measurement, re- Bocabulario de on his Kapampangan grammar book, Arte. lated to the first dabpa be- Pampango en Romance, y cause of the reference to Diccionario de Romance en Pampango (1732) was one such ex- spread wings. And the third is the idiomatic dimpa (also dipan), cellent dictionary. Prior to his book, many others had attempted as in Ing saquit a dimpa caco (“The illness that befell me”) and to write their own versions but it was his version that won wide- Dipan na ca ning alti (“May lightning strike you”), again related spread approval among the Spaniards. “This book will finally sat- to the first word because of its reference to perching. isfy the great desire of the ministers Fray Bergaño of course had the of the Gospel to grasp the precise Bergaño could not have written advantage of having seen what meanings and connotations of those worked and what didn’t in the previ- words in order to be able to speak his dictionary without the help ous dictionaries; he also had the good the language correctly,” wrote Fray of his Kapampangan consultant, fortune of meeting and soliciting the Vicente Ibarra, OSA Definitor of all Don Juan Zuñiga of Mexico town support of a local leader in Mexico Augustinians in the Philippines at the town, Don Juan Zuñiga, whom he time and prior of Betis. “(Our fellow missionaries) will find ev- named in his Prologue and described as “the most intelligent and erything that they need to be able to explain the Christian doc- best qualified person in Pampanga for this undertaking.” trines to the inhabitants of Pampanga.” Ancient dictionaries aren’t just dictionaries. They are docu- Fray Casimiro Diaz, OSA Official Censor of the Holy Office ments (albeit unintentional) of anthropological data obtaining at and prior of Lubao, wrote, “The author of this Dictionary has taken the time they were written—time capsules buried between the advantage of his creativeness and personal discipline to produce lines and behind the untranslated Spanish language, until such this work of art, and it therefore came out perfect that there is time they are unearthed through translation and scrutiny. This is nothing else to ask for and there is nothing to modify.” what gives Bergaño’s dictionary added value; it is what makes it Fray Remigio Hernandez, OSA. unique among other dictionaries of prior of Candaba in 1732 and another The Augustinian friar other Philippine languages. reader assigned to review the dic- inevitably imposed his own Of course it also has its flaws, tionary, wrote, “While the authors some corrected during its republica- of other Kapampangan dictionaries personal interpretations based tion in 1860, others uncorrected un- explained things clearly and laud- on his cultural and religious til today. There are entries that ably, they did not touch many im- background baffle the reader; the English trans- portant modes and many other lation of some entries does not make words, which are now presented with certainty and with ease by sense because the Spanish original probably did not make sense this author.” also, and it was either due to Bergaño himself not quite under- What Bergaño did which the others did not, was to go down to standing it but recording it anyway, or due to a lapse in transcrip- the very root word. While other dictionaries would have, for ex- tion, or probably printing error. And because Bergaño was a Span- ample, separate entries for micaburi (“those who love each other”) iard relying on his Kapampangan consultant (Zuñiga), he inevita- and paburen (“abandon”), Bergaño was able to identify the root bly imposed his own personal interpretation based on his own from which these two words came: burí (“like”); paburen is a cultural and religious background. Thus we see many references contraction of paburian, as in mipaburian ing obra (“the work to Spanish (Castilian) elements, the Bible and the teachings of was neglected”) and paburian ye (“leave him alone”). Bergaño the Church (especially St. Augustine), including his personal be- was able to identify the basic, original source word of all deriva- liefs and biases. tives and string them up together under only one word entry, and The linguistic and anthropological information contained in

“Saint Jerome reduces to only one all the rules which a good translator must follow, and I assure you, from the very start, that you will be a good translator if you do not deviate from it. He says: ‘And this is the rule for a good translator, namely, that what the other language says in its own style, he must express in his own language according to its own style.’” Bergaño, Arte, Chapter 18, Section 5 (1729) St. Jerome, patron saint of translators

13 “The most important reason why I undertook this work [of Who was Bergaño? writing this Kapampangan-Spanish Dictionary] was my desire Fray Diego Bergaño, OSA was born in 1695 in Cervera, in that, when we explain the Word of God, we avoid inappropri- Palencia province, under the diocese of Leon. In 1710, when ate language.” he was only 15 years old, he was admitted into the Augustin- ian Order in the convent of Santa Catalina of Badaya, where Bergaño, Prologue to the Vocabulario (1732) he became a celebrated reader. At 23, he joined the mission to Manila headed by Fray Miguel Rubio, which left Spain on July 28, 1718. He first served in the Augustinian convent in the dictionary reflect indig- Intramuros for about six years, after which he was sent to his enous, even pre-Hispanic, con- first parish assignment: Mexico, Pampanga. He stayed in ditions of the Kapampangan lan- Mexico for six years, from guage and the Kapampangans 1725 to 1731, during which he themselves, but only to a certain wrote the Arte de la Lengua degree. 1732 was 161 years af- Pampanga (published 1729 by ter the Spaniards landed in the Jesuits). In 1731, he was Pampanga; language and culture transferred to the next town, had been altered and supplanted Bacolor (San Fernando would by the colonizers by the time be created between Mexico Bergaño sat down to write his Bergaño’s remains may have and Bacolor only in 1754) but dictionary. However, in the ab- been buried by lahar along was, however, immediately re- sence of mass media at the time, with the rest of Bacolor called to the Augustinian house the rate of adulteration may in Intramuros to serve as have been quite slow; the examinador sinodal (promotion/assignment board), definidor Kapampangan that the friar re- (a special elector at the triennium, i.e., provincial chapter corded for posterity is, by and during which the head of the Augustinian Province was elected, The belfry of the Mexico large, the Kapampangan as the done every three years) and prior (head) of the Augustinian church, the only surviving colonizers first found it in 1571. house in Manila in 1731. It was about this time that he wrote relic from the original church Lastly, Kapampangan readers the Vocabulario de Pampango en Romance y Diccionario de might find the Kapampangan Romance en Pampango (published by the Franciscans in 1732, spelling and syntax awkward, even alien. Bergaño had been as- later abbreviated to Vocabulario en la Lengua Pampanga in signed as prior (parish priest) to border towns where there was the 1860 edition). The Kapampangan from Mexico, Don Juan plenty of mutations going on between Kapampangan and Tagalog Zuñiga, who had helped him with his Arte, probably went to (e.g., tete spelled as tetay). Also, the early Kapampangans prob- Manila and stayed in the convent with him while he worked on ably had a way of saying things, a way of conjugating verbs, for the Vocabulario. In 1734, during the next triennium, Bergaño example, that has been forgotten since then. For instance, our was elected head of the Augustinian Province in the colony. He wrote a third major work, Informes sobre Patronado y Fray Diego Bergaño only wanted to Jurisdiccion in 1734. Apparently, Bergaño stayed in Intramuros for more than a dozen years, but the official Augustinian help fellow Augustinians learn the records do not mention any output from him during this time. language of their converts This is strange, considering how prolific the brilliant Bergaño had been in previous years. And then, things got even more ancestors merely repeated a syllable to indicate intensity, exag- strange: in 1747, he was assigned back to Bacolor, his last geration or extreme condition (bucas abac, bucas cayabacan, bucas parish assignment in Pampanga where he had barely warmed cayayabacan, “tomorrow morning, tomorrow early morning, to- his seat before being recalled to the Augustinian house in morrow at the earliest time”)—which we do not do anymore to- Intramuros back in 1731. The records show that Bergaño died day. in Bacolor on January 9 of the same year, 1747, which means What is the practical use of a Kapampangan-Spanish dictio- he had again barely warmed his seat before he again left, this nary that has been translated into Kapampangan-English? Previ- time for good. For all we know, he had been ill in Intramuros ously, only scholars, historians, anthropologists, experts who un- (which was why he had done practically nothing) and had asked derstand Spanish (and there are only a handful of them) had ac- to be sent to Bacolor at the last minute, perhaps so he could cess to Bergaño’s work; now, this linguistic and anthropological be buried there? treasure trove is within reach to practically anyone. Translating it is only the beginning; the general public can now study it, dis- sect it, and discover more gems for themselves. Crash course on When Rizal said, “Ang hindi marunong magmahal ng sariling wika ay daig pa ang mabaho at malansang isda” he did not mean Kapampangan that all Filipinos should speak the legislated national language, The Augustinians created the Office of the Lector whose which is Tagalog (Filipino). Rather, he meant that Filipinos should function was to teach neophyte missionaries the language of speak their respective native languages, i.e., Kapampangans their future assignments. The lector was someone who had a should speak Kapampangan, Cebuanos should speak Cebuano, etc. reputation for expertise in the language he was teaching, But before we can successfully campaign for our amanung someone who had written a vocabulario and/or an arte, which sisuan (an immensely more profound term than sariling wika), served as textbook. Bergaño was one such lector. The crash we have to retool our cabalen with enough vocabulary to use in course ensured that the missionaries would establish good everyday life. This is where the translated Bergaño’s dictionary rapport with their native parishioners and more importantly, can be really useful. preach the Gospel in correct Kapampangan.

14 AUGUSTINIANS DISOBEY THE KING Why we never learned to speak Spanish like the Mexicans did Why would the Augustinians still bother to teach the Spanish language to the natives when the friars themselves had already mastered Kapampangan? By Fray Francis Musni, OSA

On April 27, 1594 the Coun- The quilt-like variety and ter plan. To organize the seats more of a utilitarian than a cil of the Indies instructed the distribution of languages in the of Christianity and later on ba- scholarly cause. The pioneers governor and bishop to divide archipelago posed a major ob- sic civil units, the missionaries took pains in learning an en- the Philippines into contiguous stacle in the Christianization were given a free hand in per- tirely new language so foreign zones among the four and subjugation efforts of the suading nomadic natives to that it did not even remotely religious Orders (Augustinians, early Spanish expeditions. Je- settle in small permanent belong to the family of lan- Dominicans, Franciscans and suit chronicler Chirino writes in units. This gave rise to the guages of their homeland. Jesuits). The partition of the his Relacion de las Islas Filipinas pueblos. In the beginning, the mis- settlements strictly followed (1604): The first step was for the sionaries learned the local lan- geo-ethnic lines. From the guages through their constant vantage point of mingling with the Crown, the the natives. apportionment Coupled with contained some just enough re- disadvantages. search on the The royal policy more practical was that each aspects of the religious corpo- language, the ration could not daily interac- be allowed to tion enabled dominate a them to famil- large, contigu- iarize them- ous, ethnic mis- selves with lo- sionary area. cal indigenous The geographic beliefs and cul- distribution of ture. the Philippine Later, reli- missions vio- gious chapters lated this prin- decreed that ciple and the the priests al- geo-ethnic mo- ready assigned saic of the is- to towns and lands offered no who already workable option. had some com- On the other mand of the hand, the out- language standing practi- should write grammaticas, cal advantage of King Carlos II of Spain issued these decrees The 1729 Kapampangan grammar book Arte artes, this proposed requiring the colonies to teach Spanish to the partition was de la Lengua Pampanga (first edition) written vocabularios, that it enabled by Fray Diego Bergaño natives, which the friars ignored and each Order to dicicionarios so concentrate its linguistic stud- [In the Philippines] lan- missionaries, in the case of that the other ies on not more than four (4) guages do not vary according to Pampanga, the friars of the er- missionaries could learn the languages. The Augustinians, the Islands; some islands have emitic Order of Saint August- language with greater ease. for instance, mastered the many languages as the one of ine, to study the language of Meanwhile, existing docu- northern Philippine languages Manila [Luzon]and Panay.” the region to which they would ments show an attempt in the such as Iloco, Pampango and The expeditions consisting be assigned. The bets that could eighteenth century to impose Tagalog, and southern lan- of experienced pacifists and be said if at all is that the study the teaching of Spanish in the guages like Hiligaynon and cartographers, and seasoned of the local languages by the Islands. It was a basic duty of Cebuano. missionaries set out their mas- pioneer missionaries served parish priests to see to it that 15 Tagalog grammar, 1610 Cebuano grammar, 1836 Ilocano grammar, 1628 Bisayan dictionary, 1841 the Christian doctrine was friar to stimulate that peculiar “practical approach” of the early writers in these languages taught to the natives in Span- mental condition in which be- pioneer missionaries uncon- were able to capture the nu- ish. (Recopilacion de las Leyes lief precedes understanding.” sciously as well as deliberately ances that have become rich de Indias, xiii, Vol.1) Several de- He adds: resulted in a greater advan- sources of scholarly reference crees confirming this law were “If the friar had agreed to tage. Since almost all of by modern-day writers and lin- issued from time to time but the instruction of the townsfolk the printing presses in the is- guists. Bergaño’s notes and an- their execution did not seem to though the medium of Spanish, lands were owned and operated notations in his monumental suit the policy of the friars. Most as a medium of attainment of by the major religious Orders 1729 Arte and Vocabulario never of the religious superiors were cease to invite surprise from its bent on capitalizing on the lin- Kapampangans are lucky that it recent readers in that they are guistic mastery of their mission- replete with cultural vignettes ary brethren. Besides, it af- was a noted expert on grammar and details. forded an opportunity later for and lexicography who had been In toto, the functional and linguistic scholarship and a rich assigned to study our grammar pragmatic study of the local field for pastoral training of languages including young missionaries. The Philip- and vocabulary. Capampangan, by the early re- pines was transient assignment ligious missionaries, graduated for fresh and young missionar- higher culture, one could well well until the early 18th century, to scholarly mastery, which in ies bound for more difficult mis- have understood their reluc- a bulk of Philippine imprints the long run secured the per- sion territories elsewhere. tance to teach it to the rural were bilingual catechisms, dic- petuity of the local languages. John Foreman, at the twi- laborers, because it is obvious tionaries, grammars and spiri- The subjugated indios of the light of the Spanish stronghold to any one who knows the char- tual guide books. Many linguis- Spanish colonies steadfastly in the Islands, wrote: acter of this class that the tic manuscripts, most of which embraced Hispanic culture and “On June 30, 1887, the Gov- knowledge of a foreign lan- are local translations of famous language and that most—save ernor-General published an- guage would [render them] un- books and pamphlets in Europe, only the Philippines—lost their other decree with the same ef- fit for agricultural labor and were circulated. native tongues. The best ex- fect and sent a communication other lower occupations, and Most of the early linguistic ample is the Nahuatl of the na- to the Archbishop to remind him produce a new social problem.” and literary works have found tive Mexicans who lost to the of the obligation of his subjects Very few were convinced their way into Rariora. The likes of Hernando Cortes in the and the urgency of its strict ob- with the argument of the reli- early grammaticas, artes and mid-sixteenth century. servance. But it had no effect gious corporations that the na- vocabularios are now consid- References: John L. Phelan, SJ,The whatsoever, the poor class vil- tives would respond more ered fine reference pieces for Hispanization of the Philippines, 1965. lagers were only taught to readily if the Faith linguistic scholarship. The last- John S.Foreman, The Philippines, 1906. William Howard S. Taft, The Philippines, gabble off the Christian doc- were preached in the native ing impact of this is ever more 1901.Policarpo F. Hernandez, OSA, The trine by rote for it suited the language. At a closer look, the impressive in that several of the Augustinians in the Philippines .

Spanish author gives an example or il- ers scratch their heads and ask, who personifies all the citi- lustration. For instance, in “Fulano who ??” Even old folks zens of Spain. In fact it is the John Doe Coronel’s Cathecismo de la today still tell their boys, abbreviation of a longer Doctrina Cristina en Idioma “Pulano, mekeni na !” even if The name ‘Fulano’ is a phrase, Fulano, Sutano y Pampango (1621), he writes, none of their boys is named recurring name in many early Mengano, the Spanish way of “Fulano, yo te bautizo en el Pulano. It turns out that Fulano Spanish documents, espe- saying Every Tom, Dick and nombre del Padre, y del Hijo y is the Spanish Everyman, their cially in passages where the Harry. del Espiritu Santo,” and read- Juan de la Cruz and John Doe,

16 ‘Romantic’ Vocabulario THE TRANSLATORS What does the Romancé in Vocabulario de Pampango en Romancé y Diccionario de Romancé en Pampango mean? Most Two Catholic priests help the Center dictionaries define romancé as “a tale of chivalry” or “his- decipher the ancient dictionaries toric ballad” or “a poem in octosyllabic meter with alternate and grammars assonance.” The 1940 Appleton’s Nuevo Diccionario Inglés- Español y Español-Inglés has another definition of romancé : Fr. Venancio Q. Samson of Sta. Ana, “plain language”. Thus, Bergaño’s dictionary is a functional Pampanga got his seminary training at dictionary for everyday, practical purposes, as opposed to lit- the San Carlos Major Seminary in Makati erary use. City; he was ordained priest on March 22, 1958. His Kapampangan translation works include the Liturgical Books Bocabulario or Vocabulario ? (1970), Interfaith Kapampangan Bible – Old Testament (1977-79), Novenas, Mass Fr. V. Samson Of course it’s Vocabulario. However, the amanuensis (tran- song books, Alistu Kayu (Catechism for scriber of the original manuscript) or the printing press’ type- Adults), Sunday Missals for the Laity, and Ing Bayung Bibliang setter was probably a native (maybe a Kapampangan with lim- Capampangan (Official Catholic Pampango Version, 2004). He ited education ) so he spelled the title of the book as Bocabulario compiled four volumes of classic Pampango literary works as according to how he thought the word should be spelled. Even well as homilies and sermons. in those days, natives (not just the Kapampangans) already had Ing Bayung Bibliang Capampangan is based on an earlier trouble with b and v as well as with p and f ; an example of this translation of the Bible (also by Fr. Samson) done in 1975-79. is the family name Bargas, which is a clear corruption of the Fr. Samson’s pastoral assignments include: San Fernando original Vargas. At the time the Vocabulario was printed, the (1958), Macabebe (1958), San Luis (1958-59), Arayat (1959-61), Augustinian printing press (which at one time was set up in Angeles (1961-67), Lubao (1967-69), Abucay, Bataan (1969); Sto. Lubao, Pampanga) had long been sold (probably to the Jesu- Tomas (1975-77), Samal, Bataan (1977). its). In Bergaño’s time, there were three printing presses in He taught part-time at the Arayat Institute, Holy Angel Acad- the colony : the Dominican press (at the University of Santo emy, Holy Rosary Academy (Lubao), and Mother of Good Coun- Tomas in the old Intramuros site), the Franciscan press (in sel Seminary. He also served as interim administrator of the St. Sampaloc) and the Jesuit press (relocated several times). Catherine Academy in Samal. Bergaño’s Vocabulario was printed by the Franciscans at their At present he lives with his family in Sta. Cruz, Porac, and Convento de Nuestra Señora de los Angeles in Sampaloc. is finishing a comprehensive Kapampangan dictionary commis- sioned by the Center for Kapampangan Studies. His translation of Bergaño’s dictionary is partly sponsored by the National Com- Most wanted by mission for Culture and the Arts (NCCA). A former Benedictine monk, Fr. the British Edilberto V. Santos is the author of And God Brought Me to Eden (an autobiogra- Fray Remigio Hernandez, OSA who reviewed Bergaño’s phy) and Western Pangasinan, Earliest Vocabulario and called it “the most appropriate dictionary for Beginnings 1572-1898. enabling us missionaries to distribute the loaves of religious Fr. Santos was a high school sopho- doctrine lawfully and fruitfully,” was the Augustinian Provincial more at the Holy Angel University when at the start of the British Occupation in 1762. After Manila fell, he decided to enter the monastery, where he moved the Provincialate from Intramuros to Victoria, Tarlac. Fr. E. Santos he subsequently lived from 1951 to 1967. With Gen. Simon de Anda, who moved the capital from Manila He was ordained by Rufino J. Cardinal Santos on December 17, to Bacolor, Fray Hernandez led the resistance movement against 1960. the British by organizing the friars and volunteer native armies After leaving the cloister, Fr. Santos exercised the parish from Pampanga and Bulacan. Fray Hernandez ordered church ministry in Laguna, Bataan, Pampanga, Caloocan, Bulacan, bells brought down from church towers and smelted into can- Tarlac and Pangasinan, as well as in Canada (Nelson and nons (which is why you will never find any church bells in Kamloops) and San Angelo, Texas, where he served as the priest- Pampanga dated before 1762). Because of these activities, he administrator of the St. Charles Parish in Eden from July 1, and Gen. Simon de Anda became the two most wanted men by 1993 to March 23, 1994. the British, with a P5000.00 bounty on each head. Before the He was incardinated in the Diocese of Tarlac and the Dio- British Occupation, Fray Hernandez had served as prior of cese of Alaminos, and is now a guest priest of the Archdiocese Minalin (1728), Candaba (1732, at the time Bergaño published of San Fernando. the Vocabulario) and Bulacan (1756). Immediately after the He taught at the San Beda College, National College of Busi- British left the country, he was assigned prior of Paombong ness and Arts, Saint Louis University in Baguio City, Angeles (1765). He retired in old age at the Augustinian house in University Foundation and Holy Angel University. Intramuros but shortly before he died, he was reassigned to Fr. Santos holds an AB in English (San Beda College, 1958), Paombong (1776). Like Bergaño, who died right after resuming a Licentiate in Theology (University of Santo Tomas, 1961) and his post in Bacolor, Fray Hernandez passed away on February an MA in History (Ateneo de Manila University, 1977). He is 18, 1777, at age 90. By the way, he hailed from Avila, Spain currently translating Arte Y Diccionario Pampango (1700) by and may be a forebear of Fray Policarpo Hernandez, OSA, Fray Alvaro de Benavente and Arte de la Lengua Pampanga former Regional Vicar of the Vicariate of the Orient, and friend (1729) by Fray Diego Bergaño, for the Center for Kapampangan of the Center for Kapampangan Studies. Studies, Holy Angel University.

17 TIME AND SPACE ACCORDING TO ANCIENT KAPAMPANGANS

Complex concepts of time, eternity and the cosmos in just three words: suclub, sucsuc and sucú By Robby Tantingco who have never even heard of a city called nary hints that Kapampangans might have Angeles, and who have no concept what- had a relatively more sophisticated under- soever of a metropolis like Manila. I imag- standing of the cosmos and of time. This ined that they are like the early understanding is revealed basically in just Kapampangans whose world-view was lim- three ancient Kapampangan words re- ited to how far their eyes could see or how corded in the Vocabulario en la Lengua far their boats could take them. The cen- Pampanga. ter of their universe was the mystical These words are: suclub, sucsuc, and mountain of Arayat (Alaya), by which they sucú. reckoned time and space: any direction towards it was paralaya, any direction away Piercing the bubble from it was paroba; and since the sun always rose from the mountain’s general di- Of course, ancient Kapampangans rection (except for those living farther didn’t know the planet was round, but they south), the east had come to be known also imagined the firmament as a semi-circular as alaya. canopy on top of a fixed earth in the midst And then I read Bergaño’s dictionary of darkness. They used the phrase meto and realized how I underestimated the an- sicluban banua to mean meto yatu, the cient Kapampangans’ comprehension of earth, “all that is contained under the vault The early Kapampangans saw the sky as the complex aspects of time and space. or mantle of the sky.” Sicluban, which a sphere sheltering the world like a In the 1700s, even the best minds of means “covered,” comes from the root gigantic pot or jar cover Europe could only understand the universe word suclub, “a lid, or covering, like that in archaic Newtonian and Copernican of an earthen jar or pot.” The horizon was In my travels around Pampanga I met terms; across the planet, islanders could referred to as ing sisi ning banua, i.e., “the people who told me they have never gone only imagine the world in terms of giant edge of the sky.” beyond the borders of the province, and turtles and crocodiles. Bergaño’s dictio- Thus our ancestors looked at the sky

18 and saw a sphere sheltering the world like pretation of babo ning masala would be the term; on the other hand, meapas is used a gigantic pot cover, with a circular edge dark space above the earth or beyond the to mean that one has not arrived at that sharply defined as the horizon where the sun and moon, i.e., if our ancestors imag- end. It can refer to mundane things like sea met the sky or where the clouds ined the sun and moon as part of the world. sinucú nang danum, “when the water or dropped behind the hills. tide has reached its ordinary peak, like on Bergaño records the word sucsuc (still The sun and the moon a full moon or in a flood;” or sinucú yang used today), “thorn,” whose verb form rose and set, piercing the lulut, “when a fruit reaches its full ripe- means “to become pricked with a thorn.” ness on the tree, because it is ordinarily The phrases sucsucan ning aldo, where the sky where the stars hung plucked before it is fully (or over) ripe. sun pierces the sky, and sucsucan ning When it refers to people, the word tua (age) bulan, where the moon pierces the sky, give is added, e.g., sinucún tua or mesucún tua a picture of a huge bubble being continu- Fullness of time which means “one has reached or com- ally pierced by the sun and the moon, each pleted the term of life, which ordinarily is rising and setting at regular intervals. That The early Kapampangans’ idea of time reached by many; it means one who is ex- the sky could be pierced means that our was also surprisingly profound. tremely old.” To wait forever is datang ancestors imagined the sky not as an empty Consider the remarkable word sucú, a mangga quing sucú. space but as a semi-solid ether, from which noun that Bergaño defines as “the termi- Which brings us to the word luid, which the stars hung and through which the other nal or end, but it is an indeterminate end.” Kapampangans today use to greet others, celestial bodies moved. He very carefully explains by first giving a similar to the Tagalog mabuhay. As Bergaño And as the sun rose and lit the world, phrase common in the 1700s: datang defines it, luid is not a verb but a noun our ancestors had words to describe it: mangga quing sucú, “until the end, or du- that means “prolongation” or “length of aclaap, “to spread the light throughout the ration of the ages.” What exactly or even years.” Maluid ka, Lumuid ka and Luid keka world” and actang, “to fill up or bathe, like approximately is the time frame contained (all of which mean “May you live long” or the light of the sun encompassing the in this phrase? Bergaño himself cannot say; “Long life to you”) are the more correct world.” “not even the one who may have coined ways of saying it, rather than the more Babo ning masala is a phrase found in this word knows when that end will be,” popular Luid ka, which, strictly speaking, Bergaño which means sky, or above the vis- he wrote, “nor do we know if this concept is ungrammatical (but since everyone’s us- ible world. Masala in this case does not is that of eternity.” ing it, it can already be considered accept- mean “bright” but “visible” or “the world Mesucú is the verb used to indicate that able). as illuminated by the sun.” Another inter- one has reached the end or completed the In the 1700s, the popular greeting was

19 not Luid ka but time (the bad luck Pacaluiran na ca Thus the words luid and being your term is cut ning Dios, i.e., “May sucú together tell us short by an early God prolong your life” what our forefathers death). Our forefa- or “May God grant you thers did not aim for a very long life.” considered as the highest eternal life, probably The reason I am blessing or the supreme had no concept of mentioning luid here luck in life: to be able to eternity; the longest is to show how it in- they hoped for was 70 teracts with our word live out the years years, 80 years, 90 sucú. In another assigned to your lifetime years, whatever was Sinukuan greeting popular in written on the palm the 1700s, Lumuid ca datang sucú, i.e., of their hand or indicated in their indi- The Kapampangan mythological “May you live on till old age,” the combi- vidual book of life. If someone died young, deity Sinukuan got his name from the nation of luid and sucú would initially seem his loved ones would feel better if they word sucú, not because he was al- like a redundancy, but actually the former knew that was all he was supposed to live, mighty and all his enemies surren- connotes a lengthening of life while the rather than thinking that his life had been dered to him (súcu stressed in the first latter specifies until when (until old age, terminated before his time was up. syllable means “to surrender”) but be- which is the full term of a lifetime). Thus And if someone greets you Luid ka! (or cause he was depicted in many ver- the two words together tell us what our the more correct Maluid ka!), what he is sions of the myth as a wizened old forefathers considered as the highest bless- saying is “Long life to you!” but what he man. In fact, some versions of the ing or the supreme luck in life: to be able really means is, “May you live out all the legend have his name as Sucu (or Suku) to live out the years assigned to your life- years God has assigned to you!” instead of Sinucuan (or Sinukuan).

Alex Castro

Fray Bergaño’s dictionary (1732) and Fray Coronel’s grammar book (1621) present two different interpretations of the ancient Kapampangan paralaya: towards Mt. Arayat words paralaya and paroba. Bergaño defines paralaya as “the paroba: away from Mt. Arayat eastern part”, and payparalaya as “to go eastwards;” its root is alaya, “dawn” or “the east.” Paroba, on the other hand, is “the opposite of paralaya” and payparoba as “to go towards the west.” Coronel’s book, which antedates Bergaño’s by more than one century, defines paralaya as “to go upstream” and paroba as “to go downstream.” (At least the two friars agree that paralaya and paroba are opposites.) One explanation for the discrepancy is that the early Kapampangans (Coronel’s time) had no practical use for north, south, east, west; all they cared about was taking a boat upstream and downstream. In Bergaño’s time, Kapampangans had a more sophisticated world-view; they were more conscious of directions; thus they adopted the ancient upstream-downstream dichotomy, ex- panding paralaya to mean the general direction where the rivers (at least the navigable ones, foremost of which is the Pampanga River) came from, where the sun rose, and where Mount Arayat (a.k.a. Bunduk Alaya) stood. And paroba’s original meaning of “downstream” was expanded to “the west” because the rivers did flow east to west or, to be more exact, from northeast to southwest, towards Manila Bay. (R.T)

20 TIME

1763 Chinese map of the world allegedly copied from a 1418 metoyatu: all the earth original based on the travels of Zheng He who sailed across The archaic prefix meto, according to Fray Francisco Coronel’s Asia and Africa in 1405-1433. If proven true, then it is the grammar book (1621), “if placed before a noun, indicates all that Chinese, not the Europeans, who first circumnavigated the world. the noun embraces.” For example, metoyatu, “all the earth,” which is different from metung a yatu, “one earth.” Today Kapampangans say mabilug a yatu to mean metoyatu, but the Only Kapampangans literal meaning of mabilug is “round.” Other examples: have a local word for metobanua, “all that which the whole firmament encompasses;” eclipse, lauo. All other metobalay, “the entire house;” metobalayan, “the whole town;” tribes borrowed the English metosicluban banua, “the entire expanse of the sky;” ding word, eklipsè. Bergaño de- metobanuang angeles, “all the angels of heaven.” fines lauo as “the darkening of the moon in an eclipse.” Interestingly, there is no specific word for solar eclipse, an occurrence more spectacular than a lunar lauo: eclipse but rarer, which is probably why our ancestors lunar did not bother to coin a word sulundaguis: eclipse for it. planet Venus Only Kapampangans have a word for the planet Venus, the morning and evening star: sulundaguis (literally, rat’s lamp), which Bergaño defines as “that bright star that is seen occasionally in the west.” Tála is the word used exclusively to refer to “the star of dawn, the morning star” (tála king abak or the Taga- log tála sa umaga is therefore a redundancy). Stars, in general, are batuin. The illumination, or ray of light, from a star (as in the Star of Bethlehem) is called a simbul; thus, simbulan means “illuminated by such light.” A ray of light from the sun fixed on something below, be it miraculous (like the Ladder of Jacob) or taklang batuin: natural, is tucud; ticuran is the place where the ray falls on. Bulalaco is a “shooting star…also known as taclang batuin (liter- meteorites ally, “star droppings”).”

21 Malayatcan ing aldo is 7 a.m. or 5 p.m. because the position of the sun corresponds to the position of the long bamboo pole (atcan) used by river people, Bergaño says, “when the sun is around 10 degrees over the east (A.M.) or west (P.M.). It is a meticulous thing and any old woman will tell you many more measurements of time.” He adds, “Kapampangans did not know the measurements of the hours, they nevertheless differentiated the time sufficiently.” TIME AND TIDE The early Kapampangans observed the nuances of the sun to tell the time, and used fishing implements to describe it By Robby Tantingco The early Kapampangans did not have clocks, watches, hour- dictionary under the definition of cutcut (“to bury” or “to pierce”): glasses, sundials and other gadgets to help them keep time, but, Mangutcut a dimla ing angin nung ganingaldo, “The cold air is as Bergaño’s dictionary shows, they used other means, natural penetrating at early dawn.” Gani means “to prepare;” thus, and ancient, handed down from the earliest days of civilization. dawn is the time when the sun is preparing to rise. The following word entries in the 1732 dictionary reveal the inge- Muclat sumala, “as the day dawns;” buclat is “to open” so nious, indigenous ways our ancestors determined the time of day the phrase is a rather accurate description of the sun’s rays open- (and night): ing the new day. If muclat sumala is “daybreak,” paquisala is EARLY MORNING “after daybreak,” while pangasala is “early morning when the Ganingaldo is “early dawn,” only mentioned in passing in the sun is out;” lastly, paquiquisala, “a little after it has become 22 Capitngan (not capitangan) bengi is midnight. Ganingaldo (or galingaldo) was either malálam (long before daybreak) or mabábo (shortly before daybreak). The reason the ancient Kapampangans had very few words for night and many for dawn is probably that they slept early and woke up early. morning.” mate the position of the hand of a clock (since our ancestors did MID-MORNING not use clocks or watches), but rather its top end points to the Ábac, “the time of day from dawn till noon;” capamanabac position of the rising or setting sun. is “to eat lunch” because “lunch to the natives is 9 to 10 AM.” Malabagse ya ing aldo, another position of the sun in the sky Manabac cayo, “You have lunch together;” manabac-nabac, “to pointed at by the tip of a bagse (oar or paddle) during rowing. eat here or there on the same morning” or “what takes place Salingasang, verb, “the rising of the sun when it becomes throughout the morning, like buying and selling; another mean- hotter, like from eight o’clock in the morning;” casalingasangan, ing of manabac is “to work only in the morning and not through the heating up of the day as the sun rises; this is probably the the afternoon.” origin of the word maalisangan (“hot, humid”). And when our ancestors set an appointment for the next morn- HIGH NOON ing, they had to specify the time thus: bucas abac, “tomorrow Ogto (Ugtu), as in ogtong aldao or caugtuan aldao, “mid- morning;” bucas cayabacan, “tomorrow early morning” and bucas day, noon” or “to work or make a thing until midday” or “to stay cayayabacan, “tomorrow at the earliest hour of the morning” (it until midday.” Manugtu na cang aldo caque queti is “Come here was customary to repeat a syllable for emphasis, or to indicate a about noon” or “By midday you should be here.” more extreme situation). Melindas ya ing aldo, “when the sun leaves the meridian, Malayatcan ya ing aldo, “like at seven in the morning, or goes beyond noon;” lindas is “to move away” or “to be diverted five in the afternoon,” the position of the sun being like that of a from the target.” long bamboo pole called atcan, when it is stuck against the bot- Melicád ya ing aldo, “the sun has passed the meridian, like tom of a river to propel a boat or raft; the pole does not approxi- one o’clock, or two o’clock.” 23 from one another by the interval between two ticks.” Alang palicat a uran, “the continuous rainshower.” This reference to the clock is probably Bergaño’s own example which is for the benefit of his fellow Spanish missionaries; or, by the dictionary’s first edition (1732) or second (1860), more Kapampangans were using watches and clocks. Ngean, “antiquity; ancient times;” ding tauo ngean, “the ancient people;” cange-ngeanan, “extreme antiquity.” Balasbas ya ing aldo, “when the sun changes its path during the season of shorter days,” because balasbas means “to take another path that is not familiar.” Dulum, “to decline, to wane; the moon.” Merunut ya ing bulan, “The moon is worn out, i.e. The moon has waned” from the root word dunút, “overripe, wasted, destroyed.” Panaun, “time, season, era;” mamanaun, “one who takes time in what he does;” pamanaunan, “the business for which one gives time;” panaunan, “to give a thing the time it requires to do it” (Panaunan mu ing pamaglabas, “Give time for working out in the Meging talang ing aldo, i.e., Iyayabyab ne ing aldo, i.e., fields”). Bergaño gives another example: “You are looking for the setting sun looking like a the setting sun is dipping into Pedro at his house at 11 o’clock but you do not find him, because red mabolo fruit the sea, visible from the he comes home only at 12 o’clock. So I tell you, Panaunan mu ya, coastal towns of Pampanga See him at 12 o’clock.” Pipapanaunan mu ing sablang daraptan mu, “Do everything in its time.” Ing sabla sipapanaun, “There is Milimpas ya ing aldo, “the sun beyond its zenith, going down time for everything.” Manamanaun yang misaquitan y Pedro and the force of its heat is waning;” limpas is “the decline of a means either “It takes a long time for Pedro to recover from an thing, losing its vigor with the passage of time” (the Tagalog lipas illness” or “Pedro rarely gets sick.” simply means passage). Magurung, “midday” or “half day, from morning till noon;” pepagurungan, “what was done in half-day.” Pagurungan da ne bukas, “Tomorrow they shall finish it by noon;” pangatpanapunan, “what is done in the whole afternoon (from noon till sundown;” mamengi, “what is done at night time.” Mecaduan magurung is “a day and a half.” AFTERNOON Gatpanapun, “afternoon, about 4 o’clock PM;” cagatpanapunan, “in the very afternoon;” cagagatpanapunan, “near evening;” magatpanapun, “to be overtaken by the afternoon;” pengatpanapunan, “work done throughout the afternoon hours;” pepatingapun, or pengatingapungnan, “the whole day” or “done in a whole day.” LATE AFTERNOON Apun, “supper;” also, “to roost, like the fowls, hens,” and “to eat supper at roosting time;” manapun, “one who sees to it that the hens are in their roost;” panapun, “the chickens;” apunan, Merunut ya ing bulan, i.e., the moon is worn out, tired (the “the place where the chickens roost.” moon has waned). Silim or silimsilim, “to grow dark, to become dark at nightfall;” today the word has been corrupted into sisilim. Iyayabyab ne ing aldo, “the sun is dipping into the sea;” lalbug ne ing aldo, “the sun is setting.” Yabyab is “to dip in water,” which is why iyayabyab ne ing aldo refers exclusively to the sun setting over the sea, visible to Kapampangans living near the bay. Meging talang ya ing aldo, “the sun turns red (as the mabolo or talang fruit) as it sets in the horizon.” NIGHTTIME Bengi, “the night;” mabengi, “one who is caught or overtaken by the night;” pacabengi, pepacabengi, “one who intentionally waits for the night;” Pabengian ta pa, bayu ta maco, Let us wait till night, before we go. Capitngan bengi, “midnight,” from the word pitnga, “to cut in the middle, to make two halves;” capitnga, “the half” or “the middle.” Today, the term has been corrupted into capitangan bengi. Westerners observe the changing path of the sun in summer and OTHER TERMS PERTAINING TO TIME winter; the early Kapampangans also did, as evidenced by the Licat, “interval in time, between actions, e.g., the ticks of term balasbas ya ing aldo, i.e., “when the sun changes its path the clock which, though unceasing, the ticks are distinguished during the season of shorter days.”

24 Adverbs of time, circa 1621 By Robby Tantingco MONTH iting bulan (or iting bulan iti) this month quening (quing) bulan a metung (or quening bulan a arapan) next month quing caduang bulan a arapan (or quing caduang bulan a datang)two months from now quing bulan a metung a gilutan last month quing caduang bulan a gilutan (or adua nang bulan) two months ago quening catlong bulan three months ago YEAR iting banua (or iting banuang iti) this year quening (quing) balictaon (or quening banuang arapan) next year quening (quing) caduang banua (or quing caduang banuang datang)two years from now quing catlung banua three years from now banuang metung last year banuang sicaduana two years ago banuang sicatluna HOUR (or quing catlong banuang gilutan)three years ago galingaldo malalam long before daybreak ADVERBS OF FREQUENCY galingaldo mabábo just before (or near) day- aldo aldo (or bálang aldo) everyday break bálang aldo someday abac (or cayabacan) morning bengi bengi (or bálang bengi) every night (or nightly) ogtong aldo (or ogto yang aldo bulan bulan (or bálang bulan) monthly, every month or caogtoan ning aldo) high noon banua banua yearly, every year gatpanapon afternoon dat Dominggo every Sunday silim (or silimsilim) nightfall dat fiesta every fiesta bengi night mipacadua every two days capitngan bengi midnight (every other day) mipacatlo every three days mipanuminggo every two Sundays DAY (every other Sunday) ing aldo ngeni today mipamulan every two months ngening bengi tonight (every other month) bucas tomorrow mipamanua every two years cabucas the whole night (to- (every other year) night until tomorrow) quebucas the whole night (last ADVERBS OF DURATION night until today) patingapun the whole day (future) bucas bengi tomorrow night pepatingapun the whole day (past) macadua day after tomorrow inapun shorter than the whole day (two days from now) aduang aldo for two days macatlu three days from now pabulan the whole month (future) quening (quing) capat a aldo four days from now pepabulan the whole month (past) napun yesterday aduang bulan for two months nabengi last night pabanua the whole year (future) napun sa bengi two nights ago pepabanua the whole year (past) nacadua na day before yesterday aduang banua for two years (two days ago) nacadua na sa bengi three nights ago Sources: Fray Francisco Coronel’s Arte y Reglas de la Lengua nacatlu na three days ago Pampanga (1621) and Fray Diego Bergaño’s Arte de la Lengua quetang capat a aldo four days ago Pampanga (1729), translated by Fr. Edilberto Santos. nacapilan na a few days ago

25 1

An old Spanish military map showing Abacan River cutting through Angeles and Mabalacat and heading towards Mexico. Abacan The river named after ancient word for “lunch” 3 The river that separates Angeles from the southern section of old Mabalacat (which is now Balibago) was named after the ancient Kapampangan word for lunch (abacan) probably because early-morning traders and travelers from downstream Mexico town reached Angeles (then Culiat) about nine or ten in the morning, the usual time for lunch. Some scholars believe that Abacan River used to be navigable; it became shallow either due to slow siltation or due to some cataclysmic event—a great flood, probably the same one that created the Sacobia River in Bamban, Tarlac (early maps did not show a Sacobia River) and caused the transfer of old Magalang and old Capas towns to their present sites. It was only after the (1) The early Kapampangans skipped breakfast because they 1991 eruption of Pinatubo that we came to realize that Abacan had to work in the field before daybreak; thus they had no and Sacobia Rivers have the same headwaters, and that the flow word for breakfast. (2) They ate lunch as early as 9 a.m.; could be alternately diverted either way. maugtu meant to have late lunch, about 2 p.m. which was the Spanish “merienda.” (3) Dinner or apunan coincided with roosting time which was late afternoon, before the sun set. Daung, “ship”

Breakfast, lunch, dinner

The early Kapampangans often skipped breakfast (either because they worked in the field early, or it was too much of a bother to prepare a meal that early), which is why they had no word for it; almusal is borrowed from Spanish. So if they had no Daungdaungan, breakfast, naturally they would take an early lunch (abacan, taken “paper ship” at 9 or 10 AM, which is actually what we would call “brunch” today). Dauit, dumauit, Although ogto means “midday,” Bergaño says that meogto “to construct or maogto means “to eat lunch late, after midday, about 2 ships” o’clock;” thus, lunch after midday or afternoon snacks (the Span- ish merienda) is paugtuan.. Lastly, because they skipped breakfast and took lunch quite early, dinner (apunan) had to be early, too. It coincided with roosting time, which is late afternoon (what our ancestors called gatpanapun, which we today use to refer to the whole stretch from noon to evening). It made sense because they had to finish everything before darkness fell.

26 18TH-CENTURY KAPAMPANGAN GEOGRAPHY THE RIVERS&MOUNTAINS OF PAMPANGA Word entries in the Bergaño dictionary reveal our ancestors’ understanding of their environment By Joel Pabustan Mallari

Kadanuman: waterworld having more water than mud; balaum, deep miry place, a hole, pit, and also a trap, which laug, a pond, a reservoir of water; Calaugan, its depth/ deep- is a ‘pozo’ a deep hole or pit with water to catch foxes or wolves; ness. bangbang, a ditch or a trench to drain water from a place, laut, gulf, deep sea. Calautan, deepness/ depth, to enter a like the ricefield. Bangbangan, the field that has such a ditch or gulf, or deep bay... Macalaut, to be far out in the deep. Malaut drain… Bangbangan, bingbangan, the place where the drain dis- ne iyang daung, The ship is far out at sea. charges its water. The root is used often, the rest no. lunác, like the soil through which water passes, or stagnates. batis, stream, brook. Batisbatis, streams, but not precisely Lunaclunac, become softened; the water, but principally the place through which the brook runs. paranúm, the canal, ditch or trench through which water It also means the path or trail where deer, carabaos usually trod, passes to the field / seeding field. Pàranumán, the field. e.g., batis usa, etc. pialugan, inalugan, the water being waded through (alug, to bucal, fountain, spring, from which water comes out in spurts wade across shallow water, causing some disturbance on the wa- or jets, as if it were boiling, bubbling, seething… ter); dayat malat, the sea: mialatan, land intruded by sea water / saluran canal, ditch that receives the water; salty water; calatan, quelatan, quelatanco, like tasting salt, as sàpâ (sàpä), brook, stream, or ditch with water… Pamasapan, in, quepaitan, tasting the bitterness. pemasapan, the ditches/streams…; dulug, carulugan, like the center of each thing, from where taue. (diphthong tauay). a dangerous extremity, like a river it inclines, or towards which it has greater propensity to go, v. g. where it bends, or where there is already the danger of drown- motus infine velocior, movement is faster at its end, and thus a ing, or the extremity of a branch where there is a danger of river reaches its deeper parts which is like its vortex, and from falling… Teuayan, the place that is stepped upon with danger. there flows with greater speed and inclination: and so its bottom Macataue, be in the deep of the river, or on the end of a branch. is the Carulugan ning agus. Mataue, with abundance, where one is in a great danger. ilug, river. Cailugan, the river bed / or the source of the river, tibunan, the river, or that which obstructs, the materials and also where the river is wider and deeper, in the middle of, (tabun, a dam, dike, enbankment of a river)…; the center/ vortex of the river. ulü, the source of the rivers. labác, puddle, water hole. Labac labac, to have many puddles, Most of the activities of natural phenomena mentioned in as in the aftermath of a heavy shower. Malabac, the soil/earth the Vocabulario indicate the keen understanding of Kapampangans becoming full of these holes…; about their natural wet environment, such as tides, currents and laput, quagmire, slough, deep miry place, softness, due to flow of water. Examples:

27 Quebalican con danum carin, ‘I was caught up by the rising bebe (diphthong bebai), seashore, sea side. Riverside, moun- water there.’ tain side… Macabebe, to be close to the shore; Mabebe, very, Ing atab a susun iyan queruac ning agos, ‘The rising of the very close to the shore, or river bank, or foot of the mountain; tide is the cause of the slowing down of the waves.’ dalampasig, sand bank along the sea, beach, or river bank, Quilbugan con danum carin Minalin, ‘I was caught up by the like, the one they have on the beaches or seashores of Manila. flash flood in Minalin.’ lele (dipth. lelay) margin, border, edge, river bank, shore, Agusan: various water movements foot of the mountain, Lele ilug, lele bundoc…Lelayan, the place… agas, the current of water eroding the soil /river bank…; lipat, the edge, or bank opposite to where a thing is… agus, the current, the flow, wave… Mayagus, flowing abun- pecauan, the edge or approach thus constructed; paco dantly; (dipthong pacao) the edge or approach of one or other part of a alauli, whirlpool, spinning movement in the water, which ap- river, or of a canal which consists of the form given to it…; pear now and then at the bend of a river. Malauli, to whirl, spin pangpang, riverbank… it applies well of the flood/inundation around. that overflows the banks. Memampang yang ilug quing bulus, or, alimbuque, malimbuque, minalimbuque, to stir from bottom ing bulus quing ilug. Capampangán, (like caongotan), and this is to top, like, meat that is boiling, or water that falls precipitously how they call the province, because it is in a place of many banks, over the bank or dike; of many rivers. anyud, mamanyud, minyud, manyud, and its construction, pasig, sandy bank, shore of the sea, river, or sapa, stream… manganyud, to be carried along by the current. … anyud anyud, Dalampasig, said of a wide shore (beach), solely of the sea. like quiapo; patinganyud, to follow the current like one riding a talangpas, steep banks, or pangpang, not sloping down. One banca down the river. Also, panyud, that which is made to follow who goes down the talangpas, immediately sinks into the water, the current: ipanyudmo itang-gala (let the dead leaves be car- because the depth there is not gradual… Talatalangpas, to have ried along by the current), etc. many steep banks, some lower than the others. bulus, flood, flash flood, or its breaking out like the river that The early Kapampangans understood the nuances of their river overflows; systems as well as the sea. The Vocabulario names the northern buyun, tidal wave, deadly great waves. part of Pampanga as Panðulû, and the southern part, Mauli. To- lapo (depth. lapao), surplus, overflow, excess…; pographically, northern Pampanga is more elevated than the south- mamsa, memsa, said of waves that upturn, but not on the ern part, which enables the rivers to flow towards Manila Bay. shore, but rather on the waves that follow after them. Examples of these rivers are: Pampanga River, Sacobia-Bamban- manmulmul, also said of water that flows from the canals Parua River, Angat River, Peñaranda River, Pasig-Potrero River, into the rivers, and from the rivers into the sea… Milmulan, the Abacan River, Porac-Gumain River. Just before they empty into river, or the sea; the bay, a number of these rivers swell and expand, forming salapi, a thing divided into two, like … when one river enters marshes, swamps and deltas, especially in Lubao, Sasmuan, into another. P. 1. the one made to join another. P. 3. past, selapian, Macabebe and Masantol towns. Bergaño writes: Ding sablang ilug the recipient river. Misalapi, with company, when the roads or mipacasusu la quing dayatmalat, literally, “All the rivers suckle rivers merge into one, Macasalapi, be joined; at the sea,” using the metaphor of river mouth and probably re- sápo (diphthong sapao). Misápo, to overflow, like the rivers, calling a map that shows the rivers attached to the sea like they which in times of flood overflow to the plains… Nanung isápo ning get their water from it, when in reality, the water flows in the ilug? What will cause the river to overflow, if there have been no opposite direction: the rivers empty into the sea. rains? Micacatas: Landforms saligsig, the flowing of water from the streams with that ripple, baculud, highland, i e., surrounded by lower lands, over which including those rivulets that flow down from the mountains with it stands out: macabaculud, the land thus situated and stands out the inundations. over the surrounding or neighboring places; Kapampangan: riverbanks and coasts bana, lowland, marshland; mabana, very swampy; al-lua, sandbar, or mouth of the river. batisbatis, the path or trail where deer, carabaos, usually trod, banlic, sandbank or silt left behind by a flood, like rubbish, or batis usa, etc. sand, the flood subsides, leaving silt. …mangabanlican, bitas, a breach in the breakwater, or water gate of the canal mengabanlican ya ngeni ing ilog, the river has now become shal- through which the water flows or released down the river…; low, because it is silted. bunduc, a high mountain. Cabunducan, the place where there 28 are mountains, mountainous country. Verb, to pass over, or to go that which is placed at its side, like a banca; to the mountains. Talimunduc, highlands, like the hills, hilly place; secan, the place where one goes up to, or through where one culcul, a hole in the ground, not deep, but like those on the goes up. road that is not smooth or plain, or level, or even… Culculculcul, segaran, the place (sàgad, the ship running aground on the the place or the road that has many holes or pock- marked with sand where the sea is shallow; the deep-sea lead finding the holes… depth…) cumbu, to become mound shaped, to become raised, oppo- sulúng, the depth that causes fear to look down at it, like the site of Culcul. depth between mountains, or from one mountain alone. dalampul, midalampul, that which is carried away by the Macasulúng, to be in the depths, far below. Casulunðán, like waves… Cadalampul, the place, like the beach where they are cabunducan. Sulúngsulúng, mountain that has these depths/can- hurled/ dashed by the waves, or the gulf towards which they are yons, gorges, steepness; carried away by the waves. tabun, a dam, dike, enbankment of a river…; delirulan, the place, or the ship where water spouts or en- talabís, deep cleft, or hollow on sloping ground on the moun- ters. Dalirul, spout of water. tain side…Talatalabis, the place where there are many such hol- dilungan, the place or point of disembarkation…; lows, or clefts, or hollows. dungan, the docking place, tas, to rise high; macacatas, micacatas, plurals, like towers, guno (depth. gunao), land devastated by water/flood. Maguno, houses, buildings, mountains, etc. become inundated, like an islet that is overrun by the sea, or taue. (diphthong tauay), a dangerous extremity, like a river becomes devastated by the sea. Active verb, idiomatically, it is where it bends, or where there is already the danger of drown- said of land desolated, over run, or destroyed by its enemies… ing, or the extremity of a branch where there is a danger of fall- lauis, sign, mark ing… Teuayan, the place along the way, to find the that is stepped upon with right way upon returning, danger. Macataue, be in or in the sea, to avoid the deep of the river, or missing the route, like on the end of a branch. those of the Veracruz, Mataue, with abun- mariner’s cross. Also, it is dance, where one is in a said that the sign left by great danger. a witch in her house to tubû and its con- assure her return is also structions, to grow, or in- lauis… Leuisan, the place crease, like a mountain, marked, to be able to re- anthill, and animal, or a turn to it again, or the thing that has vegetative tree marked thus along life. the way. Mt. Pinatubo derived lurang, anchoring- its name from this place, that is, the canal Kapampangan root; thus where there is a greater it can be presumed that depth, as in a sand bar, ancient settlers like the or in a barge… Aitas and the early burac, mud… Kapampangans witnessed Mangaburac, those the “growth” or dome- places that become Pampanga River as seen from the peak of Mt. Arayat building of this active muddy volcano, long before the Spaniards came. The volcano’s last big malà, mamalà, dry land…become dry, like the river, the sea, eruption was the so-called Buag Eruptive Period (~1500 yr B.P.), when the tide wanes, or the field…; which occurred just over 100 years before the Spaniards arrived malbang, low land or depressed land: calbangan, the low land, in Luzon in 1571. Archaeological evidence shows there were al- the hollow ground; albang albang, uneven land, high here and ready communities thriving on the slopes of this volcano, e.g., low there, like in a bad road pock-marked with holes, deep here, Porac (Pampanga) and San Marcelino (Zambales) at this time. This shallow there; eruptive period, most likely characterized by lahar flows such as mecatingcating, said of that which is left dry, like the beach, what we saw in the 1990s, coincided with the height of our ances- or the fields for lack of water… tors’ trading activities with merchants and mariners from China pasung, pit, gorge, ravine, on the road, or on the mountain. and other Southeast Asian nations, many of whom probably had Pasungan, and Mi, with an, that which has it, like a road… settled in the coastal and river communities in Pampanga as well. Passungpasung, to have them at every turn/passage. Mt. Pinatubo’s pre-1571 eruption certainly disrupted all these. In patag, equal in depth. Pante (Dipth. pantay), equal on the defining baculud (high land surrounded by low-lying areas), surface, e.g. the water in the river is patag, but if it is deeper in Bergaño cites areas between the convento and the river as the one part than in another part, it is not patag…; typical example of macabaculud, and adds that its opposite is pulü, isle, island, including groves, forest surrounded by la- cababan, “low area.” He names the town of Baba Lubao as the goons, Macapulu, become grouped together, in the manner of an opposite of the town Bacolor (Baculud). The town was probably island, like grove of trees in the midst of a marangley, or a group named prior to the Buag Eruptive Period, when it was higher than of houses, isolated from other groups: pulupulu, islets. its surroundings; that eruption dumped lahar on the surroundings pungsu, a mound of earth where the termites thrive. which made them higher than Bacolor. This was what the con- Pungsupungsu, the soil, or road that is high here, and low there. quistadores found in 1571, which remained the same until the Mapungsu, in abundance. time of the writing of the Vocabulario (1732). The situation was saladsad, the foot of a mountain, which is not the plain, but reversed once more only in 1991, when Mt. Pinatubo dumped la- the slopes, where it goes sloping down to the plain… seladsad, har on Bacolor, making it higher once more than its surroundings. 29 Pangaráp: canðatba; Topogaphical directions canðatba ning ilug, One of the most impor- that which is on the tant parts of defining the other bank of the river, ethnic culture of people is because this and that by knowing their relative are minðatba; place origin. This was il- dalaquit, to pass or lustrated in the cross over from one re- Vocabulario as pangarap, gion, or line (written or the fact of being in place: printed), or from one Mirap ya paroba, minarap plain/level to the ya mauli, ‘going westward, other, and if it is turn- going towards the south’… ing a leaf or page of a Spatial location is iden- book, it is also tified in various ways. One sinumangid…delaquitan, is by means of topographi- the place, river, area, cal features such as mark- road, etc… Dalaquitan ers. Another is through the mo co, cross over to use of extraterrestrial phe- me, carry me over to nomena, like movements the other side, like, a of stars, moon, sun etc. and river, sea etc ... knowing the pattern and Piralaquitan, can be season of wind activities. the placed from Bergaño shows that where, or on which, Kapampangans used all of like a banca. these methods of mapping. Mányaláquit, like St. One interesting entry is the Christopher. word alaya, “the dawn;” Based on this table of Kapampangan terms for river direction, wind pattern, dulung, to go, or go while paralaya or nangan down the river, passing etc., it would appear that most of the important rivers and populated areas king alaya, is referring to through it, or, go down the eastern side, the were concentrated on the west and southwest parts of Central Luzon, away from the towns in the layman’s definition of from the banks of the present Pampanga River. uplands to those of the alaya is arayat, Mt. Arayat, lowlands… whose location has become a virtual marker indicating eastern lipat, the edge, or bank opposite to where a thing is… direction. The problem with this interpretation is that only those luslus, go downwards, contrary to saca and suba, go upwards… living on the western side of Mt. Arayat would consider the moun- lislusan, the place, or the object. Also, to cast something to roll tain as located east, and there were certainly old communities of downs the coast… like bringing something down the river, and if Kapampangans south, north and maybe even east of Mt. Arayat— not referring to mere movement like the house... unless the biggest settlement was in the western side or that it is mauli, southern, that part, or region that is opposite of this western community that coined the word alaya or at least Pangolo, northern. The part that is lower, where the rivers flow associated it with the mountain. Could these be the old settle- down… Camamaulian, mauling mauli, southernmost. ments in Porac (and partly Lubao) which recent archaeological saca, to go up from the plain to the mountain, or to the diggings have unearthed? Lubao, by the way, is in the southwest- pampang, bank, one who disembarks; also, to unload something ern end of Pampanga, which can be referred to as Camamaulian from a ship. or mauling mauli, a superlative of mauli. And then there’s the suba, to navigate upstream, or against the wind. Macasuba, word misunan, which refers to people moving up from south to be against the current... Malaguang luluslos, maliuag ing susuba, east, like from Bacolor to Mexico, not to Betis, which is in the to go down stream is fast, to go upstream is slow; middle. Some phrases that indicate special sections of rivers, etc. are Other related place directions are as follows: as follows: alubebe (dipth. alubebay) to navigate the ship near land / Mamitnðaya pan ylug, reach the middle of the river, come to along the shore… the place, pialubebayan. mid-river; and, ampit, to stop over in a place, house while traveling… or the Eca lalauit quing ilug, said to a child, do not go too near the boat that is brought to shore for a stop over…the place, inampitan, bank of the river. piampitan. Deng gabun: soil profile becut, to pull upwards, like going up the stairs or pull out the In general, land, soil, and earth are collectively referred as banca from the river. Binecut, the object. Pibecutan, the place labuad. from where, or to where it is brought up. Also, magbecut, said of Moreover, gab-bon, generally refers not only to mud, but also a crocodile which goes up to the shore to dry up. to the soil, earth, ground. (See table on soil types) batas, babatas, mamamatas, mematas, To go not by the com- The vapor of the soil is referred to as busuc, which is emitted, mon road, but through a short cut or diversion road. Bergaño il- like smoke; the heat is called alimum. lustrates further: If in a common road there are so many curves, 18th Century Kapampangan balen and there is a byway or little street that crosses these curves, Kapampangan settlements were, and continue to be, situated that is the batasan, like the contrary, if I go to Manila passing along riverbanks. Thus, these settlements were inevitably named through the bay which is a straight and shorter way, I shall arrive after river features. Oral tradition has it, for example, that the by taking that short way, but if there is a violent sea wind, and I old town of Mexico came from masico, ‘many elbows of river,’ choose to go through the river, even if it is circuitous, the river is referring to the meandering river of the present Abacan River the batasan, because it is not the usual or regular way; (which flows from Angeles to Mexico). Other related word en- 30 tries: on the alubebe other (depth. bank. Ac- alubebay) to tive verb, navigate the to put ship near something land / along as part of the shore… a whole in the place, all ways. pialubebayan. Like add- balicoco ing a city, (dipth. v. g., to balicocao) this is- the place land, or where, and putting up also, where Classification of soil types in 18th-century Pampanga, as gleaned from Bergaño a church, there are from Sexmoan, v. g., to Arayat, or another church near to that of turns or bends, as in a river with many bends… Bacolor. P. 1, that which is added to. Also, Neutral verb, become baltang, to pass through the middle of a gulf and through part of a whole, v. g. to become included within the Crown or danger, not by the seashore, where there is none… domain of the King of Spain, thus the Pampangos are called Carane cabingbingan, the place or port into which a boat is forced by sulip to all the other provinces or realms of the King of Spain…; the winds (bingbing, the boat that is forced to beach by strong licö. (dipth. licao) the coil of a rope, or the bend of a river… winds, although not wrecked or capsized)…; Licauan, the place. Maca, become coiled, or taking a bend. Licaolicao, capadparan, quepadparan, the place to which it was beached, winding, twisting, like tripes…Calicuan, the bend of a river, or the or forced to dock. turn of the street… Licoan, the place, or the street where there is a dane (dipthong danay), contiguous. Danay a labuad, a conti- curve, turn or bend… Malico, abundance of curves or bends…; nent, a contiguous land, v. g. this island, because it is not dis- lindö, runabout course. Milindö, to go round, to make an eva- jointed by the sea. Taking danay in its stricter meaning, it suf- sion by going circuitously, in the river, or on the road. P. 1. past, fices that it is on one side of the river, v. g. the church of Candava Linindo, that which goes round… Linindoan, the place…; is danay of that of Macaveve, but not that of Apalit. The town of lingco, the river taking a turn, or bend. Synonym of lico. Apalit is more danay of that of Candava, because it is populated lùnðus, the distance within the bend, like that of river. on one or the other side of the river. Taken in the stricter sense, mamalibid, memalibid, also said of rapid current in the river a brook suffices for it to be disjointed, and in that sense, one who that swirls or spirals in the manner of the balibid snail. resides on the one side of the brook is not danay of the resident

31 OUR ANCESTORS’ ANCESTORS

Antique as it is, Bergaño’s dictionary refers to things of the San Diego Treasures that were even more antique By Joel Pabustan Mallari A section of a map of Manila Bay published by the Dutch East India Company in 1647 showing Mariveles Island (right) where the San Diego and the San Bartolome anchored in 1600. The river on the left is most likely the Pampanga River. Sherds of stoneware jar such as those found in the San Diego wreckage (below) have been unearthed in Candaba. Certain word entries in the 1732 dictio- ther described them: “They seem to wear National Museum. Or, it could also have nary hint at the lifestyles of Kapampangans out easily, they do not last long; very few been the precursor of the palang industry long before the Spaniards came in 1571, or are available now.” These may have been of Apalit, the hometown of Pande Pira, the 161 years earlier. Examples: the ancient earthenware jars which be- first noted metal smith. came popular during the 13th century; they SIOLAN, an ancient small flask, or NGEAN, referring to antiquity, ancient were considered priceless by ancient Japa- bottle. This could refer to samples of the times. Ding tauo ngean, the ancients. nese tea masters who had visited Luzon Tzechow type (Tz’u-chou Type Ceramics) (Ngean, cange-ngeanan, superlative. just to procure these brown jars. of black and white jars of early China at Thither in the time of King Perico.) The term balasini may have about AD 960 to AD 1644. In fact, some of This entry is comparable to an- been derived from another the artifacts recovered in Lubao during the other term, NÐENI that is also Kapampangan word balas, time of American Anthropologist Henry an adverb of time, which “sand,” thus hinting at the Otley Beyer, were identified as belonging means “now”. The latter is still use of sand minerals like of this type. Siolan may have been the lo- widely used by feldspar and mica crystal as cal pronunciation of early Kapampangan Kapampangans.. part of the usual tempering speakers for the Tzechow jars. This can also SAMULÂ, “ancient arti- material for pottery. This be compared to the colloquial fact.” Bergaño noted that kind of soil was abundant es- Kapampangan term for a small porcelain Kapampangans used this word pecially in the various soup bowl called as silio or silyo, which is to refer to certain finishes or pampang areas recognized to be of Chinese borrowing. The styles of plates. Ibat quing GAYÀNG, an ancient lance; bascal can be similarly compared to sev- samula, from ancient times until the object was most likely similar eral copper bangles also recovered from now, nothing like this had been seen. to the tulipas, talibung and sites of Porac; and tapac á lalic, can be Ibat quing samulang mulamulâ ning sundang of the early Kapampangans—the related to early forms of ceramic wares of pamiasaua, eanti queta. Ab initio autem same weapons used by the 2,000 China and Mainland Southeast Asia. non fuit sic. From the very beginning it was Kapampangan warriors who had fought an The siolan may have been the blue and not so…. The phrase tapac á lalic also re- animated battle against the Martin de white porcelains, or the stoneware like the fers to antique plates, with certain kind of Goiti-led Spanish army and pintados at the celadons, which litter archaeological sites finish and color; Bankusai Channel in 1571, as recorded by in Porac, Lubao, Candaba, Guagua (all in TUA, literally, the age, ancientness, Fray Gaspar de San Agustin in his Pampanga) and areas between Samal and antiquity, coming of age. Ma, adjective, Conquistas de las Islas Filipinas. Orani (in Bataan). old, ancient, fully grown up, mature. Or, gayang might refer to those traded TALAY, is an old bell. It may not only SUD-DIA, the pointed end of a skirt, or metal blades like the katana of Japan or refer to the old bells of early Kapampangan of an ancient tunic worn by men; several Chinese-made swords. Or, it can Catholics, since oriental bells had existed BASCAL, an antique necklace; the de- be part of the general reference to the earlier than 1571. They may have been rivative cabascalan means the gold suffi- various metal blades recently recovered influenced by the bells of early Chinese or cient for one necklace. in an archaeological site in Porac by the the early Muslims in Southeast Asia. This is BALASINI, “ancient tiles;” the friar fur- UP Archaeological Studies Program and the supported by several bell terms listed in Bergaño’s Vocabulario. 32 CROCODILE WORDS

The reptilian monster filled our ancestors’ lives and nightmares By Robby Tantingco Bergaño hints at how widespread croco- sightings, one as recently as 1972: dile infestation was in Pampanga in 1732. Alabab, noun, “the noise or sound Modern-day Kapampangans could never made by crocodiles when they fight.” imagine keeping a crocodile in their back- Bergaño adds that Kapampangans at the yard but our ancestors lived with them the time used the same word to mean “to way we live today with carabaos and horses. snore,” so we can conclude that the noise The Kapampangan word for crocodile produced by two fighting crocodiles sounds is dápo; Bergaño writes that trataravelos like a man snoring. Bergaño further writes (literally, “with protruding buttocks,” prob- that alabab can refer to the sun or moon ably a kind of river mammals or reptiles rising, as in manalabab ya ing aldo and once thriving in Pampanga) were also manalabab ya ing bulan, i.e., “the sun is LACLAC, “to snap with the teeth like a known as dápo; the derivative cararapoan breaking out of the horizon” (at dawn) and crocodile” means the crocodile species (abstract); “the moon is rising in the horizon” (at madapo is abundance of crocodiles; dusk), and he adds, “whether it is visible maraporapo, “almost like a crocodile;” or not.” Crocodiles probably made these malarapo (anti yang dapo), “crocodile- noises as they broke out on the surface of like.” the water, or maybe our ancestors merely Below is a list of Kapampangan words heard the noises without actually seeing referring to crocodiles and the many ways the reptiles, and then by extension used the reptiles had insinuated themselves into the same word to refer to the sun and the lives of the early Kapampangans; most moon surfacing on the horizon, or at least of these words have disappeared because, their observable brilliance. That our an- well, crocodiles have also disappeared from cestors compared the crocodile with the our rivers and swamps a long time ago, al- sacred heavenly bodies is probably a hint though old folks in Candaba and Lubao will at how much they respected and feared LAGUSO, “to bubble up noisily like a still tell you tales of encounters and crocodiles. crocodile surfacing on the water” Capampangan or Pampanga? From the earliest times until the mid-1900s, most Kapampangans referred to their province as Capampangan; it was the non- Kapampangans like the Spaniards, Americans and other Filipinos who called our province Pampanga. When the Spaniards founded the province on December 11, 1571, they named it La Pampanga to make the prehistoric name more Spanish- sounding and easier to pronounce. Fray Francisco Coronel, in his Arte y Reglas de la Lengua Pampanga (1621), used Pampanga in the title of his book but always referred to the place as Capangpangan. Early Kapampangans had the habit of adding the prefix ca and the suffix an to indicate abstraction or abundance of the thing referred to by the root word; thus, capangpangan means “abundance of pangpang (riverbanks).” Pangpang is sometimes pronounced pampang because it’s easy on the tongue; thus, Pampanga probably began as Capangpangan which became Capampangan which became Pangpangga which became Pampanga. Note that Capampangán as name of territory is stressed on the last syllable, while Capampángan as name of language is stressed on the third syllable. Books published as recently as the 1950s and 1960s still use Capampangan to refer to the province, e.g., “Melimbag qng Baculud, Capampangan” or “Melimbag qng Guagua, Kapampangan.” (R.T) 33 TUAD, “a crocodile attacking a boat from below and capsizing it.” NGANIB, “danger from enemies, crocodiles, etc.”

mabanglu (fra- boat, a raft or a port. grant). Gaud Becut, “to pull up, like going upstairs yu’t malanam! or pulling the banca out of the river;” is a phrase the magbecut refers to “a crocodile which goes early up to the shore to dry itself.” Kapampangans Sabpang, “to snap at, or seize the prey, used to mean or strike at it, like a crocodile or a dog, “Paddle when they attack something and catch it faster! There with the mouth without letting it fall to is a crocodile the ground.” Today Kapampangans say in the vicin- sagpang instead of the original sabpang, but ity!” Because it has retained its exclusive application to they knew dogs (crocodiles having disappeared). You crocodiles don’t use this word to refer to bite of cats were quite (which is ket, no pun intended!) or bite of smelly crea- pigs (which is sabsab). tures, our an- Sicmat, a verb that may be considered cestors could a synomym of sabpang, although its em- MISACMAT, “two crocodiles attacking or biting one another.” tell if a certain phasis is on “the speed with which the ALABAB, “the noise or sound made by crocodiles when they fight.” area was in- crocodile or the fish snaps at its food or fested with bites its victim.” Misacmat means two Laguso, “to bubble up noisily, like a crocodiles even before actually spotting crocodiles attacking or biting at one an- crocodile or a fish surfacing on the water.” them. other. Bergaño also writes that the word Its synonym is luase, “to make bubbling Altó (diphthong altao), “to float, to was an idiom for corrupt government offi- sounds, like fishes, crocodiles, etc.” Our come out.” Iyang inaltauan na ning dapu, cials: “It is said when the ministers of jus- ancestors’ term for the small bubbles pro- “the hole from which the crocodile came tice are all thieves” (could this be the ori- duced by underwater crocodiles is pupug. out.” gin of the latter-day term buwaya which Taguso, “to splash the water by beat- Talaba, which of course means “oys- refers to greedy public officials?) Bergaño ing it with the hands, like children when ters or shells for making lime.” There’s a further cites a phrase common among bathing, or like the crocodile when it beats phrase mentioned by Bergaño, manalaba Kapampangans in the 1700s: Sicmat yang the water with its tail.” ya gulut, which refers either to “a croco- dalag, sicmat yang bundaqui, sicmat ne Lanam, “the smell of fish or crocodile that has grown shells on its back,” or man ing paro! Which is loosely translated diles.” The adjective is malanam which, to “a piece of wood standing in seawater as, “Everyone is a sucker!” according to Bergaño, is the opposite of that’s encrusted with shells,” maybe a Laclac, verb, ‘snapping with the teeth,

34 or by a crocodile. Lengaban is one who is attacked thus. Nganib means “danger from enemies, crocodiles, etc.” Guinabi, “broken or chipped, like the mouth of a crocodile,” from the root word gabí, “to break, or rend” Cabalungus dapo, “one who has the snout or jaw of a crocodile” or “whose mouth is like the snout of a crocodile” Caimanera, “a crocodile-shaped pan,” which is probably large, because Bergaño compares it to a caua, or carajay, which is a large pan; obviously borrowed from the Spanish language, since “crocodile” in Spanish is caiman, which is where we got the En- glish word cayman, a species of crocodile. Quioua (pronounced kiowa), “a large hook for baiting crocodiles.” Suba, “to navigate upstream, against the current;” subasuba MAGBECUT, “a crocodile which goes up to the shore is “to keep going against the current, like a crocodile.” to dry itself” Bura, an interjection “used in driving away a crocodile, wild boar, etc.”(R. Tantingco)

CROCODILE MALEDICTIONS Since the crocodile was the most ferocious and scary crea- ture around (aside from the python), and since there were probably quite a number of terrible accidents involving being eaten alive by the river reptiles, the early Kapampangans used it to discipline their children and curse their enemies. Ex- amples of Kapampangan maledictions inspired by the crocodile: Quingua ning dapo! “a malediction or curse very commonly used” which means “May the crocodile get you!” Liclac ning dapo! “May the crocodile gobble you up!” GUINABI, “broken or chipped, like the mouth of a crocodile; Sumpa cung cuanan na cu ning dapo, “I swear even if CABALUNGUS DAPU, “one who has the snout or jaw of a the crocodile will come and get me.” Pisubasuba na ca ning malasulingsaba, “May you be crocodile.” seized by an agile crocodile.” Malasulingsaba (literally, “like a banana shoot”) was “a certain species of crocodile,” known for its agility.

SUBA, “to navigate upstream or to go against the current, like a crocodile.”

like a pig or a crocodile.’ Tulún, noun, refers to a “recollection” or an “imagination.” The person to whom the vision presents itself is the catulunan or quetulunan, and from this we got the word catolonan, “a witch, or a hag, for she assumes the figure that first occurs to her, like that of a crocodile.” Tuad, noun, “a stake below the water.” When it is used as a verb, says Bergaño, it means “a crocodile attacking a boat from below and capsizing it.” Thus, the capsized boat is tiuaran. BAPU DAPU. The early Kapampangans revered as much as Langab, verb, “to give chase and to attack,” e.g., by a dog feared the river crocodile.

35 Not only did the early am destined to marry’ or ‘The Kapampangans believe in destiny; woman I had in mind to marry.’ they were acutely aware of fate’s ‘Star-crossed’ and ‘written caprices which resulted in rever- in the stars’ are not exclusively sals of fortune. This belief helped Western concepts; the ancient them put their complete trust in Kapampangans had a word, God; it probably also gave them mibatuin (literally, ‘having the comfort to believe that the high same stars’), ‘those of the same and mighty would someday eat destiny, or fate.’ dust and conversely, the poor and The antidote to fatalism is downtrodden would soon get their sungal, ‘to forestall, to know be- just rewards. forehand the evil that threatens, The Kapampangan word for and this is the counterforce,’ destiny is calma; it is a neutral says Bergaño. word, i.e., neither good destiny nor Mulatmuti, adjective, the bad destiny, although the adjective Kapampangan word for reversal macalma means, according to of fortune: Mulatmuti yang Bergaño, “very fortunate, very tauo, “A man who is now in the happy. “ Calmang mamoc, on the limelight, then, in the shadows; other hand, means “adverse des- he is a master, then a servant; is tiny” or “sad fate;” the adjective now rich, then poor.” No other mamoc refers to “misfortunes that local language has a similar dog a person in life.” word. A synonym is yubing, Kapampangans had a second “once rich, now poor; strong and word for destiny, tumad, “fortune, robust reduced to helplessness; good or bad.” The verb atumaran one who is so happy becomes means someone “unexpectedly sad.” found his fortune.” A third syn- Yuguing, not quite like yubing, onym would be niô, ‘fortune,’ because it refers to a reversal of which is the opposite of bigù, ‘mis- MIBATUIN fortune of the intellectual kind: fortune.’ The verb forms are “one known to be wise is rejected manio, maninio, menio, ‘to find a or repudiated, thus losing his cred- fortune.’ ibility.” The early Kapampangans And then there’s tanará, an STAR- considered not just material adjective describing a thing ‘des- wealth but wisdom, education and tined for a purpose,’ e.g., Ding reputation equally good fortune, salaping sisimpan na ning macatua and their loss a tragic reversal. tanará nong limos, ‘The money CROSSED Mamoc, “labors and misfor- saved by the old man is destined tunes that dog a person’s life;” for almsgiving.’ Another example : Our fatalistic forefathers had words calmang mamoc means “sad Ing tanará cong asaua, ‘The one I for all kinds of reversals of fortune fate” or “adverse destiny;” a synonym is pandig; mipandig is “to become embattled with fate, like in exile or in mulatmuti, “one yuguing, reversal of yubing, “once rich, fortune of the intellect-ual now poor; strong and ro- prison;” pangapandig, “the who is now in the limelight, suffering of such fate.” then, in the shadows; he is kind: “one known to be wise bust reduced to helpless- a master, then a servant; is rejected or repudiated, ness; one who is so happy is now rich, then poor” thus losing his credibility” becomes sad” alitut, “the breathing of one sleeping quietly;” Malitut yang matudtud, “He sleeps quietly”

tinap, “to dream about something that happened;” apaninap, “what was dreamed about”

36 To sleep, perchance to dream Bungang tudtud Kapampangans have a graphic if opposite of quegisingan (“awakened to”); strange way of describing dream: caniglan is “the time when everybody is bungang tudtud, literally, “fruit of asleep, like at midnight. Caniglan ding sleep.” Thus, a dreamless sleep is a sablang tauo, “In the greater silence of fruitless, i.e., unproductive, sleep. the night.” Dreams are fruits to be plucked and sa- The Kapampangan word for dream is vored and used for whatever purpose paninap; its root word as found in they may serve. Bergaño’s dictionary is tinap, a verb that means “to dream about something that happened.” Apaninap is “what was dreamed about, like obscenity,” Bergaño balatbat: writes. “Also, to allege that he sees something in dreams, or interprets what ap- daydream The Kapampangan word for sleep, peared in dreams, as some warning or ad- then and now, is tudtud, somewhat pho- vice.” Timpan is “a kind of dream, some The Kapampangan word for “day- netically similar to the Tagalog tulog. kind of imagination.” E co timpantimpan dream” is balatbat, a verb that means Matudtud is “to sleep” and idiomatically, man, “It had not occurred to me, not even “to distract from what one is doing, as “to congeal, like oil, butter, lard.” in my wildest dreams.” happens in the course of the day;” or Patudturan is “to put to sleep, like a Taguimpan is “the thing seen in a “while one is writing or praying, he is child;” paltudtúran is a “sleepy person.” dream;” panagimpan, penagimpan, “that distracted by imagination.” (Imagination A synonym of tudtud is nigla: Manigla which was dreamt.” in Kapampangan is uaga) ca? “Are you asleep?” Queniglan is the ubingan-tudtud THE WITCHING HOUR Ubingan a tudtud is not a sleepy snake, as many people today think, (alimum).” He continues, “It but, according to Bergaño, “a species is said that when one is af- of small snakes, which are said to kill flicted with this by another, he by causing sleep.” is cured by rubbing on him the clothes of the one who somehow has ‘bewitched’ him.” Mantala, “superstition;” magmantala, “to believe in such things;” bantalâ, magbantala, “to do something house to assure her return” in the manner of the devil.” Pugut, “son of a witch,” “descendant Pamalyan, “vain obser- of a Jew” or “one who comes from the Ne- vances, or superstitions;” gro race;” verb means “one who attempts Uplé (could this be the origin of the mamalyan, “the augurer or one who prac- to get married, or is married, to a Negro surname Ople? Diphthong is uplay) means tices such things;” pemalyan, “the place, man or woman;” pemugutan, “the children “bewitchment, enchantment;” manuple like a post of a house which has to be born from this union, outside matrimony” refers to “those who bewitch and en- changed for having a snake, lest the owner Sungal, ‘to forestall, to know before- chant, like those who cause a dense smoke of the house will die” hand the evil that threatens, and this is in order to steal.” Taguibulag is “a thing Diuata, “those that are taken for idols the counterforce,’ says Bergaño. Our an- that deceives the eye, like a thing made and false gods;” magdiuata, “to idolize, cestors believed that if you told a witch to appear by white magic, or black worship or venerate idols;” pagdiuatan, Sungal da ca! ‘the bewitchment can no magic.” “the idol worshipped like God;” today we longer take effect.’ Masungal means ‘the Uclub, or ucluban (like the Tagalog use diuata to mean “fairy” which is a Euro- power of bewitchment or of the witch be- matandang hukluban), is “a witch, en- pean concept. comes forestalled.’ (R. Tantingco) chanter/enchantress, sorcerer and prac- Meyatû, “one who is bereft of feeling titioner of black magic.” Another term or consciousness because the anito (spirits for them is ustuang, “a sorcerer who they of the dead) have affected or possessed say comes out and glows at night.” him. Galimguim, Gaue (diphthong, gauay), ‘to harm by Tigbalang (Tagalog tikbalang), “moun- “to tremble with fear witchcraft ; to bewitch, like doing it by tain elf that has grown into a giant, with on account of an im- casting out palay.’ hooves of horses;” Anti yang ebun pending harm; that When a baby is stricken with a bad tigbalang, “said of a man with gigantic pro- which causes such fear disposition after someone takes a fancy portions;” Bergaño cites a superstition that and trembling, e.g., on him, he is said to suffer from asúg “a man who sees it first becomes mad.” ghosts, spectre” (meyasug). It is usually a bellyache, Culam, “witchcraft;” magcuculam, Bergaño writes, which could be caused “witch” “by the vapors emitted by the ground Lauis, “the sign left by a witch in her

37 CURSES AND MALEDICTIONS Kasaysayan

Our ancestors also had a whole cata- with malice or bad will.” log of curses and maledictions, as evi- Sacdapul, “a grave malediction that denced in the following words: means ‘May you be consumed by fire’ or Thunder and Maburug ca sa (malediction for an ‘May you turn into ashes’ or ‘May you van- ingrate), “May your body be covered with ish completely.’” lightning manges” or “May you lose your hair (for Dipan na ca ning alti, “May lightning your ingratitude).” strike you;” dipan is a conjugation of abpa, The Kapampangan word for light- Mapapâ ca sa (also for an ingrate, “to perch, or to spread its wings.” ning is alti. A synonym is quildap, specifically for striking or hitting parents— Malti, or mayalti na ca canian, “Let verb, “to flash.” Quinildap ya mu, idi- the worst kind of ingratitude), “May you the lightning strike you now.” omatically, “One who did not stay be disgraced,” “May you suffer great fail- Mabungo, “to be stricken with the long.” Also, culdap, “a flash.” ures or illnesses.” plague.” Culdapculdap is “said of what passes Mapas ca quing tubo, “May you stop Melampong ca pug, “You are certain before one’s eyes with great brevity, growing” (said to a runaway child). to be smashed.” like the lightning. Miné ya, queti Mabtac na ca sa dongos queang ala Pisubasuba na ca ning quinildap ya mu, “He came here but cang bibilang, “May your stomach split malasulingsaba, “a malediction in which left quickly.” The Tagalog equivalent open, since you have no control of your- it is wished that he be seized by an agile is kidlat. Thunder in Kapampangan is self” (said to a glutton). crocodile (malasulingsaba, a species of duldul. Tagcu, “to wish or desire that evil be- crocodile).” (R. Tantingco) fall a person;” mapanagcu is “one cursing Payaral, The many uses of ca

not paaral Fray Coronel in his 1621 grammar book enumerated the ways the prefix ca can alter or enhance the meaning of words: “To prevent dissonance and to (a) “to raise the value of a thing to the highest degree, use ca and repeat the make it easy to pronounce,” wrote first syllable,or double the root.” Examples: Fray Coronel in his 1621 grammar casampatsampatan ya – “he is dazzlingly handsome; book, “y is added where there are two she is beauty incarnate” a.” Thus, paamano becomes cacayapcayapan – “the very embodiment of goodness” payamano, paaral payaral and paali cauauacasan – “the very last one” payali. Coronel continued, “As we can (b) “to indicate reaching the height of what the root indicates” see, they sound bad… because in this capalian na ngeni ning aldao – “the sun at its hottest” language, there is no h. And so in its casicnangan mo na ngan – “this is your strongest” place, we use y to fill in for it.” Mean- (c) “to indicate real nature” while, “when a noun or verb ends with caparasan na ning lara ngenian – “pepper is hot by nature” a vowel and the next letter begins with (d) “to indicate time” a vowel, they are pronounced together cauran – “season of rain” as if they were one letter, the first calaldao – “dry season” vowel being eaten.” Examples: ya ini catanam – “when people plant” becomes yeni, and ya ita becomes (e) “to indicate action has been done” yeta. ya pa catipa na – “he has just come down”

38 From palé to abiás to nási RICE in the life of the ancient Kapampangans

Kapampangans’ intimacy with rice is revealed Annekaringlass in the quantity of rice-related words By Robby Tantingco till the field;” palsaquitinan, “the field;” capalsaquiti, “the tillage, the plowing.” Bulagsac, “prodigal, spendthrift; to spread unsparingly the grains when sowing.” Sangut, “beard or awn of grains;” sangutan, “the pále that has it.” Paranúm is “canal, ditch or trench through which water passes to the field;” Paranum ca, “See to it that the water reaches the field.” Pále (grain of rice) Abias (milled rice) Nási (cooked rice) Laui, “dry period, famine, drought; the Because rice is not an important part dance of pále;” capalayan, “a single grain;” of the diet of Westerners, they have only pamále, pemále, “what is bartered or paid one word for it; on the other hand, Asians for with pale;” mipale, micapale, “to ac- have many different words describing in quire or hold pále.” detail the grain’s various configurations in Carayum, “all kinds of pále except the various stages of planting, harvesting, pro- lacatan;” carayum is “ordinary rice” while cessing, cooking and eating—in the same lacatan is “glutinous rice;” querayumanan, way, for example, that the Eskimos have querayumnan, the place where the seed is not just one, but many words for ice. The sown; querayuman, “the seed sown.” An- following are found in Bergaño’s dictio- other species of pále is paleragul. nary: Punlâ, “seeds sown together at the PLANTING RICE start, like pále, tobacco, lettuce, radish, Pále (diphthong palay), noun, “the to produce seedlings;” it also means “the grain of rice;” as a verb, it means “to sow seedling;” its verb form means “to sow the Punlâ, “seeds sown together at the it;” pelayan, palayan, “the land or field seeds together to produce seedlings.” start, to produce seedlings” sowed with pále grains;” mapále, “abun- Palsaquiti, or malsaquiti, “to work or

39 ricefield drying up Bubud, “to scatter pále to the hens” due to lack of rain; or “to launch the lamo (bamboo raft) to Melaui cung pále, or transport the grains;” binubud, “the grains Quelauian cu, “I lost scattered;” biburan, or pibuburan, “the my harvest” or “I place where the grains have been scat- suffered losses due tered.” Bergaño includes a verse popular to the drought.” during his time, or maybe quoted from a Quesalatan pále, play now lost: “There was a short- Ing magdalang pamudmud age of pále;” Pacasaca nang curug micasalat, “immi- Baiang queya dururup nence of famine.” Ding patipating cuyug. , “to reap the pále” Laun, “old crop, Palagpag The one bringing the grains Sangut, like rice or tobacco, Makes the intense dove’s call “beard or awn of that is not the crop Timmias, “remarkability, not having So that to him shall approach a rice grain” of the current year.” anything vain or empty, like a full grain or The doves in droves. Salbag, “to scat- rice;” matimmias, “choice grain of rice or PROCESSING THE GRAIN ter, like in sowing corn;” opposite is tuliapis, matuliapis, Abias, “milled or unhulled rice; grains, or throwing a certain fishing net.” “pále which has empty grains.” manabias, “to turn the pále into abias;” Tagapále, “the weed that grows among HARVEST TIME inabiasan, “pále ground or pounded into the pále.” Palagpag, “to reap the pále, i.e., to abias.” Palbud, harvest it, like we would say of the grapes, Tulung, or mitulung, “to alternately “to clear be- to gather vintage;” papalagpag, “the time pound rice in a mortar.” forehand the of harvest;” ibat melagpag, “time after the Apa, “the hull of pále, or the chaff;” field to im- harvest;” bayu malagpag, “the time before the verb form means “the grains do not ma- prove harvest” the harvest.” More synonyms: palut, “to ture, i.e., they are only hull without the or “the grass, reap the pále” (pinalut is the harvested laman (contents).” cut or pulled pále); pupul is “to harvest fruits.” Quisquis, “to husk the pále; to shake out, then left Lauit, “sickle, or to rot as fertil- scythe;” malauit, “to reap izer.” or mow” Buligâ, Atab, yatab, manatab, “the clod of yumatab, “to cut the ears earth turned of grain at a certain age, and up by the that is when they cut the plow;” it also spikes of grains for duman;” , “small Belita means “one the noun atab or yatab is “a bundles or stacks of measure of small knife with a special harvested rice which land or field shape used for such cut- Caladcad, “a are later carried away which is one ting.” Inataban or shovel used in heaping to form a bigger stack” braza or 36 piyataban means “the field” pále” square feet.” or “the remaining grains.” Bulag, “the plowshare choked by Magcanung ayatab mu Ulé, “to pour the pále into or thresh the pále, stones, fails to turn up the soil.” queting banuang iti? “How a tambobo (granary) without spike by spike, to make Talubu, “the pále about to bear spikes much did you produce this sacks, but like laying it out duman.” of grains.” year?” loose” Darâ, “to thresh Calisip, “pále about to bloom;” Calisip Ulé (diphthong uláy), pále with the feet; pa, “still aborning,” or “still ablooming.” “to pour in, like pále into a tambobo (gra- pidaràn, “the place or the leftovers, like Guigut, “the young nary), without sacks, but hay or stalks threshed of their grains.” soft grain of pále like laying it out loose.” Angli, “to toast the pále to unhull it;” aborning;” its past-tense Belita, “small inanglian, “the toasted grain.” verb means “the grain of bundles or stacks of har- Bitsé (diphthong, bitsay), “sifter for pále being hulled by the vested pále which are rice;” agagan, “sifter with fine holes;” teeth.” later carried away to agag, “to sift, like abias” Bait, “aborning, de- form a bigger stack.” Gupgup, “the chaff, left after thresh- veloping” as in Babait ne Caladcad, “a shovel ing of pále, which are blown away by the ing pále, “the grains of used in heaping pále or wind during winnowing;” magupgup, “with rice begin to appear on garbage;” macacaladcad, much chaff.” , “to scatter pále the stalks;” Iting Bubud “to become heaped Binglad, “broken grains of rice, left af- domingong itinan iyan to the hens” thus.” ter pounding;” mabinglad, “to separate the ibait ning pále, “This very Aum, and its forms small broken grains from the whole grains week the pále begins to show its grains;” maaum, meum, maum, “the pále smelling by sifting;” maninglad, “to pound into small Tunggaltunggal mibabait ing pále, “The fetid, due to having been harvested wet.” pieces” and “the sifted grains;” bininglad, grains are appearing one by one;” mibait, Secâ, “shafts of pále, blades of grass, “the small pieces that have passed through “to be born, like pále or a living thing;” dead leaves usually found on the surface the sifter;” cabinglaran, “one such little pangabait, “birth.” of water.” broken piece of grain;” agag, “to sift;”

40 agagan, “a or rinsed before sifter with fine cooking;” holes or fine piunyaban, mesh;” “the washings.” piagagan, Tun, “to “what is sifted” boil abias to or “what re- make nasi;” mains in the pitunan, “the sifter.” pot in which it Luba, ad- is cooked;” jective, “mix- tinun, “the ture of broken abias that was grains and cooked;” whole grains;” mitun, “the pinaua “refers one who cooked only to broken it.” grains.” The Nasi, verb of luba “cooked rice;” means “to Mitulung, “to alter- mánasi, “the break or crush Quisquis, “to shake or Darâ, “to thresh pále one cooking it.” nately pound rice in a mor- the grains, like thresh the pále” with the feet” Curan, tar” in a pounding “clay pot for mortar (asung) cooking rice;” or in a rice mill (guilingan).” made of bamboo or reed.” balanga, on the other hand, is “a clay pot Galu, “colored stains or defects in the A synonym is balusbus, “to winnow, by for cooking viands like fish or meat, but milled rice;” magalu, “abundance of grains tilting a bilao downwards to allow the not rice.” A synonym is curam, “pot;” in the rice that have such defects.” grains to fall so that the wind would blow micuram means “those who cook food in Liglig, “to re-pound the raw rice be- away the chaff; mibalusbus is “the grain one and the same pot.” cause it was badly milled, pounding it re- falling or slipping.” Palcuis, and its conjugations malcuis, peatedly until it becomes white;” synonym Tingting, and its conjugations, milcuis, “to boil the rice;” mapalcuis, “your is dasdas, “to re-pound the rice to make it tiningting, tiningtingan, “to sift, by sepa- rice and my rice are boiled in the same whiter.” rating the bigger grains from the minute pot.” Pasalinsing, “what is brought out to the ones, like of wheat or rice, or the lumpy Abbua, “the steam caused by the fire flour from the fine one.” or heat, like honey, nasi” Lunglung, “rice Popo (diphthong popao), “the skim or bin,” “granary,” or scum of nasi, “bread basket;” milk or wax:” salicap is “a wicker its verb basket used for measur- means “to re- ing rice or selling move the puto;” selicapan, scum, by “measured by the means of a salicap;” gusi, “large sandoc china jar, containing (ladle).” A Galu, “colored stains , “to winnow by Balusbus about six to eight synonym is or defects in the milled tilting a bilao downwards to al- gantas.” sagap, “to low the grains to fall so that the Gatang, “a chupa skim the wind would blow away the chaff” or dry measure among foam or the natives: eight scum Yapyap, “to win- sun to dry, like rice for hulling or chupas make a ganta;” when now rice with the igo, a pounding, or anything upon which pati, “a ganta, a mea- they flat-bottomed basket or moisture has set it.” sure of capacity for make tray made of bamboo or Lubolubo, “bran;” a synonym grains, equivalent to cara- reed” is darac, “rice bran, which results five pints.” mels” from the dasdas; rice husks/hulls Calus, “to strike off (but not reduced to powder.” Another synonym is the excess in a measure of grains;” appli- gaboc. picalusan, “the place, or the excess that cable to Sili, “to sift the rice clean, by sepa- was strickled off.” rice). rating the binglad and the darac.” Salat, “a thing to which something is Bangasi, Tapong, “rice flour, or wheat flour;” intermixed, like a ganta of lacatan (gluti- “certain tepungan, “the grains of rice or wheat” nous rice) to one cavan of carayum (ordi- beverage Bulu, “fine powder of the pále that nary rice). or po- OVER THE FIRE tion, causes itching;” bulubuluan, “the person Pasalinsing, “what is affected by this powder.” Unyab, manunyab, “to wash or rinse made brought out to the sun to dry, Yapyap, “to winnow rice with the igo the abias before cooking;” meunyab, from like rice for hulling or pound- or bilao, “a flat-bottomed basket or tray inunyaban, “the rice that has been washed toasted ing ”

41 Alpa, “boiled food;” malalpa, “cooked rice that is very soft, because it has been cooked with too much water;” opposite of gagto, “cooked with not enough water.” The word sacát or mesacát means “rice that is very soft due to putting in too much water in cooking it.” ON THE TABLE , “rice flour” Tapong Páti, “a ganta, a mea- Malmal, “to make rounded lumps, like sure of capacity for grains what the natives do when they eat cooked equivalent to five pints;” rice;” camalmal, “a single lump;” samul is gatang is “a chupa or dry “to eat by taking food like rice by fistfuls.” measure; 8 chupas is one Anyan, or manyan, or yanyan, “to eat páti” kukie.net viands without rice, even if there is rice, because he does not like it;” synonym is Alitungtung, anglab, “to eat meat or fish without rice;” Unyab, “to wash or “burnt rice due to over- the reason is “to be able to drink (liquor) rinse the abias before cooking;” tutúng, more.” Bergaño adds that Kapampangans cooking;” piunyaban, “blackened or charred got this from the Tagalogs “who eat with- “the washings” rice” out rice to engage longer in a drinking bout” and “to excite more their appetite.” I think day for fried rice is singlé, this is the origin of pulutan. A synonym is rice.” but it is not found in the papác, “to eat viands without rice.” Lelut, “gruel;” lugao, Curan, “clay pot for Bergaño dictionary. Langusngus, “sound of an animal’s teeth when it eats grains of pále.” nilugao, “rice gruel, rice cooking rice;” balanga Alitungtung, “burnt rice Liguis, “to grind, to masticate, to paste” is a “clay pot for cook- due to overcooking;” knead to a fine mass, which ordinarily is Suman, “a filling of glu- ing viands like fish or malitungtung, the pupúl (rice powder), or moistened tinous rice, or corn flour, meat, but not rice” minalitungtung, “to smell wrapped around in leaves;” burnt rice;” a synonym is ground rice (tapung); similarly chocolate simanan, “the rice or corn tutúng, “to burn something (cocoa) is ground and beaten to a mass, or flour;” panyuman, “the leaves as wrap- by overcooking until it becomes blackened leaves of certain herbs are masticated or pers.” or charred;” titungan, or titung, “that ground to be used as panulo (poultice).” Angit, “a mixture of lacatan and which is burned or charred;” matutúng, Obviously, in the absence of kneading sugar;” inangit, “the cooked mixture.” “overcooked or burnt rice;” another syn- equipment, our ancestors chewed rice, co- Quisa, “legumes or garden stuff, peas, onym is tangpus, “to be burned, reduced coa or herbs to make tapung and panulo. kernels of corn, which they usually mix with to blackness but not to ashes, and it is said Pupúl, “rice flour, which they uncture rice in boiling it, to increase the quantity;” of overcooked or overburned rice.” or rub on one’s face or on another’s face, miquisa, “what is mixed with the grains.” Gagto, “half-cooked, badly cooked.” in order not to have sunburn.” The Tagalog word sangag, which we un- It can refer to other things: Magagto ya Mipinggan is “two eating from the derstand to mean “fried or toasted rice,” cabaluan, “He could hardly digest the dis- same plate, but not rice;” mininggan, “to means in Kapampangan “a certain mixture cussion.” place something on a plate;” pipingganan, of salt and earth used to bring out the lus- Langnis, “overcooked, burnt rice, or “plates used in serving, not those in re- ter or sheen of gold;” the word we use to- milk.” serve.”

RICE STAGES: (a) pre-transplanting pasture in the background (PUNLA), ploughed field in the foreground (BULIGA): (b) recently transplanted rice; (c) tillering stage; (d) tillering stage, drained, with some pools and puddles remaining; (e) stem elongation stage (TALUBU); (f) reproductive phase (CALISIP, GUIGUT and BAIT); (g) ripening phase; (h) harvested (PALAGPAG)

42 Rice ANCIENT SCARECROWS mice Ancient Kapampangans had their own versions of the scarecrow in the fol- The lowing words and methods: aiai, “a line of thin rattan or thin ropes to drive bulilit is “a away the sparrows from the rice plants;” culyo (diphthong, culyao), “to shout rat only a to drive away birds in the rice field;” and sandirit, “an instrument or device few days that turns around with the wind, to drive away the sparrows from the field.” old;” it probably also applies to mice; in which case, it is the Kapampangan counterpart of the Tagalog bubwit. On the other hand, balaga is a “dumb species of rats that do not feed on the pále;” another meaning is “droplets sprayed by a heavy shower.”

Round and round The words igo igoan, telaigo, and magtelaigo refer to people Dayat, forming a circle in the shape of the igo, like during a game, says Bergaño. The igo is the Kapampangan word for bilao, a flat- “irrigated ricefield” bottomed basket. The famous duman Duman refers to “the grains of the glutinous rice nearing maturity, or about to mature;” magduman, “the rice grains arriving at that stage of development” or “to gather in such grains, to pound them to make duman.” The word marumanduman refers to rice when “it is already near the stage that it could be , “the sea” made into duman” while dimanan is used Dayat malat to mean “such grains pounded and made into duman.” Binúlû, patupat The town of Porac is known for its Binulu Festi- val, during which the townspeople Dayat, or carayatan means “irrigated ricefield;” dayat cook rice and malat is “the sea.” Today many Kapampangans mistake dayat viands in bam- for dagat, which is the Tagalog word for “sea.” Some even say boos, canes or dagat malat. Dayat has many synonyms, e.g., gaua, “seeding reeds. Bergaño defines binulu, or its root bulû, as “to cook field” and its verb gaua means “to clear the field by cutting the rice or meat in a node-to-node piece of this cane or reed.” grass;” danac, adjective, “well irrigated,” e.g., dayat a danac Some people claim this technique originated with the Negritoes, (well irrigated field), which is the opposite of dayat a laun (field but the fact that the word is found in a Kapampangan dictio- of old crop); gubat, “cleared land, plain meadow, flat field” nary probably indicates it was common among the early and cagubatan is “a place of wide meadows;” opposite is Kapampangans, too. But why would Kapampangans use canes caqueuan, “forest” or “to turn a plain field into a forest.” The and not pots to cook their food with? Tagalog gubat (forest) is the complete opposite of the Another ancient technique in cooking rice was the patupat, Kapampangan gubat (cleared land); how odd that Kapampangans “a certain weave of palm leaves, into which they put rice and today know only the Tagalog definition. A synonym of gubat is cook it by boiling.” Crisostomo Soto later immortalized this gutad, “meadow or field;” cagutaran, “wide fields.” word when he wrote the hilarious short story Miss Phatuphats.

43 Popcorn and balitug circa 1732 The word busa, which Bergaño defines Inya balu cu ne ta, nung lulutuc ne ing as “toasted glutinous rice; the grains are yanga—an adage, says Bergaño, “taking puffed,” is probably the ancient version of the metaphor of the bouncing sound in popcorn. In fact, Bergaño quotes a popu- the yanga, i.e., when you hear the bounc- lar riddle for this: Linucsu ya ing dalaga, ing sound you know the rice is already mebalag ya ing saya na (“The maiden busa” (applied to those who don’t believe jumped, her skirt dropped”), referring to a thing unless they see it with their own the way the grain jumps on the heated pan, eyes). discarding its husk. Our ancestors made Meanwhile, bilutúg is “toasted rice “pop rice” (puffed rice) using a yanga, or corn kernels;” today we mispronounce which was “a wide open-mouthed earthen it as balitug. Bilitugan is “the carajay vessel where rice is put to make it puffed.” or the pan.” COLOR MY WORLD Kapampangan words for yellow, blue, green and red By Robby Tantingco History is often presented in black and like a Dutchman;” bulanggo a mata, “the ored;” manimuyasiao, “to become discol- white or sepia tones, but our ancestors (blue) eyes of a cat;” mabulanggo, “to be- ored.” probably had more color sense than we do come such.” Putla, “paleness;” manimutla, “to be- today. Their costumes, festivals, churches Iro (diphthong, irao), “blue” or “that come pale;” maputla, “pale.” and houses which is given a blue dye,” or “the cock Laré (diphthong, laray), “the ruddiness were always a with blackish and white feathers;” tayum or color of health” or “the color or blush riot of colors is “the bush or small tree from which the that appears on the face because of fear, because, well, blue dye is produced;” the verb tayum is shame/embarrassment;” malaré, “ruddy in that was the “to dye something in blue;” teyuman is appearance.” A synonym is diua, “ruddi- way of the “dyed in blue;” meguing tayum, “one who ness;” mariua, “ruddy, or one who has a common folk; is bruised black and blue.” healthy glow for being sound, healthy and they were un- Aluntiag, adjective, “green texture/ robust;” alang diua na, “he is pallid;” restrained in fabric.” mariua ya, “he has much to spend” (re- their expres- Calicam, “flesh-colored;” Bergaño lated to Tagalog mariwasa?). sions, unlike adds, “a rarely used” word. Puti, “whiteness;” caputian, “where modern people Cayumanggi, adjective, “brownish, the white is more intense;” miti, “to who temper more brown (moreno) than fair-skinned;” bleach, to whitewash, to whiten;” their emotions sometimes spelled komanggi. manimuti, “to become pallid, and also said TAYUM, the indigo and activities Sugâ, “blazing color;” masugâ, “flesh of clothes badly dyed which are again turn- bush probably thrived with fashion- colored” or “living color.” ing white or losing their dye.” The word able subtlety in the Kapampangan Puyasio (diphthong, puyasiao), “discol- busilac means “the whitest.” and taste. Tuling, “blackness;” matuling, region in ancient times Thus, it “black;” manuling-nuling, “somewhat because according to came as no sur- black.” The word pantis means “the Spanish chroniclers, prise that blackest.” Kapampangans traded Bergaño’s dic- Tugagas, and its verb forms, indigo which was used tionary con- matugagas, metugagas, “a thing becomes for dyeing blue tains now-for- clean because its color has faded, or the gotten stain has disappeared.” E pangarauin Kapampangan mayap, pangatugagas papas, “At its first words for colors. Examples: Color-friendly washing, the color has faded.” Papas, “the color yellow;” mapapas, Galatgat, “to mix colors for effect, like adjective; ángè (diphthong, angay), “yel- plants green with blue;” galagalatgatan, “a color low root, similar to saffron, used to color mixed from various colors;” galagalatgatan The common balatung, “mongo, a food.” daya, sipon (it is said of human feces, well known plant,” is “useful as medi- Lutu, “the color red;” malutu, adjec- tacla), “with traces of blood, mucous.” cine, or for washing colored clothes tive; bangcuro, “a bark used for dyeing Lacà, “dyed with colors that are not without fading the colors.” Today, no things in red;” bingcuruan, “the thing dyed so bright.” one remembers this technique of our in red.” Lino is “a root used in dyeing, Tinâ, adjective, “tinted, dyed darkly ancestors. On the other hand, dark red in color.” Lumpi is “the bright or black;” the verb tinâ is “to dye.” balimbing,a.k.a. tarnate, “a well color caused by buyo, betel leaf” (bright Lilâ, noun, “used for dyeing, tinting;” known tree whose fruit and flowers are red); malumpi, “to become colored thus, lilan tayum, “the different shades of blue.” useful in medicine,” is also a mainstay like those who chew the betel leaf.” Bulic, “stained with white and red” in “dyer’s shops, and used as a stain re- Bulanggo (diphthong, bulanggao), Balantan, “stain on a badly dyed object;” mover for clothes.” “ruddy, reddish;” bulanggo a buac, “blond mabalantan, “clothes dyed in this manner.”

44 Kasaysayan

CABANGCA DA CA THE BOAT AS A UNIT OF KAPAMPANGAN SOCIETY Countless boat terms in the Vocabulario attest to the early Kapampangans’ nature as river people By Joel Pabustan Mallari Early 18th-century Asia. This was the century when Barangge (diphthong those who take/ride the rafts, boat culture the Malacca port became the baranggay) is “a boat, whose or barges; thus the term bayoc As frequently cited by most prominent island in the passengers were the subjects of may have been a common term; scholars, Southeast Asia’s long Southeast Asian maritime-trad- its captain, with him as their it means “to become bent contact with the Arabs, Indians ing sphere, with a semi-perma- head.” This is an edge-pegged downwards, like, the floor, the and the Chinese was principally nent settlement of 500 Luzon plank boat constructed on a beam or rafters, gird, plank,” by the sea; it is therefore in- traders along with two or three keel: the large ones are known like the carang, probably due evitable that many nautical of their ocean-going junks. in the Visayas as bidok, biroko, to its loaded capacity. The ideas and techniques were ex- Early 18th-century bire or lapid, all for carrying banca with fastened bamboos to changed. Meanwhile, most re- Kapampangan vocabularies in- cargo. According to W.H. Scott, the sides is quetigan; and search studies on early Philip- clude bangca as a canoe or biray is a large vessel, also guelagalan, the insulated or pine boat-building technology sampan, a general term refer- called frigata (frigate); there- waterproofed boat. A boat that are limited to the Visayas and ring to almost all kinds of boats fore it probably includes the is beached by strong winds, al- Muslim south, although ship- in the Philippines. Other terms warships that the Spaniards though not wrecked or cap- building and seafaring were no are lamo, a bamboo raft, used called caracoa; birok [biruk]or sized, is described as bingbing doubt established activities in crossing the river, riding or biroko is a large, well made or mibingbing; it is described among the Kapampangans and transporting rice seedlings; and vessel; and tapak [tapac]as a as midunggul when it is vio- Tagalogs living around Manila damulas, a barge of logs or plank-built boat with a dug-out lently dashed, usually against Bay. Historically, Luzon ships planks fastened with rattan. keel, enlarged with pinaud (wo- another boat; it is said of the were observed in Timor and The small rowing-barge and its ven leaves of Nypa fruticans boat’s cascos (the sides), not its Malacca early in the 16th cen- crew are called tapác. Pang- Wurmb.) washboards, used for proas (prows). The boat is tury, and during the 1575 ga is a banca, or sampan; bire trade. Fray Bergaño has also leyagan when it is rigged with Limahong invasion, the Manila- (diphthong biray) is “a kind of included biniluc, the boat glid- a sail; this also refers to the Tondo royalty supplied ships boat” and biruc is “a kind of a ing in the manner of a snake point of arrival, destination, or fully manned and fully armed big boat or large ship.” Daung making turns through a winding place of arrival, like with mostly Kapampangan sol- refers to a ship, river; asna is “to become full paglayagan. diers, for the Spanish defense. maraungdaung, short of of or loaded with,” like a boat. Boat-making tools, materials It was Antonio Pigafetta who daungdaungan. The little banca This term describes the general and processes noted that Manila, Timor and that is carried and fastened to functions of boats as dynamic Among the boat-making Malacca were the three points the side of ships were called trading vessels in the archi- tools, materials and processes which formed a triangle that lunde. They must have been pelago. The boat or barge that mentioned in Bergaño are: included all of insular Southeast the early versions of lifeboats. is loaded is called unda, like darás, adze; pidarasan, the

45 place (quarry) or the left over ing the insulation stage the prow of a banca sharp or magbalongbalong, is to stay in palacol, an axe lutus, the ship-worm, borer, pointed, like a jaw;” and, it or reside in it; atác, an iron axe used for which gnaws into the sub- sepingan is the banca. macabalongbalong, to be shel- cutting; tigpas, the wood that merged timbers of ship, piers, taluse (dipthong talusay), a tered by it, which is typical of is cut with a heavy stroke using wharves thing that is smooth, plain, un- sea voyages that lasted days, a bolo, darás, palacol or atác Banca parts, accessories and obstructed, clear from the stern even weeks. like what a carpenter does. motifs to the prow, from end to end catig, those bamboos fas- dumauic (or dumauit), to mulin, the stern, aft tunðatung, the edge on the tened to the sides of a boat construct ships; dinauit, the sumanða, the prow, be- stern, or on the prow aluc, the grapple hook of materials, or the instruments cause it is set against every dalauo, a hole, including the anchor; also, to turn back used the boat. baul, a thing manufactured dait, the washboard; ac- in a rough stage, like a banca or cording to Fr. V. Samson, it is a a wood carving, or a sculpture nautical term which refers to a not yet perfected pabalatayan, thin flank/board at the side of the boat or the post, under a boat/ship, adjusted to turn which the props / rollers are the wash of the sea; deitan, the placed. ship or the banca having the calangdasal, a thing used to washboard. wedge, spur; it could be of gaud, the oar, also known as wood, like those used to wedge picaualcaual. Igaud mu, like or spur the banca when it is Ilacad mo, row with intense- stored in the shed: it could be ness, earnestness; palgauran, of stones; the whole, or where the oar magtucud, to use the cane, rests on its fulcrum or prop used like in the con- bagse, the short oar, or the struction of a ship paddle; bigsayan, the distance tindi, to make a counter- or the trip, used alone; weight, or counterpoise, like in pamamagse, the act of rowing; a ship, so it will not overturn, malabagse, back of a waist coat or in a carriage, one at the or jacket, and also the shoul- front, and the other at the rear der blade, because of its shape manyugtung, to join one or form. rope to another, or a plank to Simon de la Loubére gaggaran, the bamboo another, and also to add, or join, 13th century long-boats from Siam used for ceremonial purposes tholes/ pair of pins of a native’s in a conversation to what is spo- and war, decorated with the naga head at the prow; such designs banca, serving as the fulcrum ken/ said by another were common throughout Southeast Asia, including the for the oar; Among the hardwoods used Kapampangan region atcan (also known as in shipyards mentioned in the tiquin), the long bamboo pole Vocabulario are: calantas thing: it is derived from holes or spaces between wooden struck against the bottom of the (Toona calantas Merr. and Rolfe sumang, its verb form which planks river; tatcan, tincan, tuncan, to Meliaceae), antipolo means to control the prow, like gasá, the side, the bulk or propel a banca or lamo with this (Artocarpus sp. Moraceae) and the pilot guiding the ship with the thin wall of bancas. Magasá, bamboo pole; itatcan, tincan, tindalo (Crudia blancoi Rolfe the rudder if the banca appears very much itcan, the bar or pole and the Fabaceae). nága, the figure that is above the water for lack of load banca; tatcanan, tincanan, galagala, to insulate with placed on the prow or bow of a layag, the sail, or to the sea whereon it is struck, and held pitch, to close or to waterproof boat. Maquinaga, “it is fixed on voyage, which is to sail, or to with a push to propel the banca. little openings or holes, like in the bow.” This figure was popu- navigate. atdac, tatdac, tindac, a boat, or a wicker basket lar in pre-14th century Southeast carang, the light awning; tundac, to stick or thrust a pole dabulbul, to spurt, to jet, Asia; the boat had a detachable querangan, the banca, the bam- (atcan) against the land, bank the water entering in great animal or dragon head and tail boo / edge of the water (shoreline) spurts, like in a hand-basket, or on its prows to symbolize the samil, covered shed of in order to push or propel the in a broken banca nága, the sacred snake which thatched paud [leave of sasa, banca away from the bank, or limas, to bail out water assured the fertility of the land. Nypa fruticans Wurmb.] or cov- put a break to its speed to avoid from a boat, probably if the boat Related to this is the term ering a jerk as it touches ground. craft used is poorly insulated saping, the jaws of an animal. balongbalong, a shed like during the time it was undergo- Its verb form means “to make those of the bancas;

makipanungi, “one saság, “interwoven who works for pay in bamboo slats placed as stringing up tobacco fence along the road” leaves”

46 Salitang gag-dia ELEPHANTS IN PAMPANGA?! Words that give a glimpse into the Kapampangans’ Palaeolithic past and Madjapahit influences By Joel Pabustan Mallari R.C. Lucero bintal, “precious stone;” buli, or pamuli, “the flintstone or seashell,” still common among the old mankukuran (potters) of Capalangan, Apalit and Gatbuca of Bulacan and are still used for the same purpose, i.e., to polish or to finish, and in their case to burnish their kuran, banga and balanga (all pots). Some stones are obviously recognized by their precious and semiprecious values such as casa, “false crystalline stones;” milinaolinao, “like a A male Stegodon; insert, top, fragment of an elephant molar crystalline stone;” sanggauali, “fake found in Bolinao, Pangasinan; and, a fossilized elephant molar stones for finger-rings, seldom used;” sulâ, unearthed in Cagayan Valley “certain stones, with types including sulan bitin, sulan daguis;” and the still much 1. PALAEOLITHIC LANGUAGE of the artifacts indicate that Arubo was vis- used tauas, “alum, alum stone.” . Humanity has passed through three ited not just for raw material gathering and Another worth mentioning is buga, major evolutionary phases: hunter-gath- flint knapping but was a place where Pale- “a white and spongy stone.” This word erer, agricultural and technological. It is olithic hunter-gatherers put up at least a reveals the early Kapampangans’ familiar- difficult to generalize on human lifestyles, temporary settlement. German archaeolo- ity with volcanic activities as the stone as adaptation to the environment is a con- gist Dr. Alfred Pawlik of the UP Archaeo- (most likely pumice) is associated with the tinual, cultural and learned process. In- logical Studies Program suggests that this type spewed out by Mt. Pinatubo. Since stead of genetic adaptation, cultural ad- site – based on a rather conservative age buga also means “to throw” or “to cast,” aptation such as language has been impor- estimation of the lithic findings – would be the association with the volcano is unmis- tant where physical changes were too small chronologically positioned in the Middle takable, even if Kapampangans had never to consider or reliable data too scarce. How Pleistocene (700,000 – 500,000 designat- known until 1991 that they lived in the early Stone Age people spoke could be ing of Lower Paleolithic culture character- shadow of an active volcano. Other en- traceable to some words that were re- ized by skillfully made bifacial flint hand tries synonymous to the verb form of buga corded in the not so distant past before axes classified into early, middle and late are baronga, “to throw stones,” basibas, they evolved over time. Acheulean). This was about the same time “an object thrown or flung, like a stone, Archaeologically, the lithic assem- the extinct megafauna with elephas, rock, etc.” and mipucul, “crashing against blages from Palaeolithic sites of Luzon in- stegodon, giant turtle and rhinoceros the other like the rocks.” clude complex and sophisticated industries would have accompanied the Paleolithic Discovery of Pyrotechnology involving a variety of flaked tools, some hunter-gatherers of Arubo. These species The Palaeolithic Age was also the time blades and core tools. The earliest report may have been represented by early local early man discovered the use of fire. of Palaeolithic finds was made by Ameri- terms no longer used nowadays but which Primitive pyrotechnology may have been can anthropologist Henry Otley Beyer, who were recorded by Bergaño in the early discovered by striking or rubbing objects recovered flaked and core tools from an 1700s: gag-dia for elephant and antipa for like hard stones or bamboo sticks as still archaeological survey along the Rizal- living things like tortoises, turtles and the practiced by the Aita tribes. Fire was used Bulacan Boundary. bigger shells and stronger ones. The fact for cooking as well for lighting the cave Luzon Palaeolithic that not a single elephant survived in Luzon and keeping it warm. In Bergaño’s dictio- The caves in Cagayan Valley (Northern even during the early period of contact with nary, mamapi, minapi, manapi mean “to Luzon) are rich with fossils and artifacts the Spaniards may somehow prove the an- cast fire, or cause sparks, like with a flint from the Pleistocene period. Middle and tiquity of these words. stone, or with the stroke of a hammer;” Upper Paleolithic flake and pebble artifacts Lithic as bato binalul, refers to “a flint for lighting fire.” from these caves have been dated up to The technical term lithic refers to Bugbug and cacas mean “give a vigorous 28,000 years ago. This lithic technology stones, while the 18th -century blow with a stone” and “to rub off against extended early into the Holocene Epoch. Kapampangan term for it is batu, which is a stone,” respectively. These are terms While the presence of modified and still used today. Bergaño lists other related related to the prehistoric fire-making prac- curated tools as well as use traces on some words: batobalani, “lodestone, magnet,” tice. The tungco, “trivet,” a cooking implement composed of three stones, was 47 invented in the Neolithic Age. nities, such as “the brave youth from Pampanga had many quarry sites as Macabebe” whom some historians call Tarik shown in such words as pagbatuan, and Soliman. pipagbatuan, “place from where they Influences from the Sanskrit language gather (the stones), the quarry, stone Linguistically, Fray Francisco Colin pit;” tibag, “to destroy, or abrade gradu- wrote about the similarity between the ally, like those quarrying for stones;” and language of a certain tribe of Sumatrans pabitoca, “the stones and the dead and that of the early Kapampangans. In leaves/rubbish placed in the interior of fact in the Laguna Copperplate Inscrip- walls as fillings” (as in bitoca, “en- tion, the oldest document ever found in trails”). This may have been related to the Philippines which dates back to at the vitoca mentioned by Fray Juan least AD 900, is said to have been writ- Albarran in his Método as some sort of ten in old Javanese. According to Dutch a mortar, used in mixing lime with pulp Palaeographer, Antoon Postma, this used as adhesive for cut stones in the document talks about the ruler of Tondo, construction of churches. Jayadewa, carried the Hindu title Other related words are Senapati—a military commander who buculbucul, “a road with tripping ob- acted as a supreme judge of all the lords jects, like stones or lumps of earth;” of nearby settlements along the old tumpang, “to place one thing over an- Angat River, once part of La other, one stone over another stone,” Pampanga. while tumpuc means “a heap, a pile, Another word that might have a an aggregate, a collection; active verb Sanskrit origin is batala. This may be and its constructions, to heap, like associated to the old Tagalog term stones, logs, etc.;” magbato, “one bathala, “god,” which Hindu schol- who deals on stones, gathering them, ars claim to have come from Sanskrit. carting them away.” In the Vocabulario, batala is defined 2. AN EMPIRE OF MADJAPAHIT as “a bird that brings an omen or au- CULTURE gury,” while magbatala are “those The economic sphere of the A statue in Java of the Hindu elephant god Ganesha; visited by the bird, e.g., in the house Empire gaja in Hindu means elephant, similar to the of those who believe in superstitions.” Other possibly Sanskrit words in Henry Otley Beyer notes that Kapampangan word for elephant, gag-dia Java’s Madjapahit Empire reached Bergaño include turô, ari and ariyan. the archipelago in the 1300s. According to Turô is a cognate of the Tagalog term guro pines came under the Sri Vijaya Empire in Forbes, the economic influence of the (teacher) came from the Hindi/Punjab the 4th - 10th century. Then came the empire came to our shores about AD 1325 guru (teacher), from Sanskrit guruh – Madjapahit Empire, followed by the Islamic – 1405. On the other hand, Fr. Sitoy writes “weighty, heavy, grave.” The that a certain Rajah Ahmad established the Kapampangan meaning is “to direct, to Islamic principality of Mainila (now Manila) In the mid-1300s, Hindu point out, to teach, or instruct.” in AD 1258 with temporal power covering The English word Aryan actually refers the Lü-sung area and the Visayas; he had ruler Prince Balagtas to people who speak the parent language vanquished one Rajah Avirjirkaya, of arrived from Borneo, of the Indo-European languages. In Nazism, Mainila who “was supposed to be under the bought properties and Aryan is the Caucasian Gentile, especially suzerainty of Madjapahit…” There is an- the Nordic type, or one speaking one of other account about a certain Prince consolidated riverbank the Indo-Iranian languages. Its etymologi- Balagtas as the first ruler who established communities into one cal root is the Sanskrti arya, “noble.” In and consolidated a Kapampangan empire Kapampangan nation Bergaño, a European, defines ari as “king;” between AD 1335 and AD 1380. This prince mag-ari, “to reign over vassals, or the was said to have come from the flourishing area;” pamag-ari, “the act of reigning;” Sultanates of Malacca, who had converted Madjapahit Empire from the south and panga ari, “the kingship;” maragul a from Hinduism to Islam in AD 1414, and of came to “old Pampanga,” purchasing lands panga ari, “great King;” aring maragul a Borneo. The last Majapahit Hindu kings from the original riverbank settlers as a first cayarian, “king over a great kingdom;” retreated to Bali about AD 1500. step in founding several key settlements in Ariyan, “of royal blood;” and Ari arian, the Central Luzon and upper rim of Manila “a little king.” Bay. In the early 1400s, the On the other hand, the term Hindu can The Kapampangan word gag-dia in all be compared to the Kapampangan indû, likelihood was borrowed from the sultanates of Malacca “mother.” Kapampangans place great Madjapahit Hindu belief system. Among the converted Hindu value in their ethnicity as a people as de- prominent icons of Hindu faith is Gadja, the Kapampangans to Islam termined by their land of origin or place elephant god. An artifact called Ganesha, of birth, their indûng tibuan or indûng made of andesite and dated 15th century, ibatan. The term Hindu originates from The Arabs started arriving in the 1400s. has been unearthed in East Java. The Hindu the word sindhu, “river” specifically the followed by the Europeans in the 1500s. The word Gaja literally means elephant, and great river Indus; hence the “region of rulers of many of the islands were called connotatively means ‘the origin’ and ‘the Indus,” which eventually extended across Raja or Rajah—thus Rajah Suliman and Ra- goal’; thus the elephant is a symbol of the northern India. Similarly, the river called jah Matanda of Mainila, and probably the beginning of existence and of the universe. Kapampangan was the term that was even- rulers of the Pampanga riverbanks commu- Historians speculate that the Philip- tually used to refer to the entire region. 48 Before the Second Vatican “king.” Probably, ari originally Council, up to the time of Pope meant “the sun,” as in the Ta- Pius XII, Kapampangans prayed ANCIENT galog term haring araw. And “Hallowed be thy name” in the the sun was imagined to be vernacular as Pasamba mu ing wearing the rainbow as a loin- lagyu mu and “Thy will be done” Kapampangan cloth (pinan-ari), the Tagalog as Papamintu mu ing lub mu. bahag-hari. The Malay-speak- After Vatican II, from the time of ing Sumatrans during the time Pope John XXIII, Kapampangans THEOLOGY of Bergaño and of his contem- rephrased the two verses and porary Kapampangans, consid- they now say Misamban ya ing Pre-historic pagan elements ered the sun as the “eye” of lagyu mu and Mipamintuan ing have found their way to the day (mata-ari). lub mu. A report of the Spaniards The traditional pasamba and modern-day Catholic prayers who first came into contact papamintu mean “Our Father, and rituals with the Kapampangans (in you are commanding us to hal- 1571) narrate that a Macabebe low your name” and “You are By Fr. Edilberto V. Santos chieftain resisted the invading commanding us to do your will,” Spaniards by challenging them respectively. The modern to a battle and by swearing by misamban and mipamintuan mean, respec- the sun: “May the sun sever my body in tively, “Our Father, we desire that your halves… if I ever become a friend of the name be hallowed” and “We desire that Spaniards!” The implication here is that your will be done.” the sun was considered to be a superior These two ways of relating to Yahweh being, with power over man. And it is prob- correspond to the two Kapampangan con- able that when he referred to the sun, he cepts explained by Bergaño. The you-com- used the word ari. mand-us viewpoint corresponds to the no- While the eighteenth-century Malay- tion of ginu (lord, master, boss). The we- speaking people of Sumatra, some of whom desire viewpoint corresponds to the notion were possibly descendants of of apu (parent, grandparent, ancestor). Kapampangans who had migrated there APU earlier, were still using the word mata-ari, During the eighteenth century, and pre- the eighteenth-century people of sumably earlier, Kapampangan children Pampanga had by then abbreviated it to addressed their parents apo, a word of re- ari. When they said ari, they meant “the spect and endearment. The pleasant con- sun.” That was until the Spaniards changed notation of the word was such that, when the meaning to “king.” a Spanish priest was passing by, the par- The following tables show what most ents told their children “Apo, apo” to pre- probably happened: vent them from being frightened. People in Pampanga felt such an intense English day sun king affection and strong loyalty to their ances- Kapampangan aldao ari — tors (apu, nunu) that, deep in their heart, Tagalog araw hari — they felt that those ancestors were still Spanish dia sol rey around. Although their bodies were no longer there, their souls, known as anitos, English day sun king continued to be with them. And they Kapampangan aldao — ari showed their deep devotion to them by Tagalog araw — hari offering them something, such as food, in Spanish dia sol rey a ritual known as maganíto or manganíto. This custom, known as capanganitoan, English day sun king does not have to be interpreted to mean Kapampangan aldao aldao ari that they considered the anitos as gods. Tagalog araw araw hari Present-day Kapampangans communicate Top, medieval painting of Christ’s baptism Spanish dia sol rey with Saint Joseph, for example, whose body depicts Yahweh inside a celestial globe of has now presumably become dust but light; above, Egyptian Sun-God’s eye APU ARI whose soul can still be reached, and they Modern catechisms carry the figure of show their deep devotion to him by offer- heaven.” And then Bergaño signs his name an eye to symbolize Yahweh, because ing him flowers and lighting candles before as “Friar Diego Bergaño, provincial, who Yahweh sees everything. The symbol re- his image while singing “Saint Joseph dear, adores and venerates thy majesty.” The minds people of Yahweh. we praise thee.” Spanish original is clearer: Quien adora y Another symbol is the statue of Mary, In fact, Bergaño himself communicated reverencia t[u] m[ajestad], Fray Diego Virgen de los Remedios. When with Saint Joseph by offering his book (the Bergaño, provincial. Kapampangans of today look at the statue, Grammar) to the Blessed Virgin and to him. ARI they are reminded of the real Mary. Bergaño tells him: “My efforts would have Bergaño says that ari means “king.” The same can probably be said of the a value only if they are accepted by thee. But pre-Spanish Kapampangans did not Kapampangans of the distant past. When And under the canopy of thy protection, I have a king, and so they could not have they looked at the sun (ari), they must hope to obtain the eternal happiness of meant this native word of theirs to be have been reminded of their ancestors 49 (apu) who, being missionaries to identify present in spirit, saw ev- “Holy Week.” And the im- erything. age of Jesus lying in the Just as in the con- sepulcher came to be sciousness of the 21st- known as Apung century Kapampangans, Mamacalulu. The the image of Mary in Kapampangans, of course, Baliti is inseparable deep in their heart, must from the historical Mary have been very happy to be now in heaven body and able to continue the cen- soul, so in consciousness turies-old tradition of wor- Pre-eruption Mt. Pinatubo, home of Aeta (and Kapampangan?) god Apu Namalyari of the 18th-century shipping Apu. Kapampangans (and the earlier ones), the focus of attention of the natives of The other word—malyari—then became sun was inseparable from the ancestors. Pampanga when this province became part part of a compound word. The image and Mary are identical. of the kingdom of Christ the King, Cristo APU NAMALYARI You crown the image, you crown Mary. The Rey, and of the King of Spain, el rey de From as early as 1987, the present sun (ari) and the España. In their writer has been asking people belonging to ancestors (apu) Our ancestors honored names, the different linguistic groups in the Philip- were identical. Kapampangans ren- pines, including Zambals and Aetas, if they The Macabebe war- their anitos as spirits dered services to the had a word malyari in their vocabulary. His rior swore by apu of their dead, not cura parroco and to conclusion thus far is that malyari is a word by swearing by the worshipped them the gobernador-gen- native to Pampanga. ari. Thus: Apu Ari. as gods eral, respectively. Now if that is so, why do the Aetas call BA APU ARI The view of the their god Apu Namalyari? “A great portent appeared in heaven: priest as a “boss” to be served persists to One wonders whether on a certain day a woman clothed with the sun.” (Revela- this day in the way Kapampangans address in the distant past, Kapampangans told the tion, 12:1) him. The Latin Pater, the English Father, Aetas: “Okay, from now on, your god will How do you the Tagalog Padre, the be called Apu Namalyari.” Or, who knows? teach a people The ancient word ari Mexican Padrecito, Could it not have been the name of the how to pray such (Tag. hari) meant the the Spanish Padre, and one and only god of the Kapampangans prayer as “Hail the Ilocano Apu Padi— themselves? Could the Baluga mentioned Holy Queen” if sun, not king, because their Kapampangan in the O Caca, O Caca not be the human they do not have king was a European equivalent is Among. kaban mentioned by Atin Ku Pung Singsing, the word “queen” concept Amo is “boss.” But, where the singsing was kept? Sangkan keng in their language probably, it used to be sininup/King metung a kaban/Meuala ya because they have never had a queen in like the Ilocano Apo. iti/E ku kamalayan. their life? Simple. The proto-Pavlovian MAL As this writer mentioned in an article Spanish Augustinian friars merely did what This Kapampangan root word, accord- first published in 1984, the first song (O appears in the three tables below, similar ing to Bergaño, means “precious” or Caca, O Caca) to those given earlier: “great” or “expen- speaks of the bow sive.” “Expensive” is Apu Namalyari could and arrow of the English day sun queen not the focus of inter- have been the god not pre-Spanish times, Kapampangan aldao ari — est here. only of the Aetas but while the second Spanish dia sol reina While both “pre- song (Atin Ku Pung Latin dies sol regina cious” and “great” re- the ancient Singsing), with its fer to someone or Kapampangans as well allusion to the cross English day sun queen something you stand (pikurus kung Kapampangan aldao — ari in awe of, “precious” has the connotation gamat) and the lamesa, speaks of the Span- Spanish dia sol reina of being dear to one’s heart, and “great” ish Period. Different lyrics, but the same Latin dies sol regina has the connotation of being highly re- melody. What does that imply? vered. “Precious” is This article is English Hail Queen closer to the notion of meant just to be Latin Salve Regina apu and “great” is Even the Virgin Mary just the tip of the Kapampangan Ba Apu Ari closer to the concept was called Apu Ari: iceberg. The ice- of ginu. Bapu Ari, Indung berg itself will ap- So, the Latin Salve Regina became the As mentioned ear- pear in a forthcom- Kapampangan Bapu Ari. And the maganito lier, apu was closely mapamakalulu, bie ing issue of the was ultimately Christianized into the post- associated with the ampon yumu… (Hail Alaya Vatican-II love-offerings during the offer- sun (ari), the eye of Holy Queen, Mother of (Kapampangan Re- tory procession. the day (aldao). So if search Journal). It GINU the apu was precious, mercy, our life, our will be premised on According to the Vocabulario, where it the ari and the aldao sweetness…) the findings of the is spelled Guino, this root word is remem- must have been also anthropologists bered in Spanish as amo or señor, both of considered precious (mal). That gives us Charles J-H Macdonald and Fernando N. which refer to a lord, a master, a boss, mal a ari or malayari or malyari. It also Zialcita and other professionals, and on the whom you serve. This concept became the gives us mal a aldo or malayaldo or maleldo present writer’s interviews and surveys and The word maleldo was employed by the personal experiences. 50 Alex Castro ANCIENT CONCEPTS OF LIFE AFTER DEATH Early Kapampangans correctly believed the soul as the seat of emotions

All prehistoric tribes believed in an af- gulâ, which Bergaño defines as “restless- terlife and in the human soul. From the ness of the soul.” The adjective magulâ Anito as spirit, Egyptians and the Maoris to the Incas and means “painful, sad, restless, gaining not object the Chinese, the early people imagined a something but misses another thing.” In world beyond earth and they accordingly gulâ, restlessness is neither illness nor ex- Bergaño defines anito as “soul of devised vessels for the soul’s journey to that citement as in lagnat caladua, but rather a nunu (ancestor).” Many people think world, such as sarcophagi, boats and jars. discontentment—not the casual dissatisfac- anitos are the stone or wooden figu- What Kapampangan words referred to tion one feels when he does not get what rines representing the dead ancestors, this ancient belief as recorded in Bergaño’s he wants, but the deep, gnawing discon- but the early Kapampangans used the dictionary? tent one feels despite acquiring everything term to refer directly to their ances- Let’s start with the most common term, that he wants, a vexation of the spirit tors’ souls instead of their carved rep- caladua (originally spelled calad-dua, “which we mortals suffer and can only be resentations. Maganito or manganito which means emphasis on the sound d), assuaged by the infinite good,” writes is “to make an offering to these souls;” which Bergaño defines as “rational soul,” Bergaño, because “in this life, no one is capanganituan, “the practice of ances- i.e., the soul that appears as a ghost, “ask- contented with his lot.” The Augustinian tor worship” which Bergaño describes ing for Masses to be said for it.” friar quotes from St. Augustine: “Our heart as a form of mantala (superstition) and (Pangaladuan is the person “to whom the is restless, until it rests in God.” “an aberration that, thanks to God, has soul allegedly appears, causing fears, like Our ancestors did believe in the duality already diminished.” Of all the medi- with chains being dragged along.”) This is of body and soul as well as in their interac- eval seafarers (Chinese, Europeans, Ar- the term used when one meant the soul as tion (the soul is cayagum with the body, abs, Hindus), it was the Spaniards who shaped like the body it once occupied; i.e., mixed “like wine with oil,” writes behaved like crusaders, imposing their Bergaño says the word also applied to a liv- Bergaño). In death, however, the soul sepa- religion on natives who already had ing person who is “alleging or feigning that rated from—or rather discarded—the body, religious beliefs and practices to be- he is a soul from the other world or life,” which then became useless. The gin with. For example, the ancient not unlike actors with ghostly make-up and Kapampangan word for mortal remains is Chamorros (Guam) often dug up the costume. Caladua is what most people bugtuanan (root word bugtu, “a thing bro- bones of their dead ancestors and dis- think the human soul is like—white, taking ken or uprooted”), “the body from which played them on a shrine where they on the appearance of the deceased, and the soul has departed,” which was as use- could worship them. The Jesuits causing fear and terror. less as “the pitcher from which its handle, preached against the practice, some- But Bergaño ascribes a deeper mean- neck or ear has been broken off” or “the times destroying the altars and scat- ing to caladua. Citing the phrase malagnat mouth from which the tongue has been tering the bones. pulled out.” In other words, it is the soul ya caladua, which meant “lovesickness,” bangcay), also “corpse or cadaver” and that lends life, value and usefulness to the “restlessness of the heart,” and “sadness more significantly, to bangca, “boat,” be- body. of the lovesick,” he understands the term cause in prehistoric times, many tribes (in- Bergaño listed a synonym, bangcala, to mean the person’s emotional state, or cluding probably Kapampangans, as ar- which means either “an empty pod or shell, the source of emotions, i.e., the falling in chaeological studies now being undertaken like of cotton or kapok,” or “a cadaver or love makes the soul either ill or all excited in Lubao tend to show) interred their dead corpse, for it lacks the soul, like the shell (the “feverish soul”). by putting the cadaver on a boat and set- of a cotton pod lacks the raw cotton There is another ancient word that’s ting it out to the river or open sea. “It is similar to bangque (diphthong synonymous to lagnat caladua, and it is (R. Tantingco) 51 The wisdom of our ancestors ‘THE WORLD IS A FISHPEN AND WE ARE ALL FISHES’ Kasaysayan

Quotable quotes hidden in the ancient dictionary

Anggang mayumung tiguis than what it can bear, it will spill everything out. Thus: “Covet malda lang capapanic; all, lose all.” ing balang macatictic, nung e la paimburis. ITA NAMAN SABLANG TAUO ANTI TANG ASAN A MACABIYAI QUING BUNUAN QUETI QUING YATO. “All of mankind is like the In defining Kapampangan words, Bergaño often had to give fish kept alive in the fishpen of this world.” How uniquely whole sentences to show how the words could be used. He found Kapampangan this metaphor is, comparing people with fish and it convenient to use proverbs that were popular during his time describing the world as a fishpen! It reminds me of the folk song because these were naturally the first sentences that came to Misan Cayaldauan in which river fishes like balulungi, itu, bangus, mind. Fortunately for us, these recorded sayings provide a glimpse bundaqui, bia, licauc, sapsap, canduli, etc. are likened to gov- into the collective wisdom of Kapampangans around that time ernment officials, soldiers and civil servants. Prof. Lino Dizon (1732). The above quatrain could have been lost forever had wrote an excellent article on this in a previous issue of Singsing Bergaño not written it down; because of it, we now know what Magazine. the ancient Kapampangans thought and felt about certain things, and we can study how much or how little has changed since then. ALANG ATDU, ALANG ISIP. “No gall, no mind.” The person For example, the above quatrain (who knows where Bergaño who has no guts also has no intelligence. Cowardice is stupidity. quoted it—a song, a play, oral tradition?) means “In times of prosperity, a man has many friends; in times of difficulty, friends aban- ING CALMA, ALI QUING MANINGALMA, NUNE QUING don you.” Other examples: MACALMA. “Fortune is not for those who seek it, but for the fortunate.” In other words, no need to look for your destiny, it ING E MU AYALDUC, E MU PAYALDUC. “Don’t ask others to will come to you if it’s meant for you. Bergaño defines calma as swallow what you yourself cannot swallow.” The Kapampangan the neutral “fate” or “luck, whether good or bad” but the adjec- version of the Confucian golden rule, “Don’t do unto others what tive macalma means “very fortunate, very lucky, very happy.” you don’t want others do unto you” and its Christian equivalent, Calmang mamuc means “adverse destiny” or “sad fate.” The “Do unto others what you want others do unto you,” but I find it blessing Pacalma na ka ning Dios means “May God grant you good more profound because it covers not just acts but practically any- fortune” (and not “May God calm you down”). thing—beliefs, principles, expectations. Beyond the literal “gulp,” alduc connotes what you can take, or what you can stand. NINU MAN ING MANAIS, BISA YANG MAQUICALIS. “He who hones his sword is ready to cross swords with another,” i.e., No ING MEBIGLAN IBUG YANG MACATDAS QUING SUSUT. “Too one sharpens his sword unless he is preparing for war. Bergaño much greed breaks the sack,” i.e., If you put into your bag more gives the rather superficial example that when you see an old

52 widower behaving younger than his age, it means he is looking answer is, of course, earrings. forward to getting married again. ALANG QUELIUAN YUNG PANTUG; NUNG E CAYU TIUPAN, E ING MATAS A MATALUCTUC, MASALDAC YA PANGABALDUG. CO SUNGCAD. “You are no different from a bladder; unless you “The higher the climb, the harder the fall.” are blown, you do not expand.” Bergaño describes this proverb as “a good metaphor for the indolence and negligence of the na- ING MABABANG MAYAYABUT E NE MAN MANGA CUNLULUT. tives.” “The fruit that hangs low is most likely not yet ripe.” Or, “Any- thing that is easy to reach is not worth it.” ALANG TIPAN A E MIRASNGAN, ALANG UTANG A E BAYARAN. “There is no agreement that will not be carried out, there is no NANUYAMAN ING LAMÁT, PANGATANGQUIL NA, TUMULU YA. debt that will not be paid.” Everything will be settled in due “No matter how small the crack, once it is touched, it will be- time. come a leak.” Idiomatically, the slightest provocation will spark a violent reaction if there is already an existing crack or damage NUNG NU YA MABPANG TIPUL, CARIN YA MO MASANLUNG. in the relationship. The tipul is a long-legged bird “with a head like that of a goose,” while the sanlung is a bird trap using loops of rattan, common in MITAN CA, E CA MALAUS, SAPANG MASALUSU AGUS! “Slow towns like Candaba and Mexico where migratory birds abound, down, fast-running brook, do not proceed!” It is an admonition then as now. This ancient Kapampangan adage is translated as to relax and take it easy. No wonder Kapampangans are known “Where the tipul lands, there it will be caught.” In other words, for their carefree attitude and their love for the good life. we are responsible for our own misfortune.

NUN DING TALIRI NING TAUO E LA PARAPARA, METUNGYANG ING TAUNG MALUGUD CATUGPAN DE DING MALUCA. Bergaño MAQUITALIRI, ILA PANG APARAPARA MO DING TAUONG MIALIUA defines tugpa as “fondness, taste, or natural inclination” while LA PILUBLUBAN. “Even the fingers of a man are not equal, when maluca means poor. The translation of this proverb is “A caring only one person owns them; therefore you cannot make equals person is attractive to the poor.” The poor and the needy always of men who have their own mind and will.” gravitate around a generous person.

BELATAN DANGALAN ING CAPAGPARANGALAN. “Boastfulness E CA MAN TUTULAUC, BALU RA CANG MALPATOC. “You may is like goldplated lead,” or “Boastfulness is like garbage in beau- not be crowing, but I know you’re cackling.” Pride manifests tiful wrappings.” itself in ways other than boasting.

MAYAP ING MAMATULUS, ULING BIGLA TANG MACA PATULUS. ITULSIC MU QING MATA NUNG ING AMANU NA’T E NE AQUIT. Literally, “It’s good to put a stake on the ground, for we might “Poke into his eye the thing he claims he can’t find.” This saying just make a hit;” tulus is an “object staked, pegged, sunk or is used for people who have the irritating habit of “looking with nailed into the ground to mark property.” Idiomatically, “Luck their mouth, not with their eyes,” i.e., instead of actively search- helps the courageous” or “It’s better to take a chance than not ing for the missing object, they let their mouths do the search- do anything at all.” Bergaño cites this very popular Kapampangan ing. adage in his Prologue, when he admonishes his Spanish readers to take courage and overcome their worry that they will never NUNG MITUNGCUL QUING TAU, ALANG ALIUA NUNE ING understand the language. IRAYAS NE. If it’s meant for someone, he cannot but fulfill it. Bergaño explains it better: “It should be his concern to finish it to QUING PITATACÁN CARIN YA AQUIT ING MATAPANG. “When the end. Or, if it is one’s destiny, he has but to face it. If it is metal meets metal, that’s where you will find the brave one.” man’s lot, he has to resign himself to it.” To paraphrase it, bravery surfaces not in ordinary situations but, as Bergaño puts it, “in time of battle, or clash of swords, or in NUNG NINU ING MAPANUMIS, YA PIN ING MARUNGIS. The decisive moments.” root word of mapanumis is umis, which means “fault” or “insult.” Thus: “He who finds faults in others is himself dirty.” It is a NUNG NANUNG TIGTIG, IYANG IPALDAC. The conformists’ variation of Christ’s rebuke, “He who is without sin shall cast the dictum: “Dance to the beat of the music.” Bergaño paraphrases first stone.” Bergaño puts it another way: “He who is contemptu- it thus: “Follow the example of the King,” i.e., obey all laws. ous of others is himself contemptible” and “Each one betrays himself by what he says.” NINU MAN ING TATAGE, TAGEN YA. “He who makes others drink, should be made to drink, too.” Táge (diphthong tagay) ANAC YA PA ING DUTUNG, BALU TA NENG LUMABUNG. “We was an ancient Kapampangan word that meant “a gulp of wine” can tell by the seedling what kind of tree it will become.” Child- or “the wine drunk by turns,” and it is still very much used today hood determines the rest of your life. in its original meaning. The proverb is an admonition to those who make people do things: they should be ready to do what NOCARIN MALUN MO, ALANG BIYAYAN ITO. “Where there they ask others to do. Or, “if you can dish it, you must be able to are waves, no catfish can thrive,” or, “The catfish cannot live in take it.” seawater.” Bergaño interprets it as “Wherever you go, there is always work to be done.” ALANG MININGGANG IBAT QUING LUB. “No one came out already wearing earrings.” Or, “No one was born already dressed NUNG E YA MIUTUC ING ANAC QUING MAYAP NGENING ANAC up and ready to go;” i.e., everything is acquired or learned, not YA, LALU YANG MASULIT IYUTUC NUNG MARAGUL NEA. “If you hereditary. Speaking of tingga (earrings), Bergaño records a riddle do not bend the child while he is young, it will be harder to bend from the 18th century: Ding culyauan adua mingatba la quing him when he is older.” sanga (“Two orioles roosting on either side of the branch”); the (R. Tantingco)

53 lasona, “onion”

lipát, “hailstone”

lutad, ebun, “effeminate actions, “egg of fowls, womanly manners, suckling of like the body, arms, quadrupeds voice; to a boy who and fish, e.g., ebun plays the role of a pating, baby shark” woman, they say, Ilutad mu pa, ‘Make your voice sound ligquig, more effeminate’” “to shiver after sambulauit, “to hold the urinating” leg; to do a leg-hold in wrestling”

ANCIENT GADGETS AND GIZMOS Bergaño’s dictionary recorded a list of indigenous tools and instruments some of which have since become extinct

CAMPIL, suman wrapper CARANGCARANG, baby AMUYAM, sponge ASUNG, mortar; ALO, pestle walker a high. betel leaf; palyapian is the con- describes other ancient gadgets One of the first things the I remember old folks going tainer of the lime). Sapá is used by the Kapampangans: Spaniards (and later the Ameri- around with a pouch contain- when “the betel leaf and nut Carangcarang, “walkers; cans) noticed about the natives ing the paraphernalia needed are masticated together.” small carriages given to chil- was their inordinate chewing of to make the betel candy; the Lumpi is “the bright color dren when they are learning to betel nut. Their gums and name of this pouch, as recorded caused by buyo (betel leaf) in walk;” from the root word teeth were bright red, the by Bergaño, is palmaman. The the mouth;” it is actually the carang, “awning of a banca.” chroniclers wrote, and they ingredients and implements in luyus or betel nut that causes Carurû, “a stick used in kept spitting on the gound. It it are collectively called the red color; Bergaño, who was rolling tobacco.” was our ancestors’ version of maman, from the root word unfamiliar with the nuances of Campil, “a wrapper made chewing gum. They still do it mamâ, a verb that means “to the practice, refers to betel nut of leaves of the palm, used in in some parts of Pampanga; I chew betel nut.” Ingredients and samat leaves interchange- making suman;” quinampil, “to recently visited a village in include luyus, the betel palm ably. weave it and place the suman Candaba near the Pampanga- nut; samat, the leaves from a By the way, Bergaño con- in it.” Bulacan border and discovered vine of the same name, used firms the intoxicating proper- Parulang and latac, used that practically everyone was as wrapper (magsamat, “to en- ties of betel in his definition of by farmers in the field prior to into it, including little girls. I gage in selling betel leaves;” the word ibe (diphthong ibay) planting; the former is “that log tried it, found it too spicy and bugong is a bundle of samat as “intoxication due to chew- with which the fields are lev- promptly spat it out. They told leaves [or any other leaves]; a ing betel nut;” maibe, “to be- eled and cleansed” while the me they loved it because it was cabugong has five capit, one come giddy or faint from chew- latter is “the log with which maniaman (delicious) but I capit being the equivalent of ing betel nut.” they smoothen the field after think it has addicting proper- five big leaves); âpî, lime Aside from the tools used in combing it;” Bergaño writes ties that gave them a kick and (apian is to apply lime on the making betel, the dictionary that the two used to go together 54 until parulang was invented to verb is “to press or tighten with do both tasks; a synonym of the salungquit, the lever.” parulang is pagulung, which is Our ancestors’ Amuyam, “a sponge.” the collective word for “certain Palopalo, “a batlet used by implements, one that rolls to CHEWING GUM laundrywomen to beat the fling away the grass, and the clothes they are washing.” other to level the soil, also by Just like most Southeast Asians, Angcup, “pincer” or “clamp rolling over it.” Kapampangans then and now chew betel nut pri- for holding firm a thing in or- Asung, “mortar;” alo, marily for stimulation--a great substitute for der to work on it;” mamangcup, “pestle.” chewing gum, candy, opium and black coffee. “one who puts himself in a tight Bulús, “shuttle, a weaver’s situation from which he cannot implement;” cabulus or The betel palm tree extricate himself.” cabulusan, “a roll or bolt of fin- Caling, “crossbar (bar (areca catechu) can ished clothing material.” across a door or window); a door Sarúl, “the plow;” sarul grow up to 90 ft. tall, latch; quelingan, macacaling, gamat, “hoe.” is native to Malaysia, “the door becomes barred or Pamugâ, “spear, which is the Philippines and latched.” similar to those used to strike Indonesia. Calo, “pulley, tackle (ropes big fishes which, when caught, and pulleys).” are retrieved with the rope at- Bangcuang, “a bag made of tached to the spear; this is large leaves, manufactured in called a harpoon;” mamugâ, Laguna.” “to fling the spear in this man- Culuung, “distiller in a tav- ner.” ern.” Pamugsoc, “bamboo pole Bungal, “instrument in or trellis that is placed for a pulling out a tooth, like a vine to climb on it” (today it is dentist’s forceps or pliers.” called balag). Palian, “the anvil.” Pandipandi, “a pennant” Paldupan, “brazier; pan to or “a little flag at the top end hold coals; hearth; fire-pan.” of something.” Pat, “a chisel.” Pangcul, “Fastening the Darás, “an adze.” dingding (wall) with rattan or Dinauit, “the materials or bamboo strips.” Natives chew betel nuts (luyus) instruments for constructing Patung, “a bamboo drum.” mixed with betel leaves ships;” dauit, dumauit, “to con- Salbabala, “tools, materi- struct ship;” daung, “ship.” (samat) and lime (apî), als, implements, preparations Durul, “a rule, or a plum- necessary for anything or collectively known as mamán met, used as a piece of lead tied trade.” at the end of a string” for mea- Carayom, “needle, be it a suring; mandurul, “to measure pointed bamboo stick.” with it” or “to take the Alutactac, “the docket or straightness.” stand for a lance, crozier or Abpang, “a small stick for cane.” measuring the nipa when it is Catian, “weigher or bal- being thatched or strung up on ance” from the root word cati, the roof;” and from this word “a unit of weight used in this we have cabpangan or land, which is 20 ounces; 10 cayabpangan, “a rule of con- cati is 1 chinanta (about 15 lbs); Palmaman (left) container used for storing betel duct or habit.” cati is also “a bird decoy for nut, etc.; assorted cutters for removing husk of Durútan, “the wheel used catching other birds.” palm nuts in making ropes, like that of a Sandirit, “an instrument or ropemaker.” device that turns around with Absac, “a tool for digging the wind to drive around the Chewing betel releases brightly colored keratin (lumpi). earth, like a small iron bar.” sparrows from the field;” It contains a stimulant, arecoline, which affects the nervous Alagas, “split bamboos magsandirit, “one who moves system. Effects include constriction of the pupil, used in making candles or scaf- while holding it with the hand, stimulation of various foldings.” making it turn around, going glands and vasodilation, Panabal, “loom, or instru- around with it, like what boys similar to the effects of ment for weaving.” do;” galunggang, “that part, nicotine (ibe, intoxication Abubut, “a kind of pouch or from or around which the from betel). Betel is also case or small box with a cover- sandirit revolves.” ing made of bamboo or reeds; used to treat intestinal Ouít, “a cylindrical beam much in use.” or large piece of timber that is worm infestation. Batobalani, “lodestone; open, to press out langis (co- magnet” conut oil), like dungan, mill;” (R. Tantingco)

55 THE PEOPLE IN THE NEIGHBORHOOD The early Kapampangans interfaced quite frequently and intimately with their Tagalog, Zambal and Aita neighbors By Joel Pabustan Mallari Kasaysayan

Tagalog couple, 1590 (from Boxer Codex) Zambal hunters, 1590 (from Boxer Codex) Visayan couple, 1590 (from Boxer Codex)

A number of entries listed in the 2000 Kapampangan warriors who challenged urine.” Vocabulario underscore the many acquain- the Martin de Goiti-led Spanish soldiers at This description of 18th-century tances and interactions of the early the Battle of Bangkusay. Thus, a Moro dur- Negritoes as bandits contrasts with modern- Kapampangans with various groups of ing Bergaño’s time could have been any- day Negritoes who are shy, almost gentle people, both in adjacent regions and over- one from a non-Christian Kapampangan (un- people. Here’s another word entry in seas. These include Tagalogs, Visayans, likely) to a non-Kapampangan from Bergaño: Zambals and Aita people but surprisingly, pacde (dipthong pacday), “the traits of no mention at all about Ilokanos and The Kapampangans that the seed, from which it is known if it will Pangalatoks. the Spaniards found in turn out good or bad, like the grains of The Moros 1571 were Muslims, but palay.” Marauac a pacday, he has bad traits. Some word entries in Bergaño show the In the way it is said metaphorically of a boy, 18th-century Kapampangans’ attitude to- were probably not Anac ya pa ing dutung, balu ta neng wards Muslim foreigners: practicing Muslims, lumabung. The tree, while yet a seedling, saláng, “an external enemy, like the having been only we know it could grow into a verdant and Moro, Negrito.” Pisalanðan, “the place of sturdy one.” Also, an active verb and its battle, the battlefield, the campaign.” recently converted from constructions, “to scare away, like a hunter salibabi, “to make one infuriated Hinduism and not scaring away the birds, or Negritoes on the against many,” or selibabian, “the many entirely able to shake ambush, when they scream, or when one against whom one gets infuriated.” of them carelessly gives them away by giv- Magsalibabi, “when there is already a off their pagan ways ing out a shout…” Pipacdayan, “the scary rumble, in a rough battle of a few against place, like between Garlit and San Miguel, others;” mipagsalibabi, “like Moros and Mindanao (likely) or from a Muslim country where ambuscades often occur.” Mipacday, Christians involved in a rumble.” like Malaysia or Indonesia (most likely). like mipaticdao; micapacday, like Who were these “Moros”? Was it a Negritoes: The Mountain People micapaticdao.” catch-all word to mean all people coming Bergaño uses the word Agta to refer to Kapampangans’ attitude towards from the south, like the Visayans? There’s the Negritoes from the Zambales moun- Balugas can be seen in the following pecu- only one word entry in the Vocabulario that tains; another word he uses is Baluga (the liar entries: buyo (dipthong buyao) and/or mentions the Visayans, mungmungan “a black people of the mountains). Note this buyu. These two entries are defined sepa- small bell of the land, like those of the curious entry: rately as “to scare away birds or beasts;” Visayas.” At the time of the Spanish Con- balíng, “the odor of urine.” Mabaling, binuyao, “to scream / howl while attack- quest in 1571, Kapampangans (as well as “smelling much of urine.” Also, cabalingan, ing, or even killing, like what the the other inhabitants) were classified ac- “the passage / pass that is more dan- Negritos…” and “to become excited or agi- cording to religion as Indio (Indians, the gerous, like the way between San Miguel tated, like the townspeople.” Icabuyu, “the Christian natives), Moros (Moors, Moham- and Tarlac: cause, like the onslaught of the Negritos, medan natives, using the term from Spain), Iti iyan cabalingan, perhaps because it or the reception of a Governor or the Arch- and Heathens (Gentiles) or Infidels, just like is prone to attacks by the Negritos who lie bishop…” how the Spanish chroniclers described the in ambush there, and it smells badly of Another revealing word is culî, recorded 56 as follows: he does not like it; anglab, purposely, in cùculî, quìnulî, culî, “to incline, or to order to be able to drink more; they take tend to what comes to one by nature or it from the Tagalogs, who, to engage longer heredity.” culîculî, “when little is known in a drinking bout, eat without rice, in this about one’s origin, v. g., to a Galician or a way excite more their appetite;” Vizcayan who has learned to speak the dapuli, “two fighters who fall at the Castillian tongue perfectly, but makes slips same time, and so no one comes out a vic- or mispronounces words now and then, they tor. Manyapuli, one who makes a move to would say about him, Culiculi mu rin ing cause a draw in a fight which he could no panga Gallego na. He tends back to his longer win. Depùli, the opponent who is Galician heritage / His being Galician shows made to fall at the same time, so that he up after all.” Manguli, menguli “a person, may not lose. Payrapuli, to let oneself fall, who, at some instance, reverts to his past. to cause a draw in a fight wherein he was Note well the examples: a negrito who was not sure of winning…” Miragsa, “one who reared as a Spaniard in a palace from his falls on a slippery road, as they call a Taga- infancy, but later, in a moment of sumpong, log, because, it is said, a Pampango very returns to the mountains: Quinuli ing panga rarely falls in such a manner. To one who pugut na. His being a Negrito shows up af- was not able to deliver a great knockdown, ter all. Occasionally they would say of they would tell him in jest, or would con- Negritos who grew up among the sole him, Eca masucal a lub, dapulimo. Be Pampangos and were taught to eat at the thankful, it was just a draw.” dulang, macabular (suddenly) they begin Affinity of language to eat meals not at the table, but directly auig, “something similar to another, or from the rice pot: Quinuli ing panga pugut at par with another, like, the Pampango landa, because Negritos eat in this manner, Agta hunters, 1846 guage and the Tagalog language, in those i.e., their Negrito heritage is acting up…” words that sound almost the same, like: Bergaño’s phrase Quinuli ing panga Senhor in Portuguese and Senor in Spanish. pugut na graphically describes the Negrito’s way around, because, after all, it was the Mamauig, minauig, mauig, that which “untamed” culture. This idea is further sup- Sambalis who came down from the moun- equivalents with another, like Senhor to ported by another phrase, Sisiguing ing tain into Kapampangan territory. . Senor, not vice versa. like one that equiva- dayan pugut, ‘the negro lineage is show- In fashion, the following word entries lents another in essence, not an exact im- ing.’ Other illustrations: are very revealing: age (calupa), but having only some resem- dangin, “spoils/booty in war, like war bitic, a garter similar to that of the blance to the original, or the original, or trophies; those of the Negritos are heads dyed Bacay, bound around the legs to walk the one to which it is alike; manauig, tran- of their enemies…;” better; if you want to know more, ask / sitive; macayauig, is similar / having simi- labuyo, “non-domesticated cock, thriv- consult the Zambals;” larity…;” ing wild in the forest,” a word also applied itad, “to expand, or stretch, like to people, “fierce, wild, savage, like the starched clothes…iyitad, initad, yumitad, Negritos, and is commonly used of anybody The Tagalogs shared is said of one who speaks, or sings, or pro- who is not tamed, meek, or tractable;” words, traditions and nounces with a peculiar accent, or lilting linga, lingalinga, and milingalinga, almost everything else tone of voice, like one coming from Burgos “one who walks staring with suspicion, or with the Kapampangans (Spain), ‘ave you eaten ‘arcóos bread? ‘Ave fear, like a Negrito who enters a town for you drunk water from Bigaa? — of the Ta- the first time, or glances at the novelty of galogs. That is why they say of Pampangos, things around, like a villager in the City, or when they speak they are Maitadla (they someone new in Salamanca.” Another en- paniclang, “a dance music of the speak with a lilt, with their peculiar ac- try is pamaguil, “a flaw, like a bad lineage/ Zambals. Mag, to dance to that music;” cent) Maca, become expanded, elegant.” race, like the Negritos;” and saung, “a tubatub or tubutub, “palms, or rags, mamiasa, memiasa, “v. g. one who hovel, shanty, hut, like that of a poor made into a head-gear / turban”. speaks fluently the Kapampangan language, negrito;” Magtubatub, “to use it, like a Zambal put- it is said very well: memiasaya casi ing magtagumpay, “to sing of, or celebrate ting it on for the dance…” dilana, his tongue has become adjusted to a victory…” Gamba and Alaula refer to “the It should be noted that the Sambali speak the language…;” barbarous Negritos after they have cut off people, like the early Agtas/Balugas, also galasgas, “the fluency in talking or heads.” practiced beheading, which is why the verb reading aloud; fast talker/ fast reader;” Sambali: Mountain People’s Neighbors form of this name meant “to behead a per- garíl, “describing the manner of speak- The Agtas/Balugas and the Zambals in- son.” ing a language, like us, to children who do teracted well in the mountains as evi- Tagalogs: Their love-hate relationship not yet speak their own language well. denced by a word in Bergaño, balud, “a with Kapampangans Magaríl, to speak incorrectly, breaking the half-breed of Zambal and negrito; moun- No other ethno-linguistic groups in the grammatical rules, or the idiomatic usages tain people.” Bergaño calls them Sambali. Philippines had more similarities and dif- of a language. Cagarilan, this barbarity or The term balibag, which refers to “the bad ferences with each other than the next- uncivility in language;” pronunciation of a language, like a Zambal door neighbors Tagalogs and alipo manayun, “the inability to speak pronouncing the Pampango language,” in- Kapampangans. Consider these entries in the language well…;” dicates that in the interaction between the the Vocabulario: saguiua, “raw, which is also said of Sambalis and the Kapampangans, it was the Fighting bouts and drinking sessions those who do not speak the language well, Sambalis who tried to adapt to anyan, manyan, minyan, “to eat viands or pronounce it well, because they could Kapampangan ways instead of the other without rice, even if there is rice, because not digest it well ” 57 Bergaño on several occasions seems confused over whether etc. To give just one example, the Kapampangan words are Tagalog, or Kapampangan kabaldugan is the borrowed from Tagalog, or vice- same as the Tagalog kahulugan, the versa, as seen in the following en- meaning of both of which radiates tries: beyond the context of the English acala, “Tagalog word, to reckon equivalent. And then there’s the or consider closely, to have an opin- general confusion over the three ion about something…;” leaders of Tondo and Manila at the aglaji, “Tagalog word, to tempt, time of the Spanish Conquest, to provoke;” namely Lakan Dula, Ladia (or Ra- banhay, “Tagalog word;” jah) Matanda and Ladia Soliman bijag, “to put in chains, to cap- (the nephew of Ladia Matanda), ture, a Tagalog word;” who are thought to be Tagalog bijira, “rare, v. g. bijira lang ba- chieftains but judging by their nal, dapot e la bijira ding names, were most likely macasalanan. Bijirala ding e medila, Kapampangans, or at least partly Rare are those who are not talkative: Kapampangans. And then there’s a Tagalog word used here;” “the brave youth from Macabebe,” binticujul, “a species of small who was close to Lakan Dula as bananas, a Tagalog word;” gleaned from the historical account camtan, “seems to be Tagalog of his visit to the latter’s house in word, to achieve…” Tondo; some historians have named manibangbayan, “a Tagalog him Tarik Soliman, which has fur- word, adopted here, ther worsened the confusion. Some menibangbayan, said of one who is linguistic experts have theorized in a town where he is a stranger, of that the Manila area had been origi- one who is outside his homeland, as nally settled by Kapampangans, un- an exile;” til the Tagalogs migrated northward pacundangan, “a Tagalog root. Kapampangan couple painted by Damian Domingo from western Visayas and displaced Pacundangan, towards whom one is the Kapampangans a little farther polite;” lual, “the wash area that Tagalogs call north, which explains the remnants of paritaan, “kitchen oil-lamp, with many the batalan, because it is outside the house Kapampangan names and words in the Ma- tubes for wicks, a Tagalog word;” proper…;” nila area. pujonan, “capital, principal sum in- putla, “paleness. Puputla, that of Who were the original settlers in vested. Magpujunan, to have capital, or the Pampanga? principal investment, pagpujonan, that One of the many problems encountered which. A Tagalog word, absorbed into the Bergaño describes the in the documentation of groups of peoples Pampango language;” complexion of is the proper naming of each group. Some tag-gan, “a swordfish, in Tagalog. In Kapampangan men as early Spanish chroniclers classified them Pampango, Palas-san;” according to their religious affiliations, ulunan, “pillow. Miulun, the company malacalao (uneven some by their spatial distribution, skin of two laying their heads on one and the color) and that of color, etc. One example is an account of same pillow… It is derived from a Tagalog Kapampangan women the Philippine Islands in 1618, in which the word, ulo, head.” as malinang (radiantly natives were lumped together as Negrillos, Bergaño likewise includes definitions in tawny, black, restless and warlike moun- which he explicitly compares the two lan- beautiful) tain Indians. In Bergaño’s Vocabulario, this guages: description of the Negrillos points to at apsal, “a boil or an abscess…, manimutla, to become pale, like due to least 3 name entries: the Agta, the Baluga inapsalan, that which is squeezed. …But terror, shock, or scare. Maputla, or, putlain and the Sambali people. I believe these are quipsalanya, without adding more, it re- (Tagalog)…;” three distinct, separate peoples. I can mains numb, without any feeling like, in basal, “the blacksmith forging what- understand why Bergaño and the 18th-cen- meteya, comes to be explained, that it re- ever work…Tagalog, banhay: Capitan basal, tury Kapampangans mistook one for the mained insensitive / dead to the touch, like actual head of the town;” other; they all descended from the same in the Tagalog, capisanan;” ilib, “a tall weed/grass; cogon, in Ta- mountains west of Pampanga, and all had arinasa, arinandit, arinamo, arindit, galog.” dark complexion. Actually, while some “all are different terms of one who desires Such distinctions have made some his- were indeed black (e.g., Mag-Antsi, Mag- to economize, or save a little more, v. g. torians conclude that there were two dis- Indi and Abenlen), many had skin that could If you see somebody who has already tinct ethno-linguistic groups among the be described only as sun-burned, just like enough, selling trifles or trivialities, and settlers around Manila Bay with a clear-cut the Zambals (specifically the Sambal Tina, you tell him, “so, you want to have some- boundary separating them. In reality, the Ambala and Sambal Botolan). thing more”, he answers with any of these Tagalogs and the Kapampangans were more The early Spanish chronicler Fray terms, “just a little more”; Magarinasa, like cousins (to use Nick Joaquin’s term) Gaspar de San Agustin recounts battles migarinasa or Magarimohan, migarimohan, who intermingled, even intermarried, quite fought with these mountain people in the (Tagalog), in this way, he economizes or freely and frequently, resulting in mutual mountains of Pampanga (presumably not saves a little more. Arimojanan, the little osmosis and a two-way mutation between the distant Zambales Mountains but the things he regards / esteems much;” their languages, belief systems, cultures, more interior mountains like Mt. Arayat and 58 the Balungao mountains); he, however, likely ate pork. Besides, the extent of the ine Kapampangans’ ruddy skin as a result failed to distinguish which Negrito tribes Kapampangans’ conversion to Islam at that of sunburn. Two other entries in the they were. He also has some accounts of point in history is still debatable. The Vocabulario lends credence to this: mountain tribes from Zambales staging in- Kapampangans that the Spaniards found in pupul, “rice flour, with which they rub vasions or raids into some Kapampangan 1571 were probably not practicing Muslims, on the face, in order not to have sunburned communities in the lowlands, similar to having just been converted from Hinduism, skin… Magpupul, reciprocal, to rub one’s those described by Bergaño to have oc- not to mention the enduring pagan habits face with the rice flour;” curred in the Garlit-San Miguel-Tarlac area. that were hard to shake off. linang, “the beautiful complexion on Initially, during the early years of Kapampangans’ true color the face or appearance of a woman… Spain’s pacification campaign in the The Kapampangans in Bergaño’s time Malinang, radiantly beautiful.” Pampanga area, Kapampangans were col- were neither dark-skinned nor fair-com- The malacalao complexion is probably lectively classified as Moros, because they plexioned, but a combination of both. By fair skin toasted by the hot sun (culimlim were observed not to eat pork. This obser- 1732, many of them had intermarried with is “those who sunned themselves by walk- vation was probably applicable only to those the Chinese, the Spanish and with other ing or working under the sun”). Or, it might settlements on the southern coast and the ethno-linguistic tribes of various shades and be the distinction between the riverside Moro communities in Lubao and hues to make them like what Bergaño de- hardworking Kapampangan fishermen and Betis. Kapampangans living farther inland scribes as malacalao, “one with uneven farmers and their sunblock-using women. who had less access to sources of fish most color, like the native (indio).” I can imag- KAPAMPANGANS AS HUNTERS

abang, “trap or snare used in catching fish;” abangan, “the place for catching fish” which is the origin of the word for waiting, since catching fish involves long waiting calucub, “to set up a trap for the denas (bird); the trap looks like a very low hut for birds to roost in” bitag, “trap for birds; to hang something for airing, like clothes on a line” pangti, “dragnet; the fish caught or collected by such net” batíng, “a large net with which to catch wild boars or deer or carabao” banlat, “cage for pigs; cage for loading a cow in a banca; when it has a trap door, it is used for catching wild pigs” bangcat, “a small trap for catching fish” baquicong, “a pen or trap for fish in grasslands as the flood wanes, or during the ebb and flow of tides” bangat, “a trap used for hunting animals or fowl” umang, “a snare, a noose, or a loop set up as a trap; a trap door; a beam across a stream to catch floating timber” bunuan, “a pen for catching fish” cubut, “a little fish pen” bucatut, “a fishing basket/trap with a wide opening and a narrow end, from which the fish cannot go out” saguilut, “a bow-knot; to ensnare” apâ, “to go over to see if something has fallen into the trap” apan, “a bait for fishing or for hunting” Kasaysayan parate, “trap or loop for birds, which boys carry on their hands;” verb, “to fasten it to the hand” The early Kapampangans were by nature cati, or pangati, “the bird decoy for catching other also hunters, as shown by this long list of birds” indigenous words pertaining to hunting palipo, “a loop trap, for catching ducks or other fowls and birds” implements and techniques demon, “lair, crouch of hares or deer” (R. Tantingco)

59 The Sangleys Among Us Ancient Chinese traders coincided their annual trips to Luzon with the cycle of sea currents By Joel Pabustan Mallari

A Chinese pancitero (peddler of cooked Chinese noodles) Lozano

Archaeological evidence pear in such maps: Yin-li which might be in their positions, as what is found in the The start of trading within the archi- the island of Hermana Mayor off the coast Ming Shi records. pelago might have taken place between of Zambales in western Central Luzon; Hai- It was in the same year, after the trib- AD 618 and AD 906, as shown by recovered cha-sü, presumably named after Haitan (sü ute missions prospered, that a great Chi- Tang and Tang-type trade ceramics in means island) or Aëta; and Ma-li-lu be- nese fleet of more than 60 vessels and coastal sites or riverbanks surrounding lieved to be Mainila (Manila). 27,000 people under the command of Ad- Manila Bay. Several sites proven to have Furthermore, Lü-sung area rose to miral Cheng Ho (Zheng He) was said to had multiple episodes of habitation and prominence. The Chinese government of- have passed through the archipelago, vis- phases of settlement yielded thousands ficially acknowledged the assistance the iting ports of Lingayen, Manila Bay, Mindoro of pieces of trade wares, ranging from the and Sulu, again underscoring Luzon’s eco- popular China porcelains to stone wares When the Spaniards nomic importance to the Chinese govern- and even earthen wares and other trade massacred the Chinese ment. In fact, a Chinese governor named items of metals, beads etc.. Sites are usu- Ko-ch’a-lao was appointed for the island ally located along the major rivers of near Intramuros, the of Luzon as noted by R.A.Skelton in his Pampanga (Porac, Guagua, Lubao, survivors fled to Guagua work, Philippine Cartography. Candaba, among others) and the rest of and other Pampanga In AD 1408, another Lü-sung mission Central Luzon. Evidences suggest that went to China bringing presents such as these various groups participated in the towns, which explains “small but very strong” horses, while the growing overseas trade especially with the the glut of Chinese celestial Ming emperor reciprocated with early Chinese merchants of the Sung, Yuan surnames in the gifts of seda (silks), strings of copper “cash,” and Ming periods, as reported by Henry province porcelain, etc. Chinese merchants likewise Otley Beyer (1930s), Robert Fox (in the brought gifts to the “King of Lü-sung”. Two 1960s), and the current crop of archae- people of the Lü-sung area had extended more visits was made between 1410 and ologists from the National Museum and the to Chinese naval forces pursuing pirates in 1412 by the great Chinese fleet which vis- UP Archaeological Studies Program. the area. In this incident, early ited once again the ports of Lingayen, Ma- In AD 1349 Wang Ta-yuan, a traveler Kapampangan rulers sent aid in the form nila Bay, Mindoro before proceeding beyond from Nanchiang, Kiangxi visited San-tao of a large boat full of soldiers. This was the seas to southern India and the Persian (probably the coast south of Cape Engaño), the period when the Philippine archipelago Gulf. Ma-I, Min-to-lang (Mindanao), Ma-li-lu, Su- reached its highest levels of trade coincid- The Chinese during the Spanish colo- lu (Sulu), and Pi-sho-ye (Visayas). Around ing with the widest expansion of China’s nial period this time also, the Philippine islands were inter-ocean commerce. In fact, the Chi- Barely three years after the Spaniards being recognized and included in early nese government sent an imperial decree came to Luzon in 1571, the Chinese pirate Chinese maps. The following features ap- to Manila, confirming the rulers of Lü-sung Limahong invaded Manila, was repelled by 60 Spanish soldiers backed by Kapampangan The early Chinese in Pampanga munities as latent entrepôts, maybe even warriors. After the pirate fled to In addition, the Chinese colony or outnumbering some Kapampangan vil- Pangasinan, the Spanish colonial govern- settlement was called as Parián. In fact the lages. One entry in Bergaño’s Vocabulario ment thought it wise to fortify Manila, once Parián in Manila is a small district first es- reads: again relying on Kapampangans to bring in tablished on the south banks of the Pasig Menasanong sangley din uaua, logs and construct what would eventually River. It contained some 200 shops and a menasalang mematay, menasalang be known as Intramuros, the walled city. population of about 2000 in the early years mebatbat. “Abounding, swarming, the This was the beginning of the friendship of the 17th Century. Interestingly, the term mouths of the rivers are overrunning with between Pampanga and Spain that would Parián does not appear in Bergaño although Chinese…” last 300 years. some other early dictionaries define it as The Chinese’ settling pattern is also In 1603, during the suppression of the the Tagalog word for marketplace, as Wil- described in another entry in Bergaño: troublesome Chinese outside the city walls, tambac, “a small lot or area for a buyal the Spaniards massacred a good number of Pampanga has two (accretion)… to place stakes, or piles them; many of the Chinese survivors took villages named Parian, around, afterwards fill the staked area the boat and paddled across the bay into both located near the with soil, like what the sangleys (Chinese) the Pampanga River, and eventually settled do along the bank of the river close to their in the communities along the river, espe- river, one in Mexico and houses, forming a terrace, or accretion cially Guagua. This is the reason the town another in Arayat to their lot…” Timbacan, “the accretion, became a hub of trade even to this day. buyal, or the house, or the place.” Several accounts in the Blair and liam Henry Scott notes. Surprisingly, there Based on the above, it would seem Robertson volumes describe the Chinese are at least two areas called Parian both in that the Chinese started to squat tempo- merchants as sangley. Francisco de Sande’s old town centers in Pampanga, one in rarily along the coastal areas and major 1576 chronicles refer to the Chinese as Mexico and another in Arayat, also both rivermouths of the province. This is his- Sangleyes, meaning “a people who come located near the banks of the great torically accurate, since the arrival of Chi- and go,” referring to their habit of coming Pampanga River. nese in the Philippines by junks was done annually to these islands to trade – or as But there is evidence that the Chinese annually, following the yearly cycle of wa- they say there, “the regular post”. had settled in Pampanga long before the ter current. In the beginning of the 17th Bergaño likewise mentions the Sangleys massacre survivors did. century, they started moving farther in- a lot. A curious entry in the Vocabulario is The earliest Chinese contact with the land, establishing permanent trading ven- the term sanglay, a diphthong for sanglé, archipelago might have taken place dur- ues just like what happened in Guagua. which means “to roast, or toast, like the ing the period of the Chou Dynasty (3322 Thus in the 18th century, these Chinese cacao, corn kernels.” This particular entry BP to 2247 BP or 1122 BC to 247 BC); around settlers figured in mercantile activities as if further analyzed can be associated with this time also, natives had inhabited the evidenced by archaeological finds. the reputed culinary expertise of Chinese areas along the rim of Manila Bay in Lu- Thus their survival was heavily depen- chefs, who always cook with a wok, or pan, sung Island. These visiting Chinese even- dent to the way they transacted their which is what Kapampangans use in toast- tually settled in the area, probably goods and interacted with the islanders. ing or frying rice. overruning a number of rivermouth com- Bergaño hints at various Chinese modes Kasaysayan

The Chinese Chamber of Commerce was organized in the Philippines in 1904 61 of behavior, reputation (or gusi, large china jar, notoriety) and traits in the containing about six to eight following entries: gantas; pibiasnan, “one who maratapayan, is a learns to deceive like a tapayan, a large china jar, sangley deceiving an indio but smaller than a tapayan, (native) in his deals…;” a large earthen jar, contain- nðisi, “facial gesture in ing about 11 gallons of liq- general, like the false uid; smiles of the sangleyes tuitui, a large china jar; (chinamen)…;” and, mapagtubû, “like the tupag, a small china jar, sangley (the Chinese mer- in the form of an earthen chant/usurer) who extracts jar. extreme profits, or inter- These entries confirm ests.” much of the archaeological banso (dipth. bansao), analysis made in Pampanga “unfinished, done half-way, and the rest of the archaeo- deficient, not well ex- logical areas in the Philip- ecuted, like the work of the pines: the Sangleys did not sanglay (a job, a task).” only trade porcelain and We do not know if this stoneware jars, they made negative description of the and designed earthen wares Chinese is an accurate re- here and probably trans- flection of the ferred the skill to natives. Kapampangans’ attitude to- Moreover, some of the wards them, or if it is related activities and or merely a Spanish friar’s ideas being associated to prejudice, especially when china jars at that time can one considers the long- be gleaned from other en- standing trade relations be- tries in the Vocabulario: tween the two people. Nev- balut, “fodder / grass ertheless, the with tangled roots, alias Kapampangan word cupit luyaluya. Active verb and its probably says it all: it means constructions, to bundle or both slit, as in cupit ya fasten with cords, like the mata, “the eyes of a Chi- Kasaysayan casangcapan… like an nese, or the eyes of an in- earthen jar or china jar, fant,” and cheat, as in Chinese barbers also cleaned their customers’ ears as extra service macabalut ya, if it has such cupitan me ing sucli, cords or fastenings while “pocket some from the change.” rieties, they produce rope; being transported…;” Chinese crafts and products palatpat sangley, a certain fruit origi- canao’ canaoya, “he is at ease in a large Not all the Chinese who came to the nating /imported from China (in the room or cell, or like a single candy in a big Philippines could be classified as Sangleys, Vocabulario, palapat is a certain wild tree china jar;” or traders and merchants. For one thing, growing in salty water); gabì, “a broken object, like a broken the population pressure in China forced lucman, a Chinese orange, can it be china jar;” them to migrate and settle in the Philip- gab-bon, “meaning not only what we pines, claiming some lands along banks and The trade ceramics call lodo, mud, but also what we call tierra coastal areas. Many of these squatters unearthed in (soil, earth, ground), like what the plow peddled their services and practiced their turns up, or where they plant, or what they arts and crafts acquired from back home, archaeological sites-- put in the flower pots: all these are Gab- like ceramic making. Bergaño mentions a did they come from bon…” Magab-bon “… to stuff up with clay, palis sangley, described as a small pointed China, or were they just to soil something with mud, or apply clay brush used in making little dots on a dish made here by locals to stuff up the bottom of a vat of sugar, or or platter. Most of the porcelains and light- a china jar instead of with bitumen or colored stone wares littering archaeologi- who copied or who had brea… cal sites in the Kapampangan Region have been trained by Chinese Among these miscellaneous entries, designs obviously done through the appli- migrants? some hints on how these early forms of ves- cation of pigments by brush. In fact, sev- sels were transported and considered the eral oral traditions in the old coastal area the pongcan that we now know or the many use of these wares not only by the of Lubao maintain that there were once old lukban-type known to the Tagalogs? Sangleys but also by the early Chinese ceramic makers in the area. pisî, Chinese thread; Kapampangans had paved way in making Bergaño describes other Kapampangan sangqui, anise/aniseed imported from these articles highly demanded domesti- word entries in his dictionary which per- China. cally and commercially; and how the tain to Chinese craftsmanship and products: gaboc, porcelain or china jar with a Sangleys made their dramatic entry in the balibagong sangley which is cultivated cover/lid; Kapampangan culture even before the and very small. From this one or other va- guguling, a china jar, medium size; Spanish came in the Philippines. 62 Amánung Sisuan or Indung Tibuán? WHAT DEFINES THE KAPAMPANGAN According to our ancestors, it was neither language nor territory By Robby Tantingco

I have always thought that it is the Kapampangan language lieved they had a common bloodline, that is, they all descended that defines our being Kapampangan, because it is what unites from the same ancestors. Bergaño has recorded the word us, it is what sets us apart from the other ethno-linguistic groups misangdayâ (or micarayâ, from the root word dayâ or “blood”), in the archipelago, and it is what makes us unique in the whole which means “having the same blood” and “they are all wide world. We even have a unique term for our native lan- Pampangos.” Kadayâ da ka or Carayâ ra ca, Bergaño writes, guage: amanung sisuan (literally “suckled word”) which means when spoken by one Kapampangan to another, meant “We are “the language that nourishes us.” No other tribe thinks of their of the same blood even if we are not relatives, which is the mother tongue that way. same as saying, we are of one nation.” Misangdayâ ca ta meant Bergaño defines amánu as “word” and mangamánu as “to “You are my countryman.” speak,” and that is just about all he says in the short entry. Obviously this was prevalent during the time because Bergaño Apparently, the term amanung sisuan had not been coined yet goes on and on with more examples. He associates blood with during his time, nor had the concept of language as a unifying nationhood: “You are proud,” he writes, “pablasang dayâ cang agent among Kapampangans already been Capampangan (for you belong to the thought of. “You are proud, pablasang Pampango nation).” According to scholars, Kapampangan dayâ cang Capampangan In those days, even if you spoke language is more related to the languages Kapampangan, or even if you lived in of Northern Philippines (Ilocos, (for you belong to the Pampanga, you were not considered Pangasinan, the Cordillera) than to those Pampango nation).” Kapampangan if you did not have in the south (Tagalog, Visayas). The ear- Kapampangan blood, i.e., if you did not liest Tagalogs originated in the Eastern Visayas, moved north directly descend from Kapampangan ancestors. and displaced the Kapampangans from the Manila area, which Of course in those days people lived in smaller communities explains the vestigial presence of the Kapampangan Solimans and had a good memory of their ancestors. Families were ei- and Lakandulas there, as well as the mutual borrowing of words ther Gatbontons or Magats or Macapagals or Pamintuans or in the areas where the Tagalogs pushed away the Kapampangans. Lumanlans or Salalilas or other Kapampangan-sounding names, Our ancestors’ ancestors were probably also migrants from and they lived in tight tribal clusters. However, two develop- another island where some form of ments resulted in Kapampangans pro- Kapampangan was spoken. Or, they were gressively losing track of their indigenous indigenous to this part of Luzon, their ter- “We are of the same blood ancestries: first, when Spanish Gov. Gen. ritory constantly shifting and shrinking due even if we are not Narciso Claveria decreed the change of to internal migration and the creation of relatives, which is the surnames across the colony in 1849, and new provinces by the colonial govern- same as saying, we are of second, when married women started us- ment. Which brings us to another con- ing their husbands’ surnames and drop- cept and word, tubû (“grown, like wheat one nation.” ping their own. or palay,” Bergaño writes). Kapampangans refer to their land Today you are considered a Kapampangan if you speak of birth as tibuan, a variation of tubû. Kapampangan (amanu), if you have been born in Pampanga or Bergaño gives an example: E cu tubu queti, “I was not born have lived here (tubû), and lastly, if at least one of your parents here” or “I did not grow up here” or “I am not a native of this is Kapampangan—but Kapampangan parentage does not neces- place.” But again, as in his entry in amanu, he does not men- sarily give you Kapampangan blood, because your parents may tion the phrase many Kapampangans today use, indung tibuan, have also been considered Kapampangan only because they can “motherland.” This can only mean that the ancient speak Kapampangan or they have lived in Pampanga, and not Kapampangans did not consider the territory as the thing that because they have an ancient lineage. defined or unified them as a people. To determine the dayâ factor, one The Spaniards often referred to Misangdayâ ca ta meant has to trace it all the way to the ances- Pampanga and other regions as individual, “You are my countryman.” tors, which is today almost impossible separate “nations.” The word nation was except for a few families that have re- probably used not in the same context as we use it today, but tained their ancient surnames, or those that can prove it through rather as a derivative of the Latin word for birth, from which genealogical research. we got the words native and nativity. Finally, the Tagalog equivalent sandugo, which early Today we call our province as our Indung Capampangan Kapampangans borrowed and which Bergaño has also recorded, (“Mother Pampanga”) and our language as our Amanung Sisuan has a weaker connotation in its Kapampangan context. It means (“The Language that Breastfed Us”), thus unifying the meta- “friends, whose friendship was forged with the drinking of some phor but adding to the confusion: so which is our mother, the drops of each other’s blood,” i.e., acquired consanguinity, as op- land or the language? posed to inherited consanguinity that misangdaya implies. Also, Such confusion happens because land-as-mother, language- while misangdaya implies kinship, sandugo is merely friendship, as-mother concepts are probably only of 20th century prov- as shallow as “those who walk with one hand on the shoulders of enance; our ancestors had a different way of reckoning what another,” Bergaño says. In this sense, the Kapampangan equiva- united us as a people. lent of the Tagalog sandugo is sangguro, also recorded in Bergaño’s Bergaño indicates that during his time, Kapampangans be- dictionary.

63 Ymalan capangpangan EARLY FASHIONISTAS The only time our ancestors dressed up was when they went to war By Robby Tantingco Arayat. A few years ago, the A calai is “a weapon for country’s top fashion guru Patis defence, like a breastplate, in- Tesoro, whose maiden name is cluding the one made of Pamintuan (of Angeles City), leather,” while a calasag is “a asked me to give her historical round shield, cuirass, breast- notes on which to base a plate and backplate; the Kapampangan costume. In our armour.” discussion, we agreed that HEADGEARS Kapampangans should have an The early Kapampangans official costume which they can were also fond of headgear. wear during cultural shows and Kinds of ancient headgear in- formal occasions, the way we clude: the turung, “a cone- now use the terno and the shaped headgear made of barong. Despite the paucity of Torso armours and helmet made from carabao hornplates and nipa” (magturung, “to use it;” information, Patis was able to leather, typical among Muslim leaders in the Philippines during tirungan, “covered by it”); the design a culturally accurate pair colonial times. Pampanga was populated by Muslims when the tubatub, or tubutub, “palms of costumes (for men and or rags made into a headgear Spaniards came in 1571 (Photo: Museo Naval and Servicio women) which we consequently or turban” (magtubatub, “to published in the Singsing Maga- Historico Militar). Below, a variety of Philippine hats during use it, like a Zambal putting it zine. Spanish times, printed by Justiniano Asuncion. on for the dance”); and the Since then, we have re- lacal, “padded ring for carry- trieved more data on ancient ing loads on the head; also that ring of Kapampangan modes of dressing, mainly woven bamboo on which the pots and from the Bergaño dictionary. By the time jars are placed.” the Spanish friar wrote the dictionary in Other headgears are the bungbung, 1732, European fashion had influenced “a short mantilla or head covering for our ancestors’ fashion but there were women;” the talucbung, “a small still enough indigenous elements that mantilla, smaller than a bungbung;” hint at what our ancestors’ ancestors and the talicbung, “covering, or shawl, wore long before the colonizers came. veil, like that of a chalice, or head;” Fray Coronel in his Arte y Reglas (1621) The ancient Kapampangan word for used the phrase ymalan Capangpangan mantilla is pandong. to mean “dress used by the SHIRTS Kapampangans” or “dress made in Barô, “shirt or dress, but not ad- Pampanga.” justed like the close-fitted jacket which The Kapampangan word tingquis, or is sleeveless;” also, “the religious catingquisan shows the thin line be- habit;” cabaruan, “material enough for tween war and fashion, that is, the only one baro;” pangabaro, “the style of the time our ancestors dressed up was when baro.” they went to war; fashion probably origi- Balindang, a large-sleeved dress. nated with battle outfits. Tingquis is Sabing, or sabingsabing, “said of “the disposition of a well-armed man;” one who does not roll up his sleeves matingquis, “one taking his machete, when doing something, and his sleeves girds his belt, tucks up his sleeves, goes keep touching or falling on what he is out in a rush, acting a la Xerxes, ready doing.” to do battle.” Matingquis a lalaqui, “a SHAWLS, WRAP-AROUNDS man armed to the teeth;” Bergaño adds Balabal, “a kind of clothing or piece that “the word is also used regarding a BREASTPLATES of garment worn like a stole, which used well-dressed person.” to be worn, and today used only by creole The word tangca means “ready for any Baluti means “breastplate;” magbaluti, “to wear a breastplate;” the women when they come out in white on eventuality, e.g., a soldier armed to the Easter Sunday;” magbalabal is “to wear teeth.” Macatangca ya is “to be ready” phrase Cuta ra ca’t baluti idiomatically means “You are my defender.” Other ar- diagonally, like a cape” Itang ulas a and “to be in complete apparel.” belabalan cu nandin, “The blanket I used Macagani ya is “to prepare to go out,” chival documents show that such breastplates, used in battle, were made from ani- as a cape a while ago.” while Macagayac ya is “to have everything Sacbali, “shawl or kerchief draped ready.” mal hide, usually carabao and deer, which roamed the foothills of Pinatubo and over the shoulders, like a stole;” sicbali, 64 tremity of a Sinaguitlong, “the texture of a cloth.” tapis, which is Sinuyud, “a certain weave.” its edge, that Buat, “a certain cloth embroidered in falls up to the the loom, which is no longer in use; its de- buttocks, oppo- sign is inlaid and raised over the field or site of scope of the cloth.” salucsucan.” Cabubus is the material from which tapis is made;” catapisan, “material enough for one tapis;” sabulsabul, “said of a woman when Pinán, she walks the Kapampangan india (left) and Kapampangan indio (right) as street making a pinanári painted by early 19th century artist Damian Domingo noise with her Bajag is a “loincloth tapis.” or loin covering;” it is “the child carried over the shoulders, with Pisabulsabul me yiang tapis mu, e mu ya probably borrowed his feet dangling in front” galang ngeta dinam? “You go swishing your from the Tagalog Cutun, close-fitting jacket; verb is “to tapis, but for all I know, you only borrowed bahag. The fold or plait dresses;” past tense is quitun it!” Magbisaclat is “to open legs modestly, Kapampangan word for Tacucu, “a kind of cape, usually made gathering up the tapis in a way to allow loincloth is really of nipa, used as protection against rain; others to pass between them like in some pinán; and from this, its neckline is provided with a cord, with games they play; the word applies to girls the word pinanari, which to tie it around the neck and shoul- because boys do not wear the tapis;” i.e., pinan ning Ari ders.” WEAVES, MATERIALS (literally, “the King’s loincloth”), which Pacaling, “medal-like objects that Usi (jusi) is entered in the Bergaño dic- is the Kapampangan word for rainbow boys attach to their belts of sashes.” tionary as “silk that is crude;” tapis a usi (same as the Ta- SKIRTS was “used often” in those days, writes galog bahag- Suddia, “the pointed end of a skirt Bergaño. hari, or (of women),” or “the pointed end of the Balangamas is “a kind of weave or tex- bahag ng ancient tunic worn by men.” Palda, the ture” but “they no longer make such a hari). word used today to mean skirt, actually weave.” meant “the handle of any tool or imple- Punut, “fabric or clothing produced ment” in those days. from coconut fibers.” Untun, “girdle, , “padded ring which serves Tacucu, “a cape Lacal Balabal, “piece of Suddia, “the pointed as a pouch/ made of nipa, to protect for carrying loads on the garment worn diagonally, end of the ancient tunic pocket; it is against rain” head” like a stole” worn by men” worn only by women, and it is not visible, because it is under the tapis.” Tapis, “upper pet- ticoat; outer garment worn by women around the waist.” Bingculan is “the front edge of a tapis,” while salimpat is “the ex-

65 MOON CHANTS, COW-DUNG BONFIRES, ONION SMOKE AND OTHER ANCIENT ODDITIES

And then there’s the herb that the ferocious Macabebes probably ingested before they faced the enemy

of the deceased.” poeic word can be applied to tin Landa, “a cape for mourn- cans and other objects tied to a ing.” moving vehicle to create noise Balungbung, “to sleep in on New Year’s Eve; aso aso is a the mountains” by putting up a “dog collar with small bells”. dalungdung (hut) “as shelter Binan, “wooden beam or from the elements.” Appar- post, to which the chains of a ently our ancestors went up to slave are attached in order to the mountains (Arayat and the prevent his escape.” foothills of Pinatubo) from time Binano, “a small dart to time to escape from floods which, when it pierces, cannot and typhoons. be retrieved anymore.” Sugapa, “a species of the Cubacub, “a certain game, climbing plant which the blacks no longer in use.” , “a species of the climbing plant which the blacks Sugapa use to make themselves run Bulingbuling, the three use to make themselves run berserk when they fight, because berserk when they fight, be- days before Ash Wednesday anyone who eats it, they say, will rather die than retreat.” cause anyone who eats it, they when the Mardi Gras was cel- say, will rather die than re- ebrated. In other countries, treat.” Bergaño adds, “I think they had celebrations only on The quaint practices of the the dead, recounting his valor, it is opium” but this is unlikely the day before the start of Lent, ancient Kapampangans that the bravery, prowess in battle).” because ingested opium has the i.e., Tuesday before Ash Spanish conquistadores ob- Chanting was very much a part opposite effect. He continues, Wednesday (Mardi is Martes, served in late 1500s survived of the early Kapampangans’ “If they see someone running Tuesday); the early until mid-1700, the time daily life; today the only ves- amok, even if he does so only Kapampangans started the rev- Bergaño sat down and wrote his tige left is our propensity for because he is drunk, they dictionary. The following en- chanting the pasyon which say Maqui sugapa ya.” tries in the dictionary hint at some people believe is the There are many accounts these prehistoric practices: Kapampangan epic (like Lam- of Kapampangan soldiers, Saguinanun, “a chant to ang of the Ilocanos) supplanted particularly the dreaded the moon;” Bergaño writes that with the Biblical salvation story. Macabebes, who “fight “such a chant is no longer in If one were to extract all the like wild beasts, even use” even in the 1700s, and only Christian elements from the gnawing at the enemies’ the word survived at that time. pasyon, my theory is that the bayonets.” I wonder if Tagulele, “the chant of narrative thread that will re- they helped themselves to lamentation during a person’s main is the ancient pagan epic this vine prior to going to funeral or burial, relating to the of the Kapampangans. battle? bravery and valour of the de- Upung, “that ceremony Calangcang, “some- Calangcang, “something ceased.” A synonym is performed by those who come thing noisy tied to a dog’s noisy tied to a dog’s tail” sambitan, “to lament, mourn on the third day to the house tail.” Today this onomato- 66 elry on Sunday, probably right or a mariner’s cross, to avoid after the Mass, all the way to being lost upon returning.” Tuesday, for a total of three Magmanoc, “to take the days; these three days of mer- augury of the bird batala;” our riment were the bulingbuling, ancestors considered the batala from the verb buling, “to stain (kingfisher) a sacred bird whose oneself with blackening matter presence or absence was an during the Mardi Gras;” omen of something good or bad; bilingan is “the person so some say that the word Bathala painted.” The word ampulas, (the God of prehistoric natives) verb, means “to smear with came from batala. pitch.” Sanpedro-online Ari, “the king” or “the vas- Calapayan, “a kind of bier sals” or “the area, or prop- with shafts made of bamboo, on Buling, “to stain oneself with blackening matter during the erty;” pamag-ari, “the act of which they carry the dead;” Mardi Gras” reigning;” panga ari, “the king- langcayan, “a bier or litter on ship;” aring maragul a which they carry the dead, or Bulingbuling, the three days of merriment, before Ash cayarian, “king over a great a load of soil.” Wednesday when the Mardi Gras was celebrated kingdom;” ariyan,”of royal Malangque (diphthong, blood;” ari arian, “a little malangcay), “dead bodies keep king.” (By 1732 our ancestors on piling up, like during a war.” ers are swarming with Chinese hand, buyo (diphthong buyao) no longer had royalty, only re- Nasâ, “the dying of all in a (were these the Chinese who means “to scream or howl like family” or “massacre” as in had fled from Manila to escape what the Negritoes do when menasa lang mete; also wide- the massacre?),” and “The they attack or kill.” spread death of vegetation due dead are all over the place,” Sambali, “a Zambal;” to a typhoon; mecanasa, “one and “Most have been when used as a verb, it means who has killed or caught a large scourged.” “to behead;” pisambalian, “the number of fish” and Pepacanasa Mulang dano, “the waters place of beheading;” of the first rains.” The fact that magsambali, “to speak the our ancestors had a word for Zambal language.” the season’s first downpour Paniclang, “dance music of shows that they marked the the Zambals;” bitic, “a garter event and probably celebrated bound around the legs to walk it as sacred. better,” and then Bergaño Dapug, “bonfire of cow adds, “if you want to know dung, to drive away mosquitoes more, consult the Zambals.” or clear a yard or field;” Obviously, even if the Zambals magdapug means either to were dreaded headhunters, make such a bonfire, or “to lie Kapampangans had normal in- asleep on the ashes left behind teraction with them. by the bonfire, like what the Tagumpe, “to sing of or cel- Balugas do.” ebrate a victory” like what “the Libad, “a man dancing Libad, which today refers barbarous Negritos (do) after with a woman, or around a to the fluvial procession in river they have cut off heads.” woman” towns in Pampanga, originally Lauc, “to mix or mingle;” Dapug, “bonfire of cow meant “a man dancing with a macalauc, “to become mixed, dung, to drive away mosqui- woman, or around a woman.” like a Moor among Christians;” sidual memory of their own an- toes or clear a yard or field” It was also used to mean “birds leucan, “the group in which he cestors’ system of government. fluttering around each other.” is mixed.” The word is related The Aetas nearby, however, con- , “to lie Magdapug How the word came to mean to the Tagalog lahok. tinued to be ruled by a king un- th asleep on the ashes left be- river procession may be ex- Lauis, “sign or mark left til the 20 century.) hind by the bonfire, like plained by the practice of along the way, e.g., on trees, Naga, “that figure that is what the Balugas do” dancing the kuraldal (indig- placed on the enous Kapampangan dance) on prow or bow the boats participating in the of a boat;” it nong icuanan detang usa river procession. is the figure quetang bunduc a ita, “He Buyu, “to become excited of the head of killed a great number of deer or agitated, like the towns- the mythical in that mountain.” In defining people during an onslaught of serpent, very another word, sasâ, Bergaño re- Negritoes.” The original ter- common in turns once more to nasâ, and rorists were the Negritoes ancient he further expounds on it by (probably the head-hunting Southeast giving these interesting ex- Zambals) who descended from Asian na- amples: Menasa nong sangley the mountains from time to tions. ding uaua, and Menasa lang time to raid terror-stricken Sambali, “a Zambal;” when used as a Payang, memate, and Menasa lang a competi- communities. On the other verb, it means “to behead” mebatbat, “The mouths of riv- tion among 67 and powerful people in the Tandoc, “a cupping glass, wards” which hints at the pre- parish were given pews and or a sucker made of animal Spanish vertical script of kneelers while the rest of horn, with which blood is Kapampangans the parishioners stood, sucked;” an ancient medical ( kulitan), knelt or squatted on the procedure. which had bare floor of the church Magapí, “to light a fire un- survived throughout the Mass. der the house while a woman is even in the Siolan, “an ancient giving birth.” latter part small flask or bottle.” Asap, “to fumigate with the of the Span- Gayang, “an ancient peelings of onions, e.g., the sick ish period. lance;” gueyangan, “one who suffers a relapse, or a Bugâ, pierced with such a lance.” woman who has just given “a white Ngean, “antiquity; an- birth.” and spongy cient times.” Taquitaqui, “a thing spo- stone,” Samulâ, “an ancient ar- ken of in riddle, enigma, ad- most likely , “to take the Magmanoc tifact, used by people in an- age.” pumice, the augury of the bird batala (king- cient times, like certain fin- Tauac, “a quack healer of kind of vol- fisher),” considered a sacred bird ishes, or styles of plates;” snakebites, canic rock Gayang, tapac a said to have spewed by “an ancient lalic, powers Mount lance” early Kapampangans “to see “said of an- over Pinatubo in who can shoot arrows the far- tique plates, snakes, like its latest thest.” with a cer- the quack eruption. The name also con- Papasali or pipisali, tain kind of healers of notes the act of spewing out, “common sewer, common gar- finish and rabid per- which is an indication that our bage dump.” color” sons.” ancestors knew, or had a Pu, “a polite word which ( tapac, Bergaño is memory, that Pinatubo was an we hear often, but we speak “large obviously active volcano. less.” Considering that it was plate;” lalic, intrigued Buyun, “tidal wave, deadly , “butterfly” already endangered in 1732, “lathe Talubang by these great waves;” guno (diphthong, this term of respect not only wheel”); practitio- gunao), maguno, “to be devas- endured but has thrived. suic, “a Bulaclacan, a game ners. He tated, inundated, like an islet Siac, “certain soothsayers small porce- played during a wake, with men writes that that is overrun by the sea;” if that come from Borneo.” Siac lain plate, and women playing butterflies they “cured our ancestors had a word for a mangabiasa, “wise soothsay- which serves and flowers snakebites tidal waves and tsunamis, it ers. That is how Pampangos as a salt pan, by sucking means they experienced them. call persons who know or reveal or saucer for mustard.” the venom and spitting it out. (R. Tantingco) occult things.” Alumalum, “a ball game I have read from a serious au- Sidduan, “place of honor; played by boys.” thor that the saliva of the man in the church; it is the area Asad, “laid out, like flow- is an antidote to the venom around the altar;” the verb ers, branches or leaves in the of the snake; they say he sinidduan is “to honor some- form of a carpet;” inasaran, the could handle the snakes, and one with a seat in such a place where such a thing is I do not know what power is place.” In those days, wealthy done. that.” There are still such Talubang, “but- healers, called medico, in vil- terfly;” magtalubang is lages around Mt. Arayat; I “to play the guessing have met a medico who spe- game of the very cun- cialized in fractures and ning ‘Who killed him?’ sprains; his method involved The game bulaclacan, whacking a snake with a stick, Bugâ, “a white and spongy played during a wake, apparently to fracture it, and stone;” volcanic pumice involved men and then following the injured women playing butter- reptile as it allegedly flies and flowers. This searched for a weed is a Kapampangan tra- called dikut ubingan dition that has survived (“snake grass”) against in the barrios. which the snake would Namás, “the prac- rub itself to cure the tice of giving to the fracture. This grass is parents of the prospec- what the medico would tive bride;” panamás, use to heal his patients. “that which was Tumbalic, “to put given;” duru, “the something in reverse” Naga, “that figure that is placed dowry which the pro- and Bergaño gives this on the prow or bow of a boat,” which spective groom offers example: “like the penis the head of the mythical serpent to his bride.” manship going up- Buyun, “deadly great waves”

68 LOVE STRUCK The World of 1896 (Ateneo/Bookmark) Ancient words for first love, true love, secret love, endless love, loss of love While the Tagalog language can boast liking” rather than “liking with affection.” those days never said Caluguran da ca be- of such good-sounding phrases as Mahal As examples, he translates Bisa ca? into “Do cause of the bad connotation; rather, they kita and Iniibig kita, the most that the you like?” and Bisa co into “I like.” The used the more romantic Buri da ca. Kapampangan language can produce are unusual word bisanbisan, no longer used The early Kapampangans used the word the pale Calugurán da ca and the dull Buri today, means “to feel a liking,” and he il- guinut (“to go slowly, to proceed little by da ca. However, a quick check of Bergaño’s lustrates this with the following example: little”) to describe how they fell in love, old dictionary reveals that our ancestors “I ask Antonio in the presence of Juan, if one small step at a time: mipaguinut re- were more romantic than we think; they he likes Maria, and Juan remarks, fers to “those who are secretly in love.” also had words that showed their keen un- Bisanbisan mo ya mo? That is, ‘Do you HEARTACHE, LOVESICKNESS derstanding of the nuances of love. doubt about that now?’” The Kapampangan word for nostalgia Let’s start with the common term buri. And then the friar gives his own per- and heartache is palliasa, and its verb, In defining buri, Bergaño differentiates it sonal insight on love which may perhaps malliasa. Bergaño de- from bisa by saying that “bisa means lik- explain this seeming confusion between fines it as “that ten- ing with affection” while “buri means buri and bisa: “Love for a woman starts with der pain of one who mere liking it.” Yet he contradicts him- liking her and ends up with wanting her.” remembers the self when he goes on to define the forms CALUGURAN DA CA VS. BURI DA CA happy and care- and conjugations of buri to mean exactly Meanwhile, lugud means “passion, af- free life in the what bisa means: pangaburi is “affection fection, tending to be compassion.” The past, and now or love;” micaburi” is “those agreeing to early Kapampangans did not seem to use suffers the love or marry one another;” casangburi this word in a romantic sense. Malugud is pain of and maquisangburi refer to what a lover “one who has passion, affection, compas- loss, does to convince “the parents who are sion, or like piety,” while calugurán or espe- opposed to his falling in love or to his mar- quelugurán is “the one loved in this man- cially riage;” mamuri is “one who is already fall- ner.” In 1621, Fray Coronel in his the loss ing in love, or struggling with his many Kapampangan grammar book Arte y Reglas of a loved loves, like at the age of 14;” buriburian is de la Lengua Pampanga, recorded the one.” The “the lukewarmly loved;” manyaliburi is phrase Caluguran da ca to mean “You are word caglo “one who likes or wants, whether it is right beloved of me.” The next forms of lugud (diphthong, or wrong;” paburi is “one who lets to be take on a negative shade: malugúd is “il- caglao) means loved, one who seeks to be liked;” and licit lover” and Bergaño adds, “solely said “a loving, the word continues to mutate into of the woman,” while micálugud refers to sweet re- paburian (diphthong, paburen), “one who “the two illicit lovers.” “The woman,” mem- is neglected or let alone” as in Paburian Bergaño goes on, “is máquicalugud, by way brance” yo ya, “Leave her alone,” and Mipaburian of identifying/introducing her; the man is from the na, referring to “the work that is begun, maquicalugúd when referred to as one who words aglo is neglected.” maintains a mistress. Cacálugud, or and Museo On the other hand, Bergaño’s defini- Cálugud, refers to any of the two.” mániglo, Nacional de tion of bisa tends to lean towards “mere It is clear that Kapampangan lovers in “to won Antropologia

69 der at.” Mipalsinta, “with one another, like lovers” to a man “who is about to fall in love” and But there are more Kapampangan or “to be desirous to see one another, to is “beginning to woo or court a lady.” words for lovesickness: be with one another.” (As an aside, Lolo (diphthong, lolao), or maglolo, “to Yauis is an adjective that means “dis- Bergaño writes that the term mipalsinta court, to woo a damsel” tressed, becoming thin or weak due to pin- applied not just to lovers but to “two con- Balintatauo, noun, “darling of the ing for love.” Icayauis and macayauis re- tenders or valiant persons.”) Capalsintan, eye” (I suppose “apple of the eye” but of fer to the cause of this feeling, while “love, yearning, desire for the beloved.” course Kapampangans in 1732 had no idea cayauisan is the “tender suffering, like one The word calucu means “flame,” and what an apple was). who has fallen in love inevitably it was used to Mipagdiuata, “the beloved worshipped or is in love.” Note the describe love: or adored by a lover,” from the root word difference between micacalucu, “one who is diuata, “idols and false gods.” Bergaño malliasa which is pain overcome by ardent love comments, “Thank God, they are not aware over a lost love, and as in Micacalucu ya pusu.” that this could be a superstition!” yauis which is pain Busal quen TRUE LOVE over love that is not pangisnaua (literally, How did the early Kapampangans define yet yours. “the core of breath”) true love? The answer lies in the most unex- Salbat, on the means the essence of liv- pected word, tadtad, an adjective that other hand, is “an- ing; Bergaño says that the means “minced, diced, cut into small pieces” guish, grief, affliction, phrase applied to “one which is the root of tidtad, a known borne of love;” who is madly in love, or Kapampangan dish. Bergaño records this pigsalbat, “the mo- very impatient with his rather morbid but eloquent illustration of tive, which is the ab- Sinta, “love that always car- loved one.” A variation what a Kapampangan would do for love: sence of a loved one.” ries with it that pain and anxiety would be Busal quen lub Tadtaran da cu man, ing catadtad a Bitquil is “anguish to enjoy one’s beloved” co, “core of my being.” mitalandang, iyang maquiasaua queya! of heart, contrition, The early “They may cut me into small pieces, but one heavy sorrow;” bitqui Kapampangans used the of these little pieces is enough to marry her!” is “to despair due to word liag, “a word of (R. Tantingco) sadness.” great endearment and Another synonym tenderness” (like the Ta- is simi, “sadness;” galog liyag) but Bergaño malsimi, “to become does not seem to quite How dare she saddened” or “to rue know what exactly it The inequality of the sexes in with loving anxiety, meant. Maliliag and Bergaño’s time is evident in these two like the absence of a meliag, he writes, were word entries: loved one, or by an in- “said of a thing which is When a man left a woman, the jury or insult he does the object of fascination, woman was expected to fall into pieces. not deserve.” that is, because he de- In defining the word duláng (“to search Antac is defined sires it more.” He goes for gold”), Bergaño cites this sentence: in the dictionary as on to explain it lengthily, Ing lugud mu cacu nucu uari the female organ, but and it seems to me that pagdulangan ngeni? “Where shall I go it also means “the liag can be applied to a now to look for your love? says a woman pain of anguished variety of situations but wailing over her deceased husband.” love” as in pangantac. the thread that runs But when it’s the other way around THE BEST WORD across these applications and a woman left her man, instead of FOR LOVE is “desire.” falling into pieces, the man coined a The best term for The word irug (Taga- Tadtaran da cu word for such a wife: bulandal. lovesickness—and for log irog, “beloved”) has love—among man, ing catadtad a different meaning in Kapampangans, is a mitalandang, Kapampangan; it means sinta (whether the “anything that would in- Divorce, Tagalogs borrowed it iyang maquiasaua cite a sick person to eat, from us, or we bor- queya! “They may cut me by giving him food that he rowed it from them, used to be fond of, in or- circa 1732 into small pieces, but one of no one knows for der to awaken his taste Our ancestors practiced divorce, as these little pieces is enough to sure), which means for food.” seen in the following words: cauala, marry her!” the “love that always Cuyug, “inseparable “to become divorced or separated, like carries with it that partner, like a pair of married couples, or illicit partners and pain and anxiety to enjoy one’s beloved, doves;” “the one who always tags along.” friends;” miualé, or micaualé, “to de- and imbibe that intrinsic desire to be with Micuyug, “with a companion, like consort- cide to separate, because there is an her.” Sinta cu, “my love;” sinta na, “his ing one another;” cacuyug, “one who has a impediment to the marriage, or be- love.” Sinta ra ca sang aquit, “How I love partner.” cause they want to break off their il- to see you.” Malsinta, milsinta, “to love, Pamaugui, ‘a thing which a man in love licit relationship; cauani, “to sepa- to fall in love, to feel the love, to desire gives to the girl he is courting.’ The word rate, like a married couple or illicit the loved one.” Pilsinta, “the motive;” panagano, rarely used even in the 1700s, company” from the root word uani, pilsintan, “the object of feelings.” Ing means ‘a dedication.’ “absence.” E uauani, “He is always palsintan cu queca, “What I desire of Tandic, a verb referring to the way a within sight.” you”or “The feelings I have for you.” cock behaves around a hen, also applied 70 ANCIENT DIRTY WORDS THE SEX LIFE OF OUR ANCESTORS ...and they dared to speak to unspeakable By Robby Tantingco

Prior to the arrival of Catholic Span- punished. No wonder our once col- iards and even until the early years of colo- orful Kapampangan language has nization, Kapampangans had had a healthy dulled and our once rich vocabulary regard for sex; has shrunk. they consid- Thank God, Bergaño recorded ered it a nor- these ancient Kapampangan sex mal human ac- words and phrases in his dictionary tivity, imputed before Christianity (Catholics dur- no malice to ing the Spanish Period and espe- it, and in- cially the more prudish Protestants dulged in it as during the American Period) began frequently and sweeping them under the rug. It as naturally as took a Spanish friar (of all people) they indulged to scientifically collect them, de- in eating and scribe their meanings and applica- Cave drawing, drinking, since tions (the way Dr. Kinsey would do probably the oldest it gave them centuries later), and preserve them depiction of sex so much sen- so that today we can rediscover sual pleasure them and celebrate the richness of and, well, there was nothing much to do our amanung sisuan. (In several in- during those days aside from work. stances the friar warns his readers— And because sex was not a taboo sub- his fellow Spanish Augustinians— ject, ancient Kapampangans developed a that a word is obscene, but it is ob- rich vocabulary of sex words. Today, we scene only to him and not to avoid it during dinner and decent conver- Kapampangans.) sation; we talk about it only at bedtime, FEMALE ORGAN and when we do, we talk only in whisper, The Kapampangan word for Ancient erotic sculptures at the Hindu temple in with matching blush. Sex words are “bad woman is babai, and from this, Khajuraho in Madhya Pradesh, designed not words,” and children are taught “not to say binabai, “effeminate;” magbabai, for sexual titillation but to promote fertility. bad words,” and when they do, they are “dress like a woman” or “to take a 71 woman’s role in a stage play;” magbabayí, unhygienic procedure involving only a razor Batu, verb, the root word of “to womanize;” mangaludgud, “adulterer; blade and a wooden plank; before undergo- maquipagbabatu, which signifies “access, pababayi, “one who needs a woman, who ing it, boys must bathe in the nearest river with a sexual connotation.” The original may help him.” or brook supposedly to lower their body tem- meaning refers to a mother rocking a child Antac, noun, “the female organ re- perature and slow down bleeding, and chew on her stretched legs. ferred to in a very obscene manner.” A guava leaves and then spew the spittle on Tacál, verb, “a male animal cover- synonym is puqui, also mentioned in the wound to anesthesize it, which is prob- ing (i.e., copulating with) a female ani- Bergaño’s dictionary, although he adds that ably why Bergaño described this folksy prac- mal.” Bergaño specifies the word refers it was “not mentioned in polite society.” tice as “bad.” only to animals. Past tense is tecal. To Tingguil, noun, “a part of the private Siput, adjective, “uncircumcised.” use it in a sentence: Patacal me ing asu parts of a woman.” Bergaño warns, “an Bergaño said it was “prevalent in the is- mu keng asu ku, i.e., “Let your dog be extremely obscene word.” A form of it, lands” at the time. Today the common term matingguil, which means “the abundance for it is suput, probably a corruption of siput of it” is, Bergaño writes, “a great in- Tungtung, noun, “the top sult” especially “to a black woman.” end, the pinnacle, like that of a bell Ancient Kapampangans also had a word tower… tip of a for clitoris: tuca. finger, or of the Utáng, noun, “nipple, teat, the tip tongue, or of the of the breast.” nose.” Another MALE ORGAN meaning in Meanwhile, the Kapampangan word Bergaño: “the for man is lalaqui, and from this we prepuce;” i.e., have the words linalaqui, “a manly either the fore- woman; tomboyish;” calalaqui, “male skin of the penis genitals;” magcalalaqui, “to become a or the fold over remarkable, notable man;” the end of the pagcalalaquinan, “to dare the manhood clitoris. of another;” quelalaquinan, “all men, Ayut, “to copulate,” Atdac, “the Ancient mural painting of man with collectively, the male population” or “to have sex” thrust of the erect “manliness” or “the family of the male organ” oversized penis, found in Pompeii groom;” maglalaqui, “a woman playing a man’s role in a stage play” or “a although I find it more woman who dresses like a man.” descriptive. Tauing, a variation of tauil (verb, “to COITUS dangle, like the tail of an ass’), means “to Ayut, verb, “to dangle” but specifically in reference “to copulate, to have sex.” the private parts of males.” This was the term the Guilit, noun, frenum of the penis, i.e., ancient Kapampangans the tissue under the penis glans that con- used; it was roughly the trols its movement equivalent of the F Tungtung, noun, “the top end, the pin- word; they didn’t have nacle, like that of a bell tower… tip of a any euphemism for it finger, or of the tongue, or of the nose.” like “making love” or Another meaning in Bergaño: “the pre- “sleeping with.” puce;” i.e., either the foreskin of the pe- Catauan, “the nis or the fold over the end of the clitoris. body;” mipangatauan, Tularac, verb, “to become lifted, or two persons in a sexual Ancient Egyptian erotica raised, like the tail of a horse” or “an erect act; Y Francisca , noun, the glans (head) of the penis; penis.” Example: Macatularac ya, i.e., “It pangatauanan ne ning Bulasisi is raised,” or “It is erect.” asaua na, “Francisca is magbulasisi is “to masturbate oneself or another” although The modern-day word for penis, bútu, being made love to by literally, it means “to push back the prepuce (foreskin) of is also in Bergaño’s dictionary; its euphe- her husband.” the penis.” mism is calalaqui. Butubutu is the clap- Atdac, verb, “to per of the bell, maybe because it dangles thrust a pole against the riverbank in or- bred by my dog.” like the male organ. Titi, the other popu- der to push the boat away from the shore, FOREPLAY, SEDUCTION lar term for penis today, is entered in the or break its speed as it touches ground.” Lipuro, verb, “to touch lightly the dictionary but its meaning is “to liquefy That’s the first meaning. Bergaño records nipples.” Bergaño adds “like a sucking lard and to fry something in it.” Pititian another meaning: “the thrust of the erect child” but the word really referred to (chicharron) is thus called because it un- male organ,” and lists the conjugations, “grown-ups but not innocently.” dergoes the process of titi. tacdac, tindac, tundac, which are differ- Sabó susu, literally, “breast soup,” a Tuli, adjective, “circumcised” and ent from the other conjugations of the same rather graphic term for milk from the Bergaño adds, “according to the bad prac- word: itatdac, tindac, itdac (referring to breast; caglasan, “a nursing mother who tice of the land.” He says that uncircum- the more innocent first definition). feels the surge of milk in her breasts,” from cised natives were “prevalent throughout the Quinnyud, verb, “to move the belly” the root word aglas, “exhilaration.” islands;” the few who availed themselves of as in “copulating;” the repeated forward Guna, noun, “love potion, or love the practice probably used what is still known thrusts of beasts and men during the sexual charm.” Guinan is the person (man or today as batakan, an extremely simple and activity. woman) thus charmed; maguna, verb, to 72 become charmed. talandi; immodest men, on the other hand, quebaitan, which means birthday today, ac- Libî, “lust, lasciviousness, lewdness;” are talasa); mipagtalasa, mipaglandi, tually meant “one who has nocturnal emis- malibi, “lustful, lascivious;” paglibian, making immodest approaches. Bergaño sion” (in today’s parlance, a wet dream). “the object of lust;” mipaglibi, “to arouse considered “pinching, pulling the ear” as The friar defines apaninap as “what was each other.” Ali iyan picuyug ing lub yu examples of immodest acts. Also, dreamed about, like an obscenity.” yang mayap, nun e ing calibian yu, “It is cayocayo, “the shaking of the shoulders Banis, noun, “semen;” synonym is not your goodwill that has bound you as by women of loose conduct, when they cupal, “the ejaculated semen; it is a dirty friends, but your lust.” A synonym is liud, walk swaying their arms backwards as if word.” It was (and still is) very insulting to “itching in the mouth, caused by eating on hinges or are disjointed.” The adjec- say, Cupal mo (“Your semen”). Mibanisan, gandus;” maliud is “one who has lust, al- tive latud describes “a woman who, while which Bergaño wrote was “a dirty word that though it does not sound as obscene as walking, goes twisting her body with ges- is rarely heard” (even in 1732), meant one malibi.” Another synonym is gatal. “If a tures that are less modest;” maglatud, “to who was either injected or stained with mother who gets angry with her daughter walk that way.” Caliqui is “to titillate.” sperm. who sinned, says, Intang nung mingatal ca, Amuyut is “to attract, to charm, as in at- Tulari and tulasuc are synonyms mean- e micudcuran cabibi… (“If the itching was tracting a woman.” ing “to spurt” but the difference is that so strong, why didn’t you just scratch it with Bilac is “to spread the legs;” bilacbilac tulari specifies that the liquid is spurting a clam shell?”),” she is really very angry! is “to skip or jump with open legs, like an because it comes through a narrow passage, Culasâ, magculasâ, “to be immodest girl;” a like urine through the urethra or wine resolute in sinning with a synonym is through a small pipe; its closest synonym is woman, with great gratification bicang, “to tulabut, “to spurt with force, like water over the sin.” spread the legs or from a syringe, or from a sausage stuffer” Linggaso is the to open an oys- (tulatulabut is “lack of modesty or disre- ter;” another syn- spectful conduct of women”). The words onym is lalac, “to were probably also used to indicate ejacu- open the legs to lation. allow something SODOMY, ORAL SEX to pass through Buldit, noun, buttocks, or the bottom between them.” of anything. The verbs binuldit, bilditan, Bergaño records bildit mean “to sodomize.” this saying: Ing Tiup, verb, “to blow through a pipe, Bulditan, “to babaing or reed, or the wind.” Tiupan is “a cylin- Tiup, “to blow” sodomize” mamulang ala der through which air is blown.” Bergaño yang pasalacan does not ascribe any sexual connotation to caring sablang this word, but I think it’s where the word lalaqui, “A coarse woman does not let tiupa (“give a blowjob”) came from; it any man escape her wiles.” could also have been directly borrowed Macayapág, “placed on the table, from the Spanish chupar (to blow) because like food,” but it can also mean “a pros- the indigenous term is labul. But how ironic titute who is available to any comer, that the only occasion I still hear this an- i.e., offering herself for whoring;” cient word used is the Holy Mass (“ing tiup mánábang, “one who waits to solicit; ning trumpeta”). By the way, trumpeta is idiomatically, a prostitute offering her also a borrowed word; the original services to passersby.” Kapampangan word for trumpet is pacacac, MASTURBATION, WET DREAMS defined by Bergaño as “a trumpet made Lipuro, “to Alung, verb, the root word of from a large seashell.” pialung, to amuse self, to play with a Utút, verb, “to suckle the finger”— touch lightly the Lalac, “to toy or “with one’s private parts.” among children, quite an innocent thing to nipples” open the legs to Mialung is “to play with another, amus- do; among adults, it’s quite another story. allow something ing each other, romping together.” GENITAL DISORDERS to pass through Kapampangan Bulasisi, noun, the glans (head) of the Bugal, a vaginal tumor; buglan is “a between them” word for se- penis; magbulasisi is “to masturbate one- woman with such an ailment.” duce; Bergaño self or another” although literally, it means Sapat, noun, “filthiness, like that of defines it as “to molest, to rouse or incite “to push back the prepuce (foreskin) of dirt gathered on the folds or wrinkles of to passion and lust someone who is inno- the penis.” the neck or armpit.” Today the word we cent.” Past tense is lininggaso. A synonym is burat, a verb whose past often use is kibal. The adjective form, Limbayung, nude “half-body down- tense is mirat or birat, “to tuck up, not the sapatan, refers only to women (probably wards,” i.e., the opposite of topless; the clothes, but the skin of the penis, like what because dirty men were an ordinary sight), verb is maglimbayung, to strip oneself immodest boys do to uncover the glans e.g., sapatan a batal, “neck full of dirt;” “from waist down.” The Tagalog word for (head). Magburat, “doing it on oneself.” sapatan a kilikili, “armpit full of dirt.” limbayung is hubo, while topless is hubad; Bait, verb, is the root word for all the Bergaño gives a third example: sapatan a thus, we have the phrase hubo’t hubad terms that refer to birth, including babait yantac which he wrote he wouldn’t dare which means totally nude. ya ing pále (“the rice grain is beginning to say because “it is an obscene word, a very Magbábi, migbábi, “incestuous persons;” appear on the rice stalks”) and ing atian a insulting remark.” (I also will not trans- cababian, “debauchery” and “bestiality.” beitan ku (“the womb from which I late it here for the same reason.). Landi, noun, “immodesty, debauch- came”). Then Bergaño lists the next mean- Bugoc, “rotten egg,” or “a man who is ery,” opposite of datna (modesty); it spe- ing: “what issues forth or is discharged impotent;” baug, “sterile, man or woman.” cifically refers to women (malandi or from the genitals” and cabaitan and 73 ANCIENT CUSS WORDS

Then as now, Kapampangans used to US-based Ernie Turla, this is still used in his hometown Lubao; graphic sex terms to insult it is extremely insulting because it redundantly combines malandi (immodest) and patacal (whore) probably for emphasis; tacal is also used only for copulating animals, never per- The Kapampangan term for “dirty words” is panimalang. sons. (R. Tantingco) These are not the sex words per se, but sex words specifically meant to insult another person. Examples:

Antacnindumo! (antac ning indu mo) is still used today in the corrupted forms taknaydamo and taksyapumo, respectively referring to your mother’s and grandmother’s private parts.

Tumbungnibpamo! (tumbung ning ibpa mo) and Tumbungnindamo! (tumbung ning inda mo), respectively referring to your father’s behind and your mother’s behind; tumbung means “anus” (while the more ac- ceptable buldit is the general area of buttocks).

Bugalnindumo! (bugal ning indu mo), referring to your mother’s vaginal tumor; manibugal is “one who says these words” and panigbulan is one “to whom these words are spoken.”

Malanding patacal! According

Capis Capis, “seashells;” its verb form means “to gather them from the sea.” Capisan, quepisan, “the window panels sashed with processed seashells.” While it can be argued that the capis Quiping (today spelled capiz) may have been imported from other regions and merely processed here in Pampanga, the fact that the (Tagalog kiping) early Kapampangans had a word of their own for gathering the shells from the sea, plus the fact that some Pampanga towns Quiping, “pancakes made brittle on a frying pan.” Meguing are coastal or are very close to the sea (Macabebe, Sasmuan quiping, “said of a very brittle or fragile object, like a dry leaf, and Lubao), indicate that there used to be a capis industry in etc.” This is the same word used by the Tagalogs in the Pahiyas Pampanga. The capis lanterns which are so popular today and Festival in Lucban, Quezon for their brittle leaf-shaped deco- which people say we merely adopted from other regions, may rations, made of ground rice. have Kapampangan roots after all.

74 Although Pampanga was a surnames: Tapang (adj. brav- bastion of Spanish colonial ery), Tiglao (adj. prosperous, v. power, many indigenous ANCIENT to continue), Sangil (adj. cru- Kapampangan surnames were elty, i.e. bravery, boldness), not hispanized and have re- Galingan (adj. smart), Bagsic mained intact to this day—proof KAPAMPANGAN (adj. ferocious), Sagad (Adv. of the Kapampangans’ intense extremely). patriotism and respect for their Their spirituality is also ob- ancestors’ legacy. SURNAMES served in the following sur- In 1849, Governor Narciso Dr. Rodrigo M. Sicat names: Maglalang (n. Creator), Claveria issued a decree urging Guina (n. God), Sambat (v. to all Filipinos to drop their native adore, to worship), Pamintuan Buan; Bilitug (n. fried corn hunt birds in the grass field), surnames and adopt Spanish sur- (v. to obey), Mamangun (v. to seed) to Vitug; Lugay (v. to Sangalang (v. to break a branch names, based on a list prepared raise), Tayag (v. to lift, to raise), spread or hang loosely) to or stem), Sanggalang (v. to by the colonial government Pangilinan (v. to observe, to Lugue; Pinlac (v. to whole sale) cover something, i.e. to bait (Agoncillo, 1977). Unlike most abstain), Masanque (adj. ear- to Nacpil; Munag (n. light) to wild pig or fowl). other ethno-linguistic groups, nest, pure), Susi (n. key), Tala Nunag, Canlas (v. to found, suc- Sample surnames that ex- Kapampangans opted to retain (n. star), Saplala (v. to succeed in office) to Lacsan, Lacsan press the farming characteristics their indigenous surnames. ceed), Magpayo (n. counselor), (n. bundle) to Lacson; Magsaysay of the people include Manese (v. Long before the Spaniards Patawaran (v. to forgive), Langit (v. to raise something) or to raise or prepare something), came, Kapampangans chose (n. heaven, sky), Mallari (adj. Magsese to Manese. Sese (v. to take care), Suba (v. to names and later surnames that possible), and Mayap (adj. Figurative Extensions Sur- go up), Danan (v. to bring some- represented the person’s or good) among others. family’s values, traits and ex- names are used in a figurative thing, to remember), periences. Bergaño’s speech to extend meaning. Ex- Dampil (v. to cultivate, to Vocabulario has included words amples: Magat (n. noble title), prepare the land). OTHER EXAMPLES Dula (n. table or throne), Surnames that ex- that served as basis for some of Sabile, “to stop over (at some port, Gatdula (n. man with prominent press carpentry or wood- these indigenous Kapampangan or while doing an errand)” stature), Lacandula (patriarchal carving skills of the names/surnames. Their defini- Sagum, “to mix drinks” head), Panlaqui (n. male role or people include Anloague tions or descriptions can be best Pinlac, “to buy wholesale” status), Laquindanum (n. sea (n. carpenter), Bulaon (n. understood using the following Abad, “a little bleeding or slight warrior), Maniago (n. powerful molave), Apalit (narra), semantic approaches: wound” or persistent person), Lacanlale Impun (n. trunk), Lapid (v. Specialization and Gener- Dué, “to crave, to desire” (n. noble man), Magdangal (n. to lop), Larin (v. to fix), alization Many surnames that Ibe, “to become intoxicated from man of honor), Soliman (n. re- Magbag (v. to detach), have general meanings started chewing betel nut” silient seed, i.e. bravery, bold- Manlapat (v. to measure). as names of specific things. Yanga, “earthen vessel to puff rice ness), Sicatuna or Sicat (n. rays The culinary prowess Examples: Bituin or Batuin in” of the sun, radiance), Datu (n. of Kapampangans is found (n. star), Tala (n. morning star), Babao, “wood from mangrove” chieftain, rajah), Macabulus (n. in these surnames: Sese (n. pet), Bondoc (n. moun- Tulabut, “to spurt” liberty, freedom fighter), Tamayo (v. to make pre- tain), Basi (n. wine), Lulu (n. Viray (or Biray), “kind of boat” Simbulan (n. emblem), cise), Payumo (v. to race), Bulaon (n. Molave), Canlas, “to succeed in office” Punsalan (n. pioneer), Balabal sweeten), Yumul (adj. Manasan (n. fisherman), Apalit Calma, “luck, fate” (n. shawl), Galamay (n. mem- sweet), Calara (adj. pep- (n. narra), Lubao (n. river), Cano, “to make allegations” bers), Duya (n. cradle, ham- pery), Manipon (v. to Impun (n. trunk), Tulud (n. Aldaba, “crossbar that secures door mock), Canlas (n. founder). gather), Maniti (v. to fry), sprout), Bagang (n. molar), Palad or window” Etymology Mangilit (v. to slice), (n. palm), Lara (n. pepper), Sanggalang, “to disobey” The etymology of indigenous Manalac (v. to strain), Bulan (n. moon), Isip (n. mind). Simbulan, “shone upon” Kapampangan surnames also Manapsal (v. to extract). Radiation The surname Suba, “to navigate upstream, or presents the ancient history of Examples of surnames does not change its form but ra- against the wind” the names with reference to the that demonstrate the aes- diates variety of meanings when Iral, “actual presence, personal at- nature, origin and semantics vis- thetic predisposition of used. Examples: Bungad is used tendance or care” à-vis the identity of the Kapampangans are as noun (gate, opening, front- Laus, “a hole or fissure that passes Kapampangans. Other than Singian (sangi – v. to comb age, facade), as verb (to begin, from one side to the other;” idiom- those already presented, the neatly), Lugay (v. to to commence, to peep out, to atically, laus a sinta, laus a lungcut, cultural nature of the spread loosely), Maticas blur) and adjective (croaky). laus quing pusu, “heartfelt love, Kapampangans is reflected on (adj. smart), Malagu (adj. Bulus or Bolos is used as a noun heartfelt sorrow” what they do. beautiful), Masanting (flood, torrent) and verb (to Tayag, “to lift” Examples of related sur- (adj. handsome), Mutuc scatter, to put into, to pour) and Talangpas, “steep banks” names that involve the hunting (v. to crown), Quiambao adjective (awful). Bacay, “ambush, waylay;” also, prowess of the people include (quiambay, kimbe – v. to Adulteration A letter in the “hand-basket for fishing” Mangubat (v. to hunt), Salenga sway), Guilas (adj. surname is manipulated, al- Abat, “to accost” (salay, sale – v. to search smart), Lalic (adv. well tered, or conceptualized so that Cubacub, “a certain game, no longer birds’nest), Sabat (v. to obstruct shaped), Lalu (adj. more), by association, it takes on a fla- in use” something), Sagmit (v. to seize Mamucud (adj. rarest). vor or style. Examples: Binuya Saplala, “praise” something), Calapan (v. to look The virtues of the (v. cultivated) to Viuya; Calasan Pilapil, “clearing of fields for sow- for, to search), Maun (v. to dig), Kapampangans are also (v. to remove, to detach) to ing” Calasang, Bulan (n. moon) to Timbol (v. to harvest nest or reflected in these sample 75 FAMILY TIES Because they kept track even of distant relations in their extended families, our ancestors had terms for every branch, twig and leaf in their family trees By Robby Tantingco

Like all Filipinos, Kapampangans value family relationships, try to extend the circle of relatives as much as they can, and will do anything, risk everything, including job, marriage, friends and personal happiness, to protect their family and their family’s honor. The concept of kadaya (consanguinity) as the basis for defining the Kapampangan, emanates from the premise that all Kapampangans descended from the same family tree and therefore share the same bloodline. The following words show that ancient Kapampangans extended their family ties not only horizontally but also vertically, i.e., they tried to connect not only to the most distant relatives but also to the earliest ones : ASCENDANTS, DESCENDANTS Nunu, “grandfather or grandmother;” nunung sepupunan, “immediate grandparents:” nunung tud, “great grandparents;” nunung talampacan, “great great grandparents;” canunununuan, “forefathers.” The common term today for grandparent is apo (or apu); the early Kapampangans used this word, according to Bergaño, as “a word of respect and tenderness in address- ing a father, or a mother, or a grandparent.” Priests and other adult strangers were also called apo to reassure an intimidated child “that he may not be afraid.” Apú, or apó (stressed on the last syllable), is the Kapampangan word for “grandchild;” apúng sepupunan, “the child of a son Capusû, “children of or daughter;” apúng tud, “great the same mother,” from grandson; the son of my grand- the root word pusû, son;” apúng talampacan, “great great grandson; son of my “groin, belly.” great grandson;” apúng cucu, A synonym is cayatian, “the son of my great great grand- “those coming from the son.” Bergaño explains that these terms applied to both male same womb.” and female grandchildren. Palipi is “descendant;” pamalipian, “from whom one descends;” capalipian, “the lineage.” A synonym of palipi is suli, “banana shoot” but idiomatically, “descendant, starting with the son downwards;” manyuli, “to have a son.” Our ancestors also used suli as a term of endearment for their sons: Iya ing suli cu.. Meanwhile, maquisuli means “to be close to someone, like a son to his mother or a wife to her husband, like the suli of a banana plant.” PARENTS, STEP-PARENTS Ibpa, “father;” Bergaño writes that ibpa “is also a term of endearment;” paibpa, “to be called a father.” Paibpan da cu, “They call me Father” (Fray Bergaño obviously referring to himself). Mi-ibpa is “father and son (or child).” Indu, “mother;” mi-indu, mother and child; cainduan, “those of one birth, born at one time, like a litter of pigs;” gaindu or tagaindu, “the prolific female animal, the egg-layer;” a synonym of indu is inda, “mother, called with endearment.” Fray Francisco Coronel, OSA, in his Arte y Reglas de la Lengua Pampanga (1621), writes that “ynda is never followed by a pronoun, but yndo is.” Example: Cang yndo co, “To my mother” but never Cang ynda co. Bapa, “uncle” or “stepfather,” although “sometimes it is only a word of

76 77 endearment, in the manner of ibpa,” i.e., you can call any older SIBLINGS man ‘Uncle.’ Acung maquibapa queya, uling pangunacan na cu, Capatad, “brother;” micapatad, “two who are brothers.” “I call him Uncle because I am his nephew.” Maquicapatad ca quing santa cofradia, “Join the holy brother- Dara, “aunt” or “stepmother;” midara, hood or confraternity.” Patad is “to cut.” “an aunt and her niece.” Caputul is also used to mean the same Asaua, “a husband or a wife;” ipangasaua, Inanac, “godchild” thing. “the dowry;” pangasauan, “the girl he is get- Inanacan, “adopted Caca, “older sibling, as he is called or ting married to;” miasaua, “the married addressed by younger brothers and sisters.” couple;” paquiasaua, “to give in marriage;” child” Bergaño adds, “It is also a word of respect mamiasaua, “the officiating priest.” Anac sulip, “illegiti- to any older person.” Maquipus is “concubine, or kept woman,” mate child” Uali, “younger brother;” also “a word from the root word ipus, “to attend to with of endearment;” miualian, “one who could care.” Obviously, men got concubines prima- Bitô, “son of an no longer be a uali, because another has rily to have someone look after them; they unfaithful wife” been born after him.” were no better than our maids (whom we also IN-LAWS call ipus or maquipus) today. Catuyangan, “parents-in-law” (Tagalog biyenan); also applied CHILDREN, ALL KINDS OF THEM to “the siblings and cousins of the parents-in-law;” its verb form Anac, “a son or daughter, an infant or a small boy;” manganac, means “to become a son-in-law to the parent’s of one’s spouse” “to have a child, to give birth;” panganac, “the begotten, the or “to become parents-in-law of the spouse of a son or daugh- one born;” penganacan, “the place where one ter.” Micatuyangan is “affinity between is born;” pípanganacan, “place of birth” or Catuyangan, parent(s)-in-law and the son/daughter-in- “the placenta;” palanacan, “the uterus.” law.” Today we mispronounce it as Maquipanganac is “one of the two living in con- “parents-in-law,” catuwangan. cubinage.” A synonym of anac is sulul, “a today mispronounced Bayó (diphthong, bayao), “brother-in- sprout; a son; an offspring.” as “catuwangan;” law or sister-in-law;” Mibayó ca ta, “We Pangáne (diphthong, panganay), “the are brothers-in-law.” firstborn;” Mangane la, “said of a couple be- Baláyi, Manuyang, “son-in-law or daughter-incoming parents for the first time.” “reciprocal name for law;” menuyangan, “one taken in as a son- Dalánan yang pangáne, “the one who fol- parents of a married in-law.” lows the firstborn; the second-born child.” Baláyi, “reciprocal name for parents Bungsu, or bungso, “strictly speaking, the couple;” of a married couple;” cabalayi, “one of youngest child, or the youngest among sib- Balaynan, “one taking them;” mibalayi, “one corresponding to his lings;” but it could also mean “any little child or her counterpart;” balaynan, belaynan, whom the speaker calls bungsu out of endear- another as a co-parent- “one taking another as a co-parent-in-law” ment.” in-law” through the marriage of their children; Anacan, or inanacan, “adopted child.” ipamalayi, “the person proposed for a marriage, be he the Inanac, “godchild.” baintauo (young man), be she the dalaga (young woman); Anac sulip, “illegitimate child.” maquipamalayi, “one who joins the party in discussing or seek- Bitô, “son of an unfaithful wife, attributed as her husband’s.” ing the hand of the bride formally from her parents, or arranging Capusû, “children of the same mother,” from the root word for the coming marriage” pusû, “groin, belly;” pupusû, “to tuck up something on the belly” Bilas, “in-laws, the spouses of two brothers or sisters;” or “to receive something or somebody with affection;” pusunan, mibilas, “those who are thus related;” bilasan, “one taken such, “that which is received thus;” mamusun, “pregnant woman;” by marriage.” pemusun, “the child that is in the womb.” A Canayúnan, “distant relative.” synonym of capusu is cayatian, “those com- Canayunan cu ya, “He is my distant rela- ing from the same womb.” Maquipus, tive” (literally, “We are congruent in terms Maiqui, “spoiled child,” from the root word “kept woman;” of blood”) from the root word, nayún, iqui, “the train of a (mother’s) skirt.” Dalanan pangane, “agreeable, coordinated, congruent.” Anac a bayung tubu, “a child in early ado- Dayi, “relative; of the same lineage;” lescence” and “the so-called younger genera- “second-born child” mirayi, “two belonging to the same gen- tion;” maguintauo, “to be considered a grown-up man;” eration or lineage;” dayi yang arian, “he is of royal lineage;” maquitauotauo, “a young boy who is involving himself in mat- dayi yang mapia, “he is of noble lineage.” A synonym of dayi is ters for grown-up men;” matauotauo, “one who is a little men- capun, “relative;” capuncapunan is “distant relative” (Coronel, tally retarded.” 1621). Pisan is “cousin” while pisanpisanan is “distant cousin.” Nucan, ‘nephew;’ pangunacan, ‘nephew, son of your brother, The phrase E la misicamoangan means “people who hardly or of a cousin;’ it also means ‘a stepson or stepchild.’ know their relatives, because their parents never bothered to inform them about their lineage.”

Pluralizing anac

To indicate plurality of offspring, Fray Coronel (1621) showed how: by merely duplicating the first syllable of the word. Thus, Di Pedro ylang mianac, “Pedro and his son (or child)” becomes Di Pedro ylang miayanac (or miaanac), “Pedro and his sons (or children).

78 Symbols of godparenting

Teuagan, “godfather;” today mispronounced as tegauan Micasampaga, “contracting affinity THE IMPORTANCE OF BEING between parents and godparents.” GODPARENT Sampaga means flower Kumare, kumpadre -- co-parents shared responsilbility and spiritual affinity with the parents It seems that the ancient parents and godparents;” sapá is “chewing Kapampangans took godparenting very se- betel nut and leaf,” thus misapa indicates riously, as shown by the following words: the bond forged when parents and godpar- Tauag, “to call” but the adjective form ents chewed betel together, maybe even teuagan means “a godfather;” maneuagan, exchanged chewed betel, like the practice Micadalayap, “said of two becoming “to seek a patron of drinking from one for anything;” The early Church cup containing each compadres, or the acquiring of spiritual mipaneuagan, “I institutionalized other’s blood. relationship between the father and the stand as a witness godparenting to ensure Macatinape, “the godfather of a child.” Dalayap is the in your wedding to- the spiritual/material relationship between lemon fruit. day, tomorrow you parents and godpar- will do the same for welfare of the child in ents” (shades of the me;” mitauagan, case of parents’ death Judeo-Christian prac- “those who call or abandonment (which tice of “breaking bread each other by the together”). title of was common) Micalatíc, “the godparenthood;” patauagan, “the spiritual spiritual affinity between a child’s parents affinity between a child’s parents and his and his godparent(s);” from the root word godparent.” Note that today the word latíc, “coconut oil.” teuagan has been corrupted to tegauan. Samác, “partner in a contract, or ten- The “spiritual affinity” has also been re- ancy, or baptism, confirmation or wedding;” placed by the distasteful practice of get- samacan, “the compadre, co-godfather;” Misapá, “mutual relationship between ting as many as 10 pairs of godparents misamac, “the father and the godfather;” parents and godparents.” Sapá is based not on any affinity but on the god- pisamacan, “the godchild;” casamac is “chewing betel nut and leaf.” parents’ wealth, power or reputation. “tenant.” Micasampaga, “contracting affinity between parents and godparents;” maquisampaga or maquicasampaga, “those entering into such an affinity;” casampagan, “one of those who are in such an affinity.” Micádalayap, “said of two becoming compadres, or the acquiring of spiritual relationship between the father and the godfather of a child;” dalayap is the lemon fruit; similarly, micádalandan, “the spiritual affinity among the parents and the Micatinape, “the relationship between godparents of a child;” dalandan is the or- Micalatic, “the spiritual affinity a child’s parents and godparents.” ange fruit. between a child’s parents and his Tinape is bread. Misapá, “mutual relationship between godparents.” Latic means coconut oil. 79 Anatomical sketches of Leonardo da Vinci

80 BODY LANGUAGE

Below is a list of notched, hare-lipped or with Kapampangan terms for a clogged nose;” bungal is body parts. Most of them limited to “toothless.” have survived, probably Bagang, “the molars.” because of usage (the hu- Guilaguid, “the gums.” man body being most ac- Dila, “tongue;” madila, cessible and constant). “talkative;” manilâ, “to There are some surprises, lick;” alual, “to clean the though: mouth with the tongue, like Buntoc, “head;” when some food remains be- mabuntuc, “literally, a tween the molars;” uaua, big-headed person.” “saliva;” babas, “drivel, Bican, “the skull;” it spittle;” mauaua, “abun- also means “coconut dance of saliva.” shell;” pibibicanan, Gumi, “beard or mous- “empty coconut shell.” tache;” magumi, “one who Buac, “hair;” tutug, has a full beard;” “bald; hairless;” ical, maningumi, “one who shaves “curly hair, not kinky like off his beard or moustache that of a Negro;” mag- with a razor, or by pulling ical, “to curl the hair pur- each hair out with one’s fin- posely by making braids, gers;” malabulung labung, plaits or ringlets;” iniclan, “beard that pricks.” inical, “the hair thus Babâ, “the chin, not the curled.” beard.” Bumbunan, “the top Balugbug, “ears;” of the head;” pulupulu, pingul, “earlobe; the soft “the crown, or vortex-like lower part of the ear;” formation of the hair, off- mapingul, “with large ear- center towards the back of lobes;” talinga, or pingui, the head;” pulupuluan, “one with flabby ears.” “one who has such a formation.” “tears;” mangâle, “tears running down, Tilauo, “the epiglottis;” matilauo, Pulupuluan mu ya is “to look for such for- falling down.” “said of one who shouts or cries out loudly;” mations on the hair of a horse, ox or cara- Quile (diphthong, quilai), “eyebrow.” related to the Tagalog tilaok. bao, as basis for good or bad harvest, and Talucab mata, “eyelids.” Ngalangala, “the palate close to the good fortune or bad fortune to the owner.” Irap, “eyelashes.” epiglottis.” Tungdun, “nape; back part of the Arong, or arung, “the nose, or the Bátal, “the neck.” Masipag a batal, neck;” tingdunan, “that which is held at snout of a beast;” arung arung, “the nose- “great eater.” Meguin alaua batal, “vora- the nape;”matundun, “proud, stiff- like notch made on a log so that it can cious eater, because alaua is that net at the necked, one who does not bow or nod;” hauled or dragged;” palpad, or palpad a end of a pole for plucking fruits from mamatungdun, “one who sows discord.” arung, “flat-nosed;” pilpil a arung, “flat- branches, or drawing fish from a pen.” Canuan, “the forehead;” macanuan, tened nostrils, i.e., narrow nostrils.” Batálan, “to count how many mouths to “prominent forehead” or “wide forehead;” Paling, “cheek and jaw;” tampaling, feed.” Cabu, “beating of the vein on the culutun, “wrinkles, like those on the fore- or tumpaling, “a slap on the cheek.” neck;” also, “to feel the heartbeats behead, eyebrows;” butlig, “pimples.” Alimpuyu, “mole;” alimpuyuan, tween the chest and the throat.” Malingmingan, “the temples; sides of “marked with moles.” Almunan, “aesophagus” from the root the head.” Asboc, “the mouth;” bunganga, word almun, “to swallow” (alduc is “to Pisngi, “cheek, that which is below the “mouth, only when referred to in disdain drink”); related to the Tagalog lalamunan. temple.” Mamisngi, “said of the monkey or anger;” mabunganga, “one who talks Bagâ, “lungs.” when it inflates that past filling it with the loudly, who opens his mouth too much.” Pagó (diphthong, pagao), “shoulder, food he eats, storing it there, and does Balungus, “the border of the lips;” shoulders;” mapagó, “endowed with strong not immediately gulp it down; idiomati- bitas a balungus, “missing front teeth” or shoulders.” cally, “one who puts something in the “one who cannot keep secrets, or cannot Balicat, or baligat, “the clavicle or pocket secretly.” keep his mouth shut;” magatal a balungus, bone from the shoulder to the chest.” To- Mata, “eyes;” mamata, memata, “to “foul-mouthed;” simpac, “a cleft mouth;” day we carelessly use the word balicat to come and see; to discover with own eyes.” sima,”to shut up; to close the mouth or mean shoulder. Mamamatacan bina, mamatanacan da! the lips;” synonyms are ticum and icum. Quiliquili, “armpit;” “one who strings “What a great observer you are!” Matan, Labî, “lip;” malabi, “thick-lipped.” up fishes (their gills likened to armpits);” metan, amatan, “that which was seen.” Ipan, “teeth;” miipanan, “the child quiliquian, “the fishes strung up;” “ said of E la pa mimata, “They have not yet opened teething;” bungi, “toothless, lacking teeth, dikes or dams opened or rerouted to an al- their eyes, like newborn kittens.” Luâ, ley or gutter.” 81 Sico, “elbow;” masico, bad.” “abundant;” misisicuan, “el- Singit, “the groin, the part bowing one another.” Mexico next to the thigh; the joint of town, formerly called Masico, the hip and the belly;” also, probably got its name from the “the notch of an arrow.” Kapampangan word for abun- Ita, “the inner side of the dant. thigh, up to the groin;” “the Camauo, “the fist, or outer or opposite side is hand closed tightly,” opposite papaluan” (where one is of palad, “open hand; palm spanked). Pun ning ita is the of the hand;” Ninung point the thigh begins at groin quinamauo quetang dalaga? area. Uling mecamo ya. “Who laid Bútu, “the male sex organ;” his hand on the maiden? Be- the euphemism is calalaqui; cause she has been violated.” butubutu is “the clapper of a Taliri, “finger;” bell.” taliringbitis, “toes;” taliring Puqui, “the female sex or- libutad, “the middle finger;” gan, a dirty word, not men- tindaragul, “the index finger, tioned in polite society;” syn- or thumb of the hand” or “the onym is antac, “the female or- big toe of the foot.” gan referred to in a very, very Tagguiang, “rib;” obscene manner.” panagguiangan, “bone-thin; Báyag, “testicles;” bayag ribs are showing.” cambing, “a well known herb;” Susu, “breasts;” sisuan, mabayag, “endowed with large “the milk,” “the breasts” or testicles”or “hernious;” “the mother.” Macasusu, bayagan, “to grip or seize at the “suckling on the breast;” testicles, as in a fight.” pasusu, “to let to suckle;” Puad, “the thigh, the upper pasusuan, “the one allowed to part of the leg.” suckle.” Poning susu, “the Tud, “the knee, or knees.” side.” Ding sablang ilug Lulud, “the shin;” malulud, mipacasusu la quing “to be injured at the shin.” dayatmalat, literally “All riv- Butit, “calves of the legs.” ers suckle at the sea,” but to Bucungbucung, “ankle;” be more accurate, they malabulacus, “the ankle or the empty into the sea. When the kneecaps” (because they are cigar we are smoking is loosely shaped like the bulacos, or fruit rolled, we say, Anti catang of the gugu vine). sususu quing e ta indang tauo Dan, “the part of a leg that (literally, “It’s like we are is above the heel, serves as a suckling from someone who is support for the whole leg.” not our mother”). tains the excrement.” Bitis, “feet.” Pusû, “the heart.” Pusu, “groin, belly;” mapusu, “one Talampacan, “the sole of the foot;” Culuung, “the torso;” the real mean- with a protruding or prominent belly;” talimpucan, “one who is not sure-footed, ing is “barrel for distilling liquor in a tav- pemusun, “the child that is in the womb.” who easily slips or slides;” bissuang, “fis- ern” but since the human torso has the Atdo, “the gall; bile.” sures or cracks in the feet.” same form as a barrel (hence, the term Pantog, “bladder.” Bubung talampacan (literally, the roof “barrel-chested”), the term applied to the Auac, or auacan, “waist;” inauacan, of the sole), “the heel or instep” torso as well. “the one embraced at the waist” (probably Catat, “skin;” catátan, “to skin, to Atian, “belly; bosom;” mayatian, “pot- related to the Tagalog words hawak and flay;” quinátat or quetátan, “the animal bellied.” hawakan, ‘to hold’); matinauac, “slender that is flayed or skinned;” the common Dungus, “stomach; its exterior part is waistline; like a lady wearing a corset.” term balát applies to bark, peeling, husk, called malatulud bangcal.” Butul, “a bone” or “a seed;” verb, “to etc. as well as to the skin; balatán means a Pusad, “navel” or “umbilical cord.” take out the bones by removing the meat;” thing that has a thick layer or bark, i.e., Bituca, “large intestines;” iso (diph- mabutul, “bony; lean” and “also a species “if the bark is too thick, reaching close to thong, isao), “small intestines;” pabituca of banana.” the core, it is not a good material for the is “to put stones, dry leaves and other rub- Galudgud,”the backbone;” asias (house post); mabalat, “to be lashed bish inside a wall as fillings.” galudguran, “protruding backbone, like with a leather whip;” belatán, “one who is Até (diphthong, atay), “the liver” or that of some horses, so sharp that it can lashed with a leather whip.” “the center of a pongso, or vat for solid cause chafing to the rider’s buttocks.” Lamad, “the thin film between the sugar.” Cayucut, “the end of the spinal col- thick skin and the flesh;” also amad, “the Bató, “the kidneys.” umn at the buttocks.” thin film under the skin (all of us have it);” Sepupunan, “lap, or bosom” from the Buldit, “buttocks” or “anus;” amaran, inamaran, “the flesh from which root word sapupu, “to hold on the lap.” tumbung, “orifice, anus; a dirty word” but it is removed.” Labut, “the paunch, the belly that con- Bergaño explains “the word itself is not Laman, “flesh.” bad, but the way or motive in saying it is (R. Tantingco) 82 A catalogue of diseases and deformities Some ailments have more terms than others, which means they were more common By Robby Tantingco

People today live under the threat of a making a stir, like in a stomach ache.” Tilis, “excrement that comes out vio- pandemic, always grappling with rapidly Talam, or talamtalam, “to suffer an lently, in semi-liquid form, or in spurts;” mutating strains of virus and increasingly upset stomach, when there are signs of mitilisan, “like the underwear or drawers.” resistant forms of cancer, and from time to vomiting.” Micalpac a lura, “one who spits Atut, “fart;” palatut, “one who farts time succumbing to outbreaks of cholera, a lot due to an upset stomach.” easily or frequently;” mipalatut, “sponta- tuberculosis, influenza, dengue fever, ma- Taguilid, “diarrhea; loose bowel move- neous farting.” laria, pneumonia and a whole catalogue of ment;” managuilid, “to suffer diarrhea, Culunyayan, “swelling of the lymph diseases. with blood (dysentery) or without blood;” glands, dry ones, including those in the But this is nothing compared to the magdaguis, magdaraguis, “one who has neck:” manguluinyayan, “the appearance multitude of illnesses that ravaged entire severe diarrhea or dysentery.” of a swollen lymph gland.” populations and caused untold suffering on Magbulus, “to have diarrhea;” bulus, Tulúc, “a certain ailment of the ears;” the lives of our ancestors. Because there “to pass wind with bellows (loose bowel tulúcan, “one afflicted with such” were no hospitals and pharmacies, even movement);” lapipit, “sound that accom- Buclo (diphthong, buclao), “goiter;” simple fevers could lead to fatal complica- panies an involuntary evacuation” buclauan, “a person with goiter.” tions. Which was why our ancestors kept (Lalapitpit ya buldit). Baiqui, “mumps;” baiquian, tab of ailments, symptoms and remedies. Sasal, “to hurry to go out;” masasasal, mibayquian, “to have the mumps” Bergaño recorded many of them (one could “like a baby which is about to be born” or Bulán, “stained or marked with white tell by the number and variety of terms “when you feel the pressure of the bow- spots on the feet or hands, caused by the which diseases were prevalent at the time): els.” Sasasalan na cu, “I am in a hurry to sickness called bugsuc; mibulanan, “to be Talamtam, “the intestines bubbling up, or go to the privy!” afflicted with them or with bugsuc.” 83 Bugus, “scarred of the body.” Malandang Bulutung, “smallpox;” bulutungan, from little itches; in landang cu, “I am somewhat “one who has smallpox” or “one who is Candaba there are indisposed.” pock-marked or scarred by smallpox.” many who have these Bungad, “sniffling, like Butlig, “pimples;” butligan, “one who scars: Bugus la asbuc one with nasal congestion.” has pimples;” synonym is daliuauat (pro- (“They have scarred Laguclaguc, “to sip or sap nounced daliwawat), “pimples that come mouths”).” the mucous like what children out on the face;” daliuauatan, “one who Bucoco (diphthong, are used to doing.” has them;” icadaliuauat, or mácadaliuauat, bucocao), “malignant Galunggung, “the chill “the cause of pimples, like wine.” Today abscess, tumor;” that precedes a fever.” the word has been corrupted to daliyauat, bucocauan, “one who Lagnat, “fever;” alibub, probably influenced by the Tagalog has such an abscess;” “burning feeling;” malibub, taghiyawat. mengabucocauan, “one “one who has such feeling of Cutil, “mole; wart.” afflicted with many ab- extreme heat;” galucguc, “fe- Galugu, “warts, corns;” scesses.” ver chills; to shake with ter- mangagaluguan, “one afflicted with many Bayâ, “abscess, tian fever;” ligquig, “trem- warts.” large boil or furuncle;” bling due to fear, or cold, or Lipac, “corn; callousness on the hands bayán, “one who has Buclo, “goiter” after urinating.” and feet;” lipacan, full of corns on the it;” mabayâ, “sore, Balisbisan, “one with pro- hands or feet;” lipacan a balungus (liter- swollen;” Pangabayán fuse flow of perspiration.” ally, mouth covered with corns), “talkative cung binâ, “I feel sore all over.” Senat, “indisposition of the body.” To- fellow.” Sayô, “pus, corrupted matter, or blood day we use the word to mean “a little fe- Gutli, “scab; skin disease;” gutlian, oozing from a wound;” nana, “pus;” verb, ver.” Sick people lay on a dáse (diphthong, “one who has scabies.” “to drip or drop from the infected part;” dasay), “palm mat;” iráse, “to use it as Agad, “smarting, painful irritation of nanán, “one who has nana” or “the lacera- bedding;” Irase me ing salunan, “Lay the the armpit, caused by minute particles or tion that has nana.” sick down on the mat.” a sore.” Tigsa, “a boil, furuncle.” Benat, “relapse;” Tagube (diphthong, Apsal, “to squeeze, e.g., a boil or an mabenat, “one who is re- tagubay), “welt, bruise, al- abscess.” covering from his sick- lergies, swellings, due to Nacnac, “to putrefy, to rot, to decay; ness suffers a relapse;” abundance, or heat of the the abscess or the wound becoming swol- it can also mean “to fu- blood;” mitaguben, or len, opened or ripened;” panacnacan, migate the sick person mangatagube, “to have “cause it to swell or to spread.” who has a relapse.” them.” Pio, “gout, rotting abscess;” mipiyuan, Meguintalamurî, “a Buni, “ringworm;” or mangapio, “if one has them in many person who has red eyes buning manoc, “the ordi- parts of the body.” due to lack of sleep;” nary kind;” buning Gatal, “an infectious disease, incur- bugo, “swelling of the balictad, “the festering able, in which the body is afflicted with eyes due to too much Bucoco, “malignant kind;” sicat, “to become putrefying pustules or tumors;” Bergaño crying.” abscess or tumor;” full, like a body with adds, “I do not know if it is leprosy or ma- Balisaso (diphthong, Bayâ, “large boil or ringworms.” Sisicat buni lignant tumors;” gatlan, “a person who has balisasao), “a urinary ing catauan, “The body is furuncle;” this disease; if it’s a horse, it’s bucbucan;” trouble or ailment;” covered with ringworms.” magatal a asboc, “one who talks too much.” balisasauan, “one with Tigsa, “a boil or Bungal, “toothless;” Cuyamcuyam, “astir, like worms in a such an ailment.” furuncle” also, “one with broken festering wound.” Mabayag, “one with nails, hooves, like a horse.” Tunga, “ingrowing nail, or a whitlow.” hernia.” Bungi, “toothless, lack- Aua, manaua, “to infect;” mengaua, Bugal, “a certain sickness of the female ing teeth, notched, hare-lipped, or with a “to become infected with another’s dis- genitals;” buglan, “a woman with such an clogged nose.” ease;” cauauan, “that which is infectious, ailment.” Sungal, “toothless;” sumungal, “to pull like measles, Bucul, “a cyst, or wart;” buculan, “one the tooth.” smallpox, who has it.” Batulalangan, “shortsighted; one who ringworms or Bulanbulan, “said of one who gets sick can hardly see at twilight or nightfall;” bad habits;” in the head every month, which may be mibatulalanganan, “to suffer from short- micaua, “those migraine.” sightedness.” who infect one Lango, “headache, or indisposition, or Bilig, “cloudiness of the eye (cata- another, e.g., pain in the head;” malango, “to suffer a ract);” biligan, “one who has this white you infect me headache.” spot in the eye(s).” with your Liyu, “swirling in the head, vertigo, Pulá, “shortness of vision.” Mapula ya ringworms, I in- dizziness;” maliyu, “to faint, to swoon;” mata, “He has weak eyesight.” fect you with talacaliyu, “one who gets dizzy often;” a Uram, or uramuram, “to blink, like one my mange.” synonym is liping, or maliping, “swooning who has sore eyes, or is half-asleep or not Inâ, “”de- of the head, causing the afflicted to break yet fully awake.” bility;” mainâ, in cold sweat, like due to hunger.” Talamuri, “a bird with red eyes;” , Cuyamcuyam “to become Siguing, “to pass out, or faint, like an maging talamuri, “a person who has red “astir, like worms in a weak.” old man, or like one who suffered a fall, eyes due to lack of sleep.” festering wound” Landang, becomes unconscious, but is revived later.” Mabutiti, “to become poisoned by the “indisposition Langib, “scab on wounds.” butiti (a poisonous fish, not tadpoles); its 84 antidote is the evos lunas.” Lubad, “the fat- (buri leaves), or its Luné (diph- ness of the belly, paste.” thong, lunay), or which lean people do Butad, “swol- maglunelune, not have;” malubad, len, due to coldness “to become soft, “the abundance of or a congested vein feeble, like the fat;” bilbil, “flabbi- or artery.” body of a tall ness;” linoac, Bulati, “earth- and flaccid per- “flabby fat on the worm, or those in- son.” body of a man or a side the body;” Bilig, “cloudiness of the eye Yagang, pig.” bulatian,”one who (cataract)” “enfeebled;” Busung, “swelling has them.” mayagang, “to or cyst in the belly, Culapad, “in- become feeble, like that of a dropsi- testinal worms (amoeba);” culapdan, “one weakened.” Bungal, “toothless” cal, or that of a who has them;” cuyam, “astir, like Yagquin, “lean, thin;” woman who does not worms.” managquin, “to become re- menstruate;” Cumad, “louse,” plural, lice; Bergaño duced to bony thin;” a synonym mabusung, “to be- lists the Kapampangan terms for the stages is yayat. come afflicted with in the life of a louse: lias, then cumad, Matictic, “one dried or such swelling of the then culisap, and finally, the full-grown grown thin by sickness;” uling belly;” icabusung, cuto. tinictic ne ning saquit, “because “the cause of the en- Tuma, “body lice, not head lice;” the illness has drained him.” largement of the probably Bergaño is referring to crab lice, Sauanin, “a serious ailment, belly which, or pubic lice; mituman, “to be infested like that of the heart.” pampangos say, is in- with these lice.” Yacyac, “a swollen spleen; gratitude;” Laso, “blisters inside the mouth (fe- to become jaundiced;” talabusung, “vora- ver blisters);” milasuan, “to have them.” yacyacan, “a person afflicted cious, glutton, idle.” Liud, “itching in the mouth, caused thus.” Lipunga, “itches by eating the gandus.” Quicquan, “aborted fetus;” on the legs, caused Langutngut, “gnashing of teeth, like maquicquan, “to have a miscar- Bungi, “harelipped” by overexposure to one who grits the teeth while sleeping, and riage.” walking through wa- more so if it is a native who is doing it;” Atuc, “to cry in great anger ter;” pilalalangutngutan, “against whom one like when a child cries and seems to cease talacapanlipunga, “one prone to this con- gnashes his teeth.” breathing.” dition.” Linyu, “tingling pain in the teeth;” Sicut, “hiccup;” siguc, “hiccup, caused Pasul, mapasul, “to be exhausted or Manlinyu cu by crying;” sigucsiguc, “to suffer hiccups.” short of breath due to sickness.” talampacan, Sigam, “cough, the sound of clearing Taún, “a sickness of infants (of blood “I feel a tin- the throat” or “to cough because of sick- and fever);” taon, “a certain ailment;” gling pain in ness;” sigamsigam, “coughing like an asth- maquitaon, “to have it.” my sole (be- matic, or as in consumptive, or one with a Tigab, “belching, eructation;” cause I walk congested chest;” misisigaman, “coughing tigabtigab, “to belch, to eructate, said of barefoot).” to one another, like two friends coughing infants who throw up because they have Liman, or signals to one another.” had too much milk.” mangaliman, Tatalibatab ku uaua, “when spittle Tubab, or tubad, “half-deaf;” Cuto, “head lice;” “longing for abounds in the mouth due to an upset stom- maquicatubaran, “he is hard of hearing.” Calaca, “to snore; to rasp at the life stages of the cuto: something, ach;” talibatab is “bat.” throat, like the dying, the asthmatic;” lias, then cumad, then like the fan- Tugo (diphthong, tugao), “innocent; alacac, “snoring.” culisap, and finally the cies of a con- without use of reason;” the other half of Sigasig, “the labored breathing of an full-grown cuto ceiving the comic pair Pugo at Tugo took his name woman,” like from this word. asthmatic;” sigasigasig, “to breathe with pamita, or Uban, “gray hairs;” ubnan, “gray difficulty;” málisus ya inaua, “one who mamita, “to haired.” breathes rapidly, due to fatigue” (alisus is crave or han- Dusdus, “a certain dis- ker, like one ease of the scalp;” who, being cabulbul cang acbag, sick and has no “you have thin hair; you appetite, is are calvo, bald” (acbag is asked if there “a bird with sparse feath- is anything he ers”). Tuma, “body lice, craves for.” Calicubac, “dandruff; or crab lice or pubic Lunas, a scabby crust of the head;” lice” small wild a synonym is caligag. bush, known Lipugdong, “chubby;” to be bitter; they say it is an antidote to malipugdong, “to become Bugal, “a certain ill- poison, venom;” thus, “any antidote chubby;” a synonym is Mabayag, “one with ness of the female geni- against any kind of pain or sickness is called liputo, “chubbiness.” hernia” tals”

85 Quimo, “claw-hand; crooked Piqui, “knocking knees” fingers” Dacclong, “bow-legged” Lubad, “the fat- Pingcuc, “the inward crooking ness of the belly, which of the hands from the wrists;” Bucut, “hunchbacked” backed, one- foot.” lean people do not eyed or cross- Lumpu, Quiquim, “claw-hand or Isuad, “to walk with have” maimed hand” eyed (duling), “an im- chest out, buttocks towards or lame. paired or Pingco, “a hand bent inwards the rear or back, like the Bucut, stunted object, like an animal or plant.” at the wrist” cafre ” “hunchbacked, Bergaño quotes a popular saying at the Mangucung, “claw-hand, Paccuid, “to walk like humpbacked, time, Lumpu ca, acu ing dagul, spoken by the tendons or nerves having a person with a broken hip crooked.” one who jumped over another. It means shrunk” or spine” Quimo “There! You will no longer grow tall, but I (diphthong, will!” Today the word means “paralytic.” quimao), “claw- Simpac, “a cleft mouth;” simpac is the “whirlwind”). hand, crooked fingers.” past tense of aspac (“to break”). Paccuid, or paccuid-paccuid, “to walk Pingcuc, “the inward crooking of the Mamanta dila, “one who has a bad pro- like a person with a broken hip or spine.” hands from the wrists.” nunciation; “ one who stammers, stutters, Isuad, “to walk with chest out, but- Quiquim, “claw-hand, or maimed lisps, etc. tocks towards the rear or back, like the hand;” maquiquim, “to become maimed.” Ngongo (diphthong, ngongao), “a sick cafre.” Pingco (diphthong, pingcao), “crooked person trying to speak with clenched teeth, Baúg, “swelling or bruise of the skin leg” or “a hand bent inwards at the wrist;” when he could no longer speak.” or weal caused by a blow, not by whip- pingcopingco, “one who moves or walks this Pipi, “mute, dumb.” ping;” mabaug, “to become swollen;” also, way.” Talinga, “one with flabby ears.” “sterile man or woman;” bugoc, “impo- Cucung, “to shrink;” mangucung, Ducduc, “said of people whose head is tent man.” “claw-hand, the tendons or nerves having so close to the shoulders,thus appearing to Iyngalo, “to agonize to death.” shrunk.” be without a neck, like an Asturian;” ducut, Palyi, “frequently urinating; habitual Singcul, “maimed in the arm; twisted “stooped, bent, like one who carries a bur- bed-wetter,” from the root word iyi, arm.” den on his back.” “urine;” miyi, mimiyi, “to urinate.” Dacclong, “bow-legged;” patintica, “to Gutul, “contusion from an inflicted Nauang, “deformity, ugliness;” stand on one foot like the crane;” blow; a bump on the head;” magutul, “to manauang, “to become ugly, deformed.” magtintica, “to hop in this manner, on one get a bump or to become contused.” Umis, “a defect, like being hunch-

The versatile TAUO

Tauo, “man, human being, male or female; the human race; Papagtauo, “one who is made to stay in the house” mankind;” also “people” as in Nanu lang tauo reti, “What kind Catauoan, quetauoan, “qualities of the human species” as in of people are these?” Tauo la Menila, “They are people from Ing maili quetauoan, “To laugh is human” and Ing mababalatong Manila.” quetauoan, “To err is human.” Catauo, “an individual” Pangatauo, “being, state, lineage, human nature” Cataungtauo, “lone, solely one person” Tauó (stressed in last syllable) is “a dinner given by a home- Matauotauo, “one who is a little retarded mentally” or “one owner” who frequents a place” as in Matauotauo ya queti Baculud, “one Magtauó, “the homeowner who invites others for dinner” who is frequently staying in Bacolor” or “one who is a prospec- Tumauó, “one preparing dinner for many guests” tive resident in Bacolor” Tauán, teuán, “the guests;” pigtauán, “those invited to din- Maquitauotauo, “a young boy who involves himself in matters ner” for grown-ups” Matauó, “abundance of dinner;” matauo, “abundance of Maguintauo, “to be considered as a grown-up man” (today we guests” say baintau which is a corruption of bayung tau, “new person” Tauo also means “to light a fire” but the term’s provenance is most likely contemporary since Macatauo, “being lighted” our ancestors used the term maging tau) Matauo, “abundance of flames” Patauo, “to watch over” Emitauo, “not flammable” Metauo, “the one left behind to watch over”

86 PROTO-LANGUAGES of the early Kapampangans Evidence from plant and animal names suggests the true origins of the Kapampangan language By Joel P. Mallari The Kapampangan language as we know all species fall under the big family of it may have evolved from at least two proto- Meliaceae. Ethnographical studies done Kapampangan languages. This phenomenon among the old boat makers in the south- is not unique to Kapampangan; many other ern edge of Pampanga (Betis, Guagua, Philippine languages evolve, mutate and Sasmuan) and in eastern Bataan (from merge as a result of the adaptive charac- Orani to Abucay) identify kalantas as the ter of usage brought about by cultural de- Toona calantas Merr. and Rolfe which, velopment. Sociolinguist Dr. Edward old folks point out, used to be one of the Finegan defines the condition as physical most favored materials for making of tra- and social distance enabling speakers of ditional canoe-type boats. This specie was particular varieties to distinguish them- once sourced from the foothills of selves from speakers of other varieties; Zambales. being so close in contact and in frequent Going back to the main argument, old communication they tend to foster linguis- manúlu (Kapampangan folk medicine man) tic uniformity. These include trade and ex- identify purac as pandan lalaki, which is change activities, influence of belief sys- yet another specie of Pandanus. It is used tem, etc. as tea for kidney and liver problems. Records show that Early 18th-century Meanwhile, the ordinary pandan (some- Kapampangan words may not all be that dif- times called pandan babai) is more com- ferent from the last centuries of Pre- monly found on the dining table as flavor- hispanic Period. Apparently language shifting for native drinks (buko-pandan) and ing and borrowing of usable vocabularies rice. In other words, the purac plant listed was not as fast as it is today, due to dis- by Bergaño may be a generic term refer- tances between communities, and lack of ring to both pandan lalaki and pandan babai, and definitely not the kalantas transportation and communication. Thus Pandan lalaki, also known as purac in the Vocabulario, one finds a multiplicity tree. In fact he also includes in his vocabu- of synonyms especially in the field of lary collection a separate entry for botany, proof that communities which were calantas as a fragrant wood, similar to hardly in touch with one another had sepa- tindalo (most likely of the Fabaceae fam- rately coined their own different words for ily) or even cedar (most species of which the same things. Examples: banaba and belong to the Meliaceae family). He even mitla, the same Lagerstroemia speciosa adds that this calantas tree is first-class (L.) Pers. Lythraceae. Moreover, the wood mistaken by some as tindalo, and Vocabulario includes an entry of the Donax by others as cedar, because of the fra- cannaeformis, which is known in grance exhuded by its wood. But he also Kapampangan as bamban or the banaban cites that in truth, it is neither of the two, plant of the Dumagats. which also makes recognition even harder. The word mitla is common in Central This might have been one of the many and Northwest Pampanga, but not in the types of sandalwoods (sandanâ?) exported low-lying southern towns as well as along by the Lü-sung (early people of Manila Bay the Tarlac-Pampanga boundary. Banaba is area) vessels overseas like Timor in AD more generic and known all over the coun- 1522. try while mitla is basically known only to Moreover, Bergaño notes that Kapampangans, who value it for its leaves’ Kapampangans already knew calantas as medicinal properties and its red fruits. a useful wood for boat-building due to its Another example is purac and pandan, durability. The fact that the old village of two names of the same plant. The old Porac also has within its jurisdiction an old Kapampangan term purak can be compared barrio named Calantas supports the mat- to the Ilokano’s porak tree, Toona ter of identity. calantas Merr. and Rolfe Meliaceae. Another botanical term with multiple Banaba, also known as mitla Among the Aita (Mag-Aanchi group) living recognitions is the vernacular for “flower” on the eastern slopes of Mt. Pinatubo, this as bulaklak and sampaga. Among plant name is known as either a tree or a languages (Bisayan-Panay, Chavacano, present-day Kapampangans, bulaklak and rattan specie. This can become more com- Samal, Tagbanua, Hanunuo, Pangasinan, sampaga mean the same thing. However, plicated when plants bearing the name Sambali, Tagalog and Maguindanao) are sampaga is usually applied to flowers of kalantas (or calantas) in several Philippine enumerated and when examined further, most monocotyledons like atbu (Saccha-

87 Left, barag (monitor lizard) also known as banias among Kapampangans; above, canduli, a.k.a. tabangongo

two names for the convergences between Kapampangan and monitor lizard. Tagalog as evidenced by the What is needed abovementioned pairings. right now is more Thus there are at least two groups of research to know if early proto-Kapampangan language these terms might speakers that settled in the greater area rum sp., sugarcane) and dikut (reeds and in reality be referring to two varieties of of the Kapampangan region, one of whom grasses) and used mostly by Kapampangans the monitor lizard, the common Varanus might be closely associated with the in southern and northwest towns of salvator or the little-known, endangered Sinaunang Tagalog, or the Old Tagalog (as Pampanga up to southern Tarlac, while water lizard Hydrosaurus pustulosis. They described by linguists Bro. Andrew bulaklak is usually heard among the look almost exactly alike; only their respec- Gonzales, FSC and Jose Villa Panganiban), people of central Pampanga going to the tive habitats differentiate them. and the other might be one of the groups Bulacan area (San Simon, Candaba, Apalit Dialectical nuances like stress and in- carrying a transitional language like the to San Miguel and Calumpit) and is associ- tonation are also worth researching. Ex- Sambals and the Pangalatoks of western ated with ornamental and non-fruit bear- amples of these are bayabas and biabas, Luzon area and the Tagbanuas of Palawan. ing trees found common in the region, the “guava (of Psidium guajava L.);” Dr. Finegan has noted that earlier types of colorful petal-producing types, unlike talampunay and salampunay, “a certain languages, like the alleged proto sampaga which is simple, drab and tiny herb/grass, Datura metel (L.),” the Kapampangan languages, tend to become blooms of atbu and dikut species. former also a part of the Tagalog and alike due to interaction. The two types of This distinction is not limited to plant Bikolano vocabularies. Also: abiac and Kapampangan speakers were in the pro- names, but applies to animals as well. Ex- bigac, “a suckling pig, a newly born pig.” cess of unifying their languages when Fray amples: tabangongo and kanduli, two In defining the word auig (Tagalog Bergaño came in contact with them and names for the same fish, the Arius spe- hawig, “similar to another, or at par with recorded them in his dictionary. cies of catfish; the banias and the barag, another”), Bergaño cites the linguistic Pampanga snakes Pampanga, being forested and swampy, harbored all sorts of snakes, then and now. The early Kapampangans could tell them apart; Bergaño could only record their names and probably had no time or opportunity to catch and describe each one of them: camamalu, or camulalo, “a very deadly species of snakes” macaualo, “a species of snake which is deadly venomous, and can live Mario Lutz both on land and in the water;” the term is probably derived from a coiled snake resembling the number 8 (ualo) canlalamat, “a venomous snake” ubingan tudtud, “ a snake whose bite induces sleep” calabucab, “a water snake, a non-venomous one” bitin, a boa (dumb snake), usually a very big one, so large that coiling on a branch, they say it could seize and lift up a deer; and from this the verb ‘to hang someone or something with a rope, cord or string,’ is derived” camandag, “venom;” camandagan, “venomous” and also “a weapon tipped with poison” caro, “the poison taking effect, like the venom of a snakebite” (RT)

Top, camamalu (Philippine cobra); bottom, bitin (python) Dennis Demond

88 Linunggian Ancient terms for crustaceans and mollusks AYAMA, or EMA, crab The coastal and river communities of Pampanga had a whole catalog of edible crabs and shells By Joel Pabustan Mallari

Fray Diego Bergaño in his Vocabulario “to play the game with a companion;” re- dela Lengua Pampango en Romance enters lated to this is misigay, “to play with their the word linunggian to mean “crabs, etc. shells, like boys.” that are sought after.” I collected related Other related words are: sucab, “to pry words from other pages of the 1732 dictio- open oyster shells, clams, mussels, large nary to get a more specific listing of these oysters,” while pisucaban are “the left- TALANGCA, DAMUCU or PACUT, all crustaceans and mollusks that our ances- overs, or the emptied shells (also the species of small crabs tors gathered from the sea and the rivers. place);” balicocao, “to bind around, to Among them: wind around, like balibad, “the place cabibi, mussels, shells of mussels for pro- where, and also, where there are turns or ducing lime. bends, as in a river with many bends.” calangcalangan, small shellfish, or mus- Macabalibid, “to be in the shape of a sels, much smaller than the cabibi. balibid, snail with a spiral shell or shape.” capis, seashells. The habitats of these species include parus, mussels, shellfish. lunggi, “a den under the ground like that sigay (síge), a known shellfish. of crabs.” Catching implements include sulib, mussels, a species of shell-fish. bintol, “a net used for catching crabs;” talabá, oysters, shells for making lime. salap, “a net shaped like a pouch, used SULIB, mussels calantipay (calantipe), species of oysters. for fishing, like shrimps, bundalag (small susú, snails. fish or fingerlings).” Susú types include susungtuto; Some of the associated functions are susunpapa, long spiral snails, eaten by bicang, “to divide, to break open the shells, ducks, and balibid a snail of the long vari- like that of oysters, or to spread the legs ety, with spiraling shells. apart;” cac-cla, quinla, cunla, “to shout/ Crabs include ayama or ema. cry out loudly.” Mamalibid, memalibid, Alimasag, the sea crabs; damucu, a spe- “to gather or look for balibid; it is also said cies of little black crabs; talangca, cer- of rapid current in the river that swirls or tain species of small crabs; and, pacut, to spirals in the manner of the balibid snail.” a small crab-like crustacean; a smaller Capisan, quepisan, the window panels CALANTIPE, oyster talangca, “and they come up on land in sashed with processed seashells. swarms.” Among the parao (shrimps) are Manalaba ya gulut, “said of the crocodile ac-cla, “a species of prawn / shrimp, that that has grown shells on its back, or of wood gives a cracking sound with its shells;” standing in the sea water, encrusted with dipil, “a species of shrimps;” and ulang, shells;” while Talucab mata refers to the “prawns, large shrimps.” eyelids. Pingnit yang susô: he is pock- The dictionary even includes some marked with smallpox which literally means body parts: “passed over by snails.” Another is antian salucab, covering, like the top shell of an menusû, “one who obtains a thing with oyster. great facility.” Menusû ya casi, “it was like talucab, a covering, like the shell of a crab. he was only gathering snails;” Menusû ya SUSUNGTUTU, edible snail laucab susû, the shells of snails. taliri, “the fingers are creased (wrinkled), mitalucab, the two shells of a mussel, oys- after being in the water too long.” ter, etc. Sagap is “to skim the foam/scum of the galamáy (galamé), the legs of the crab. syrup when they make caramels, and from sipit, claws, like that of the crab. this, to remove the particles of sand from Other words in the dictionary which are the water, or other things, like crabs that related to these species are: pamuli, which are caught in this manner.” Sampilung is is either a piece of stone or fine shell used “to fasten the hands behind, as though he in burnishing pots; larger shells are were a crab.” Magsipit, “to use the pin- pacacac, “trumpet.” The game of sungca cers, etc.;” and meguinpacut, is exagger- involves sigay (small shells); misungca is ating the size of a crowd into a multitude. SUSUNPAPA, or BALIBID, spiral snail 89 panilan, “honeycomb, honeybee” limpasut, or pating, pulut panilan, “honey” , “hawk or falcon; “shark” laba, “hive” balaue any bird of prey” ebon pating, calabang putiocan, “beehive” “spotted dog-fish, or small shark” calabang áne, “termites’ colony” aniguan, “a species of bee” pulut aniguan, “its honey”

bulus, “a rooster that is talangtalang, batanglaua, entirely white” patilictilic, “a little “goldfish” “spiderweb” bird, known here in Pampanga”

The many uses of UANG alintuang, noise / sound of quarrelling, malintuang and its constructions, to make a noise while quarreling; The syllable uang is a recurring suffix in Bergaño. Words possess- ouang, sound/noise, like the murmur of a strong wind, or of a ing uang are generally associated with space, sound and transfor- great crowd of people, or the ripple of water among rocks, which mation. is heard from afar. Mouang ing angin, etc. As empty space, filler of empty space I assume that this identifier of sound is linked on the following auang, the hollow of a window entries (as the common way of driving away animals is by creat- ad-duang, to extend the hand to give or receive something ing loud sound): busuang or bis-suang, fissures of cracks in the feet; bis-suangan, ab-buang, to drive away the beasts, to scare away the birds; and, one who has such cracks; uanguang, to chase away something with a stick, or a cloth, like cauáng, a thing broken apart, like having a crack, or a joint not hens, mosquitoes. Uanguanðan, that which, also the place, like well fitted; picauangan, picauang, the things separated from each; the curtains, bed canopy. sauáng, an opening, a hole, or window, like that of a broken As transformation, deformation dingding, or the space between two trees. calauang, the rust of iron, or fatty substance on the surface of Meanwhile, al-lua is a sandbar or mouth of the river; or a passage- the water, or dross on the surface of teeth; way. Luang, not found in Bergaño, refers to space; maluang usu- nauang, deformity, ugliness, material and formal ally refers wide space. Sauang variously refers to the vastness of Asuang vs. bauang, etc. space, loftiness of heights or even the richness of elements in a asuang, believed to be a man who anoints his body with oil and given confined context. then flies, and on coming upon a pregnant woman pulls out the suang, the ear-rings; pasuang, the ear-ring or the tiny short stick, fetus in her womb and takes it away; it seems to be a bogey for or a silk thread, which is worn in order to prevent the holes from children, or a legendary monster. closing. Pasuangan, on whom the earring is worn, e.g., a little bauang, garlic girl, or on an old woman; ustuang, a sorcerer. They say that he glows at night / comes out As identifier of sound at night; and, alimbuang, a sharp cry; malimbuang one who cries sharply, like, uuang, the beetle that thrives on palms. It is black, and has small because of robbers; alimbuangan, one to whom he is crying sharply, horns. It resounds, or buzzes when it flies. They say it is a asking for help; cantharid... (Joel P. Mallari)

90 timpo, “a sitting posture of a woman, folding her legs towards tupad, “even” one side” THEY COME gansal, “odd” sila, “man sitting with crossed legs” terac, “to dance (done by a man)” yagang, “enfeebled, grown IN PAIRS indac, “to dance (done by weak” a woman)” yagyag, “to animate, revive” The difference between biga and ulap, talindata and talindiquing, terac sicut, “hiccup” matdas, “to explode, to burst and indac, amog and ambun, etc. siguc, “hiccup, caused by out, but referring to the con- crying” tainer;” e.g., “Mitdas ya ing sigma, “cough, to clear the bukul” throat” mandas, “to explode, to burst out, referring to the contents;” e.g., tampaling, “slap on the “Mindas ya ing nana.” cheek” tampi, “a tap on the buttocks, unun, “to shake a container in or- or other parts of the body” der to make more room” unyun, “to compress the contents salang, “to examine, to of a container in order to make probe, like the tongue pricked more room” by a spine” salauay, “to examine, to ungsul, “to pierce, or run through, TIMPO, woman crossing legs SILA, man crossing legs probe, like inserting finger in with the horns of a bull” a newborn baby’s mouth to see ulus, “to pierce, or run through, check for clotted blood” with steel or iron” amog, “dampness on stone or salibabi, “to infuriate one person wood; moist, humid, damp” against many” ambun, “morning dew; falling lumlum, “to infuriate many against dew” one person” biga, “cloud” patnugut, “to accompany out of ulap, “mist, drizzle” courtesy, like attending a funeral, alapaap, “the space between or assisting someone to the stairs the earth and the sky” or door” patnube, “to assist someone be- maquiua, “stag, male deer” yond the door, like up to a quarter maibi, “doe, female deer” of a league” pauo, “turtle, sea turtle” patpat, “round” pauican, “freshwater tortoise, parisukat, “square” INDAC, TERAC, PATPAT, circle mountain tortoise” woman dancing man dancing PARISUCAT, square lindas, “to turn or swerve to avoid Alipup, “hot vapor exhuded by someone, like a bill collector” the body” lindo, “to go round and round, to avoid tongue, that is why you engage in double- busuc, “vapor of the soil, or of the body; someone” talk” alipup is only body heat, while busuc is salápi, “a thing divided into two, like two like smoke emanating from the body” pun, “beginning, top” fingers coming from one stub;” misalápi, alimum, “the vapor exhuding from the sepu, “end, bottom” “like when two roads or two rivers merge ground after a sudden downpour during dry into one;” idiomatically, “to become re- season;” mialimuman, “one who inhales salapong, “a thing that forks, like the lated either by marriage or by a claim” such vapor,or one who is affected by the tongue of an iguana;” salapungan, “a place sultriness of the weather” that ends with a split;” Salupungan ca rila talindata, “to lie face up” (R. Tantingco) inyapin meririla ca, “You have a forked talindiquing, “to turn to one side”

tingcayad, “to sit in a squatting position” tibabayat, “a pregnant woman close to giving birth; a woman in the last stage of pregnancy”

91 92 ANCIENT KAPAMPANGAN NUMERALS Our ancestors had words for thousands, hundred thousands, millions By Robby Tantingco Fray Coronel recorded the following numerals in his 1621 grammar book: aduang dalan 200 atlung dalan mecatlung anam 326 isa one libu 1000 adua two lauit (lalung) libu dinalan 1100 atlu three lauit (lalung) libu limang dalan 1500 apat four lauit libu pitung dalan mecapat anam 1736 lima five lauit libu ualung dalan mecanam metung 1851 anam six aduang libu 2000 pitu seven lauit aduang libu ampong anam 2006 ualu eight lauit aduang libu aduang pulu 2020 siam nine lacsa 10,000 pulu ten lalung lacsang libu 11,000 aduang lacsa 20,000 Note: isa is used only in counting; its adjective is metung as in lauit aduang lacsa mecapitung atlu 20,063 metung a tauo (“one man”); the adjective of pulu is apulu as lauit aduang lacsa metung libu 21,000 in apulung biabas (“ten guavas”). lauit aduang lacsa aduang libu 22,000 lauit atlung lacsa siam a dalan labingmetung eleven mecatlung atlu 30,923 labingadua twelve lauit atlung lacsa metung a libu 31,000 labingatlu thirteen, etc. lauit limang lacsa pitung libu dinalan 57,100 lalung siam a lacsa limang libu aduang aduang pulu twenty dalan mecapat apat 95,234 mecatlung metung twenty-one gatus 100,000 mecatlung adua twenty-two, etc. aduang gatus 200,000 lauit aduang gatus limang lacsa 250,000 Note: We use mecatlu in mecatlung metung, mecatlung adua, lauit siam a gatus aduang lacsa apat a etc. to mean 21, 22, etc. because it means it is leading to- libu aduang dalan mecanam pitu 924,257 wards 30. (There is no mecadua because numbers before 20 sangyuta 1,000,000 use the prefix labing.) Bergaño says in his own grammar book, catacata cannot be counted anymore “they also do it in the Spanish way;” thus, adduang pulu ampon metung, 21… until siam a pulu ampon siam, 99. When the Note: While Coronel uses uses lacsa for 10,000, Bergaño uses exact number is not specified, and is only indicated as more or it for 100,000 and does not use gatus. less, the early Kapampangans said mecatlu or mecatlung pulu (the equivalent of beinte y tantos, “twentysomething”), misan once mecapat or mecapat pulu (“thirtysomething”), mecatlung dalan macaladua twice (200 something), etc. or simply, aduang pulu nung pilan (20 macatlu thrice plus), atlung pulu nung pilan (30 plus), pitung dalan nung pilan macapapat four times (700 plus), limang libu nung pilan (5000 plus), etc. macalilima five times macananam six times atlung pulu thirty macauaualo eight times mecapat metung thirty-one macasisiam nine times apat a pulu forty macapupulu 10 times mecalimang metung forty-one macalalabing metung 11 times limang pulu fifty macaladuang pulu 20 times mecanam metung fifty-one, etc. macaririnalan 100 times mecarinalan metung ninety-one, etc. macaladuang dalan 200 times macalilibu 1000 times Note: In counting between hundreds, thousands, hundred thousands, etc., our ancestors used two particles, lalu (more) and Note: When the verb is in the past tense, the prefix maca lauit (over) interchangeably. follows the tense and becomes meca, e.g., Mecaladua cu mine carin, “I went there two times.” If it is in the passive voice, dinalan 100 maca becomes paca, e.g., Pacaladua na cu pañumpan, “He lalung dalan metung 101, or cursed me twice.” lauit dalan metung 101 lalung dalan labing metung 111 caunan first lauit dalan ampong mecasiam atlu 183 cadua second

93 catlu third piduan divide capulu tenth pidaruan divide by two caduangpulu twentieth pitluan divide by three pipatan divide by four tunggaltunggal one by one tiduatidua two by two capitnga one-half titlutitlu three by three sicatlu one-third tiapatapat four by four sicapat one-fourth tialimalima five by five sicalima one-fifth sicapulu one-tenth, etc. NUANCES OF SCENTS AND ODORS Surrounded by decay and putrefaction of all kinds, our ancestors developed a hypersensitivity to odors Kasaysayan

94 ailment or sickness.” Lanam, “smell of fish and crocodiles;” malanam, “smell of fish after some time they have been caught.” SPOILED FOOD Aum, “the pále smelling fetid, having been harvested wet.” Umuc, “odor of dampness, like pále rotten by moisture;” maumuc, mumumuc, uumuc, “To smell rotten, to emit this kind of odor” Bangnas, “putrid, acrid, sour smell, smell of spoiled food or milk;” Mabangnas na cu inaua, “I am starved (literally, “My breath has become foul”);” micabangnasbangnas, They just died there, and they lay there: unburied corpses and carcasses littered the Kapampangan “to make the puto landscape, which filled the air with stomach-turning odors (bread) rise (because the process of producing yeast produces Quite expectedly, the early ing of the stomach that induces vomiting.” an acidic smell).” Kapampangans had an acute sense of Salirangdang, “to wrinkle the nose due Bantut, “strong stench;” bangtut, smell, for the foul as much as for the to nausea or loathsomeness.” “odor of stagnant water;” quebangtutan, sweet. Their environment was filled with Sangó, “to smell a fragrance or odor.” “the person affected by such odor;” scents of flowers and leaves and the cool E pasango, “That odor is intolerable,” and pangabangtut, “the process of becoming mountain air and fresh breeze from the the Spanish friar could not help adding, odorous.” sea, as well as with “And much more if Langtut, “smell of acrid water;” odors from putrefying Cabalingan, “a route it is the odor of malangtut, “to become acrid.” carcasses and spoilt of passage, like the road hell!” Anta, “rancidness, a strong, unpleas- food and other unbur- Salimosom, “to ant smell, like butter or salted meat;” ied wastes of our an- between San Miguel and exude a stench or maanta, “what smells rancid.” cestors’ primitive Tarlac, which is odor;” salimotmot, Lantong, “a thing badly salted, ways. No wonder their dangerous because it is “the same, but not exhuding a bad smell, like buro;” vocabulary is filled said of flowers.” malantong, “to smell bad” but idiomati- with graphic descrip- prone to attacks by TOILETS (OR cally it means “a flatterer;” maglantong, tions of these sensa- Negritoes, who lie in THEIR ABSENCE) “to say flatteries.” Today, the connotations. Examples from ambush there, and it Bánge (diph- tion of the word is “flirtatious.” the Bergaño dictio- thong, bangay), nary: smells badly of urine” “odor of excrement; DECOMPOSING mabange, “smelling Laris, “the smell of a CORPSES of excrement.” privy for people, or of a Buluc, “odor, as of a dead dog;” Laris, “the smell of a privy for people, mabuluc, “fetid;” mabuluc a asbuc, “fetid or of a coop for chicken;” malaris, “odor- coop for chicken;” mouth.” ous privy or coop.” Angsad, “smell of the Batâ, “odor of decaying meat or flesh; Balíng, “odor of urine;” mabalíng, underarm; body odor” mabatâ, “odorous;” babatâ, matâ, metâ, “smelling of urine;” malíng, “to smell of mangamatâ, “the things decaying, like urine;” cabalingan, quebalingan, “to be FRAGRANCE slices of meat.” overcome by smell of urine;” Cabalingan, Banglu, “sweet scent, fragrance;” Mangal, “bad odor; stench, like a de- “a route or passage, like the road between mabanglu, “fragrant;” magcabanglu, “a composing corpse.” San Miguel and Tarlac, which is dangerous vain woman, who wears scents to smell Limama,”nausea;” malimama, “to be because it is prone to attacks by Negritoes good.” nauseated by a dirty thing;” diri, “nau- who lie in ambush there, and it smells badly Samio, “smell, fragrance, as of flow- sea, loathsomeness, turning up the nose of urine.” ers;” masamyó, “abundance of what we at an open wound, or a decaying thing, Camaso, “stringent odor of urine.” call transcending fragrance;” synonyms like a corpse;” mangadiri, “to loath, to Angsad, “body odor; smell of the un- are sanganga, sangalngal and become nauseated;” macadiri,”the cause derarm;” masangsad, mingsad, quinangsad, salingalngal. of the loathsomeness.” “one who exudes such an odor;” icacangsad, Sandanâ, “a fragrant stick or wood.” Tilac, “to retch;” tilactilac, “the turn- quingsad, “the cause of such odor, like an (R. Tantingco) 95 The Kapampangan language is ono- langutlangut is “to go ruminating.” matopoeic, i.e., spelling mimics the actual ONOMATOPOEIC Ngatngat, “sound of rat gnawing some- sound that a word refers to. The English thing; also one who bites his fingernails, language does this, too, in words such as LANGUAGE like a melancholic person, or out of habit.” meow, hiss, bark, boom, snarl, etc., but it Catiquí, “to imitate the squeaking of does not come close to the Kapampangan rats or the quacking of ducks;” it also language in terms of the frequency of ono- means, “to cause one to laugh by tickling matopoeic words. HEARD him;” synonym is caliqui, queliquian, “to It probably means that our ancestors titillate” (related to quiliquili, armpits, did not bother anymore to coin new words where one is usually tickled) and instead merely repeated the very sounds they heard, and it also means that LOUD DOGS, CATS they were quite sensitive to the cacophony Caung, “to bark;” alulung, “the howl- of sounds that filled their world at the time ing or barking of a dog;” taúl (Tagalog when there were no electronic gadgets and AND tahol), which we use today to mean a dog’s vehicular traffic to drown out the million barking, actually meant “to call in a loud different sounds coming from the forests, voice;” cancang, “to growl, like a dog the swamps, the vast fields and the open when it is driven away harshly.” skies, and all the creatures therein. Ex- CLEAR Tata, “to call out the dog by saying amples: A cacophony of sounds tatatá, like we say in Spanish, tototo. The ancient saying Ing asu man, tatatan ya mu PIGS, RATS filled the world referred to the complaint of a person who Gocgoc, “to grunt like a hog;” of our ancestors had been reprimanded for missing an ngicngic, “to grunt like a pig at the time it event: “Even dogs come when called; I is usually given food;” ngusngus, “the pig By Robby Tantingco would have come if only I was notified.” chewing sugar cane or rice grains;” liba, Bergaño hints that the word táta or tatang “to take large gulps, to make a sound in (father) may have originated from this the mouth like pigs when they are feed- word (Itata cu instead of Ibpa cu). ing, and people who eat in the same man- Ngeung, “a cat’s meow;” ngumeung, ner, like masticating buyo (betel).” “to meow;” ngeungan, “against whom the Ican, or ecan, “that is how they call cat meows, like at one who is eating.” for the pigs;” iyo, interjection used “to Uacuac, “to caw, to cackle,” from the drive away the pigs.” In those days, pigs word auac, “a crow.” (the black variety, since the light ones were introduced only during the American Pe- BIRDS, FOWLS riod) were usually not put in a pen but al- Gacgac, “to bellow” or “to bay” or “to lowed to roam for food. croak;” migacgacan, “like a cow here moo- Langusngus, “the sound of the teeth ing at a cow there;” gagâ, “to quarrel, to of a beast when it eats rice grains;” Gacgac, “to bellow, like a cow” chirp, to howl, not as strog as gacgac.” langubngub, “the sound of the teeth chew- Siac, “the cry, chirping of a chick or ing something hard like vizcocho, an insect;” siúc, “chirping of birds, the caramelo.” twitter of birds;” Sisiuc ing bengi, “the Langut is “to chew or masticate food;” sounds of the night, like at midnight.” Siuc

Ngeung, “a cat’s meow”

Caung, “to bark” Gocgoc, “to grunt like a hog” Alulung, “the howling or barking Ngicngic, “to grunt like a pig at the of a dog” time it is usually given food” Taúl, originally, “to call in a loud Ngusngus, “the pig chewing sug- voice;” today it refers to dogs arcane or rice grains” Cancang, “to growl like a dog when Liba, “to take large gulps, like pigs do” it is driven away harshly” Ican, “how they call for the pigs” Ngatngat, “a rat gnawing at Tata, “to call out the dog by saying Iyo, “how they drive away the pigs” something” tatatatá”

96 Siuc, interjection “for driving away Patoc,“the cackling of hens (after laying an egg)” Siac, “chirping of an insect or a birds” Cucuc,“the cackling of hens when chick” Bio, interjection “for driving away they have their chicks” birds” Curúc,“sound made repeatedly to Culyo, “to shout in the rice fields call the chickens” to drive away the birds” is also said of “the swish of the rattan cane his teeth due to intense pain.” when swayed or is used in whipping;” thus, Lapitpit, “the sound which accompa- Pasiucan mu ya, “Swing it.” nies involuntary evacuation (as in diar- Bio, interjection or word “for driving rhea), or the sound made with the lips in away birds.” simulation.” Patóc, papatoc, malpatoc, “the cack- Dabulbul, “the spot through Pusio (diphthong, pusiao), “high ling of hens (after laying an egg), crowing which the water spurts” or “the wind pitch;” Anti yang pusiawan, “one who of a rooster;” patoc patoc, idiomatically, blowing in great gusts, producing a speaks in a high pitch, like a woman, or a “one who comes and goes alone to his sound like that of a very heavy shower” castrated man/eunuch.” work.” Malinguing, or alinguing, “to moan or Cucuc, “cackling of hens, not when they grumble while being whipped or while in have just finished laying an egg, which is pain.” malpatoc, but when they have their Alingit, “one who asks for something, chicks;” quicucan,”the chicks.” whispering quietly, in order not to be heard Curúc, “sound made repeatedly to call by his father who is present;” malingit, the chickens/hens” minalingit, “one who mumbles unintelli- Culyo (diphthong, culyao), “to shout, gible words while asleep.” like making bubuyo (scarecrow?) in the rice Alacac, “snoring; sound made by one fields;” quilyaan, “the birds driven away in sleep;” mamalacac, “to snore.” by shouting.” Alitut, “the breathing of one sleeping quietly;” Malitut yang matudtud, “He WEEPING AND GNASHING breathes heavily during sleep.” Ngilngil, “poutings of a child about to Sabalbal, “sound of flowing Langas, “sound of something caught cry” water” between the teeth, like a grain of sand in Ngongo (diphthong, ngongao), “to the food that one is chewing;” milalangas, speak with clenched teeth, as when a sick whipping.” “one gnashing his teeth when he is angry person can no longer speak;” today the Galanggang, “to wail, cry loudly;” or annoyed.” word refers to a person with a cleft palate Bergaño added it applied to condemned or harelip; a second meaning of ngongo is prisoners; guelanggangan, “to whom one SOUNDS OF THUNDER, BATTLE “to mash the food for children who have wails, like the judge.” Acbúng, “thunderclap, report or sound no teeth yet.” Langutngut, “gnashing/gritting of the of a firearm.” Ngulangul, “weeping and screaming at teeth, like during sleep, and more so if it is Acsing, cacacsing, memacsing, “the a funeral or burial, or because of lashing/ a native who does this” and “one who grits sound of clashing swords, or of lightning

Galé, “tone or range of the voice Taloto, “resonance, like that of a Tilbag, “big loud voice, and low, like in solmizing or voice practice” bell or trumpet” like that of a bassoon and tenor”

97 when it strikes, also of falling coins.” fies that “what causes the noise is not Calansing, “clang or sound of clashing something solid like stone.” swords, and of anything that produces such Dabulbul, “wind blowing in great gusts, sound;” calangcang, “something noisy tied producing a sound like that of a very heavy to to a dog’s tail.” shower;” also, “the spot through which the Cubug, cubugcubug, “a loud thudding water spurts.” sound, like that of a troop of cavalry.” Ngilngil, Ngongo, “to Sweet melodies Caling, “clink, or sound of coins.” Ala “poutings of a speak with Galé (diphthong, galay), “tone or range yang pacaling or E caling a bulsa, “Nothing child about to cry” clenched teeth” of the voice, like in solmizing or voice prac- clinks in his pocket.” tice;” the verb form means “to sing in this Cac-cla, quinla, cunla, “to shout, cry manner; to chant;” migagale, idiomatically, out loud” from the root word ac-cla, “a “to ‘sing’ or reveal secrets; pagale, “the shrimp or prawn that gives a crackling bait that is moved in little jerking motions sound with its shell;” on the other hand, on the surface of the water, like the little ac-clis, quinlis, cunlis is “a cry, not as loud beats made for one going over the notes in solfeggio.” as ac-cla. Galanggang, Actog, “the sound of a blow on the Ngulangul, Tingid, “the sweetness of the melody “to wail after a head, or of a clock when it strikes the hour, “weeping during a of the voice. And since the voice inspires judge’s decision” or when one strikes a blow.” funeral” the one attracted to it, it also speaks on Alingongo, aligogo, malingongo (diph- the part of the listener, his being inspired thong, alingongao), “an echo, or distant thus;” matingid “describes both the qual- sound, like a bell or shouts of a crowd;” ity of the voice and the attentiveness of alungenge (diphthong, alungengay), “a dis- the listener” tant echo, weaker than alingongo;” Alibungbung, “resounding loudly, as malungenge is “said of a bedridden person from a bell or a drum;” taloto (diphthong, talotao), “resonance, like that of a bell or who is no longer conscious of what he is Lapitpit, saying” Alacac, trumpet;” mataloto, “very high reso- “sound of one nance.” Alintuang, “noise or sound of quarrel- having diarrhea” “to snore” ling;” malintuang,”to make a noise while Tilbag, “big loud voice, and low, like quarrelling.” that of a bassoon and tenor; matilbag, “to Ouang, “sound/noise, like the murmur possess such a voice;” tanling, matanling, of a strong wind, orof a great crowd of “the voice of a soprano or treble” (today people, or the ripple of the water among corrupted to matarling); salingsing, “voice rocks, which is heard from afar.” Maouang of a soprano.” ing angin, “The wind is noisy.” Curúg, and curugcurug, “the noise Acbúng, Ouang, DISSONANCE caused by galloping horses, or when chil- “thunderclap or “murmur of strong Angla, “to make a clucking sound with dren romp in the room of the convent if sound of firearm” wind” the tongue when displeased with what is the flooring is made of wood.” heard” (tch tch or tsk tsk). Unggac unggac, “a dying person gasp- Atling, “shrillness; shrill sound;” ing for air;” tunggac, “to gasp for air” or mangatlingan, “momentary deafness “to give one’s last breath; to give a gasp, caused by a shrill sound, like bells;” atni, even that of a fish;” tunggac tunggac, catni, matni, “shrill;” pacatnian, “to pro- “gasping for air, as if wanting to rise, with duce a good sound;” Matni ya buntuc, “He the mouth open.” has a sharp mind.” Cubug, , “sound Alingongong, “murmur, whisper.” Curúg Lagpac, “crashing sound of any falling “sound of a troop Altoc, mamaltoc, “sound of crackling of galloping part of an object;” lagmac, “fall of the of cavalry” knuckles.” Paltocan mo ding daliri mu, horses” whole;” for example, the whole house col- “Make your knuckles crackle;” paltoc re- lapsing is lagmac; only one room collapsing fers both to “crackling the knuckles” and is lagpac. “cracking the whip.” Bacting, which today means “out of Alpit, “sound of a hard slap, or a rap tune,” actually meant “a small bell.” with knuckles;” mamalpit, “to sound thus, Calug, “sound of a thing inside a hol- like the strike of a door latch or the trig- low object, like a rotten egg, or piedra de ger of a shotgun.” Paltoc, “to Acla, “crack- Aguila, or the grain of the hazel nut.” Calit, “sound of a bed creaking, or a crack the whip” ling of a shrimp’s WATER SOUNDS shell” table, chair squeaking, or a dog walking” Alpuc, “sound of the water, like dur- Calugcug, “to roar or to bellow, said of ing rowing with an oar, or when fish ap- the intestines when famished.” pear on the water’s surface, flapping their Culus, “swishing sound, like that of silk tails, without jumping out of the water.” or taffeta clothes” or “the sound of deer Sabalbal, “sound caused by the flow making their way through tall grasses.” of water.” Amius, “snorting sound of beasts;” Alpac, mamalpac, “to cause a crash- mamius, “to snort.” , , “to ing sound, like a book that drops on the Alintuang Tunggac Ulingid, “a thing heard distinctly,” floor, or rushing of water.” Bergaño speci- “noise of quarrel- give one’s last whether it is “said from afar, or said softly.” ling” breath”

98 BREAKING THE LAW, CIRCA 1732 Catalogue of crimes and misdeameanors shows we never heed the lessons of history

MEBULBUL, “the poor who are overcome by the rich, who have more plumes.” Wirgman (1857)

Words revealing our ancestors’ shadier to one who accepts bribes, like “a judge cials, infecting also the citizens. Tax evad- characteristics and how much of these are who discriminates or is biased in his judg- ers, for instance, were already common still reflected in contemporary society: ment, by condemning one who deserves then; a word was used to describe their Ulúc, “incitement, incentive, like justice.” Ing E Mangabiran, the title of a shenanigans: patingali, to hide from some- money given to an assassin, or to a woman now defunct Kapampangan newspaper, one, like a bill collector, and to ask some- in order that she may fall;” yuyut, “to in- means “The Impartial One” (mangabiran one to deny his whereabouts: Magpatingali veigle with mischievous lies, or stratagem, is a conjugation of cabid and mangabid). ya ing pengari co, “My parent says that he in order that one may fall materially or The verb form of irug (“a thing that in- is not in the house.” It comes from the root formally;” mamayuyut, “the devil, the cites the appetite”) means “to offer a thing word ali, adverb of negation; payali, “to world and the flesh, or a swindler.” that would move the will of a person, like deny;” Paslang is a verb in Tagalog which bribe to a judge.” Alipsusu, “scheming of the poor” to pay means “to kill,” but in Kapampangan it’s Baliccuit (or baliuit), adjective, and off debts. Bergaño illustrates it thus: “Here an adjective that means “daring, bold, au- balicuitan, noun, “a perverse person, dis- he is under pressure to pay a debt, there dacious” usually to describe someone “who honest, double-faced, double-dealing.” A he pawns his hat to buy a shirt” or, in other takes things belonging to others without synonym is suquib. words, “to cover a hole here, he opens an- permission.” The word capaslangan, which Mebulbul, “the poor who are overcome other hole there.” This word actually Bergaño says is unique to Kapampangans, by the rich, who have more ‘plumes’” speaks well of the poor, showing the cre- specifically referred to corruption of those When one takes over a position, either ative ways they resorted to in order to in authority, either “the Superior who, in to succeed or to replace or substitute, the honor their word, in contrast to the bla- exchange for such and such, takes what verb used is canlas, i.e., “to follow, suc- tant ways of the rich and powerful to steal belongs to his vassal or subject” or “ one ceed, change in office, or exchange office; money. who acts or behaves unworthy of his state or the incoming official;” micanlas is to Bayad, today quite an innocent word or position.” exchange positions with another. but in Bergaño’s time in Pampanga its meaning was limited to buying of slaves and BRIBERY TAX EVASION, SLAVERY payment of debts. Beyaranan da cang Cabid, “to draw to one’s self,” applies Corruption went beyond public offi- alipan, “I paid you with a slave;” mibayad, 99 to sell the slave; pibayad, the insurrection or uprising;” slave who is bought; pigugungan, “the reason for the pibayaranan, to whom the slave uprising.” is sold. Salapi (money), Bergaño wrote, was not the only mode of PLUNDER, BREACH OF payment; one “rare way of pay- CONTRACT ing” was “with sufferings,” Samsam, “plunder, spolia- which I suppose meant doing tion, robbery with violence;” works of servitude. also “spoils of war.” The verb Balata, “a kind of mourning, sanác means “to despoil an- carried on until vengeance is ex- other of what he possesses with- acted.” One can surmise that out authority;” senacan. “the the source of grief is a crime or thing taken away with such vio- injustice done to the victim, and lence;” mangasanac, “the poor that neither the departed nor from whom it was seized in a the bereaved could achieve biased manner.” Masanacsanac peace until retribution occurred. ya queya ing dayat a daraptan Belan, “gloating over some- MALABAN, “abundance of resistance” na, “The land he was tilling has one else’s misfortune;” pabelan been seized from him.” is “one who is happy about a bad incident, The opposite of laban is usig, the Tiueue, verb, is “to deceive,” while saying, ‘That serves you right,’ or a parent Kapampangan concept of conformity, “to matiueue is “to become deceived in any telling his child, ‘I am happy that this has go with the current, or the wind’s direc- contract or agreement.” It’s a kind of de- happened to you.’” tion, to follow without contradiction the ception that results in irreparable damage. wish of another person.” Example: Yusig Bergaño gives this rather long-winded il- SUBVERSION, INSURRECTION mu ing lub mu quing caburian ning asaua lustration: “You obtained from me five Laban, verb, “to resist,” and then mu, or caring siping mu, “Go along with thousand pesos for you to take in this gal- Bergaño adds, “including a statute or law.” the will of your spouse” or “with the will leon trip; you did not make the trip, nei- Even in the 1700s, Kapampangans probably of your neighbors.” ther did you notify me of your failure to already had a reputation for rebelliousness Campi, “a faction, or party;” take the trip; the galleon has departed and against the established order, as shown by quinampi, “to form or join such a faction/ you return the money to me when I no the series of revolts that they staged party;” mangampi, “a judge who takes the longer have any one else I could ask to throughout history, contrary to the com- side of those who could bribe him with more carry them for me.” A synonym is tubebe, mon notion that Kapampangans were money or of those who have more support- “the deceived one in an agreement, like a chummy with the colonizers. They were, ers, protectors, patrons.” dalaga.” The verb pangunac or mangunac to borrow from Bergaño, malaban (“abun- Samo, “to leave one’s party to join the means “to repudiate or regret a flaw or dance of resistance”). The synonyms lingo opposing party, like the Angels who followed inequality belatedly discovered in a con- and lilo both mean “to commit treason, Lucifer” or “like one following the Jesuit tract.” like an assassin, or ambusher; to betray, school of thought, turns to and adopts the Sandali, “to impute, to put blame on like Judas;” meanwhile, sanggalang means Thomistic camp.” Today we call it another, exculpating oneself;” “to disobey” while salangsang is more than turncoatism. misandalianan or mipanyandali, “to blame disobeying, it is “to contradict.” Tinggasí, Gungung, migungung, “to gather in one another.” on the other hand, is “to challenge.” noise and confusion, as in a riot or in an (R. Tantingco)

Lumac, saul Racial discrimination Pamaguil, “blemish, flaw, like a bad and abuse of lineage/race.” Mamaguil means “to be bi- authority ased against such a race, breed, lineage;” i.e., to discriminate. Bergaño mentions Lumac, “defeat,” but unlike the su- the Negritoes as the object of such racial perficial sául, also “defeat,” lumac is prejudice during those times. Thus, the beyond material or physical defeat; brown-skinned Kapampangans who were Bergaño defines it as “to defeat, to discriminated against by the white-skinned overcome, to overrule, like a superior Spaniards, were themselves discriminating insisting his own opinion, although the against the black-skinned Negritoes. subject, or inferior, has his reasons.” Pugut, “son of a witch,” but it also re- Today, we say E ca pasaul quing tucsu, fers to “descendant of a Jew” (probably a which is correct, because saul, accord- subjective addition by Bergaño, since the ing to the friar, applies to both physical early Kapampangans did not know what a and spiritual defeat, but the better, Jew was) or “one who comes from the Ne- stronger phrase, according to Bergaño, gro race;” verb means “one who attempts would be E ca pailumac quing diablos, to get married, or is married, to a Negro because lumac is strictly spiritual de- man or woman;” pemugutan, “the children feat. born from this union, outside matrimony.”

100 Atin cu pung singsing/ Metung yang timpucan…. There is debate on whether the popular Kapampangan folk song Atin Ku Pung Singsing is prehistoric or colonial in origin. Some say the lyrics metaphorically refer to a lost culture; Dr. Albina Peczon Atin Ku Pung Fernandez of UP theorizes that the phrase mikrus kung gamat babo ning lamesa al- ludes to the ancient Hindu practice of violently crossing arms to break glass bracelets Singsing as a sign of extreme grief. Others argue that the very words krus and lamesa are European derivatives; but then again, these may just have been supplanted on much older, now-lost lyrics. The theory of Prof. Felipe de Leon, also of UP, is that the song, or at least its melody, is most likely of 18th century provenance because the beat is similar to that of Spanish and Mexican folk songs of the same genre. In his 1732 dictionary, Bergaño defines tampoc as “that little circle or ring on which the stone is encrusted, as in a finger-ring.” He also records the phrase singsing a timpucan, “a ring encrusted with a stone.” The friar may or may not be referring to a folk song already popular at the time. (The literal meaning of tampoc is actually “the hole or crown that remains when the fruit is removed from the tangcay, or stem.”) (RT) Kapampangan words for PEACE, CHARITY, FRIENDSHIP No need to borrow Tagalog words because our language already has them Ancient Kapampangans lived constantly Kapampangan word for “friend” (not or a woman sought in courtship.” with war, disease, ruthless pagan practices cáluguran); cacasi ku ya (Cacasi ke), “He is Another word, calilip, means “an old and the ravages of ignorance and destitu- my friend” or “He is a friend to me.” friend, an experienced and trustworthy tion, and yet they knew what serenity was, Micasi, “two persons binding each other in friend.” and understood the highest Christian val- friendship.” Maquicasi, “one who wishes The opposite of casi is cauala ues of charity, forgiveness, reconciliation to enter into a friendship.” Ipaquicasi mu (magcauala, migcauala, mipagcauala), “to and friendship, as evidenced by some beau- ku kang Pedro, “Make me a friend of Pedro” become divorced, or separated, like mar- tiful Kapampangan words found in the 1732 or “Help me befriend Pedro.” The deriva- ried couples, illicit partners, or friends;” dictionary. Today we have forgotten these tive manggasi means “one who procures a and also micalula, “two friends who broke ancient terms and instead use the word friendship that is licit or illicit;” it could their friendship,” from the root word lula, such as kapayapan, borrowed from the Ta- also mean “to court a woman.” “gloom.” galog kapayapaan, as if our language is not Panggasian, “a man sought in friendship, Sap, or Sapni, means “camaraderie of rich enough to have its own words for them. partners, companions, friends.” It refers PEACE to “a companion who helps.” Isap mu ing The closest Kapampangan equivalent of Servants as upaya mu cacu, nung isap ning Dios: “Help the English word “peace” is paum; Bergaño me with your power, if God wills it.” defines mipaum as “at peace with one an- friends Masasap is “abundance” as in Masasap mu other.” Manipaum is “peacemaker” and Kapampangans may have kept la sinta, “You love them exceedingly.” pamipaum is “concord,” or peace treaty. slaves and servants as was customary RECONCILIATION Its closest synonym is aga, adjective, “tran- during those times, but they did not Our ancestors understood the relation- quil;” its verb form, miaga, means “to place treat them as such; instead, they were ship between humility and forgiveness, as oneself at peace” while its noun, pamiaga, considered not just as members of the shown in the word sut, “to humble one- means “the peace” or “peaceful relations.” family but more significantly, as friends. self; to reconcile oneself by going before Another synonym is alam, the root of Consider the following words: the presence of the one to whom he such words as calam, “generosity, liberal- sap or sapni, which means “cama- humbles himself.” Example: Isut mu ku ity;” malam, “generous, liberal;” melam, raderie of partners, companions, kang ibpa ku, “Reconcile me with my fa- “one who was not generous before, has now friends” also applies, according to ther” or “Take me to the arms/embrace of become generous;” magcalam, “to become Bergaño, to the camaraderie “even of my father.” The contemporary word sitâ generous, to extend generosity;” and a servant to a master;” when a servant (to call attention or to reprimand) prob- mialam, “to make peace with another.” becomes his master’s constant compan- ably came from the past tense of sut, which CHARITY ion, inevitably such a congenial rela- is sitán. Samal, adjective, said of a person “who tionship develops between them, al- The word upaya is sometimes used to- works or acts with earnestness, determi- though the roles of servant and master day as “forgiveness” as in Panupaya me i nation and efficiency;” semal, “the affec- remain koya mu, “Forgive your brother” or “Show tion with which a charitable person cleans aniani, which means “reverence understanding towards your brother.” The a nauseous patient, or a son cleans his nau- towards a superior,” also means, ac- original meaning of upaya is “power, au- seous father,” and Bergaño says the word cording to Bergaño, reverence of “the thority” as in mayupayang tutu (“almighty, applied even to “mortal enemies.” Samal superior towards his subjects.” It all-powerful”). Thus, Panupaya me i koya ya lub, “one who loves most tenderly, like speaks well of our culture to have mu actually means “Use your power to fa- St. Peter when he said ‘Even if I have to coined a word for the respect that the vor your brother,” that is, by forgiving him, die with you, I shall not disown you.’” high and mighty have for the little or enabling him, or condoning something FRIENDSHIP people. he did. The mutual mipánupáyâ means Cási, which is the original bearing with each other. (R. Tantingco)

101 Terms of endearment and reverence Ancient Kapampangans used Pan the way ancient Hebrews used Bar People tend to romanticize are as ugly as the night… (and) Igagalang, Reverend Father; the past, imagining it to be a when they wish them to be- Cagalanggalang a Ibpa, My Most Rever- time and place of great beauty, come what they call them.” end Father (the early Kapampangans ad- genteel living, and serenity. We The word still exists today, but dressed their priest as Ibpa, not Padre, would be closer to truth if we it means, simply, “to be known like they did their biological father). describe the past as “the years as” (as in mitagurian yang Magalang means “respectful,” but it is of living dangerously,” because pekabiasa, “he is considered unlikely that Magalang town got its name behind those innocent faces in the best”) but its original from this adjective; the other meaning dainty costumes on sepia pho- meaning was a term of en- of galang is “bracelet” and “a clamp, tographs, our ancestors went dearment. clasp, bond;” mag galang means “to through really tough times. On the other hand, wear a bracelet.” Galang galang are bis- They dealt with constant wars, bansag is “title, surname, ap- cuits in the form of bracelets, still made raids and ambuscades by sav- pellation, good or bad, by in a few towns in Pampanga. age headhunters, and swarms which somebody is called or Aniani, “reverence towards superi- of locusts, flies and mosquitoes, named to identify him or tell ors… reverential fear or respect, oppo- and had no electricity, no hos- where he was born.” Bergaño site of mabása (at ease).” pitals, no gas stoves, no cars explains that Kapampangans Carurungan is the “deference one and, worst of all, no toothpaste ordinarily did not have sur- gives to a respectable person;” and soap! But despite these un- names, except the firstborn pigcarurungunan, “the person treated bearable miseries, ancient son who was called Pan Pedro with respect.” Kapampangans were peace-lov- or Pan Juan depending on his A related word is alala, which means ing as well as gentle, respect- father’s first name (the way courtesy, i.e., “to give attention or show Capitan or ful and cultured, as the follow- the Biblical Hebrews called deference, like one who does not like to ing words from Bergaño’s dic- gobernadorcillo, the son of Jonas as Bar Jonas), take a seat before someone greater than tionary indicate: the village chief and also except the village he is takes his.” Mayalala is “very at- chief, who used his position tentive,” which shows that our ances- Taguri, a noun that Bergaño defines title as surname (e.g., Pablong Capitan). tors thought paying attention was a form as “a tender word and very loving appel- Galang, “honor, respect, veneration, of courtesy. lation of mothers for their children, call- reverence like that which is due to God, Mangdarapusa, “to esteem some- ing them seraphs, suns, even when they to one’s parents, elders, superiors.” Ibpang thing not of much value, but of much importance.” (R. Tantingco) Terms of excellence Adobu or arobo? Baculud or Bacolor? ‘Contest’ probably should be liclican, not ligligan

Sampat, “beauty in general;” competition” like we do today; Bergaño Kapampangans often used (and still casampatan, “the beauty of a thing at its defines liglig as “to repound the raw rice do) r for d and vice versa in words like peak” or “the greater perfection;” because it is badly milled” and “to give arobo (adobo), arua (adua), sinabur masampat, “to become beautiful, to at- someone much to do and to give him no (sinabud, “sown fields”), ranun (danun, tain beauty or to come to the possession choice but to do them.” Probably the origi- “early”), rase (dase,”palm mat”), of beauty.” nal word for contest was liclican and suc- maranúm (madanum, “watery), Bacolor Mambang, “an object of great excel- ceeding generations merely corrupted it (Bacolod). According to Fray Coronel’s lence, said of angels and saints, goddesses to ligligan. 1621 grammar book, the nickname of girls and divine deities, like Venus;” used as a Sita means “eloquent in prose, verse named Maria was Dia. It is probably be- hyperbole, as poets were wont to do, for or rhetorics.” cause the language hardly had the r women. Galasgas is “fluency in talking or read- sound, as shown by the fact that s imme- Pauit means “excellence” and alang ing aloud; fast talker/fast reader” as in diately follows q in the Bergaño dictio- capauit means “nothing compares to his/ Magalasgas ya ing anac iti, “This child is nary. (The missing h sound, on the other her excellence or sublimity.” brilliant” or “This child speaks fluently.” hand, is probably influenced by the Span- Sandiquil also means “to excel in Micudta, “one who invents, or com- ish language, which does not have it ei- something, as in sculpture.” poses verses or a literary work;” but it has ther.) They also pronounce o as u, espe- Liclic, verb, “to surpass in compe- a negative connotation: picudta, “that cially at the last syllable; this is probably tence, or in comparison with others, like which is made up, like a lie” and micudta, due to the Kapampangans’ peculiar prac- a horse with better pace or an edifice with “a great inventor, but of falsities.” tice of dropping their voice at the end of greater beauty;” liniclic is “one who ex- Patlalo, “to not be contented with a word. Examples: Masantul (for cels in writing, debating, running, etc.” I merely like the other (which is pattiao), Masantol), canacu (canaco), amanu am beginning to wonder if we should use but to be more than he is, i.e., to excel (amano), Pedru (Pedro), Santus (Santos), liclican instead of ligligan for “contest or him.” Baculud (for Bacolod).

102 The reputation of Kapampangans in the 1700s Quepangpanganan means not only ‘translated to Kapampangan language,’ but also ‘having acquired the traits of a Kapampangan’

Kapampangans knew how to have fun even in the most difficult times Kasaysayan

with a good figure;” opposite would say, ‘No, you did not hit it, you only is pungguc grazed it: E me tiran, atambisan mea tingquis, “the disposition mu.’” of a well-armed man;” Another character trait that Bergaño matingquis, “one taking his describes as common to Kapampangans machete, girds his belt, tucks was their cerebration. In a rather lengthy up his sleeves, goes out in a definition of the word isip (‘intellect, rea- rush, acting a la Xerxes, ready son, sense of justice, mind, thought”), he to do battle; also a well- lists its many forms and applications. dressed person” “Maquiisip ca, ‘Give the reason;’ ticas, “good looks, good Paquiisipan mu refers to the one who has form of a man, like size, waist, to render an account,” writes Bergaño, and The men were better cooks than the women figure, shape of the legs and then adds, “This is typically Pampango. If calves of the legs” they say, Umie can isip (in Spanish it Kapampangans have always been iring, “elegance, graceful bearing” means to give a copy, transcription or sum- known for their pride, vanity, feeling of su- ouican, “neat, delicate, like a work of mary), it is a common expression of the periority, grooming, culinary talents, art- art, or a body” poor. They say, Coanan meng isip, ‘Get istry, dugong aso (which can mean too much galé, “a vain woman, who wears a gala his opinion, or delve into his thoughts (in loyalty or too little), loud voice, entrepre- dress of finery outside its proper occasion today’s parlance, ‘Pick his brain’).” neurial skills, carefree attitude, love for or use” The friar also writes the good life. Bergaño may have inadvert- santing, “handsomeness, good appear- that Kapampangans were ently recorded in his Vocabulario what ance of men and other things which are known for their peculiar Kapampangans were known for in the early not feminine” speech. In the word entry th 18 century—traits or at least public per- Kapampangans carried themselves very itad, “to stretch,” he illus- ceptions that may or may not have survived well that they would never allow them- trates how our ancestors to this day. selves to be seen losing their poise. In de- spoke: Maitad la, ‘They The long list of word entries pertaining fining the word dapuli, “two fighters who speak with a lilt, with their to grooming and physical appearance tells fall at the same time,” or “to fall by acci- peculiar accent.’” us how much Kapampangans (especially the dent,” Bergaño writes, “midapuli, like There is one word men) valued how they looked even in those miragsa, means one who falls on a slip- entry that gives an ex- days: pery road, as they call a Tagalog, because, treme description of a fun- unte, “to groom or oil the hair of an- it is said, a Pampango very very rarely falls loving Kapampangan: other” in such a manner.” tamasa, which means tinauac, “slender waistline, like a lady Bergaño also observes that “carefree, spoiled; fond of wearing a corset” Kapampangans always insisted on accuracy. going to banquets, getting ticdi, “manly figure, gentlemanly de- Defining the word tambis, which means “to food for free; he would stop portment, the mettle of a man” hit a target that is moving, but only graz- at nothing just to be there.” ticmus, “a thing that tapers into a ing it,” he says generally “it is enough” but (R. Tantingco) sharppoint at the tip;” maticmus, “a man not for the Kapampangans: “The Pampango

103 KAPAMPANGAN BRAVERY AND PRIDE By Fr. Edilberto Santos

that of Tagalogs and other nationalities. Note that he considers bravery and pride as traits common to Kapampangans and Spaniards, underscoring their kinship: PAQUI indio ya, sagan ya, “Being an indio, he is weak (flojo).” PAQUI capanpangan ya, magmatang ya, “Being a Kapampangan, he is brave (valiente).” PAQUI Tagalog ya, nun e talaralit, talaterac ya, “Being a Tagalog, if he is not fond of singing (cantarin), he is fond of dancing (danzarin).” (Bergaño, Arte, Chapter 15, Section 2) Sagan ya, PABLASANG indio ya, “He is weak, because he is an indio.” Talaterac ya, PABLASANG Tagalog ya, “He is fond of dancing, because he is a Tagalog.” Matapang ya, PABLASANG Castila ya, “He is brave, because he is a Spaniard.” Palainum ya, PABLASANG Tudesco ya, “He is fond of drinking, because he is a German.” (Bergaño, Arte, Chapter 15, Section 2) If they see a Spanish mestizo put on airs, they say cucul ing quecastilana or quecastilana ita, the way we say Galician [gallegada], quecagallegoan. About the The dreaded Macabebes Vizcayan who is stubborn, quecavizcainoan, Vizcayan trait [vizcainada]. And so, quecapangpanganan [pampangada], In his discussion of the words PAQUI and PABLASA, Bergaño the pride of the Kapampangan [altivez de pampango]. (Bergaño, hints at the reputation of Kapampangans at the time, as well as Arte, Chapter 10, Section 3)

angab, “open-mouthed, like a birdling being fed by a parent bird, or an infant waiting to suck his mother’s breast;” macangab, “those waiting for the arrival of food they have taui, “one who sells his jewelry or plantation at a lower price, out of necessity, or been looking forward to eat” in order to have money for gambling”

peeca, “interjection of detes- , “food taken on a platter or in a caba tation, growing in- basket, like those donated to a convent, or tense if uttered, ac- taken to the convent on Holy Thursday for companied by spit- feeding the poor” ting”

104 Discovering Philippine Art in Spain

CHASTITY, COMPASSION, HONOR, ETC. KAPAMPANGAN TRAITS NOW LOST AND FORGOTTEN Our ancestors even had a word for championing the downtrodden

Bergaño’s dictionary contains words pangisnaua ding anac cu, “My children are means “to go out in defense of the help- that reflect what the Kapampangans in 1732 the reason for living;” busal queng less, the destitute, unprotected.” held near and dear and what they upheld pangisnaua is spoken by someone “who is Dínè (diphthong dinay), a word whose as virtues. Modern-day Kapampangans madly in love.” shades of meaning range from “bashful- seem to be so preoccupied Dulug, or ness” to “embarrassment” to “shame.” with material prosperity, maglualu means carulugan, “the cen- Even in those days, Kapampangans valued appearances and the pur- ter of each thing, their appearance as well as their reputa- suit of the good life that we “to go out in defense from where it in- tion. Ala kang marine (“You have no have disconnected our- of the helpless, clines, or towards shame”) was more than a description; it selves from the spiritual the destitute, which it has greater was a curse, and a Kapampangan would feel wealth that our ancestors propensity to go.” very insulted when told that. Bergaño also have invested and passed on the unprotected” Bergaño gives this ex- made a fine distinction on the sentence as legacy to future genera- ample: Ing tauong Picarine que ibpa cu, “I learned something tions. Consider the following words: mababa lub, carulugan ne ning mayap, about my father of which I am ashamed” Busal, literally, “the core of a tree, the dapot ing matas a lub, carulugan ne ning which is not quite the same as “I am center of a thing.” Kapampangans used calmang marauac. (“Good things visit the ashamed of my father” for which the friar (and still use) this term to refer to the op- humble, but ill fortune goes to the proud”). records no term, as if to say that posite of what is outside, i.e., “if the bark Nun nanung carulugan ning tauo, tio mo Kapampangans would be ashamed of what is hard, the inside is soft… if the outside is carin ing lub na (“Where your treasure is, their parents did, but never of what their bad, the inside is good.” Macabusal la qng there also is your heart”). parents were. lub cu reng anac cu, “My children are the Lualu, one of those remarkable terms Aua, verb, “to infect” which is usually core of my being.” When used with our ancestors had, probably unique to applied to communicable diseases, but pangisnaua (“breath”), busal takes on an- Kapampangans; it refers to the virtue of Bergaño cites another application, i.e., other shade of meaning: Busal cong championing the defenseless; maglualu

105 Magdarámè as surrogate Christs

Penitents are a common sight in Christ; it is a form of fellowship (fellow Pampanga during Holy Week. They either sufferer), a mystical relationship in which flagellate themselves with a whip, or crawl the penitent, believing that Christ still on dirt, or carry a cross, or—most extreme suffers every Good Friday, offers to alle- of all—get nailed on the cross. The viate His suffering by imposing on him- Kapampangan word for them is self, or approximating, or at least taking magdarámè, from the root word dáme, “to a piece of, Christ’s suffering. Today, we voluntarily take part in someone else’s situ- see hundreds of Kapampangan men and ation or predicament.” Icang demayan cu boys (and sometimes women) go through quing lasa, “I condoled with you in your the motions of physical penitence for suffering,” which is more than offering tourism purposes; a few do it for slightly words of condolences, but actually partici- more noble reasons, like carrying on a pating in the suffering in order to ease the family tradition, or asking for favors, or pain. Thus, the original purpose of peni- thanking God for favors already granted, tents in mutilating themselves on Good but nothing like the original concept. Friday goes beyond mere imitation of Alex Castro

when a father committed a crime of lese (“take advantage;” the Tagalogs even bor- “I believe you” (Tagalog Pinaniniwalaan majesté (against honor), his crime would rowed the Kapampangan pronoun la, kita). The exact opposite is tiueue (diph- infect his children (penaua na la). The friar “they”) . thong tiueuay), which Bergaño defines as mentions “the law that punishes them for Calaro, when used with the negative “to deceive” but it’s a kind of deception the crime of the father is also manaua, it ali (or e), means “virgin” or “chaste.” Ali that causes damage which one cannot re- includes them or affects them, too.” ya calaro ing pekasalan ku, “The one I mar- pair anymore. The friar gives a somewhat A related word is saclong, “to pay for lengthy, convoluted example: “You ob- another, like village chiefs for their cabangcas saclong, “to pay for tained from me five thousand pesos for you (constituents) or, more clearly, like Christ, to take in this galleon trip; you did not make who was made to suffer on account of our another, like village the trip, neither did you notify me about sins/guilt;” this verb is what one does when chiefs for their cabangca your failure to take the trip; the galleon he takes the punishment meant for another (constituents)” has departed, and you return the money or pays the debt not his own. to me, when I no longer have any one else Tua, “age, antiquity, coming of age.” ried is a virgin.” whom I could ask to carry them for me.” The early Kapampangans valued age and Paniti, or capanitian, “abstinence;” A synonym of tiuala would be arâ, verb, respected their elders, the way we still do maniti, “to abstain;” capanitian quing anti “to put trust in something” or “to rely on today, to some extent. Bergaño recognizes carin, “abstinence from the like,” i.e., something. Nung e ku mangara king lub this by including all the possible nuances “chastity” mung mayap, e ku sa pepatad sulat keka, of the word. Matua is “old” and “mature;” Puri, “praise, glory, honor” as well as “If I did not believe in your good will, I macatua is “the elder, the venerable old “virginity, inasmuch as its loss connotes loss would not have asked you to carry my let- man;” Tutua ne isip is “His mind/judgment of honor;” opposite is libac, “vituperation, ter.” But there’s another entry in the is becoming mature;” quetuan refers to reproach, backbiting;” sirâ is “to destroy Bergaño dictionary, ará, which means “to “attributes of an old man, excelling in age.” or cause a loss of something, including vir- disrespect” or “to show no appreciation” The sentences Mitua ca ta, cuma cang apí as in Mará yang pari! “Disrespectful priest!” and Mitua tamu, acu munang minum re- (for refusing a gift given by a native). A quire the younger person to give deference maquibangca, “since you synonym with a religious connotation is to the older one: “Go get the fire” and “I are on the same boat with salpantaya, “to believe in, to trust;” will drink first.” Bergaño lists more nu- us, you may as well be of casalpantayanan (the word preferred in the ances, but I will just mention this last one: liturgy) means “faith, belief in revealed magmatua, “one who exercises the role of one body with us;” or, religion, the trust in God.” age, to him everyone pays attention, with- “enjoy not only our Timaua, adjective, “free, that is, one out him nothing is decided.” company, but share also who can do what he wants to do unless hin- Samanta, adverb, “while there is op- our ideas.” dered, impeded by force or by law.” portunity,” e.g., Samantang panaun, dapat Bergaño adds that “in this sense, even a tang dapat a mayap, “While we have the slave is free, as when the master is not time, we should do acts of kindness.” ginity or honor, destroyed by slander, back- there; or a prisoner, because he is free from Samantang macatipon la, “While they are biting or gossip.” obligations common to normal citizens.” gathered (it is the opportune time to do Tiuala, adjective and verb, “trusting; Timaua lub means “free from anxiety” what you want to do).” The clause to trust.” The word paniuala came from while lub a timaua means “free will.” A Sasamanta la (“They take advantage of the tiuala; it means not only mere belief (Ta- synonym is cabus, “to free, or to become situation”) is probably the origin of, or is galog paniwala), but also faith and cred- free” but this word is also used to mean at least related to, the Tagalog words ibility. Paniualan da ka, “I have faith in “to pass,” e.g., Cacabus na ing panaun, samantala (“meanwhile”) and sinamantala you” or “I believe in you,” which is beyond “The time is passing,” or Quebusan ta na

106 ing balayan Betis, “We have already passed (“It is the suffering that I shall share with one body with us;” or, “enjoy not only our through the town of Betis” and Quebusan him”). The sharing, says Bergaño, was “ei- company, but share also our ideas.” ta na ing capanganiban, “We have already ther in the bad alone, or in the good and Arinasa, “one who economizes, con- passed the danger zone.” the bad, but not in the good alone. There is tinues saving a little more;” magarinasa, Dámè (diphthong damay), a no adequate equivalent in Spanish to this “to economize and save some more;” syn- Kapampangan word that’s more or less the word.” onyms are arinandit, arindit and arinamo. same as the Tagalog damay, which shows the Tambaya (or Tangbayan), “to coop- Pungpung, either “congratulations” or Filipinos’ basic trait of taking part in some- “chastisement for bringing bad news, and one else’s situation or predicament, but reward for bringing good news.” This is Bergaño’s dictionary has more insightful magmatua, “one who the Kapampangan equivalent of the saying definitions and descriptions: “one who vol- exercises the role of “shooting down the messenger” like one untarily participates in a task, or one who is age; to him everyone who tells the news that the galleon has sunk made to share, e.g., They punish Pablo, so and he is instead given 50 lashes; also ap- Irame re y Pedro, “Pedro is made to share pays attention, plied to taking the blame for the wrongdo- in the punishment” for Pablo. The friar gives without him nothing is ing of another. another example: “If a friend is worried, he decided” Guli, “obstacle, impediment;” Biye a is told by way of consoling him, Irame co alang guliguli, “Life free from anxiety”— queca ing anggang atiu caco, pati biye co erate,” like parts of the body in perfect what all Kapampangans then and now want (“I shall share with you all that I have, in- coordination during the performance of a most. The word nuan means “blessed, blest, cluding my life”).” He goes on to cite other task, or like citizens of the republic doing or true blessedness (happy, fortunate), be- nuances of the word: Icang demayan co their respective roles in society. cause Manaua ya bie (“His life has become quing lasa (“I condoled with you in your suf- Maquibangca, “since you are on the easy, relaxed”); canunuanan, “most blest.” fering”) and Ing lasa iyang dame co queya same boat with us, you may as well be of (R. Tantingco) Kasanting ta yata ngeni? A peculiar feature of the language is the use of the pronoun cata or ta (“you and I”) even when referring exclusively to “I” or exclusively to “you.” A Kapampangan would say to a man he meets on the street, “Atin cata yatang lakad ngeni, abe?” which means “I see that you (not we) are going some- where, friend?” Or, when confessing to a priest, “Maralas catang micasala” which means “I (not we) sinned often.” Fray Francisco Coronel already observed this in 1621 and recorded it in his book Arte y Reglas de la Lengua Pampanga. It is probably an expression of the speaker’s desire to be close to, or intimate with, the one spoken to, or the speaker taking the listener in confidence. Ini and iti Kapampangans today use ini and iti, queni and queti interchangeably, but Fray Coronel in 1621 already explained the Magpauo: difference: queni is used when those to whom the speaker speaks are not located in the speaker’s place; queti is when reverse psychology both the speaker and those spoken to are all in the same place. Example: queti (not queni) sulip, “here on earth,” a phrase There’s a very old word which was borrowed from an from the Lord’s Prayer. Queti is used because, writes Fray even older folk tale: pauo, “turtle;” magpauo, “to say the Coronel, “God is everywhere” (not in distant heaven). An- contrary.” Bergaño writes that the word magpauo origi- other example: Ume ca queni (abbreviated into Mequeni), nated in the ancient fable Ang Matsing at ang Pagong (in “Come here.” It is wrong to say Ume ca queti because the Tagalog) or Ing Matsin ampon ing Pauo (in Kapampangan), listener is still being asked to join the speaker. i.e., The Monkey and the Turtle, popularized by Jose Rizal when he translated it into English and made an illustrated comics out of it. In the story, the two animals got into a Linguistic flourish fight and tried to bluff and outsmart each other, with the Turtle emerging as the winner after an irate Monkey made According to Fray Coronel, certain words or syllables are him choose between two penalties and the Turtle, using sometimes added to root words for no apparent reason. “It is reverse psychology, told him the exact opposite of what he just a flourish with no other connotation,” he wrote. Examples: really meant. “So now,” Bergaño writes, “anyone who asks iti, itinan; aldao, cayaldaoanan; bengi, cabengian. for the opposite of what he wants, or says that he does not Kapampangans today, especially public speakers, extend their like the thing that he particularly desires in order that it words this way to make their speech sound more poetic. Fray will eventually be given to him (through reverse psychol- Coronel also noted the practice of sandwiching a noun between ogy), is said to be Magpauo ya.” (By the way, magpauo- two demonstrative pronouns, e.g., queting pamigaganacang iti pauo is “to swim like a turtle.”) (“this remembrance”). He called the redundancy “a style that adds flourish and elegance to the sentence” with no other practical usefulness. 107 To ward off the ravages of Black Death (bubonic plague) during medieval times, German penitients scourged themselves as they walked in procession. This practice was brought to Mexico and later, the Philippines. THE ORIGINS OF FLAGELLATION IN PAMPANGA This unique Kapampangan Lenten tradition was probably influenced by medieval European, Mexican and Hindu practices By Robby Tantingco

The most festive celebration in the Sacrament and with fabulously decorated Jean de Vanette, the German penitents Kapampangan Region is not Christmas; it carrozas bearing even more fabulously “stripped to their waist, gathered in large is, ironically, the Holy Week. dressed santos. In plazas and distant vil- groups and marched in procession as they From Palm Sunday to Easter lages, all kinds of penitents (cross-bearers, beat upon their backs with weighted Sunday, every town, back-whippers and road crawlers) attract scourges, rejoicing as they did so in loud barangay and sitio in the roadside crowds. voices and singing hymns about the life of province explodes with And on Good Friday, all roads lead to Christ, from the Nativity to His Passion (the frenetic activities: ev- crucifixion sites all over the province: San forerunner of the pasyon?).” ery roadturn has a puni Pedro Cutud and Sta. Lucia in San Fernando, Another medieval historian, Jean (makeshift chapel) Madapdap Resettlement in Mabalacat, Froissant, wrote, “They flogged their where pasyon chanters, Telapayung in Arayat, Batasan in Candaba. shoulders and arms with iron points; many flagellants and kibitzers The Spaniards and later the Americans foolish women caught the blood and converge all day and had already reported witnessing such prac- smeared it on their eyes, believing it to be night. Massive traffic tices even in colonial times. Where did miraculous blood.” chokes streets and Kapampangans get this practice? The concept of self-flagellation was highways on Maundy Apparently, from medieval Europe. eventually brought to Mexico, where the Thursday during the When bubonic plague was killing millions morbid European practice was dressed up visita iglesia, and par- across Europe, a group of men in Germany with colorful Latin American cultural nu- ishes outdo each formed a religious sect which required them ances. The similarities between the other with the best to inflict physical suffering on themselves Kapampangan semana santa and the Mexi- decorated to save them from the ravages of the epi- can semana santa indicate that we acquired monumento for the demic. According to medieval historian practice directly from Mexico and indirectly exposed Blessed

108 HOLY WEEK PRACTICES COMPARED

IN MEXICO (CENTRAL AMERICA) IN PAMPANGA

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Palm Sunday in Mexico Palm Sunday (Domingo de Palaspas) in Angeles City

Cenaculo in Mexico Sinakulu in Brgy. San Pedro Cutud, City of San Fernando

Penitent in Mexico strapped to a horizontal beam (patibulum) Magdaramé in Mabalacat carrying customized wooden crosses made of bundled-up cactus canes

109 Cuaresma Hooded, barefoot women penitents in Mexico Paso de penitente in many parts of the country, including Pampanga

Crucifixion of penitents in Mexico Crucifixion in Telapayung, Arayat

Burning of Los Judas effigy in Mexico on Easter Sunday Ceremonial explodng of Judas effigy (pakbung hudas) in morning, accompanied by singing and dancing Minalin, also an Easter Sunday morning.

110 from Europe. Both Kapampangan and Mexican penitents are hooded and barefoot; one type of penitents has a large log (the patibulum or the horizontal beam of the cross) strapped on their shoulders and outstretched arms; in Pampanga it is usually a wooden post or a banana trunk, while in Mexico it is bundled-up cactus canes. Kapampangan penitents have a long single rope tied around their body, from the legs up to their thighs and torso and arms and around the neck; Mexican penitents have tightly bound ropes around their waist over a long, full black skirt. Both are accompanied by friends and relatives, who watch for their safety and attend to their needs. In Mexico, they have barefoot women penitents whose wrists are shack- led to their ankles, the chains heard dragging on cobblestone, like during the dark days of the Spanish Inquisition. Old folks in some Pampanga town say this used to be done during the First Fri- day procession. In the early days of colonization, the Span- iards tried but failed to completely eradicate our ancestors’ prehistoric pagan, Muslim and Hindu practices; so what the kylvac.com friars did was adopt the Self-flagellation is also praticed in Hindu countries all over Asia, most spectacularly in Singapore during practice and supplant the Thaipusam Festival. Held during full moon in January or February, the bloody festival is actually a the pagan idol with a purification rite, just like the penitensya of Kapampangans, who bleed themselves on Good Friday to Christian saint, or re- wash away their sins. Such similarities with Hindu traditions raise the possibility that flagellation was place the reason for cel- already practiced in the archipelago before the Spaniards came. ebration with a Christian feast day. Examples are the kuraldal of Singapore, the Thaipusam Festival (held some procession from a temple (the Sri Sasmuan, the sanjuanan of Macabebe and during full moon in January or February) is Srinivasa Perumal) and end at another the libad of Apalit. Self-flagellation may a purification rite (like the Kapampangan temple (the Sri Thandayuthapani), which also have been practiced by the early panata) in which penitents pierce their bod- is similar to the practice of Kapampangan Kapampangans as an influence of Hindu- ies (usually their bare backs but sometimes penitents who sometimes begin their pro- ism (before they were converted to Islam their cheeks and ears) with large metal cession in a chapel (bisita or puni) and usu- prior to the Spanish Conquest); the friars frames called kavadis, using a horrific ar- ally end in another chapel. probably substituted this Hindu practice ray of skewers, hooks and spikes. They are More research is needed to determine with the similar European/Mexican model also followed by supporters who continu- the similar elements between the Hindu in order to Christianize it. ously beat drums and chant to keep the and Kapampangan practices. Among the Hindu population in penitents’ morale up. They start their grue-

111 Alex Castro Bidbid, “to tie around, coil- Pulanggus (pulunggus), ing a rope like tying the penitents “to wrap with a cloth, or ropes, like to the crossbars they are carry- the penitents who go around town, ing;” binidbid, “the rope used Balibad, “to tie around the face, like the face wrapped around with ropes” thus” covering of penitents during Holy Week” Instruments of torture

SAPI, cowhide for BACSO, manacle or PANGO, the stocks for BINAN, post to which a BICTI, to hang flogging handcuff prisoners slave’s chains are attached

Sapî, “cowhide for flogging;” verb, stocks (for punishment);” verb, “to place “a little bleeding;” today the word refers “to flog with it.” in stocks.” to the gadget used by penitents to bleed Bacso (diphthong, bacsao), “manacle, Talicala, “chain;” tanicala today. their backs prior to self-flagellation. handcuff” or “bracelet;” magbacso, “to Binan, “wooden beam or post, to which The verb bicti (mispronounced today put it on.” the chains of a slave are attached in order as bigti) means “to choke or strangle an- Palucâ, “stick, rod, truncheon, club;” to prevent his escape.” other by squeezing around his neck with verb is “to whip or beat with a stick.” Panabad, “knife used to make a slight your hands or rope/cord;” magbicti,”to Pango (diphthong, pangao), “the wound for bleeding,” derived from abad, kill oneself by looping rope around neck.”

Holy Guardian Angel in Kapampangan

Even in the 1700s, Kapampangans had word tanud. In defining the word cuyug, a noun that means had a devotion to the holy angels, as shown “inseparable partner,” Bergaño gives another phrase, Angel a in these entries in the Vocabulario: cucuyugcuyug, which “describes well a Guardian Angel, like Angel a Talaingat, the Guardian An- cayabeyabe.” gel, patron of Holy Angel University and By the way, Bergaño has recorded another title of Our Lady, titular patron saint of Angeles City; to- in Kapampangan, which is hardly used these days: Timbulan ding day Kapampangans use the Spanish Malulumud, literally, “buoy for the drowning.” terms San Angelo and Los Angeles And the word for manger is lalabangan, “manger; feeding Custodios; Bergaño gives the phrase place for animals;” many Kapampangans still borrow the Taga- Tenuran ning Angel a Talaingat, “Watched log word sabsaban to refer to the Nativity site. over by the Guardian Angel,” from the root (RT)

112 Alex Castro Panás, Alex Castro Talangdang, “to Abad, “a little bleeding Limbon, “procession;” “to walk , “to be thrown off, like the or a slight wound;” “to mapanás along a route, like along a street, or drops of blood being de- cause a slight wound;” become pale, dejected, from one end to the other;” linimbon, flected from the discipline panabad, “the instrument; like scourging oneself, or “what is paraded through the streets, of the penitents” knife” scourged by another” like a flagellant” CORRECTION, PLEASE Bergaño has taken us back to the words in their original forms, before the centuries altered them Auo, or cauo, “thirst;” payungdaguis (literally, “a Ulimao, similar to the Ta- deeply;” corrupted today as mauo, “thirsty;” notice how mouse’s umbrella”). galog halimaw (monster), salubsub. we mispronounce them today Pamamupul, the word we meant “lion.” Gagdia is “el- Alangalang today means as aua, caua and maua. use for harvest, has its root in ephant.” Both words are found “for the sake of,” as in Uias or uyas, “to wash;” pupul, “to gather or harvest in Bergaño’s Kapampangan dic- Alangalang cang Pedro. How- manuias, “to wash oneself;” fruits;” it does not refer to har- tionary. Although there is a ever, in the past it meant “You we mispronounce these words vesting grains; our ancestors slight possibility that the early don’t think” or “Don’t tell today as uwas and manuwas used the word palagpag, “to Kapampangans may have had me” as in Alangalang quing or manós. biasa ca cacu, “You don’t sup- Libad, today referring to pose you are more intelligent a religious procession on wa- Pupul, “to gather or harvest fruits;” than I am, do you?” Bergaño ter, like what they do in it does not refer to harvesting concludes it has no equivalent Apalit, Sasmuan and grains; our ancestors used in the Spanish language; today Macabebe, is defined in Kapampangans use alangan Bergaño’s dictionary as “a palagpag to mean harvesting rice. naman which is borrowed man dancing with or around reap the pále, like we would visual contact with elephants from Tagalog. a woman” or “birds fluttering say of the grapes, to gather vin- (fossils of which have been un- Anino (diphthong, around each other.” I think tage;” papalagpag, “the time earthed in the Cagayan Valley), aninao), “shadow” but it can the fluvial processions had of harvest.” surely the same thing could not also mean “image reflected in men dancing (the kuraldal) on Putó (diphthong, putao), be said of lions. The most plau- the mirror or on the water; the boats, like they still do “a thing short of measure, like sible explanation is that lions what is perceived in the man- today; eventually the word a dress, cord, rope, wood; less (and maybe elephants) were ner of aninag, but with libad applied not just to the than or farther from where it attractions in the circuses greater clarity.” dancers during the procession should reach;” today it has (shipped from Europe) that Pindang, “dried beef, but to the entire procession. been corrupted to kutó. regularly came to town. jerked beef; by substitution, (Incidentally, kuraldal, which Saclolo, which today Calicubac, “dandruff,” it is venison.” Bergaño clari- does not appear in the dictio- mispronounced today as fies that it is called thus “not nary, may have been derived because it is salted, but be- from cural, “grime or dirt on Pindang, “dried beef or venison;” cause it is sliced extensively the face or body” or curul, the word refers to the thin, long in thin long pieces;” thus, “brave and invincible warrior even “the pieces of cloth torn who runs away or retreats,” slices of meat, not to the processing lengthwise are also called i.e., if the dance was part of or curing of meat. pindang.” the ancient moro moro per- means help, originally had a balicubac. Alubebe (diphthong, formance of batalla or battle more specific meaning: “”to Salapsap, “prick, tine, alubebay), which we use to between Moors and Chris- lift up, using the arms, like lift- thorn or arrow that pierces su- mean the dark, salty fish tians.). ing a sick person, or a wounded perficially between the skin sauce, actually referred to the Payungpayungan is our fellow soldier, in order to help and the flesh, in such a way “small fish, like small sar- word for mushroom today, but him ford a river or cross a that it is still visible for it has dines” used in making the our ancestors used the term stream.” not penetrated or pierced sauce. Thus, strictly speaking,

113 alubebe is not the sauce, but land,” or “plain meadow,” or Siput, “uncircumcised;” what is being asked for” as in the fish in it. “flat field” but not forest, as suput today. Tumugut e ya ume queti? Sangag, “a certain mix- we understand the word today; Sumbia, “a swinging cradle “Why not let him come here?” ture of salt and earth used cagubatan, “place of wide or hammock, where they place Surely he will come, for he to bring out the luster of meadows.” a child, instead of the usual needs it. gold;” the Tagalog sangag is Gamut, which we under- cradle;” duyan today. Tulong, “to alternate, or sanglé in Kapampangan, “to stand to mean medicine, origi- Taila, “lullaby;” tumaila is to perform by turns, like to roast, to toast, like the ca- nally meant “herb used in the verb form, “to sing a alternate in pounding rice in cao or corn kernels” which, witchcraft;” guemutan, “to lullaby;” today, however, they a mortar,or pounding iron by the way, is different from bewitch” or “to harm by witch- use tumaila as a noun. works in a smith’s shop.” the English fried rice, which craft.” Talicala, “chain;” tanicala Pitulungtulung deng bitbat or is fried, not toasted. Ebon, “egg today. inamanuan, “They took turns Anyaya, to invite (in Ta- of fowls” but it Tanling, in whipping him, or advising galog); in Kapampangan, it also meant “voice of a so- him.” Today the Tagalogs use means “to betray;” agcat is “suckling of prano or this word to apply to helping Kapampangan for invite. quadrupeds treble;” to- in general. Bicti, not bigti, “to like cows, day, they say Tunggaldit, “a little for choke or strangle another by sheep, etc.” tarling. each one;” this is a compound squeezing around his neck Iyi, Teuagan, of two words, tunggal (one) with your hands or rope/ “urine;” today, ALANG ILANG, now known “godfather,” and dit (little), which is a syn- cord; magbicti,”to kill one- it has become as ilang-ilang from the root onym of ditac; tunggalan self by looping rope around imi, and the word tauag; mong dit, “give each one a neck.” reason we now maneuagan little piece;” today we say Alamag, “mold, moldi- say mi, mimi (manewagan), tunggalditac, and we never ness due to humidity;” and mini is “to seek a pa- use dit anymore. mialamagan, “to become that the verb tron;” today, Ulap, which we use today moldy;” today we use amag, forms of iyi are it is mispro- to mean cloud, actually re- which is a Tagalog word. miyi, mimiyi, nounced as ferred to “mist” or “drizzle;” Bagua, “spider;” and miniyi; we tegauan (and the old Kapampangan word balebagua, “spiderweb;” simply dropped manegawan). for cloud is bigâ (which is also today, babagua. the last syl- PALTOCOS; today suecos Taul, “to the word used for “some wide Bangil, “tusk or canine lable. call in a loud leaves used for itching;” bigá, tooth of a wild boar;” today, Malâ, voice;” today on the other hand, is “a plant pangil. “miracle,” it refers to a whose leaves are useful for Catiqui, “to cause one magmalâ, “to dog’s bark. medicine”; Mabiga, the name to laugh by tickling him;” yet work wonders” Terac, of a barangay in Mabalacat, Kapampangans today keep and “to make “dance” but means “proliferation of biga using the Tagalog word kiliti. miracles;” to- Bergaño is plants” and not “a cloudy or Batis, “stream, brook” day we borrow quick to add foggy place” as many people but it also means “the place the Tagalog DALIUAUAT (pronounced that both the think); lastly, alapaap which (not water) through which himala. daliwawat), pimple, now noun and the is a synonym of ulap in Taga- the brook runs” and “the Pangsa, pronounced as daliyawat verb forms log, means in Kapampangan path or trail where deer, “the sitting of applied only “the space between the sky carabaos usually trod” as in fowls or birds to men; the and the earth.” batis usa. on their eggs to reference to Timbabalac, “a species Bidso, “almost, nearly;” hatch them;” the tradi- of lizards;” today mispro- today, mispronounced as pipangsan, tional nounced as trebalac. bigsu, sometimes digsu.. “the shells left Kapampangan Timba, “a bomboo or Bilutug, “toasted rice or over by the dance wooden pole used as an corn kernels;” today, hatching;” ABIAC, newly born pig, kuraldal is implement for drawing water balitug. shown in out of a well” and not the pail lukub today. known as bigac today Danglé (diphthong, Pitnga, “to Bergaño’s ex- attached to it, as we say to- danglay), “to clear a field of cut in the middle, to make two planation that terac was done day. grass or remove the sucal or halves;” capitnga, “the half, or for health and during fiesta; in Tione (diphthong, overgrowth;” and from this the middle;” today we say kuraldal held during town fies- tionay), “a sliver or thorn that the word maranglé or pitna because it is not as diffi- tas in Pampanga, men dancers remains within the skin or meranglé, “cleared field” al- cult to pronounce as pitnga. outnumber women dancers, flesh;” today we use the word though today it means Capitngan bengi, “midnight;” and they shout “Puera sakit!” salubsub; the tool we use to ricefield. today, we say capitangan (Away with ailments!) when remove a tione is a tiane (nip- Duyi, “spine of fish” or bengi, which is worse than they dance. Talaterac is “a fine per). “fishbone;” today, mispro- capitnang bengi because dancer, male dancer.” Paritaan, “kitchen oil- nounced as dui or duwi. capitangan does not make Tugut, which today means lamp, with many tubes for Uagni, “to raise a great sense. “stop” or “desist” (Patugut wicks;” a Tagalog word, cry of victory;” today we use Silimsilim, “the time of ka!), meant “to loosen what is Bergaño adds; today we short- the Tagalog word wagi. Angelus; dusk, twilight;” tight” and idiomatically, “to cut it to paritan. Gubat, “a cleared sisilim today. condescend” and “to concede (R. Tantingco)

114 ANACPÙSÂ The cat in the life of early Kapampangans By Joel Pabustan Mallari

ter and limiran, which is the cats perform this noisy ritual, there’s most impolite way of acquiring likely a pregnant woman living in the vi- something like getting food cinity. Today, makipaglampungan is de- not intended for him/her. The rogatorily used to refer to persons, in par- cat musang, Viverra ticular women, in the act of flirtation and tangalunga may have influ- other sexual activities frowned upon by enced the word mangusang, decent society. having an asthma attack, since Pùsâng mamusing, mangdarapusa common folk believed (and still be- The perfect supply side economics in- lieve) that cat’s fur triggers asthma volve the farmers who want their grain in- attack. The word sinðasing means a tact, rodents (mentioned in the Vocabulario The cat has long played a role in reli- cat puffing or snorting; it also means to as daguis and the days-old bulilit) which gion and witchcraft. The Egyptians had a breathe heavily through the nostrils, which desire the grain, and cats which desire the cat-headed goddess, named Bast. Thou- may be a derivative of singâ sinðâ, that rodents. Cats have simply discovered an sands of cat mummies have been discov- is, to sway, to lilt like one who is very tired, ecological niche for themselves, a steady ered in Egypt. Kapampangans metaphori- and of sunða (or, sunða sunða), gasp or source of food, and affection from their cally refer to the “temperature” of a dead pant, like one who has run a very long dis- human company. In fact, it is still a com- person as marimla ia pa quing arung ning tance). mon belief among old Kapampangan folks pùsâ, literally “colder than a cat’s nose.” Pusang layas is equivalent to the that the occupants of a house will have an Black cats have long been regarded as pusang-gala of the Tagalogs, which idiom- unexpected visitor if they see their pet cat having occult powers especially among atically means an “untamed” personality sitting near or beside the front door, or early riverside civilizations. The and the visiting upland people like the Agta “manimu ia,” that is, cleaning its face and Kapampangan phrase matuling a pùsâ al- from Zambales. body with its paws. ludes to a popular superstition about a W. Marsden, in his 1966 book, The His- Fr. Bergano also cites examples of hu- black cat that crosses someone’s path as tory of Sumatra reports the existence of a man behavior associated with cats: onyat, a harbinger of bad luck. Likewise, the wild cat in Sumatra, the musang. Accord- to unfold like an animal stretching out its black cat is a familiar figure in nursery ing to Fr. Edilberto Santos, as recently as body, like what cats and dogs do; bangay, rhymes and children’s stories. the 1940s, old people in Pampanga still to fight, to snarl; a dog fighting another In Hindu religion the cat is regarded called the attention of a child whose face dog, or a cat; cúnlauit, to climb up by grip- as a sacred animal, and if it is killed one was dirty by saying: “Lupa kang musang” ping at an object, like a cat burglar, or one has to atone for the act by offering the (You look like a musang). At present the gripping at branches to climb up; sanðít, gold image of a cat. more frequently used is the adjective concupiscence, violent/strong natural ap- In the Philippines, cat meat is never mamusing (dirty), presumably a derivation petite, and it comes from covetousness, eaten although there is persistent talk of the other word. Another is the phrase like that natural tendency/instinct of cat (probably an urban legend) about unscru- “lupa kang muskun” (idiomatically, hav- to run after a mouse; simao, to go prying, pulous Chinese cooks using cat meat for ing a dirty face). At present, cats espe- like a boy, where there are candies, or the siopao; Kapampangans are said to be able cially the domesticated ones project a clean cat , where there is stew, in order to get to tell the difference because cat meat image, in the Vocabulario, “bulanggao a some; tanðay, to carry away something allegedly stings the tongue. mata” pertains to the eyes of a cat (blue with the mouth, like a wolf, dog, cat. Al- Another Kapampangan superstition in- eyes). Moreover, Fr. Santos, quotes that though sinðasing is defined as the puffing volving cats is the belief that a wailing “…it was to the musang that old or snorting of a cat, it can be compared to cat at night is actually the voice of an Kapampangans referred when, during the the presently used Kapampangan term unbaptized dead child. 1940s, they mentioned the pusa lampung saingsing, meaning deep sigh of pain. The greatest concentration of cats (cat from Lampong) to crying children to Bergaño even records an old saying “Nanan species is in southeastern Asia where there threaten them; “You better stop your tan- me man ing pusa, suclab ya lalam may be as many as seven species living trums, or the cat from Lampong will come dulang,” literally, “No matter what you do together in one area. Some of the entries and get you.” (Eka tuknang? Oyan na ing to the cat, it always crawls under the listed in Bergaño’s Vocabulario are diris, pusa lampong, sigi).” dulang (low table of the natives),” refer- musk cat or civet cat; lamiran, the moun- While in the Vocabulario, lampong was ring to the natural attachment of the tain cat; musang, a civet cat; and pusang defined otherwise, that is “to break plates Kapampangans to their gabun (soil, earth, layas, the stray cat. by a blow/smash, or other tiles in a as native land). He also mentions a posi- Some derivates also noted in the hearth”. Marsden also pointed that tive association of cat to human personal- Vocabulario are: dìrisan, diníris, “to Lampong is the name of a region and one ity like mitindag, which means “like the shock the cat to extract the perfume of of the ethno-linguistic groups in Sumatra. eyes of a cat” from the root word tindag, the musk/civet.” Idiomatically, Dirisan da Fr. Santos further notes that maglampung a noun for brilliancy. One word entry in the ca—the implied meaning is easily under- means the act by which a male cat and a Vocabulario which I suspect has a connec- stood. Lamiran may have some connec- female cat cry together, usually at night, tion to cats’ culture is mangdarapusa, tion with the contemporary Kapampangan obviously as part of the mating process. defined as “to esteem something not of word lamaran, meaning greedy charac- Some old folks also believe that when such much value, but of much importance.”

115 ANCIENT TERMS, MODERN THINGS Use of the Kapampangan language should no longer be confined to poetry but should be expanded to the rest of our daily lives

I recently learned that the lumlum is “to set many against Yoyo, “to swing to and favorite American toy, yoyo, one;” magsalibabi, “to rumble, fro;” “to rock, like a ham- was actually of Filipino origin. like Moros and Christians” or, mock;” “it also means nipa I think Kapampangans have a in today’s setting, like frater- palms which are close to pro- right to lay claim to it, on the nities. ducing tuba which is taken basis of a word entry in Sipít, “pressure, like pres- from the young leaves or Bergaño’s 1732 dictionary. The sure on workers to work even shoots of the sasa.” adjective yoyo is “said of nipa on a holiday, which calls for palms which are close to pro- great haste;” today, it’s called ducing tuba, which is taken overtime. from the young leaves or Sumungal, “to pull the , “a small brush for Sipan shoots of the sasa.” The verb teeth,” from the root word the teeth, made from the yoyo, Bergaño continues, sungal, “toothless;” sinungal, husk of luyos (betel palm);” means “to swing to and fro” or “the person from whom the Suguigui, “to rub or “to rock, like a hammock”— teeth were pulled out.” I sup- scrub the teeth to clean which is exactly the movement pose if there were professional them” of a yoyo! dentists at the time they would And that other favorite toy be called not dentistas but of Kapampangans, then and mánungal. now, the top, is called pasí, For lawyers, this word Gugû, “a certain root used while magpasi means “to play would be useful: sungco, “a in washing the head/hair;” with a top.” thing cited before the court.” Other ancient words that Capilan ing sungco na? “When , “to rub the head Gusgus resonate with the modern is his arraignment?” Nanung of another person, like in times: sungco na? “What is he cited bathing” Suguigui, “to rub or scrub for?” And for judges: timtim, teeth to clean them;” sipan, “to weigh carefully;” “a small brush for the teeth, matimtiman is “one who has made from the husk of luyos this quality.” (betel palm).” Talatátag, “the master of Gugû, “a certain root used ceremonies,” from the root in washing the head/hair;” this word tátag, “to order, to com- Pánínga, “toothpick” was our ancestors’ version of mand, to put in order, to make shampoo; obviously they prac- ordinances, to enact laws;” dif- ticed good grooming despite ferent from tatág, “firmness” meager resources; guiguan, as in Matatág yang lalaqui, “He “one whose hair is washed by is a firm man.” another.” Gusgus means “”to Bubu, “the clown or come- rub the head of another per- dian in a stage play;” lid-dio, , “pressure, like pres- Sipít son, like in bathing.” “to jest, to make a practical sure on workers to work even Alaga, “to assign a price joke.” on a holiday, which calls for on a thing sold;” mialaga, “to Words useful for restaura- great haste;” today’s over- raise the price, like the mer- teurs: sagúm, “to mix drinks, time chandise from the night Parian e.g., liquor and beverages, or Tagulaling, “allow- the following day;” obviously, one wine with another kind of ance or extra pay” even our ancestors had mid- wine;” different from lauc, “to night sales outside the city make a mixture, like water walls, among the Chinese mer- with wine,” and from sauaua chants. Today many (pronounced sawawa), “to be- Kapampangans mispronounced come mixed, like water and Sumungal, “to pull alaga as ulaga. wine.” The word dulut means the teeth;” from the root Paninga, “toothpick,” “desserts” and magdulut is “to word sungal, “toothless” from the root word tinga, assist at the table, like servers “particles of meat caught be- (waiters), or like the church tween the teeth.” sexton, who is standing by Salibabi, “to make one in- white the Padre is eating his furiated against many” while meal, in case there is some-

116 Alipit, “to afflict or torture in order to make one ad- Paraluman, mit or declare,” which the “a mariner’s compass” military and the insurgents still do today

Milipit, “to press, like when there are so many Pupul, “rice flour, which people watching a stage they rub on the face in order play;” today we call it stand- not to have sunburned skin;” ing room only (SRO) today’s sunblock lotion

Suban, “the boiling , “the clown or co- Bubu water and the steam that median in a stage play;” spreads in a small room;” Lid-dio, “to jest, to the modern-day sauna bath make a practical joke”

Sagúm, “to mix drinks, e.g., liquor and beverages, or Yubyub, “to put sau- one wine with another kind of sage, camote, etc., over em- wine;” different from lauc ber;” today we call this bar- and sauaua (pronounced becue sawawa) which both mean “to mix water with wine”

Tindayag, “to hang or , “desserts” Dulut display something where all Magdulut, “to assists could see it, like merchandise at the table, like servers in a store;” probably the ori- (waiters)” gin of the word tindahan

Galal, “tip” or “what is Putal, “to take a little given as an extra for work piece, to pinch off a little done...in the form of food or piece by hand, like in eating a extra money” certain dish of chicken, or like Salap, “bonus, given be- in picking up some piece of sides the usual pay or the pay- appetizer;” today it’s called ment agreed upon ” finger-food

Iral, “to tutor;” the noun Talatátag, “the means “actual presence, master of ceremonies” personal attendance or care”

117 thing on the table that the jumped off the pan as they Bagat, “what is given as priest would like to be served puffed—the original popcorn! or brought to him.” Galal is On the other hand, bilutúg a parting gift to the princi- the “tip” or “what is given as (today’s balitug) is “toasted pal guest, as a token of apan extra for work done… in the rice or corn kernels” minus the preciation,” usually “taken form of food or extra money,” puffing. from the food that he has while salap is a “bonus, given Lalip, “to slice bread or partaken with the rest;” besides the usual pay or the other things for fritters.” today’s take-out payment agreed upon, like Bagat, “what is given as a what is given as a gift or a sign parting gift to the principal of goodwill;” mamasalap, “one guest, as token of apprecia- who gives by way of tion,” usually “taken from the mamasalamat, token of grati- food that he has partaken with , “land- Tulus labuad tude.” the rest;” our ancestors’ ver- mark or property marker;” Tagè (diphthong, tagay), sion of take-out. today known as mojon “to engage in group drinking Big-guas, or biguas, “to wine by turns, like in a drink- make designs on wood;” ing bout;” talatagè, “one who mabig-guas, “to become pours the drinks, like a waiter carved or designed on;” cabig- at a party.” guasan, “the individual carv- Galagala, “waterproof- Iral, “to tutor;” the noun ing;” pibig-guasan, “the place for carving” or “the shavings.” ing,” using oil from the fruit means “actual presence, per- Even the woodcarvers of Betis of a tree known as balucanag; sonal attendance or care.” probably don’t know this “to insulate with pitch or bi- Pipagbatuan, “quarry; Kapampangan word. tumen; to waterproof little the place where they gather Sulam, “needlework, like holes, like on a boat or wicker stone,” from the root word blankets, albs and bed cov- basket;” today’s Vulcaseal bató, “stone;” magbato is “one who deals on stones, ers;” silaman, “that which is gathering them, carting them done with needle and thread;” away.” Betuan is “a work of embroidery, lacework; sulad, , “to make designs Biguas stones, like a house built of “the fashion, the finish, the on wood;” mabiguas is “to stones.” spun;” sildan, silaran or become carved or designed Tagulaling, “allowance” sinulad, “that is what they call on;” cabiguasan, “the indi- or “extra pay” or “bequest to the cotton that is spun into vidual carving;” pibiguasan, a son.” Bergaño gave this ex- thread.” “the place for carving” or ample: “I hire somebody to Ducduc, “to beat clothes “the shavings” work on three cabalitas, for in laundry, striking them in an which I have to pay him, and I up-and-down motion in the give him besides five measures wash tub.” Sulam, “needlework like more, out of my goodwill; Dugarug, “to shoot at a blankets, albs and bed cov- these are tagulaling.” fruit as we do with a sling- ers;” silaman, “that which is Tulus labuad, “landmark” shot;” dudugarug, “movement done with needle and or “boundary” or “property of the pendulum of a clock.” thread;” embroidery, markers.” Parulang, “that instru- lacework; sulad, “the fash- Baliuas, “merchandise;” ment that revolves when stor- ion, the finish, the spun” magbaliuas, “to engage in buying the fodder,” or “that log ing and selling.” with which the fields are lev- Galagala, “waterproof- eled and cleansed;” from the ing,” using oil from the fruit word manyulang, “to spin the of a tree known as balucanag; wheel, or make a wheel ro- Dudugarug, “the “to insulate with pitch or bi- tate” whose root word is tumen; to waterproof little dulang, which mean both “a movement of the pendulum holes, like on a boat or wicker low table for dining, about one of a clock” basket;” guelagala, “that foot high” and “to roll.” which is waterproofed;” the Parulangan refers to “the fish modern-day Vulcaseal. caught after a pond has been Banli, “to dip in boiling drained through the use of a water, like a lemon or some waterwheel.” When tires Duláng, “to search for other sour fruit, to tenderize were invented centuries later, gold by scouring or washing it and extract juice easily;” to- we borrowed this term to de- away the sand, or by dili- day the term we use is scribe them; today it has been gently sifting it with water;” blanche. corrupted to parugang. pagdulangan, “the gold, or Busa, “toasted glutinous On the other hand, duláng the place for gold-panning” rice; the grains are puffed;” (stressed on the second syl- misa, the verb form. Bergaño lable) means “to search for further says that the grains gold by scouring or washing

118 away the sand, or by diligently Sacal batal, “necklace;” sifting it with water;” bascal is “an antique neck- Lapas, “cut short or lack- pagdulangan, “the gold” or lace” and also “dog collar;” ing some piece, like ears, “the place for gold-panning.” cabascalan, “the gold sufficient from which the piece was cut Obviously there was (is) gold for one necklace.” off;” lepas, “that which was in Pampanga. Prof. Lino Dizon, Galang, “bracelet;” cut off, like an ear” in a previous article in maggalang, “to wear a brace- Singsing, quoted the renowned let;” galanggalang, “biscuits in French traveler.Jean Mallat the form of bracelets.” (he visited Pampanga in the Suang, “earrings;” 1840s) as saying that the Gogo magsuang, “to wear them;” pasuang, “the tiny short stick, Lambangan, “rice (Gugu) River in San Fernando got its name from a plant or a silk thread, which is worn dispenser” or “the receptacle “whose use facilitates the to prevent the holes from clos- or vessel intended for putting washing of gold sand.” Other ing;” tingga, “all that is used in it the cleaned rice to be words that hint at as ornaments hanging from the used for cooking” Kapampangans’ familiarity lobes of the ears, like drop-ear- with gold and gold products: rings.” Idiomatically, Meningga peac, “gold ingots or bars;” ya refers to “a tree that bears pinuru, “a certain finish or fruits, which hang like ear- make of gold, like trinkets or rings.” Bergaño even cites the Langolango, “water small necklaces;” calumbigas, ancient riddle Ding culyauan closet, or privy;” “porter’s “a gold figurine;” camagui, “a adua mingatba la quing sanga, lodge” golden figure;” calupcup, “to “Two orioles roosting on either encase or plate in gold;” side of the branch,” and the an- panica, “fake gold, rarely cient saying Alang mininggang used;” calambigas, “a gold ibat quing lub (literally, “No figurine, rarely used;” one came out from inside al- Bergaño adds that it is the ready wearing earrings”), “No male organ (or at least in the one was born learned.” shape of the male organ) of a Singsing, “finger ring;” Laslas, “to slash open the boar; calupcup, “to encase or palsingsingan, “the ring fin- belly of a pregnant woman;” to plate in gold, or silver;” “to ger;” pasingsing, “to trim the i.e., caesarian operation cover with a lining, like a wick of a lamp” (synonym is pelota;” macacalupcup, tingting); capuput, “a certain “plated.” finish or form of finger rings, Lapiting, “a hard-headed which are in vogue currently;” boy who refuses the command sanggauali, “fake stones for to go to school.” finger rings, seldom used.” Mamacasaut, “one who Sacal batal, “neck- Lapas, “cut short, or lacking some piece, like ears, from goes renting a house, because lace;” which a piece was cut off;” he does not have his own;” Suang, “earrings;” also lepas, “that which was cut off, pamacasaut, “the house that tingga like an ear.” one leaves and rents out to one who would stay;” misangsilid, Galang, “bracelet” Lambangan, “rice dispenser” or “the receptacle or “those who stay in one room or vessel intended for putting in apartment,” i.e., roommates it the cleaned rice to be used or co-boarders. for cooking.” Sintac, “a game with Lampacan, “vessel with stones (jackstones), that is, Pasuang, “the tiny short water so ants could not climb with five stones;” sumintac, stick, or a silk thread, which up.” “to play the game” and is worn to prevent the holes Langolango, “water Bergaño proceeds to describe from closing,” prior to wear- closet, or privy; porter’s it: “If you have already forgot- ing earrings lodge.” ten how,it is played by propel- Laslas, “to slash open the ling upwards one stone while belly of a pregnant woman,” trying to pick up one stone, i.e., caesarian operation. then catch the propelled one.” Paraluman, “a mariner’s Suban, “the boiling water compass.” and the steam that spreads in Iui, (pronounced iwi) “to Salamin mata, “eye- a small room;” from the root suckle, like a surrogate mother glasses.” word sub, which means boiling or a wet nurse” Pupul, “rice flour, which water and steam;” the modern- they uncture or rub on the face day sauna bath. in order not to have sunburned Pun balâ, or manibalâ, skin;” today’s sunblock lotion. “the head of government” or

119 “the incumbent head-judge in the time;” in today’s parlance, a court of justice;” panibalan, a bootlicker. “the head Pun balâ, “those governed who are un- Pilo, “pretext; fake ex- of government” der his care.” cuse, in order not to work;” Pun mamalen, Pun mamalen, “the magpilo, “to fake an excuse” “the alcalde, the town offi- alcalde, the town officials.” Putal, “to take a little cials” Iui (pronounced iwi), “to piece, to pinch off a little suckle, like a surrogate piece by hand, like in eating a mother or a wet nurse.” certain dish of chicken, or like Yubyub, “to put over em- in picking up some piece of ap- ber, like a sausage, a camote, petizer;” today it’s called fin- Uté, (diphthong, utay) “to etc.” Today we say barbecue. ger-food. buy or sell in small amounts;” Betu is “a species of cane Tubâ, “liquor or sap from “to retail;” in some regions, from which a stick or arrow is the palms;” alac sasá, “wine retail sale is called utay-utay made.” This is probably why made from the sap of sasá.” or ukay-ukay some people think that the Another meaning of tuba is “a Kapampangan delicacy betute small fruit with which to daze derived its name from this (intoxicate) the fish;” its verb word; however, since betute form means “to throw such is stuffed frog (not barbecued fruits to the fish;” tinuban, frog), the most likely origin of “the fish that are caught the word is betutay, a word thus;” tungga, “to steal the Tangi, “properties ac- still used in Nueva Ecija which sap or tuba of the nipa quired during marriage” means “stuffed.” (palms)” Kapampangans, then and Silâ, magsilâ, “to be now, are known for their en- seated with crossed legs.” trepreneurial abilities, as Tangguilo, “a piece of pa- gleaned from these words: per or flat stick with which the dagang, “to buy wholesale;” anus is wiped of the excre- pinlac, also “to buy whole- ment;” today it’s called toilet sale;” tauté, “to buy by re- , “a piece of paper, and it comes in many Tangguilo tail;” mitauté, “to sell by re- paper or flat stick with which colors and qualities; its verb is tail;” uté (diphthong, utay), tangguiluan, which, Bergaño the anus is wiped of the ex- “to buy or sell in small crement” writes, “I would not like to be amounts; to retail.” (In some done for me.” regions retail sale is called Tangi, “properties ac- ukay ukay and utay utay.) The quired during marriage; conju- word duru is “to allure by dis- gal properties;” there is no playing merchandise, by lay- Kapampangan word for pre- ing them out, like what some nuptial agreement. merchants do when they go Mánucluan, “one who Mánucluan, “one who from house to house;” lacô, builds a house on other builds a house on other “to go about the streets sell- people’s land,” i.e. squatter people’s land,” i.e., squatter; ing and hawking different pátuclu, “the town chief who kinds of wares, oil, vinegar, gave lands to till to his con- etc.” The synonym, stituents, free of charge.” magbangyaga, “peddler, Ubad, “tax paid to the hawker” comes from the root owner of a land for the right word bangyaga, which does to hunt, or to cut trees.” not mean foreigner (the Taga- , “those Alipit, “to afflict or tor- Misangsilid log banyaga), but “merchan- who stay in one room or ture, in order to make one ad- dise of little amount, like co- mit or declare,” which the apartment;” i.e., roommates conuts, betel nuts, betel or co-boarders military still does today. leaves.” Tindayag means “to Milipit, “to press, like hang or display something when there are so many people where all could see it, like watching a stage play;” today, merchandise in a store” we call it standing room only. (probably where we got the Tambac, “to place stakes word tindahan). or piles around, and afterwards Lisû, “to rehearse, like fill the staked area with soil, , “a game with Sintac Christmas carols, or a stage like what the sangleys (Chi- stones (jackstones), that is, play.” nese) do along the bank of the with five stones” Panayon, “one who has river close to their houses, access to some Superior, forming a terrace;” today we knowing well what he wants, call this reclaimed area. he gives him his support all (R. Tantingco)

120 Ricardo C. Galang Bro. Andrew Gonzalez

Karing karelang Meulila: Darame kami pu king lungkut a penilas na kekayu ning kamatayan , a sinamsam king maulaga nang bie ning kekayung lawit a kaanak. Ligaya karing Meangubie! Mutus la pu, Center for Kapampangan Studies Staff and the Holy Angel University Community

Editor: Robby Tantingco Layout: Ana Marie Vergara Singsing is published quarterly by The Juan D. Nepomuceno Center for Kapampangan Studies of Holy Angel University, Angeles City, Philippines. For inquiries, suggestions and comments, call (045) 888-8691 loc. 1311, or 0918 941 8599 or fax at (045)888-2514, or email at [email protected]. Visit website at ww.hau.edu.ph/kcenter. CENTER STAFF: Robby Tantingco (Director), Erlinda Cruz (Cultural Activities Coordinator), Joel Mallari (Archaeologist/ Researcher), Anton Prima (Translator/Researcher), Sheila Laxamana (Events Organizer/Administrative Staff), Ana Marie Vergara (Computer Graphics Artist/Researcher), Arwin Paul Lingat (Church Heritage Researcher), Museum Curator/Consultant: Alex Castro, Historians/Consultants: Prof. Lino Dizon and Fray Francis Musni, OSA, Language Consultants: Francisco Guinto and Felix Garcia

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