SI GOMARAM, VAKNANG AS KANI ORAYEN

Nu Pinakayapuwan nu Vuhavuhawan

Narrated by Hilaria V. Loor

From Ichbayat Folktales (1995) Dr. Yukihiro Yamada

 Angkakuhay am miyan kunu sa u tatlu a ka makakaktex a si Gumaram ah kani Vaknang ah kanu allekey a vixevoxen a kaktex da a mavakes a si Orayen. Niya am nay kunu sa du Di’nem. Ah du kahahanam da pa awi a mangay, am arih na rana ichahakey ni Gumaram a pasiyayen u kaktex da aya a mavakes a si Orayen. Humanam su kakaru sa aya, am vatah ni Gumaram di Orayen, “Axap u kahatayan mu siya jamen ta; ta mani’nem.” Axapan na siya ni Orayen u hatay na aya a vuxawan ah kanu riday na ah kapahngay na sira du virivud na aya. Hay da awi du Di’nem.

 Du araw dana awi du kapivili da rana awi, am tinuvuy ni Gumaram si Orayena mannahun su vera. Diya u utapan da awi diya. Hay ni Orayen a mannnahon diya, ah mivvili am akma ddana ay vuxung nu atipuxu u vilad da awi du kaharaharawi da rana awi. Ah nicharuwan da rawi si Orayen du Di’nem.

 “Nakkaminanja ka man mu Gumaram a umkaru jaken. Ah michunguh paruh aku antayi?” koan ni Orayen.

 Du ka’yen na awi du pahpah nu hawa awi a umtuvatuvang su kappalekey dana nu vilad da awi a mipakwan du Dichbayat, am mawara u uyud awi a rakux a amung. Vatahan siya ni Orayen di rakux aya amung, “Mu amung, am akan aku na ta ara palih u um’ahbayu jaken, ah akan aku na.”

 Vatahan siya nu amung awi, “Mu imu am kanen ku ah imu, ah hay cha sapat di vukut ku aya ah kapindan mu ri tuvu ku aya, ta ku imu ihay du kiaktex ku awi du huraxem a si Orayen, ta kayvan na imu. Ah an anda mu riya a uhinawa am irijrij mu I tuvu ku aya tapiyan ituhdaw ku imu a pahinawawen.”

 Si Orayen aya du hiraxem nu hawa am kangaran ni Orayen aya a nicharwan da nu kaktex na sa aya.

 Piumun da rana awi. Nipitlu ni Orayen a irijrij u tuvu na aya nu amung awi. Ah du ipi’pat na awi am vatah nu amung awi, “Pakagwantawen mu na, ta itwaw ku pah imu, ta masngen ta na du vaxay namen awi.”

 Niya am irjrij pa ni mavakes aya am mahakey palih u amung aya ah kadirivhu da rana a ma makreb du vaxay da awi du hiraxe,. Am arih sa dawi sa Orayen kanu kaktex na awi a maxakay.

 Du nakaraxan dana a araw am si Orayen aya kaktex ni Vaknang am ara ah I parinen na a kapiyapiyanderak an ja nu kapvuyas na su tamek da ru hawa awi. Am ara ah i vuyasan na an ja nu namet awi kanu mutin awi am atuh na sa a ivaravaray a akpexen du ka’panmu na siya awi a manyina du katwaw.

 Ah du ka arih na awi a umakpex sira am mawara si Orayen du hiraxem a umxes niya, “Akuh mu sira a unungan iya?”

 Atbayan na siya ni Orayen du katwa, “Nu ja du kavahayan namen am uyud a manyina sa aya, u uyud sa maha’tu iya.”

 Án uyud mu siya a ichahakey iya,” kuwan ni Orayen du hiraxem, “am axbesan sa aya ta atuh su mavyavij durihay a akbwaran na.”

 Vavahyan na awi niya du kaktex na aya a maxakay, am vatahen na siyay, “An ara na a uyud a ichahakey am ta manlipet su kuyis a ihay ta a paxbesen du vuxu na awi nnu akbwaran awi a aru su uxed. Arih dawi u akbwaran nu vuxawan aya a uyud a rakux kanu mawyas.”

 Am du awi chunu am nu vuxawan awi am ud a makniyay amna ara kunu alih u makasngen taha nu vuxu na kunu sawi am ud a aru uxed. Panlipet da awi su kuyis ah kahay da. Paxbesan da kunu su a’sa du pawad awi du kasa’vatan awi. Kalivun da kunu ja nu uxed sa awi. Hameymey da awi am paxbesan da kunu u a’sa awi a kapawad. Renden da pa kunu am dawi dana u pinaxbesan da su karakuxan nu kuyis awi. Niya am isaruvar da su uxed sa awi a vuxu nu vuxawan awi.

 Du diya kunu am uyud a makekniyay u vuxawan awi, ah umriyal kunu du axsung awi. Pangxap na kunu ni Orayen su pendan nu mahnat na ah kapivili da rana. Ka’savat da ru vaxay da awu am I’axes ni Orayen an kongngohen u inaxap da aya a vuxawan. Niya am arih da rana a planu u kapivili na rana ni Orayen du katuhdaw. Ah nu ka’dwan du vuxawan awi am oinarin da sira pinatapatan kanu nulanug kanu binahay ah kanu chinamanji. Amna du unlivun su vaxay da aya am ud a aru u laaji a nimuxa da Orayen du hiraxem. Hay na awi a mangpex ah katinun na siyaa sagut nu kaktexx na sa aya sira Vaknang kani Gumaram.

 Am a’sa kunu a kaaraw am nay sa du hawa a mangngamung sira Gumaram kani Vaknang. Am hustu a machisinmu du pantaw da awi u sayrin awi. Appan siya ni Orayen ah katib na riya am sayrin ni Vaknang. Axapan na siya u pinarin na awi a sagut kanu rayray a mitaysa dira Vaknang kani Gumaram ah kanu ihatay na awi dira a vuxawan. Pasajitan na siya du sayrin awi du katayukah na a umpungus dira. Patinunan na siya u tuyungan awi am antimaanu da a aknawun da nu kaktex na sa awi. Kapasakay da siya am niyeng sa makaraya ah katib na ri Gumaram ah kavatah na siya, “Nakkaminan k man mu Gumaram a kumwan di kaktext ta aya ta atuh na pa yaten a manakem. Ah nakkaminan ka manganin.” Am intiru am mamchih ah si Gumaram du kapanexsex na awi.

 Si kaktex da aya si Orayen am uyud na a ichadlaw nu kaktex na aya ni Orayen du hiraxem. Kwanasawi am mimaysa sira. Vatah nu maysa na aya a maxakay, “Arih da rana anti imu a ichahakey a matta nu inyapuwan mu sira kanu kaktex mu, ah taymu ipakavili.”

 “Owen,” kwan ni Orayen.

 Vatah ni Orayen a nu kaktex nu maxakay awi di Orayen, “Axap u avavanongor mu awi ah an makahugtaw kamu am pakrinyen mu kanu am makkarahpit kamu ah kanu an makkarahpit kamu ru vaxay miyu. Pakrinen mu tapiyan atbayen eko.”

 Karu da rana awi. “Krin!” kwan na kunu nu avaavanongor awi ni Orayen du kapakahugtaw da rana awi, am Krin! Kwan nu atbay na awi du hiraxem. Am nawi chunu ipituvay da. Krin! Kwan na kunu du kapakarahpit da awi du vaxay da awi. Kwanasawi am mavili dana sira a a’sa saavaxay am pendan na.

SI LAYIN

Manuel Z. Fajardo

 ABOUT a quarter of a kilometer southeast of the present site of the town of Mahatao there stands a stone figure in human form among the coral reefs. Passersby often pause to wonder how and why nature formed this stone figure in the shape of a girl. The following legend tells of its origin.

 ONE morning a middle-aged mother was scraping the bottom of an earthen jar with a clamshell for the last grains of salt. It was not enough for the kangkong leaves she was cooking for viand. Their supply of salt had run out for many weeks since summer. Unlike in summer the making of salt on the beaches was no longer possible for the northeast monsoon had set in. Firewood was scarce and often wet or damp.

 THE family was not pleased with the taste of the vegetables that mother prepared. They asked for more salt. "Suppose one of may please run to the beach to fetch sea water," the father suggested. Without a word, the obedient Layin rose from her seat, passed behind her brothers and sisters, and run to the shore with a big squash shell.

 THE tide was coming in when the girl arrived at the beach. The surf was breaking upon the reefs and dashing on the sandy beach, sending up sprays of foam into to breeze. As she was dipping her container into the brine she was attracted by the wavelets that rippled and glistened like silver in the early morning sunlight and made faint whispers as they kissed the cool white sand.

 THE moment Layin forgot all about the errand as she engaged herself in playing with the waves. She stood upon the rocks and sang songs. Then, she waded into the sea. She ran ashore with breaking of each wave, mingling her laughter and shouting with the roar and splash of the breakers. She swam with great agility, describing a circle over the waves. That was a moment of bliss to her.

 THEN, she waded among the corals and stood upon a big stone. While she was there a big wave approached. She waved her hand and shouted, "You big wave, if you can catch me before I reach the shore I a willing to turn into a stone." That said, she leaped and made a dash for the shore. But, her young feet could not match the speed of the rolling wave. She was caught while she was only a quarter of her way.

 AS the foaming sea dripped from her young body she turned rigid and black. Meanwhile, her family came in search for her. The squash shell filled with seawater and left by her on the shore was caught by the rising tide. It was floating in the sea. They strained their eyes to look farther out the harbor. There they beheld the stone figure in human form, an eternal sentinel gasping blankly across the sea.

SI MANGPUS APHAS DI’MAHATAHATAW

From Ivatan Texts

Compiled by Virgina A. Larson Summer Institute of Linguistics

 Kaychuwa du kabu da pa diya nu Espanyol am sira u tawu am bukalut. Mayhahaw pa sira u tawu. Nu kavahaya aya sichanguriyaw am katakyan. Nu deke yaya a tana a abnekan su Mahatahataw am pinayvahayan da nu tawutawu. Sira u vahay aya am dedekey as akma siray makakakteh. Nu vahavahay siraya am buchid. Sira u kayang am rumangan sa a mangay du tavuwan. Sira u tawu am mamu sirava a mamarin su marahet. Aru sira u mandipet du kavahay awri as kan du taketakey.

 Kaychuwa am arava u lukuy, kutaw, galagal, puspuru as kanu kadwan pa. An miyan u nadiman a tawu am pangayen da du rakuh a padapaday as katuhung da siya nu asa pa ka padapaday. Iyangay da ivuvun u nadiman awri du takey da amna marahem avat at abu pa u barita an mana pala a ipaychadi.

 Sira u ngarangaran da nu tawutawu am ituruh da nu inyaynyapuan da, akma su Chividin, Chivata, Chivunaw, Sadingaw, Chidaso, as kanu kadwan pa. Arava u kayiskwelan as kanu timban. Arava u kartus as an miyan u mandiman su vinyay am arava u manadiw. Arava u palyuk an mana kaldero as muyvuh u banga a panutung da. Arava u lamit kanaw. Sira u mahahakay am manerbi sura su sagut, as sira u mavavakes am manerbi sira su dekey a lamit. Nu dekey ay a lamit am daji a yapu du kaylokoan a iyanagy da ahapen as katinu da siya a nawri su parinyen daya a lamit. Aru ava ta aran sira u vayu a nawara a kametdehan am arava u laylay da. Aru sura u maganut. Arava u narsis an mana doctor. An miyan u maganit am tuvatuvahen nu vinyay an mana muhamuha.

 Du abnekan aya su Mahatahataw am miyan u manyukuyukud da a mayngaran su Aphas. Miyan u rakug a vuhawan na. Sira u Ivasay am naoanmu da u kayan nu rakuh a vuhawan na. Fermi da ichakey a takawen u vuhawan naya,

 Pinayvahayan da du Mahatahataw tapiyan sira u Ivasay aya am masadit u kangay da a tumakaw su vuhawan naya ta du kadivun aya siya nu taaw.

 Mangay sira u Ivasay aya du masngen a rarahan a abnekan da su Kavatas as kananaya da dira an gumtin sira a mangay du takey a manghap su kanen da. An kavuya da sira nu Imahatahataw aya am niyeng da sira hayahen u manuk da a pakanen su nituhtuh a batu. An kavuya da sira nu Ivasay aya am hahawen da uu kayan pa nu kanen da as mayvidi sa di Vasay. Masanib daya a parinyen.

 Du naypisa am inangay da a takawen u vuhawan aya, amna nahap dava. Du nakadi daya a nakatakawan siya am namista sira. Nandiman si Aphas su tatdu ka baka as kanu bagu. Sira u dadwa sicharwa a mangangavid a kahenakan a a mavavakes am na niyeng a pawhayan su vuhawan aya a sariyu takwan uyud a nasuyut si Aphas du kadi daya nakatakawan su vuhawan naya.

 Nu asa ka mandipet a nanakaw du asa ka vahay nu mavakes amna niinbitan da nu pinanakawan aya. Ichakey na dimanen nu mavakes aya ta sinulisuli na du nakapanakaw naya dira. Nanutung su uvi as kavata na siya, “Miyan ka diya ta mangay aku manghap su ichan ta,” kwana.

 Nangay du kalawangan as kapanghap na su mabubuh a chituh. Kawara na du vahay naya am nanghao su benes as kapasagsag na siya du chituh aya as kahutu na am tinawagan na si mandipet aya as kakan da rana. Pinanma na u mahakay aya a patahamen du ichan aya. Kwanasa am mayuran, makey a mayliliyak am makapayliliyak ava. Kavuya na siya ni mavakes aya am nayayu a masuyut. Nadiman u mahakay aya. Aran sira u mavavakes am mamu sava a mandiman su tawu.

 Nu chinaru da rana nu tawu du Mahatahataw awri am nu nakawara da rana nu Espanyol. Turuhan da sira u tawutawu su lamit, kanekanen as kanu kadwan pa a ihaya da sira ta mau pa sa nu tawu a vayu da a mavuya. Nawri u nisitnanan nu kayan nu kayeskwelan, relihiyon as kanu nakapayadis su vahavahay du Mahatahataw du kavahayan aya sichanguriyaw.

 1. Buchid – cogon grass. It is the principle material used in the past to make house roofs and sidings for small thatched-roof houses or kitchens. It is still used some today.

 2. Kayang – a small, edible crab found on rocky cliffs along the sea.

 3. Padapaday – earthen jars used as burial urns prior to the Spanish occupation of the islands in the 1860s. Many have been found and dug up, some still containing skulls, bones and pieces of gold and silver.

 4. Banga – a clay pot used for cooking or storing salt.

 5. Chituh – a small sea crab which can be eaten. There are two kinds. Those with a smooth back are safe to eat, but those with a rough shell like a craggy dog in appearance are extremely poisonous and the path they have covered is indicated by a trace of whiteness. The seaweed on which they travel dies and is burnt white so that if one tooches it or a piece of the seaweed gets into food, instant death results. A few have become victims of this.

 6. Kalawangan – from lawang. It is the shallow place between the seashore and the sea which is exposed at low tide. When the kalawanag is dry, many women with baskets and handbars come to gather seaweeds, seashells and crabs for the next meal.

 7. Benes – stem of the sudi plant which is dried and preserved until it gets dry and brown. It can the be kept for a long time without spoiling. When needed, it is chpped into fine pieces and mixed with chopped pork or fish; spices are added, and it is cooked to be eaten with rice or alone. This is considered a delicacy in Batanes and by many Ivatans living in Manila.

SI MANGPUS JADE DI’CHEDKEREY

Virginia Larson Summer Institute of Linguistics

 Miyan kunu kaychuwa u asa ka mangpus a matda du di’Chedkerey. Nu ngaran na nu mangpus aya am si Mangus Jade du di’Chedkerey. Niyaya a mangpus am navahey a mayet du lugar uri di Chadpidan.

 Asa karaw am nangay si Mangpus Tayung di di’Chedkerey as kakey na umpruyba diya u ayet awri nu madngedngey nawri a si Mangpus Jade. Kawara na daw ni Mangpus Tayung am vatahen na di Mangpus Jade u kakey na a umpruyba diya u ayet awri nu mangpus awri du di’Chadpidan awri. Payvatan siya ni Mangpus Jade di Tayung, “Yaken am arava u marawa ku as an ichakey mu yaken a pruyban am pruyban mu.” Ara nava a mapanmu ni Mangpus Tayung u kalistu nay a ni Mangpus Jade aya as midiw a mayhambug.

 Mayvayat sawri am isitnan da u kapayrakep da. Uyud a mayet si Mangpus Tayung am mayeyet pa si Mangpus Jade, ta an pagchiden nawri ni Jade si Tayung am du chinagagtusan nawri am niyeng a mayrataratay. Du kadidiw siya ni Mangpus Tayung u ka di na a makapariñan si Mangous Jade am payvatan na siya, “Uyud am marawa kwavaymu as mavidin u kamangpus mu du Kadpidan aya.”

 Payvidi na rana ni Mangpus Tayung du Dipnaysuhuan as kangay na rana a may-insayu du batu uri a vadedehen na. Marahmet u batu aya a vadedehen ni Mangpus Tayung ta manat ava nu asa puhu su ka tawu. Kararaw nawri a pariñen ni Mangpus Tayung u kapay-insayu nawri a umvadede siya as an makarapit du sayran awri u batu awri am valaten na daw as kanat na siya a pirwa a iyangay du tukun awri du Dipnaysuhuan. Du kafermi nawri a may-insayu am madidiw na u kapaypayet na as ichakey na a pirwahen a pruyban si Mangpus Jade.

 Asa karaw am nangay si Mangpus Tayung a mayvidividi di mangpus dawri du di’Ridi. Du nakangay nawri a mayvidividi ni Mangpus Tayung di mangpus awri di’Ridi am nanakem da si Mangpus Jade. Payisturya da su kumapet di Mangpus Jade a manda du nakavata siya ni Tayung u kapia nu kangay siya a arapen du lugar nawri. Pamarin da su planu da an anghenghen da a iyangay a arapen su Mangpus Jade di’Chedkerey.

 Kwanasaw am maktuktu ni mangpus aya du di’Ridi u kasira nu manma diya a iyangay a arapen si Mangpus Jade. “As an di namen sa a humisen am inyu dana u mangay,” kwana di Mangpus Tayung. “Oon,” kwana ni Tayung as kavata na siya, “An di niyu sa humisen am iyangay niyu a ivahey diyaken du Dipnaysuhuan.”

 Karahan nan aw am mangay dana si Tayung a uyud a masuyut su tawul ta vata na as tawsan na ra na nu viyay ni Mangpus Jade. Du kapaychapteng da ra nawri du di Ridi awri nu tawu am vatan siya nu MANGPUS AWRI DI’Ridi u kangay da siya a arapen si Mangpus Jade tapian ahapen da u aru sawri a kaddin as kanu kanen da sawri daw.

 Asa karaw du kakey da rana a mangay a umara psi Mangpus Jade di’Chedkerey am nangay pa a mudanum di Ridi si Mangpus Jade. Nawri u kavuyan su kalistu ni Mangpus Jade ta nu pudanuman na am alat as an nawara du di’Chedkerey awri am naypitdu pa a maychanayeteng u danum awri du alat. Maday du asa ka hakwang na am asa u manayetng.

 Nu angayan nawri a mudanum am marayi ta masngen siguru dose ka kioometro na a yapu di’Chedkerey. Kavuyan mu su kayet na as karakuh na a tawu, ta tatdu na ka dakwang u manda awri du pudanuman nawri.

 Du nakangay nawri a mudanum nu Mangpus Jade di’Ridi am nilakatan da nu tawu sawri di’Ridi as kavata da su kangay da ra na a umarap sira du di’Chedkerey. “Maparin u kangay niyu a umarap diyamen as makasulib kamu, ta an arak amu a masusulib am masususulib kami pa,” kwana ni Mangpus Jade as kangay na a umpatanggal sira u taw una.

 Makarang dana u araw am umanam sa u laban da saya da Mangpus Jade. Sira u tawu awri ni Jade a mangalkem as kanu kahenakan am ari dana sa a mayprepara as sira u kametdehan am ari sa a maychadisdisna du kakawin awri di’Sungsung a mamendan du batu a maydak as ka akma day kuman siya u batu aya.

 Du kayan da pa du marayi awri nu laban da sawri da Mangpus Jade am mavuya da sa u aru awri a kametdehan a taytu mamendan du maydak a batu as vata da nu tawu saya di Ridi a kalaban da Jade as kanen u pundanan da ya as vatan siya ni mangpus daya di’Ridi, “Taytu niyu a mavuya am taytu pa aru kanen da as an arapen ta saya sichanguryaw am mahumis ta diya ta taytu ta na a mapteng as ara pava u ayet ta.” Payvidi da nu tawu saya di’Ridi a namu du kavuya dawri su ka ari da pa a maheyet nu tawu sawri ni Mangpus Jade.

 Inangay na’va ni Mangpus da ya di’Ridi a ivahey di Mangpus Tayung u nakapayvidi daya as nayendes na nanayahen u kawara uri nu mangpus daw di’Ridi am arava u nawara, as du vata ni Mangpus Tayung as nanghumis sa. Angu u ipanghumis da an di pa sa a makarapit am mayvidi dana sa du nakamu.

 Si Mangpus Jade am sinerbi na u kasulivan a akma su vat n a dira a kapakasulib da an ara da a iyangay a arapen, ta masulisulib pa siya an ara sa a masusulib. Nakayapu daw am ara pava u nangay a gumulu si Mangpus Jade.

 As nakayapu daw am mangangay dana si Mangpus Jade du Ditbayat a machimavakes an kapakaycheh na ra na nu kakuvet nawri. Asa kahep du nakangay na du Ditbayat du mavakes naya am chinaket da nu mangpus sawri du Ditbayat as lakatan da diya am maday du umasngen siya am ipuha na du marayi as kapayayu na ra na a mangay a sumakay du tataya nay a.

 Du katuri na a mangawud du huvuk nu taaw am chinataga na u ipangan na du katinghan na as ichaktekteb nu tinayi na am akma nay diya madidiw as kapangyet na a mangawud as rumyal dana u araw am mavuya nu kakuvet naya as makarapit di’Chedkerey am ichadiman na.

 Itañis na nu kakuvet nawri ni Mangpus Jade am angu pa u maparin na an nadiman dana. Tawagan da ra na du tawu na sawri ni Jade as kangay da ra na siya a ivuvun du masngen awri du vahay na a achip du di Chedkerey as manda sichanguryaw am turi pa a mavuya u vuvun nawri a kulang a dadima ka metro su kananaru. As nawri u tawsan n ani Mangpus Jade.

 As nakayapu daw a manda sichanguryaw am mayfermi a miyan sa u mavuya a anitu du di’Chedkerey awri.

 1. Di’Chedkerey is an area on the edge of Valugan towards Mahatao, which is used jointly by Tukun (hill) people and Mahatao people.

 2. Du Kadpidan indicates a western direction as opposed to Du Valugan (eastern), or the direction of the setting sun as opposed to where the sun rises.

 3. Di’Ridi is an area somewhat west of Basco.

 4. Di’Sungsung is a popular location for camping or picnicking on the northwestern side of municipality of Basco

SI MANGPUS TAYUNG AS KANI BATBATAN UTANG

Manuel Z. Fajardo

 "DATU Tayong!" called out a young warrior. "Something has happened. A young man is coming. He is running at full speed."

 TAYONG came out of the house to join the six warriors on top of Dipnaysuhuan Hill. Down the trail from the south along the ridge of the hill a young man was running towards Dipnaysuhuan Hill as fast as his legs could carry him. The six bold warriors and Mangpus Tayong watched the running man. "Surely something must have happened," said the chieftain. They continued watching. He was nearing them. As he went up the steep trail he slipped and stumbled but he got to his feet again and resumed his travel towards the Hill. "Surely, there must have been something terrible which have happened," said the warriors.

 HE was then approaching the mangpus’ house. He was momentarily hidden from sight as he was nearing the gate. A pandan grove hid him from sight. Then he emerged again.

 ALL eyes were on him as he came to view. His face and all his body were wet with sweat. He was dead tired from running and excitement. They could hear him breathe laboriously. "Why?" asked Mangpus Tayong, "What has happened?"

 THE young man bowed before the mangpus. Tayong acknowledged his greeting with a nod and waited for him to speak. He could not speak immediately. He was panting.

 THEN as he got some rest, he spoke, " Mangpus, I am come with a very bad news…"

 "YES. Please tell me everything…" said Mangpus Tayong.

 "MY father and mother and I went to our field to get gabi. While we were there, the giant Batbatan Otang of Uyugan came. He is carrying with him his rowboat. He laid his rowboat at the foot of the hill below our field. Then he began gathering gabi from our farm. My father and mother begged him not to get too many of our gabi. Without saying anything, he grabbed my mother by her neck and dashed her against the rocks. Otang also grabbed my father who tried to rescue my mother. He first broke his limbs with his bare hands. Then he tore him to bits and threw every piece of him down the ravine. Since it was futile for me to put up a fight, I decided to flee for my life in order to warn you and our tribe.

 DATU Tayong looked at the young man. Then, he spoke out, "Please give him some wine to drink. It would give him courage and ease his nerves." One of the warriors went into the house. He turned with a half dipper of sweet cogon wine. The young man bowed with thanks and drank the liquor.

 "NOW, young man, where is Batbatan Otang now?" asked the Mangpus.

 "WHEN I left, he was preparing to cook his food under a big tree right at the side of our field. That was after he filled his rowboat with gabi."

 "WELL, young man, rest while we get ready. We shall go to get him after we have eaten our lunch," said Mangpus Tayong. Food was being prepared in the house. Meanwhile Mangpus Tayong himself prepared a bamboo spear, the tip of which he hardened by applying goat fat and heating it over the fire. The six warriors also prepared their weapons—bamboo spears and stone axes. The young man was given a club fashioned out from a branch of a thorny tree. Then they sat down around a flat stone and partook of a heavy meal of boiled tugue and gabi and boiled pork. They washed it down with sweet cogon wine.

 BEFORE they left, another set of six warriors was summoned to stay on guard at the mangpus’ house. And Tayong gave instructions to an old man to inform the villagers of what had happened. He also instructed the old men about what to do just in case he would not win over Batbatan Otang. Then Mangpus Tayong and his warriors plus the young man left, fully armed, for a showdown with the Uyugan giant. The six warriors and the old man watched them depart for the southern hills. "I know our mangpus will give Batbatan Otang the beating of his life," said one of the warriors. The old man left to warn the tribe in the village below Dipnaysuhuan Hill.

 AS they approached the young man’s farm the sharp eyes of the intrepid mangpus espied the giant ahead of his warriors. He motioned them to conceal themselves among the bushes. "There he is," he murmured, pointing to one side of the farm below. The giant was sleeping under the big tree. Beside him were his big pot and the stove on which he cooked. Way down below, at the foot of the hill, was his rowboat filled with gabi. "You watch here. Be on the alert to lend me a hand just in case I can’t handle him," Mangpus Tayong told his man. "Yes, Master," they answered.

 DATU Tayong, spear in hand, went cautiously down the hill along the side of the farm. In size, he was no match with the giant from Uyugan. For Otang derived his name from his size. He was so big that the distance between his eyes was as wide as the length of the handle of an axe. Tayong was less than five feet while the giant was more than twice his size. His men were confident of his strength yet they feared the giant.

 HE was then a few paces away from the sleeping giant. For Otang was sleeping after having taken a heavy meal of gabi. Tayong’s warriors and the young man were watching, on the alert to run to aid their chieftain. Tayong was then standing beside the giant, spear in his hand, ready to strike. He called out, "Otang! Wake up! This is your day!" Almost as soon as the giant opened his eyes, Tayong, with his bamboo spear, tore out the giant’s abdomen. The giant rose to grapple with the small Tayong. The intrepid Mangpus Tayong met the giant in a mighty grip. Otang’s intestines began to fall out. They grappled in a terrible combat. They wrestled down the gabi field, letting fly about gabi plants and black earth. Down the stream, among the trees and rocks they wrestled and thundered. Down the ravine they wrestled. The giant’s intestines stretched and broke, stretched and snapped, and blood sputtered about as they gripped each other in terrible combat. Mangpus Tayong’s men ran downhill following them.

 WHEN they reached the shore, the stones roared under their feet. The giant was struggling for dear life and was putting up his last strength. Stones were thrown several paces away as their feet moved about. In the final moment, there was a terrible roar like thunder and stones flew about. Powdered rock rose like dust, filling the air with the odor of pulverized stone. Mangpus Tayong’s men stood a distance away, awe-stricken.

 THEN, Batbatan Otang let out a loud moan and fell heavily on the stones. Mangpus Tayong slowly rose from his foe and stood beside the dying giant—a mite beside an enormous being. He called out his men, "Come here with the axe!" the men ran down the beach to their chieftain.

 BATABATAN Otang’s chest was still heaving up and down as they gathered around him. His eyes were half closed. His abdomen was a gaping hole, ugly and empty. Blood was sputtered about. One of the warriors handed their mangpus the stone axe. Taking the axe, Mangpus Tayong called out, "Batbatan Otang, this is your day to pay for the abuses you had inflicted upon my people. Fare you well." Otang let out a terrible yell, which made the young man jump backward. Tayong let down the stone axe on the giant’s neck, almost completely severing the head. The giant gave a strong kick and his arms waved about. Then his body shivered and lay limp. They looked at his face. The eyes opened in a fearful stare. "Get the head for our trophy," said Tayong. The men severed the head completely and mounted it on one of their spears. The intrepid mangpus went to the beach to wash his face and hands with seawater. He also washed his body, which was also stained with blood. But the cloth around his waist was also stained with blood. He did not wash it. Laying his right hand over the young man’s shoulder, he said, "My young man the death of your parents has been avenged. Let us return to our village now." Tears rolled down the young man’s cheeks. He raised one of his hands to brush away his tears. One of the warriors hoisted the giant’s head on top of the spear and led the group. The others followed in single file, chanting a song of victory. Then followed the orphan with the brave mangpus behind him. The body of the giant lay cold on the stone beside the pounding breakers as the victors took the trail up the hills to their village in Dipnaysuhuan.

SI MANGPUS TAYUNG

Virginia Larson Summer Institute of Lingustics

 Kaychuwa du nanma pa araw du kabubukalut da pa nu tawutawu am minyan u asa ka uyud a makapamarin a mangpus du di’Vasay a si Mangpus Tayung. Tapyan maparin mu u maymangpus am mayet ka abu su kapalit anmana miyan u uyud a rakuh a kartus mu.

 Si Tayung du kakey na a mapavuya nu ayet na am nanawag su mapanmu na maheyet a mahahakay du Mahatao a pruyban na du ayet na as kanu alistu na. Nu apuhen da ya si Hayan Damusal am machituneng du kavayat na isya di Manichit di’Valugan.

 Si Tayung am namada su ahuñin a kayu akma rumanes a karakuhan na as kawnay na diya su aywayub na as kapangay na siya du lugar aya a payvayatan da as katayu na du kamuhamuhan awri.

 Du nakawara ni Damusal am sinbat na du nakapakatadichukud na as kadiman na siya.

  Anu makey a manghahay am miyan u kahigchiren na a madeded a batu a diya parin a hagnaten nu dadima puhu su ka mahahakay. Nu batu aya am mavuya pa du rarahan di Dipnaysupuan. Kamavemavekas am vadedehen na u batu aya a patayarahen as kavadede na isya a pawsuken as kalakat na diya talahen a manma kanu karapit na du sitnan as kapirwa na siya a patayarahen.

 Tapyan mavuya u kaynakman na am manawatawag du tawutawu a tumidib dira du pachirawatan na a umnamunamu su vuhawan na, kahuvid da siya su aru a ka yesyes as kapaychit siya du vahay nawri a mamanda du payvuvungan na. Makayamut diya am minayvadiw si Tayung a uyud a mayet as mapiya a mangpus kaychuwa nu Ivasay.

 1. Manichit is the name of a field, from nichit (wax); manichit (to catch birds with sticky wax on a stick).

 2. Valuganis an area of the Pacific Ocean, toward the east.

 3. Dipnaysupuan is the name of a particular field. Literally it means “a road that goes over a mountain.”

 4. Ivasay is a resident of Basco, sometimes called Vasay.

SI MANGPUS MINAMINA

Valerio Gabilo, School Teacher in Sinakan

Anastacio Barrios, Barrio Captain of Sumnanga March 1975

 Minamina was feared because he was brutal and strong. Numerous men were at his beck and call. No one had counted them, but if a bundle of reeds was thrown across their path when they passed, it was already ground to dust by the time the last man passed over it. They were also extremely efficient and fast workers. One day when Minamina looked out to the sea, he saw that a big school of idek was swimming on the coastal waters.1 He ordered his men immediately to cut hasu.2 In no time, the nets were ready - and the fish caught.

 Minamina also organized a band of his strongest men, whom he chose by elaborate tests of strength. These men were called umigyang, and in time of aggression or siege by other tribes, these were the defenders of Minamina's people.3 During one of these attacks, Minamina prohibited his people from leaving the confines of the guarded area. No one was allowed to go out except his daughter Idem. Her password going out and coming in was "Si Idem ako da Minamina " ("I am Idem, daughter of Minamina.")

 Once, another young woman, a friend of Idem, had gone outside the guarded area. To enter, she used Idem's password. The guard let her in. However, it also happened that Idem herself was out at that time. And when she came up to the guard, she gave the password "Si Idem ako da Minamina" The guard told her Idem had already entered and accused her of being an impostor. She was therefore taken prisoner, and in fulfillment of Minamina's decree, she was beheaded.4 Until his last days, Minamina continued to commit the atrocities his people feared and hated him for. One day, a man had been caught throwing farm dirt down the lower end of the farm. Minamina told him he would spare his life if he was willing to do him a favor. The man agreed. So Minamina tied a rope around the man's waist, gave him a jar of gold, and ordered him to descend from the top of a very steep cliff facing the sea, and hide the gold in a natural niche at the middle of the cliff. When the job was done, the man signaled to be pulled back up to safety. Minamina did so. When the man was just about to reach safety, Minamina chopped the rope, and as the man went hurtling to his death at the rocky base of the cliff. Minamina laid a curse upon his newly-hidden treasure: "As this man has fallen to his death, so may it be with anyone who dares to steal my gold."5

 His final day came by his own making. One day, he went out fishing without bringing enough bait. He outraged his young companion by slicing a chunk of flesh from his calf to be used as bait. The boy had no choice, but his heart burned with fury against Minamina. He told his brother what had happened.

 When Minamina again invited companions to go fishing, the young men went. Once out in the deep sea, the old man asked one of them to come near him. As he started to bend forward to cut the calf of the boy for bait, the other lad struck the old man's back with a knife; and as he turned to see what had been done to him, the other boy struck a second and mortal blow upon him. Thus, was his end. And it is said that the young men were honored for ending the reign of Minamina, a terror to his people.

 1. Idek is a silvery grey fish valued for its excellent taste.

 2. Hasu is a plant that yields strong fiber for weaving fish nets and fishing lines. It is still used today.

 3. The umigyang was defender of the Igyang or Idiang, a natural rock fortress used by primitive Ivatans as refuge in times of siege. To this day, every town or barrio has an igyang of its own with its accompanying legends

 4. Today, people of Sumnanga point to a place called Pinangtevan which means "the place where the head was cut off."

 5. People of Sumnanga still point to the niche, which can be seen from the sea, but not one is known to have dared to climb and see what is in there.

SI MAYU

 Sabtang is well-known for having skilled makers of tataya (small fishing boat). One day there was a group of people making a tataya. They had cooked an animal and were eating and drinking together. Suddenly they noticed that the ground near the place where they had chopped wood was moving.

 “Ready the axe and let us strike whatever comes out”, said one.

 But the person that emerged from out of the ground, shouted “stop!“ And he said, “I am a fisherman like you.” So they didn’t harm him.

 The strange person prepared his gear and looked for a place to fish. He tried all the vanuas of Sabtang. But he found none of them to his liking, so he went to Batan and tried all the places there. Of all the vanuas, he chose Chanpan.

 The fishermen wondered at how the stranger’s dibang (flying fish) would stay alive after being caught, and could be used as live bait for catching arayu (dorado). He was very good in catching fish (masagal).

 They spied on him, trying to learn the secret. But he kept his yuyus [the hook for catching flying fish] hidden in his g-string (sagot). So they never saw it.

 They tried getting him to drink wine with them but still could not learn the secret.

 Then they wrestled with him (rakup). Finally he showed them the yuyus.

 Mayo taught the fishers how to catch arayu and to do the things that they have to do so they would be ‘able to catch many fish’ (masagal). His ‘instructions’ (vidin) were that the fishers must ‘make the vanua’ (mayvanuvanua) before the fishing season begins. He said mataws must choose a leader to make the first fishing trip (umdinaw nu vanua). They must follow what the leader says so that the vanua will be ‘clean’, so all the fishers will be ‘able to catch many fish’. He said that fishermen who do not follow the vidin will not be able to catch many fish and they may also have misfortune.

 The next morning all the mataws went out to fish, Mayo among them. They saw him fishing in the open sea, but he never returned to shore.

SI MAYU

Hermelina V. Cantor

 Nu isturya nawri ni Mayu. Si Mayu ayam kavahayan pa kannaw du Di’Uhangu. Tud kunu tumwaw kunu urid aw a dekey a metdeh. Yahes da kunun’ sinu ina nam’ mapanmu na’va. Yahes da kunun’ sinu ama nam’ mapanmu na’va. An dinu pakarapitan na nakahutu am kuman daw.

 Kwanasaw danad’ payparakuh na ranam payvahay na rana. Pinavuya na diyamen nimna ama namen kay namen du lawang u hurahed na saw am gatus kwayan rarakuh pa kan tangkal. Batu uri pinayhurahed na.

 Du karakuh na ranaw am maytataaw dana. Miyan danaw tataya nas may danad’ taaw machi’sa dirad’ Ivalugan aya du miyan aw su kavahayan daw. Maychaknin sa kunu ta mayvuyvuh a maviyay su bedberen. Nu bedebren da saya an mangarayu sa, mavidin saw maviyay. Na siram madiman, ravaw maviyay.

 Ahesen da kunu an angu chaviyay naw nu bedberen ayam. Pavuya na kunu sayrin aya kamanuluk asa ka muhamuha. Rakpan da kunu siyas katidib da kunu siya takwan kaychuwam abu paw salavini as sagut pa. Kavuskay da kunus’ sagut naw as katidib da diyam tu kunud sinmu ayan malabatu na tinayu yuyus aya.

 Yah! Hapan da siyas kapaliyalit da siya. Asa kunu karaw am malit dana sa maviyay su bedberen dayad arayu. Iyaw namtas aya su ud aw aru daagen nu mangarayu kaychuwa. Rapavas changuriyaw. Dumukduksu kava du ralawan daw ta mangarayu ka’va. Pagtusen mavaw arayu mu ta mangarayu sa’va. Anu manu’tung ka du arayu am tuhungen mava ta an tuhungen mum mangarayu sa’va. Ud aru – apere pamahiin awri a nibtas na asna an ka diya mu diya anuhdan urim mangarayu ka’va. Nam’ iyaw namtas aw siyaw. Nas changuriyaw am rapava ta managap dana sas arayu. Kaychuwam’ piyahen davaw kapanagap su arayu. Piyahen davaw kapasakay siya. An pasakayen mum mangarayu sava.

 Kwanasaw dana kunum du kapaypamalkem na rana kunu am tud kunu a’bu. Napanmu davan’ angu chinabu naw. Nawriw si Mayu aw.

SI MANGPUS TAYUNG

Hermelina V. Cantor

 Nu madngey ku isturya na nawrim, matarek siguru isturyan kadwan du kumapet du viyay nas nu madngey ku isturya da daw am nu kapya naw du laban.

 Mawaraw kadiman da ranawri siyam, ay kapaypamalkem na ranaw am, makey dana madiman ta cha’mu nan miyan umhumis siya. Dawa nuvalavalay da vahuren am an kapayjiwajiway nam, makutud si vahud naya. Muyvuh kunu naparin da ivahud siyam na may sa umyavut du payis ayan taw du Palangud aya su vuchid, ka nawri nu hutuhen das puspusen dam nawri di na makutud. Kapesek da siya maviyay du laveng naya kapun da siyas katuluk da siya nu nitarem a kawayan. An ku’yuten da kunu nitarem aw a kawayan am akma kunu say aheb u tapipi yapu du irahem aw, yapu du tawu aw as kasunyit da diras manlaveng aw.

 Nawriw tawsan na ranaw asna miyan saw aru isturya naw naw.

 Du di Vahuchivut am du tukun awri du NAPOCOR am diba miyan tukun daw? Am nu batu ri dadwa daw am naw saw yayam na saw ni Tayung. An mangay awri du laban am apiran das urin u kwinta na saw sinjalu, nawri iyangay nawri panlaban.

 Iyaw mindiman awri si Batbatan Utang a taga-Itbud uri asna manakanakaw. Mangangay kunud Vasay ayawri, nakan kaychuwam nu uvi am pamarin su vavahay na, kawpu siya daw uvin tayka mangadi. Am iyay nawri pay-abteken nu pinuspus as kasabhay na niyaw asaw ka angu, kasakay na niyad faluwa naw, na rakuh siguru faluwa na naw. Na nivahey dad Tayung. “Ay mu pa tiban mu Tayung u firmi dana ya mapakasiyasi diyamen di Valugan.” Di Valugan ayaw pakasisyan naw sira. Yangay ni Tayung am tu kunu makaycheh du kavatwan ayad Valugan. Tu kunu kumaralakad areng na. Na kunu mangnat nu Tayung su marahmet a batu as kapagtus na siyad kalangangan naw am nadidyaw nava. Hapan na su tidip ingaran da siyam, nu vata daya tidip am sigurum miyan siguru pinakavukayavuyan da su vahayang as na, sangahen u asi naw vahayang asna kayan pasi na dekey. Akmas nu, angu sayaw ngaran daya nu panaksak aya? Kwanasaw am yay na paturuken du vusachil naya diyas kapakwan na siya pahbuhen menda diu panda ya nu chua nas, di tuminwaw si tinayi na. Chinayukay na kunu ni Batbatan Utang ayas, payvangun nas kapayrakep nam nu batu kunu saw du Valugan, niyeng kunu mayna’naw rarakuh kan dedekey a batu. Makarpit sa du asked, du mangket danaw daw am panda na rana diya ta chavahud na paw tinayi naya. Vatan na kunu siyaw “An di mu yaken a pinanman am dira kuymu asna nu nakapanma mu diyaken am dira mu yaken,” kwanas kadiman na rana. Na nawri china’bu nan aw.

 Mawaraw kay nawd laban du Nakamaya, kavahayan kaychuwad Nakamaya, ari niyu pa siguru, an akmay may angu kamu sigurum mavuya niyu ….. pamuvunan daw daw. Am kavahayan kunu daw am nawara sa kunu tawu saya yapud Nakamaya. Ttadu kunu sa a makakateh uri am mahe’yet sa. Hahawen nan Tayung ka di na makarawan sira. Nu pinarin nam, kanam dam mandiman su kaddin as kahap na su raya nayan Kadin ayas ka kumuy na siya. Mawara kunu sam, kami dimu a mpayuhayuhaw mum Tayung ta chakey kum maypisa ta pa umtek. Chakey naw umtek am maylalaban. “Na ay diyus! Na maparin uris na panda ku diya ta t uku maganit. WEEEE,” kwanas kahwa na nu raya ya. “Na an mapya kum nawri ka-angu niyu diyaken.” Na makaha si Tayung ayas masulib du technique. “Mapya kuntim nawri ka’tek ta,” kwana kunu. “Unas may kami nas mirupirwa kami na diyan mapya ka,” kwanda kunum. “On, kwanas” karu da. Panarem nas kawayan as katalamad nas, kawnut na dira. Katalamad na dirad kapangwan dayad Nakamayam miyan saw du straight aw rarahan, mapya mawnunut, pagchiden na si nitarem naya kawayanna hustu sa mataruk du kalangangan daya tavu. Kay na siya pataruken du tukun aya daw. Du di Mamad kundaya. Du tukun ayad chwa yan Iraya ta. Niyay na pataruken daw. Di mavuya da du Nakamaya. Nadiman sa tavu. Kwanasawm am vatahen na kunu durad tawu nawryam , “May ta mamahes. Rara niyu batu aya ta may ta mamahes,” kwana kunud kavahaya aya di Nakamaya. Mawara sa kunu du payis awn kavahayan am. Hapen na kunu asa yad batu. Kavadede na kunu siya patayarahen du kavahayan ayam na maychaldulduy vahay takan nu vahay kunu kaychuwam bara kunu, bara kunus kakarakarang u pusti as nu malaveng nam dadwa kadpa. Am mavuvuvudis vahay kaychuwa. Madiman saw tawu tamna rakuh si batu aw as malduy vahay Makarpit kunu batu ayad nakapakwan naya siyam tu dana kunus Tayung du pandawn kavahayan du tuhus naw. Vadedehen na pawsuken. Na di aru mararayaw a vahay kan madiman a tawu. Pitdu na kunu pawsuken am vatahen na kunu “Yah! Na umtek kamwavas changuryaw mga kayukud!” kwana siraw raray naw amna tu tapad mapakapiyas diyus. Na angu paw pakapya diyas diyus an karevel da rana umintindi sas nadiman aw. Na nakavahes sa.

 Aru saw vata daw a napaparin na nawri.

SI PUDALAN AH KANI VAKNANG

Faustina A. Cano

 Si Pudalan aya kani Vakang am magkapatid saya. Pero ud da saya pi.. Nu inyapwan dam mi favoritism sira ta nu ud da chadlaw am si Vaknang. Ah an may sa du takey danaya a may du pachi’xwan sa Pudalan ah kani Vaknang am si Pudalan am lukay u arawen na . Si Vaknang am paray ahna siyempre mapansin ni, pero so Pudalan ayam siyempre ud na ichasi u nakem nah si Vaknang am ganun ta ud na ichasi si Pudalan a pa-akuhen da nu inyapwan naya. So, nu pinarin n ani akuh aya, ni Pudalan ayam, ha kwanam “Ha imu ichadlaw nu inyapwan ta,” kwana. “Ah kumaru aknanti dimiyu,” kwana. Ah di kakaru naya dawi. Minkari dira am i Vaknang ayam tanyisan na ah nawi u kakanta na su “Pudalan, Pudalan, michita ta paruh antayi?” Nu nitbay ni Pudalan am “Michita ta pantis kahay.”

SI RALEYA

HOW RAELE GOT ITS NAME AN ITBAYAT FOLKTALE

(Raele-the most isolated barangay of Itbayat, Batanes) RALEYA

 Long before the Spaniards came to Itbayat, the people there lived in different settlements. Two of these were located in the southern part of the island. One was called Sitio Dumayang which is at the southern part of the island on top of a high cliff along the coast. This was chosen for security reasons for they can easily see enemies approaching. At the entrance was a stockpile of stones as their ready weapon in case of attack. This settlement was headed by the leader Maw and it was a happy and peaceful place. The other settlement near Mt. Ripused was Sivug, whose leader was named Sumabong

 One day, a messenger of the leader Sumabong of Sivug settlement was sent to inform leader Maw that he was to give a basketfull of gold as a tribute to leader Sumabong before the next full moon. His failure to comply will mean that they will be attacked and there will be war between them. When the messenger left, leader Maw met his people to inform them of the bad message. Everybody was shocked and frightened but they could not do anything but to collect from every households any piece of gold they could spare. They gave willingly and because they were peace-loving people they would rather part with their gold than be engaged in war.

 Mindful of the appointed time of giving the gold, leader Maw sent his only daughter, the beautiful Raleya, with two escorts to deliver the basket a few days before the full moon. They walked merrily on the way but when they were at the foot of the hill called Nangar, some men of leader Sumabong rushed to meet them. They recognized Raleya and saw the basket of gold so they grabbed the basket and mercilessly killed Raleya and one of her escorts. Fortunately, one of the escorts was able to flee and hurriedly returned to report the incident to leader Maw. He and his people were very sad over the loss of Raleya and their gold. They rushed to the place and saw the two bodies soaked in their blood. Full of tears and torment in their hearts, they buried the two on the spot where they found them. Beside their grave was a spring with cool and clear waters. It seemed the spring and the birds were mourning with them.

 To show their mourning, they held a wake for three days and after that they often came to visit the grave. When asked where the people were going, they would say “where Raleya is”. Many people eventually settled in the place and they shortened and refined the name to Raele which until now is used as the name of the place in honor of the beautiful and dutiful Raleya. ***

SI TUGADINYAN NU DI’SIAYAN

Mitus M. Salamagos

From Ichbayat Folktales

Dr. Yukihiro Yamada

 Miyan kunu u michavaxayan du di’Siayan am nu ngaran nu miyan awi dawi am si Tugadinyan, ah nu kayvan na am nu Kamnan na a si Lanlaasu a mapilay.

 Kwanasawi am miyan sa u miama ah nu ngaran nu ama awi am si Aman Orayen ah nu ina awi am si Inan Orayen, ah nu anak da aya am si Orayen. Ah si Orayen am min’anak a anak ni Vaknan. Kwanasawi am may sa a mivasavasa di Piarili. Ah katayukah sa a mivasavasa am nihay da a rakayan du kavuchiran ah kaparyus na.

 Ah kwanasawi am mawara di Orayen o avavanga, ah nu vatah ni Orayen, “Ay ta mavij u lichud mu aya.” “Owen, ah hay a sakay du lichud ku ta ku imu ipyawat.” Ah ka’sakay ni Orayen am ippakwan na rana du di’Siayan. Ah vatah na siya ni Orayen, “Vilyan aku na ta isurih da yaken da ama ku.” “Ivili chu imu alih ta markem dana si ama mu, ah kanu maysawen na imu ni Tugadinyan.” Kwanasawi am makarahpit dana sa du di’Siayaan am ud a mariachi si Tugadinyan. Ah nawi amm nituruxan nu maxakay su ivaravaray na du kararaw a manuhuy su saryu na a vuxawan.

 Kwanasawi am nawara u anak na awi ni Orayen a maxakay am nu ngaran na am nipangaran da ru ama na awi a si Vaknan. Du ichaduha na aka hawan nu anak na awi am vatahen ni Tugadinyan u kahay na ru ichapitu na a ka tapilan nu xanyit a may du pachchakaakanan.

 Ah du nakakru na rana am nay si Orayen du Kamnan na a umaxes niya ah kavatah na siya, “Kamnan, akuh u parinen ta atuh kami a ussavat.” “Mavaker ka alih ta maka’savat kamu antayi ah liptan mu u titu na awi ah ka’axap mu su a’sa du hehnat na.” Ah kawara na awi ni Kamnan na am ihavuvung da sira. Kawara da ru vuvung am xatawen da rana du hawa awi ah ksakay da rana nu miina awi. Kasakay da nu miina awi am vunbunan nu Kamnan na awi nu rakux a hayub ah kavatah na siya nu Kamnan na awi ta , “Mivukvuksay chamu alih ta an ichaha’mu niyu u kayvan niyu sa aya.” Ah palinawen na rana sira. Ah kavatah na siya nu Kamnan na awi, “Ah imu a hehnat aya am akma ka pa i pasbasbaten a viyahu a may a makarahpit du kavaxayan ni Orayen.” Ah du nakapakarahpit da am minsavat sa du vaxay da ah nu ama na awi ni Orayen am aroaroagen da du kavaxayan da awi. Ah nu ama da awi am nintuvuy su a’pat a ka maxakay a may du kammiotoxan na awi siya ah mahted sa a mamindan su naruyuk a vanga. “Ah an katta niyu si Tugadinyan a miyan du xuvuk nu hawa am apsapsawen niyu sira u vanga awi ah kapichaptad niyu sira du hawa ah kavatah miyu siya u kapirawerawet nu kahawan tapiyan madlu su Tugadinyan.” Kwanasawi am matta da ah kaliman na rana. Tawsan nawi.

U ISTURYA NU IRAYA

From The Charms of Mt. Iraya

 A long time ago Iraya was not there. But one late afternoon, a mother came home from the field. She expected to be met by her two children, aged eight and ten. She went around looking for them, but she could not find them. She went to the kitchen to find out if there was any food for her, but the fireplace was cold. Later, the two children came. Without acknowledging their mother’s presence, they left home in a hurry, they were more interested in playing “kick the can.” The poor woman turned to ask Vacnang, the younger one, for water. But all she could see were two little figures running away fast.

 The girls’ mother was so disappointed that she decided she would go back to the field. She got her soot, a native headgear, her basket, a handbar and a bolo. She left home in a hurry. She ran as she had never run before. There was a lot of tension in her leg muscles so she could run fast. She ran and ran where she did not know. She only wanted to go as far away as possible from her two thoughtless children.

 Vacnang and her sister tried to overtake their mother. They were sorry, really sorry for neglecting their duties. “Ina ya! Ina ya!” cired Vacnang. But it was getting dark. Soon there was only a shadowy figure on the hilltop. The two girls groping their way in the dark, hurried towards the figure. It was a moonless night, and it was chilly up there in the hills. Vacnang and her sister, clasped their hands together and called out once more. “Ina ya! Ina ya! Ara ca dino? Nayahen mo yamen!” (“Mother! Mother! Where are you? Please wait for us!”) The girls were hungry, and they remembered their mother would be hungry too.

 At midnight, the two girls came face to face with a human form. It was covered with earth from waist down. “Come closer,” a voice said. “Its me. The earth is rising fast. Soon, it will cover my body and you will no longer see me. My shoulders, they will be ever there, for you to cry on. We must all cry for our mistakes.” Vacnang and her sister tried to pull their mother out of her new for, but they could not move her an inch. And the stillness of the night was broken with the shrill cries of “Ina ya! Ina ya!”

 At dawn, a farmer on the hillside found his way towards the voices. The voices were getting harsher and weaker. The two young girls were dying of exhaustion and sadness. They would not leave their mother, but they lived long enough to tell their tale. They died with the lips forming “Ina ya! Ina ya!”

 Soon, a beautiful mountain rose from the woman’s figure. The farmer called it “Iraya.” It was how the old man heard “Inaya”. The tongues of the girls were probably too weak and tense to be able to strike the upper palate of their mouth so “n” could not be produced, “r” for “Iraya” come out and so was born Iraya.

 Today, Iraya stands like a mysterious woman. It has the temper, and the ever-changing moods of a woman. Like the typical Ivatan woman, Iraya charms both men and women – with its beauty, its versatility, and its majesty. That’s expected, because Iraya, say the Ivatans, was of woman born.