ARAP DI TUKUN

Eduardo M. Balasbas: His Autobiography & Copyrightable Authorships

Carina H. de los Santos

 Many years ago when the Ivatans were scattered in their respective hamlets called idiang, there was constant tribal war for thirst of wealth (gold).

 One day, the Manañoy tribes were surprised to see columns of invading tribe from the north. The Manañoy tribe reported the sighting to their chieftain Napas. The chieftain, sensing an imminent danger, ordered his warriors to prepare for war.

 When the invaders reached Manañoy, the chieftain of the invading tribe demanded that Napas will surrender all his wealth to the invaders. This angered the Manañoy chieftain and ordered his warriors to repulse the invaders. There was a brief skirmish between the two tribes along the shores of Diura. When the invaders saw that they were outnumbered by the natives, they retreated and exited along the rocky beach of Kalavin and Dimbak.

 Napas, on the other hand, was angered by the attempt. He led his warriors on dry land route in great haste and overcome the invaders in Sitio Tukun. When the invaders crept from the beach, the Manañoy warriors started to engage them to fight with spears and bolo. Both sides had casualties although heavier on the side of the invaders. The rest of the invaders retreated for their dear life.

 One among the Manañoy warriors, Silag, was an elderly with sole sores (dusot). He came to a spring at Kahangpway and quench his thirst and soothe his sires. Two of the retreating invaders came upon him and decided to punish him. Since the two are younger in age and robust physically, the poor warrior beg for his life and extended his arm for hand shake. One of the invaders also extended his arm. When the Manañoy warrior clasped the hand of the invader, he squeeze the wrist until the skin and flesh cracked and push it towards the elbow. All the skin and flesh were scraped leaving only the bones bare. Sine then, the password: “Imanañoy mañijupdi.”

ISTURYA NU MANURIB

Faustina A. Cano

 Angkakuhay am miyan pa sa su vatah da manurib. Am an manurib ka kunwah nahuli ka manurib am ni rawang aya diya di Manuyuk am dawi sawen u pagtusan da sira su manurib kakuhay. Pi’sa kunu diya am kanakan pa kunu iya am nahuli da manurib. “Imu sawen i mapakasiyasi aya jamen ah,” kwanda nu tawutawu. Hay da kunu niya, nivaxud dah kahay da kunu diya du Manuyuk. Ha kwana kunum “Humanam su kapagtus niyu jaken am turuhi niyu yaken su ara aleket a unas.” Hay da kunuwa manghxap ah katuruh da siya. Tayukah na kunu a uusen am payvatah na kunu niya “Atuha mawnawnas i unas ay am mawnawnas epa u kaynanahtan du tana ya.” Pagtusan da rana kunu sih.

SI JOSE BAUT

Ivatan Texts

Virgina A. Larson Summer Institute of Linguistics

 Miyan kunu sira kaychuwa u asa ka familia a matda du mangket nawri du kavayatan siya nu Batanes. Nu familial aya am miyan u asa ka anak da a mayngaran su Jose Bawut. Du kadekey pa nu anak daya am mahalata da rana nu inyapuwan naya u kayet na. Nu familia aya am mian u pavanawan da a yayang.

 Asa karaw du kapavanaw nu anak daya am mavuya nu ama naya u katud na maparayayan su yayang awri a lamsen. Du nakavuya nawri siya nu ama naya u kayet ni Jose am chinaynanahet na as chintuktu na a dimanen.

 Du karakuh na rana ni Jose am nirara na siya a mangay du takey. Vonata ni ama na, “Machivan ka diyaken mu Jose, ta mangay ta du takey a manta su batu a didisnan ta.” Makarapit sira du inangayan dawri am makavuya si ama na su rakuh a batu a maypalawung du marahem a ahsung. Vinata ni ama na di Jose, “Jose, mangay ka du kagtin aya as katala mu sia u batu aya ta vadedehen ku dimu. As an katala mu siya am isabhay mu as kapanma mu niya iyudi, ta mangay aku pa manakanen.” Tayuka na vadedehen ni ama na u batu awri am siniguru na u nakapita n ani Jose.

 Mawara si ama na du idi am chinaknin ni ama na u katuri na rana du idi ni Jose takwan siniguru na u nakapita na. Makayamut diyaya am nakamichamiya ava si ama na as minirwa a mangtuktu su matarek a paraan a dimanan na si Jose.

 Asa karaw am pinirwa na a tawagan si Jose a mangay du takey. Vinata ni ama na , “Jose, mirwa ka a machivan diyaken du takey, ta mangay ta manita sum avid a kayu a iyudi ta a paychavungan.” Mawara sira du takey am nakavuya si ama na su uyud a rakuh a kayu. Vinata ni ama na. “Jose, tiya u mavid a kayu a paychavungan. Mangay ka du lawngan naya as katala mu siya ta tunghen ku. As an katala mu siya am panma mu iyudi as kapatnek mu siya du salapan nu vahay, ta paychavungan ta.” Nu intensiyon ni ama na di ipaparin naya siya am nu kapakaylangan nava siya as nu kakaey na tumamimis siya dimanen.

 Asa karaw am nahalata ni Jose u kakaey nawri a umdiman siya ni ama na as naktuktu na a kakaru na du vahay da. Nu pinarin na du asa ka mahep am nangay du kanayan a manakaw su tataya as kapangutap na mangay du matarek a kavahayan. Makarapit du inangayan nawri am nanyeng a mangachichu du kavahayan awri a manita su paychapuan na. Nu muyvuh na nasali a paychapuan am makasiyasi a familia. Du kapangahes nawri si trabahu am nu vuyvuh da chinayturuh diya a trabahu am kapaytaketakey.

 Asa karaw am tinuruhan nu apu nawri su asada kanu kutaw as katuvuy na si Jose a maysapad su kakawayanan a paymuhamuhan da su wakay. Du katuvuy naw siya am nangay as kapanayvi na niya u rementa na sirawri. Makarpit du takey si Jose am sumitnan a maytrabahu as du kapaysapad nawri a manerbi su kutaw kanu asda am pachimawadiyan na as nu pinarin na am pinabhes na u rementa na sirawri as kasitnan na tud a mapaychasavusavutan su kawayan sirawri du paysaparan nawri. Abu pa u alas dose am tayuka na rana savutan u asa ka takey. Du nakatayuka nawri sumavut du asa awri ka takey am minuid as vinahey nava di apu na u nakatayuka na.

 Asa karaw du nakangay ni apu na a maybisita du hakawen dawri am chinaknin na mavuya u kawayan sirawri a sinavut as makayamut diya am chinasaray nu apu na u kasiguru na makinabang diya u ayet awri ni Jose. Umudi siya am vinata na di Jose, “Mayet ka sawen mu, Jose. Pahakawen ku pavaymu pero pachilalaban kuymu du matatarek a yayam kumapet du ayeayet, ta siguradu ta mayganansiya du ayaet mu aya a nawri su paypaynakman ta.”

 Makarahan u asa ka vuhan am pinaybandillo du kavahayan u kayan nu laban du kapagchid as an sinu makadidiw su kayet na am mangay a maypresenta du munisipyo. Madngey nu apu nawri ni Jose u bandiio awri am niyeng na iyangay a ipaypresenta si Jose. Nayvadiw a manager u apu na.

 Makarapit dana u araw awri nu yayam am nakatwaw si Jose a lumaban as nu kalaban nawri am pinakamayet du viit awri nu kavahayan. Nu kaparin nu yayam awri am akma siya. Nanguhukuhu sira su kadena as nu parinyen da am pundanan da u papa wri nu kadena as kapagchid da siya ta an sinu marayi am manghumis. Pinanma da u kalaban nawri ni Jose as mapagchid na u kadena am nalanet su mga apat a ka metro. Kwanasaw am patadiyen da si Jose as pagchidan na siya u papa uri nu kadena am nalanet atavu a mga bente metro, Makayamut ta nanghumis si Jose am nakapremyo su yatuyatusen a pulak.

 Nu umunut a yayam a pinachilalabanan na du matarek dana araw am rakep. Nachirakep du kadwan awri kavahayan pero mayrakep dana sira am tuneng a madiman u karakpan nawri ta pinayplot na du tana. Makayamut ta nanghumis am minirwa manrisibi su rakuh a premyo. Mayrakurakuh dan u kartus da mayapu am nangay sira du matatarek a kavahayan a lumaban du ayeayet. Mirwa machilalabam am alit na arava u umhumis siya manda du kapirwa na rana mayvidi du kavahayan da.

 Makarahan u mayendes dana tiempo as kafermi na manghumis am di dana rakuh u kartus da as kwanasaw am natuktu da u kasavat da mapayneynehah du kavahayan da. Du nawri am nakayendes pa sirava as kpaychadesadechedked da rana umudi. Makarapit sira du kavahayan da am namarin sira su rakuh a vahay a katdan da maynaynehah. Naytrabahu pa sirava as nu kakakan da rana makaycheh takwan siniguru da u ka di darana makapatawsan su nihumis dawri a gastuhen a manda du kadiman da. Du nawri a kaparin da am naviyay pa sira sum ga jiis anyos a bago madiman nu apu nawri as makarahan u tres anyos am madiman si Jose.

 1. Yayang – a giant edible snail that libes in the sea; it is one of the biggest in the family of cone shells. These shells are scarce now because many have been collected by deep sea divers.

 2. Isabhay – to carry on the shoulder, like a bundel of forewood or sack of sweet potatoes. Men carry heavy objects in this manner while women carry objects on their heads or with a tumpline.

 3. Maysapad – to uproot trees to clear land before plowing or working it with a hoe.

 4. Wakay – sweet potato (Ipomosea linnaues). It is a rootcrop which is available when all other crops fail to grow. It is considered a low class food, but every Ivatan makes it part of the meals.

 5. Kakawakawayanan – a place where bamboo is planted, usually along a hillside as a boundary mark or shelter for other plants; from kawayan (bamboo; Bambusa schreber).

 6. Hakawan – a cultivated field for planting crops.

 7. Pinaybandillo – from bandillo; an announcement made by public crier. Ordinances and special events are announced this way. In some towns a drummer accompanies the one who reads the announcement to the people at specified stree corners where people gather when they hear the drum.

SI JOSE BAUT

Hermelina V. Cantor

 Nu Si Jose Baut aw. Ivana kunu ri. Si Jose Baut ayam mayvuhen uri anak. Umhunus pa siyu. Nu di pa siyu makatnek, umhunus pa du tapi, ada’dayen na sa kunu akpehen u pasek ayan tapi aya am maku’yut sa. Kavuyan mu su ka’yet na. Na metdeh as kuyuten na saw tu aya machi-inap du tapi a pasek.

 Mawara dana kunud kapayparakuh nam ud kunu aru yayang a payn na du payis aya nu ririyan da ta patulahen da pavavanaw. An nanma kunu tyuka kuman si Jose Baut aya, may kunu a mavanaw as kahap nas asa yad yayang as katuruh na siyad ama na. “Tiyaw pabanaw mum ama,” kwana kunum. Lugar na tudahen ni ama nayam nilames na kunu si yayang ayas na nalusa. Nas angu pavanaw nan ama naw?

 Chaynanahet ni ama naw kavuya nayas kayet na. Chakey na dimanen anak naya ta ichaynanahet naw kayet naw dawa naypisam kwana kunum “Machivan ka diyaken ta manunguh su kayu ta parinen ta vahay nu kaddin.” (Kaychuwa am payvidividiyen savaw kaddin ta pamarinan sas kulungan, kapamalas nirawri.) Niya isunget da kunu du kakaywan awd’ Mahataw am makavuya kunu sa su matava pa kan tipuhu aya daw – matava as akmay mayapet avan dadwa ka tawu su katavatava. “Ay na tiyaw mavid as tunghen tay ta niyayaw parinen tay a kulungan,” kwana du uyud aya matava a kayu. Tunghan da siya. Kasngesngen na rana kunu maktev am kwanam, “Mangay ka du ahsung aya tantin di ta mahap. Talahen mu.” Na asa aya ka metdeh as may kunu du ahsung aya tumakad du – diba nu ahsung ayam piyes a batu. Na tumakad du piyes aya batu as kapamulay na kumwan. Malbadana su matava’ya kayu am na hustu siya. Na imbes a naputuputut am navaha si batu aw as kasdep na daw. Kavuya na siyam mavuya na pavaw anak na’ya ta taytu minsek a akmay pasek du irahem ayan batu. Isavat na.

 Kawara na kunud’ kakevet nam’ “Arapava si Jose as kuman ta na. Nanayahen ta pavaw ta nadpid nu nitungeh namen aw,” kwana kunu. Iyakan da kunu am si Jose kunu ayam “Pweh!” kwana as kasitnan nam hawahawa su nisdepan naya tapiyan makalsut. Kapakalsut nam isungkay naw kayu aya patiw yangaw na. Kawdi na. Makarapit kunud’ idi am pabhesen na kunu du hawa dawri. “Ay na tu kami na nanma kuman ta pachimahayan namen imu,” kwana kunun ama naya. Iyakan da rana.

 Ma’hep kunum vatahen na kunun’ ina dayad kapakaycheh da rana yam’ yukayen na kunus ina naya. “Tu ku madidiw am chakey aku dimanen ama. Mapiyan iyaw manma makadiman diyaken tarek aku mamahes as diya ku mapanmun madiman ku. As pipyan kumaru aku tapiyan nu abu mapaprin diyamen.” Tumanyis kunu ina nayam na angu mapaparin na. Bendisyunan na diya. Kapakayapu na du Mahataw. Atavu kunu mavuya na tataya am hagnaten na kunus kapakwan na siya am malusa. Manda danad’ Vasay ayam kwanen na saw tataya. Na nalusaw sa tavu tataya. Makarpit kunu du sinmu nu high school (Kavangan) am miyan kunu asa ka tataya a kayu a tuvuwan danan’ vadinu. Inahap na kunus’ kapakwan na siyam maputut ava. Am tu kunu machitangked avat. Kudidiyan na kunu diyas, kasakay na diyas, kapayahaw na.

 Nay a makarapit du Luzon – du Aparri. Kwanasaw am du kayan naya daw midividi am miyan asa ka mayaman navuya na. Ahsan na siya’m “Na ravaw vahay ku ta yapu aku du Batanes as manta aku su pitrabahwan ku du makey mapaytrabahu diyaken,” kwana kunu. “Na makey ka may diyamen?” “Na owen.” Iyan na kunu dira. Mavuya sigurun’ apu nayaw ka’yet na’ya. Amna sira kaychuwam araw diyam halaw? Nu viyay kaychuwam’ kahakaw. Nituvuy na umhakaw. Mavuya daw ka’yet naya. Vatahen na siya kunu ni apuhen na’ya “Aytu asa ka takey a kawayan am chakey ku wayan ta chakey ku paymuhamuhan.” Am nu tumuvu aya kawayan am nu vata daya taduvachib – nu matatava aya kawayan as miyan kamanuluk. Uyud uri matutwa ta parinen dawri tapi du Cagayan ayam pakaruhen daw as kasipilya da siyam ud a makniyay a tapi. Nawriw vata nay ani apuhen daya. “As manghap ka su manga anem anmana wawahu ka tawu a raray mu maychamkam daw ta piyan nu an diya sakangu as makamkam niyu piyan mahakaw.” “Uwen,” kwan na kunu.

 Du araw dana yam “Na angu? Ari saw narara mu?” “On. Ari saw narara ku wawahu ka tawu.” “Na unas angu klasi nu kanen niyu? Panu’tung kamus arawen niyu?” “Umba ta maymavaw kunu sa,” kwana. Kakaru na rana. Makuyab dana kunum vatahen da kunu nu asa ya vahay nu apuhen nam’ “Ay ta pa talamaren an manngu pinarin daya,” kwana kunus isi’bu da. Mavuya da kunum ari maychatani am dekey dana kunu kamkamen naya kababahay na rana kunu tawsan nu bahayan aya. Tud na kunu payvayvahsen tanuru naya ikwan saw kawayan aya matatava. Di na well-known kunu ka’yet na’ya.

 Kwanasaw am kavuya naya siya nu apuhen dayam vatahan da siya “Turuhan kuymus’ tuvatuva mu tapiyan di daymu ate’tekan. Andelak am nu aru awris asi a niyuy tam’ yay mu kayaten as kangay mu du tuhus nawris kasa’rin mud’ tavu asi na. Aran basta mapungkad nu asi nam’ sa’rinan mu - vulasen. As an karahan abu danaw asi nu niyuy awri nivulas mum’ ay mu chitahen u marayi nigumtus as kahap mu siyays ituruh mu diyaken ta ituvatuva ku dimu.” Paykwanan na kunu siya. Payhapan na su narayi a navadede a niyuy, kangay na siyad’ apuhen naya. Nu parinen apuhen nayam’ nivaka nas nipaynem na siyaw dayay as niryus na siyaw dayay. Kavidin na pa siya maytrabahu.

 Kwanasaw am asa kunu ka araw am well-known danaw ka’yet naya ta aru danaw napaparin na kavuyan mus ka’yet na as ud da paynanahet nu tawu, dawa tu kunu umayam du kalsada am nikanyun da am nandena du diyaya nayaw kanyun aya. Si balas ayan kanyun am nagadtus du kagtin aya. Pay-iditan na kunus’ “Uh! Nawri paw nadidyaw ku majiwajiway nu mundu aya!” Nadiman ava am kanyun danaw. Nawrim navidin kunu daw as kwanasawrim ma well-known danad’ aran dinud’ mundu.

 Mawara kunu message a yapud’ Espanya kavata da kunu siyaw “An maparin am mangay pa diyamen su Jose Baut ta yangay na pa kalabanen u pirmi danaya umpirhwisyu su kavahayan namen aya a manakaw.” Na iyangay na.

 Vatan’ na kunu siya ni Gobernador dayad’ Spain “Angu chakey mu vuhung?” “Chakey ku vuhung – asa rangan a tud a vahevahes a vahayang as akma saw su kananaru. Nawriw chakey ku.” Am pamarinan da niya. Kangay na rana kunu maytaya’yan takwan sira kunu manakaw ayam tatdu sa am manma kan kasdep dad kavahayan ayam’ ivahevahey da takwan aravaw makarawa dira sinjalu. Ay na kunu manguringurin. Umanam sa kunum miyan kunu mayninini ta mangabayu sa. Kala’sag aya kunun kabayu du kalsada am mayninini. Mahe’yet sa. Makarapit kunu si asa yam’ pagchiden na kunu pasek nayam nakteb kunu si tawu aya as kakteb na kunun kabayu aya. Umunut kunus asa am pagchiden nak unum nakteb. Si asa kunu ayam nan kamu nam nimirwa mayayu mayvidi am pinawnutan na pa kunum nadiman.

 Vatahan na kunu siyan Gobernador aya “Taytu paw asa palaban namen dimu,” kwana kunu. “Na angu?” Nipteng da kunus three days a leon du kulungan. “An madiman mu ri am miyan premyo mu,” kwana kunu. Asdep na kunu am na ari uyud a mapteng si leon aya am paylaban da kunum katudah na kunus vivi ayan leon ayam kwannen na kunu piriten am mandad dachan nawn leon aw am napirit. Vatan da kunu siyad’ Spain, “Angu chakey mu? Chakey mu kartus? An mana chakey mu honor? An mana angu chakey mu?” kwanda kunu am “Aravaw chakey ku kadwan. Chakey kum maytour aku around the world.” Na nipay-tour da around the world. Karahan na naw am mirwa dana mayvidi du kavahayan daw.

 Kwanasaw am maganit dana kunum du kaganit nayam makaycheh du pantaw. Na makasiyasi taywaran miyan nahap na mana du kay naw may-tour. Nakaycheh kunud’ pantaw a ud dana maganit am makayvangun pava. Naw danaw nanayahen u kadiman nayas miyan saw mangnat ayas angang aya yanan danum. Am hupawen na si Jose Baut aya ta ravaw panahanan a kadwan as payanatan da dadwa si angang aya rakuh am payanatan dawri as kangay na siya du sahad ayam’. “Na an maparin am di niyu pa yaken a hupawen ta panda ku diya,” kwana kunu. Kwanan na kunus tanuru na. “Palapawen niyu diyaw angang aw as kapandivun niyu du tukaran kwayas’ kay biyud’ viit aya.” Kapaturuh da kunu siya am na ri na pa ma’nat am ri dana malkem. Madiman dana. Nawriw tawsan ku mapanmu isturya na naw.

KADDIN AH KANU VULAY DI RAPANG

Faustina A. Cano

 Aran du Rapang am kavuchiran am kambingan da angkakuhay. Amna masanib kunu. Ud kunu aru Kadin da. T an kakuyakuyab na kunu am ari su aschip kunu a pasdepan da rira. Am vilangan da sira am kararaw am ka’bwan. “Kanen sa nu vulay iya!,” kwan da kunu. Mamnek a guwardiyan da kunu dir. Kadngey da kunu siya mibaba kading ayam ari dana nilivud nu vulay awi. Ahna nyaliptan daw vulay awi. Ah nu hirap nawyam an rarakux dana siram may dana sa du hawa ah tud dana sa mangaddin.

MINCHAHICHAY A METDEX

Faustina A. Cano

 Talaga nakayapu ang kakuhay am dawi u Puerto da du Ri’yang. Inyu du Kayhinatuan. Mapiya anti u ubservasyon ni mutdex aya ta ni mutdex kunwayam – siguru manga 8 years, ganun. Nangaxes iya a may du haray takwan an miharaya kakuhay am pirmi ya may u kamutdexan ah kapasakay da sira an akuh dana. Am Intiru am maktu na kunu ah nu ina naya. “Intiru maychalih,” kwana kunu. Du ichaduha nak un araw diya am akuh aaridna maksur pero akmay ud ah a intiru. Am inaxap naw tataya nawi ah saxbang ah ni ununutan na kunu makayapu di hili aya mipakwan du pinxataxatawan am ni ununut nam “Ula, Tataya! Kwandang kakuyab!” kwana kunu am nawi chunu kankantahen na du rarahan awi. A’xep kunu am akuh am mailman u metdex awi. Dawa nakayapu ang kanawi am valawen sah u mutdex a may du haraya takwan kunsuylu dah piyawen niyu sira pero unutan sira ta may sa du ka’nasan da. Nawi u pinakayapwan da nu kapiya dana sira su kamutdexan a may du haraya ta naliiman u metdex awi tantu du sentimento na du nakavalaw dawi siya a matharaya.

NU DIANUANUHDEN A SI LAYIN

Eduardo M. Balasbas

 Kaychuwa am sira u nanma a Ivatan am maychawpit sa du tukutukun a mañisan. Nu kavahayan daya du Tukun am abnekan da su idiang. Miyan u asa ka kavahayan du mangket du kavayatan (western) nu kavahayan du Mahatao. Niya am abnekan da su Naydi an mana Tachin’ Manuk.

 Nu apuhen da nu matda aya du Tachin’ Manuk am mian u manganak da a mavuyvuhen a mavakes as nu ngaran na am si Layun. Nakayapu du kamutdeh na pa am pachunungan da sa kapiyahen. Piahen dava a midividi du mavawa ta ichamu da an takawen da nu matarek a idiang.

 Du kapaychakanakan na rana am uyud a makey a mangay a mayvidividi du kanayan a maypirmi na a talamaren, am peahen dava. Asa ka mavekhas am nangay a manghap du taaw si Ina na. Du kabusbus da n ani Ina na, am iyahes na u kapachivan na am piyahen dava. Amna du kakehnet nu inulay na am nangutap a mayayu a umunut di Ina na. Makarapit du kanayan di Avanuan am navuya na u abkas a mipayraya as kasuyut na a mipayidawud. Nangay si Layin a machigtal du abkas as kavat na siya, “yuyudas mu yaken mu abkas ta an madas mu yaken am mavidin aku na dimu.” Naypaydawud si Layin am nawara u rakuh a abkas as nadas na siya, as na ñieng a matvadiew a kawa si Layin, as turi pa nitumnek u vat aya du kasisiwa nu vanua di Avanuan du mangket du tumaruk.

 Nakayapu kaychuwa am ngaranan su Layun u vatu aya. Sichangurayaw am arapava u uhu na ta naputut nu rarakuh a abkas amna turi pa u karakuhan na a michallokoy.

PEPNETAN

Faustina A. Cano

 Angkakuhay am aru saw vulay ditbayat aya a rarakux. Amna ni rarakux dana kunu sayam may dana kunu sa du hawa. Du a’sa ka takey am ari dawi su rawang. Am dawya rawang am dawi asdepan da nu vulay.

 Amna ni mavulek aya yapu du takey am, dawa valawen daw mavulek a may du takey ta mahangut nu vulay u mutdex awi – maxangsi. Am umuli chunu i mavulek aya am nisbat nu vulay. Na’ ja rijat ta mavulek ah kaakuhakuh na kunu siya nu vulay awi ah kagurugud na kunu siya a isdep du rawang aya ah kakan na siya.

 Patmahaxayan da kunu am mawara kunu sa du sinmu nawi nu rawang awyam matta da kunu vuchud awaya mahiplat a raxan nu vulay. “Na gat! Nguya su raxan nu vulay diyah. Ara na ja nihay a nilivun a ihay du vaxay nay dih du masngen aya diya.” Ununutan day raxan ayam nakarahpit sa du rawang aw.

 Ah dawa nu niparin da du rawang aya am nipnu da nu vatu a rakux. Kaya nu ningaranan nu lugar awyam Pepnetan takwan nipnetan tapiyan di dana makaxbet u vulay awi a manperdisyon su tawu.

PINAKAYAPUWAN NU MAYVANUVANUWA DU DIURA

Narrated by Gregorio Cariaso (1992)

From A History of Mataw Fishing in Batanes, Philippines

Maria F. Mangahas Associate Professor of the Department of Anthroppology University of the Philippines

 A fisherman dreamt one night that he must visit his field because someone may be stealing from his coconut trees. The next day, he asked his wife to pack him some food. He said he would go to the forest to gather rattan for repairing their farm house (pañisanan). He went to the field and checked on his coconuts, but they were there, none missing.

 As he stood there, sounds came from the forest— “Teg! Teg!” The sound of hammering. He went closer to have a look. What he saw was a group of people building a tataya, there in the middle of the forest. But he could not recognize any face. He realized they must be anitus!

 He was afraid. But he thought to himself that he must also show himself since they had shown themselves to him. So he stepped out and let them see him.

 When they saw him, their leader said “our tataya will be lucky because an unexpected visitor has appeared!” Then the leader of the anitus told the people to give the fisherman something to drink. Now the fisherman really loved palek (sugarcane wine), but he was afraid. He sniffed it. It smelled like the real thing! Then he tasted it. It was just like the wine made in town! The anitu then gave him food. He tasted it. It was pork, tasting just like the food prepared in town!

 “It seems you are a little bit tipsy already friend,” the anitu told him.

 “Would you like to use this tataya?”

 “Yes!” he answered

 “Alright,” they said, “but you will catch many fish, so you might as well start raising many pigs.” They also told him, “don’t worry about giving us our share (natay), we’ll take care of it”.

 The fisherman was warned not to tell anyone where the tataya came from. And they also told him not to catch more than 9 arayu (dorado) in one fishing trip.

 When the fisherman became very drunk already, the leader of the anitus instructed two other anitus to bring him back to where he lives, but they should not to go beyond the edge of the village (pais nu kavahayan). One anitu carried the pieces of pork that they had given to the fisherman, the other one carried the fisherman.

 In less than 5 minutes they had reached the edge of the village. They left him there, and he went home. His wife asked him where he got the meat that he brought home. “I met our friends from Ivana planting uvi,” he said, “they were feasting, so they gave this to me.”

 Come summertime the fisherman went down to the vanua and saw that the tataya was already there, with the oars tied, all ready for going out to sea.

 The other fishermen wondered why he was so lucky and caught so many fish without much effort. They tried plying him with wine to tell the secret, but he wouldn’t.

 One night the fisherman dreamt that he should visit Pandangan, a tall rock at the edge of the bay. So he went there. He was lifted up to the top of the cliff, as if by a crane. There he feasted with the anitu the whole day long. His wife asked him where he got the pork that he brought home afterwards. “I was carried by the current to Itbud, and the people who helped me gave me this,” he answered.

 But after many years, one day he admitted to his wife that the tataya had come from Mt. Iraya. The next day he found the tataya completely destroyed. He dreamt that the anitu would claim all his pigs, and that afterwards they would take him. All his pigs died. The fisherman was terrified but what could he do. The anitu said, “you are such a pitiful creature, you do not think.” So they taught him, they told him that he must do mayvanuvanua using a pig, a motin [an ancient bluegreen bead], and copper or gold. And that is how the vanua was first “sacrificed for” (sinayang).

PINAKAYAPUWAN NU TAWUTAWU DI’SABTANG

Manuel Z. Fajardo

 DURING pre-Spanish times there were no definite codes of laws to guide the people of Batanes. The tribes scattered in different places over the land, lived in little villages under the rule of chiefs or datus who were chosen not for their mental ability but for their physical prowess. Such chiefs had unlimited power, so they ruled as they pleased. They even had the power to take away the lives of their subjects.

 IVANA and Sabtang were continually at war with each other. The conflict dragged on for several years so that both sides, including their intrepid datus, feared extinction.

 THE datu of Sabtang, with the aid of his dwindling followers who survived a terrible battle with the warriors of Ivana, constructed an underground house for his only child, a beautiful young girl. They stored in that underground room the choicest food in the village. Taking their daughter by the hand one late afternoon, the datu with his wife led her to the entrance of the dugout. "Child," the datu told her, "here is a safe hiding place for you. At the sound of the alarm for battle, you should make haste and run to hide here while our warriors ward of the enemy. We have here in store enough food and everything you want. You should not venture out of this hiding place until we come to get you." The child nodded her head.

 WHILE the royal family of Sabtang and their subjects were preparing for the coming danger, those of Ivana were also ware of and preparing for the same danger. Said the Ivana chief to her queen one evening, "At sunset I saw a bad sign above the mountains – three long bars of blood-red clouds through which the setting sun passed. That means three dangers that spell disaster for our kingdom. The first may be terrible battle, the second, a strong typhoon, and the third I fear, may be pestilence.

 "ALAS! Is that so?" gasped the queen.

 "YES. And, we must prepare for it," replied the datu.

 "OUR son! Let us prepare for him a safe place," said she.

 THE Ivana chief stamped his feet on the floor thrice. In came the messenger from the adjoining room. "At you service, Apo!" said he, bowing.

 "CALL in here the village housebuilder," commanded the datu. The messenger flew out at his command.

 A middle-aged man with a piece of gray cloth wrapped around his head and holding a reed cane, symbolic of his position as the village housebuilder, stepped in followed by the messenger. As they approached the datu, the messenger took a step ahead of the housebuilder, bowed before the datu, and retired to the next room. The housebuilder bowed in salutation, saying, "At your service, Apo."

 "TAKE your seat, please," replied the datu, motioning him to a low stool.

 THE man sat and prepared to listen.

 "I want a safe room for my son in which to hide during battles. A very safe place where he can live with enough food and other necessities for the duration of a long war, a typhoon, and pestilence," said the ruler.

 "WILL an underground cave do? One with a natural spring?" asked the village housebuilder.

 "EXACTLY," replied the chief. "And I want it ready in seven days. By the way, how many able bodied young man do we have yet?"

 THE man looked up to recall the facts and replied, "Only seventy men, Apo. Most of the workers I have now are old men, children and women."

 "I want only fifteen man to do it for the sake of secrecy. You may begin it immediately at sunrise tomorrow," the datu instructed.

 "YES, Apo." And the village housebuilder took his leave.

 AT noon of the seventh day the housebuilder bowed before the master to report the completion of the project. The royal family—datu, queen and young son—was led by the housebuilder to the place. It was a natural underground cave. Inside the cave was a natural spring of clear, cool water, which first collected in a small pool and then flowed out to the sea through an underground canal. The cave was illuminated at daytime by sunlight reflected by the great cliffs opposite the entrance of the cave. The chief was pleased and patted the man on the shoulders, as he said, "Fine work, man. I shall reward you with one big goat." The datu ordered food and other provisions to be stored in the grotto. He and the queen instructed their young son to make use of the hideout during the coming disasters.

 IT was the end of the day when the royal family stood at the door of the hideout, looking at the setting sun. "Look!" said the queen, pointing to the western horizon. "The sign in there again."

 "THAT’S the same bad sign I saw seven days ago," replied the datu. That means disaster."

 JUST then, seven crows flew overhead, rending the stillness of the evening sky with their dreaded, "Quack! Quack!" The datu shook his head and said, "In seven days it shall come."

 THE datu drew out his short knife, spat on it, and raised his left fist clenched as if to tell the birds that he was ready for the challenge. Before the datu retired that evening he ordered the people to prepare for the coming disasters.

 SEVEN days passed and the expected disasters did come. Across the channel the Sabtang warriors, riding in little rowboats, came. They had come to put up revenge. The datu of Ivana commanded his warriors to put out to sea in their rowboats. Thus, the terrible battle began—first in the sea and then on land. Warriors fell like mown grass. Not a man was left of the expeditionary force from Sabtang. The remaining warriors of Ivana, led by the datu and his wife, crossed the channel for Sabtang. There another battle was fought but with indecision. Only a few warriors were left on each side.

 A few days after the terrible conflict, a strong typhoon swept over the land. It was so strong that the hills were barren. It claimed some more lives from the survivors of the war.

 IMMEDIATELY following the typhoon, the third of the disasters struck a final blow. Pestilence walked over the land taking by the hand the remaining survivors of the two proceeding disasters, and led them to the land where no one ever returns.

 AFTER the three disasters struck, desolation ruled over the land like a mighty monarch. Silence reigned over the villages of Sabtang and Ivana. A lone flying swallow swooping down to have a look at the once populated earth uttered a lonely cry at the still air of the evening.

 YET, from every scene of desolation hope springs out.

 This little maiden of Sabtang made a stir in her cozy bed down in her underground home. She rose as if from a long sleep. She moved about her room preparing her food. Life burst forth anew. She contented herself by moving about in her well-provided room, unaware of the desolation above her, thinking that the battle was still raging, and that her parents were still living, and that they would finally come to fetch her out of her hiding place.

 THE little prince of Ivana contented himself by playing with the spring in his grotto. Unmindful of the deplorable conditions obtaining on the land above his, he waited and waited for his parents to come and get him. To him was always the day of future happiness.

 BUT days passed and no parents came. He grew impatient and depressed. To add to his disappointment, the stock of food he had grew smaller and smaller until, finally it was exhausted. He had to go hungry. But the preservation of dear life is inborn in every human being. Therefore, he resorted to kindling a fire, lighting a torch and went out to the beach at night. There he gathered crabs that he roasted for food. This he did every night whenever the weather permitted.

 MEANWHILE, the beautiful maiden at Sabtang grew lonely and restless. She had yet in stock plenty of food and she never got hungry. But though she had with her plenty of good food, her heart was empty. She would often say to herself, "I wonder when shall I see my parents again. Are they still alive? When shall this war end?" In the course of time she ventured to climb out of her hideout to take a view of the land. To her surprise, not a soul met her as she walked through the streets of the village. When she reached their house, the roof had fallen and the floor was rotting.

 THERE was no sign of human life within. She had not expected these conditions. She had at last found the situation she was in. She was alone in the island. She sat down to cry. As the sun hid her face behind the mountains in the west she returned to her underground shelter. Every morning after that she would clamber out of her dugout and roam over the land with the hope of meeting a person. But no person came in sight. "Perhaps there are other children like me who had been provided with underground dwellings. Unlike me they must be roaming the land at night instead of at daytime or I should have met them. I shall try another way. I shall go out tonight using a torch on the beach so that they will run to see who goes with the light," she said in soliloquy.

 SO said, so done. That very night, she clambered out of her house with a big torch that gave off brilliant light. She went to the beach.

 FATE has willed it so for that very same night the lonely young man of Ivana was out on the beach gathering crabs, using a torch of reeds. The girl saw the distant light and her heart leaped with joy. "But that must be on the opposite island," she observed. "I shall move about so that that person may know I am here." She walked on the beach, waving her torch to provide more brilliance.

 IT happened that the young man who was catching crabs along the shore of Ivana was not only looking for food. He was also eager to meet a human companion in such a desolate earth. The light on the beach of Sabtang attracted his attention. "Surely, that must be a person for it is moving," said he. "I shall go to sleep now so that I shall wake up early tomorrow morning. I shall look for a boat in which to ride to Sabtang.

 THE following morning the young man was out on the beach looking for a boat. He looked into every dilapidated boathouse along the shore; but he was disappointed to find every boat in unserviceable condition. They had decayed. Other boathouses were empty for the waves must have washed the boats away. In other places he saw only the posts of boathouses or rotting wood that were once parts of boats. He was about to abandon his plan when his searching eyes espied the prow of a rowboat concealed among the pandan groves. He ran to the place and found a rowboat in good condition. Its oars were lying at the bottom with a pile of human bones. He was freightened to find the bones and he jumped further away. Picking up courage, he came nearer again. He pulled the boat out to the beach, threw the bones away and fixed the oars.

 THAT night he left Ivana in the little rowboat directing the prow towards the mysterious light on the beach of Sabtang. He had with him a bright torch mounted on a tall pole in the middle of the vessel. He rowed with all his might across the channel.

 MEANWHILE the lonely maiden on the beach at Sabtang saw the light tossing on the waves. She stood on the rock and held her torch to guide the coming voyager. Her heart beat with joy at the sight of the approaching craft.

 JUST as the young rower covered half of the distance between Ivana and Sabtang, his hopes run low. He shook his head in despair as his torch went out. His supply of reeds had gone out. "What shall I do?" he asked himself. He rowed and rowed with all his might towards the light on the beach of Sabtang.

 THE young maiden on the beach saw the light vanish. She cried, thinking that the voyager must have gone down with his boat. She shouted but the distance was yet great so that the man did not hear her. Hearing no response, she sat down dejected.

 MEANWHILE the young man was approaching in his little craft. Fearing lost the torchbearer would be a hostile warrior, he directed his boat a few degrees away from the light and landed a place about fifty fathoms away from the torchbearer. Quietly he laid his oars in the boat and set foot upon the sand. Taking cautious steps he drew nearer the light. He was ever ready to spring in flight if the torchbearer turn out to be a savage warrior. Little by little he drew nearer. He was within calling distance when he found out that the torchbearer was a little maiden. His heart beat faster as he gazed upon the lovely maiden. He fell in love at first sight. He stood for awhile thinking. Then, recalling a song he learned once from a warrior in his late father’s household, he soon started singing. It was a beautiful love song he was singing. His clear voice took wing into the night and fluttered like wounded birds across the waters. The maiden held her torch higher as she heard the sweet voice float through the air. "Who could be this singer coming here with a beautiful song during the quiet watches of the night?" she asked herself.

 AND the man was getting nearer and nearer with every word of his song. He was a few meters away when he hid himself behind a stone and stopped singing.

 THE maiden saw the man disappear behind the stone. Hearing him sing no more she laid her torch aside and started singing a soft sweet song. The man wept with love as he heard the sweet voice of the maiden. She was singing a beautiful love song telling of her lonely life on the desolate island. When the maiden finished her song there followed a mystic silence. In the silence that ensued both man and maiden heard their own heartbeats.

 THE strange silence continued for several minutes as the pairs of eyes scouted each other. Then as the waves made a low murmur among the rocks and made a soft hiss upon the sand, the man rose and sang again another song. Nearer and nearer he drew to the spot where the maiden was sitting. The little maiden held upon the rock as her heart throbbed mightily in her breast.

 IT was a beautiful meeting that happened on the beach of Sabtang that night. The young man lifted the torch and held it high with his left hand to light the way. In the crook of his right arm was the hand of the little maiden. They walked across the dewy grass towards her house. They were the ancestors of the people of Sabtang.

PINXATAXATAWAN

Faustina A. Cano

 Kakuhay chunu am, ha miarap say tribu-tribu aya – Hinyatu. Dawyam mi-arap sawi angkakuhay dawi. Ah kwana kunu sawi am du kasanib daya miarap am di nay santi u Hinyatu sawi a man-abang du pinxataxatawan dana yah du kapi-arap da kunu dawi am talaga. Na-grabi anti ur tamna piyan tud a ‘swan ta ngarex aw. Nah siyempre mailman kah raya. Ah kahay da kunu dan. Araw nawyam, ud a ka’pisagan mum matta mu pah u tana. Akuh dana dawi kwinta ray danawyah kwinta maxaxataw dana sawi u naliman sawi kaya from that, maxataxataw am Pinxataxatawan.

PNANGTEVAN

Josefa P. Alcazar

Nu asa ka lugar an mana takey a abnekan da su Pinangtevan (Pinangtevan means something cut down)

 Du kaychuwa pa am papere pa u tawu du Itbayat aya as ka abu pa nu matudin a idi da a kakpehan da as maychawpit sira taypapere du asa ka grupo du matatarek a lugar.

 Du asa aya ka grupo am miyan kunu u asa ka ina a dadwa su anak a kametdehan pa sira. Nu ina aya am kararaw a mangay du takey a manghap an mana manita su kanen da as mavidin sira u dadwa ya anak na du vahay. As niya u naparin kangu.

 Du naypisa a kangay du takey am mawara kunu du hakawan da awri am naychaknin du kayan nu uyud a manaru kanu matava a kakamay nu rakuh a kuyta as navuya nava u karakuhan na. Pinaynulay na kunu daw as du makuyab dana du kakey na rana a umudi am maychitachita su hapen na a rakarakanen am arava u mavuya na as nawara du aktuktu na u ka pangtev na du kakamay nu navuya naya a kakamay nu kuyta as kawdi na niya a ichan da kanira u anak na sira ya. As du mangday du kapirwa mangay du takey am firmi na pa a mavuya u kakamay nu vata’ya a kuyta as anu umudi dana am mirwa na pangtevan u kakamay nu kuyta aya.

 As du asa kunu a karaw am ichakey na pirwahen a pangtevan du adan na parinen u kakamay aya nu rakuh a kuyta am gulpi kunu a tumwaw u karakuhan nawri as nu aru aya a kakamay na am niyeng na ahapen u tawu aya ikaru du lugar aya as nawri u pamandan nu ina daya nu metdeh saya. As du masngen dana a mahep am sumitnan a tumanyis u dekey paya metdeh ta ichakey na rana si ina daya am saluvalen nu rakurakuh aya as kavata na siya, “Abhes dana tumanyis ta itu dana si ina ta, ta turi ku na navuya u suhu na.” Amna du mayendes dana tiempo am nawara pava as vinata nu deke yaya du kakteh naya, “Maydaday ka sawen ta arava si ina ta. As du nakayapu daw am navuya da pava si ina da. As niya tawsan nu sturya aya as nu take yaya a abnekan su Pinangtevan am taytu pa a manda sichanguriyaw.

 Notes:

        • The word pinangtevan means “cut” in English.

        • This is only a story down to generation. It may be unbelievable.

RANUM NI KUMALAKAL

Hermelina V. Cantor

 Diba nu danum ayan Kumalakal am iyangangay dawri tiban, aperen may a tumidib daw ta medicinal water uri. AM i-angu. Miyan kunu du Nakamaya avas du, kapaypasunget mu du di Nakamayaw am du vata dawri du di …. Dinu paru ngaran nawri nu, ud awri rakuh a kadibutbutan su tuhus asna masngen danawd Rakwa Vatu. Am du tuhus naw naw. Dawrim kavahayan daw. Miyan kunu daw datu am nu anak nayam mayvuhen a mavakes. Si muyvuh naya mavakes a manganak am pendan kapsek, mayvidividi ava, machivayvan avaw. Kapachisidung na dirad vahay da. As du hawa da kunu ayam miyan kunu daw tumuvu a kasilu. Masinchad niyu kasilu aya? Nu vata daya kasilu am akmay suhaw asi na pero nu taham nu asi nan mavayam akmay kahil. Am miyan kunu kasilu daw. Nipamarinan das langkapi u lawngan ayan kasilu. Si mavakes ayam, nivahey navad isturya yaw ngaran naw as basta mavakes. Si mavakes kunwayam, an kamahep nak unum may kunu makaycheh du langkapi aya an tayka sa muyab. As an kahanebneb na ranam sumdep dana makaycheh. Kwana saw am mavuya na kunun ama nayaw kawala naya. Ahesen nan sinu ama naya nu dala naya metdeh am ravaw ivahey na ngaran na. Ravaw mavuya da mahakay na. Vatahen da kunum nu ama naya niyayam nu Kasilu. Makawara kunum panga saw anak naya mahakay. Am nu istyle kaychuwam du kabu pa nu kristiyanu am nu kapamnek ayas ngaran nu metdeh am an manuma karyus mu sira. Dawa nivava na saw anak nayas kapanahan dad payis ayan tana. Nakayapu du Chadpidan aw am Manahan sad oayis awn tana as kayam da. Makarapit kunu sa du manuma danum du Sayad. Gumtin kunu daw as kangay na du danum aw. “Mapya ka danum ta riyusan ku pa siras anak kwaya?” “Umba, riyusen mu savaw anak maya diya ta makapakasalayad su manganak.” Pirwa na sira rarahen as kayam da. Kwanasaw am makarapit sad Kural. Am rid aw asa danum. Gumtin kunu daw, kahes na kunu siya, “Maparin ka paryusan kusa nak ku saya?” “Umba ta mapakakural kamis anak,” Kwanan danum aw. Ikaru das kayam na. Kwanasaw am makarapit danad Sungahan. Du Mahatao boundary danaw. Iyahes na kunu daw am “Umba. Maparyus kava diya ta makasungay kami su manganak.” Vavahan na siras anak dayam makarapit du Uvoy du Mahatao. Nangay dawri as kahes na niya du danum ayan maparin sa paryusen daw anak nayam “Umba ta mapakulad kamis manganak.” Paysupu and tukun aw am makarapit du viit aw am dawri danum aw ni Kumalakal. Ud aw matnaw. “Maparin ka riyusan kus manganak kwaya?” kwanam “Oon,” kunda. Riyusan siras anak na sayas kangaran na dira. Nu asa yad anak nayam si Kumalakal as nu asa yad anak nam si Panayidan. Dadwa saw. “As changuryaw am makayapus changuryaw am nu ngaran niyum Panayidan Kumalakal,” kwanaw danum aw. Kapirwa na rana mayvidi du vahay dawri du di Chadpidan, du Dichud. Katen napanmu ku pavan angu isturya na naw an naypaypangu pas nawrim akmay navidin danawri akmay unknown. Rapavaw makapanmu siya.

 Du nakakungkista na ranan Batanes aya am namarin dana sas kavahayn du maypunged akmas Basco, Mahatao, Ivana – atavum nipamarinan das kavahayan kapaychakpekpeh das tawu daw. Sira kunu i-Mhatao ayam mayuhu sa. Miyan kunu ningayan da siguru du masngen awd Malakalal a maychamkam. Kamaraw kunu ayam vatahen na kunu nangayan daya “Uy! Tumwaw kamu na mapaynaynahah ta masngen aku na makahutu.” Itwaw da. Si asak un aya ud a marahet , mabulutung pa kunu danguy nas ud kunu mavaheng as ud kunu marahet a mavakes am kwana kunum “Ay diyus! An sumavat akunti diyayad vahay namen as abu panaynayvi kum ari mangbayu. Dapat sawn am may aku mamati ta piyan nu miyan antiw panaynayvi ku isavat du vahay namen. Pabhesan na sira su yuvuk naya kanu suut na, kasaluk na du kakaywan aw a mamatimati. Kwana saw am marahem dana kunu du kakaywan aw am madngey naw kumaralakad aya danum a umuyug. Yay na kunu siya tiban am ud a matnaw a danem a mahanebneb. Aytu yam avid a paryusan. Sitnan na kunu mayvavahas asna ravaw panada nas pirwahen nanti kunu unayen u lamit naw. Kasitnan na maryuryus. Kahanebneb nak unum, mirwa dana manadi. Savat na. Kawar ana kunum tu dana sa madivun a kuman ta mapatnaya da paved kahay naya. Tu dana sa kuman raray naya . Yay na kunu machitangked dira kuman am chamu na kunu katidib da diya. Kwana saw kunum vatahen kunu asa ya “Sinu ka tud a kusa may a machikakan diyaya di namen a sinchad?” “Tamna masinchad niyava yaken?” kavahey nas ngaran naya. “Tiya sa dawri yuvuk ku. Tiya sa dawri warawara ku.” “Na on am ud a marahet a mavakes kaytiyaw ka’hwan namen aw asna imum ravaw kapalit mu du Mahatao ayas kavyavid!” Vahvahayn na siyaw nu pinaryusan naya. Katyuka da kuman am nay samparyuryus daw am na talagam naypaavid sa tavu.

 Adngeyen niyu ang ka di na rana maypa-aviran. Sumavat sa kunu may sa kunud vahay am chaknin da sa kunun inyapwan ta maavid sa. Ravaw kapalit das kavid. Nakaypud nakadngey da siyan tawu-tawu, maytavu dana saw Imahatao a may daw. Sira saw isantonino, ivana, kwanasaw am makarapit danad vasay aya. Ivasay danaw maryus daw. Miyan kunu saw dadwa ka teenager a mahakay. Tiban tapan maypavid u pusak aya. Panghap da kunus pusak, Kangay das kaparyus da kunu siyam na nabdibdis avaw ka pusak nas. Paryus da pam na nabdibdiskunu avaw kulur da. As nakayapu dawrim rapava, makapaypavid pavas tawu. Chnguryaw am ari pa kunu mapaypapyaw danum aw daw as nu ka di naranaw mapaypavid.

 Naw isturya naw as pinayn da pavaw ka Panayidan naw as nu Danum du Kumalakal danaw navidin.