-

--

i
'.
, ,
,
'i
.,
"
" h

'.
r .
:
"
I

1
'"
f
I
l .
'/r
, ,II
:\;c.,: ...,,;:
.
.
I

,
,

it-
I


- - - -- - -
------------- - --"
."

-
-
4

Deptlltment6J,EiJufation
+. _


Withsupport ftiom the PnfljppiQes-Australia Basic Education Assistance for
Development
by the MateriaU::Development Center, ARMM
""

;"

",'<:: >:.
..
Eduardo K.Saglayan
Ernesto P.
Bibiana S. Labina Conchita S. Quinlat
" Flaurito M. Marcial
Bibing Tumbaga

t Annie Rose Diano

Editorial Board
Editors
l
,
Calag
Coordinators
,
..
De
, J
-
Aid PI-ogran-.
II .,.

... U
il1edetina
'$oraida Nool("
kablito Pena ,
rmilio Moral;;"::,
Flaunito M. Mdrcial

.,
I
--
- -
..
-
~ .
flJ1!:r,
'
-'
Foreword
-
-
The Philippines-Australia Basic Education Assistance for Mindanao (BEAM) is
committed to the continuing development of relevant materials as part of its goal
of providing culture-sensitive, holistic and appropriate education for the indigenous
people through the implementation of the IP curriculum. To address the dire need
of teachers and learners for reference materials on the indigenous communities,
the BEAM Program undertakes literature search and acquisition of information from
primary and secondary sources of information on indigenous knowledge, systems
and practices. The tedious process of material selection takes into account the
Basic Education Curriculum (BEC) learning competencies and the appropriateness
of the materials to the indigenous peoples' core values and methodologies being
integrated in the IP curriculum.
This Monograph Series was conceptualized to present authentic information
on the rich indigenous heritage of the predominant tribes for which the IP
curriculum is dedicated. For Region XI and Region XII, monographs were developed
on Bagobo, Mandaya, Manobo, Blaan, Tagakaolo, Sama, Mansaka, Matigsalog,
,
Dibabawon, Manguangan and Tboli.
!
The implementation of the IP curriculum in the Autonomous Region for
Muslim Mindanao (ARMM) targets the schools with predominant indigenous tribes of
Teduray, Baleg (Lambangian), Blaan and Dulangan ty\anobo. To support the schools,
' ......
monographs and other resource materials of these tribes are also being developed.
Among the information enclosed in the monographs are history and
genealogy, socio-political governance, education, health and livelihood practices
and beliefs, arts and literature and other relevant information of the tribes. These
basic data will continuously be expanded and enriched to serve as basis for other
subject-specific indigenized learning materials in support of IP curriculum.
In this endeavor, the BEAM gratefuLLy ackno""ledges the staunch support of
ARMM Regional Secretary Udtog Kawit, Regional Asst. Secretary Macalinog Saligoin
and DepED-Maguindanao Supt. Meriam Kawit, together with the IP pilot schools,
parents, elders and IP communities, in a gesture of sharing and promoting the rich
cultural heritage of the indigenous peoples.
t ~ , . ..,.
,';', -'
-
Origin &History of the Baleg (LambangianJ
BonelO
ISlaeJ7
Baleg (Lambangian) is a tribe that traced their roots to the historic war between the
Lambangian and DuLangan Manobo hundreds of years ago in a place calLed Binusugan near the T(ar,
river now called Barangay Villa monte in Lebak, Sultan Kudarat Province. The tribal war was cause
by the kidnapping of DuLangan Manobo experts in collecting honey bees by the Lambangian and sold
out to the Maguindanaon to serve as sLave in honey coLLection to be sold to Chinese traders.
The tribal war lasted of ten cropping season, or equivalent to ten years of conflict. The
Lambangian warriors came from as far as Bantek, Senigang and Balalaen while the Dulangan Manobo
warriors came from Buyaan, Mrawir and upper Tran., As a result, both party succumbed casualties
and this was only neutralized when a long drought called "lenggob" started to inflict damage to the
5
agricultural production areas of
the whole popuLace both the
Dulangan Manobo and Lambangian.
The tenggob brought food and
water crisis for almost three years.
I\t that time, the only place
without food shortage was in
tuduk Mrawir, the place of Datu
Mjdtu of the Dulangan Manobo.
Aware of the abundance of
food of tuduk Mrawir, one
Lambangian Chieftain and his
family tried to cross the war torn
areas of Binusugan going to Mrawir
to Look for food. With all his
wisdom, he succeeded to
penetrate tuduk Mrawir without
any untoward incidence and the
Lambangian Chieftain was able to
'2xplain to datu Midtu the negative
effects of war and the lenggob.
fhe two leaders concluded that
God punished them because of the
tribal war they engage so they
decided to stop the war but Datu
Midtu asked to marry the daughter
ot the Chieftain.
After the drought the
lambangian Chief went back to hls
place bringing with him seeds of
corn and other agricultural
Dmducts. His fellow Chieftains
\t{'?re surprised because they
taught that he and his family were
already executed by their Manobo
enemy. Knowing that he's still
alive and was abLe to penetrate
the DuLangan Manobo territory,
they called him Datu Dikalawanan,
a tribal tittle which means
supreme datu. From then on, a
formal negotiation took place until
such time that the relationship
6
was normalized.
The negotiation took place
the war zone area called Binusugan,
in Dulangan Manobo means battle
field using bow and arrow but the
name was corrupted by the presem
settlers and called it Villa monte , ;:c,
barangay located east of Leba\<.
In the negotiation, both
parties agreed to stop the conflict
and swear not to do it again and
instead maintain a friendly
relationship. The agreement was
sealed with inter-marriage of four
young men and women from both
Baleg (Lambangian) and Dulangarl
Manobo as a symbol of unity and
oneness of the Baleg (Lambangian\
and Dulangan Manobo.
This was finally concluded
with a ritual and prayer calling the
coming offspring of the newly wed
men and women as LAMBANG IAN or
cross breed of the Baleg
(Lambangian) and Dulangan Manoba
and should there any violation
hereafter, the Baleg (Lambangian)
shall be cut into pieces signifying thf'
nullification of the agreement.
Since then on, no war
between the Baleg (Lambangian)
Dulangan Manobo happened up to Uk:
present. With the TLAMADC now, this
historic event is again strengthened
and consolidated in the Autonomous
Region in Muslim Mindanao.
1
The
System to the T eduray
form of leadership and WllooIrG.".
governance practiced
Baleg (Lambangian) since time
up to the to the present. This is,
by a collective form of leadershfR
participation of the Maginged ....,"'....... , :;''',:
through attendance to assemblies andfQrbms
, ,.". -.
called for by the Baglalanor triba(..
holders in the different lines of workinttle
Tumanggong system of governance. "
The highest level of leadershfp,,:
reached by the Tumanggong system in it$:,:'
historical development is in the .
This means that every tribal group,emti g
the Tumanggong system of govemance'\'iCij'ts
own territory, center of
defense and programs to follow.'.'
According to the tribal elder's,
intrusion of the Sultanate systemiriMf
is not bloody. However, it was alsotain
with conflict because they entered
tribal territories controlled by theSq .""
the Tumanggong system. But thisconfl
resolved through conventional rott-O$:.
resulted to the division ofthe't'raditio
tribal communities into two groups.
First, the group of Mamalu who dlQOse
to remain as implementer of the TumanggOng
system; and second, the Tabunaway group'
who led and pursued the Sultanate system ".
and the Islamic faith. This situation formed
the historic treaty between the two leaders
and their followers.
0
Content of the treaty were as follows:
recognition and respect of the territory,
system of governance and religious beliefs of
each group; the continuing and non-l'imit
circulation of the means of livelihood and
Sawit system or gifts among communities;
unity against common enemy; and treatment
as brothers and sisters. This treaty was
publicly sworn by both parties thru a ritual
and mutually agreed that the treaty must be
observed by the leaders including the coming
generations to come.
Through the R.A. 8371 otherwise known
as the Indigenous Peoples Rights Act (IPRA) in
1997, the Tedurayand Baleg re-organized the
Tumanggong system of governance in October
2002 and called it the TUMANGGONG
JUSTICE AND GOVERNANCE (T JG).
THE PRINCIPLES FOLLOWED BY THE TJG
are:
Closeness and Good Relationship with
Nature The environment is the basic
source of food, medicines, and materials
for the home. It is also where the culture,
tradition and customs of the tribes are
rooted. The environment is the extension
of life and body. Hence, it is necessary to
preserve and maintain the people's
closeness to and good relationship with
the environment. Thus, it is strictly
prohibited to do and any activity
destructive to the environment.

Collective Leadership - The Tumanggong
Justice and Governance comes from a
tradition of collective leadership that
promotes a free, peaceful and modestly
progressive community. Because of this
experience, the Tribal Title Holders and
the whole tribes strongly believe that the
collective leadership is still effective and
appropriate even in the modern times.
Hence, it is necessary to implement,
pursue, and develop it.
In the collective leadership, the authority
of the Tribal Title Holders emanates from
the constituency through the latter's free
MoIIIIIJ'IIPh SIrIat IIaIaoll.anBlUlllJ lrllll
and voluntary participation in the ViUage
Assembly, Cluster of Villages Leaders'
Conference and the Tribal Congress.
CQmmunal Ownership of Everything
the Community - for the tribes, things ::ue
not owned by anybody. Humans are
the stewards of things on earth and are
free to use them in order to live and
survive in this world. The Tumanggon5;
Justice and Governance recognizes the
long experience of the tribes in terms
communal ownership especially with
regard to land and other basic sources
livelihood. On the other hand, it respect.:.:
the right of individual to own properties.
The Tumanggong Justice and Governance
also recognizes the concept of the tribe
that humans are just steward and
caretakers of things found on earth.
Tumanggong Justice and Governance
develops individual and collective
potential of the members of the tribes
agricultural production, industrialization
and even technical work.
Equal Status of Every Human in the
Society - The concept of equal status
every human being is based on the view
that Land is the Mother of humanity. Tlli:
being so that human beings as children
are equal. It is forbidden to use fellow
human beings in order to elevate one's
status in society

Peace of Mind as Basis of Justice and
Development - Peace of mind is the
absence of conflict in the community,
whether physicaL or emotional. This is
basis for justice and development for an
and not the satisfaction of one person or
few peopLe in the community.

Progressive Pluralism - Progressive
pluralism is characterized by being opere
to other individual or group of people :is
provided in Sections 4-7 of this Teduray
and Baleg constitution that recognize the
importance of human beings. Though open
to other people, their beliefs and mind, it
does not mean that their principles are
Lost.
9
TrbI
leader either in MSI, Kasariga!1,
Kefedewan and the obligation of all the
Timfada Umud.
THE TEGUDON
The Tegudon is the detailed basis
day to day activities in implementing
Ukit. It has to land and community livelihood,
leadership, culture, defense, justice and Lile
development of the society. It composed
five chapters.
.. First: Signs (Tuladan) - in this chapter
material basis of principles and
.upheld by the Timuay system
discussed, such as sacred wild
(lemugen), stars (gitoon), venerable
(ferudi), commandment ordained
venerable chieftains (fituwa) , anel
indications on earth (fengintemenan).
.. Second: Man and Culture - discusse(1
this chapter are: different types
residents, family and relation, youth and
women, marriage, wedding, separation
(divorce) celebration and festivitie::.,
forbidden (taboo) and death.
.. Third: property and source of livelihoo(i
discussed in this chapter are: land and
livelihood, properties made by man,
costing, income including means
policies on how to develop a community.
.. Fourth: Governance - discussed in
chapter are: the laws, authorities and
masses, assemblies and how to maintain
free, develop and peaceful community.
.. Fifth: Justice - discussed in this chapter
are: all causes of conflict (Udu) or
feelings and how to settle the conflict
through the Tiyawan system.
DOWDY (TL Penal Laws)
,All types of penalties and disciplinary
actions are detailed in the DOWDY including
the manner of execution and who
(authorities) execute the penalties. '
11
11
.....
other friends gather in the house. Food
will be served, and on this occasion,
the formal announcement of the
marriage will be made to both the
groom and the bride in their own
house.
Sefetemeg (simple marriage) a simple
form of marriage designed to do away with the
character of Seferayan. The dowries are
withheld, pending complete procurement of the
dowry items. The activity can be accomplished
in one day.
Todon (Acknowledgement)
recognition is accorded to a new born
child of a couple. The parties (parents
of husband and wife) jointly sponsor
the affair. While things of value may be
given by party of the husband, the
same may not be considered dowry. It
is simply given as a gift usually
received by the grandparent of the
husband side.
Sumbak . to welcome the newly baby
he will be served with food then given
with property especially if there are
still pending balance to the dowry.
Male party may give fuyuon, kife fuyl'
and ungkak.
Suwey - the last and ultimate time tc.
welcome the children and demanded
for dowry because the female can no
longer bear children. Here the process
of bunu will be undertaken. The one
who will demand for the fee shall be
Blai Senanduron This is the term called for marrying another
person from other tribes. The ceremonies should follow the
traditional system.
Remetong - Marrying other woman either single or widow.
This is a personal decision of a husband to marry but according
to their agreement with his first wife, his relatives and parents,
the brother and sister including his parents in laws.
Barandiya [Properties Mada by Man]

....,
! ,
.,

.*
,

,.. 4',,: .
.......... .
r...'-""'.
M akina (Machineries) - manufactured
like truck, radio, watches, chainsaw, sewing
machine, bicycles, motorcycles, etc.
Sinafang (Guns) - guns that fire like pistols,
rifles, grenades, homemade bombs .
Teguwan (Bettlenut Box) - bronze rectangu!21.
box beautifully engraved where bettlenut art'
placed along with other ingredients. Exampie;
are Fatakiya - the biggest teguwan, Sentag .
teguwan with wheels, fastan - teguwan, etc.
Insod (Clothing) - use to cover the body. Ex.
Dress, pants, tubao (hat) dudm - for women,
shoes, slippers, eye glasses, etc.
Agong (Gongs) - bronze musical instruments
Iru-iru Law; - Properties found inside the hOllsE'.
e.g. pots, conta'iner, plates, knife, ladle-se!iclt_'l ..
spoon,
Iru-iru (FegegaJebek) - Farming 'implements,
Fais - bolo, Falakol - ax, Susod - for weeding or
trowel, Fatuk - machete, kemanga - harrow,
suyod - a kind of harrow use for lowland farming,
fi ko-pick-mattock, fala-spade, sangot-sickle,
and others.
17
MUllI.SIriJI: llllallJAaallllllrllrl
Fusaka Kulangen - inherited weapons for
protection on self-defense.
Fana bow and arrow
Sundang- sword
Tabas a bolo with special handle
Gurong - special kind of knife
Sebat -spear
Teneto - a kind of sword
BakU -pointed stick usually made of
bamboo planted on the ground with the
end upward
Blatik - made of heavy lumber
arranged in much a way
that when an enemy pass
under it, the lumber will
fall on the person
Sinumbo - a pointed stick made of
light bamboo
Klung shields
Libuntong- a kind of dress made of
cotton thick enough no
pointed instrument like a
spear can penetrate, etc.
Fegefedait - Material needed to make one look
Photograph courtesy of PACAP-lDCI
attractive or beautiful.
Geiat - a fancy knife
Sengkil anlet made of bronze
Bangkiyaw or Melimedek
Atai lipstick
Beedak - face powder
Feamot perfume
If!t - Hairpin
Aretes earing
Tising - ring
Dna necklace etc.
FiShing is done usually during dry season
when mountain creeks and streams are shallow
and fish traps are easy to set. Kenaban, a fish
trap made of fine strips of bamboo, is place in
shallow water and at the mouth of tributaries.
In deeper parts of the water, hooked and lines,
baited with snails or the entrails of chicken, are
used. In the creeks are caught eel, mudfish,
and fait a species of smflll mountain fish.
Snails, shells and bigot are abundant. Another
method of fishing is by using poisonous barks 0
certain trees or vines. These are pounded and
the pulp is thrown into the river. Sometimes a
whole fenuwo of thirty to a hundred people,
including chHdren, go to the river to help. Only
the aged stay at home to guard the house.
Sometimes, the fishing group stays away for
Trill
two or four days.
Hunting expedition also take
during dry season. Bows and arrow,
spears and sebC1t, a spear with
barbs, are used. Dogs are
indispensable for they can easily
spot a quarry. Another way m
hunting is by semokuf. Here, lrG'YI
twenty to fifty men spread out
around a large area supposed t G
harbor wild pigs and deer. The Il len
shout and make a lot of noise to
frighten the pigs or deer as
move closer into a pocket wherE:
several men, armed with spears,
bows and arrows sebC1t, and bekirer,
a small sebat used very much like an
arrow, wait to kill the animals. 4
lucky semokuf would sometimes be
rewarded with ten or more pigs i<nc
deer.
Traditional Attire
In ancient times Baleg
(Lambangian) women had their
looms and supplied their familie"
with cloth. Cloth weaving then v,as
a young woman's occupation.
However, when the Balegs
discovered that they easily gel C.ott:
from the markets, usually two
hike away in the plains, they
abandoned their looms and turned
to other occupations.
The young women wear fenligis, /\
blouse with full bodice fastened at
the neck with a decorative
and a tight inset belt with six or
eight small and equally beautiful
buttons. The bottom of the dres
from the waist down to the hips is
pleated. The long sleeves. are slit up
to the elbows to give room for
movement and to show the rinti, a
series of individual brass bracelets
that fit and cover about three-fourths of the
forearm. Skirts are tawih a tubular sarong,
doubled and wound around the waist. This is
usually secured with leget, a many-stranded
belt of brass.
~ .
" . - ~ ;
21
Alphabot of tho Balog [LambangianJ
Aa Amok (If)
Bb Bagong
Cc Cud (Flesh)
Dd Daon (Leaf); Dawet (Name)
Ee Egowl (TaU)
Ff Fiyo (Good); Falakol (Axe)
Gg Getoes (Hunger)
Hh He's (Expression)
Ii Ibeem (You)
Jj (no word)
Kk Klang (Corn)
II Lubon (Small Rice field)
Mm Miemet (Consume); Matey (Dead)
Nn Nonok (Balite Tree)
00 Olego (Go Home); Ole (Snake)
Pp (no word)
Qq (no word)
Rr (no word)
55 Songko (Sickness)
Tt To'ow (True)
Uu (no word)
Vv (no word)
Ww Wayeg (Water)
Xx (no word)
Yy (no word)
Zz (no word)
22
Head
Eyes
Ears
Nose
Eyebrow
Eyelashes
Hair
Face
Mouth
Teeth
Tongue
Neck
Armpit
Elbow
Fingers
Fingernails
Little Finger
Thumb
Pointer
Shoulder
Breast
Knee
Legs
Toe
Feet
Common Terms: Body Parts
Ulew
Moto
Klengo
Erong
Kleweng
Flekflek
Balew Ulew
Falas
Ba
Kfen
Dila
Leel
Ima
Segow
Dao Kernel
Kenogaw
Klegooy
Edeng Kernel
Toko Tenoro
Wala
Kumeng
Tul
Feninting
Taked
.-
Dao Sekey
Common Terms: Food
Amplaya Leya
Rice Debah
Saluyot Klo'y
Viand Tenabel
Onion Lans6na
Water Wayek
Camote Uni
Bread Fan
Gabi Ludeng
Sugar Asukal
Okra Kuwey
Coffee Cafe
Pechay Sabe
Mango Manga
Kadios Blatong Kayew
Banana Saging
Avocado Abokado
Pineapple Nanas
Jackfruit Badak
Orange Fega
Kalamansi Klemunding
Common Terms: Kitchen Utensils
Plate Below
Spoon Seledot
Ladle Eluf
Pot Kuleng
Frying Pan Kala
Glass Inenum
Common Terms: Plants
Rice Faley
Corn Kelang
Beans Bana
Eggplant Segutong
Squash Bobangko
Cucumber Temon
Ginger Geva
Patola Salekuwa
23

MIl If.SIrtBI: _ iJJIIDUad Trill
Numerals of the BalBg [LambangianJ
Cardinal Numbers
BalegS (Lambangians) can count as many
as nine hundred thousands. In courting big
numbers above ten, the tens are counted on the
fingers and the hundreds and thousands are
signified by pebbles, kernels of corn, or other
small seeds or things. Sometimes markings are
made with charcoal or wet lime on rafters or
beams, to mean tens, hundreds or thousands.
The basic numbers are:
These numbers are prefixed to deSignate
numbers of tens, hundreds, thousands, and tens
of thousands as the case may be.
20 -Iuo folo ; 2 tens
50 - limo folo ; 5 tens
300 - telew ratufJ ; 3 hundreds
6000 - nem nibu ; 6 thousands
40,000 - fat laksa ; 40 thousands
Bla is the contracted form of Blab which means
"and", and is used thus:
13 - folo bla telew
10 and 3
71 - fitew folo bla seba-an
7 tens and 1
836 -walew ratuh bla telew folo bra nem
8 hundreds and 3 tens and 6
2467 - luo nibu bla fat ratuh nem folo bla
fitew
2 thousands and 4 hundreds and 6 tens
and 7
30,284 - te/ew laksa bla luo ratuh bla walew
folo bla fat
30 thousands and 2 hundreds and 8
tens and 4
Sege-blintuwa - 1 year
Ruo ge-blintuwa - two years
Sege-kobong - Y2 coconut shell-full
Serifo - 1 arm stretched long
Ruo rifo - 2 arms stretched long
The prefix ge is affixed to the unit of
measure when more than 1 is referred to.
Ordinal Numbers
Sungu-sungu -first
Ge-Iuo - second
Ge- telew - third
Ge-fot - fourth
Ge-limo - fifth
... and so forth with the prefix ge to any
number to signify position or occurrence. But
8a/egs (Lambangians) do not often use the
ordinals as shown above. Instead te-munding,
meaning "next", is used.
Measurement Units
Time
Gefuen - morning
Sege-teresangan - 1 day
Ge-utuh - noon
Sege-klungonon - 1 night
Temegen - afternoon
Demo - tomorrow
FuefJ - day
Bele-ewe - today
KelYJ)gonon - night
Na-temegen (Naburay) - yesterday
Sege-fadiyan - 1 week of 7 days
Sege-teresang-klungonon - 1 month of
approximately 28 days
Sege-blintuwa - one year of about 7 months,
from clearing a kaingin to the time of
threshing the palay harvested
Again, to take track of time, markings of
lime or charcoal are made on the beams or
rafters of buildings to signify days, weeks,
months, or even years; the person making
these marks has his own particular way of
producing these marks so he does not get
confused as to whether they are intended for
days, weeks, etc.
Length, Distance, and Height
Selowoh-dao-kemer- one finger-point long
Selangew - the length from the tip of the
thumb to the tip of the middle finger the
same hand
Selifo - one brasa, or in both arms stretched 1
the distance from the tip of the middle
finger of the opposite hand
Seteteng-kumeng - from the tip of the middle
finger to the center of the breast; 1h of
serifo
Sege-belegbeg - within stone throw
Selenet - 1 renet;10 brasas (arm-stretched)
long
Gumaha-tawag - within earshot
Sege-teenalum - 1 kaingin width away
Se/iyas - 10 brasas (arm-strethched) high
Gumaha-kawa - within reach high
... and so forth with the prefix ge to any
number to signify position or occurrence. But
Balegs (Lambangians) do not often use the
ordinals as shown above. Instead te-munding,
meaning "next", is used.
Capacity
Sekemkem - one fistful
Sedagut - one handful when scooped
sege-kobong - 1h coconut shell full
sege-biton - one biton full; about 1
kerosene can full
sege-keleleng - full, with a capacity of from 2
to 10 sacks
sege-kuleng - one pot-full
sege-Iaya - 1 bamboo tube full
sege-reban - 1 buri bag full, with a capacity
1 ganta
Se indicates "one". When more than one,
therefore, is meant, the se is dropped and
number desired is prefixed.
25
The Enchanted Ranao Koduwang
S Keduwang ay isang tinaguriang
B'eleyan na may angking kapangyarihan. Isa
syang makisig at makatao at higit sa lahat ay
guwapo. Dahil dito, hindi maiiwasan na may
humahanga sa kanyang taglay na pagkatao.
5i Kenogon ay isa sa mga babae na
humahanga at kagkakagusto sa kanya. Isang
araw, ang mga kasamahan nina B'eleyan
Keduwang at Kenogon ay pumunta sa Hog ng
Lambangian upang mangisda. Marami sHang
nahuling isda tulad ng B'eleg (kasili) at B'elolo.
Pagdating ng Han sa mga kasamahan nita galing
sa ilog ng Lambangian, si Kenogon ay kUnlun;;
ng isang B' eloto at ginawang sigarilyo at :-;i
B'eleyang Keduwang naman ay kumuha ng
kaputol ng B'eleg 0 kasili at ito ay girmv\iti
niyang porsetas.
Habang nag-uusap silang dalawCl
bHang nag-iibigan, dumating ang isang
kasama ng mga taong nanghuli ng isda sa Hog
Lambangian, nagpamalas ng kakaibilrig
pananalita 51 B' eleyang Keduwang na pati :11ii}
aso ay kinausap at tinanong niya ng
"marami ba kayong nahuli?", agad sumagot
aso ng ganito, "rnarami kaming nahuli sub3!1t
baka hindi kayo makakakain".
Mula sa eras na iyon, biglang dumHirn
ang kapaligiran, ito ay kumidlat at kumLlog
sabay bagsak ng malakas na ulan. Hanggang :sa
malunod ang/ kinatitirikan ng kanilang ba!1EN
kaya nagiging Ranao Keduwi1ng sa kasalukuyaL
Ang iba ay nagsipaglikas upang humingi
ng saklolo hangang sa Ranao Roma na ang ib;g
sabihin ay naitapon niya ang Roma kaya ito
nagging Ranao Roma. Ang iba naman ay
dumating sa Ranao Boring at kumuha ng uling at
itinapon kaya tinawag itong Ranao Boring.
Ang iba nmang kasamahan nita?,y
kumuha ng Badak 0 langka at itinapon sa iup:::,
pagbagsak nita ay naging Ranao kayaito :,y
tinawag na Ranao Badak. Ang iba naman
kumuha ng Bentok 0 bag na pinaglalagyan
gamit at tinapon nang bumagsak ito sa lupa
ay tinawag na Ranao Bentok.
2J
J
Nang niLimbag ng Diyos ang langit at
pati na ang mga kahoy, tubig, hangin, mga
hayop at kulisap, kayrami nang mga
kababalaghan ang nagaganap na kung saan ito
ay nananatiling tanong hanggang sa
kasalukuyan. Ayon sa mga kanununuan, ang mga
galeg raw ay nandirito na sa kabundukan ng
Bago lumikas si MamaLo gaLing sa
;\apatagan sa kabundukan ay nadatnan na nya
ang mga grupo ng mga Baleg sa kabundukan.
i'l.yon sa kaniLa, ang kanilang pinagmulan ay si
Temegel na isang dalagang ina na kung
;(1all ito ay nagkaroon ng dalawang anak na sina
~ ) o l a l o Talon at S1 Lomabet. Si Lomabet ay
ma,hiLig mangaso. Laging wala sa kanilang
Jahay. Sa 'di inaasahang pangyayayri at dahil
makapangyarihan nga ang ating Panginoon, ang
'1zmay ni Lomabet na si Temegel at ang kanyang
Kasama ay hindi na niya naratnan sa kanilang
bahay dahil ito ay umakyat na sa langit 0
Dimiyat.
Bilang tanda na siya makasunod sa
!;;anyang nanay, naisip niyang kumuha ng watong
bilog na buhok ng kanyang nakuha na baboy
ramo 0 blogal at inUagay niya ito sa pang-pang
at sabay sabing pag hindi ko matamaan ang
bawat isa sa mga buhok na ito, ibig sabihin
hindi ako makakasunod sa nanay ko.
Nang malapit nang matapos ay biglang
lumabas ang malaking Busaw 0 aswang. Kinuha
niya ang ahas at pinulupot at sabay sabi kung
sino man ang unang makakakita sa'yo ay
tatawaging BaLeg. Binugsok niya ang kanyang
pana at bigLang tumubo ang isang puno ng Apos
o kawayan kava may apos sa ngayon. At kinuha
niya ang bala ng kanyang pana at ito'y binugsok
rin at ito'y bigLang tumubo kava mayroong
bagakay sa ngayon. Kaya 'yon na ang simuLa na
nakasunod siya sa kanyang nanay sa pagdiyat 0
pag-akyat sa Langit.
At si BoLalo TaLon ay nanatili sa lupa
kaya nagkaroon ng BaLeg sa kasaLukuyan. Sa
patuLoy ng pag-inog ng mundo, hindi mapigilan
na magka-asawa at magka-anak ang mga lahi nj
BoLalo Talon at ito ay naka-asawa sa mga
nilaLang ng Panginoon na mga Manobo ng
nagkaroon sUa ng anak. Ito at tinawag na
Lambangian sa ngayon.
I.
Mag-ingat ka na
Magandang binibini
Walong araw nalang
At dumating na
Ang takdang araw
May gusting mag-asawa
Sa iyo, upang magkaroon
Ka ng maraming anak
II.
Kung dito lang ang spring
Paluin ko sa matigas
Na bato, upang magkalat ang dumi
III.
Isang napakagandang kahoy
Sana makuha ko at subalit
Huwag na lang, dahil mula sa dulo
Hanggang ugat aang tumutulong lumot
IV.
Kung ako'y gusting mag-asawa
Ayaw ko ng taong bundok
Gusto ko ng tao malapit sa dagat,
Oahil magaganda at matatalino
V.
Hoy kaibigan, huwag kang magagalit
Oahil hindi naman ikaw ang iniistorya
)
!.
I