This essay is purely linguistic in character and purpose.
In taking phonetic notes on Tagalog I noticed that the pronunciation of the speaker to whom I was listening, Mr. Alfredo Viola Santiago (at present a student of architectural engineering in the University of Illinois) presented certain features of accentuation not mentioned in the descriptions familiar to me. With the intention of briefly describing these features, I took down more extensive notes and asked Mr. Santiago to tell me in Tagalog the stories of “The Sun” and “The Northwind and the Sun,” used as models by the International Phonetic Association.
The data so obtained showed that the features of accentuation I had observed were in part distinctive (expressive of word-meaning), and, further, that certain other features, which were but imperfectly described in the treatises I knew (so especially the use of the “ligatures”), appeared in Mr. Santiago’s speech in a regular and intelligible manner. A more extensive study was thus indicated.
The results of this study were subject to two obvious limitations. The utterances I had transcribed were either translations or isolated sentences, and I could not determine to what extent the features of Mr. Santiago’s speech which I had observed were general in Tagalog.
The former of these limitations was fully overcome when I asked Mr. Santiago to tell me connected stories. In addition to fortunate endowments of a more general kind Mr. Santiago possesses, as I found, that vivacity of intellect and freedom from irrelevant prepossessions which we seek and so rarely find in people whose language we try to study. This latter quality may be due in part to the fact that, as Mr. Santiago’s education has been carried on entirely in Spanish and English, his speech-feeling for his mother-tongue has not been deflected by the linguistic, or rather pseudo-linguistic training of the schools, so familiar to us. However this may be, I cannot be grateful enough to Mr. Santiago (and I hope that the reader will join me in this feeling) for the intelligence, freshness, and imagination with which he has given us connected narratives in his native language,—stories he heard in childhood and experiences of his own and of his friends. It is to be hoped that some of these will be of interest to students of folk-lore (as, for instance, Nos. 9, 10, 11, the old Hindu fable in No. 4, and the Midas story, much changed, in No. 5); the texts are here given, however, only for their linguistic interest.
The second limitation could not be overcome. As there exists at present no adequate description of the dialectal differentiation of Tagalog, nor even an adequate description of any one form of the language, I can make no definite statement as to the relation of Mr. Santiago’s speech to other forms of Tagalog.
What is here presented is, then, a specimen of the speech of an educated speaker from Mr. Santiago’s home town, San Miguel na Matamés, Bulacán Province, Luzón. It would have been possible to include in the description the speech of at least one other educated Tagalog from a different region (uneducated speakers are unfortunately not within my reach), as well as such data as might be gathered from printed Tagalog books: I have refrained from this extension because, at the present state of our knowledge, a single clearly defined set of data is preferable to a necessarily incomplete attempt at describing the whole language in its local and literary variations. Comparison of literary Tagalog (chiefly the translation of José Rizal’s “Noli me Tangere” by Patricio Mariano, Manila, Morales, 19131) shows that Mr. Santiago’s speech is not far removed from it. In most cases where my results deviate from the statements of the Spanish grammars, the evidence of printed books (and not infrequently the internal evidence of the grammars themselves) shows that the divergence is due not to dialectal differences but to the fact that the grammars are the product of linguistically untrained observers, who heard in terms of Spanish articulations and classified in those of Latin grammar.
This study presents, then, the first Tagalog texts in phonetic transcription and the first scientific analysis of the structure of the language2. Although the nature of the problem forbade the use of any material other than that obtained from Mr. Santiago, I have examined all the treatises on Tagalog accessible to me. No experience could show more clearly than the reading of these books the necessity of linguistic and especially phonetic training for anyone who wishes to describe a language. Not one of the works in the following list3 contains an intelligible description of the pronunciation of Tagalog. The only general work of scientific value is the excellent second volume of P. Serrano Laktaw’s dictionary. Much as one may admire the pioneer courage of Totanes and the originality of Minguella, these venerable men were as little able to describe a language as one untrained in botany is to describe a plant. Among the authors of monographs are several good names and one or two of the greatest in our science: nearly all of these authors mention the difficulty under which they labored for want of an adequate description of the language.
1 An English translation by Charles Derbyshire was published in 1912 by the Philippine Education Company in Manila and the World Book Company in New York, under the title “The Social Cancer”.↑
2 The entire syntax and much of the morphology, especially whatever relates to the accent-shifts in word-formation, will be found to be new. I have of course refrained from any and all historical surmises beyond the indication of unassimilated loan-words. The system of transcription used is, with a few deviations, that of the International Phonetic Association.↑
3 They were accessible to me chiefly through the courtesy of the Newberry Library in Chicago.↑
Alter, F. C., Über die tagalische Sprache. Wien 1803.
Blake, F. R., Contributions to comparative Philippine Grammar. (Journal of the American Oriental Society, vols. 27, 28, 29, 30).
Brandstetter, R., Tagalen und Madagassen, Luzern 1902. (= his Malayo-polynesiche Forschungen, ser. 2, no. 2).
Conant, C. E., The names of the Philippine languages. (Anthropos, vol. 4).
The pepet law in the Philippine languages. (Anthropos, vol. 7).
de Coria, J., Nueva gramática tagalog. Madrid 1872.
Cue-Malay, G., Frases usuales para la conversacion en español tagalo é ingles. Manila 1898.
Doherty, D. J., The Tagalog language. (Educational Review, vol. 24).
Durán, C. G., Manual de conversaciones en castellano tagalo é inglés. Manila 1900.
Fernandez, D. E., Nuevo vocabulario ó manual de conversaciones en español, tagalo y pampango. Binondo 1901.
Francisco [Blancas] de San Josef, Arte y Reglas de la lengua Tagala. Manila 1832.
Garcia, F., at Herrera, V., Manga onang turo sa uikang inglés. Maynila 1902.
Gaspar de San Agustin, Compendio de la Lengua Tagala. Manila 1879.
Hévia Campomanes, J., Lecciones de gramática Hispano-Tagala. Manila 1872. 3d ed. 1883. 4th ed. 1888.
von Humboldt, W., Die Kawi-Sprache, vol. 2, pp. 315 ff., 347 ff. (= Berlin Academy Transactions, 1832, vol. 3).
Kern, J. H. C., Over zoogenaamde verbindingsklanken in het Tagala. (Bijdragen tot de taal-, land- en volkenkunde van Nederlandsch-Indië, ser. 3, vol. 11).
Sanskritsche woorden in het Tagala. (ib., ser. 4, vol. 4).
Kirk, May, The Baldwin primer. Tagalog edition. New York [1899 and 1902 copyright].
Lendoyro, C., The Tagalog language. Manila 1902.
MacKinlay, W. E. W., A handbook and grammar of the Tagalog language. Washington 1905.
Marre, A., Grammaire tagalog (Bijdragen, ser. 6, vol. 9).
Merrill, E. D., A dictionary of the plant names of the Philippine Islands. Manila 1903. (Publications of the Bureau of Government Laboratories, Department of the Interior, Philippine Islands, no. 8).
Miles, J., Método teórico-práctico y compendiado para aprender el lenguaje Tagálog. Barcelona 1887.
Minguella, T., Ensayo de gramática Hispano-Tagala. Manila 1878.
Método práctico para que los niños y niñas de las provincias tagalas aprendan á hablar Castellano. Manila 1886.
Neilson, P. D., English-Tagalog Dictionary. Manila 1903.
Tagalog-English Dictionary. Manila 1903.
Nigg, C., Tagalog English and English Tagalog Dictionary. Manila 1904.
de Noceda, J., y de Sanlucar, P., Vocabulario de la lengua Tagala. Manila 1860.
Paglinawan, M., Balarilang Tagalog [on cover: Gramatikang Tagalog] Maynila 1910.
Pardo de Tavera, T. H., Consideraciones sobre el origen del nombre de los números en Tagalog (La España oriental 1889).
El Sánscrito en la lengua Tagalog. Paris 1887.
Rizal, José, Die Transcription des Tagalog. (Translated by F. Blumentritt, Bijdragen, vol. 42).
de los Santos, Domingo, Vocabulario de la lengua Tagala. Manila 1835 (reimpreso).
Serrano, R., Diccionario de terminos comunes Tagalo-Castellano. Ed. 3. Binondo 1869.
Nuevo diccionario manual Español-Tagalo. Manila 1872.
Serrano Laktaw, P., Diccionario Hispano-Tagalog. Primera parte. Manila 1889.
Diccionario Tagalog-Hispano. Segunda parte. Manila 1914.
de Totanes, S., Arte de la lengua Tagala. Manila 1745. Sampaloc 1796. Manila 1850. Binondo 1865 (reimpreso).
Wolfensohn, L. B., The infixes la, li, lo in Tagalog. (Journal of the American Oriental Society, vol. 27).
Translation
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1. Aŋ ulòl na uŋgòʾ at aŋ marúnoŋ na pagòŋ.
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1. The foolish monkey and the clever turtle.
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Mínsan aŋ pagòŋ hábaŋ nalìlígo sa ílog, ay nakàkíta syà naŋ isa ŋ púno-ŋ-ságiŋ na lumùlútaŋ at tinátaŋày naŋ ágos. Hiníla niya sa pasígan, dátapwat hindí nya madalà sa lúpaʾ. Dáhil díto 5tináwag nya aŋ kaybígan niya ŋ uŋgòʾ at iniyálay nyà aŋ kapútol naŋ púno-ŋ-ságiŋ kuŋ itátanim nyà aŋ kanyà ŋ kapartè. Tumaŋòʾ aŋ uŋgòʾ at hináte nilà sa gitnàʾ mulá sa magkábila ŋ dúlo aŋ púno naŋ ságiŋ. Inaŋkìn naŋ uŋgò aŋ kapútol na máy maŋa dáhon, dáhil sa panukálà nya na iyòn ay tùtúbo na mabúti káy sa 10kapútol na wala ŋ dáhon. |
Once upon a time, when the turtle was swimming in the river, he saw a banana-tree adrift and being carried along by the current. He dragged it to the beach, but was not able to carry it up to the solid ground. Therefore he called his friend, the monkey, and offered him a half of the banana-tree, if he would plant his part for him. The monkey agreed, and they divided the banana-tree at the middle, half-way from either end. The monkey took the half which had leaves, because he thought it would grow better than the half which had none. |
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Naŋ makaraàn aŋ ila ŋ áraw, aŋ púno naŋ uŋgòʾ ay namatày, yámaŋ aŋ sa pagòŋ ay tumúbo haŋgàŋ sa magbúŋa. Aŋ maŋa ságiŋ ay nahinòg, dátapwat hindí maakyàt naŋ pagòŋ. Dahil díto tináwag nyà aŋ kanya ŋ kaybíga ŋ uŋgòʾ at inyálay nya aŋ ila ŋ 15búŋa naŋ ságiŋ kuŋ àakyatin nyà aŋ púnoʾ. Aŋ uŋgòʾ ay umakyàt at kumáin naŋ makàkáya. |
When a few days had passed, the monkey’s tree died, while that of the turtle grew until it bore fruit. The bananas grew ripe, but the turtle could not climb for them. Therefore he called his friend, the monkey, and offered him some of the fruits of the banana, if he would climb the tree. The monkey climbed up and ate for all he was worth. |
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Sinábi naŋ pagòŋ: “Hulúgan mo akò.” |
Said the turtle: “Throw me some.” |
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Dátapuwat isinagòt naŋ uŋgòʾ: “Balat màn at malinamnàm ay hindí kita hùhulúgan.” |
But the monkey answered: “Though sweet the skins, I’d throw you none.” |
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20Aŋ pagòŋ ay nagálit at nagsábug sya naŋ tinìk sa palígid naŋ púnoʾ. Naŋ lumuksò aŋ uŋgò ay nátinik syà. Pinagbintaŋan nyà aŋ pagòŋ at kanya ŋ hinánap úpaŋ parusáhan niyà. Nàhúli nya aŋ pagòŋ sa kabilà naŋ isa ŋ toòd. |
The turtle got angry and scattered spines round the foot of the tree. When the monkey jumped down, he landed on the spines. He suspected the turtle and looked for him, in order to punish him. He found the turtle behind a stump. |
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Sinábi nya sa pagòŋ: “Kità ay áki ŋ parùrusáhan. Mamíli 25ka sa dalawà. Dikdikìn kità sa lusòŋ o lunúrin kità sa ílog?” |
Said he to the turtle: “I am going to punish you. Choose between the two: shall I bray you in a mortar or drown you in the river?” |
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Aŋ marúnoŋ na pagòŋ ay nagumpisà naŋ pagsisigàw at hinilìŋ nya sa uŋgòʾ na, kuŋ maàáreʾ, ay dikdikìn siya sa lusòŋ. |
The clever turtle began to shout and begged the monkey, if it were possible, to bray him in a mortar. |
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Dátapwat isinagòt naŋ uŋgòʾ: “Ibíbigay kò sa iyò aŋ parúsa na hindí mo gustò.” |
But the monkey answered: “I shall give you the punishment you don’t want.” |
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30At inihágis nya sa ílog aŋ pagòŋ. |
And he threw the turtle into the river. |
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Naŋ dumápo aŋ pagòŋ sa túbig ay nagsisigàw sya at sinábi nyà sa uŋgòʾ: “Salámat, kaybígan. Itò aŋ áki ŋ tìráhan!” |
When the turtle arrived in the water, he set up a shout and said to the monkey: “Thank you, friend! This is my home.” Note. p. 16, l. 2 aŋ pagòŋ hábaŋ nalìlígoʾ is unusual and no doubt traditional for hábaŋ aŋ pagòŋ ay nalìlígoʾ. Similarly, p. 16, l. 18 Balat màn at malinamnàm ... is traditional (proverbial) for modern Káhit na malinamnàm aŋ maŋa balàt. |
2. Aŋ pagtatakbúhan naŋ usà at naŋ susòʾ.
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2. The race of the deer and the snail.
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Isà ŋ usà ŋ naŋìŋináin sa gúbat ay nakátagpò naŋ isa ŋ susòʾ na gumàgápaŋ sa dáhon naŋ búhoʾ. Aŋ usà ay naghintò naŋ paŋiŋináin at pinagmasdàn nyà aŋ mabágal na paggápaŋ naŋ 5susòʾ. |
A deer, grazing in the jungle, came upon a snail that was creeping over the leaf of a bamboo-plant. The deer ceased from his grazing and watched the slow creeping of the snail. |
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Makaraàn aŋ ila ŋ sandalìʾ ay sinábi nyà sa susòʾ: “Ano ŋ hína mo ŋ lumákad! Bákit hindí ka magáral na lumákad naŋ matúlin? Gáya ko, akù y paráti ŋ nàhàhábul naŋ maŋa áso, dátapwat aŋ matúlin ko ŋ pagtakbò ay sya ŋ naglíligtàs sa ákin 10naŋ áki ŋ búhay. Dátapwat gáya mò, kuŋ ikàw ay habúlin naŋ káhit anò ŋ kaáway, papáno aŋ maŋyàyári sa iyo ŋ búhay? Pího ŋ ikàw ay màpàpatày.” |
When a few moments had passed, he said to the snail: “How slowly you walk! Why don’t you learn to walk faster? Look at me,—I am often pursued by dogs, but my swift running is what saves my life. But look at you,—if you should be pursued by any foe, what will ever save your life? Surely you will get killed.” |
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Pagkárinig naŋ susòʾ sa maŋa salità ŋ itò ay tiniŋnàn nya aŋ usà at kanya ŋ pinagarálan aŋ maínam nya ŋ paŋaŋatawàn, 15aŋ kanya ŋ mahahába ŋ paà, at aŋ malalakàs nya ŋ lamàn. Iníbig nya na siya màn ay gaya rìn naŋ usà úpaŋ siyà ay makatakbò naŋ matúlin. Dátapwat kanyà ŋ inakálàʾ na, kuŋ pilítin nya na sya y tumakbò, ay hindí sya màhùhulè naŋ malakì sa usà. |
When the snail had heard these words, he looked at the deer and scanned his fine physique, his long legs, and his strong muscles. He wished that he too might be like the deer, so that he could run fast. However, he thought that if he forced himself to run, he should not remain far behind the deer. |
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Sa gayòn ay isinagot nyà sa usà: “Ikàw ay mapaŋmatà. 20Hindí mo hinìhinálàʾ kuŋ anò aŋ magágawa naŋ isa ŋ may matíbay na paggustò. Hinàhámon kità na makipagtakbúhan sa ákin mula ríto haŋgàŋ sa ílog na nása bandà ŋ kalunúran mulà ríto.” |
Accordingly he answered the deer: “You are overweening. You do not suspect what can be done by one who has a strong will. I challenge you to race with me from here to the river that lies west of here.” |
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Aŋ usà ay tumáwa naŋ malakàs at isinagòt sa susòʾ: “Bákit mo inakála ŋ tàtalúnin mo akò? Sigúro ŋ ikàw ay magdàdáyaʾ!” |
The deer laughed loudly and answered the snail: “How can you think you will defeat me? I suppose you are going to cheat.” |
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25Isinagòt naŋ susòʾ, na hindí siya magdàdáyaʾ, at, úpaŋ máy-roo ŋ tumiŋìn sa kanilà at magìŋ hukòm sa kanila ŋ pagtatakbúhan, ay sinábi nyà na tumáwag silà naŋ isà sa maŋa kayibígan nilà, na sya ŋ magígiŋ hukòm. |
The snail answered that he was not going to cheat, and, so that there might be someone to watch them and be judge over their race, he suggested that they call one of their friends to be judge. |
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Aŋ usà ay pumáyag, at tináwag nilà aŋ isa ŋ kálaw, úpaŋ 30siya ŋ magìŋ hukòm. |
The deer agreed, and they called an owl to be judge. |
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Naŋ magumpisà silà naŋ pagtakbò ay malakì aŋ nagìŋ pagkáhuli naŋ susòʾ. Sa kanyà ŋ pagtakbò aŋ usà ay nakáraàn naŋ isa ŋ mayábuŋ na damúhan. Naghintú sya úpaŋ maŋináin, yámaŋ malakì aŋ pagkáuna nya sa susòʾ. Binálak nyà na pagkátanaw 35nya na dumáratiŋ aŋ susòʾ ay tátakbo syà ŋ mulìʾ. Dátapuwat, naŋ sya y makapaŋináin, ay sinumpòŋ sya naŋ katàmáran. Natúlug sya sa panukálà na màgìgisiŋ syà bágo dumatìŋ aŋ susòʾ. |
When they began to run, the snail was soon left far behind. On his course the deer came upon a flourishing grass-field. He stopped to graze, since his start over the snail was so great. He planned that when he saw the snail coming, he would start running again. However, when he had done feeding, he was attacked by laziness. He went to sleep, with the thought that he would wake up before the snail arrived. |
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Dátapwat, hábaŋ sya y natùtúlog, ay nakaraàn aŋ susòʾ. Naŋ mágisiŋ syà ay malálim nà sa hápon. Tumakbo syà naŋ úbus-lakàs 40patúŋu sa ílog, at doòn ay sinalúboŋ sya naŋ susòʾ at naŋ kanila ŋ hukòm na kálaw. |
However, while he was asleep, the snail passed by. When he awoke, it was already late in the afternoon. He ran with all his might to the river, and there he was met by the snail and their judge, the owl. |
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“Ikàw ay talúnan,” winíka pagdáka naŋ kanila ŋ hukòm. |
“You are defeated,” said their judge at once. |
3. Isà ŋ Biyàrnes-Sànto.
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3. A Good Friday.
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Si Hwàn at aŋ kanyà ŋ kaybíga ŋ si Pédro ay namámaŋká sa ílug patúŋo sa báya-ŋ-Balíwag. Sa baŋkàʾ ay máy-roon silà ŋ isà ŋ laráwan naŋ Krísto na kanila ŋ iniháhatid sa páreʾ, úpaŋ 5magámit sa pagdadáus naŋ isa ŋ Pitù ŋ Wíkaʾ. Si Hwàn ay sinìsiglàn naŋ tákot. |
Juan and his friend Pedro were canoeing on the river toward the town Baliwag. In their canoe they had an image of Christ which they were conveying to a priest to be used in the celebration of a Good Friday Mass. Juan was filled with terror. |
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Sinábi nya kay Pédro: “Aŋ táwu nátin sa baŋkàʾ ay tadtàd naŋ súgat at hindí humíhiŋà. Sa akálà ko y patày aŋ táo ŋ iyàn. Baká táyu aŋ pagbintaŋàn naŋ pári ŋ áti ŋ paghàhatdàn 10sa kanyà.” |
Said he to Pedro: “This man of ours in the canoe is all chopped up with wounds and no longer breathing. I think this man is a corpse. I am afraid we shall be suspected by the priest to whom we are delivering him.” |
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Isinagòt ni Pédro: “Sàsabíhin nátin sa kanyà na, naŋ màlúlan sa áti ŋ baŋkàʾ aŋ táo ŋ itò y ganyan nà aŋ kanya ŋ anyòʾ. Táyu y marámi ŋ tagapagpatotoò, kanyá hwag kà ŋ matákot.” |
Pedro answered: “We shall tell him that when this man was loaded into our canoe, he was already in this condition. We have many witnesses, so don’t be afraid.” |
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Naŋ dumatìŋ sila sa páreʾ, ay ibinigày nila aŋ laráwan. 15Pinagsabíhan silà naŋ páreʾ na pumaroòn sila sa simbáhan kinàbukásan naŋ hápon, úpaŋ makinìg naŋ sèrmon. |
When they reached the priest they gave him the image. The priest told them to come to church the next day in the afternoon to hear the sermon. |
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Si Hwàn ay siniglà ŋ mulí naŋ tákot, sapagkàt hindí nya màpagkúro kuŋ bákit íbig naŋ páreʾ na silà ay pása simbáhan. Paráti sya ŋ nakárinig naŋ maŋa táo ŋ kinumbidà sa simbáhan 20at doòn ay hinúli naŋ gwàrdya-sibìl. Dátapuwat hindí sya nagwíka naŋ anu màn kay Pédro, sapagkàt nàkìkíta nya na itò y walà ŋ tákot. |
Juan was again filled with terror, for he could not make out why the priest wanted them to go to the church. He had often heard of men being summoned to the church and there seized by the gendarmes. However, he did not say anything to Pedro, for he saw that the latter had no fear. |
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Kinàbukásan naŋ hápun ay naparoòn sila sa simbáhan, at doòn ay nàkíta nilà aŋ isa ŋ Krísto ŋ nàpàpákù sa krùs. |
On the next day in the afternoon they went to church, and there they saw a Christ nailed to the cross. |
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25Winíkà ni Hwàn: “Aŋ táu ŋ yaòn, kuŋ iyò ŋ natàtandaàn, ay sya náti ŋ inihatìd sa páreʾ. Mabúti táyo y dumoòn sa isa ŋ lugàr na hindí maáabut naŋ matà naŋ páreʾ.” |
Said Juan: “That man, if you remember, is the one we delivered to the priest. We had better go to some place out of sight of the priest.” |
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Kanyá silà ŋ dalawà ay naparoòn sa ilálim naŋ pùlpito, úpaŋ doòn nilà pakiŋgàn aŋ sèrmon. Nagumpisà aŋ Syéti-Palábras, 30at aŋ párì ay dumáratiŋ nà sa bandà ŋ hulì naŋ kanya ŋ sèrmon. |
So the two of them went under the pulpit, to hear the sermon from there. The Good Friday Mass began, and the priest was already getting to the last part of his sermon. |
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Winíkà naŋ pári sa kanya ŋ sèrmon: “Magsísi kayò sa inyù ŋ maŋa kasalánan, malulupìt na táo. Masdàn ninyò aŋ maŋa súgat na hiníwa ninyù sa katawàn naŋ áti ŋ Mànanákop.” |
In his sermon the priest said: “Repent ye of your sins, cruel people! Behold the wounds which you struck in the body of our Savior!” |
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Pagkárinig nitò ni Hwàn ay sya y siniglà ŋ mulí naŋ tákot, 35sapagkàt inakálà nya na siya y nàpàpagbintaŋàn. |
When Juan heard this, he was again filled with terror, for he thought that he had fallen under suspicion. |
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Kanyàʾ aŋ ginawá nya ay umalìs sya sa ilálim naŋ pùlpito, hinaràp nya aŋ páreʾ, at sinábi nya: “Ámoŋ, hindí po kamì aŋ sumúgat sa táo ŋ iyàn. Naŋ sya y ilúlan sa ámi ŋ baŋkàʾ, ay sugatan nà sya antimáno.” |
Therefore, what he did was to come out from under the pulpit, face the priest, and say: “Father, we are not the ones who wounded this man! When he was loaded into our canoe he was already wounded.” |
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40Pagkawíkà nya nitò ay bumalìk sya sa ilálim naŋ pùlpito. Hindí pinansìn naŋ párìʾ aŋ maŋa nárinig nya ŋ salitàʾ, at ipinatúluy nya aŋ kanya ŋ sèrmon. |
When he had said this, he went back under the pulpit. The priest paid no attention to the speech he had heard, and went on with his sermon. |
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“Dumatiŋ nà aŋ áraw na kayò ŋ maŋa makasalánan ay dápat magsipagsísi. Aŋ maŋa pintúan naŋ láŋit ay nábuksan nà sa pagkamatày naŋ áti ŋ Mànanákop, at káhit na sínu ŋ makasalánan ay makapàpásuk sa láŋit, kuŋ sila y magsipagsísi. Dátapwat, 5kuŋ hindí kayo magsipagsísi, ay màpàparusáhan kayò naŋ hírap na wala ŋ haŋgàn sa maŋa apùy sa infyèrno, dahilàn sa maŋa hírap na ipinasákit ninyò sa áti ŋ Mànanákop. Masdàn ninyò aŋ kanyà ŋ katawàn na pumàpáwis naŋ dugòʾ, aŋ kanya ŋ paà t kamày na nàpàpáko sa krùs, at aŋ kanyà ŋ maŋa súgat mulá sa 10paà haŋgàŋ úlo. Wala ŋ ibà ŋ nagpàpahírap sa kanyà at sumúgat sa kanyà ŋ mahàl na katawàn, kuŋ hindí kayò, maŋa táwo ŋ makasalánan, at, kuŋ hindí kayo magsipagsísi, ay mahùhúlug kayo sa infyèrno!” |
“The day has come now, when ye sinners must repent. The portals of Heaven are open now through the death of our Savior, and every sinner can enter Heaven, if he repent. But if ye do not repent, ye shall come to be punished with sufferings without end in the flames of Hell for the sufferings which ye caused our Savior to undergo. Behold His body sweating blood, His hands and feet nailed to the cross, and His wounds from head to feet. No one other caused Him to suffer and wounded His dear body, than you, ye sinners, and if ye do not repent, ye shall fall into Hell.” |
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Si Hwàn ay hindí màpalagày, at inakálà nya na aŋ pári ay 15sinìsilakbuhàn naŋ gálit lában sa kanyà. |
Juan could not remain in his place, for he thought that the priest was overflowing with anger against him. |
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Kanyàʾ hinarap nyà ŋ mulí aŋ páreʾ, at sinábi nya naŋ úbus-lakàs: “Ámoŋ, sinábi ko na pòʾ sa inyò kanína na hindí ako kasále ŋ sumúgat sa táo ŋ iyán, kanyá hwag pò ninyo akò ŋ ipadalà sa impyèrno.” |
So he again faced the priest and said, as loudly as he could: “Father, only a moment ago I told you that I had no part in wounding this man, so do not send me, sir, to Hell.” |
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20Aŋ pári ay siniglàn naŋ malakì ŋ gálit, kanyá sinábi nya sa maŋà nakíkinìg: “Anu ba kayò, maŋa uŋàs na táo? Walá baga ní isa sa inyò na makaháwak sa táo ŋ itò úpaŋ bigtihìn?” |
The priest was filled with great anger and said to the congregation: “What sort of people are you, foolish folk? Is there not one among you who can take hold of this fellow and choke him?” |
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Pagkárinig nitò ni Hwàn ay tumakbo syà naŋ úbus-lakàs at sinagasáa ŋ walà ŋ patumaŋgà aŋ maŋa táo ŋ nàlùluhòd at umíiyàk 25sa pagsisísi naŋ kanilà ŋ kasalánan. Sinundan syà ni Pédro at silà ŋ dalawà ay nagtakbúhan naŋ wala ŋ hintò haŋgàŋ sa dumatìŋ sila sa kanila ŋ báyan. At doòn ay ipinamalítà nila aŋ bútas-karáyum na niligtasàn nilà. |
When Juan heard this, he ran with all his might, trampling without regard the people who were kneeling and weeping in repentance of their sins. He was followed by Pedro, and the two ran together, without stopping, until they reached their home town. And there they told the story of their narrow escape. |
4. Aŋ kúbaʾ at aŋ bulàg.
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4. The hunchback and the blindman.
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30Isa ŋ kúbaʾ at isa ŋ bulàg ay matálik na magkaybígan. Kuŋ sila y naglálakàd aŋ kúbaʾ aŋ umàákay sa bulàg. Aŋ bulàg namàn ay syà ŋ pumápasàn sa kúbà kuŋ máy-roon silà ŋ mahírap na nilàlakáran, sapagkàt aŋ kúbaʾ ay mahínaʾ aŋ katawàn. |
A hunchback and a blindman were close friends. When they walked, the hunchback led the blindman; the blindman, on the other hand, carried the hunchback on his shoulders, when they had a hard road to travel, for the hunchback was weak of body. |
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Mínsan sila y nakáraàn naŋ isà ŋ púno-ŋ-nyòg. Íbig nila ŋ 35pumitàs naŋ búŋa, dátapuwat hindí nila màláman kuŋ síno sa kanilà ŋ dalawà aŋ áakyàt sa púnòʾ. Sinábi naŋ bulàg na hindí sya makaáakyàt, sapagkàt hindí nya màkìkíta kuŋ alìn aŋ pìpitasín, yámaŋ máy-roo ŋ maŋa múra ŋ búŋa. Aŋ kúbaʾ ay hindi rìn íbig umakyàt, dahilàn sa kanyà ŋ kahináan. Dátapuwat malakì aŋ pagkágusto nyà na kumáin naŋ nyòg. Kanyàʾ, sa katapusàn ay sinábi nya na siyà aŋ áakyàt. |
Once they came upon a cocoanut-tree. They wanted to pick some of the fruits, but they did not know which of the two of them should be the one to climb the tree. The blindman said that he should not be able to climb, because he should not be able to see which fruits to pick, since there were many unripe fruits. The hunchback also did not want to climb, on account of his weakness. However, he was very eager to eat of the cocoanuts, so, finally, he said to the blindman that he would do the climbing. |
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“Úpaŋ huwag kà ŋ mànakáwan naŋ maŋa ilálaglag kò ŋ búŋa, ay bìbiláŋin mo naŋ malakàs aŋ kalabùg sa lúpa naŋ maŋa 5búŋa na ilálaglag kò, úpaŋ áki ŋ matandaàn aŋ bílaŋ.” |
“To prevent your being robbed of the fruits which I shall throw down, do you count out loud the thud on the ground of the fruits as I drop them, so that I may keep track of the number.” |
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Aŋ kúba ay nagumpisà naŋ pagakyàt, dátapwat paŋaŋalahátì nya ay nahúlug syà. |
The hunchback began to climb, but when he was half-way up, he fell down. |
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“Isà!” aŋ sábi naŋ bulàg. |
“One!” said the blindman. |
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Sinábi sa kanyà naŋ kúbàʾ na siyà aŋ kumalabòg at hindí aŋ 10búŋa naŋ nyòg. |
The hunchback told him that it was he who had made the thud and not a cocoanut. |
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Umakyàt sya ulèʾ. Pagkaraàn naŋ ila ŋ sandalìʾ ay nahúlog ulí sya. |
He climbed again. After a few moments he took another fall. |
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“Dalawà!” isinigàw naŋ bulàg. |
“Two!” shouted the blindman. |
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Aŋ kúba ay nagálit, at sinábi nya sa bulàg na syà ay maúlit. |
The hunchback got angry and told the blindman that he was stubborn. |
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15Winíkà nya: “Iyo ŋ úna ŋ kumalabòg ay akò, aŋ ikalawà ay ako rìn. Kanyàʾ, wala pà ŋ niyòg akò ŋ nàpìpitàs.” |
He said: “That first thing that made a thud was I, and the second one was I again; I haven’t yet picked any cocoanuts.” |
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Dátapuwat aŋ bulàg ay nagakála ŋ gawì ŋ katatawanàn aŋ pagkahúlog naŋ kúbaʾ. Kanyá binálak nya na, kuŋ makárinig syà ulè naŋ kalabòg, ay sísigaw syà naŋ “Tatlò!” |
But the blindman planned to make fun of the hunchback’s falls. So he decided that, when he again heard a thud, he would cry “Three!” |
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20Aŋ kúba ay umakyàt na mulìʾ, dátapwat nahúlog dìn syà. Aŋ bulàg ay sumigàw naŋ “Tatlò!” at tumáwa sya. Aŋ kúba ay nagínit naŋ gálit. Nilapítan nya aŋ bulàg at kanyà ŋ sinampàl sa mukhàʾ. Aŋ sampàl ay tumáma sa maŋa matà naŋ bulàg, at dáhil díto ay nadílat aŋ kanyà ŋ maŋa matà. 25Úpaŋ maŋhigantì sya ay sinípà nya aŋ kúbaʾ. Tinamaan nyà itò sa likòd at dáhil díto ay nàúnat aŋ kanya ŋ kúbaʾ. |
The hunchback climbed again, but again fell. The blindman cried “Three!” and laughed. The hunchback grew hot with anger. He went up to the blindman and slapped him in the face. The slap hit the blindman’s eyes, and through it his eyes came open. To take revenge he kicked the hunchback. He struck him on the back, and through this his hump was straightened out. |
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Silà ŋ dalawà ay natwá sa naŋyári at lálo ŋ tumíbay aŋ kanila ŋ pagkakaybígan sa lugàr naŋ magkasirá silà. |
They both rejoiced at what had happened, and their friendship grew all the closer, instead of their becoming enemies. |
5. Aŋ hári ŋ may súŋay at si Hwàn.
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5. The king who had horns and Juan.
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30Sa isà ŋ kapuluwàn naghàhári aŋ isa ŋ táwu ŋ may dalawà ŋ maiiklì ŋ súŋay na nàtàtágù sa malagú nya ŋ buhòk. Hindí itò nàlàláman naŋ kanya ŋ maŋa pinaghàharían. Dátapwat aŋ líhim na ytò y nagumpisà ŋ nàibadyà sa madlàʾ sa pamamagítan naŋ maŋa maŋgugúpit na nakàpútul naŋ kanyà ŋ buhòk. |
On a group of islands there ruled a man who had two short horns hidden in his thick hair. This was not known to his subjects, but the secret began to spread among the people by way of the barbers who had cut his hair. |
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35Kanyá sya y nagkaroòn naŋ malaki ŋ gálit sa maŋa barbéro, at inakálà nya ŋ lipúlin aŋ maŋa barbéro sa kanya ŋ kaharyàn. Iniyútus nya ŋ humúkay naŋ ápat na malálim na balòn sa harapàn naŋ kanya ŋ tìráhan, at sa gitná naŋ ápat na húkay na yitò ay nagpalagày sya naŋ isa ŋ ùpúan. Isa ŋ áraw naupó sya sa taburéte 40sa gitná naŋ ápat na húkay, at báwat táo ŋ nagdaàn ay tinanùŋ nya kuŋ marúnuŋ maŋgupìt. Aŋ báwat sumagòt naŋ “Óo” ay pinahintú nya úpaŋ bigyàn nya naŋ guntìŋ at syà y gupitàn. Pagkaraàn naŋ ilà ŋ sandalìʾ ay itinanùŋ nya sa báwat maŋgugúpit kuŋ anò aŋ nàkìkíta nya sa úlo naŋ háreʾ. Aŋ maŋa 5maŋgugúpit ay nagsipagsábi naŋ katotohánan at báwat isà sa kanilà ay sumagòt naŋ súŋay aŋ kanila ŋ nàkìkíta. Aŋ báwat sumagòt naŋ ganitò ay ibinulìd naŋ háreʾ sa isà sa maŋa húkay sa palígid niyà. |
On account of this he conceived a great anger against barbers and planned to exterminate the barbers in his kingdom. He ordered four deep wells dug in front of his residence, and in the center between the four pits he had a seat placed. One day he sat down on the chair between the four pits, and asked everyone who passed whether he knew how to cut hair. Whenever anyone said “Yes,” he stopped him, gave him a pair of shears, and had him cut his hair. After a little while he asked each hair-cutter what he saw on his, the king’s, head. The hair-cutters all told the truth, and each one of them answered that he saw horns. Every one who answered thus was pushed by the king into one of the pits that were round him. |
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Nakaraàn aŋ ila ŋ áraw at aŋ dalawà ŋ húkay ay napunú 10nà naŋ maŋa barbéro at pinatabúnan na nyà. Dumálaŋ aŋ maŋa tao ŋ nagdádaàn na marúnuŋ maŋgupìt, at aŋ háre ay nagakála ŋ nápatay nà niya ŋ lahàt aŋ maŋa barbéro sa kanyà ŋ kaharyàn. |
A few days passed and two of the pits were already filled with barbers and were ordered by the king to be filled up with earth. The passers-by who knew how to cut hair grew scarce, and the king thought he had already killed all the barbers in his kingdom. |
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Isa ŋ áraw ay naghintày sya sa kanya ŋ ùpúan haŋgàŋ kataŋhalían bágo nagdaàn aŋ isa ŋ táo na nagsábi ŋ sya y marúnuŋ 15gumupìt naŋ buhòk. |
One day he waited on his seat until mid-day, before a man came by who said he knew how to cut hair. |
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Itinanùŋ sa kanyà naŋ háreʾ: “Anò aŋ paŋálan mo?” |
The king asked him: “What is your name?” |
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Isinagòt naŋ táo: “Aŋ paŋálan ko pòʾ ay Hwàn.” |
The man answered: “My name, sir, is Juan.” |
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“Gupitàn mo akò, Hwàn,” iniyútus naŋ háreʾ. |
“Cut my hair, Juan,” commanded the king. |
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Lumápit si Hwàn sa háreʾ at inumpisahan nyà aŋ paŋgugupìt. 20 |
Juan approached the king and began to cut his hair. |
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Makaraàn aŋ ila ŋ sandalìʾ ay itinanùŋ naŋ háreʾ: “Anò aŋ nàkìkíta mo sa úlo ko, Hwàn?” |
After a short time the king asked: “What do you see on my head, Juan?” |
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Aŋ kanya ŋ sagòt ay ganitò: “Aŋ iyo pò ŋ Kamàhálan, nàkìkíta ko sa úlo ninyò aŋ koróna.” |
His reply was thus: “Your Majesty, I see on your head the crown.” |
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25Itò ay ikinatuwá naŋ háreʾ. Kanyá nagtindig syà sa ùpúan at inákay nya si Hwàn sa kanya ŋ palásiyo at ginawá nya si Hwàn na barbéro naŋ háreʾ. Malakì aŋ suwèldu na ibinigày nya kay Hwàn, at pinatabúnan nya aŋ maŋa nàtìtirà ŋ húkay. |
This made the king glad. Therefore he got up from his seat and led Juan into his palace and made Juan barber royal. He gave Juan large wages and had the remaining pits filled up. |
6. Tatlò ŋ estudyànte.
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6. Three students.
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30Si Hwàn, si Pédro, at si Andrès ay tatlò ŋ magkakayibíga ŋ estudyànte ŋ magkababáyan. Naŋ dumatìŋ aŋ pagbubukàs naŋ maŋa pàaralàn ay nàláman nilà na silà ay magkàkahiwá-hiwalày. Iba t ibà ŋ báyan aŋ kapàpatuŋúhan naŋ báwat isà sa kanilà. Bágo silà naghiwá-hiwalày ay nagtìpánan silà naŋ pagtàtagpuàn 35nila ŋ lugàr paguumpisà naŋ bakasyòn. |
Juan, Pedro, and Andrés were three students from the same town who were friends. When the opening of the schools came, they knew that they would part: each one of them was to go to a different town. Before they parted, they appointed a place where they would meet at the beginning of the vacation. |
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Nakaraàn aŋ isa ŋ taòn at dumatìŋ aŋ pagsasarà naŋ kláse at aŋ maŋa estudyànte ay naguwían sa kaní-kanilà ŋ báyan, at aŋ tatlò ŋ magkakaybíga ŋ si Pédro, si Hwàn, at si Andrès ay nagtatagpò sa báya ŋ tinubúan ni Pédro, úpaŋ doòn sila magpalípas 40naŋ bakasyòn. |
A year passed, the closing of the schools arrived, the students returned to their home towns, and the three friends, Pedro, Juan, and Andrés met in the town where Pedro had been brought up, to spend the vacation there. |
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Naŋ silà y magkikíta, pagkaraàn naŋ iba t ibà ŋ bágay na kanilà ŋ pinagusápan, ay nagsiyásat silà kuŋ ganò aŋ nàtutúhan naŋ báwat isà sa kanila ŋ pagaáral naŋ wíka ŋ Kastílaʾ. Sinábi ni Pédro na syà ay marámi ŋ nàlàláma ŋ salità ŋ Kastílaʾ, dátapuwat 5aŋ maígi nya ŋ natàtandaàn ay aŋ salità ŋ “Bámos.” |
When they came together, after discussing various matters, they inquired how much each of them had learned in his study of the Spanish language. Pedro said that he knew a great many Spanish words, but that which he remembered best was the word “Vamos.” |
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Sumagòt namàn si Hwàn: “Ako màn ay marámi rì ŋ nàlàláman, dátapuwat sa ŋayòn aŋ nààalaála ko ay aŋ salità ŋ ‘Matàr.’” |
Juan in turn answered: “I too know a great deal, but what I recall just now is the word ‘Matar.’” |
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Si Andrès namàn ay nagwíka ŋ walá sya ŋ nàtutúhan kuŋ 10hindí aŋ salità ŋ “Sì.” |
Andrés said that he had learned nothing except the word “Si.” |
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Makaraàn aŋ kanila ŋ pagsasàlitáan ay nagyayá si Pédro na sila ay mamaŋká sa ílog at magsipalígo tulòy. Naŋ sila y namámaŋká na sa ílog, sa paŋpàŋ ay nakátanaw silà naŋ isà ŋ Kastílàʾ na íbig malígoʾ. Sinábi ni Pédro na mabúti ay makipagúsap silà 15sa Kastílaʾ, úpaŋ sa gayù y màipakíta nilà aŋ kaní-kanilà ŋ dúnoŋ. |
After their conversation Pedro suggested that they go boating on the river and take a bath. When they were boating on the river, they saw on the bank a Spaniard who wanted to bathe. Pedro said it would be a good idea to speak to the Spaniard, so that each one of them might show his knowledge. |
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Nagumpisà si Pédro at sinábi nya ŋ “Bámos!” |
Pedro began and said “Vamos!” |
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Si Hwàn namàn ay sumagòt: “Matàr!” |
Juan answered “Matar!” |
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At sa hulè ay si Andrès aŋ kanya ŋ “Sì!” |
And last came Andrés with his “Si!” |
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Naŋ márinig itò naŋ Kastílaʾ, ay siniglàn sya naŋ tákot, 20sapagkàt inakálà nya na pàpataìn sya naŋ tatlò ŋ namámaŋkàʾ. Kanyá, káhit na hindí sya marúnuŋ lumaŋòy, ay nagtalòn sya sa ílog at sya y nalúnod. |
When the Spaniard heard this, he was filled with terror, for he thought that the three canoers were going to kill him. Therefore, even though he did not know how to swim, he jumped into the river and was drowned. |