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Withsupport ftiom the PnfljppiQes-Australia Basic Education Assistance for .~ Miodana~flmd 'heAustra1~n A.ncyfor~lnternational Development

by the iii,.trucdon~t MateriaU::Development Center, ARMM

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Perf~to;·Ij.. ~4IJ!1tar.f Eduardo K.Saglayan Ernesto P. ~Mokudef EmiijoA~Moral Bibiana S. Labina Conchita S. Quinlat

" Flaurito M. Marcial Bibing Tumbaga •t Annie Rose Diano

Editorial Board Editors

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

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• 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 Tumangg"On~"~g"-'~""'-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

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called for by the Baglalanor triba(..tf"~7~~ 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 tri~lL:'" . This means that every tribal group,emti g the Tumanggong system of govemance'\'iCij'·ts own territory, center ofgoyemiOte_l~L, 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 fntb.~ 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

~SBr181:1IaI8O~ 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 \/I/(~y (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] •

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Makina (Machineries) - manufactured propertle~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, Sen tag . 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, fiko-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

~S8riIJI:_~ 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 th~r 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'yViand Tenabel

Onion Lans6na Water Wayek

Camote Uni Bread Fan

Gabi LudengSugar Asukal

Okra KuweyCoffee 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 ~)olalo 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