Bangsamoro Autonomous Region in Muslim Mindanao
Ministry of Basic, Higher & Technical Education
DIVISION OF LANAO DEL SUR 1
Module Code: ENG11/12-21STCL-Q1-W1-D3
MODULE IN 21st Century Literature from the Philippines to the World
First Quarter/ Week 1/ Day 3
Name: _______________________________________________ Strand: ___________________
Name of Teacher: _____________________________________ Date: _____________________
OBJECTIVE:
Identify geographic, linguistic and ethnic dimensions of Philippine literary history from
pre-colonial period.
YOUR LESSON FOR TODAY:
In today’s lesson, you will learn that the precolonial literature of the Philippines includes all literature
produced before the Spanish colonization.
TRY TO DISCOVER!
What kind of text are considered pre-colonial?
Philippine Literary History During Pre-Colonial Times (BC -1564)
- During these times, the native Filipinos used to live in villages that were near food
sources like coastal areas, river banks, and mountain sides.
- Where they live were also usually accessible, especially by native transportation.
- Native Filipinos also gave value to the words of the elders.
-The Indigenous culture of the pre- colonial Philippines survived for so long due to following
by resistance to colonial rule
by isolating themselves from the strong holds of the colonial powers
Literary History
- It is considered as the longest period in the Philippine’s Literary Timeline
- It is usually referred to as The Oral Lore of the Pre-Colonial Times, which technically describes the pre-
colonial period as having the oral form of Literature.
- It includes chants, proverbs, songs, spells, and different folk narratives like folk tales, fables, legends,
myths, and epics that were all passed down from generation to generation through the word of mouth.
- Oral Literature was more than just stories to tell the young. They were the language of those that it came
from. It was the language of life of the community that it originates from, just like the epics, because of the
so-called communal authorship that represent the whole community; belief, attitudes, and emotions.
- The oral nature of this period opened possibilities that some could have been altered.
- Content wise, the following are the usual ideas that prevail in pre- colonial oral literature:
_ life
_ blessings
_ consequences
_ birth
_ The Grave
FORMS OF LITERATURE IN THE PRE-COLONIAL PERIOD
1. Riddles (Mga Bugtong)-these are statements that contain superficial words, but they function
figuratively as metaphors and in the form of questions. These questions that demand deeper answers and
deals with everyday life. It has usually mundane things to answers and was used in the past as form of
game in small or large gatherings.
Examples:
Bisaya Maranao
Baboy sa lasang (a wild pig of the forest) Kawto, katii dun
Ang tunok puro lansang (is covered with spikes) (there it is, here it is)
Answer: Nangka (jackfruit) Answer: Pilikmata (eyelashes)
2. Proverbs (Mga Salawikain) - These are statements that are considered as wise and usually given by
parents or elders of the community, because it is believed that they are more experienced.
Examples:
Mandaya on Virginity
Yang ataog aw madugdug (an egg once broken)
Di da mamauli (will never be the same)
Maranao on Guilt
Ino pun makatukak (he who cackled
Ka aya miyakaorak (laid the egg)
3. Folk Song
- These are folk lyrics that are usually chanted
- These usually contain ideas on aspirations, hopes, everyday life and expressions of love for loved ones
- It is bounded by the learning of good morals
- It is easy to understand because it is straightforward and not figurative in nature
FORMS OF FOLK SONGS
3.1 Lullabies- these are locally known as the Hele. These are sung to put to sleep babies. The content
varies, but usually, parents sing these with ideas on how hard life is and how they hope their child will no
experience the hardships of life.
Examples:
Ilocano
Maturog,duduayya Go to sleep dear little one
Maturog kad tay bunga will my child please sleep
Tay lalaki nga napigsa this strong boy
Ta inton dumakkel tay bunga so when the child grown big
Isunto aya tay mammati he will obey
Tay amon a ibaga me Everything that we say
3.2 Drinking songs- these songs locally known as Tagay and are sung during drinking sessions.
Waray
Igduholduhol ngan palakta na it nga tagay Pass now that glass of tuba
Ayaw pagatrasar kay mabutlaw na ug mauhaw for we are tired and thirsty
Ayaw palalapos didimdim hahadki namanla anay Don’t let it pass without taking a sip;
Ayaw man pagibigla, ayaw man pagbigla bangin Don’t take too big a gulp because
Bangin ka lumnunay you might drown
Sugod man it aton sumsuman sahid gud
Mamorot kay basi pa dugngan
Kanugonhadton inagonon konkabuwasan Everyone eat for the fish will be
Pa di na daw makakaon wasted if we do not consume it.
3.3 Love songs- to many Filipinos, these are known as the Harana. It can also be called Courtship Songs
and are used by young men to capture the heart of the girl that they love.
Example:
Ivatan
Nangayan mo kakuyab? Pinangalichavus Where did you go yesterday? I have asked all
Ko na imo su dumibu a panahehsan ko nimo the passerby about you
am dichu mo a dali. Madali mo yaken but in vain How could you find me?
Du chinulung da yaken da ama kani luyna koy I was hidden by my father and my mother
Du vitas nu dahurapen, as sinneseng da yaken in the hollow of a bamboo; they stopped it
Mu yunot nu maunged a niuy as valivaliwangen with the husk of young coconut
Aku ava anu dima, as valivaliwangen and I may not be opened
Aku nu addaw ko nimo’y mo nadinchad ko a lipus with hands, but I may be opened by love for
you, my beloved
4. Folktales (Mga kwentong bayan)
These are stories of native Filipinos. These deal with the power of nature-personified, their submission to a
deity-usually Bathala- and how this deity is responsible for the blessings and calamities. These also tackle
about irresponsibility, lust stupidity, deception, and fallibility that eventually leads to the instilling of good
morals.
Usual themes:
Ceremonies needed to appease the deities
pre and post apocalypse
Life and Death
gods and goddesses
Heroes and Heroines
Animals
Example:
The Children of The Limokon (A Mindanao Folktale)
In the very early days before, there were any people on the earth, the limokon (a kind of dove) were
very powerful and could talk like men though they looked like birds. One limokon laid two eggs, one at
the mouth of the Mayo River and one farther up its course. After some time, these eggs hatched, and the
one at the mouth of the river became a man while the other became a woman.
The man lived alone on the bank of the river for a long time, but he was very lonely and wished
many times for a companion. One day when he was crossing the river something was swept against his
legs with such force that it nearly caused him to drown. On examining it, he found that it was a hair, and
he determined to go up the river and find whence it came. He traveled up the stream, looking on both
banks, until finally he found the woman, and he was very happy to think that at last he could have a
companion. They were married and had many children, who are the Mandaya still living along the Mayo
River.
FORMS OF FOLKTALE
4.1 Myths- These stories usually come with a moral lesson that gives credit to
supernatural occurrences, and other out of this world native imagination
There is Bathala for the Tagalogs and the Guerang for the Bikolanos, paradise is
known as Maca, while Hell is Kasanaan.
Example:
THE ORIGIN OF THE WORLD (MARANAW of Mindanao)
Retold by Abdullah T. Madale
According to Maranaw folklore, this world was created by a great Being. It is not known, however,
who exactly is this great Being. Or how many days it took him to create this world.
The world is divided into seven layers. The earth has also seven layers. Each layer is inhabited by a
different kind of being. The uppermost layer, for example, is the place we inhabit.
The second layer is inhabited by dwarfs. These dwarfs are short, plump, and long-haired. They are
locally known as Karibanga. The Karibanga are said to possess magical powers. They are usually
invisible to the human eye.
The third layer of the earth which is found under the sea or lake is inhabited by the nymphs. These
nymphs also possess certain magical powers. It is stated in the story of Rajah Indarapatra that he met and
fell in love with the princess nymph with whom he had child.
The sky also consists of seven layers. Each layer has a door which is guarded day and night by huge
mythical bird called Garoda. The seventh layer of the sky is the seat of heaven which is also divided into
seven layers. Every layer in the sky is inhabited by angels. Maranaws believed that angels do not need
food. They also possess wings with which they fly.
Heaven which is found on the seventh layer of the sky is where good people’s spirits go after death.
Saints are assigned to the seventh layer while persons who-barely made it confined to the lowermost layer
which is found at the bottom of heaven.
It is in heaven where we find the tree-of-life. On each leaf of the tree-of-life is written the name of
every person living on earth. As soon as a leaf ripens or dries and falls, the person whose name it carries
also dies.
The soul of every person is found in tightly covered jars kept in one section of heaven. This particular
section of heaven is closely guarded by a monster with a thousand eyes, named Walo. Walo, in addition to
his thousand eyes, has also eight hairy heads. The epic Darangan speaks of Madale, Bantugan’s brother
and, Mabaning, husband of Lawanen, entering this section and retrieving the soul of Bantugan.
Source: http;//digilearn.com.ph/epub/books/hs1_english01/text/010_a4.html on July 8, 2015
4.2 Legends- these tackle the natural to strange occurrences of the earth and how things were created
with an aim to give an explanation to things. Through the legends, the natives understood mysteries
around them.
Example:
The Legend of Lanao (Maranaw)
Long ago there was no lake in Lanao. On the place where it is now situated, there flourished a mighty
sultanate called Mantapoli. During the reign of Sultan Abdara Radawi, the greater grandfather of Radia
Indarapatra (mythological hero of the Lanao Muslims), this realm expanded by military conquests and by
dynastic marriages so that in time its fame spread far and wide.
The population of Mantapoli was numerous and fast increasing. At that time the world was divided
into two regions: Sebangan (East) and Sedpan (West). The mighty sultanate of Mantapoli belonged to
Sebangan. Because this sultanate rapidly increased in power and population as well, the equilibrium
between Sebangan and Sedpan was broken.
This dis-equilibrium soon came to the attention of Archangel Diabarail (Gabriel to the Christians).
Like a flash of sunlight, Diabarail flew to the Eighth heaven and told Allah, "My Lord, why have you
permitted the unbalance of the earth? Because of the power of Mantapoli, Sebangan is now larger than
Sedpan."
"Why, Diabarail," replied the Suara (Voice of Allah), "what is wrong with that?"
"My Lord, Mantapoli has a vast population countless as the particles of dust. If we will allow this
sultanate to remain in Sebangan, I fear that the world would turn upside down, since Sebangan is heavier
than Sedpan."
"Your words show great wisdom, Diabarail," commented the Suara.
"What must we do, my Lord, to avert the impending catastrophe?"
To this query, the Suara replied, "Go right away to the Seven-Regions-Beneath-the-Earth and to the
Seven-Regions-in-the-Sky and gather all the angels. I will cause a barahana (solar eclipse) and in the
darkness let the angels remove Mantapoli and transfer it to the center of the earth."
Upon receiving the mandate of Allah, Archangel Diabarail, traveling faster than lightning, rallied the
millions of angels from the Seven-Regions-Beneath-the-Earth and the Seven-Regions-in-the-Sky. With
this formidable army, he presented himself to Allah, saying, "My Lord, we are ready to obey Your
command." The Suara spoke, "Go to Sebangan, and lift the land of Mantapoli."
Diabarail, leading his army of angels, flew to the east. In the twinkle of an eye, the sun vanished and a
terrible darkness as black as the blackest velvet shrouded the universe. The angels sped faster than arrows.
They swooped on Mantapoli, lifting it with great care and carried it (including its people, houses, crops
and animals) through the air as if it were a carpet. They brought it down at the center of the earth, in
accordance with the command of Allah. The very spot vacated by the sultanate of Mantapoli became a
huge basin of deep, blue water-the present Lanao Lake.
The waters coming from the deep bowels of the earth rose higher and higher. Archangel Diabarail,
seeing the rising tides immediately returned to the Eighth Heaven and reported to Allah, "My Lord, the
earth is now balanced. But the place where we removed Mantapoli is becoming an ocean. The waters are
rising fast, and unless an outlet for them can be found, I fear that they might inundate Sebangan and drown
all Your people."
In response, the Suara said, "You are right, Diabarail. Go out, then, and summon the Four Winds of
the World: Angin Taupan, Angin Besar, Angin Darat, and Angin Sarsar. Tell them to blow and make an
outlet for the overflowing waters."
Obeying the Master's command, the faithful messenger summoned the Four Winds. "By the Will of
Allah," he told them, "blow your best, and make an outlet for the rising waters of the new lake."
The four winds of the world blew, and a turbulence swept the whole eastern half of the earth. The
surging waters rolled swiftly towards the shores of Tilok Bay to the southeastern direction. But the
towering ranges impeded their onrush. The Four Winds blew, hurling the waves against the rocky slopes
but in vain; no outlet could be cut through the mountain barrier.
Changing direction, this time eastward, the Four Winds blew harder driving the raging waters towards
the shores of Sugud Bay (situated east of Dansalan, now Marawi City). Once again, the attempt to create
an outlet failed because the bay was too far from the sea.
For the third time, the Four Winds changed direction and blew their hardest. The waves, plunging
with ferocity, rolled towards Marawi. Day and night, the Winds blew as the waters lashed against the
shoreline of Marawi. This time the attempt succeeded. An outlet now called Agus River was made, and
through the outlet, that water of Lake Lanao poured out to the sea, thereby saving Sebangan from a deluge.
It came to past that there was a high cliff at the outlet, and over the cliff the waters cascaded in
majestic volume. Thus, arose the beautiful falls which, aeons later, was named Maria Cristina, after a
famous queen of Spain.
Source: http://www.seasite.niu.edu/Tagalog/folktales/Maranao/how_the_angels_built_lake_lanao.html
4.3 Fables- are short or brief stories that cater the children of the native Filipinos and are usually
bounded by good manners and right conduct. These stories use animals as characters that represent a
particular value or characteristic.
Example:
Pilandok and the Crocodiles (Maranao)
The prankster Pilandok wanted to cross a deep river filled with crocodiles. But he had no boat, and no
bridge was on sight. And then he had an idea. He called the crocodiles underwater.
“What do you want?” they asked him irritably.
“Come up to the surface of the water,” he commanded the crocodiles. “My master, the sultan,
wants to know how many you are in the river.”
“Why?” the crocodile demanded.
“He is going to give you gifts. Many gifts, and he wants to know how many would benefit from
his kindness.”
So, the crocodiles floated until they find the surface of the river. Pilandok jumped on their backs as if
they were stepping-stones, and pretended to count as he carefully picked his way to the other side of the
river. When he had safely reached the bank, he turned back to the crocodiles and shouted:
“I fooled you! I came from no sultan – and whoever with such ugly faces would receive plentiful
gifts.”
Then he ran away as fast as he could, so that the crocodiles never knew what a master prankster tasted
like.
Source:
4.4 Epics- are very lengthy narratives that are based on oral traditions. These contain encounters of
fighters, stereotypical princes or heroes that save a damsel in distress.
Example:
Bantugan (Maranao)
The kingdom of Bumbaran were ruled by the old king. But the old king was full of envy toward
his younger brother, Prince Bantugan. Prince Bantugan was so handsome, good and brave. Every time
someone praised him. The old king looked angry with him. One day enemies attacked the kingdom the
Kingdom of Bumbaran and Prince Bantugan led his men to defend the kingdom, the evil king plotted
against the good prince. Soon Prince Bantugan returned victorious from the battle. He knew that his
brother hated him, so he decided to left the kingdom of Bumbaran.
In his journey he heard about the beautiful land of the Kingdom-Between-Two-Seas. It was ruled
by a good king and the beautiful princess Datimbang, his sister. He decided to go to that kingdom. But
when he stood outside the gates. He suddenly felt very weak. Prince Bantugan fell to the ground and died.
The king and the princess of the kingdom were shocked when they saw the stranger lying. Princess
Datimbang fallen in love to the stranger.
The king made proclamation that all of his people must come to look at the prince so that he
would know who was that man came from. But no one knew who’s that man. The two parrots talking
each other about Prince Bantugan.
The parrot of Prince Bantugan said, “I lost my master, he left Bumbaran never to return”.
Another parrot said, “He is dead. But you can see his body in the palace where he is lying in royal
state. “
The parrot flew to the palace. He saw his master’s body, and said, he was so good to his people.
defended them in war. He cured the people when they were sick. When the king heard what the parrot
said. He brought the body of Prince Bantugan into the Kingdom of Bumbaran. Everyone queered for the
good prince Bantugan.
His brother was full of repentance. Blaming himself for the death of his brother. Prince Madali
his brother loved him so much. He got the soul of Prince Bantugan from the angel of death. When he
reached the palace of Bumbaran then he transferred the soul of Prince Bantugan to his body. The body
stirred Prince Bantugan alive as if just awakened from a deep sleep. They celebrated the return of their
prince. Later, Prince Bantugan married Princess Datimbang.
ARE YOU READY TO PRACTICE?
Is today’s lesson clear? If not, then you may go back to our discussion and the given examples.
PRACTICE EXERCISE 1
LEARNING SKILL: COMMUNICATION
1. What are the usual ideas that are present in pre-colonial literature?
A. blessing C. friendship
B. birth D. death
2. These are narrative explaining how the world and man came to
be in their present form.
A. legends C. folktale
B. Myths D. fable
3. Which of the following statements is not true about the pre-colonial literature of the Philippines?
A. Precolonial literature includes chants, proverbs, and songs.
B. Precolonial literature includes folk narratives like folktales, epics, and myths.
C. Precolonial literature includes literature that were passed on from generation to generation through
the word of mouth.
D. Precolonial literature depicts the livelihood, customs, and traditions of the Filipinos during the
Spanish occupation.
4. In the Origin of the World (myth) presented above, the following beings inhabited the world except
A. Karibanga
B. Angels
C. Good spirits
D. Tree-of-Life
5. True or False: Philippine myths show that ancient Filipinos believed in one supreme god and in a
number of lesser gods and goddesses.
_______6. These stories deal with the power of nature-personified, their submission to a deity-usually
Bathala.
_______7. It has usually mundane things to answers and was used in the past as form of game in small or
large gatherings.
_______8. these tackle the natural to strange occurrences of the earth and how things were created
_______9. parents sing these with ideas on how hard life is and how they hope their child will no
experience the hardships of life
_______10. These contain encounters of fighters, stereotypical princes or her0es that save
a damsel in distress.
PRACTICE EXERCISE 2
LEARNING SKILL: CRITICAL THINKING
IF YOU WERE TO PROMOTE PHILIPPINE PRE-COLONIAL LITERATURE
THRU A HASHTAG, WHAT KEY WORDS WOULD YOU USE? EXPLAIN
YOUR ANSWER.
#
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PRACTICE EXERCISE 3
LEARNING SKILL: COLLABORATION/CREATIVITY
A. In day 2 module, you were ask to answer examples of riddles. This time, ask your
parents again if they remember any riddle (bugtong) in any dialect they know. Write
it down in the circle. Ask for a tagalog translation of that riddle. Then in the
pentagon, try to create your own riddle and let them guess it.
B. Ask your parents again for a salawikain either tagalog or any dialect. They could share with you and
ponder on the advice they have given.
PROVERB (SALAWIKAIN) YOUR THOUGHTS
RUBRICS
10-8 7-5 4-1
Content indicates synthesis of ideas, Content indicates thinking and Shows some thinking and
in depth analysis and evidences reasoning applied with reasoning but most ideas
original thought and support for the original thought on a few are underdeveloped
topic. ideas
EVALUATION:
LEARNING SKILL: CHARACTER BUILDING
As a senior high school student, what is your thought on this line with reference to what you
have learned about PHILIPPINE LITERATURE IN PRE-COLONIAL PERIOD?
Appreciate what we have now because of the works in the past, we have useful things in the present.
RUBRICS
10-8 7-5 4-1
Content indicates synthesis of ideas, Content indicates thinking and Shows some thinking and reasoning
in depth analysis and evidences reasoning applied with but most ideas are underdeveloped
original thought and support for the original thought on a few
topic. ideas.
REFERENCE:
ENRIQUEZ, DELIA C. (2006) PHILIPPINE LITERATURE A REGIONAL APPROACH
