UNIT 1 - CHAPTER 2

Spiritual beliefs of
early filipinos

Ali, Bagaloyos, Calumpang, Chavez, Magarang

Where are the terms Philippines and
Filipino come from?

✓ Ruy Lopez de Villalobos

introduced the archipelago
Las Islas Filipinas in 1952 which
was named after the Spanish
throne Prince Philip II which
then became the Philippines
and then after 3 decades
Where are the terms Philippines and
Filipino come from?

✓ Filipino was first used to refer to

Spaniards born in the colony.
But, according to William Henry
Scott, it was also used during the
seventeenth century to refer to
the natives before they
become indios, during the
eighteenth century, and was
also used by Rizal during the
nineteenth century.
✓ The archipelago was
decentralized and
was divided into
barangays which
came from the word
‘balangay’
✓ Catalonan in Luzon and
Babaylan in Visayas,
leads the spiritual life in
the barangay.

✓ They are diwata by

the Visayans while
the Tagalogs call
them anito.
 CHAPTER 2 - 1

EXCERPT FROM
RELATION OF THE WORSHIP OF THE TAGALOGS,
THEIR GODS, AND THEIR BURIALS AND
SUPERSTITIONS

FRAY JUAN DE PLASENCIA

FRAY JUAN DE PLASENCIA

- one of the first Franciscan

Missionaries in the Philippines
and was responsible for the
foundation of various towns
in Luzon and their
inhabitants to Catholicism
FRAY JUAN DE PLASENCIA
- the author of numerous religious
books such as the Doctrina
Christiana, the first book printed
in the Philippines; and other
works that would eventually
preserve early Filipino cultural
traditions such as Las costumbres
de los Tagalos en Filipinas and
Vocabulario de la lengua
Tagala.

He died in Liliw, Laguna in 1590

SUMMARY FROM THE
EXCERPT

In parts of the Filipinas Island,

there is no temple dedicated for
the performing of sacrifices, or to
adore their idols. They have what
they called a simbahan because of
their wish to celebrate festivals that
they build shelters near the Chief’s
house.
SUMMARY FROM THE
EXCERPT

They gather and unify to worship

which they called nagaanitos and it
usually lasts for four days. However, to
proclaim a feast, they offer what they
eat to the devil and was done if front
of the idol together with a song that
was sung by their leader who is called
catalonan. The participants then
follows the lead.
SUMMARY FROM THE
EXCERPT

The reason for the sacrifices is for

their personal matters like the recovery
of a sick person, the prosperous
voyage of those embarking on the
sea, a good harvest in the sowed
lands, a propitious result in wars, a
successful delivery in childbirth, and a
happy outcome in married life and if
this took place among people of rank,
the festivities lasted thirty days.
 CHAPTER 2 - 2

EXCERPT FROM
SUCESOS DE LA ISLAS FILIPINAS

ANTONIO DE MORGA
ANTONIO DE MORGA

- He was a Spanish high-ranking

official in the Philippines from 1593
to 1603

- He was a Lawyer and held the

position of a judge of Real
Audencia

- During 1600, he led to its Pyrrhic

victory the Spanish fleet against
the Dutch
ANTONIO DE MORGA

- His book Sucesos de la Islas Filipinas

published on 1609 and was one of
the most comprehensive accounts
during 16th century Spanish
colonization archipelago.

- The work became more popular

when Jose Rizal annotated and
critiqued the book in 1890.
SUMMARY FROM THE
EXCERPT
Beside being pagans, the natives are
blind when it comes to religions. The
devil usually deceived them and
appeared in various horrible and
frightful forms for them to cower and
tremble in fear before him. They
generally worshiped him, and made
images of him in the said forms. Each
person made his own anitos (idols) and
without any fixed ceremony but the
island is without a single temple.
SUMMARY FROM THE
EXCERPT
There are no priests nor religious leaders
to attend religious affairs instead only the
catalonans are present and they have
deceived the people by telling them lies
and uttered prayers and performed other
ceremonies to the idols for the sick; and
they believed in omens and superstitions,
with which the devil inspired them, and
declare if the person lives or dies. The
natives’ religious ways are barbaric and is
far from the teachings of Christianity.
 CHAPTER 2 - 3

EXCERPT FROM
RELACION DE LAS ISLAS FILIPINAS (1582)

MIGUEL DE LOARCA
MIGUEL DE LOARCA

- As one of the first Spanish conquistadores to arrive in the

archipelago, Miguel de Loarca observed the native cultural
traditions before they were fully acculturated to Christianity.

- He was also the first Spaniard to conduct the colony’s earliest

census.
MIGUEL DE LOARCA

- As a loyal Spanish military officer, Loarca also became one of

the earliest encomenderos in the country.

- In his Relacion de las Islas Filipinas (1582), Loarca documented

the customs and traditions of early Filipinos.
MIGUEL DE LOARCA

- His work discussing the natives is

significant since it was one of the
earliest Spanish accounts coming
from a layman.

- Unlike friar accounts, Loarca’s

Relacion is a layman's point of view
of the affairs of the natives in the
early colonial era.

- This excerpt from his Relacion talks

about the beliefs of the people from
Panay or the so-called Pintados.
LOARCA’S DESCRIPTION ON THE
BELIEFS OF THE PINTADOS

- The people of the coast,

Yliguenes, believed that the first
humans came from a reed,
formed from the land and sea
breeze and planted by their god
Captan. The reed broke off into
two and formed a man named
Sicalac and a woman named
Sicavay.
LOARCA’S DESCRIPTION ON THE
BELIEFS OF THE PINTADOS
Sicalac &
Sicavay

Sibo Samar
- Descendants of
Sicalac and Sicavay
Lubluban Pandaguan

Anoranor
LOARCA’S DESCRIPTION ON
THE BELIEFS OF THE PINTADOS

- One day, Pandaguan complained

against the gods from what he had
witnessed. The god Captan was
displeased then he and Maguayan cast
a lightning bolt, killing Pandaguan and
sent him to the infernal regions.
Pandaguan was in the infernal regions for
30 days before the gods took pity and
eventually resurrected him.
LOARCA’S DESCRIPTION ON
THE BELIEFS OF THE PINTADOS

- While Pandaguan was in the regions,

Lubluban became a concubine to
Maracoyrun. Pandaguan sent his son to get
his wife back but she said that the dead
does not come back to the world. This
angered him and then went back to the
infernal regions. Had his wife obeyed
summons, the people believed that the
dead would come back to life.
LOARCA’S DESCRIPTION
ON THE BAYLANAS

- Natives don’t have time and

place to offer their prayers and
sacrifices to their Gods

- The natives only offered sacrifices

called baylanes only in times of
sickness, seed-sowing and war.
LOARCA’S DESCRIPTION
ON THE BAYLANAS

- Priestesses would prepare a huge

feast, sing chants to invoke the
demon, then declare whether a
person would recover or not, and in
other times, foretells the future.
 CHAPTER 2 - 4

EXCERPT FROM
RELACION DE LAS ISLAS FILIPINAS (1604)

PEDRO CHIRINO
PEDRO CHIRINO

As one of the most well-

known and devoted Jesuit
missionaries of the early colonial
period, Pedro Chirino certainly has
a place in Philippine history as
founder of various towns and
parishes across the archipelago;
as well as his crucial role in
recording the ancient Tagalog
script baybayin to Latin alphabet.
PEDRO CHIRINO

His position in early Philippine

historiography is also settled for his
numerous works such as the
Relacion de las Islas Filipinas
(1604) which was later
transformed into a massive two-
volume History of the Philippine
Province of the Society of Jesus.
PEDRO CHIRINO

He was also responsible

for the elevation of the
Jesuit mission in the
Philippines as a vice-
province, thereby becoming
independent from the
Mexican mission.
“FALSE RELIGION OF THE PAGANS”

Like the descriptions made by

Plasencia and Morga, the people
offered handiworks to anito.
There was no general place of
worship or temples, and natives
would rather give their offerings
individually in a private place.
“FALSE RELIGION OF THE PAGANS”

Although there are no temples,

there are priests and priestesses called
as catalonan (tagalog) or babailan
(bisayan). They would do schemes
with the Devil to deceive or take
advantage with the “blindness” of the
people through frauds/artifices.
Moreover, they communicate with the
Devil through these anitos, let the Devil
possess them and say things that
would terrify the witnesses.
 CHAPTER 2 - 5

“CREATION OF THE WORLD,”

A BICOL ORIGIN MYTH
“CREATION OF THE WORLD,”
A BICOL ORIGIN MYTH

- is the creation myth of the

Bicolanos as told by Rosario
Bonto, documented in the book
Ethnography of the Bicol People.

- a myth from the natives

themselves.
 As stated by Damiana
Eugenio in the first book of the
voluminous Philippine Folk
Literature Series (1981), “myths
are the prose narratives which in
the society which they are told,
are considered to be truthful
accounts of what happened in
the remote past.”
A SUMMARY FROM THE EXCERPT

The only thing that existed in the

universe were water and sky; the
grandsons of the sky god, Languit,
sought to attack the sky realm to have
more power; the group was led by
Daga, god who controlled winds.
Languit, in anger due to his
grandchildren's betrayal, struck all of
them with lightning, killing them
instantly. Bitoon, who did not join the
upheaval, looked for her brothers, but
was also accidentally struck by Languit's
lightning.
A SUMMARY FROM THE EXCERPT

Only the sea god,

Tubigan, managed to calm
down Languit. The two old gods
each gave the bodies of their
dead grandchildren light, where
Bulan's body became the
moon, Aldao's (or Adlao) body
became the sun, and Bitoon's
body became the stars. Daga's
body was not given light and,
thus, became the earth
Philippine Mythology and Spiritual Beliefs
of Early Filipinos

Mythology
- a story presented as historical,
dealing with traditions specific to a
culture or a group of people.
Philippine Mythology and Spiritual Beliefs
of Early Filipinos

- In pre-historic Philippines, our

forefathers believed that deities
inhabited our daily lives. They
dedicated their lives in
communing with spirits. So much
so, that even before traveling,
farming, or hunting within the
vicinity, they would first ask
permission from the spirits living
nearby.
Philippine Mythology and Spiritual Beliefs
of Early Filipinos

• These stories were not only

explanations for the natural
phenomena observed in their
surroundings, but they also gave our
ancestors a sense of direction and
meaningful reasons for existence.
From the coming of harvest to the
setting of the sun, they believed in
great beings presiding over their
daily plights.
 UNIT 1 - CHAPTER 2

Chapter summary
Chapter summary
- Contrary to colonial perception, early
Filipinos already had their own rich and
complex spiritual traditions before the
Spanish colonization in the late
sixteenth century. These spiritual
traditions and forms of worship varied
throughout the archipelago due to
cultural, social, economic,
geographical, and linguistic
differences.
Chapter summary

- ln the precolonial period, women were

empowered members of the
community. These were manifested in
the existence of highly revered
positions held by women as the local
priestesses of the barangay. They were
called catalonan in Luzon and
babaylan in the Visayas.
 Chapter summary

- Different accounts demonstrate

contrasting perspectives. The religious
(e.g., friars) may portray early Filipinos'
beliefs as pagan and devilish while
laymen such as Loarca and Morga can
be more objective in their observations.

- Meanwhile, myths of the natives (e.g.,

Bicolanos) can be seen as a reflection of
their society, identity, and worldview.
UNIT 1 - CHAPTER 3

Early Philippine
society and culture
BARANGAY

- primary political, economic, and

sociocultural institution in the
Philippines.

- composed of 30-100 families living in

a not well-defined, but customarily
agreed territory.

- form alliance with other barangays

to become powerful and prosperous.
(This can be achieved through
marriage and blood compact.)
THREE SOCIOECONOMIC CLASSES
• ruling class or nobility
known as maginoo in Tagalog and
kadatoan in Visayan.

• commoners or freemen
known as maharlika in tagalog
and timaua in Visayan.

• slaves, a person becomes one

through debt bondage, raids and
wars, and punishment for a crime.
THREE SOCIOECONOMIC CLASSES

Social mobility was possible in

this kind of society. Members of
the barangay can transfer to
other barangay if they are
against rule of the datu.
THE DATU
- must be from the ruling class.

- governs the barangay as its

primary maker, executor and
adjudicator of laws.

- responsible in providing protection

for the barangay in times of raids
and wars as the leader of the
bagani (the warriors of the
community)
 CHAPTER 3 - 1
EXCERPT FROM
LABOR EVANGELICA: “OF THE GOVERNMENT
AND POLITICAL CUSTOMS OF THESE PEOPLES”
PP. 26-27

FRANCISCO COLIN, S. J
- Labor Evangelica was
written by Francisco Colin
(1592-1660) who is one of
the most prominent Jesuit
missionary and historian of
the early colonial period
together with Francisco
Combes (1620-1665) and
Francisco Ignacio Alcina
(1610-1674).
POLITICAL SYSTEM

1. No kings/rulers worthy of mention.

2. There were many chiefs (dominate less
powerful people)
- There were two chiefs (Manila) who
had equal power and authority.
3. They were divided into barangays.
4. Chiefs attain their position through:
- blood
- strength and energy
- wealth
5. No superior who gives him authority or
title beyond his own efforts and power.
POLITICAL SYSTEM

6. Robbery and tyranny—the most usual

method to gain authority and reputation.
a) If the children of the most powerful
continued those tyrannies, they will
conserve the greatness.
b) If the children, on the other hand, were
men of little ability, they will lost the
greatness together with their
possessions.
 LAWS OR POLICIES

1. Slave or even the timaua/timawa could not pass from

barangay to another without paying gold or feast for the
barangay.

2. If a man of one barangay happened to marry a woman

of another, they have to divide their children between the
two barangays.
 LAWS OR POLICIES

3. Name of one’s father, as well as the name of their God

(Hebrew) should not be said. (respect)

4. The chief is only the judge when it comes to civil and criminal
suits. (Assistance of the old men only in the barangay)
 LAWS OR POLICIES
5. There were wide distinctions in criminal cases made because of the
rank of the murdered and slain:

a) If the chief was slain, his male relatives (kinsmen) will hunt the
murderer with his relatives and both parties will engage to war.
Until, mediators will declare the quantity of gold due for that
murder based on the value of old men said needed to be paid
according to their custom. Half of the amount will go to the chiefs
and half of it will go to the wife, children and relatives of the
deceased.
 LAWS OR POLICIES

5. There were wide distinctions in criminal cases made because

of the rank of the murdered and slain:

b) If the murderer and his victim were common men (timawa)

and had no gold to satisfy the murder, the penalty of death
will be imposed by process of law.
 LAWS OR POLICIES

6. In lawsuit, chief will call the opponents and have them to come
to an agreement. If they would not agree, an oath will apply to
each one that they need to accept it without objection. Then,
the witness will be called to examine the case. If the proof is
equal, the difference is split.
 LAWS OR POLICIES

If the proof is unequal, the sentence will be given in favor of the

one who win over. If the one who defeated resisted, he will be
attacked with armed hand and executed to the required amount
taxed upon him. The judged will receive the largest share and
some was paid to the witness of the one who won the suit.
 CHAPTER 3 - 2

EXCERPT FROM
RELACION DE LAS ISLAS FILIPINAS (1582)

MIGUEL DE LOARCA
LOARCA’S RELACION DE LAS
ISLAS FILIPINAS (1582)

As one of the earliest

accounts of the islands,
Relacion became the
foundation and basis of
some succeeding accounts
in the early colonial period.
LOARCA’S RELACION DE LAS
ISLAS FILIPINAS (1582)

His work might be similar to other

accounts of the late 16th century but
the advantage of this pioneering
narrative is its non-religious perspective
which was quite different from its
contemporaries. This excerpt from
Relacion’s ninth chapter would talk
about the 'laws of slavery' in the
Visayas.
THE THREE CLASSES OF SLAVERY
ACCORDING TO LOARCA

- The early Filipinos had slaves or

dependents known in various names
in the different parts of the country.
In the Visayas, they were called
ulipon, and they were of three
categories. According to the Spanish
writer, Miguel de Loarca (Blair &
Robertson 1903-1909), they were
called ayuey, tumarampok and
tumataban.
 THE THREE CLASSES OF SLAVERY

AYUEY TUMARAMPOK TUMATABAN

- served their master - is a Hiligaynon word which - people hold in most

within his house and means a serf, vassal, who in respect. These work in the
stayed with the latter’s the olden times occupied a house of the master only
household as long as position between the timáwà when there is some banquet
they remained single. and the ulípon. or revel.
SUMMARY

Bisayans became slaves in

various ways. They were: through
inheritance, being children of the
former ulipon, through captivity, by
means of purchase, as a punishment
for a wrong done, and failure to pay a
debt. The datu or chieftain can also
make ulipon out of those who killed
somebody in the community or who
committed adultery. One can avoid
becoming an ulipon by paying a hefty
amount in gold or its value.
SUMMARY

Some Spanish writers claimed

that the early Bisayans were
accustomed to selling their children
in times of need and hunger, and
those sold became slave forever
(Quirino). Likewise, one became a
slave for being so poor that he had
nothing to sustain himself/herself.
Thus, he/she can offer himself/herself
to anyone who can feed him/her.
SUMMARY

It had been said that many

had become slaves in this manner. It
was even said that one can
become a slave by just insulting a
Datu or by colliding with him
because he was not quick enough
to get out of the way.
SUMMARY

Their ulipon was not really a slave in

the real sense of the word. They had
certain rights which were respected by
their masters, like the right to marry, put
up a house and own property. They
cannot also be killed or put to death
by their masters. Moreover, it was
possible for the ulipon to buy back his
freedom from the master and become
timawa (feudal warrior) again.
SUMMARY

Slavery in other parts of the

world, especially those that
existed in the old Roman Empire
and other parts of the Europe, was
barbaric than those practiced in
the Visayas and the rest of the
Philippines.
 CHAPTER 3 - 3

EXCERPT FROM

CRONICAS
JUAN FRANCISCO DE SAN ANTONIO
JUAN FRANCISCO DE SAN ANTONIO

- is a missionary of the Franciscan

order. Coming from the order of
zealous and infuential missionaries
such Juan de Plasencia and Pedro
de San Buenaventura, San Antonio’s
account of early Filipino customs is
deserving of its place in the
Franciscan's (1738-44) rich
contributions to early Filipino
historiography.
JUAN FRANCISCO DE SAN ANTONIO

His Cronicas or Philippine

Chronicles is a comprehensive study of
the early Filipinos as well as the Chinese
and the Japanese in the Philippines
during the early colonial period.
JUAN FRANCISCO DE SAN ANTONIO

He also discusses some parts of

Mindanao and even other parts of
Southeast Asia. He gives a detailed
discussion of early Filipino beliefs like his
predecessors but San Antonio gives a
more detailed account on superstitious
beliefs and omens.
JUAN FRANCISCO DE SAN ANTONIO

San Antonio also

speculates on the origins of the
early Filipino people but none of
those were well-founded. The
native languages, clothing,
ornaments, and physical features
of the Filipinos were also
thoroughly tackled in Cronicas.
DOWRY

The dowry or bigaycaya was

given by the groom to the bride's
parents. The practice of dowry
varied depending on the
socioeconomic status of the couple.
DOWRY

The dowry, as a norm in the

Philippines, is provided by the
groom's family. For the Filipino
people, marriage is a union of two
families, not just of two persons.
Therefore, marrying well "enhances
the good name" of both families.
 5 KINDS OF DOWRY

BIGAY-KAYA PANGHIMUYAT BIGAY-SUSO HIMARAW SAMBON

consists of land, amount of bride given to amount of dowry given to

gold, or money given to the wet-nurse money given to the girl’s
dependents the bride’s who breastfed the bride’s relatives
parents the bride during parents for the
her infancy amount spent in
feeding her
during infancy
SUMMARY

Marriage of the Early Filipinos

had complex customs. Man should
only have one wife and vice versa,
but those people who have power
and wealth can have some slaves as
concubines (mistress). The man will
give a dowry (bigaycaya) to the
family of the bride without the
contribution of the bride and her
parents. Some villages sell their
daughter as a way of trade.
SUMMARY

Other villages used their

money properly to provide expenses
of the wedding. Returned the dowry at
the death of any one. Three days
before the wedding, the relatives of
both parties will gather to the house of
the couple to make palapa.
SUMMARY

A Catalonan or Babaylan will

come to celebrate the espousals.
Then It serves as the reference for
many historians' studies and to have
better understanding of the
traditional and historical background
of the natives of the Philippines.
History and beliefs of the Filipino
people and their practices to their
culture and the study of past events,
particularly in human affairs.
 CHAPTER 3 - 4

EXCERPT FROM

THE BOXER CODEX

THE BOXER CODEX

- is a comprehensive account of the

Philippines and other parts of Asia-
Pacific in the late sixteenth century.

- acquired by the British scholar

Charles R. Boxer in 1947.
THE BOXER CODEX

- the manuscript was then translated

by the National Artist Carlos Quirino,
and scholars Ma. Luisa Garcia and
Mauro Garcia.
THE BOXER CODEX

RELEVANCE
i. Anonymously authored, this work is a
significant source of early Filipino
belief systems customs and tradition.

ii. The detailed and colored

illustrations found in this manuscript
set this codex apart from other
contemporary accounts which
makes it highly important to
Philippine historiography.
CHAPTER 4 – CUSTOMS,
CEREMONIAL USAGES, AND
RITES OF BISAYANS

- focused on the tattooing

and clothing traditions of the
Visayans.
CHAPTER 4 – CUSTOMS, CEREMONIAL USAGES, AND RITES OF BISAYANS

TATTOOING

i. They do this by heating the

points of Iron and Brass rods on a
fire.

ii. They do this with such order,

symmetry, and coordination that
they elicit admiration from those
who see them.
CHAPTER 4 – CUSTOMS, CEREMONIAL USAGES, AND RITES OF BISAYANS

TATTOOING

iii. For men, all parts of the body are

allowed to be painted in a
manner of illuminations. It also
serves as their clothing so it is
alright for them to wear nothing
except a cotton cloth to cover
their private parts.

iv. For women, only the hands are

painted with elegance.
CHAPTER 4 – CUSTOMS, CEREMONIAL USAGES, AND RITES OF BISAYANS

CLOTHING
i. For Men
1.“bahaque” – a cotton cloth wrapped
around the waist and between
the legs to cover the private
parts and posteriors.

2.“purones” – multi-colored head scarfs

worn as some sort of Turkish
tubans. Some insert strips of gold
for added elegance.
CHAPTER 4 – CUSTOMS, CEREMONIAL USAGES, AND RITES OF BISAYANS

CLOTHING
i. For Women
- consists of some blankets with diverse
colored stripes made of cotton, and
others are made from a plant they
have; some wear plain tafetta and
damask that come from China.

- Many wear a lot of gold jewelry that

they use as fasteners and small golden
chains, which they use as best as they
can.
CHAPTER 4 – CUSTOMS, CEREMONIAL USAGES, AND RITES OF BISAYANS

CLOTHING
i. For Women
1. “pezuelo” – a chemise with half
sleeves that reach the elbows,
although some wear them with
full sleeves. They are close fitting,
without collars, and are low-
necked or low-cut and are
fastened at the front with braids
or cords of silk.
 CHAPTER 3 - 5

EXCERPT FROM

SUCESOS DE LA ISLAS FILIPINAS

ANTONIO DE MORGA
SUCESOS DE LAS ISLAS FILIPINAS

- was one of the most important accounts of

the Philippines in the early colonial period.

- book written and published by Antonio De

Morga in 1609.

- This account was made possible because

of Morgas access to government
documents as a member of the Royal
Audiencia (a court established to
administer royal justice).
SUCESOS DE LAS ISLAS FILIPINAS

- numerous aspects of the

cultural traditions of early
Filipinos were documented
in the Sucesos.

- some of Morga's statements

were prominently annotated
by Rizal in 1889.
EXCERPT FROM
SUCESOS DE LAS ISLAS FILIPINAS

- discusses a seemingly
irrelevant and outdated
parcel of our gastronomic
culture; the “nganga” or
betel chew.
EXCERPT FROM SUCESOS DE LAS ISLAS FILIPINAS

“BUYO”

- aka betel.
– made from a tree, whose
leaf is shaped like that of the
mulberry.
EXCERPT FROM SUCESOS DE LAS ISLAS FILIPINAS

“BUYO”
i. “bonga” – a fruit that resembles
an oak acorn, and is white
inside.

– cut lengthwise in strips and

each strip is put into an
envelope or covering made
from the leaf with the “bonga"
thrown in a powder of quick
lime. This compound is placed in
the mouth and chewed.
EXCERPT FROM SUCESOS DE LAS ISLAS FILIPINAS

“BUYO”

ii. Effects

1. Induces sleep and intoxication

2. Burns the mouths of those not
used to it, and causes them to
smart
3. The saliva and all the mouth are
made as red as blood.
EXCERPT FROM SUCESOS DE LAS ISLAS FILIPINAS

“BUYO”

iii. Taste

1. Does not taste bad after being

chewed for considerable time

iv. “buccetas” – boxes of buyos

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