Tagalog Texts with Grammatical Analysis

by Leonard Bloomfield

11. Aŋ maŋkukúlam.	11. Sorcerers.
Sa ilà ŋ poòk sa Filipínas ay may lubòs na paniniwálà sa maŋkukúlam aŋ maŋa táo. Áyon sa kanila ŋ paniwálaʾ aŋ maŋkukúlam ay isa ŋ táo ŋ may malakì ŋ kapaŋyaríhan at aŋ kapaŋyaríha ŋ 5itò y gáliŋ sa dimóniyo o kayà y mána sa magúlaŋ. Bágo màkamtàn aŋ kapaŋyaríha ŋ iyòn aŋ isà ay dápat múna ŋ makipagkayibígan at magsilbè sa dimóniyo. Dátapwat may ilan dì ŋ nanìniwála ŋ nàpùpúlot o naàágaw aŋ kapaŋyaríha ŋ iyòn sa gúbat o ilàŋ na lugàr na mahírap puntahàn at karanyúwa y pinagkàkatakutàn. 10	In some places in the Philippines the people have a firm belief in sorcerers. According to their belief a sorcerer is a person of great power, and this power comes from a demon or else is inherited from one’s parents. Before one may gain this power one must first become friends with a demon and serve it. However, there are some also who believe that one may find or snatch up this power in a jungle or some uncanny place that is hard to reach and usually full of terror.
Aŋ kúlam ay siyà ŋ naàágaw, nàmàmána, o ibiníbigay naŋ dimóniyo, at iyò y sya ŋ pinaŋgàgalíŋan naŋ kapaŋyaríhan naŋ nagmème-áreʾ. Aŋ hitsúra naŋ kúlam ay hindí parè-parého. Kuŋ mìnsan ay isa ŋ batò o isa ŋ maníka ŋ maliìt at masamàʾ aŋ 15hitsúra. Kuŋ madilìm aŋ kúlam na itò y nagníniŋnìŋ na pára ŋ alitaptàp, dátapwat aŋ niŋnìŋ na itò y nawáwalà namàn pag inìbig naŋ kúlam. Aŋ kúlam at aŋ táo, káhit laláki o babáe, na nagàári sa kanyà ay hindí naghíhiwalày káhit isà ŋ sandalèʾ at káhit na sa pagpalígoʾ ay dinádala naŋ maŋkukúlam aŋ kanya ŋ kúlam. Dáhil díto aŋ 20maŋa táo ŋ mapagsyásat, pag íbig nilà ŋ màpagkilála kuŋ maŋkukúlam ŋàʾ o hindìʾ aŋ isa ŋ táo ŋ kanila ŋ pinaghìhinaláan, ay sinùsubúkan nila itò sa kanyà ŋ pagpalígoʾ. Kuŋ hindí maíŋat at walà ŋ hinálà aŋ maŋkukúlam na syà y sinùsubúkan, kuŋ mínsan ay nagkàkapálad aŋ nanùnúbok na màkíta nya aŋ kúlam.	The kulam is that seized, inherited, or given by the demon, and it is the source of the possessor’s power. The appearance of the kulam is not always the same. Sometimes it is a stone or a small doll of ugly appearance. In the dark this kulam glows like a firefly, but this glow disappears when the kulam desires it. The kulam and the person, man or woman, who possesses it, do not separate even for a moment, and even when bathing the sorcerer carries his kulam. Therefore, curious people, when they wish to find out whether a person whom they suspect is really a sorcerer or not, watch him at his bath. If the sorcerer is not careful and has no suspicion that he is being watched, the watcher sometimes succeeds in seeing the kulam.
25Aŋ maŋkukúlam ay may kapaŋyaríhan dì ŋ itágoʾ sa loòb naŋ kanyà ŋ katawàn aŋ kúlam, at hindi bihíraʾ aŋ maŋa táo ŋ nakàkíta naŋ maŋkukúlam sa kanya ŋ pagkamatày. Sa kàhulì-hulíha ŋ sandalìʾ, bágo malagòt aŋ hiniŋà, inilúluwa nilà aŋ kúlam.	The sorcerer has also the power of concealing the kulam inside his body, and the people are not rare who have seen a sorcerer at his death. At the last moment, before breathing ceases, he spits out the kulam.
30Itò y naŋyàyári lámaŋ kuŋ áyaw ipamána naŋ maŋkukúlam aŋ kanyà ŋ kúlam. Kuŋ ipinamàmána namàn itò, malwat pà bágo mamatày aŋ maŋkukúlam ay tinàtáwag na nyà aŋ kanyà ŋ íbig pamanáhan, at díto y líhim na líhim nya ŋ ibiníbigay aŋ kúlam.	This happens only when the sorcerer does not wish to bequeath his kulam. If, however, he wishes to bequeath it, then, long before the sorcerer dies, he calls the person to whom he wishes to bequeath it and in all secrecy gives him the kulam.
35Aŋ malakì ŋ kapaŋyaríhan naŋ maŋkukúlam ay ginàgámit nya lában sa kanya ŋ maŋa kaáway, sa maŋa táo ŋ kanyà ŋ kinagàgalítan, o kayà y sa maŋa háyop nilà, kuŋ siya nyà ŋ íbig paŋhigantihàn. Gayon dìn ginàgámit nya aŋ kanya ŋ kapaŋyaríhan sa paŋbibíroʾ sa isa ŋ táo o háyop na kanya ŋ màkatwaàn.	The great power of the sorcerer is used by him against his enemies, against people who have incurred his anger; or against their live stock, in case he wishes to make this latter the object of his vengeance. He also uses his power in playing jokes on a person or animal that has gained his liking.
40Aŋ kanyà ŋ pinasàsakítan kadalasà y nagáanyo ŋ pára ŋ ulòl. Kuŋ mínsan aŋ kanya ŋ kinùkúlam ay dumádaiŋ na masakìt aŋ kanya ŋ buò ŋ katawàn, nagsísisigàw, at hindí màtahímik káhit isà ŋ sandalèʾ. Sa háyop namàn karanyúwa y aŋ bábuy na pinakamahalagà sa may áriʾ, aŋ kanya ŋ ibiníbigay na parúsa ay gáya naŋ sakìt na kólera, dátapuwat lálu ŋ mabagsìk káy sa ríto. Aŋ pagdumì naŋ háyop ay wala ŋ patìd, at pagkaraàn naŋ ilà ŋ óras, 5káhit na gáno katabàʾ aŋ háyop, ay nagígiŋ butò t balàt. Aŋ táo ŋ nàkùkúlam nya ay malakàs kumáin, katimbàŋ naŋ dalawà katáo, at mapaŋhilìŋ naŋ masasaràp na pagkáin. Dáhil díto aŋ paniwála naŋ maŋa táo y kasálo ŋ kumàkáin naŋ máy sakit aŋ maŋkukúlam na nagpàparúsa sa kanyà.	His victim usually acts like crazy. Sometimes the person he has bewitched complains that his whole body is sore, keeps shouting, and cannot keep quiet even for a moment. In the case of animals,—usually the pig most valued by the owner,—the punishment he gives is like the disease of cholera, but more severe than this. The bowel-movement of the animal does not stop, and after a few hours, no matter how fat the animal, it becomes skin and bone. The bewitched person eats mightily, like two men, and keeps asking for tasty food. Therefore people believe that the sorcerer who is punishing him shares in the eating of the sick person.
10Aŋ maŋkukúlam ay may kapaŋyaríha ŋ pumaloòb sa katawàn naŋ kanyà ŋ kinùkúlam. Itò y sya ŋ paniwálaʾ, dátapuwat kuŋ papáno aŋ paraàn naŋ pagpások naŋ maŋkukúlam at kuŋ saàn sya pumàpások sa katawàn naŋ kanya ŋ kinùkúlam ay walà ŋ nakààalàm. Ŋúnit aŋ kanya ŋ nilàlabasàn ay aŋ hintutúroʾ. Aŋ 15bágay na itò ay malakì ŋ kabuluhàn úkol sa paggamòt sa nàkùkúlam at gayon dìn sa pagpaparúsa sa maŋkukúlam.	The sorcerer has the power of entering the body of the person bewitched. This is the belief, but in what way the sorcerer effects his entrance or at what point he enters the body of the person he is bewitching, there is no one who knows. However the place where he comes out is the forefinger. This fact is of great importance for the cure of people who have been bewitched and also for the punishment of sorcerers.
Káhit na malakì aŋ kapaŋyaríhan naŋ maŋkukúlam ay mayroon dìn sya ŋ kinatàtakútan, karanyúwa y aŋ maŋa táo ŋ malalakàs, matápaŋ, at wala ŋ paniwálà sa kapaŋyaríhan naŋ maŋkukúlam 20at iba pà ŋ pinagkàkatakutàn naŋ maŋa iba ŋ táo. Dáhil díto y hindí bihíraʾ na aŋ isà ŋ táo y pamagatà ŋ “médiko-ŋ-maŋkukúlam” pagkaraàn naŋ úna o ikalawà nya ŋ pagpapagalìŋ naŋ táo sa sakìt na itò.	Although the power of the sorcerer is great, yet there are some things which he fears, usually strong people who are bold and have no faith in the powers of sorcerers and other things that terrify other people. Therefore it is not rare that, after the first or second time he cures a person of this disease, some man receives the title of “witch-doctor.”
Mínsan ay nárinig ko ŋ magbalítaʾ aŋ isa ŋ táo ŋ nakàkíta 25naŋ paŋgagamòt naŋ táo ŋ nàkùkúlam. Aŋ táo ŋ itò y may isa ŋ kápit-báhay na may anàk na dalága. Sa dalága ŋ itò y marámi ŋ maŋlilígaw, at aŋ isà sa kanilà y pinaghìhinaláa ŋ maŋkukúlam. Sa kasamaà-ŋ-pálad nitò ay nagìŋ isa syà sa maŋa hindí nátaŋgàp. Sa malakì nya ŋ gálit ay magkasunòd nya ŋ kinúlam aŋ babáye 30at laláki ŋ magkaìbígan.	I once heard someone who had seen the cure of a bewitched person tell the story. The narrator had a neighbor who had a young daughter. This young lady had many suitors, and one of them was suspected of being a sorcerer. He had the bad fortune to be one of those who were not accepted. In his great anger he bewitched, one after the other, the betrothed man and woman.
Inúna nya aŋ babáye at ito namà y agàd na itináwag naŋ médiko-ŋ-maŋkukúlam naŋ kanyà ŋ maŋa magúlaŋ. Naŋ dumatìŋ aŋ médiko at nàkíta nya aŋ máy sakìt, ay sinábi nya ŋ nàkùkúlam ŋàʾ aŋ babáye.	He began with the woman, and her parents at once called in a witch-doctor for her. When the doctor arrived and saw the patient, he said that the woman was really bewitched.
35Sinábi nya sa maŋa táo doòn na hwàg paàaláman sa nàkùkúlam na syà y nàròroòn sa báhay. Pag itò y nàláman naŋ máy sakìt, ay màlàláman dìn naŋ maŋkukúlam na nása loòb naŋ kanya ŋ katawàn, at makaáalis agàd aŋ maŋkukúlam. Aŋ médiko y lumápit na hindí nàmaláyan naŋ babáye, at pagdáka y tinaŋnan 40nyà naŋ mahigpìt aŋ dalawà ŋ hintutúroʾ naŋ babáye. Itò y lálo ŋ inilakàs aŋ pagsigàw, at kuminìg na pára ŋ isa ŋ natàtákot.	He told the people who were there not to let the bewitched person know that he was in the house. If the patient knew this, the sorcerer who was inside her body would have a chance to go away at once. The doctor went up to the woman without her being aware of it and suddenly seized her two forefingers in a tight grip. She shouted all the louder and trembled like one in terror.
Aŋ maŋkukúlam, áyon sa paniwálà naŋ maŋa táo, ay sya ŋ nakàràramdàm naŋ ano mà ŋ pasákit na ibigày sa katawàn naŋ kanyà ŋ kinùkúlam hábaŋ sya y násàsa loòb naŋ katawàn nitò. Gayon dìn, kuŋ kausápin aŋ máy sakìt, ay siyà aŋ sumásagòt.	The sorcerer, according to people’s belief, feels any pain that is given to the body of the person he is bewitching while he is within the latter’s body. Likewise, when one speaks with the patient, it is he who answers.
Dáhil díto y itinanòŋ pagdáka naŋ médiko: “Anò aŋ ginágawá mo ríto, salbáhe?”	Therefore the doctor suddenly asked: “What are you doing here, you brute?”
5Aŋ máy sakit ay hindí kumibòʾ, dátapwat nagpílit na magkawalàʾ. Aŋ ipinakíta nya ŋ lakàs ay hindí karanyúwa ŋ lakàs naŋ babáye.	The patient did not utter a word, but tried to get free. The strength she displayed was not the usual strength of a woman.
Dátapuwat hindí sya pinawalàn naŋ médiko, at itò y tumanòŋ na mulìʾ: “Anò aŋ ginágawá mo ríto? Bákit ka naparíto? 10Pag hindí ka sumagòt, ay pahìhirápan kità.”	But the doctor did not let her go, and asked her again: “What are you doing here? Why have you come here? If you do not answer, I shall torture you.”
Aŋ babáye ay nagmàmakaáwa ŋ sumagòt: “Walá poʾ, hindí na poʾ úulèʾ, pawalan pòʾ ninyo akò, at akò y nahìhirápan nà.”	The woman answered in a pitiful tone: “No, sir, I shan’t do it again; let me go, sir; you are torturing me already.”
“Pawalàn kità?” itinanòŋ agàd naŋ médiko, “Maŋákù ka múna sa ákin na hindí ka na bábalik.”	“Shall I let you go?” asked the doctor at once. “Promise me first that you won’t come back.”
15“Hindí na pòʾ akò bábalik,” aŋ sagòt naŋ babáye.	“No, I shan’t come back, sir,” answered the woman.
“Pag nàhúle kità ulèʾ díto, ay pàpatayìn kità. Hwag kà ŋ salbáhe. Tumahímik ka sa iyò ŋ báhay.”	“If I catch you here again, I shall kill you. Don’t be troublesome. Stay still in your house.”
“Ó poʾ, ó poʾ, hindí na pòʾ akò bábalik. Pawalàn na pò ninyo akò!”	“Yes, sir; yes, sir; I shan’t come back, sir. Please, let me go!”
20Hábaŋ aŋ sàlitáa ŋ itò y naŋyàyári aŋ babáye ay nagpìpílit na magkawalàʾ, íbig nya ŋ mabitíwan naŋ médiko aŋ kanya ŋ hintutúroʾ. Pagkapaŋáko naŋ babáye ay binitíwan naŋ médiko aŋ dalawà nya ŋ hintutúroʾ. Aŋ mukhá naŋ babáye na dáti ay nagpàpakilála naŋ malakì ŋ paghihírap ŋayò y nàhúsay, at sya y 25pára ŋ gága na pinagsa-ulàn naŋ pagiísip. Sya ay tumahímik, pinútol aŋ pagsisigàw, at nàkaúsap naŋ matwìd.	While this dialogue was taking place, the woman was struggling to get loose and trying to make the doctor let go of her forefingers. When the woman had made her promise, the doctor let go of her two forefingers. The face of the woman, which just before had been expressing great suffering, now became quiet, and she was like a madwoman who has got back her reason. She became quiet, stopped shouting, and was able to converse intelligently.
Aŋ laláki namàn ay nàtìtirà sa isa ŋ báya ŋ malápit. Naŋ sya y kinùkúlam nà ay itináwag sya naŋ maŋgagámot naŋ kanya ŋ kapatìd na laláke. Sa kalakhàn naŋ gálit naŋ kapatìd na ytò 30ay sya nyà ŋ tináwag aŋ maŋgagamòt na mabagsìk at malupìt sa pagtaráto nya sa maŋà maŋkukúlam.	The man lived in a near-by town. When he was bewitched his brother called a physician for him. In his extreme anger, this brother called a physician who was fierce and cruel in his treatment of sorcerers.
Líhim na dumatìŋ aŋ maŋgagámot sa báhay naŋ máy sakìt. Mulá sa kanya ŋ kublíhan ay piního múna nya kuŋ aŋ maŋkukúlam ay násàsa katawàn ŋàʾ naŋ máy sakìt. Itò y nàpagkìkilála 35sa pagsisigàw, pagkílos, at pananalità ŋ hindí tulà-tulàʾ naŋ máy sakìt. Aŋ maŋgagamòt ay nagpatalìm naŋ isà ŋ gúlok at pagkatápos ay maligsì sya ŋ tumakbò sa tabì naŋ máy sakìt. Tinaŋnan nyà aŋ dalawà ŋ hintutúro nitò, dinaganàn nya aŋ katawàn, at tinagá nya ŋ makáilan aŋ mukhá naŋ máy 40sakìt. Itò y nagsisigàw at nagkawalàʾ, dátapwat naŋ makawalá sya y may maŋa súgat na aŋ kanyà ŋ mukhàʾ at aŋ dugò y umàágos na wala ŋ patìd. Walà ŋ kibú sya iníwan naŋ maŋgagamòt. Hinánap nitò aŋ kapatìd naŋ sugatàn at kanya ŋ sinábi na hwag pansinìn aŋ maŋa súgat naŋ kanya ŋ kapatìd, at kinàbukása y mawáwalaʾ iyòn at màlìlípat sa maŋkukúlam, sapagkàt dinatnàn nya itò sa katawàn naŋ kanyà ŋ kapatìd. Kinàbukásan ay pinarunàn naŋ médiko aŋ kanya ŋ ginamòt naŋ patalìm, at 5malakì aŋ tuwá nya naŋ itò y màkíta nya ŋ mahúsay at wala ŋ bakas-súgat sa mukhàʾ. Pagkaraàn naŋ ila ŋ áraw nàbalitáan nilà na isa ŋ maŋkukúlam sa kápit-báyan nilà ay malubhàʾ aŋ lagày dahilàn sa pagdudugò ŋ hindí maampàt naŋ maŋa súgat nya sa mukhàʾ.	The physician came secretly to the sick man’s house. From his hiding-place he first determined at what time the sorcerer was in the body of the sick man. This showed itself in the shouting, movements, and senseless talking of the patient. The physician sharpened a bolo-knife and, when he had done this, quickly ran to the side of the patient. He then seized the latter’s two forefingers, leaned over his body, and cut several deep gashes in his face. The patient screamed and tried to get away, but when he did get away there were wounds in his face and the blood was flowing in a stream. The physician left him without a word. He sought out the brother of the wounded man and told him not to heed his brother’s wounds, for tomorrow they would go away and be transferred to the sorcerer, for it was the latter whom he had reached in the body of his brother. On the next day the doctor went to the man whom he had cured with the knife and was much pleased when he found him well and without the marks of wounds in his face. A few days later they heard that a sorcerer in the neighboring town was in a serious condition, owing to the unceasing flow of blood from some wounds in his face.
10Máy-roon dìn namà ŋ maŋkukúlam na maligsì at hindí na paaábot sa maŋgagamòt. Aŋ maŋgagamòt namàn ay kinàkayiláŋa ŋ bihásaʾ at maligsì. Aŋ káhit síno y maàári ŋ gumamòt sa isà ŋ nàkùkúlam, yámaŋ walá namà ŋ ibà ŋ paŋgamòt kuŋ hindìʾ aŋ pagpapahìrap sa katawàn naŋ nàkùkúlam. 15Dátapuwat malakì aŋ paŋánib, sapagkàt, kuŋ hindí maligsì, dahilàn sa kawalàn naŋ sánay, aŋ gumágamòt, maàári ŋ makawalàʾ aŋ maŋkukúlam. Kuŋ magkágayo y aŋ nàkùkúlam mìsmo aŋ maghìhírap dahilàn sa parúsa. Mínsan ay máy nàbalíta ŋ naŋyári na gáya nitò ŋ sumúsunòd.	There are also, however, some sorcerers who are quick and have not been caught by physicians. The physician, too, must be skilful and quick. Anyone at all can cure a person who has been bewitched, since there is no other method of cure than that of inflicting pain on the body of the bewitched person. The danger, however, is great, since, if the one who is attempting the cure is not quick, owing to lack of practice, the sorcerer will be able to get away. In this event it is the bewitched person himself who will suffer from the punishment. It is related that there once happened something like this which follows.
20Aŋ isà sa dalawà ŋ magkapatìd na laláki ay kinúlam naŋ kanya ŋ karibàl sa paglígaw. Walà ŋ màtáwag na médiko-ŋ-maŋkukúlam. Sa malakì ŋ áwà sa kanyà naŋ kanya ŋ kúya ay tinalagà nitò ŋ gamutìn sya káhit na walá sya ŋ pagkasánay. Hindí ŋá sya sanày, dátapwat madalàs nya ŋ nàpakiŋgàn sa 25maŋa maŋgagamòt aŋ paraàn naŋ paggamòt. Isa ŋ hápon, naŋ inakálà nya ŋ nása loòb na namàn naŋ katawàn naŋ kanyà ŋ kapatìd aŋ maŋkukúlam, ay sinuŋgabàn nya agàd aŋ isa ŋ gúlok at pagkálapit nyà sa kanya ŋ kapatìd ay tinagá nya itò naŋ walà ŋ tuòs. Kinàbukásan sa lugàr naŋ màkíta nya ŋ magalìŋ at wala 30ŋ súgat aŋ kanyà ŋ kapatìd itò y baŋkày na lámaŋ. Aŋ maŋkukúlam ay nakawalàʾ.	One of two brothers was bewitched by his rival in courtship. There was no witch-doctor within call. In his great pity for him, the older brother decided to cure him, even though he had had no practice. He was not practised, to be sure, but he had often heard from physicians the manner of cure. One evening, when he thought that the sorcerer was inside his brother’s body, he quickly seized a bolo, and, stepping up to his brother, cut him without care. On the next day, instead of his finding his brother well and unwounded, the latter was a corpse. The sorcerer had got away.

12. Aŋ laro ŋ sípaʾ sa Filipínas.	12. The game of football in the Philippines.
Aŋ laro ŋ sípà sa Estádos-Unídos at sa Filipínas ay lubhà ŋ malakì aŋ pagkakáibà. Sa lugàr naŋ dalawà ŋ paŋkàt na nagtàtálo 35aŋ nagsìsipaglaròʾ na gáya naŋ fùtbol, sa sípà ay isà ŋ paŋkàt lámaŋ aŋ naglálaròʾ. Sa sípà aŋ haŋàd naŋ nagsìsipaglarò ay hindí aŋ talúnin aŋ isa ŋ kaáway, dátapuwat aŋ huwàg bayáa ŋ lumagpàk sa lúpà aŋ bóla o sípaʾ. Aŋ bóla ŋ gámit ay malakì ŋ malaki rìn aŋ kaibhàn. Itò y 40nayàyárì naŋ yantòk na tinilàd at nilála ŋ pabilòg. Walà ŋ lamàn aŋ loòb, at aŋ maŋa matà naŋ sulihiyà ay malalakè. Dáhil díto ay magaàn aŋ sípaʾ, hindí gáya naŋ bòla ŋ gámit sa bèsbol.	The games of football in the United States and in the Philippines are very different. Instead of the players belonging to two contending sides, as in American football, in “sipa” the players form but one party. In sipa the aim of the players is not to defeat an opponent, but to prevent the ball or sipa from falling to the ground. The ball used is also very different. It is made of split rattan woven into the shape of a sphere. The inside is hollow and the eyes of the weave are large. Therefore the sipa, unlike the ball used in baseball, is light.
Mulá sa dalawà haŋgàŋ sa dalawà ŋ pùʾ aŋ bílaŋ naŋ nagsìsipaglaròʾ. Kuŋ silà ay marámi aŋ áyos ay pabilòg. Úpaŋ umpisahàn 5aŋ paglalaròʾ isà sa maŋa kasále ay ihiníhitsà aŋ sípa na paitaàs at patúŋo sa isà sa maŋa nagsìsipaglaròʾ, karanyúwa y sa isà ŋ katapàt nyà. Aŋ táo ŋ hinitsahàn naŋ sípaʾ ay ipinabábalik itò sa naghágis sa kanyà, hindí naŋ kanya ŋ kamày, dátapwat naŋ kanya ŋ paà.	The number of players is from two to twenty. When they are many, they stand in a circle. To begin the game, one of the party throws the sipa ball up into the air and toward one of the players, usually toward one opposite him. The one to whom the ball is tossed returns it to the one who threw it to him, not with his hand, but with his foot.
10Kuŋ aŋ maŋa nagsìsipaglarò ay marurúnoŋ, napapúpunta nilà aŋ pelóta sa káhit na síno sa maŋa kasále, kayà t báwat isà sa kanilà ay nakaabàŋ at naghíhintay naŋ pagdatìŋ naŋ sípaʾ. Aŋ báwat isà ay nagìíŋat na hwàg bayáa ŋ lumagpàk sa lúpa aŋ pelóta. Kadalasàn aŋ maŋa nagsísipaglarò ay nagpàpakíta naŋ 15sarì-sári ŋ áyus naŋ pagsípaʾ. Aŋ maŋa magandà ŋ pagbabaluktòt naŋ paà sa harapàn o likuràn, aŋ maligsì at magaà ŋ lundàg, aŋ banáyad at magaà ŋ pagsípà sa pelóta, at aŋ pagpapadalà naŋ sípà sa káhit na alì ŋ bandà ay maŋa bágay na nagpàpagandà sa laro ŋ sípaʾ. Hindi rìn bihíra na aŋ balíkat, aŋ síko, aŋ túhod, o 20aŋ kamày ay sya ŋ ginàgámit sa pagpapabalìk naŋ pelóta.	When the players are skilful, they direct the ball to each one of the party, so that each one of them is alert and ready for the coming of the ball. Each one is careful not to let the ball fall to the ground. Often the players display various manners of sending the ball. The graceful bendings of the legs forward and backward, the quick and light leaps, the gentle and light kicking of the ball, and the sending of the ball in every possible direction, are features which give beauty to the game of sipa. Sometimes the shoulder, the elbow, the knee, or the hand is used in returning the ball.
Papáno aŋ pagkakatalò sa larò ŋ itò? Itò y maàári lámaŋ sa pagpapàtagálan naŋ hindí paglagpàk naŋ sípà sa lúpaʾ.	How is there any contest in this game? This can consist only in the test of endurance in keeping the ball from falling to the ground.
Kuŋ halimbáwa y íbig makipaglában naŋ isa ŋ paŋkàt naŋ maŋa màninípa o sipéros sa ybà ŋ paŋkàt, aŋ úna y maŋhàhámon 25sa alin mà ŋ paŋkàt na kanila ŋ màpíleʾ. Kuŋ itò y taŋgapìn, aŋ áraw, óras, at lugàr naŋ paglalarò ay agad nà ŋ nàbàbalíta sa maŋa pàhayagàn.	When, for instance, one team of football-players or siperos wants to contend with another team, the former challenges whatever team it has picked out. If the challenge is accepted, the day, hour, and place of the game are at once announced in the newspapers.
Sa óras naŋ paglalaròʾ ay hindí íilan lámaŋ na líbo ŋ táo aŋ nagsísipanoòd. Aŋ maŋhahámun karanyúwa y umùúpa naŋ 30isa ŋ bànda-ŋ-músika at tinùtugtugàn aŋ báwat paŋkàt sa kanilà ŋ paglalaròʾ. Karanyúwa y dalawà ŋ bànda aŋ músika, sapagkàt, kuŋ aŋ hinámon ay may kauntì ŋ gílas, ay íbig dìn namàn nilà ŋ ipakíta, at dáhil díto y nagdádala silà naŋ saríle nilà ŋ bànda naŋ músika.	At the time of the game thousands of people look on. The challenging party usually hires a band of musicians, and each team is played for during its innings. Usually there are two bands, for, if the challenged party has any pride, it wants to show it and so brings its own band.
35Pagkaraàn naŋ laròʾ aŋ hukòm ay syà ŋ nagpàpaháyag sa maŋa nanúnoòd kuŋ alì ŋ paŋkàt aŋ nanálo. Pagkárinig nilà naŋ paháyag naŋ hukòm ay agad-agàd inùumpisahàn aŋ pagisìgáwan at maŋa pagpúri sa nanálo ŋ paŋkàt. Aŋ mànanalò ŋ paŋkàt at aŋ kanila ŋ maŋa kaybígan magkakasáma ŋ tinùtugtugàn naŋ 40kanila ŋ bànda naŋ músika ay agàd-agàd na nagpàpaséyo sa maŋa lugàr na malápit sa kanilà ŋ pinaglaruàn. Kinàbukásan aŋ lahàt naŋ naŋyári ay nàkìkíta sa maŋa pàhayagàn.	After the game the judge announces to the spectators which team has won. When the announcement of the judge has been heard, there begins at once the yelling and the honoring of the victorious team. The winning team and their friends and followers, accompanied by the music of their band, at once begin to parade through the places near to the field of the game. On the next day the whole story appears in the newspapers.
Aŋ ganitò ŋ maŋa paglalarò naŋ sípa ay hindí karanyúwan sa maŋa báya ŋ maliliìt sa provìnsiya, dátapuwat sa malalakì lámaŋ na báyan, gáya naŋ Maynílaʾ at iba pà.	Such games of sipa as these are not common in the little towns in the provinces, but only in the large cities, such as Manila.

13. Aŋ kúra ŋ si Patúpat.	13. The priest Patupat.
Sa báya-ŋ-San-Migèl ay máy-roo ŋ nagtirà ŋ isa ŋ táo noò ŋ 5maŋa hulì ŋ áraw naŋ panahòn naŋ Kastìlaʾ. Aŋ táo ŋ itò y nagáral at sa kanya ŋ katalinúhan ay nàintindihan nyà aŋ maŋa masamà ŋ palákad naŋ maŋa kúra na sya ŋ maŋa maliliìt na háre sa kanila ŋ bayàn-bayàn.	In the last years of the Spanish time there dwelt in the town of San Miguel a certain man. This man was educated and was intelligent enough to understand the evil ways of the priests, who were really little kings in their towns.
Sa San-Migèl aŋ kúra ŋ nàdistíno ay isa ŋ mabagsìk at maínit 10aŋ úlo. Aŋ táwag sa kanyà naŋ maŋa táo ay “si Patúpat.”	In San Miguel the priest who had the parish was a violent and hot-headed man. The people called him “Patupat.”
Isa ŋ liŋgo aŋ táwu ŋ nábaŋgìt sa itaàs nitò ay naparoòn sa simbáhan úpaŋ makinìg naŋ sèrmon naŋ páreʾ. Sapagkàt aŋ pári ŋ itò ay nagakála ŋ maŋa walà ŋ pinagarálan aŋ kanyà ŋ sinèsèrmunan ay hindí sya nagpílit na makapagsalità ŋ matwìd naŋ 15Tagálog. Aŋ kanya ŋ pananalitàʾ ay walà ŋ púno t dúlo, at halù-hálo ŋ pára ŋ kalámay. Gayon dìn aŋ kanya ŋ isinèsèrmun ay hindí nàìibà sa infiyèrno, purgatóriyo, maŋa salbáhi ŋ táo-ŋ-báyan, at katapusàn naŋ mundò.	One Sunday the man above mentioned went to church to hear the sermon of the priest. As this priest thought that the people to whom he was preaching were uneducated people, he took no pains to speak Tagalog correctly. His speech had neither beginning nor end and was mixed up like rice-pudding. Moreover, what he preached about was never other than Hell, Purgatory, what brutes the people of the town were, and the End of the World.
Naŋ aŋ sèrmon nya ay nagumpisa nà, pumások sa simbáhan 20aŋ áti ŋ kaybíga ŋ si Pransìsko.	When the sermon began, our friend Francisco entered the church.
Gáya naŋ karanyúwan inumpisahàn naŋ kúra aŋ kanya ŋ sèrmon sa ganitò ŋ pananalitàʾ: “Manà kapatìr-konkristyános!” May ápat na pu ŋ taòn na sya sa lúpa ŋ Katagalúgan, ay hindí pa nya nàtutúha ŋ sabíhi ŋ matwìd aŋ “Maŋà kapatìd-Koŋkristyános.” 25	As usual, the priest began his sermon with this utterance: “Brezren and faylow-Christiannes!” Although he had been for almost forty years now in the Tagalog country, he had not yet learned to say correctly “Brethren and fellow-Christians.”
Si Pransìsko ay nàtàtayú sa isa ŋ lugàr na malápit sa pùlpito, pinakiŋgàn nya ŋ mabúte aŋ sèrmon na noò y wala ŋ ibà kuŋ hindí aŋ makàlìlíbo nà ŋ inúlit naŋ pári ŋ itò, at iyò y úkul sa maŋa hírap sa infiyèrno at purgatóriyo at pagtutúlus naŋ kandílaʾ 30at pagbibigày naŋ kwàlta sa simbáhan úpaŋ màligtasàn aŋ maŋa hírap na iyòn. Si Pransìsko ay siniglàn naŋ malakì ŋ gálit, sapagkàt nàpagkilála nya na nilòlóko naŋ páre aŋ kanyà ŋ maŋa táo, at walá sya ŋ ibà ŋ pákay kuŋ hindí aŋ takútin lámaŋ aŋ maŋa namàmáyan úpaŋ kanilà ŋ payamánin aŋ simbáhan at maŋa 35kúra.	Francisco stood in a place near the pulpit and listened carefully to the sermon, which on that day contained nothing except what had already been a thousand times repeated by the priest, namely about the sufferings in Hell and Purgatory, the offering of candles and the giving of money to the church in order to escape from these sufferings. Francisco was filled with great anger, for he saw that the priest was fooling his people and had no other aim than to frighten the townspeople so that they should enrich the church and priests.
Pagkaraàn naŋ sèrmon ay hindí umwé si Kíko na gáya naŋ karanyúwan, dátapuwat hinantày nya ŋ matápus aŋ mísa. Pagkaraàn nitò y nagpáiwan syà sa simbáhan. Kumúha sya naŋ maŋa papèl at sumúlat sya sa páre naŋ ganitò:	After the sermon Kiko did not go home as usual, but waited until mass was over. After mass he staid in the church until he was alone. He took some pieces of paper and wrote to the priest as follows:
40“Ámoŋ, nárinìg ko pòʾ aŋ inyu ŋ sèrmon kanína ŋ umága. Nàpagkìkilála ko na kayò y nanìniwála ŋ may infiyèrno at may purgatóriyo. Akò y walà ŋ paniwála díto. Sa liŋgo ŋ dáratiŋ, kuŋ íbig mo, prubahàn mo sa iyo ŋ sèrmon sa maŋa táo na máy-roo ŋ infyèrno at purgatóriyo. Pagkatápos pùprubahàn kò namàn 5sa kanilà na walà ŋ infiyèrno ni purgatóriyo. Kuŋ ikàw aŋ paniwaláan naŋ maŋa táo hindí báli ŋ ipabítay mo akò dahilàn sa áki ŋ pagkatálo at hindí paniniwálaʾ. Dátapuwat, kuŋ akò y manálo aŋ hiníhiliŋ ko lámaŋ sa iyò ay pabayaàn mo akò ŋ makapagsábi sa madlàʾ na walà ŋ infyèrno ni purgatóryo.”	“Father, I heard your sermon this morning. It is apparent to me that you believe that there is a Hell and that there is a Purgatory. I do not believe in these things. Next Sunday, if you wish, you may prove to the people in your sermon that there is a Hell and a Purgatory. When you are done, I shall try to prove to them that there is no Hell and no Purgatory. If the people believe you, I do not mind if you have me hanged for my defeat and my unbelief, but, if I am the victor, all I ask of you is to allow me to say to the people at large that there is neither a Hell nor a Purgatory.”
10Aŋ ilà ŋ kópya naŋ súlat na ytò ay idinikìt nya sa maŋa padèr naŋ simbáhan at aŋ isà y ipinaabòt nya sa kúra.	Several copies of this letter he pasted to the walls of the church, and one he sent to the priest.
Naŋ itò y màbása ni Patúpat sumubò aŋ kanya ŋ dugòʾ, at walà ŋ pagkàsyahàn aŋ kanya ŋ gálit. Ipinatáwag nya aŋ maŋa gwàrdya-sibìl, at sa gabi dìn naŋ liŋgò ŋ iyòn ay pinapanhikàn 15at pinahanápan nya aŋ maŋa bahày-bahày sa boo ŋ báyan, úpaŋ hulíhin si Kíkoʾ. Dátapuwat si Kíko ay hindí nila nàhúle. Naŋ hápon dì ŋ iyòn ay ibinalíta ni Kíko sa ilàn nya ŋ matálik na kaybígan aŋ kanyà ŋ ginawàʾ, at silà y naŋàpamaŋhàʾ. Itinanòŋ nilà kuŋ bákit niya ginawá iyòn at kuŋ hindí nya napagkùkúro 20aŋ maŋyàyári sa kanyà.	When Patupat read it, his blood boiled and his anger knew no bounds. He had the gendarmes called, and on the evening of that very Sunday he had all the houses in the town entered and searched, so as to catch Kiko. But they did not catch Kiko. That same afternoon Kiko told some of his intimate friends what he had done, and they were all astonished. They asked him why he had done this thing and whether he could not see what would happen to him.
Aŋ isà sa kanilà y nagsábi naŋ ganitò: “Magbalòt ka nà naŋ damìt, at umalìs ka ŋayon dìn, kuŋ hindí mo gustò ŋ màhúli ka naŋ maŋa sundálo ni Patúpat at maipabarìl ka kinàbukásan.”	One of them spoke thus: “Pack up some clothes and go away right now, if you don’t want to be caught by Patupat’s soldiers and shot tomorrow.”
Si Kíko ay áyaw sumunòd sa kanyà ŋ páyo, sapagkàt inakálà 25nya ŋ tàtaŋgapìn ni Patúpat aŋ kanya ŋ hámon tuŋkòl sa pagpapakilála sa maŋa táo na walà ŋ infiyèrno ni purgatóriyo at aŋ maŋa itò y paŋhúle lámaŋ naŋ maŋa páre naŋ kwàlta. Kanyá sya y nagpaábot naŋ gabì sa báhay naŋ isa nyà ŋ kaybígan.	Kiko refused to follow his advice, because he thought that Patupat would accept his challenge about showing the people that there was neither a Hell nor a Purgatory and that these things were merely a device of the priests for getting money. Therefore he allowed himself to be overtaken by night in the house of a friend of his.
Naŋ dumilim nà at aŋ báya y nagúgulo dahilàn sa paghahanàp 30naŋ maŋa gwàrdya-sibìl ay saká pa lámaŋ nya nàpagkilála aŋ malakì ŋ paŋánib na kanyà ŋ kinàbìbiŋítan. Sapagkàt itò y nàbalitáan nya agàd, kanyá nagkaroòn sya naŋ panahò ŋ makapagtágo sa isa ŋ líhim na súlok sa báhay naŋ kanya ŋ kaybígan.	Not until it was dark and the town was upset with the searchings of the gendarmes did he recognize the great danger which he was incurring. Since he had heard of this at once, he had time to hide in a secret corner of his friend’s house.
Naŋ makaraàn aŋ maŋa paghahanapàn sya y lumabàs sa 35kanya ŋ taguàn, umwí sya, nagbalòt naŋ ilà ŋ damìt, nagpasiŋkàw naŋ isa ŋ karumáta, at pagkakúha nya naŋ maŋa bála naŋ barìl, binitbìt nya aŋ barìl, sumakày sya sa karumáta, at napahatìd sa labàs naŋ báyan. Pagkaraàn naŋ ila ŋ áraw ay namundok syà, kasáma naŋ ilà ŋ maŋa táo-ŋ-báyan na hindí makatirà sa loòb 40naŋ báyan, sapagkàt nàkagalítan sila naŋ kúra o naŋ iba pà ŋ Kastíla ŋ may katuŋkúlan sa báyan.	When the house-searchings were over, he went out from his hiding place, went home, wrapped up some clothes, had a wagon hitched up, and, taking some rifle-bullets, shouldered his gun, got into the wagon, and had himself driven out of town. After a few days he went to the mountains together with several townsmen who could not stay in the town because they had incurred the anger of the priest or of some other Spanish official of the town.
Díto sa pamumundok nyà sya y inabútan naŋ paghihìmagsíkan lában sa maŋa Kastílaʾ naŋ taò ŋ isa ŋ líbo walo ŋ daàn walò ŋ pu t ánim.	There, in his stay in the mountains, he was overtaken by the revolution against the Spaniards in the year 1886.

14. Si Maryáno at aŋ pári ŋ si Patúpat.	14. Mariano and the priest Patupat.
Si Maryáno ay isà sa íila ŋ botikáriyo sa báya-ŋ-San-Migèl. Sya y nagìŋ isà sa maŋa nasawi-ŋ-pálad dahilàn sa pagswày sa maŋa kautusàn naŋ kúra ŋ si Patúpat. Sya y may famíliya; 5bukòd sa asáwa ay may dalawà sya ŋ anàk, isà ŋ dadalawáhi ŋ taòn at isà ŋ kabàbágu ŋ paŋanàk pa lámaŋ.	Mariano was one of the very few apothecaries in the town of San Miguel. He was one of the people who fell into misfortune through disobeying the orders of the priest Patupat. He had a family; beside his wife he had two children, one two years old and one new-born.
Isa ŋ áraw aŋ kanyà ŋ alíla ay nagkasakìt. Sya y may bayàw na médiko, kanyá aŋ alílaʾ ay ipinagamùt nya díto na walà ŋ báyad, at aŋ gamòt namàn ay ibinigày nya na walà ŋ báyad 10sa alílaʾ. Naŋ makaraàn aŋ ilà ŋ áraw ay gumalìŋ aŋ alílaʾ at itò y nagakála ŋ magpahiŋà ŋ sandalìʾ sa búkid. Kanyàʾ binayáran nya aŋ kanya ŋ útaŋ at napaálam sya kay Maryáno úpaŋ magtirà sa búkid. Hindí nalaúnan aŋ pagtitira nyà sa búkid at aŋ alíla ŋ itò y nagkasakìt na mulìʾ, at aŋ nagiŋ dúlo y aŋ kanya ŋ 15pagkamatày.	One day his servant fell sick. He had a brother-in-law who was a doctor, so he had him treat the servant without charge, and he gave the servant medicine without charge. After some days the servant got well and decided to rest for a while in the country. Accordingly he paid his debt and took his leave of Mariano for a stay in the country. His stay in the country did not last long, before he fell sick anew, and the end was his death.
Sa Filipínas naŋ maŋa panahò ŋ yaòn ay hindí maàári ŋ huwàg pabendisyunàn aŋ isa ŋ patày bágo mábaòn. Itò y hindí ipinahìhintúlot naŋ maŋa kúra, dátapuwat aŋ pagsasáma na hindí kasàl naŋ isa ŋ babáye at laláki ay hindí nila masyádo ŋ pinápansìn, 20palibhása y gawá rin namàn nilà.	In the Philippines in those days it was not allowable to bury a dead person without first having him blessed by a priest. The priests did not allow this, but they did not much mind the living together of a man and woman not married, for the reason that they did this themselves.
Aŋ patày na alílà ni Maryáno ay lubhà ŋ mahírap at aŋ kanyà ŋ maŋa kamagának ay mahihírap dìn at walà ŋ ikakáya ŋ magbáyad sa halagà na sinísiŋìl ni Patúpat. Dáhil díto y walà ŋ magpabaòn sa katawàn naŋ alílaʾ.	The deceased servant of Mariano was very poor and his relatives also were poor and had not the means to pay the price demanded by Patupat. Thus there was no one to see to the burial of the servant’s body.
25Naŋ màláman itò ni Patúpat ay ipinatáwag nya si Maryáno at sinábi nya ŋ siyà aŋ dápat magpabaòn sa patày at siyà aŋ magbáyad naŋ gàstos. Sa akálà ni Maryáno ay lumálampàs aŋ kasalbahíhan ni Patúpat. Kanyá sinábi nya na hindi nyà sya bàbayáran sa pagbabaòn naŋ patày, káhit na anò aŋ maŋyáre.	When Patupat learned this, he had Mariano called and said that it was his place to have the dead man buried and to pay the costs. In Mariano’s opinion Patupat’s insolence was getting beyond bounds. Therefore he said that he would not pay him for the burying of the dead man, no matter what happened.
30Si Patúpat ay sinubhàn naŋ gálit. Ipinabaòn niya aŋ patày at sa áraw di ŋ iyòn ay naparoòn sya sa hùkúman at ipinagsakdàl nya si Mariyáno úpaŋ pagbayáran siyà naŋ gàstos sa pagbebendisyòn sa patày.	Patupat boiled with rage. He had the dead man buried and on the same day went to court and sued Mariano for the cost of blessing the dead man.
Naŋ dumatìŋ aŋ paghuhùkúman si Maryáno y naparoòn at 35naŋ itinanòŋ naŋ hukòm kuŋ anò aŋ íbig nya ŋ sabíhin tuŋkòl sa sakdàl na iyòn, ay sinábi nya itò ŋ sumúsunòd:	When the session of the court came, Mariano was present, and when the judge asked what he had to say to this accusation, he spoke as follows:
“Ginoò ŋ Hwès, aŋ namatày na iyòn ay walá na sa áki ŋ kapaŋyaríhan, sapagkàt hindí ku nà sya alíla naŋ sya y namatày. Noo ŋ syà y máy sakit pa lámaŋ ay ipinagamòt ko syà ŋ wala ŋ 40báyad, at binigyàn ko syà ŋ wala ŋ báyad naŋ gamòt. Nagawá ku nà aŋ áki ŋ katuŋkúlan sa áki ŋ kápuwa táo at aŋ katuŋkúla ŋ iniyátas sa ákin ni Bathálaʾ. Isà sa maŋa katuŋkúlan naŋ maŋa párèʾ ay aŋ magpabaòn naŋ maŋa patày. Ŋayò ŋ aŋ táo ŋ iyòn ay patay nà, bákit namàn hindí magawá naŋ pári ŋ itò aŋ kanya ŋ katuŋkúlan na walà ŋ úpa, yámaŋ ito namàn ay hindí maŋyàyári kuŋ may káya aŋ maŋa kamagának naŋ namatày?”	“Your Honor, this man who died was no longer in my care, for he was no longer my servant when he died. When he was still sick, I had him treated without charge and gave him medicine without charge. I have done my duty to my fellow-man and the duty placed upon me by the Lord. One of the duties of the priests is to provide burial for the dead. Now this man is dead, why cannot this priest do his duty without receiving pay, since even this would not happen, if the relatives of the deceased had means?”
5Pagkaraàn naŋ maŋa ilan pà ŋ maŋa tanòŋ naŋ hukòm sa kúra at kay Mariyáno ay tinápus nya aŋ paghuhùkúman, at ipinaháyag nya ŋ si Mariyáno ay nása katwíran at aŋ kúra y dápat magpasyènsya sa pagkábendisyon nyà naŋ patày na wala ŋ úpa.	After asking some further questions of the priest and of Mariano, the judge closed the hearing and announced that Mariano was in the right and that the priest would have to put up with having blessed the dead man without payment.
Naŋ makaraàn itò y lálu ŋ lumakì aŋ gálit ni Patúpat kay 10Maryáno, at pagkaraàn naŋ ilà ŋ áraw ay ipinagsakdàl niya ŋ mulí si Mariyáno. Ŋayòn ay iba namàn aŋ kanya ŋ sakdàl. Isinakdàl niya sa hùkúman na si Maryáno ay isà ŋ Masòn, sapagkàt sya y hindí nagsísimbà nì hindí naŋúŋumpisàl nì hindí rin nagmàmáno sa páreʾ. Aŋ maŋa Masòn ay kaáway naŋ Romanìsmo 15at sa makatwìd ay kaáway dìn naŋ pàmahalaàn sa Filipínas naŋ maŋa panahò ŋ iyòn, at dáhil díto y kanya ŋ ipináyo na si Maryáno y ipatápon sa ibà ŋ lupaìn.	When this had happened Patupat’s wrath against Mariano greatly increased, and after a few days he again entered a charge against Mariano. This time he made a different accusation. He complained to the court that Mariano was a Mason, because he did not come to church, did not confess, and did not kiss the priest’s hand. The Masons are enemies of the Catholic Church and, in consequence, were enemies also of the government in the Philippines in those days; and therefore he suggested that Mariano be deported.
Naŋ màbalitáan ni Maryáno aŋ sakdàl na yitò ni Patúpat ay inakálà nya ŋ walá na sya ŋ pagása kuŋ hindí aŋ magtagò o 20umílag sa maŋà maŋhuhúli sa kanyà. Kanyàʾ aŋ ginawá nya ay lumwàs sya sa Maynílaʾ at doòn sya nagtagòʾ.	When Mariano heard of this accusation of Patupat, he decided that his only hope was to hide or to escape from those who were to arrest him. Accordingly what he did was to go down to Manila, and there he hid.
Dátapuwat doon màn ay nàhúli rìn syà naŋ maŋa gwàrdya-sivìl. Kasáma naŋ pitò o walò ŋ taga iba t ibà ŋ báyan sya y inilúlan sa isà ŋ bapòr at dinalà sila sa ibabá naŋ kapuluà-ŋ-Filipínas. 25At doòn pagdatìŋ nilà aŋ ibà sa kanila ŋ magkakasáma ay pinagbábarìl naŋ maŋa sundálo ŋ naghatìd sa kanilà, sapagkàt iyòn aŋ útos naŋ pinúno ŋ nagpatápon sa maŋa táo ŋ iyòn.	But even there he was caught by the gendarmes. Together with seven or eight men from various towns he was put into a steamboat and they were taken to the southern part of the Philippine Islands. And when they arrived there some of their number were shot by the soldiers who accompanied them, for this was ordered by the officials who sent these men into banishment.
Dátapuwat si Maryáno y hindí nagiŋ isà sa maŋa nábaril na 30iyòn. Doòn sya nátirà haŋgàŋ sa pananálo naŋ maŋa Amerikáno ay nagkaroòn sya naŋ kalayáa ŋ makabábalik sa kanya ŋ famíliya. Naŋ itò y datnan nyà aŋ isa nyà ŋ anàk ay pitò na ŋ taòn aŋ gúlaŋ at aŋ ikalawà namàn ay limà na ŋ taòn.	However, Mariano was not one of those who were shot. He staid there until, after the victory of the Americans, he was given the liberty of returning to his family. When he came back to the latter, his one child was seven years old and the second, five.

15. Aŋ Intsìk na màŋaŋátam.	15. The story of the Chinese carpenter.
35Si Hwàn ay isa ŋ alwáge na may kápit-báhay na Intsèk na aluwáge rìn. Aŋ Intsèk na ytò ay isa ŋ magalìŋ na alwáge at aŋ kanya ŋ kínis ay nàpagkìkilála sa magalìŋ nya ŋ paggámit naŋ katàm. Isa ŋ áraw nakábili syà naŋ isa ŋ piráso-ŋ-káhoy na may ápat na pu ŋ paà aŋ hábaʾ. Itù y kanya ŋ nilínis. Sinubúkan 40nya kuŋ makakùkúha syà naŋ pinagkatamàn na walà ŋ patìd sa boò ŋ hábà naŋ káhoy. Dahilàn sa húsay naŋ kanyà ŋ kasaŋkápan at sa kanyà ŋ kabutíhan sa pagaalwáge, aŋ bágay na yòn ay nagìŋ pára ŋ walà ŋ ano màn sa kaniyà. Twì ŋ isùsúluŋ niya aŋ katàm ay nakakùkúha naŋ pinagkatamàn na walà ŋ patìd, 5ápat na pu ŋ paà aŋ hábaʾ. Úpaŋ ipakilála nya sa kápit-báhay niya ŋ aluwági ŋ Tagálog aŋ kanyà ŋ galìŋ, itò y kanyà ŋ pinadalhàn naŋ isa ŋ pinagkatamàn áraw-áraw.	Juan was a carpenter who had for neighbor a Chinaman who also was a carpenter. This Chinaman was a skilled carpenter and his cleverness showed itself in his skilful use of the plane. One day he bought a piece of wood forty feet in length. This he proceeded to smoothe. He tried to see if he could obtain shavings without a break for the whole length of the wood. What with the excellence of his tools and his skill at carpentry, this feat went off as if there was nothing to it. Every time he pushed his plane he obtained a shaving without a break, forty feet in length. In order to show this his skill to his neighbor, the Tagalog carpenter, he sent him one shaving every day.
Aŋ aluwági ŋ Tagálog na si Hwàn ay nàpagúlat sa galìŋ naŋ Intsèk. Úpaŋ gantihìn nya aŋ kanyà ŋ maŋa tinaŋgàp na pinagkatamàn, 10sinubúkan dìn nyà ŋ kumatàm at ipadalà sa Intsèk aŋ pinagkatamàn. Dátapuwat aŋ pinakamahábà nya ŋ nàkúha na pinagkatamàn ay may-roon lámaŋ na labì ŋ limà ŋ paà. Itò y kahyá-hiyà ŋ ipadalà sa Intsèk.	The Tagalog carpenter, Juan, marvelled at the skill of the Chinaman. In order to make return for the shavings he had received, he too tried to use the plane and to send the shavings to the Chinaman. However, the longest shavings he succeeded in getting were only fifteen feet. These it would have been humiliating to send to the Chinaman.
Si Hwàn ay magalìŋ gumámit naŋ daràs at siya y nakapagpàpakínis 15naŋ tablà sa pamamagítan lámaŋ naŋ daràs. Hindí na kayiláŋa ŋ gamítan naŋ katàm aŋ ano mà ŋ káhoy na kanya ŋ darasìn, dátapuwat aŋ pinagdarasàn ay maŋa tátal na maiiklí lámaŋ, hindí súkat pagkàkilanlàn naŋ kanyà ŋ galìŋ, at hindí nya màipadalà sa Intsèk.	Juan was skilled in the use of the daras, and he was able to smoothe boards by the use of the daras alone. Any piece of wood which he had chopped smooth with the daras did not require the use of the plane; but the pieces he chopped off were only short splinters, not suited to show his skill, and he could not send them to the Chinaman.
20Hábaŋ si Hwàn ay walà ŋ màláma ŋ gawìn, aŋ Intsìk namàn ay hindí naglúlubày naŋ pagpapadalà naŋ pinagkatamà ŋ mahahábaʾ. Siniglàn si Hwàn naŋ gálit. Sinuŋgabàn nya aŋ kanya ŋ daràs at pinarunàn nya aŋ Intsèk. Itò y nàpagúlat at natákot naŋ màkíta si Hwàn.	While Juan did not know what to do, the Chinaman did not stop sending long shavings. Juan was filled with anger. He took his daras and went over to the Chinaman’s. The latter was surprised and frightened when he saw Juan.
25Sinábe nitò: “Anò aŋ gustu mu ŋ sabíhin sa maŋa ipinagpapadalà mo ŋ pinagkatamàn sa ákin? Akò y binuwísit mo at itò y iyo ŋ pagbàbayáran. Pùputúlin ko aŋ buhuk mò sa pamamagítan naŋ daràs na itò.”	The latter said: “What do you mean to say by sending me those shavings? You are offensive to me and you shall pay for it. I am going to cut your hair with this daras.”
Aŋ Intsèk ay natákot, sapagkàt, pag aŋ úlo nya y tinamaàn 30na naŋ daràs na iyòn, ay pího ŋ hindí sya mabùbúhay. Sya y nagkàkawalàʾ, dátapuwat sinuŋgabàn sya ni Hwàn, iginápus sya sa baŋkòʾ, at inumpisahàn nya ŋ dinaràs aŋ úlo naŋ Intsèk.	The Chinaman was frightened, for he knew that if that daras struck his head, he would surely not survive. He tried to escape, but Juan seized him, tied him to a bench, and began to use the daras on the Chinaman’s head.
Aŋ daràs ay isa ŋ kasaŋkápa ŋ malakì, gáya naŋ isà ŋ píko, at mabigàt, dátapuwat sa magalìŋ na kamày ni Hwàn itò y nagiŋ 35pára ŋ isa ŋ guntìŋ lámaŋ. Aŋ lagpàk naŋ daràs sa úlo naŋ Intsìk ay lubhà ŋ banáyad, at aŋ maŋa buhòk lámaŋ aŋ pinùpútol naŋ patalìm.	The daras is a large tool, the size of a pick, and heavy, but in Juan’s skilful hand it was like a mere pair of scissors. The descent of the daras on the Chinaman’s head was very gentle, and only the hair was cut by the edge.
Sa tákot naŋ Intsèk itò y nagsisigàw na sinábe: “Wapélo! Daluhàn ninyò kò, masamà táo si Hwàn, hindí Kilistyáno!”	The Chinaman in his fright shouted and said: “Wapelo! Come helpee me, Juan bad man, not Chlistian!”
40Itò y nárinig naŋ maŋa kápit-báhay at ibà ŋ nagsìsipaglakàd.	This was heard by the neighbors and passers-by.
Kanyá pumások silà sa gàwáan naŋ Intsèk at doòn ay sinábi sa kanilà ni Hwàn: “Hwag kayù ŋ makialàm díto! Aŋ Intsìk na yitò y hindí ko sinàsaktàn. Ákin lámaŋ pinùputlàn naŋ buhòk.”	Accordingly they came into the Chinaman’s workshop, but there Juan said to them: “Don’t you mix in here! I am not hurting this Chinaman. I am just cutting his hair.”
At patúluy dìn aŋ kanyà ŋ pagdaràs.	And he kept on with his chopping.
Naŋ mapútul na nya ŋ lahàt aŋ buhòk naŋ Intsèk ay malakì 5aŋ nagìŋ pagkámaŋhà naŋ nagsìsipanoòd, sapagkàt aŋ buhòk naŋ Intsèk ay pára ŋ ginupìt naŋ guntìŋ naŋ isa ŋ bihasà ŋ barbéro. Aŋ Intsìk namàn, naŋ màkíta nya sa salamìn na wala ŋ súgat aŋ kanya ŋ úlo, ay malaki rìn aŋ nagìŋ pagkámaŋhàʾ, at hindí mapatìd aŋ pagpúri nya sa galìŋ ni Hwàn sa paggámit naŋ daràs.	When the Chinaman’s hair was completely cut, the onlookers were greatly astonished, for the Chinaman’s hair was as if cut by the shears of a skilful barber. The Chinaman too, when he saw in the looking-glass that his head was unhurt, was greatly astonished and did not stop praising Juan’s skill in the use of the daras.