A Little Book of Filipino Riddles

This Little Book of
Filipino Riddles
Is Dedicated To
Gelacio Caburian
Casimiro Verceles
Rufino Dungan
of
Agoo, Union Province Page 4

Introduction

Although I had already inquired for them from Ilocano boys, my first actual knowledge of Filipino riddles was due to Mr. George T. Shoens, American teacher among the Bisayans. He had made a collection of some fifty Bisayan riddles and presented a brief paper regarding them at the Anthropological Conference held at Baguio, under my direction, on May 12–14, 1908. My own collection was begun among Ilocano of Union Province from whom about two hundred examples were secured. Others were later secured from Pangasinan, Gaddang, Pampangan, Bisayan and Tagal sources. My informants have chiefly been school-boys, who spoke a little English; they wrote the text of riddle and answer in their native tongue and then we went over them carefully together to make an English translation and to get at the meaning. Many Filipinos know how to read and write their native language, although few have had actual instruction in doing so. There is no question that errors and inconsistencies Page 5 exist in the spelling of these riddles, due to this lack of instruction and to the fact that the texts have been written by many different persons. I am myself not acquainted with any Malay language. I have tried to secure uniformity in spelling within the limits of each language but have no doubt overlooked many inconsistencies. The indulgence of competent critics is asked. It has been our intention throughout to adhere to the old orthography. Thus the initial qu and the final ao have been preferred.

The word for riddle varies with the population. In Ilocano it is burburtia , in Pangasinan boniqueo , in Tagal bugtong , in Gaddang ———, in Pampangan bugtong , in Bisayan tugmahanon .

Riddles are common to all mankind. They delighted the old Aryans and the ancient Greeks as they do the modern Hindu and the Bantu peoples of darkest Africa. Many writers have defined the riddle. Friedreich in his Geschichte des Räthsels , says: “The riddle is an indirect presentation of an unknown object, in order that the ingenuity of the hearer or reader may be exercised in finding it out.... Wolf has given the following definition: the riddle is a play of wit, which endeavors to so present Page 6 an object, by stating its characteristic features and peculiarities, as to adequately call it before the mind, without, however, actually naming it.”

The riddles of various Oriental peoples have already been collected and more or less adequately discussed by authors. Hebrew riddles occur in the Bible, the best known certainly being Samson's:

“Out of the eater came forth meat,
And out of the strong came forth sweetness.”

Arabic riddles are many and have been considerably studied; Persian riddles are well known; of Indian riddles at least one collection has been printed separately under the name Lakshminatha upasaru , a series of Kolarian riddles from Chota Nagpur has been printed as, also, an interesting article upon Behar riddles; Sanskrit riddles are numerous and have called for some attention from scholars; a few Gypsy riddles are known; two recent papers deal with Corean riddles. We know of but two references to Malayan riddles; one is Rizal, Specimens of Tagal Folk-Lore , the other is Sibree's paper upon the Oratory, Songs, Legends, and Folk-Tales of the Malagasy . This is no doubt an incomplete bibliography but the field has been sadly neglected and even to secure Page 7 this list has demanded much labor. It suffices to show how deeply the riddle is rooted in Oriental thought and indicates the probability that riddles were used in Malaysia long before European contact.

To what degree Filipino riddles are indigenous and original is an interesting but difficult question. So far as they are of European origin or influenced by European thought, they have come from or been influenced by Spain. Whatever comparison is made should chiefly, and primarily, be with Spanish riddles. But our available sources of information regarding Spanish riddles are not numerous. We have only Demofilo's Collecion de enigmas y adivinanzas , printed at Seville in 1880, and a series of five chap-books from Mexico, entitled Del Pegueño Adivinadorcito , and containing a total of three hundred and seven riddles. Filipino riddles deal largely with animals, plants and objects of local character; such must have been made in the Islands even if influenced by Spanish models and ideas. Some depend upon purely local customs and conditions—thus numbers 170 , 237 , etc., could only originate locally. Some, to which the answers are such words as egg, needle and thread, etc., (answers Page 8 common to riddles in all European lands), may be due to outside influence and may still have some local or native touch or flavor, in their metaphors; thus No. 102 is actually our “Humpty Dumpty sat on a wall;” the Mexican form runs:

“Una arquita muy chiquita
tan blanca como la cal
todo lo saben abrir
pero ninguno cerrar.”

But the metaphor “the King's limebox” could only occur in a district of betel-chewing and is a native touch. Many of the Filipino riddles introduce the names of saints and, to that degree, evidence foreign influence; but even in such cases there may be local coloring; thus, calling rain-drops falling “rods,” “St. Joseph's rods cannot be counted,” could hardly be found outside of the tropics. Religious riddles, relating to beads, bells, church, crucifixes, are common enough and are necessarily due to outside influence, but even such sometimes show a non-European attitude of mind, metaphorical expression or form of thought.

Everywhere riddles vary in quality and value. Many are stupid things, crudely conceived and badly expressed. Only the exceptional is fine. Examine any page of one of our own riddle books Page 9 and you may criticize almost every riddle upon it for view-point, or form, or flavor. We must not demand more from Filipino riddles than from our own. Some knowledge of local products, customs, conditions, is necessary for the understanding of their meaning; when understood, they are fully equal to ours in shrewdness, wit and expression. Krauss emphasizes the fact that everywhere riddles tend to coarseness and even to obscenity and discusses the reasons. What is true elsewhere is true here; a considerable number of Filipino riddles are coarse; we have introduced them but emphasize the fact that any scientifically formed collection of German or English riddles would contain some quite as bad.

Probably few of our readers have considered the taxonomy of riddles. Friedreich offers a loose and unscientific classification as follows:

More scientific than Friedreich's work is Petsch's Studien über das Volksrätsel . His analysis and dissection of riddle forms best enable us to test the indigenous content of our Filipino riddles. He recognizes two fundamental riddle types. He says: “Two groups of riddles have long been distinguished in the collections, the true rhymed riddles and the short ‘catch-questions’ expressed in prose. The difference is not only in form but in content. ‘True riddles’ have as purpose the describing of an object in veiled, thought-arousing, perhaps misleading, poetical clothing, which, from this presentation of its appearance, its source, its utility, etc., shall be recognized by the intelligence, i.e., can and shall be guessed. ‘Catch-questions,’ on the contrary, are not to be guessed, the questioner intending himself to give the solution; at their best they are intended to trick the hearer, and since their solution is impossible to the uninitiated are not ‘true riddles’ but false ones. Since I propose to divide the total riddle material of each single nation between these Page 11 two great chief groups, may I not somewhat extend the scope of the latter, including some things which are rejected from most collections as having little to do with actual riddles—those questions which are generally insoluble and such tests of wisdom as appeal not to wit and understanding, but to knowledge—which are certainly not true riddles. Thus, in the group here characterized as ‘false’ different classes of things are brought together, the characteristics of which I shall investigate later.” It would be interesting to quote the author's discussion further. We can, however, only state that he recognizes three classes of “false riddles,” to which he gives the names “wisdom tests,” “life-ransoming riddles,” and “catch-questions.”

Of “true riddles” there is a vast variety of form and content. Most typical is the descriptive riddle of a single object to be guessed. In its complete and normal form Petsch claims that such a riddle consists of five elements or parts. 1 Introduction; 2 denominative; 3 descriptive; 4 restraint or contrast; 5 conclusion. 1 and 5 are merely formal, trimmings; 2 and 3 are inherent and essential; 4 is common and adds vigor and interest. Such complete and “normal” Page 12 riddles are rare in any language. Usually one or more of the five elements are lacking. It is only by such an analysis of riddle forms that a comparative study of riddles can be made. Any single riddle is best understood, by the constant holding before the mind this pattern framework and noting the degree of development of the case in hand.

The Filipinos themselves recognize several classes of riddles. An old Tagal lady told us there were three kinds:

There is no science in this classification, which embodies considerable corrupted Spanish. Another informant recognizes six classes:

These names call for little comment and the classification they embody is of the loosest. The word parabula is Page 13 Spanish in source and equivalent to our parable; biniyabas is Tagal.

Some features of our riddles call for comment. Filipino riddles, in whatever language, are likely to be in poetical form. The commonest type is in two well-balanced, rhyming lines. Filipino versification is less exacting in its demand in rhyme than our own; it is sufficient if the final syllables contain the same vowel; thus Rizal says— ayup and pagud , aval and alam , rhyme. The commonest riddle verse contains five or seven, or six, syllables, thus:

Just as in European riddles certain set phrases or sentences are found frequently at the beginning or end of the riddle. In Ilocano and Pangasinan a common introductory form is “What creature of God” or “What thing made by Lord God,” the expression in reality being equivalent to a simple “what.” These pious forms do not at all necessarily refer either to animals or natural objects; thus, a boat or a house is just as good a “creature of God” as a fowl is. A common form of ending Page 14 is “Tell it and I am yours,” “Guess it and I am your man.”

Quite analogous to calling inanimate or artificial things “creatures of God” is the personification of all sorts of things, animate and inanimate; thus, a rat is “an old man,” a dipper is “a boy.” Not infrequently the object or idea thus personified is given a title of respect; thus, “Corporal Black” is the night. Akin to personification is bold metaphor and association. In this there may or may not be some evident analogy; thus a crawfish is “a bird,” the banca or canoe is “rung” (like a bell.) Not uncommonly the word “house” is used of anything thought of as containing something; thus “Santa Ana's house,” “San Gabriel's house;” this use is particularly used in speaking of fruits. “Santa Ana's house is full of bullets” is rather pretty description for the papaya. The word “work” is often used for a thing made, or a manufactured article.

Saints' names are constantly introduced, generally in the possessive case; examples are “Santa Ana's house,” “Santa Maria's umbrella,” “San Jose's canes.” Less commonly the names of other Bible worthies occur; thus “Adam's hair.” There is not always any Page 15 evident fitness in the selection of the Saint in the connection established. San Jose's connection with rain is suitable enough. One would need to know a good deal regarding local and popular hagiography in order to see to what degree the selections are appropriate.

Sometimes words without meaning, or with no significance in the connection where they occur are used. These may serve merely to fill out a line or to meet the demands of metre. Such often appear to be names of the style of “Humpty Dumpty;” these may be phonetically happy, as similar ones often are in European riddles, fitting well with the word or idea to be called up. Marabotania is probably meaningless, merely for euphony. Place names with no real connection with the thought are frequently introduced, as Pantaleon, Mariveles. “ Guering-guering ” and “ Minimin ” are merely for sound.

Particularly interesting and curious are the historia-vino given in numbers 312 – 317 . No doubt there are many such. Those here given were secured from one boy at Malolos. When first examined, I believed the boy had not understood what I was after. He assured me that they were bugtong and bugtong of the best and finest class. The idea in these Page 16 is to propound a statement in a paradoxical form, which calls for some reference to a bible story or teaching; the answer is not immediately clear and demands a commentary which is quite often subtle and ingenious. Friedreich gives examples of similar expository religious riddles from Europe.

A curious group are the relationship riddles, numbers 286 – 289 , which closely resemble trick questions among ourselves. The evidence of outside influence is here conclusive in the fact that the ideas and terms of relationship in them are purely European, in nowise reflecting the characteristic Malayan system and nomenclature.

Some of the riddles are distinctly stupid. “I let the sun shine on your father's back” seems to mean no more than that the house roof is exposed to the solar rays. It is doubtful whether this means much even in the original Tagal. Of course many of the riddles demand for their adequate understanding a knowledge of native customs, which the outsider rarely has. Thus, until one knows a common method of punishing naughty children, the riddle “I have a friend; I do not like to face him” means nothing. Perhaps the most difficult to adequately present are some plays Page 17 on words. These frequently need a considerable explanation. In some of these the parts of the word to guess are concealed in or are suggested by the form of the statement and one must extract them and combine them; such are “ iscopidor ” and “ sampaloc .” In others the play depends upon homophony, the same sound or word have different meanings. In yet a third class the answer is a smart Aleck sort of an affair, “How do you take a deer without net, dogs, spear, or other things for catching?” “Cooked.” Most inane of all, but with plenty of analogues among ourselves, are those where the answer itself is introduced into the question with the intention to mislead; “Its skin is green and its flesh is red like a watermelon.” “Watermelon.”

Filipino riddles are mostly given out by young people. When several are gathered together they will question and answer; they are much in vogue when a young gentleman calls upon his sweetheart; among Tagals and Pampangans at least the chief occasion for giving bugtong is when a little group are watching at night beside a corpse. In propounding a riddle it is not uncommon to challenge attention by repeating as witty a rhyme, which is quite as often Page 18 coarse as witty. One Tagal example runs:

Bugtong co ka Piro!
Turan mo ka Baldo!
Pag hindi mo naturan
Hindi ca nang iwang;
Pag maturan mo
May tae ang puit mo.

I have a bugtong compadre P!
Guess it compadre B!
If you cannot guess it
You have not cleaned yourself;
If you do not guess it
You are dirty.

We have mentioned two references to Malay riddles. Of the eight given in Rizal's paper five have been given us by our informants. As Rizal's entire paper will be reprinted in another volume of this series we have not copied the other three. Sibree's paper is important for comparison, since it presents matter drawn from the uttermost point of Malaysia, Madagascar, which has been unaffected by Spanish influence. Sibree's article is translated from a little book by another missionary, the Rev. Louis Dahle. Dahle's book is entitled Specimens of Malayasy Folklore and its material is presented in Malagasy Page 19 only. Mr. Sibree translates twenty of his riddles. They are in character and flavor like many of the Filipino riddles. As Sibree does not give the native text and I have not seen Dahle's book, I cannot know whether they are rhymed. They are all of the type of true riddles to be guessed, descriptions wherein one or two characteristics or striking features are presented, either directly or figuratively. Examination of this little series deepens an impression already made by study of our own collection, namely, that the true riddles in our series are largely original Filipino while the insoluble riddles, the catches, the plays on words, are those where foreign influence is most evident. Although Sibree's article is easily accessible, we quote a few of these Malagasy examples for comparison.

“The mother says let us stand up, but the children say let us lie across?” “A ladder.” and “At night they come without being fetched and by day they are lost, without being stolen?” “The stars.” are quite in the style and spirit of Filipino riddles. Compare “Coarse rafia cloth outside and white robe inside?” “Manioc root” with the “Poor Page 20 outside; rich within,” “Langca” of the Ilocano.

The order of presentation of these riddles has been a considerable problem. To arrange them rigidly in Petsch's order of development might have been fairly satisfactory but would have rendered the finding of any desired riddle difficult. We have struck out a crude arrangement in alphabetical order of the English answers, with subdivisions under some general headings. The arrangement is not scientific nor completely developed, but it will perhaps work fairly well in practice. The original text is first given for riddle and answer; the English translation of both follows; then are given such explanation and comment as are necessary. When a riddle occurs in different languages, the text of the question is given in one, but the fact of its occurrence in others is indicated.

We are indebted to many for assistance. The list is too long for individual acknowledgment. To our original Ilocano helpers this little book is dedicated. To Messrs. George T. Shoens, Francisco A. Santos (Calumpit), Rufino Santos (Arayat) and Conrado Benitez (Pagsanghan), we are so deeply indebted that their names must be mentioned. To Page 21 school boys in Agoo, San Fernando (Union), Malolos, Manila and Tayug, we owe many thanks. Would that the publication of this imperfect collection might lead to their greater interest in a neglected section of their folklore. Some Malay worker ought to perfect and complete the work here begun.

This volume is the first number of a series of little books which the undersigned plans to bring out under the general title of Philippine Studies . Each number will treat of a distinct and separate subject; each will be independent. The extent to which the series will be developed, will depend upon the reception given to it and the degree in which it appears to respond to a real need. Two numbers at any rate are already arranged and the second should appear within a year.

Bibliography of Works Mentioned in the Introduction

Bloomfield, M. Religion of the Veda, pp. 215–218. (Sanskrit Riddles.) Journal American Oriental Society, Vol. X, p. 172.

Führer, A. Sanskritische Rätsel. Zeitschrift der Deutsch. Morganländer Gesel. 1885. pp. 99–102.

Mitra. Sarat Chandra. Riddles current in Bihar. Journal Asiatic Society, 1901, 8vo, pp. 33–58.

Phillott, D. C. Persian Riddles. Calcutta, 1906. Journal Asiatic Society of Bengal, pp. 86–94.

Rizal, J. Specimens of Tagal Folk-Lore. London, 1889, Trubner's Record, pp. 45–46.

Sibree, Jr., J. The Oratory, Songs, Legends and Folk-Tales of the Malagasy. London, 1883, Folk-Lore Journal, pp. 38–40.

Wagner, P. Some Kolarian Riddles. Calcutta, 1904. Journal Asiatic Society of Bengal, pp. 62–79.

Filipino Riddles

Animals: mammals.

Pantas ca man, at marunong bumasa at sumulat, aling ibon dito sa mundo ang lumilipad ay sumususo ang anak?

Although you are wise and know how to read and write, which bird in this world flies and yet suckles its young?

Adda maysa nga parsua ni Apo Dios nga adda uppat a sacana, ipusna quen maysa nga ulona nga aoan ti imana.

There is one creature of our Lord God which has four legs and a tail and one head; but it has no arms.

The pig is a constant scavenger and frequents the space below latrines and privies; it is a common thing that his snout is yellow as result of his search.

Bell.

Banca is the canoe or boat; to strike it as with the pole is to ring it. People called to mass by the ringing bell are likened to fishes.

The curved side of the bell is compared to a washed out slope or curve of the bank; the bagsang are small fishes; the bell is the church bell—the little fishes are the people.

Betel.

Adda tallo nga babbalasang quet no mapanda maquimisa; iti caoes ti maysa ata berde, quet dadiay maysa Page 29 ata porao, quen dadiay maysa ata lomabaga; quet norommuardan ata malabaga amin iti caoesdan.

There are three ladies who went to mass; the dress of one was green, of another white, of the other red; when they came out together the dresses of all were red.

The areca nut is first taken out of its covering before being united with the betel leaf and lime.

Papel a berde sinoratac ti purao Page 30 quet intedco iti sangaili dina insubli.

I wrote a green paper with white: I gave it to my visitor and he did not return it.

White lime is smeared upon the green leaf, which is then used to enwrap a bit of areca nut for chewing.

Birds.

Ania ti pinarsua ni Apo Dios nga ag-gungon ti maquimbaba quet agpidot ti maquin ngato?

Boats.

Nano nga cahoy nga con may dahon may gamut, pero eon ua-ay gani dahon ua-ay man sing gamut?

What tree is it, that when it has Page 33 leaves it also has roots, but when it has no leaves it also has no roots?

Body: parts.

Adda dua nga Princesas quet nagseng nga tan da iti dua nga bantay; no agsangit iti maysa agsangit danga dua.

There are two princesses, who live on the two sides of a mountain; when one cries both cry.

It is a long time since it died, yet it can not be buried for its neighbor is still alive.

Adda dua nga Princesa quet nagbaetanda ti maysa nga bantay quet daytoy a bantay adda met dua nga oaig quet no agsangit daguitoy a Princesa agayos met daytoy nga oaig ngem no saanda nga agsangit mamagaan daguitoy nga oaig.

There are two princesses with a mountain between them. In this mountain are two brooks and when the princesses cry these brooks Page 37 flow and when the princesses do not cry the brooks dry up.

Adda maysa nga ealapati nga nagna ti tinga ti ili manocayo cona ti ari no adda mainayon nga pisi justo nga dua polo cami.

There is a dove that walked in the middle of the town. How many are you said the king. If there is a Page 38 half added we shall be twenty.

The calao is the hornbill; the egg here in question is perhaps his strange head-excrescence.

The comparison is with fence-building. Here the posts are first set, and then the cross-pieces. The babe has first smooth, horizontal gums; then the upright teeth appear.

The practice of spitting, even unrelated to betel-chewing or tobacco-chewing, is far commoner among the Filipinos than among ourselves.

Book.

Candle.

Kung babayaan mong ako ay mabuhay yaong kamatayay dagli kong kakamtan, ngungit kung akoy pataing paminsan ay lalong lalawig ang ingat kong buhay.

The flame of a candle is a little thing, comparable to a rice grain; yet it gives light to the whole house.

Cardinal Points.

Clock: Watch.

Amanu na mararamdam, dapot masaquit yang intindian, nung ing lupa na ing quecang lauan a usta mu ing qucang sasabian.

His words are audible but difficult to understand; when you look at his face you will understand what he says.

Ania ti parsua ni apo Dios nga aoan ti imana nga aoan ti sacana quet ammona ti agsao?

Coffin.

Ang nagapahimo nagahibi; ang nagahimo indi iya; ang tag-iya uala Page 46 sing calibutan.

The one who orders it made is crying; the one who has it, it is not his to give; the one who owns it does not care anything about it.

Disease.

Dress.

The word work is used in several of these riddles with the meaning of a thing made, a manufactured article. The camisa is a shirt.

Drinks.

100

In the morning it is scattered in many places, but in the evening it is united into one place.

An intoxicating drink made from cocoapalm sap; it is gathered daily. In the morning it is at the trees which yield; at evening it is brought in and stored.

101

Adda maysa a balasang conana toy maysa a baro no ayatennac dacquel ti pagdacsam.

Egg.

102

103

104

Fishes.

105

The shovel-nosed shark. In aiming at food, if it really enters his mouth which Page 50 is below the long and projecting snout, he must seem to miss it.

106

107

108

109

110

111

112

113

114

Perlas yang maningning a ibat qung mina, nung mibalic ya qung penibatana matda ing ningning na.

A sparkling pearl that came from the mine, in going to its source loses its brilliancy.

Fruit.

115

116

117

118

119

120

121

122

123

124

125

126

127

128

129

130

Lauya ; meat on bones, thoroughly cooked in water with vinegar and spices. Langca is a large sort of breadfruit.

131

132

133

134

135

136

The papaya contains abundance of round, shining, black seeds the size of buckshot or larger.

137

138

139

140

141

142

143

Furniture.

144

Games.

145

Aso co sa pantalan, lumucso nang pitong balon, umuli nang pitong gubat, bago nag tanao dagat.

My dog from the wharf jumped over seven wells, jumped again over seven forests, before it saw the sea.

This well-known game is played upon a Page 59 board in which a number of round pits are scooped out; two lines of seven of these are placed side by side.

Greeting.

146

Hammock.

147

148

Heavenly bodies.

149

150

151

152

153

154

Sim-migpatac ti tanobong silaoco a nagodong; sim-migpatac ti alodig, silaoco nga nagaoid.

I chop a tanobong for light when I go to town; I chop an alodig for light when I go home.

155

There was a lemon which I threw out into the wide plain. Guess it and I shall be yours.

156

157

158

Mayaquit alila nung ing sumbu macaslag ya, dapot nung capilan milaco ya carin la paquit.

When the lamp is shining they can scarcely be seen, but when it is taken away they become visible.

159

160

161

162

163

Nagmulaac iti saba idiay daya saan a nagbunga ta naabac ti cuenta, nagmulaac iti niog idiay laud saan a nagugut ta naabac iti panonotna.

I planted a banana in the east and it did not fruit for it lost the count and I planted a cocoanut in the west and it did not sprout because it lost its mind.

Hole.

164

House: and parts.

165

166

167

168

Mere resemblance in sound between Page 65 Tranquilino, a personal name, and Trangka—a lock.

169

170

A post in the house construction. Mothers punish naughty children by standing them in the corner facing the post.

171

A post in house construction meets the requirement. It is firmly planted, penetrates flooring, and clutches and holds a rafter or other pole. Page 66

172

173

I let the sunshine on your father's back; i.e. the sun shines on your father's back.

These poles are the “father's back;” they are directly exposed to the sun's rays.

174

175

176

177

Implements.

178

Colisipco is a slender bambu sucking tube. Tandoc is a piece of horn for blood-letting. Page 68

179

180

181

182

183

184

Adda bassit nga quita nga casla tisa ngem mabalinna nga ayoanan ti maysa nga balasang nga casla mangayoan a cas maysa nga leon.

There is a little thing like a piece of crayon, but it can guard a lady like a lion.

185

You can not span it, you cannot measure it by your outstretched arms, and it is being carried by five.

186

187

188

189

190

191

192

193

194

195

196

Insects: and other invertebrates.

197

198

199

Nano nga pispis nga ua-ay pag lupad, may pac-pac cag may bala-hibu, cag naga butu.

What bird is it, having wings cannot fly, which makes its nest and hatches its young under its wings?

200

201

202

Out in the field she talks too much; In the house she makes much noise; But when at table she is quiet.

203

Ang patay nag bata sing buhi, ang buhi nag bata cag ang iya bata iya guin bilin sa patay, cag ang patay amo ang nag buhi sang bata sang buhi.

A living thing left its young to a dead thing; this dead thing gave nourishment to the young of the living thing.

204

Siasino iti parsua ni apotayo nga Dios nga casla agropropa a caballo Page 74 quet iti payacna casla bulong iti caoayan?

What creature of our Lord God has a face like a horse and wings like bambu leaves?

205

Adda maysa nga tumatayal yanna amin nga lugar uray no tayac quen cabaquiran, quet iti rupana rupa iti baca, iti tengnguedna tengngued iti caballo, iti barocongna barocong iti tao, iti payacna casla bolong iti caoayan iti ipusna casla uleg, iti sacana casla saca iti tocling.

There is a flying thing, which stays anywhere,—even in the forest and tayac; its face is the face of a cow, its neck the neck of a horse, the breast the breast of a man, the wing is like the leaf of a bambu, his tail resembles a snake, and his feet look like the feet of a bird.

206

207

208

209

Ing labuad nang quebaitan yang ena na buring balicad, uling ing hie na carin mipalamang.

He does not like to return to the land where he was born for there he will meet his fate.

210

211

212

Ating palacio mitmu yang cuartu, balang metung a cuartu maqui metung yang curatu.

213

Tinik means either a sting of an insect or the thorn of a plant. It is the sting or thorn which here is considered in prison and exhorted to escape. Page 77

Lamp.

214

215

216

Adda lognac quen adda met agtaytayab daytoy nga agtaytayab aggiyan ditoy nga lognac quet no mamamagaan daytoy nga lognaquen matay met datoy agtaytayaben.

There is a pond and a bird; this bird lives in the pond. When the pond dries up, the bird dies.

Love.

217

218

219

220

Nag molaac iti masetas ditoy locong iti dacolapco iti pinag si bogco toy loac quet iti pinamorosco toy matac.

I planted a plant in the midst of the palm of my hand, I watered it with my tears, I gathered it with my eyes.

221

Acoi nag tanim nang dayap sa gitna nang dagat marami ang nahanap, iisa ang naka palad.

I planted a lemon tree in the middle of the sea many sought it only one found it.

222

Oalay saquey ya dalayap temmobod puegley na dayat amayamay ya manped peraod sac sacquey so acagaoat.

There is a lemon-tree growing in the middle of the sea; many people desire to take it, but cannot; only one person can succeed.

Mat.

223

The sleeping mat is laid down upon the floor (of buri ); the roof is of nipa .

224

The petate is the sleeping mat of rushes; in the day-time it is rolled up and set away; at night it is unrolled and spread Page 80 upon the floor. The word sea is often used for any extended or flat surface.

225

Mirror.

226

Musical Instruments.

227

Guerret is a section cut transversely from a fish. It has somewhat the shape of a drum.

228

Ania ti pinarsua ni Apo Dios nga iti ngioat na adda ti tian-na maymaysa taequiag na, quen ti ramay na adda ti bocot ti dacolapna, quen naquinruar ti baguisna.

There is a creature made by Lord God whose mouth is in his belly; he has one arm and his fingers are in his back; and his intestines are outside.

229

Nature Elements.

230

231

232

233

Occupations.

234

235

236

Adda tallo nga caquita; dadiay immona magmagna nga aoan tagarina; Page 83 dadiay maicadua mangmangan quet; dadiay maicatlo magmagna nga tomanagari.

There are three things; the first is walking without talking; the second is eating; the third is walking and talking.

237

The water that runs from rice washing is white; it falls from the kitchen down into the accumulated water under the house.

238

Persons.

239

Acoi nag tanem nang sile sa tabe nang catre, ang idinileg coi, puro ang ibinungay diamante.

I planted a pepper near a bed, I watered it with honor, it yielded a precious jewel.

240

241

242

The person confessing is plainly seen; the priest receiving the confession is out of sight.

243

Nagmolaac iti pipino idiay arisadsad ti convento dimet nagbunga ti pipino no di Sto. Cristo.

I planted a pip near the convent but it did not produce a squash but Sto. Cristo.

244

245

246

247

248

249

250

251

She appears to be always walking, but after all is still in her place as before.

Plants.

252

253

Adda maysa nga cayo nga bulong nga bulong di met agsabong; sanga nga sanga dimet agbunga.

There is a plant that produces leaves after leaves, but no flowers; branches after branches, but no fruit.

254

255

256

The tapis is the most characteristic part of the woman's dress. It is a wide band of dark cloth (black or brown) worn over the other clothing, around the whole middle part of the body. Page 89

257

258

259

Naguit-log ni cannaoay inocopan ni teg-gaac idi cuan guiaoen ni oac ti nagtaraquen.

A stork laid an egg; the crane hatched a lark from it; the crow took care of the young.

260

261

262

263

264

265

268

267

268

269

This is the cultivated plant commonly known as taro . Its great leaf sheds water perfectly.

270

271

It produces a flower but it is not its fruit; it produces branches which are its fruit.

272

The green husks are considered the tapis , or wrap about the mid-body; the silk appearing from the husk wrapping is the pubic hair. Page 93

273

274

275

276

277

The rattan (growing in the mountain) is used to lash on the nipa (growing in the swamp) to the house framework.

278

279

280

281

282

Pinagsakitan kong aking matuklasan ang bagay na isang ninais makamtan at nang sa pagkita ay hindi mapalaran tinaglay-taglay ko hangang kamatayan.

I sought a thing I wished to get, and as I could not find it I kept it until my death.

283

There are three princesses; each has a separate room and they cannot see each other.

284

Qualities.

285

Relationship.

286

287

Ang amain kong buo ay may isang kapatid na babayi, ngunit siyai hindi ko naman ali. Sino siya?

288

Ang mga babaying A at B ay nakasalubong sa daan ng dalawang lalaki; at nagwika si A; naito na ang ating mga ama, mga Page 97 ama nang ating mga anak; at mga tunay nating.

(Tag.) Ang ama ni A ay napakasal kay B at ang ama ni B ay napakasal kay A at nagkaroon sila nang tigisang anak.

Ladies A and B met two men and said, “There come our fathers, fathers of our sons and our own husbands.”

289

Nang malapos nang madalao nang isang lalaki ang isang bilango ay tinanong nang bantay; ano mo ba ang tawong iyon? Kapatid mo ba o ano? Ang sagot nang bilango ay ito; akoy ualang kapatid, ni pamangkin ni amain, ni nuno, ni apo, ni kahit kaibigan; ngungit ang ama nang tawong iyan, ay anak nang anak nang aking ama. Ano nang bilango ang tawong iyon.

After a man visited a prisoner, Page 98 the guard asked him—“is that man your brother, or what?” The prisoner's answer was, “I have no brother, no uncle, no nephew, no grandfather, neither grandson nor friend; but that man's father is my father's son. “Who was that man?

Religious.

290

291

292

293

294

Idi nagcasar ni Ina quen ni Ama avanac pay a dara ngem idi nagbuniag ni Apo siac ti namadrino.

When my father and mother were married I was not yet in the womb, but when my grandfather was baptized I was his godfather.

296

297

298

May isang batang lalaque, umakyat sa camachile nang hindi ma ca puede, likod ang idinale.

There is a boy climbed up a camachili tree; when he could not stand it he climbed on his back.

299

300

301

A sicolo is a small piece of money; it here relates to the contribution made at communion service.

302

303

The preaching in the pulpit by a priest about the seven utterances of Christ on Good Friday.

304

305

Sag magkakapatid na pitong sin liyag ako ang naunang nagkitang liwanag. At ako rin naman yaong nagkapalad na tawaging bunso sa kanilang lahat.

306

In making the sign of the cross the word spirit comes when the left shoulder is pointed to.

307

308

309

310

311

Mayroon akong pitong bunga nang kohol ibinigay co sa iyo ang anim at ang isang natira sa akin ay ibig mo pang kunin.

312

(Tag.) Ang sabi sa evangelio ni Cristo ay ganito. Hindi rao sia naparito o nanoag dito sa lupa para sacupin ang mga banal cung di ang macasalanan.

In the gospel Christ said that he did not Page 104 come upon earth for the righteous but for the sinner.

313

(Tag.) Nung ang nga fariseo ay nacahuli nang mangangaluniang babae ay i ni habla cay Cristo, at ang canilang sabi, Hindi po ba maestro na sabi sa ley ni Moises na sino mang mahuli sa pangangalunia ay pupuculin nang bato hangan sa mamatay. Ang isinagot ni Cristo; sino mang ualang sala ay cumuha nang bato at puclin na.

When the Pharisees caught a woman in adultery, they took her before Christ. They said, “what sentence do you give to those taken in adultery, since in the law of Moses it is commanded that the woman taken in adultery shall be stoned until she die.” Christ answered, “Let him which is without sin among you cast the first stone.” Page 105

314

Humiling ang hari sa canyang alagad nang uala sa kanyat di pa natatangap, ang hiningan naman ay dagling nag-gaoad nang sa boong yatu'y di pa natutuklas.

The King asked from his soldier what he had not , and the soldier gave him what was not in the world.

315

“When Mary was yet unmarried and Christ had not yet been born she was not considered very sacred; we say the bottle was not yet broken. When she was married to Joseph and Christ was born she became very sacred; so we say that when the bottle was broken the better it became.” Page 106

316

(Tag.) Noong magpapugot si Herodes nang mga bata dahilan sa gusto niang mapatay si Cristo. Napatay ang meroon 1000 bata data puat si Cristo hinde napatay. Sa macatuid napitas nia ang hilao at ang hinog ay hindi. Si Cristo sapagcat puno nang carunungan ay ipinalagay na hinog at ang mga bata ay hilao sapagcat sila ualapang carunungan.

When King Herod wanted to kill Christ, he ordered to kill all children; he thought that if all the children in his country were killed, Christ could not escape. But he did not know how powerful Christ was. So the children who knew nothing (were unripe) fell and Christ (ripe) because he knows everything escaped.

317

(Tag.) Page 107 Ito i nauucol sa pagsacop ni Cristo sa ating casalanan na hindi cailangan sia mamatay masacop lamang ang ating casalanan na siang catulad ng bibinga at ang caniang pagca Dios na catulad ang guinto.

This applies to Christ, when he redeemed our sins. He did not value his life but gave it that we might be saved from our sins. His life is gold because he was full of knowledge; he died on account of our sins which are like sand.

Reptiles, etc.

318

319

320

321

322

323

324

325

326

Road.

327

328

329

Shade, Shadow, etc.

330

331

332

333

334

335

Smoking.

336

Storm, Sky, etc.

337

338

339

340

341

342

343

344

345

Stove.

346

The three supports for the pot are meant. It seems that the pugot (ghost) is black.

347

348

349

350

351

352

Ing caballero cung negro makasake yang attung cabayu dapat kikiak yang anting loco.

The three horses are the firestones or the three supports of the pot in the pottery stove; the bubbling is the crying.

Time.

353

354

Tools.

355

356

Adda pinarsua iti Dios natanquen ti pammaguina madi a mangan no di matoen ti olona.

There is a creature of God whose body is hard; it does not wish to eat unless you strike its head.

357

358

359

Below the horizontally placed timber to be sawed a pit is dug; one sawyer is below in the pit, the other above, each holds a handle of the great saw, which works up and down.

Toy.

360

361

Adda abalbalayco a sinam granada rineppetco a binastabasta imbarsacco diay daga nasay sayaat ti cancionna,

I have a toy like a granada; I tied it around and around and threw it on the ground and it sang sweetly.

Trunk.

362

363

Adda pay maysa nga quita diay balay a naaramid iti cayo quet adda met uppat nga sacana nga babasit quet adda met innem nga acaba quencuana rupano quet agngiao saan nga magna.

I have something in my house made of wood; it has four short legs and six flat faces; it squeaks, but cannot walk.

Umbrella.

364

365

Utensils, etc.

366

367

368

369

370

371

372

The sabut is the cocoanut cup or bowl: in the pagbagasan , there is always a ganta for measuring rice. This ganta is the gizzard here meant. Page 121

373

374

375

376

377

378

379

Isa lamang ang sapin, duha ang batiis apat ang pa-a, isa ang lauas, isa ang baba apang uala sing olo.

380

In pounding rice, the great wooden pestle is taken by the middle, which is more slender than the pounding ends.

381

382

This has reference to the different sticks, or pieces, of which the plow is composed.

383

Clay for pottery is prepared by pounding it with a light hammer; it is also beaten into shape in the process of giving it form.

384

385

386

What animal is it, which takes its food through its mouth and excretes it through its eyes?

387

388

389

390

391

392

393

Vegetables.

394

395

396

397

398

399

Binili ang isang minithi kong bagay at ang hinahangad ay pakina-bangan, pagdating sa amin ang pinangyarihan, nang gagamitin luha koy bumakal.

400

Scales laid upon one another; the seeds of the pepper are flat and stacked against one another.

401

Mahanghang hindi naman paminta; maputi hindi naman papel; verde hindi naman suha; turang mong bigla.

It is sharp but not pepper; white but not paper; green but not shaddock; guess what that is.

402

The mother is the vine; the child is the fruit. The riddle gains point, by suggesting Page 128 a reversal of the natural conditions.

403

Ania iti parsua ni Apo Dios nga aoan ti matana aoan ti ngioatna quen aoan ti obetna quet mangan ti ladoc-ladoc?

What creature of Lord God has no eyes, no mouth, no anus—and eats ladoc-ladoc ?

Ladoc-ladoc is rice flattened in the mortar by the blows of the pounder. The seeds of the tabungao resemble it.

404

The riddle is poor, in that it introduces the answer as a term of comparison, in a way to mislead. Similar cases occur in other lands.

405

Vision.

406

Waves.

407

Word plays.

408

409

The word asintos means string; dropping Page 130 the letters tos we have asin left, meaning salt.

410

Bugtong is a riddle: the word pas“mias”a has no meaning. There is here a mere play on the sound of words. “Pas“mias”a suggests the answer.

411

Casano iti panangtiliu iti ugsa a di masapul iti silo, aso, gayang, oen no a aniaman a paniliu?

412

Culas is a man's name; sisi the name of a chicken. Combined they make a bird's name. Page 131

413

A mere play on the words. Esco is a nickname for Francisco. The escupidor is a cuspidor, the escopeta a broom. The meaning of the words goes for nothing. The words are both of Spanish origin.

414

i.e. Macatu is the beginning, rugac the ending. The whole word means I am sleeping.

415

416

There is simple word play here; the beginning and end of the riddle give the word S(in)ampal-oc. The Sampaloc is a fruit tree.

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The Project Gutenberg eBook of A Little Book of Filipino Riddles

Philippine Studies

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