ATAN GUIHE GI SAN LAGO

 

This is a Chamorro hymn to Our Lady of Mount Carmel which teaches us how the early Christians associated the Blessed Mother with a cloud coming from the sea which the prophet Elijah saw on Mount Carmel in northern Israel.

The land was suffering a severe drought and Elijah, from his mountain, looked to the sea for a sign of rain. Finally he saw a small cloud coming towards the land and this meant rain, the end of the drought and of hunger and suffering.

Mary is like that cloud. Clouds bring rain, which blesses the land. Mary brought forth Jesus, who saves mankind.

This version of the Chamorro hymn is the one sung in Sumay before the war and now by the people of Santa Rita. It sounds a little bit different from the way it is sung in other parts of the island.

LYRICS

Atan guihe gi san lago a'annok i mapagåhes.

(Look there at the ocean, the cloud is visible.)

Refrain : Mapagåhes gi Katmelo maila' ya un Nånan-måme.

(Cloud of Carmel, come be our Mother.)

1. Ya humuyong homhom uchan ya i tano' inichåne

guiya muna' uchan påpa' ayo i Sainan i langet.

(And the dark rain came and the earth was rained on

she made rain down the Lord of heaven.)

2. I nuhong-ña un hinemme gi minaipen talo'åne

i binibun i Saina-ta si Maria u linangle.

(Her shade will cover you from the noonday heat

Mary will shield the anger of our Lord.)

3. Si Yu'us ha' un gineggue Raina Nånan mina'åse'

såtbe lina'la' i taotao yan ninangga yan minames.

(God defend you Queen and Mother of Mercy

hail life of the people and their hope and sweetness.)

4. Håye ennao i kumahulo' kalan atdao talo'åne?

Si Maria Nånan Yu'us i sen gasgas i tailamen.

(Who is that who rises like the noonday sun?

It is Mary the Mother of God, most pure and sinless.)

5. Ya pinipet si Maria as Jesus hulo' gi langet

ya pine'lo gi tronu-ña Saina Rainan i man ånghet.

(And Mary was escorted by Jesus up to heaven

and placed on her throne as Queen of Angels.)

6. Tayuyute ham Maria gai Yi'us na mapagåhes

un ma åse' nu i taotao mames na Bithen det Kåtmen.

(Pray for us Mary, the cloud containing God

have pity on the people sweet Virgin of Carmel.)

ALABADO SEA

 

The Chamorro hymn U MA GEF TUNA, which is usually sung at the end of all devotions, is based on a Spanish hymn titled ALABADO SEA.

The hymn honors the Blessed Sacrament and the Immaculate Conception. The Blessed Sacrament means the True Body of Jesus and the Immaculate Conception refers to the fact that God prevented Original Sin from touching Mary from the very first moment of her existence or conception in the womb of her mother Saint Ann.

All of this was taught to our mañaina (elders) hundreds of years ago by the Spanish missionaries. Prayers and hymns were taught to them in Chamorro but also in Spanish. In Saipan, they still sing this hymn in the original Spanish, as well as in Chamorro.

Here is a Saipan family singing it at the end of their Christmas novena :

LYRICS

Alabado sea el Santísimo Sacramento del altar

(Praised be the Most Holy Sacrament of the altar)

y la Inmaculada Concepción de la Virgen María, madre de Dios

(and the Immaculate Conception of the Virgin Mary, mother of God)

concebida sin mancha del pecado original

(conceived without the stain of original sin)

y en el primer instante de su ser por siempre jamás. Amén.

(and in the first moment of her existence and forever. Amen.)

Here's the musical notation 

The little boy in the video is folding his hands while the Alabado is being sung. This was the custom whenever the Alabado or Umageftuna was sung, and we had to sing it on our knees, too.

VERSIÓN ESPAÑOLA

por Manuel Rodríguez

El himno chamorro U MA GEF TUNA, que suele cantarse al final de todas las devociones, se basa en un himno español titulado ALABADO SEA.

El himno honra al Santísimo Sacramento y a la Inmaculada Concepción. El Santísimo Sacramento significa el Cuerpo Verdadero de Jesús y la Inmaculada Concepción se refiere a que Dios impidió que el Pecado Original tocara a María desde el primer momento de su existencia o concepción en el vientre de su madre, Santa Ana.

Todo esto fue enseñado a nuestros mañaina (ancianos) hace cientos de años por los misioneros españoles. Se les enseñaron oraciones e himnos en chamorro, pero también en español. En Saipán, todavía cantan este himno en el español original, así como en chamorro.

Aquí está una familia de Saipán cantándolo al final de su novena de Navidad.

FIRST DAY OF AGINÅTDO

The Spanish missionaries in the Marianas brought with them the custom of the Misan Aginåtdo, which are Masses celebrated before dawn nine days before Christmas. Thus they begin on December 16.

In Saipan, they have the custom of singing this particular song on the first day of Aginåtdo, or December 16.

Since the birth of Jesus all began with the Annunciation by the Archangel Gabriel to Mary that she was chosen by God to be the Mother of Jesus, Aginåtdo begins with this event in mind. The words of this song spell it out.

The melody, by the way, is used in more than one Chamorro hymn. This is the same melody, for example, as the hymn to Santa Ana, the grandmother of Jesus and the mother of Mary entitled "Sainan i Bithen Maria."

Pot tinago' i Saina-ta i Atkånghet San Gabriel

(By order of our Lord the Archangel Saint Gabriel)

måtto guato gi una bithen ni eståba Nasaret. (1)

(came to a virgin who was in Nazareth.)

Annai måtto gi me'nå-ña, "Åbe," ilek-ña i ma tågo',

(When he came before her, "Ave," the messenger said,)

"Maria, bula hao ni gråsia, si Yu'us gaige giya hågo."

("Mary, you are full of grace, God is with you.")

"Un fañågo, mungnga manman, i Nana' libren i taotao;

("You will give birth, don't be amazed, to the Savior of humanity;)

i remedio para todos yan i anite todo espånto."

(the remedy for all and the demons will be alarmed.")

I bithen i anghet umoppe, "Ti hu hulat kumomprende;

(The virgin answered the angel, "I am unable to understand;)

boton-måme 'an i asaguå-ho i ginasgas para siempre." (2)

(it is our vow, my husband and I, to be chaste always.")

Ya manoppe i ma tågo', "Siempre bithen ha' un såga;

(And the emissary answered, "You will surely remain a virgin;)

i Mesias un fañågo, ni esta åpmam na ma nangga.

(you will give birth to the Messiah, whom they have awaited for a long time already.)

Oppe yo' guse', Señora, sa' ma nanangga 'u gi langet. (3)

(Answer me quickly, Lady, for they await me in heaven.)

På'go na puenge nai gloria para todos i man ånghet."

(For tonight is glory for all the angels.")

Si Maria pues manoppe, "Sangåne i tinakhilo'-ña

(So Mary then answered, "Tell His highness)

na gi uttimon esklabå-ña u fa'tinas i pinto'-ña."

(that in the last of His servants His will shall be done.")

Ma hungok todo gi langet, "Maria, bula hao ni gråsia."

(All in heaven heard, "Mary, you are full of grace.")

Ma repite ni man ånghet, "Åbe, Nånan i Saina-ta."

(The angels repeated, "Hail, Mother of our Lord.")

NOTES

(1) In Chamorro, the L in Gabriel is pronounced as a T, Ga - bri - et, so it rhymes with Nasaret, in English Nazareth.

(2) Yan, meaning "and," is shortened to 'an.

(3) Another shortcut. Yo' (me) is shortened to 'u.

KÅNTAN GUMA'YU'US : I FLECHAN YU'US

 

FLECHA MEANS "ARROW"

This is one of the better-known Chamorro hymns to the Sacred Heart of Jesus. Alex Unpingco plays it in this video with parishioners joining in singing it.

LYRICS

I flechan Yu’us ha tokcha’ hit

(The arrow of God has pierced us)

I korason-ña ha guaiya hit.

(His heart has loved us.)

 

1. Håfa Jesus-ho i malago’-mo

(What, my Jesus, do you want)

Gi dinilok-mo nu i taotao?

(from your piercing of the people?) (1)

Yanggen i sensen pat i anti-ña

(If it be the flesh or its soul)

Yu’us Lahi-ña chuli’e’ hao.

(God the Son, take it for yourself.)

 

2. Guåho magåhet lånsan Longinos 

(I am truly the lance of Longinus) (2)

Kalåktos, inos flumecha hao.

(Sharp, easily fitting, which pierced you.) (3) (4)

Tåya’ dumulok i korason-mo

(No one pierced your heart)

Na i patgon-mo ni guåho ha’.

(Except your child which I am.)

 

3. Sahguan guinaiya, figan na hotno

(Vessel of love, fiery furnace)

I korason-mo, mames Jesus.

(Is your heart, sweet Jesus.)

Tåya’ taiguennao na ginefli’e’

(There is no love like that)

Ha na’ ma li’e’ na si Yu’us.

(made visible except for God's.)

NOTES

(1) I interpret this to mean that our Lord pierces our hearts with His arrow of love in order to open our hearts to accept and be changed by His love. Love is repaid with love, as the Spanish saying goes. So we offer Jesus our bodies (sensen, which means flesh) and the soul (ånte) which gives life to the body.

(2) Longinus (in Spanish Longinos) was, according to tradition, the Roman soldier who pieced Jesus' side with a lance (spear), opening the Lord's heart from which flowed blood and water, representing the Eucharist and Baptism. Longinus left the Roman army and became a Christian and later died for the faith and is considered a saint.

SAINT LONGINUS WITH SPEAR

Mary and Saint John at Calvary

(3) Flumecha means "to be arrowed." Although "arrowed" does exist in English, it isn't common.

(4) Inos means something that is able to slide into something else. Thus it can also mean slender. But a fat snake can still fit into a narrow crack, so even it is inos. When a hand can fit snuggly into a glove, or when a key can easily be inserted into a lock, those are all inos.

SPANISH ORIGINAL

Many of our Chamorro hymns are based on Spanish hymns. I Flechan Yu'us is taken from the Spanish hymn "Con Flecha Ardiente," meaning "With a Fiery Arrow."

The Spanish version says :

Con flecha ardiente, dueño y Señor

(With a fiery arrow, master and Lord)

abre en mi pecho llaga de amor.

(open in my chest a wound of love.)

A lot of the Spanish original says the same thing, or contains the same images, as the Chamorro version. I won't give all of the Spanish lyrics, but here's some more which shows that the Chamorro version is based off the Spanish :

Tu amante pecho, no fue el soldado

fue mi pecado quien lo rasgó.

Your loving breast, it wasn't the soldier,

it was my sin which ripped it open.

The "soldier" mentioned is Longinus, as is named in the Chamorro version.

KÅNTAN KUARESMA : ASI'E' ASAINA

 

This Chamorro penitential hymn (a song of sorrow for one's sins) is sung in Saipan, Tinian and Luta (Rota) but is unknown on Guam. It's been sung in Saipan since before World War II. Many people, especially the older folks, can sing at least the first verse and chorus from memory.

The words are inspired by an old hymn in Latin called Miserere et Parce, which means "Have mercy and spare." This suggests that whoever wrote the Chamorro knew the Latin hymn and what it meant, so probably one of the missionary priests or perhaps a very educated Chamorro.

The recording was live at a Mass at Kristo Rai Church, Garapan, Saipan.

LYRICS

Asi'e' Asaina, asi'e' i sengsong-mo (1)

ya un na' fan libre nu i sen guaguan hagå'-mo.

(Pardon, Lord, pardon your people

and free them through your most precious blood.)

1. O yo'ase' Yu'os-ho gai ase' nu guåho;

i dångkulon kompasion-mo u funas todo i isao-ho. (2)

(O my merciful God, have mercy on me;

your great compassion will erase all my sins.)

2. Un fa'gåse todo i chine'tan-ho,

pot todo i isao-ho; un nå'e yo' ginasgås-ho.

(You wash away all my defects,

on account of my sins; you give me purity.)

3. Sen mañotsot yo' ni linachi-ho;

ya i isao-ho gagaige ha' gi me'nå-mo.

(I truly repent of my errors,

and my sins are always before you.)

4. Umisao yo' Asaina ya hågo hu isague;

gi me'nan i inatan-mo i linachi-ho nai hu cho'gue.

(I have sinned Lord and offended you;

before your sight I have committed by sins.)

5. Nina' magof hao nu i sinsero korason-ho;

gi hinalom-ho un fanå'gue yo' tai ine'son.

(You are pleased with my sincere heart;

within me you have taught me tirelessly.)

NOTES

(1) Songsong means a community, a village,  but by extension it means the people who make up that community or village.

(2) Kompasion is a Spanish loan word and is used and understood by older Chamorros, but not as much as yine'ase', meaning the same thing. 

LENTEN HYMN : MAILA' GEF MAÑOTSOT

 

In Santa Rita they sing a Lenten hymn that is in the Lepblon Kånta (Chamorro hymn book for all of Guam from before the war) but which I have never heard sung anywhere else.

It is called MAILA' GEF MAÑOTSOT and it is based on the Spanish Lenten hymn VEN A PENITENCIA (Come to Penance).

LYRICS

Maila' gef mañotsot gi guma'yu'us / maila' as Tatå-mo guine as Jesus.

(Come, truly repentant, to church / come to your Father here who is Jesus.)

Gutos i kadena / ni i geddede-mo / ya un ta'lo mågi gi inisague-mo;

(Break the chains / of your bondage / and come here again to the one you have offended;)

mampos i isao-mo / gi me'nan Yu'us.

(your sins overflow / before God.)

Hokkok i minaolek / i ginefli'e'-ña / hokkok i mineggai / i mina'ase'-ña;

(To the limit is the goodness / of His love / and the abundance / of His mercy;)

maila' as Tatå-mo / guiya si Jesus.

(come to your Father / He who is Jesus.)

Asaina hu tungo' / i tinailaye-ko / na hu isague hao / ni i minaolek-ho;

(Lord I know / my evil / that I have sinned against you / who are my good;)

gai ase' nu guåho / Asaina Yu'us.

(have mercy on me / Lord God.)

COMPARE WITH THE SPANISH ORIGINAL

The Spanish starts this way with the refrain :

Ven a penitencia, ya no peques más; ven a penitencia y te salvarás.

Come to penance, and sin no more; come to penance, and you will save yourself.

So whoever translated the Spanish into the Chamorro version strayed a bit from the Spanish original in order to rhyme in Chamorro (Guma'yu'us / Jesus) and to keep within the number of notes.

But the next verse stays a bit closer to the Spanish original :

Rompe la cadena, que te tiene atado; ¡ay! que es grande pena ver a Dios airado;

llora tu pecado y te librarás.

Break the chain which has you tied; oh what a great sorrow to see God angry;

weep over your sins and you will free yourself.

SOME GRAMMAR NOTES

1) Usually, the definite article "i" (the) would change guma'yu'us to gima'yu'us, but the song doesn't follow that rule for some reason, even though it does in godde (tie) which becomes "i geddede-mo."

2) People think hokkok means "finished, exhausted, used up." But it really means "the ultimate point or limit." When all the food is finished, depleted, used up, it has reached its final or ultimate limit. God is tai hinekkok, without limit. But our mañaina used to say things like, "Hokkok i minagof-ho!" or "Hokkok i piniti-ho!" not to express that they no longer had joy or sorrow but that their joy or sorrow has reached its ultimate point or limit; that they had so much joy (or sorrow) that they couldn't be any fuller of it.

SAGRÅDA FAMILIA : TONÅDAN INALÅHAN

 

This is a Chamorro hymn to the Holy Family (Sagråda Familia), who are Jesus, Mary and Joseph.

This particular tune for it is sung in Inalåhan, and probably also Malojloj, but the words are the same as the version sung by the rest of the island.

In the past, when all transportation was either by animal-driven cart, boat or feet, villages were more isolated and local customs more easily developed, different from the next village. Often it was a new priest, musically-inclined, who might introduce a new melody for an old hymn. But others, musicians or organists or singers who learned it from elsewhere, could also have taught a new melody to their local choir. 

As far as the origin of this Inalåhan melody for this hymn sung to another melody in Hagåtña and elsewhere, I am not sure. Perhaps I can find out in the future.

LYRICS

Jesús, José an María; Jesús, José an María;

estague' i korason-ho yan i anti-ho.

(Jesus, Joseph and Mary; Jesus, Joseph and Mary;

here are my heart and my soul.)

Jesús, José an María; Jesús, José an María;

fa' maolek yo' an hokkok i ha'ani-ho.

(Jesus, Joseph and Mary; Jesus, Joseph and Mary;

assist me when my life is done.)

Jesús, José an María; Jesús, José an María;

na' måtai yo' pao såntos gi kannai-miyo; gi kannai-miyo.

(Jesus, Joseph and Mary; Jesus, Joseph and Mary;

make me die in the fragrance of holiness within your hands.)

A RELIGIOUS EXPLANATION

The last two verses speak about a good death, a holy death, because the Holy Family includes Saint Joseph, who died before Jesus began His public ministry and was still unknown to people. So, Saint Joseph died surrounded by Jesus and the Blessed Mother - a nice way to pass from this earthly life!

That is why Saint Joseph is the Patron of a Holy and Happy Death, and why the hymn speaks of this. On our death bed, we want the Holy Family surrounding us.

*** Thanks to Lawrence Borja for the audio clip

KÅNTAN SANTA RITA

 

IMAGE OF SANTA RITA

in Santa Rita Church, Guam

Saint Rita of Cascia (the town in Italy where she lived in the 1400s) is the patron saint of the village of Santa Rita in Guam.

Her feast day is May 22 and the public celebration of that feast is usually held on the weekend closest to that date.

The Chamorro hymn to Santa Rita speaks about her life, so unless you know some details about her life you may not understand the hymn.

1. THE BEES

When Santa Rita was born, bees gathered around her mouth, even entering and leaving, laying honey on her lips without harming the little baby. A man who observed this, who had a wounded arm, tried to gather the bees and his wound was healed instantly. The bees were taken as a good omen that the baby would grow into someone important. Later, long after Santa Rita died, white bees would gather in the walls of her monastery up until her feast day.

2. HER HUSBAND AND SONS

Saint Rita had always wanted to be a nun, but her parents pressured her to marry a man she didn't love. He was a womanizer and an abuser. She consented and suffered much on his account. Her husband was murdered and later her only two children, sons, died. But, in all three cases, Santa Rita helped the three repent of their sins before their deaths. Now independent, she finally entered the Augustinian monastery and became a nun.

3. HER WOUND

Wanting to share in the sufferings of Jesus, Santa Rita asked to feel in her body the pains the Lord endured. Jesus allowed her to receive a wound on her forehead and the marks of the Crown of Thorns. This wound began to stink horribly and all the other nuns had to avoid being near her. But on the day she died the wound was replaced by a mark in the shape of a rose and colored like ruby. It now gave off a beautiful fragrance.

Santa Rita is the patroness of impossible cases and of abused women.

Fina’tinas Santa Rita meggai siha na milågro;

tayuyute ham Santa Rita todos i mangilisyåno.

(Saint Rita made many miracles;

pray for us, Saint Rita, for all Christians.)

Linangitan minamisan i masåmai na na’ån-mo / nina’ tungo’ nu i anghet na sinantos na na’ån-mo / sa’ u maolek yan tagåhlo i hinanao-mo gi tano’…

(Your beautiful name is a heavenly sweetness, the holiness of your name was made known by an angel, because your journey on earth would be good and exalted...)

Annai på’go ma takpånge i pachot-mo nai man annok / i abehas låhyan siha / si Yu’us ma na’ fan måtto / ya ma tungo’ magin ayo i minames i bidå-mo...

(When you were baptized a swarm of bees appeared on your mouth, sent there by God and because of that we know the sweetness of your life...)

I man silok na mañaina achok ha’ ti malago’ / ma na’ assagua hao guihe yan i ti ya-mo na taotao / lao un sungon i finakai si Yu’us långet nu hågo…

(Your overbearing parents, even though you didn't want to, made you marry a man you didn't love, but you endured what the God of heaven marked out for you...)

Annai måtai i asagua na pinino’ nu i taotao / ya man måtai i dos lokkue’ na lahi-mo na man gåtbo / un hasuye gi anti-mo na un gunos hao gi tåno’...

(When your husband died, killed by someone, and your two handsome sons also died, you thought in your soul to separate yourself from the world...)

Umetmåna agustina ya un setbe i Saina-mo / korason ånte mumagof mesngon kalåmya såntos / un gofli’e’ i guinaiyan i anti-mo un na’ håspok...

(You became an Augustinian nun and served your Lord, your heart and soul rejoiced, perseveringly you became holy, you loved the love of your soul and became satisfied...)

Si Yu’us ha na’ dinilok i ha’i-mo nu i laktos / ya sumåga mandochon i dilok-ña giya hågo / O gai tituka’ na sånta ma asi’e’ i taotao-mo...

(God pierced your forehead with a thorn and its gash remained fixed in you. O saint with a thorn forgive your people...)

KÅNTAN GUMA'YU'US : O GAI LISÅYO

 

This short hymn about the Holy Rosary is almost not a hymn on account of its brevity - just three strophes long with no refrain.

Secondly, the hymn is more than just about the Rosary. Like many of the old hymns, it is catechetical - it teaches Catholic doctrine. And this hymn teaches about the Communion of Saints.

But, first, the hymn :

LYRICS

O gai Lisåyo, Bithen Maria,

(O Virgin Mary, Lady of the Rosary)

mames na Nånan i taotao siha.

(sweet mother of the people.)

Oppan gi tano' : Åbe Maria!

(It resounds on earth : Ave Maria!)

Åbe bula hao gråsia.

(Ave full of grace.)

O gai Lisåyo, Bithen Maria,

(O Virgin Mary, Lady of the Rosary)

mames na Nånan i anghet siha.

(sweet mother of the angels.)

Oppan gi langet: Åbe Maria!

(It resounds in heaven : Ave Maria!)

Åbe bula hao gråsia.

(Ave full of grace.)

O gai Lisåyo, Bithen Maria,

(O Virgin Mary, Lady of the Rosary)

mames na Nånan i ånte siha.

(sweet mother of the Souls in Purgatory.)

Oppan gi guafe : Åbe Maria!

(It resounds in the fire of Purgatory : Ave Maria!)

Åbe bula hao gråsia.

(Ave full of grace.)

EARTH - HEAVEN - FIRE

As you can see, the hymn speaks about PEOPLE on EARTH; ANGELS in HEAVEN and SOULS in the FIRE (of Purgatory).

These are the three communities that make up the Church. These three communities are on EARTH, in HEAVEN and in PURGATORY.

We also call them the CHURCH MILITANT, the CHURCH SUFFERING and the CHURCH TRIUMPHANT.

First of all, there is you and me. We're still here on earth, struggling hard, with the help of God's grace found in prayer and Sacraments, to abide by the Lord's teachings even though the world goes by its own rules, and we face hardships of every kind. It is a real battle, spiritually. So the Church fighting the spiritual battle is called the Church Militant.

After we have died and left the battle field of the earth, most of us will go through Purgatory where we will purified of all that is in us that isn't worthy of heaven - our imperfections, the harm we did while on earth that we haven't repaired, the penances never done and so on. This delay of heaven is of immense suffering to the soul in Purgatory, who longs for heaven but cannot enter it for a while. The Church enduring the pains of Purgatory therefore is called the Church Suffering.

And on that blessed day that our souls, now made spotless for heaven, enter the full vision of God, we will rejoice in God's presence, with the saints and angels. The Church that enjoys the perfect joy of heaven is called the Church Triumphant.

All three communities that make up the Church are spiritually united with each other. Death does not separate us on earth from the Souls in Purgatory, who need our prayers, and the Saints in Heaven, who pray for us. This is what we call the Communion of Saints.

Our Lady is Queen and Mother of all three parts that make up the Church. She is with the Church Triumphant in heaven, praying for us the Church Militant on earth and also for the Church Suffering in Purgatory.

GERMAN ORIGINAL

Lawrence Borja has found a German hymn on which the Chamorro one is based.

Not only is the melody the same, the subject of the hymn is the same, i.e. Our Lady of the Rosary. The German title is Rosenkranzkönigin, which means "Queen of the Rosary." The composer was the German priest Michael Haller. Påle' Román used Haller's hymns quite a bit when writing Chamorro versions of hymns.

DOLOROSA MEDLEY

 

The Sorrowful Mother is a big part of traditional Chamorro devotion. Chamorro women, especially mothers, strongly identify with the Virgin Mary's sorrows.

In Chamorro, she is known as i Dolorosa, the "Sorrowful One." Many Chamorro women were also called Dolores in past times. Both these names, Dolorosa and Dolores, come from the Spanish word for pain, which is dolor.

The Dolorosa has her own section in the traditional Chamorro hymn book (Lepblon Kånta) on Guam. Her feast day is September 15 and the parishioners of Santa Rita have been praying her novena and singing many of her hymns.

Here's the English translation just of the verses they sang in the video.

SEN MAHÅLANG SI MARIA (Mary was Very Sorrowful)

Sen mahålang si Maria, annai taigue i Saina-ta.

(Mary was very sorrowful when our Lord was absent.)

Mañe’lu-ho pinitiye i maså’pet i Nanå-ta.

(Brethren, feel sorrow for the sufferings of our Mother.)

Kololo’-ña nina’ låmen annai måtai gi fi’on-ña.

(She was wounded worse when He died by her side.)

Ma atåne gi kilu’us i yini’us na patgon-ña.

(Her divine child was nailed to the cross.)

Sen pinite si Maria sa’ ma puno’ i Saina-ta.

(Mary was greatly pained because our Lord was killed.)

SAOSAO NÅNA (Wipe Mother)

Saosao Nåna i lago’-mo,

(Wipe your tears, Mother,)

guåho muna’tånges hao.

(I made you weep.)

Lao mañotsot yo’ magåhet

(But I am truly sorry)

sa’ hu na’ pinite hao.

(because I hurt you.)

O Bithen mipinite hasuye i tinago’

(O Virgin full of sorrow remember the command)

Nina’i-ña nu hågo na un adahe yo’.

(Given to you to care for me.)

Mañotsot i anti-ho, hu setbe hao Nanå-ho

(My soul repents, I will serve you, my Mother)

Hu ago’ i bidå-ho ya un gofli’e yo’.

(I change my ways and you will love me.)

NÅNAN PINITE (Mother of Sorrows)

Nånan pinite, nånan ma guaiya

(Mother of sorrows, beloved mother)

Po’lo ya guåho hu sångan a’gang

(Let me declare loudly)

I masa’pet-mo piniten nåna

(Your sufferings, a mother's sorrows)

Nu i Lahi-mo ni i ma klåba.

(for your Son who is crucified.)

Ya i Katbårio nai ma sen anña’

(And Calvary was where He was truly struck)

Ma na’ taidahok i tataotao-ña

(His body was stripped of clothing)

Ya ma atåne addeng kanai-ña

(and His feet and hands nailed)

Gi trongkon håyo kalan gue’ gå’ga’.

(to the tree as if He were an animal.)

MA KANA' GI KILU'US (He was Hung on the Cross)

Umågang i Saina-ta ilek-ña “Må’ho yo’.”

(Our Lord cried out saying, "I am thirsty.")

I taihanom na Nåna yinengyong takhalom.

(The waterless Mother was shaken deep within.)

Mamichao gi matå-ña dos lågo’ dångkulo.

(Two large tears burst from here eyes)

Ya ayo ha atu’e i må’ho na påtgon.

(And that is what she offered her thirsty child.)

Ma kana' gi kilu'us. Maså'pet fehman gue'.

(He was hung on the cross. He suffered intensely.)

O SÅNTOS NA ESPIRITU

 

Perhaps it was 1992 or 1993 when I was stationed in Saipan. I walked into the sanctuary at Kristo Rai Church in Garapan to start the 6AM Mass and was startled when the singers began the entrance hymn because I hadn't even reached the altar yet when I thought they were singing to me!

The line they sang went, "Pot kuentos Påle' ina ham...." "Through Father's words enlighten us...."

What were they referring to?

So I asked them to tell me the whole verse. It ended up being a prayer to the Holy Spirit to teach the people through the priest's words. More about that later, but here is the audio and lyrics, with English translation.

O Såntos na Espiritu, i kandet Tåta, må'gas Yu'us.

(O Holy Spirit, light of the Father, great God.)

Pot kuentos Påle' ina ham, doktrinan Yu'us fanå'gue ham.

(Through the words of the priest enlighten us, teach us the doctrine of God.)

ORIGIN

This little verse was introduced to Saipan by the German Capuchin missionaries who were in the Northern Marianas from 1906 to 1919. It appears in a little hymnal they published in 1915. It's possible that the melody is borrowed from a German hymn.

It's such a short verse that it was probably composed to be sung outside of Mass (which was said in Latin). It would have been an appropriate verse to sing right before catechism or before the priest preached a sermon. In the old days, sermons were not preached just during Mass. Sermons were preached as a stand-alone event, or as part of a devotion, such as a novena or the Stations of the Cross.

In fact, an old custom, not done all the time, was to put a dove above the pulpit where the priest preached. The idea was, as long as the priest was teaching the doctrine of the Church, he was teaching what the Holy Spirit ensured was God's truth. You can see in the picture at the top of this post a dove above the pulpit.

KÅNTAN GUMA'YU'US : I TINAITAI I SÅNTOS LISÅYO

 

Here is a much less well-known Chamorro hymn promoting the devotion of the Holy Rosary. October is the Month of the Rosary, but the prewar missionaries promoted the Rosary as a daily devotion, and not just for the dead. All parishes had techa (prayer leaders) who lead the praying of the Rosary by the people inside the church.

At Our Lady of Guadalupe Church in Santa Rita, this hymn is still sung by all the people before Mass.

LYRICS

I tinaitai i Såntos Lisåyo nina’ paopao i Guma’yu’us

(The prayer of the Holy Rosary brings fragrance to the Church)

Sa’ i Såntos Lisåyon Maria fanflorisan i Nanan Jesus.

(because the Holy Rosary of Mary is the flower garden of the Mother of Jesus.)

I asut mi puti’on na långet guiya kalan Lisåyon Maria

(The blue, many-starred heaven is like the Rosary of Mary)

Yan tinayuyut i anghet siha ni umålof na hu saonao yo’.

(and the prayer of the angel who beckons me to join in.)

I singkuenta na Åbe Maria lamlam ke i puti’on i langet

(The fifty Hail Marys are brighter than the stars of the sky)

Sa’ sumaonao i Rai i man ånghet yagin magof lumisåyo yo’.

(because the King of Angels joins in when I am happy to pray the Rosary.)

An ha huto’ si Yu’us gi langet i iså-ña taiguihe i kåpa

(When God unfolded his rainbow in the heavens like a cape)

Ha fanu’e i taotao san papa’ na Rai-ñiha yan na’siña gue’.

(He revealed to the people below that He was their King and was Almighty.)

An ha huto’ gi Sånta Iglesia i masåmai na isan Lisåyo

(When He unfolded in the Holy Church the beautiful rainbow of the Rosary)

Ha na’ tungo’ hit magin ayo na Saina-ta yan sen Tåta gue’.

(Through it He made us know that He is our Lord and true Father.)

(This next verse is sung on Mondays and Thurdays)

Singko siha i Rosan Minagof i Atkånghet yan i sinangån-ña

(Five are the Joyful Roses of the Archangel and his words)

Si San Juan yan i såntos Nanå-ña si Yu’us taotao giya Belen.

(Saint John and the holy Mother of God-made-man in Bethlehem.)

I ma inan i Bithen na Nåna ya i sen didok na piniti-ña

(The purification of the Virgin Mother and her deep sorrow)

Sa’ malingo si Yu’us lahi-ña as Jesus giya Jerusalen.

(because God her son was lost in Jerusalem.)

(This next verse is sung on Tuesdays and Fridays)

Singko siha i Rosan Pinite i tres oras gi uetton manaitai

(Five are the Sorrowful Roses of the three hours prayed in the garden)

I ma saolak na katna ha’ måtai i koronan ma ingen Yu’us.

(Scourged till near death, the hateful crowning of God.)

I tinaggam i Bithen Maria as Jesus i lahi-ña gi chalan

(The meeting of the Virgin Mary and her son Jesus on the road)

Yan i tai ase’ yan na’mahalang na finatai-ña gi kilu’us.

(And his cruel and sorrowful death on the cross.)

(This next verse is sung on Wednesdays, Saturdays and Sundays)

Singko siha i Rosan Mina’lak lå’la’ ta’lo si Yu’us Lahi-ña

(Five are the Glorious Roses when God the Son rose again)

Humanao hulo’ minina’siña ya ha fatta na sen Yu’us gue’.

(He ascended full of power and revealed that He was truly God.)

I Espiritu Sånto tumunok måtai pao Yu’us i Nanå-ta

(The Holy Spirit descended and our Mother died a holy death)

Ya pine’lo gi langet Rainå-ta as Yu’us sa’ Nånan Yu’us gue’.

(and was places by God in heaven as our Queen because she is God’s Mother.)

(This is always the final verse)

Gai Lisåyo na Bithen Maria inangokko yan Rainan i tano’

(Our Lady of the Rosary, hope and Queen of the world)

Gi me’nå-mo i mangilisyåno man lisåyo yan in tina hao.

(Christians pray the Rosary before you and praise you.)

Nånan-måme, lina’la’, minames såggue’ ham hulo’ ni Lisayu-mo

(Our Mother, our life and sweetness, pull us up through your Rosary)

Gi echongñan i tronu-mo, in na’ hulo’ yan in guaiya hao.

(to the side of your throne, we exalt you and love you.)

NOTES

1. As with many translations, I don't give an exact version from one language to the next, because the translation will be awkward. But I retain the essential meaning of the original in the translation.

2. There are fifteen mysteries of the traditional Rosary, broken into three groups of five. The Joyful Mysteries are said on Mondays and Thursdays; the Sorrowful Mysteries on Tuesdays and Fridays; the Glorious Mysteries on Wednesdays, Saturdays and Sundays. 

3. NOTICE THE RHYMING scheme of the hymn. Not only does the song rhyme the ends of the 2nd and 4th line of each verse, the song also rhymes the end of one line with the middle of the next line. Take a look at this verse :

KÅNTAN GUMA'YU'US : GOF MÅ'GAS HAO

 

When I was a priest in Saipan from 1991 to 1994, Chamorro was my main language of daily communication. It was there that I got into a Chamorro-translating phase, putting at least a dozen church hymns into Chamorro, mostly from Spanish hymns. A few I taught to my choir and one or two songs caught on, at least for a while.

But somehow the thought came to me translate an English Protestant hymn, How Great Thou Art, into Chamorro. It is said that How Great Thou Art is the second best-known English hymn, after Amazing Grace. I think in the Marianas How Great Thou Art is not that well-known.

But, the music moves me, and the lyrics are not in opposition to Catholic teaching, and I would be translating it freely anyway, meaning changing things up a little, mostly in order to match the musical notation. In the end, I inserted a line about the Blessed Mother, so the hymn became Catholic!

For the Chamorro title, I rendered "How great thou art," which is four syllables, as "Gof må'gas hao," also four syllables, which literally means, "You are very great."

Gof Må'gas Hao is the one hymn I've translated that is still sung here and there. From my one parish in Saipan, it spread to other Saipan parishes and then to Guam. I just heard it sung the other day by a choir in Santa Rita.

Here is one of Guam's top vocalists, Ruby Aquiningoc Santos, singing two verses of the song which, in Chamorro, is Gof Må'gas Hao (You are Very Great). She is assisted by Lawrence Perez Borja.

LYRICS

Saina Yu’us hågo muna’ fan huyong

(Oh Lord God you created)

I tano’ yan todo i guinahå-ña.

(the earth and all that it contains.)

I atdao yan i pilan yan puti’on

(The sun, the moon and stars)

Muna’ annok i metgot kanai-mo.

(show forth your mighty hand.)

Refrain

Pues i anti-ho kumantåye hao :

(So sings my soul to you : )

Gof må’gas hao! Gof må’gas hao!

(You are very great! You are very great!)

Hu li’e’ i flores siha gi tano’

(I see the flowers on the earth)

I ekso’ yan i taddong na tåse.

(the hills and the deep sea.)

Hu tuna hao pot todo i che’cho’-mo

(I praise you for all your works)

Hu guaiya hao, sa’ un gof guaiya yo’.

(I love you, for you have truly loved me.)

Ya un deside para un fa’tinas

(And you decided to make)

Hame ni taotao i imahen-mo.

(Us, the people, your image.)

Un pega ham para u pulan maolek

(You placed us to watch over well)

Todo i nina’huyong-mo siha.

(All your creation.)                                                                      

Ya annai poddong i taotao-mo siha

(And when your people fell)

Ya man abak gi chachalan-ñiha,

(and lost their way,)

Un na’ hånao i mames na Lahi-mo

(You sent your sweet Son)

Para u såtba ham ni man isao.

(to save us sinners.)

Puede ha’ mo’n i langet bai hanaogue

(Would that to heaven I shall go)

Ya guihe bai hu sen adora hao.

(and there will truly adore you.)

Gi fi’on i Bithen Sånta Maria

(Alongside the Blessed Virgin Mary)

Bai hu kånta : Saina, gof må’gas hao!

(I will sing : Lord, you are very great!)

SI JOSÉ YAN SI MARÍA

 

They say that modern man doesn't know how to wait, and so we jump right into Christmas the day after Thanksgiving. In many homes, the Christmas tree comes down on December 26 and people find it odd when others continue to say "Merry Christmas" till January 6 or so.

We celebrate too early and we end it too early.

But the traditional Catholic way is to wait and to prepare, and then to extend the celebration of Christmas to January 6 (Three Kings) or later even.

Nothing told us kids growing up 50 or more years ago that Christmas was coming than to hear this song, Si José yan si María, being sung by the family kneeling before the family belen or nativity scene.

There are two melodies of this song. One, it is said, is older, perhaps we can say the original. The second, it is believed, is newer, and is the same melody used in a Saipan Christmas song, "Hingok i Dos na Saklestan." But, since we have no evidence one way or the other, which is the older, all we can say is that this is what people think or believe.

Here is the "older" melody.

Here is the "newer." I think this is the melody sung nowadays by most, but in my childhood it was the "older" melody that was sung more.

LYRICS AND MEANING

This song is meant to prepare us for the birth of Jesus. That story begins with the Annunciation by Archangel Gabriel to Mary at which Mary conceived Jesus in her womb by the power of the Holy Spirit, and not by man; the marriage of Joseph and Mary so that Mary would have the help of a husband and that Jesus would have a human foster father, and grow up in a normal family setting.

But Joseph had to take the pregnant Mary with him to his ancestral town of Bethlehem to register for the census, and it is there that Mary gave birth, fulfilling the prophecy.

So already we have the themes of a PILGRIM GOD, a God who leaves heaven and journeys to the earth, entering human life through the womb of Mary, which is like a gate for God to enter our world. In addition, the infant Jesus still in Mary's womb travels from Nazareth to Bethlehem, where He is born. So the refrain says "Oh Yu'us na pelegrino," "Oh Pilgrim God." We cannot go to God on our own power, so God comes down to us.

And when God comes to us, He doesn't receive a triumphant welcome. There is no room in the inn. The baby is put in a manger, which is a wooden trough for animal food, and thus we can assume there are animals around him, and was possibly in an animal shelter, and by tradition a cave. All He has for worshippers are humble shepherds, sent by an angel.

So the song has the message that the Chamorro faithful give the baby Jesus the welcome He did not get but which He deserves.

Si José yan si María / esta guennao man maså'pet.

(Joseph and Mary / are suffering there.)

Koro : O Yu'us na pelegrino / sugo' mågi giya hame.

(O pilgrim God / stop and stay with us.)

1. Taitutuhon na Tiningo' / taihinekkok na Finaye / takkilo'-ña i ta'chong-mo / ke i sagan mapagåhes.  Håfa na un dingo på'go / i ginefsagan i langet?

(Knowledge without beginning / endless wisdom / your seat is higher than the clouds.  Why now do you leave / the riches of heaven?)

2. Saina hao, Yu'us Lahi-ña / ni i bula mina’åse' / mama'taotao yan humuyong / Yu'us Taotao, che'lon-måme.  I Mesias hao, i Kristo / hagas ham man ma sangåne.

(You are Lord, God the Son / full of mercy / you were made man and became / God and man, our brother.  You are the Messiah, the Christ / which was told to us from of old.)

3. An humålom i chatanmak / ya ma chakchak i ha'åne / un na' sulo' gi sankattan / i atdao-mo, bula guåfe.  Hågo i ma'lak na åtdao / i mañiñila' na kåndet.

(When the dawn comes / and the day breaks / you make shine in the east / the sun, full of fire.  You are the bright sun / the shining light.)

4. Cha'-mo chåchågo' Asaina / guine gi fanågon-måme / gos manengheng i sanhiyong / meggai lokkue' i mañakke.  Maila' hålom, Påtgon Yu'us, sa' yan-måme dinanña'e.

(Don't go far, Lord / from our shelter here / it is very cold outside / there are many thieves as well.  Come inside, God Child, because we would like to join together.)

5. Guai fanhakman i gimå'-ta / yagin magof hao humåtme.  Maila' hålom giya hame / sugo' ya un ma adahe / kalan i ma'gas i gima' / yan Rai i lekka' na långet.

(Our house has a door / if you would like to enter.  Come inside among us / visit and be cared for / as the head of the house / and King of heaven exalted.)

6. Nangga nåya gofliion / in sangåne hao magåhet / i taotao-mo hao yumute' / sa' mañåguat manmandage.  Ti u cho'gue i Chamorro / sa' ti ennao påyon-mame.

(Wait for a while, beloved / we tell you truthfully / your people abandoned you / because they are insolent liars.  The Chamorro will not do that / because that is not our custom.)

7. Sugo', dikkike' na påtgon / maila' ya un ma dandåne / ni man na' magof na dåndan / guine gi åtpa yan låbet.  Hago ha' siña dumåndan / sa' manungo' hao yan faye.

(Stay, little child / come and we will play for you / joyful songs / here with harp and violin.  You alone can play / because you know how and you are capable.)

LANGUAGE NOTES

Guai. This is a word most Chamorro speakers, even older ones, are not familiar with and so they often change it to gai. But guai is an old form of the word gai, which means "it has, there is."

Fanhakman. This word, meaning "door" comes from FAN+HÅLOM+AN. Hålom means "to enter." The FAN and the AN make it "place of" or "time of" entering. Fanhaluman can be shortened to fanhakman.

*** Agradesimiento para si Señot Lawrence Borja para i dos audio na file.