SÅBALON LORIA

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Today is the day, in the past, that weeping and wailing and the crack of the kuåtta (cowtail whip) were heard all over Guam.

All during Kuaresma (Lent), certain rules were supposed to be followed.  One was silence.  But if you punished the child for breaking silence, that would make him or her cry, and that in itself would break the silence.

So parents and grandparents waited till today - Såbalon Loria - Holy Saturday - to dish out the spanking and whipping that was carefully calculated based on all the Lenten infractions mentally stored in the memories of the mañaina.

It was called Loria because, in those days, Mass was said in the morning on this day, and the Gloria (Loria) was sung once more since the time it was forbidden in Lent.  In those days, Lent ended with this Saturday morning Mass and the penalized kids could cry all they want.

Some Chamorros could not easily pronounce Gloria, so they said Loria.  But other people could and did say Gloria.  That's why you'll hear it said both ways.

Martha and Elena recall experiences of Såbalon Loria.  It was so associated with spanking, that Loria became a word on its own, meaning "to be punished on Såbalon Loria."  Ma loria hao!  You were loria'ed!

Another custom, for some people, which is really a folk belief, is for the kids to jump up and down on Såbalon Loria so they can grow taller.

Martha says her grandma would have the windows opened to allow the graces of the day to come in.  Why not?

She also says she would go out and shake trees so they would produce more fruit that year.  I wonder if shaking wallets might produce a similar effect.

It's interesting that Såbalon Loria was both a fearful day (for those being punished) and an auspicious day of grace and blessing, since Easter, the resurrection of Christ, was already in the air.

KÅNTAN KUARESMA

Our last Lenten hymn till next year.

ATITUYE KILISYÅNO

Atituye Kilisyåno i sinantos kilu'us

(Reflect O Christian on the most holy cross)

Annai måtai ma atåne i magåhet na Yu'us.

(Where the true God died by crucifixion.)

Mames lulok, mames håyo ni umuma si Jesus.

(Sweet nails, sweet wood which carried Jesus.)

The song borrows from the ideas sung about in a Latin hymn, "Crux Fidelis."  One of its verses talks about the cross being the noblest tree in the world, which produces the best fruit, our redemption through Christ's sacrifice on the cross.  It speaks of "dulce lignum, dulces clavos," "sweet wood, sweet nails," just as in the Chamorro version.

SILENSIO!

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IT'S GOOD FRIDAY!  SHHHHH!

In my grandma's generation, strict rules governed all 40 days of Kuaresma (Lent) : no parties, dances, picnics and so on.  During Semåna Sånta (Holy Week), the rules got more severe : no loud talking, no music from radios or phonographs, no laughing and playing in the streets and yards.

Americans living on Guam before the war remarked how Hagåtña came to a standstill on Bietnes Sånto (Good Friday).  Nothing was open; no one was on the streets.  People were all mainly in the churches (Hagåtña had two Catholic ones) and even the religiously indifferent who didn't go to church stayed in-doors.  The Americans were a bit put off by this, as they had nothing to do on Good Friday, and not by their choice.

As Martha and Elena in the video recount, people were warned not to go into the ocean during Kuaresma, or else they would drown.  Of course, there was the Babuen Kuaresma, but I posted on that last year.  Today, a few people still keep the old custom of being soft-spoken and abstaining from TV and music on - at least, of all days - Bietnes Sånto, the day Jesus suffered so much.

BIETNES SÅNTO

Gi para talo'åne dångkulo na hinemhom tumåmpe i tano' pot tres oras na inapmam, ya i uttimon-ñiha måtai si Jesus.  Para u gef siente si Jesus i minalaet i pinite, si Tatå-ña gi langet nina' apattanguan nu i manakkalom na konsuelo siha gi hinalom-ña.  Este na abandono era sen dångkulo na totmento para si Jesus, na umugong a'gagang, "Yu'os-ho, Yu'os-ho, sa' håfa na un abandona yo'?"

Despues ti åpmam ilek-ña si Jesus, "Må'ho yo'."  Entonses un sendålo ha chuchule' un espongha, ni ma supok gi binakle; ha sahang gi un piao, ya ha nå'e si Jesus para u gimen.  Despues de monhåyan gumimen, ilek-ña si Jesus, "Todo esta kabåles."

Pot uttimo, ilek-ña si Jesus a'gagang, "Tåta, gi kannai-mo nai hu enkomienda hao nu i anti-ho."  Ya ha na' tettekon i ilu-ña, ya ha entrega i anti-ña gi Saina.

TODAY'S CHAMORRO WORD : PUTE

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PUTE : pain, hurt, ache, sore

Pute! It hurts!

Kao pute?  Does it hurt?

Pute yo'.  I am hurt.

Puten tuyan.  Stomach ache.

Måno piti?  Where does it hurt?  Piti because the original is måno i piti?  Where is the pain?

Mamute.  Extensive pain of the whole body or a large part of the body.  From man + pute = mamute. Mamute todo i tataotao-ho.  My whole body is in pain.

Pinite.  Pain. 

Dångkulo i piniti-ña.  His/her pain is great.

Piniten nåna.  A mother's pain.

Na' pinite.  Pitiable.  One feels pain over something.

Na' pinite na kånta.  A painful song.

Na' pute.  To make hurt.

Ha na' pute i korason-ho.  He/she/it made my heart ache.

Pinitiye.  To feel pain for someone/something.

Pinitiye si nanå-mo.  Feel your mother's pain.

PUTE? OR PUTI?

There is a system of spelling (orthography) endorsed by the local government, and until they make alternative spelling a criminal act, we are free to use it or not in private publications.  I prefer to spell it the way it sounds, and one solitary word in Chamorro can be pronounced more than one way by Chamorros.  Just listen to the recordings, both audio and video, I have on this blog and hear the different ways different Chamorros pronounce the same word!  I grew up with an older generation (my grandma was born in 1899) that truly said pute, not puti.  If you pronounce it puti, then spell it puti.  Just don't spell it it pooty, because now that's an American way of spelling.

NAPUTI

The Chamorro last name Naputi comes from pute and means "to make hurt, painful, sore."

PITI

It is believed that the village of Piti was once called I Piti, The Pain. 

PUTI TAI NOBIO

Guam's official flower is the bougainvillea, also known as the Puti Tai Nobio, which means "it hurts to lack a boyfriend."  Though some women could say, "Good riddance."

I UTTIMO NA SENA

Si Jesus ha chule' i pån gi man sen såntos yan man sen konsågra na kannai-ña, ya ha na' ngångåha' hulo' i matå-ña gi langet, ha nå'e gråsias si Yu'us Tatå-ña, ya ha bendise i pån, ya ha nå'e i apostoles-ña siha, ilelek-ña, "Chile', ya en kanno'; guiya este i tataotao-ho, ni para u ma entrega pot hamyo."  Taiguihe na modo ha chule' lokkue' i kålis yan bino, mannå'e gråsias, ya ha bendise, ya ha nå'e i disipulu-ña siha, ilelek-ña, "Chile', ya en fangimen todos nu guiya; este i kålis i hagå'-ho, i haga' i nuebo na testamento, na pot hamyo yan pot meggagai u ma chuda' para i apas i isao siha.  Che'gue este pot en hahasso yo'.

THE CHAMORRO MILITIA

Not the Guam Militia which was formed during American times, but the Chamorro militia during Spanish times when all the Marianas were united.

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The Spaniards, from the very beginning, utilized native Chamorros as part of the local military force.  Since, after the last Spanish-Chamorro battles were over, there were no wars fought on Guam till World War II, this military force also policed civilian activity.  They were organized in various ways over the years, but one that lasted pretty much for most of the 1800s was the Compañía de Dotación.

Compañía meant, as one could guess, a "company," in a military sense. Dotación has more than one meaning, but here it would mean, more or less,  a "patrol."  The Compañía was made up of Chamorros and would have dressed, more or less, like the Filipino soldiers above.  Sometimes Chamorro guards watched over the presidiarios, or exiled convicts, some Filipino, some Spaniards, when Guam was used as a penal colony by Spain.

The Compañía was not always the most loyal or dependable!  In 1884, some members of the Compañía ambushed and killed the Spanish Governor, Angel Pazos Hidalgo, right at the Palåsyo (Palace) in Hagåtña!  The Chamorro ring leaders were eventually tried and executed.

KÅNTAN KUARESMA GIYA SAIPAN

This hymn is in the Guam Lepblon Kånta (church hymnal) but it isn't sung much on Guam today and is largely forgotten.

But they still sing it in Saipan, and frequently.  A song about the sorrowful Mother, it isn't just for Lent, but for funerals and for feasts of the Bithen Dolorosa (Lady of Sorrows).

Lyrics

Nånan pinite, Nånan ma guaiya

Po'lo ya guåho hu sångan a'gang

I masapet-mo piniten nåna

Nu i lahi-mo ni i ma klåba.

(Sorrowful Mother, beloved Mother

let me tell loudly

your suffering, a mother's pain

for your Son who was nailed.)

Si Jesukristo, Yu'us yan taotao

Låhen Maria guiya na maisa

Ma konne' preso kalan ataktak

Ya ma sentensia para u måtai.

(Jesus Christ, God and man

the only son of Mary

was taken prisoner as if a rebel

and He was sentened to die.)

Ma konne' hulo' nu i linahyan

Ma na' ma tomba sesso gi chalan.

Annai tinaggam nu i Nanå-ña

I na pinite maulek-ña måtai!

(He was taken up by the crowds

they made Him fall frequently on the road

When He was met by His Mother

oh what grief, it would be better to die!)

Ya i Katbårio nai ma sen anña'

Ma na' tai dahok i tataotao-ña

Ya ma atåne addeng kannai-ña

Gi trongkon håyo kalan gue' gå’ga’.

(And it was on Calvary that they truly beat Him

they stripped His body of His clothing

and they nailed His feet and hands

on a piece of wood, as if He were an animal.)

Ayo nai hågo mames na Nåna

Humihot guihe gi echongñå-ña.

Hokkok mala’la’ hulo' yan påpa'

Ya gi me'nå-mo tumånges a'gang.

(That is why you, sweet Mother

came closer there by His side.

He was thoroughly skinned, above and below

and He wailed loudly before you.)

Ilek-ña guihe, "Adios, palaoan;

Lahi-mo ennao, hågo Nanå-ña."

Bula pinite, tumekkon måtai

si Jesukristo i Lina'lå'-ta.
(He said there, "Farewell, woman;

There is your son, you are his Mother."

Full of pain, He bowed His head and died,

Jesus Christ, our Life.)

Nånan pinite, Nånan ma guaiya
po'lo ya guåho hu tånges a'gang
si Jesukristo gi finatai-ña
yan hågo lokkue' mames na Nåna.
(Sorrowful Mother, beloved Mother
let me weep loudly
for Jesus Christ at His death
and for you Sweet Mother.)

CHAMORRO APRIL FOOLS

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Dispensa yo', sa' kalan atrasao diddide' este, lao gi painge ha' na hu hungok este na estoria ni, segun gi ma sangåne-ko, magåhet na ma susede.

Åños yan åños tåtte, eståba na katna ha' tåya' esta pugua' giya Guam sa' man måmåtai i trongkon pugua' siha.  Lao uña señora, ni gof mamama', guaha amigu-ña taotao Malojlo ni bula puguå'-ña.  I palao'an ha ågang i taotao gi telefon.  "Kao guaha puguå'-mo ni un bebende?"  Man oppe i taotao, "Hunggan.  Fåfåtto agupa' ya bai hu nå'e hao.  Lao, na' seguro na un fåtto åntes de las sais gi ega'an, sa' yanggen atrasao hao mågi agupa', siña hokkok!"

Magåhet na, sigiente dia, tåftatåf gi chatanmak, i palao'an ha tågo' i che'lu-ña yan i kiñadu-ña para u hånao påpa' Malojlo ya u ma fåhan i pigua'.  Måtto i dos åntes de las sais ya ma sodda' i taotao, ilek-ñiha, "Ha na' hånao ham guine mågi i che'lun-måme ni un kuentuse nigap gi telefon.  Estague' na måtto ham para in fahan i pigua'."  Nina' manman i taotao yan umå'å', pues ilek-ña, "AH - PRIL FOOL!"  Gi magåhet, tåya' ni håfafa puguå'-ña desde i tutuhon!

Years ago, there was hardly any pugua' on Guam as the trees were dying.  But one lady, very much a chewer, had a friend in Malojlo who had a lot of pugua'.  She called him on the phone asking, "Do you have pugua' you are selling?"  The man answered, "Yes.  Come tomorrow and I will give you.  But, make sure you come before 6AM, because if you are late coming here, it may all run out!"

The next day, very early before dawn, the woman sent her sister and brother-in-law to go down to Malojlo to buy the pugua'.  The two arrived before 6AM and found the man, saying, "Our sister with whom you spoke yesterday on the phone sent us over here.  Here we are to buy the pugua'."  The man was taken aback, mouth wide open, and then said, "AH - PRIL FOOL!"  In reality, he never had any pugua' to begin with!

ADAHE I ILU-MO!

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Hagåtña.  Christmas Eve.  1887.

A new bell in a new tower was dedicated and blessed.  In all the excitement of ringing the bell for the midnight Mass for Christmas, too many people went up the tower, there was too much commotion, and the bell hit someone in the head.

His name was Vicente Alejandro Nego and he died from this injury.

JESUS TATÅ-HO MAMES

Jesus Tatå-ho mames, i mina' såfo yo'

(Jesus, my sweet Father, who saved me)

Gos didok i piniti-ho, gos didok i piniti-ho

(my sorrow is very deep, my sorrow is very deep)

Jesus, asi'e' yo'; Jesus asi'e' yo'!

(Jesus, forgive me; Jesus, forgive me!)

In this Lenten song, Jesus is called "Father," just as we saw in other Chamorro hymns.  This is a characteristic seen in Spanish religious prayers and hymns.  Catholicism is trinitarian; we believe that there are three distinct persons in one God; three persons who are not the same person, but who are one and the same God.  How, then, can Jesus be understood as "Father."

Jesus is God the Son, not the God the Father.  But, even as Son, He has fatherly traits.  As Son, He resembles His Father so much, that Jesus says "he who sees me, sees the Father."  Many scripture passages point to the unity between Father and Son that, although being two different persons, they are so united in all other ways that to see the Son is to see the Father.  So the Son has fatherly traits; He provides for us, sacrifices for us, works for us - His greatest work being His dying and rising for our salvation.  Even in the book of the prophet Isaiah, the Messiah, whom Jesus was, will be called "Everlasting Father." (Isaiah 9:6)

The other verses are :

Gi me'nan i kilu'us, mañotsot, puti yo'.

(Before the cross, I repent sorrowfully.)

Si Yu'us ma atåne ya ti tumånges yo'.

(God is nailed, and I do not weep.)

Humomhom i ha'åne, sa' ti mañotsot yo'.

(The day became dark, because I didn't repent.)

Mahatot na sina'pet, annai ma saolak hao.

(It was bitter suffering, when you were scourged.)

Mañulon gi fasu-mo, lago'-mo dångkulo.

(Your large tears dripped from your face.)

Ya måtai hao pot guåho, ni baba na taotao.    

(And you died for me, a wicked person.)

The Basque Original

This Chamorro hymn uses the melody of a Basque hymn to Jesus.  The Basques, who have their own language completely unrelated to Spanish, are found in both Spain and France, and many of the Spanish missionaries to the Marianas were Basques from Spain.  Many of these priests spoke both Spanish and Basque, and some of them spoke Basque as their mother tongue, like Pale' Roman.  The Basques were, at one time, some of the strongest Catholics in the world, producing countless priestly vocations.  So, it isn't surprising that, at times, they used their own Basque hymns to translate into Chamorro.

I have included a part of the Basque original in the video.

I GUAFAK

The guåfak is a mat woven from dried pandanus leaves.  Besides sleeping on it, our mañaina would spread the guåfak on the ground outside to dry crops, for example.

Today I heard a story about Hagåtña before the war, that a husband and wife were sleeping at home, curled up in their guåfak .  A thunderstorm came along while they were still asleep.  Lightning struck them, bouncing them right out the window and onto the top of a tree, still enveloped in their guåfak.  Can I get a "wow?"

This guåfak was woven by Chamorros in Luta for the visit of Pope John Paul II to Guam in 1981.  I'm not sure how it was used at that event.  But now it hangs at the Luta Man Åmko' Center.

CHAMORRO BIRTHDAY GREETINGS

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At a recent birthday party, it was nice to get a few birthday cards in Fino' Chamorro.

One said, "Biba Kumpleåños Påle'!  Si Yu'us Ma'åse' nu todo i fina' che'cho'-mo para i taotao siha ginen i bendision yan gråsian Jesukristo!"

Another said, "Dångkulo na Si Yu'us Ma'åse' pot inayuda-mo as Marikita i che'lun-måme.  Na' gof magof hao gi finañagu-mo sa' 50 åños hao gi tano'!"

Finally, "Hu nå'e si Yu'us gråsia sa' påle' hao!  Hu tayuyute si Yu'us na sige ha' un nina'e ånimo yan maolek na salut para sige ha' un setbe Gue'!"

I PÅTMA BENDITA

Chamorros have old customs concerning the palms that are blessed every year on Palm Sunday.

Tommy points out that the palms were burned inside the house in cases of typhoons (påkyo), earthquakes (linao), natural calamities (iran Yu'us) and evil spirits (manailaye na espiritu).

Tan Maria shares how the man åmko' would burn the blessed palms when there was thunder and lightning (hulu yan låmlam).  The man åmko' would get all the kids to sing :

Såntos, Såntos, Såntos Saina

tres yan uno ha' na Yu'us!

(Holy, Holy, Holy Lord

three persons and one God!)

The houses in Hagåtña were so close to each other that, sometimes, one house would answer the other house when this song was sung or prayers said when the weather turned bad.

How bland our society is now compared to those days of palpable Christian culture.

To keep the påtma bendita (blessed palms) close at hand, we put them around crucifixes and religious statues in our homes.

Superstition?  Or prayer?

There is a big difference between superstition and prayer.  Superstition and magic place confidence in man's mechanical works; do this or that and this or that will happen.  Prayer has nothing to do with that.  Prayer places confidence in Almighty God.  But prayer can be done with physical acts, like the time the sick woman reached out and touched the hem of Christ's garment.  Or when the early Christians used cloths touched by an Apostle for healing, or when Saint James told the elders of the church to lay hands on the sick.  When we pray, we have no guarantee that our will is done, but that God's will be done.  Superstition and magic are ways people (mistakenly) try to control the outcome of things, and have nothing to do with prayer.

AS I SAID....

Old-timers didn't have names for typhoons (Karen, Pamela, Pongsona).  Instead, they just called them by the year they hit the island.  I posted on this before, and you can read about that here :
http://paleric.blogspot.com/2012/03/typhoons-before-they-had-names.html

It seems the Påkyon Katotse (the Typhoon of 1914) hit Luta as well, and this man recalls what he was told by his mañaina who were there.

According to his dad, when the 1914 typhoon blew the debris, rubble, sand and pebbles in-land, it connected Taipingot (also known as the Wedding Cake) in Luta with the island proper.