Though You Tell Me Not

_{By: Evangeline Guerero}

_{Translated by: Alfredo S. Veloso}

I know you love me, though you tell me not, I know you hold me captive for always In the strong nets of your life, Celestial thurible of a perennial dream.

Though you tell me not that without me You cannot live, My desire tells me ‘tis all true: That many sad flowers girdle your forehead If when depressed, you think of an Awakening.

What shall I tell you? I look at you… and I am silent. Well do you comprehend now my deep Silence. The star turned flower in the distant sky Contemplates its shadow on the waters Without fear.

Let my sorrow on your breast repose, Like a weary traveling dove. Beneath the tepid shade of the tranquil Orchard Let us the kind caress of peace enjoy.

May repose be a song, a serenade, While in the hour serene we baste The ripened dreams of past epochs That with effluvium fill our old souls.

Though you tell me not you think of me, That all of me in your heart you keep, Return to remembrance shall I and finding You, Though you tell me not I shall know that It is love!

“SI ANABELLA” ni Magdalena

Jalandoni

Rosario Lucero

Unang inilathala ang maikling kuwentong “Si Anabella” ni

Magdalena Jalandoni sa libro ni Corazon Villareal,

Translating the Sugilanon  (1994, 135-141). Kalakip ang

orihinal nito sa isang lupon ng mga makiniladyong maikling kuwento

ni Jalandoni, na pinamagatang Hinugpong nga mga Sugilanon 1936-

1938.  Nailathala din ang saling Filipino ni Villareal sa nirebisang

edisyon ng antolohiyang Philippine Literature: A History and

Anthology (1997, 151-154) ni Bienvenido Lumbera.

Sa unang pagsipat ng kuwentong “Si Anabella,” ating iisiping

taglay nito ang pormula ng mga romantikong kuwentong laganap

noong panahong ito’y nasulat, sa pagitan ng mga taong 1936-1938.

Magsisimula ang melodramatikong banghay sa pag-iibigan ng

dalawang magkaiba ng estado sa buhay, hahadlangan ito ng palalong

ina ng mayaman, susubukin ang katapatan ng magkasintahan, aangat

ang estado ng mahirap sa di inaasahang paraan upang sa wakas ay

magsasama uli sila, at magtatagumpay ang kanilang wagas na pag-

ibig.

Sa pagbubuod ni Villareal sa banghay ng kuwento, may

naidagdag siyang ilang detalyeng hindi binabanggit sa kuwento.

Halimbawa, na sumayaw ang magkasintahan sa tahanan ng binata,

at kinainggitan sila ng lahat; na nagsanib ang liwanag ng buwan at

ningning ng bituin sa loob ng isang gabi (1994, 13; aking salin mula

sa Ingles):

4748

“Si Anabella”

Isang pagunitang paglalakbay sa panahon ng dekada

treinta ang kuwentong “Si Anabella.” Isang gabing

maliwanag ang buwan at mga bituin, hinarana ng

binata ang dilag ng kaniyang biyolin. Sa himig ng

isang buong orkestra, sumayaw sila sa malawak na

sala ng malapalasyong tahanan ng binata. Nguni’t

ang binata’y mayaman, at inilayo siya ng kaniyang

ina sa kaniyang pinupusuan. Subalit buong tiyagang

naghintay si Anabella sa pagbabalik nito, at sa wakas

sila ay muling nagsama. (“Anabella” is a nostalgic

trip to the ‘30s. The beau serenades his love with a

violin on a moonlit and starry night, they dance in

the spacious sala of his palatial home to the strains

of a full orchestra, they are the envy of everyone

on the dancefloor. But he is rich and his mother

takes him away from his lover. Anabella, however,

waits patiently for his return and eventually they

are reunited.)

Kung magpatianod ang isang mambabasa sa romantikong

tradisyon, maaari ngang aakalin niyang may taglay itong mga

romantikong sangkap na sa katunayan ay hindi naman makikita sa

kuwento mismo. Hindi naman lubhang mali ang ganitong paraan

ng pagbasa kung ipinapalagay na ang kuwentong “Si Anabella” ay

akmang halimbawa ng isang makaluma’t romantikong kuwento.

Dagdag pa ni Villareal bilang komentaryo sa kuwento (1994, 13):

Maaaring sabihing pinapatibay ng “Si Anabella” ang

puna ng mga manunuri hinggil sa kahinaan ng

panitikang bernakular sa Pilipinas: na ito’y dulot

ng “malagkit na romantisismo,” “walang kaingatan

sa teknik,” pagkabuhaghag ng estruktura,

“didaktisismo,” at “sentimentalismo.”  (In a way,

“Anabella” confirms what critics have listed as the

weaknesses of vernacular literature in the

Philippines: “a cloying romanticism,”)

.♥.How the Angels Built Lake Lanao.♥. (Folktale)

Long ago there was no lake in Lanao.  On the place where it is now situated, there flourished a mighty sultanate called Mantapoli.  During the reign of Sultan Abdara Radawi, the greater grandfather of Radia Indarapatra (mythological hero of the Lanao Muslims), this realm expanded by military conquests and by dynastic marriages so that in time its fame spread far and wide.

The population of Mantapoli was numerous and fast increasing.  At that time the world was divided into two regions: Sebangan (East) and Sedpan (West).   The mighty sultanate of Mantapoli belonged to Sebangan.  Because this sultanate rapidly increased in power and population as well, the equilibrium between Sebangan and Sedpan was broken.

This dis-equilibrium soon came to the attention of Archangel Diabarail (Gabriel to the Christians).  Like a flash of sunlight, Diabarail flew to the Eighth heaven and told Allah, "My Lord, why have you permitted the unbalance of the earth?   Because of the power of Mantapoli, Sebangan is now larger than Sedpan."

"Why, Diabarail," replied the Sohara (Voice of Allah), "what is wrong with that?"

"My Lord, Mantapoli has a vast population countless as the particles of dust.  If we will allow this sultanate to remain in Sebangan, I fear that the world would turn upside down, since Sebangan is heavier than Sedpan."

"Your words show great wisdom, Diabarail," commented the Sohara.

"What must we do, my Lord, to avert the impending catastrophe?"

To this query, the Sohara replied, "Go right away to the Seven-Regions-Beneath-the-Earth and to the Seven-Regions-in-the-Sky and gather all the angels.  I will cause a barahana (solar eclipse) and in the darkness let the angels remove Mantapoli and transfer it to the center of the earth."

Upon receiving the mandate of Allah, Archangel Diabarail, traveling faster than lightning, rallied the millions of angels from the Seven-Regions-Beneath-the-Earth and the Seven-Regions-in-the-Sky.  With this formidable army, he presented himself to Allah, saying, "My Lord, we are ready to obey Your command."

The Sohara spoke, "Go to Sebangan, and lift the land of Mantapoli."

Diabarail, leading his army of angels, flew to the east.  In the twinkle of an eye, the sun vanished and a terrible darkness as black as the blackest velvet shrouded the universe.  The angels sped faster than arrows.  They swooped on Mantapoli, lifting it with great care and carried it (including its people, houses, crops and animals) through the air as if it were a carpet.  They brought it down at the center of the earth, in accordance with the command of Allah.  The very spot vacated by the sultanate of Mantapoli became a huge basin of deep, blue water-the present Lanao Lake.

The waters coming from the deep bowels of the earth rose higher and higher.  Archangel Diabarail, seeing the rising tides immediately returned to the Eighth Heaven and reported to Allah, "My Lord, the earth is now balanced.  But the place where we removed Mantapoli is becoming an ocean.  The waters are rising fast, and unless an outlet for them can be found, I fear that they might inundate Sebangan and drown all Your people."

In response, the Sohara said, "You are right, Diabarail.  Go out, then, and summon the Four Winds of the World: Angin Taupan, Angin Besar, Angin Darat, and Angin Sarsar.  Tell them to blow and make an outlet for the overflowing waters."

Obeying the Master's command, the faithful messenger summoned the Four Winds.  "By the Will of Allah," he told them, "blow your best, and make an outlet for the rising waters of the new lake."

The four winds of the world blew, and a turbulence swept the whole eastern half of the earth.  The surging waters rolled swiftly towards the shores of Tilok Bay to the southeastern direction.  But the towering ranges impeded their onrush.   The Four Winds blew, hurling the waves against the rocky slopes but in vain; no outlet could be cut through the mountain barrier.

Changing direction, this time eastward, the Four Winds blew harder driving the raging waters towards the shores of Sugud Bay (situated east of Dansalan, now Marawi City).  Once again, the attempt to create an outlet failed because the bay was too far from the sea.

For the third time, the Four Winds changed direction and blew their hardest.  The waves, plunging with ferocity, rolled towards Marawi.  Day and night, the Winds blew as the waters lashed against the shoreline of Marawi.  This time the attempt succeeded.  An outlet now called Agus River was made, and through the outlet, that water of Lake Lanao poured out to the sea, thereby saving Sebangan from a deluge.

It came to past that there was a high cliff at the outlet, and over the cliff the waters cascaded in majestic volume.  Thus, arose the beautiful falls which, aeons later, was named Maria Cristina, after a famous queen of Spain.

http://www.seasite.niu.edu/Tagalog/folktales/Maranao/how_the_angels_built_lake_lanao.htm

May Bagyo Ma't Rilim

May bagyo ma't, may rilim
Ang ola'y, titiguisin,
Aco'y, magpipilit din:
Acquing paglalacbayin
Toloyin cong hanapin
Dios na ama namin.

Cun di man magupiling
Tocsong mabaomabaoin,
Aco'y, mangangahas din:
Itong libro'y, basahin,
At dito co hahangoin
Acquing sasandatahin.

Cun dati mang nabulag
Aco'y, pasasalamat,
Na ito ang liunag
Dios ang nagpahayag
Sa Padreng bagsiulat
Nitong mabuting sulat.

Naguiua ma't, nabagbag
Daloyong matataas,
Aco'y magsusumicad
Babagohin ang lacas;
Dito rin hahaguilap
Timbulang icaligtas.

Cun lompo ma't, cun pilay
Anong di icahacbang
Naito ang aacay
Magtuturo nang daan:
Toncod ay inilaan
Sucat pagcatibayan.


http://tagaloglang.com/Philippine-Literature/Tagalog-Poems/may-bagyo-mat-rilim.html

My Final Farewell (English)

Farewell, dear Fatherland, clime of the sun caress'd
Pearl of the Orient seas, our Eden lost!,
Gladly now I go to give thee this faded life's best,
And were it brighter, fresher, or more blest
Still would I give it thee, nor count the cost.

On the field of battle, 'mid the frenzy of fight,
Others have given their lives, without doubt or heed;
The place matters not-cypress or laurel or lily white,
Scaffold or open plain, combat or martyrdom's plight,
T is ever the same, to serve our home and country's need.

I die just when I see the dawn break,
Through the gloom of night, to herald the day;
And if color is lacking my blood thou shalt take,
Pour'd out at need for thy dear sake
To dye with its crimson the waking ray.

My dreams, when life first opened to me,
My dreams, when the hopes of youth beat high,
Were to see thy lov'd face, O gem of the Orient sea
From gloom and grief, from care and sorrow free;
No blush on thy brow, no tear in thine eye.

Dream of my life, my living and burning desire,
All hail ! cries the soul that is now to take flight;
All hail ! And sweet it is for thee to expire ;
To die for thy sake, that thou mayst aspire;
And sleep in thy bosom eternity's long night.

If over my grave some day thou seest grow,
In the grassy sod, a humble flower,
Draw it to thy lips and kiss my soul so,
While I may feel on my brow in the cold tomb below
The touch of thy tenderness, thy breath's warm power.

Let the moon beam over me soft and serene,
Let the dawn shed over me its radiant flashes,
Let the wind with sad lament over me keen ;
And if on my cross a bird should be seen,
Let it trill there its hymn of peace to my ashes.
Let the sun draw the vapors up to the sky,
And heavenward in purity bear my tardy protest
Let some kind soul o 'er my untimely fate sigh,
And in the still evening a prayer be lifted on high
From thee, 0 my country, that in God I may rest.

Pray for all those that hapless have died,
For all who have suffered the unmeasur'd pain;
For our mothers that bitterly their woes have cried,
For widows and orphans, for captives by torture tried
And then for thyself that redemption thou mayst gain.

And when the dark night wraps the graveyard around
With only the dead in their vigil to see
Break not my repose or the mystery profound
And perchance thou mayst hear a sad hymn resound
'T is I, O my country, raising a song unto thee.

And even my grave is remembered no more
Unmark'd by never a cross nor a stone
Let the plow sweep through it, the spade turn it o'er
That my ashes may carpet earthly floor,
Before into nothingness at last they are blown.

Then will oblivion bring to me no care
As over thy vales and plains I sweep;
Throbbing and cleansed in thy space and air
With color and light, with song and lament I fare,
Ever repeating the faith that I keep.

My Fatherland ador'd, that sadness to my sorrow lends
Beloved Filipinas, hear now my last good-by!
I give thee all: parents and kindred and friends
For I go where no slave before the oppressor bends,
Where faith can never kill, and God reigns e'er on high!

Farewell to you all, from my soul torn away,
Friends of my childhood in the home dispossessed !
Give thanks that I rest from the wearisome day !
Farewell to thee, too, sweet friend that lightened my way;
Beloved creatures all, farewell! In death there is rest!




http://www.fabulousphilippines.com/mi-ultimo-adios-jose-rizal.html

Mi Ultimo Adiós (Spanish)

Adios, Patria adorada, region del sol querida,
Perla del Mar de Oriente, nuestro perdido Eden!
A darte voy alegre la triste mustia vida,
Y fuera más brillante más fresca, más florida,
Tambien por tí la diera, la diera por tu bien.

En campos de batalla, luchando con delirio
Otros te dan sus vidas sin dudas, sin pesar;
El sitio nada importa, ciprés, laurel ó lirio,
Cadalso ó campo abierto, combate ó cruel martirio,
Lo mismo es si lo piden la patria y el hogar.

Yo muero cuando veo que el cielo se colora
Y al fin anuncia el día trás lóbrego capuz;
Si grana necesitas para teñir tu aurora,
Vierte la sangre mía, derrámala en buen hora
Y dórela un reflejo de su naciente luz.

Mis sueños cuando apenas muchacho adolescente,
Mis sueños cuando joven ya lleno de vigor,
Fueron el verte un día, joya del mar de oriente
Secos los negros ojos, alta la tersa frente,
Sin ceño, sin arrugas, sin manchas de rubor.

Ensueño de mi vida, mi ardiente vivo anhelo,
Salud te grita el alma que pronto va á partir!
Salud! ah que es hermoso caer por darte vuelo,
Morir por darte vida, morir bajo tu cielo,
Y en tu encantada tierra la eternidad dormir.

Si sobre mi sepulcro vieres brotar un dia
Entre la espesa yerba sencilla, humilde flor,
Acércala a tus labios y besa al alma mía,
Y sienta yo en mi frente bajo la tumba fría
De tu ternura el soplo, de tu hálito el calor.

Deja á la luna verme con luz tranquila y suave;
Deja que el alba envíe su resplandor fugaz,
Deja gemir al viento con su murmullo grave,
Y si desciende y posa sobre mi cruz un ave
Deja que el ave entone su cantico de paz.

Deja que el sol ardiendo las lluvias evapore
Y al cielo tornen puras con mi clamor en pos,
Deja que un sér amigo mi fin temprano llore
Y en las serenas tardes cuando por mi alguien ore
Ora tambien, Oh Patria, por mi descanso á Dios!

Ora por todos cuantos murieron sin ventura,
Por cuantos padecieron tormentos sin igual,
Por nuestras pobres madres que gimen su amargura;
Por huérfanos y viudas, por presos en tortura
Y ora por tí que veas tu redencion final.

Y cuando en noche oscura se envuelva el cementerio
Y solos sólo muertos queden velando allí,
No turbes su reposo, no turbes el misterio
Tal vez acordes oigas de citara ó salterio,
Soy yo, querida Patria, yo que te canto á ti.

Y cuando ya mi tumba de todos olvidada
No tenga cruz ni piedra que marquen su lugar,
Deja que la are el hombre, la esparza con la azada,
Y mis cenizas antes que vuelvan á la nada,
El polvo de tu alfombra que vayan á formar.

Entonces nada importa me pongas en olvido,
Tu atmósfera, tu espacio, tus valles cruzaré,
Vibrante y limpia nota seré para tu oido,
Aroma, luz, colores, rumor, canto, gemido
Constante repitiendo la esencia de mi fé.

Mi Patria idolatrada, dolor de mis dolores,
Querida Filipinas, oye el postrer adios.
Ahi te dejo todo, mis padres, mis amores.
Voy donde no hay esclavos, verdugos ni opresores,
Donde la fé no mata, donde el que reyna es Dios.

Adios, padres y hermanos, trozos del alma mía,
Amigos de la infancia en el perdido hogar,
Dad gracias que descanso del fatigoso día;
Adios, dulce extrangera, mi amiga, mi alegria,
Adios, queridos séres morir es descansar.


http://www.fabulousphilippines.com/mi-ultimo-adios-jose-rizal.html

Katapusang Hibik Ng Filipinas

                ni Gat Andres Bonifacio

Sumikat na Ina sa sinisilangan

Ang araw ng poot ng Katagalugan,

Tatlong daang taong aming iningatan

Sa dagat ng dusa ng karalitaan.

Walang isinuhay kaming iyong anak

Sa bagyong masasal ng dalita’t hirap;

Iisa ang puso nitong Filipinas

At ikaw ay di na Ina naming lahat.

Sa kapuwa Ina’y wala kang kaparis

Ang layaw ng anak: dalita’t pasakit;

Pag nagpatirapang sa iyo’y humibik,

Lunas na gamot mo ay kasakit-sakit.

Gapusing mahigpit ang mga Tagalog,

Hinain sa sikad, kulata at suntok,

Makinahi’t ‘biting parang isang hayop;

Ito baga, Ina, ang iyong pag-irog?

Ipabilanggo mo’t sa dagat itapon;

Barilin, lasunin, nang kami’y malipol.

Sa aming Tagalog, ito baga’y hatol,

Inang mahabagin, sa lahat ng kampon?

Aming tinitiis hanggang sa mamatay;

Bangkay nang mistula’y ayaw pang tigilan,

Kaya kung ihulog sa mga libingan,

Linsad na ang buto’t lumuray ang laman.

Wala nang namamana itong Filipinas

Na layaw sa Ina kundi pawang hirap;

Tiis ay pasulong, patente’y nagkalat,

rekargo’t imp’westo’y nagsala-salabat.

Sari-saring silo sa ami’y inisip,

Kasabay ang utos na tutuparing pilit,

May sa alumbrado—kaya kaming tikis,

Kahit isang ilaw ay walang masilip.

Ang lupa at buhay na tinatahanan,

Bukid at tubigang kalawak-lawakan,

At gayon din pati [ng mga halaman],

Sa paring Kastila ay binubuwisan.

Bukod pa sa rito’y ang mga iba pa,

Huwag nang saysayin, O Inang Espanya!

Sunod kaming lahat hanggang may hininga,

Tagalog di’y siyang minamasama pa.

Ikaw nga, O Inang pabaya’t sukaban,

Kami’y di na iyo saan man humanggan,

Ihanda mo, Ina, ang paglilibingan

Sa mawawakawak na maraming bangkay.

Sa sangmaliwanag ngayon ay sasabog

Ang baril at kanyong katulad ay kulog;

Ang sigwang masasal sa dugong aagos

Ng kanilang bala na magpapamook.

Di na kailangan sa iyo ng awa

Ng mga Tagalog, O! Inang kuhila,

Paraiso namin ang kami’y mapuksa,

Langit mo naman ang kami’y madusta.

Paalam na Ina, itong Filipinas,

Paalam na Ina, itong nasa hirap;

Paalam, paalam, Inang walang habag,

Paalam na ngayon, katapusang tawag.

http://community.livejournal.com/bonifaciolive/296.html

Biag Ni Lam-Ang (Life of Lam-ang)

Don Juan and his wife Namongan lived in Nalbuan, now part of La Union in the northern part of the Philippines. They had a son named Lam-ang. Before Lam-ang was born, Don Juan went to the mountains in order to punish a group of their Igorot enemies. While he was away, his son Lam-ang was born. It took four people to help Namongan give birth. As soon as the baby boy popped out, he spoke and asked that he be given the name Lam-ang. He also chose his godparents and asked where his father was.


After nine months of waiting for his father to return, Lam-ang decided he would go look for him.  Namongan thought  Lam-ang was up to the challenge but she was sad to let him go. During his exhausting journey, he decided to rest for awhile. He fell asleep and had a dream about his father's head being stuck on a pole by the Igorot. Lam-ang was furious when he learned what had happened to his father. He rushed to their village and killed them all, except for one whom he let go so that he could tell other people about Lam-ang's greatness. 

Upon returning to Nalbuan in triumph, he was bathed by women in the Amburayan river. All the fish died because of the dirt and odor from Lam-ang's body.

There was a young woman named Ines Kannoyan whom Lam-ang wanted to woo.  She lived in Calanutian and he brought along his white rooster and gray dog to visit her. On the way, Lam-ang met his enemy Sumarang, another suitor of Ines whom he fought and readily defeated.


Lam-ang found the house of Ines surrounded by  many suitors all of whom were trying to catch her attention.  He had his rooster crow, which caused a nearby house to fall.  This made Ines look out. He had his dog bark and in an instant the fallen house rose up again. The girl's parents witnessed this and called for him. The rooster expressed the love of Lam-ang. The parents agreed to a marriage with their daughter  if Lam-ang would give them a dowry valued at double their wealth. Lam-ang had no problem fulfilling this condition and he and Ines  were married.

It was a tradition to have a newly married man swim in the river for the rarang fish. Unfortunately, Lam-ang dove straight into the mouth of the water monster Berkakan. Ines had Marcos get his bones, which she covered with a piece of  cloth. His rooster crowed and his dog barked and slowly the bones started to move.  Back alive, Lam-ang and his wife lived happily ever after with his white rooster and gray dog.


http://tagaloglang.com/Philippine-Literature/Filipino-Epics/biag-ni-lam-ang-buod.html

The Ramayana Story (Epic)

Briefly The Ramayana Story

This is an epic poem of courage, magic and humor, containing 18 books and 24,000 verses divided into 500 songs. Set in India, Rama (avatar--incarnation--of the God Vishnu) and his wife Sita have been banished from their kingdom of Kosala for fourteen years, due to a plot by the mother of one of Rama's four brothers to keep Rama from the throne. Rama's brother, Laksmana, accompanies the couple. King Rawana of Ceylon spies the beautiful Sita and creates a plan to abduct her. He sends one of his minions, magically disguised as a golden deer to entice Rama and Laksmana away from Sita. Rama goes after the deer, instructing Laksmana not to leave Sita. Rama brings down the golden deer with his bow and arrow. The golden deer reverts to its original shape and with its dying breath calls out "Help, help, help" in Rama's voice. Sita, hearing Rama's voice, entreats Laksmana to go and help Rama. When he refuses, she goads him into leaving. Laksmana draws a magic circle around Sita and tells her that she must stay inside it until he and Rama return. When Sita is alone, Rawana appears, disguised as an ailing old man, who begs Sita for help. When Sita steps out of the magic circle to aid the old man, the old man changes into Rawana and abducts Sita, telling her that Rama is dead. He rises in the air with her and flies to his Kingdom.

Jatayu, King of the Birds, (also known as Garuda) spies Rawana carrying off Sita and they battle in the air. Rawana delivers a fatal wound to Jatayu who falls to the ground, where he is discovered by Rama and Laksmana. Jatayu is near death and manages to tell Rama of his failure to rescue Sita.

Rama and Laksmana travel onward and enlist the aid of the army of wanaras, a race of huge monkeys. Sugriwa, King of the wanaras, agrees to help Rama rescue Sita in return for Rama's support of Sugriwa's attempt to regain his rightful throne in the land of Guakiskenda. When Sugriwa meets his nemesis, Subali, Rama saves Sugriwa's life with a magic arrow which kills Subali. After Sugriwa is crowned King of Guakiskenda, the white monkey general, Hanuman, is sent to Alengka (Ceylon) to scout the defenses and to deliver Rama's ring to Sita, so that she would know that Rama was alive.

After a narrow escape from the stomach of Wikateksi, the enormous sea monster which guarded the approaches to Alengka, Hanuman kills Wikateksi and flies to the capital of Alengka, the kingdom of the giants. Fortunately, there are many monkeys living among the giants, which provide cover for Hanuman, who reduces his size. He looks everywhere in the city for Sita. Eventually Hanuman finds Rawana's palace and the women's quarters. Hanuman meets Sita in the garden and gives her Rama's ring, which she recognizes at once, and tells her that Rama is on his way to rescue her.

Hanuman, in order to test the strength of the city, resumes his normal size, climbs to the top of a tall building and hurls a challenge to the awestruck crowd below. He begins to destroy the buildings around him by using an uprooted palm tree as a club. He is felled by an arrow shot by the crown prince of Alengka, Hindrajit. Hanuman is shackled in chains and sentenced to die by slow fire. Hanuman appeals to Agni, the god of fire, to save him. A wall of flame springs up between Hanuman and the watching crowd. With a burst of strength, Hanuman breaks his bonds, and swinging a glowing torch picked up from the fire, goes on a rampage which ends in the burning of a large part of the city. Assuring himself that Sita's pavilion is safe, Hanuman leaps into the air and flies back to Guakiskenda.

After hearing of Hanuman's exploits, Rama adopts him as his own son. The army then heads for Alengka, which they find surrounded by a boiling sea. By hurling huge boulders into the sea, the monkey soldiers build a causeway to the island. Rawana learns of the invasion and assembles his generals. Some of the generals resent Rawana's evil rule, but heretofore have lacked the courage to oppose him. Wibisana, Rawana's brother, as spokesman, points out that it was because Rawana abducted Sita that Alengka is now beset by enemy armies. He suggests that Rawana release Sita and avoid bloodshed and loss of life and property. Angered, Rawana strikes Wibisana, who then deserts to Rama's army. Rawana is tempted to murder Sita, but is thwarted by Trijata, Wibisana's beautiful daughter, who has grown to love Sita as a sister. Rawana turns to another brother, the giant Kumbakarna, who although disapproving of Rawana's crimes and baseness, decides to help because they are of the same blood.

After many guerilla attacks by the monkey soldiers, the two armies finally face each other. Two opposing generals, Kumbakarna and Laksmana challenge each other. Kumbakarna is killed by Laksmana's magic arrow. Other duels take place on the battlefield. Rama spots Rawana and pursues him, shooting showers of arrows, which seem to have no effect on Rawana other than to make him back off. Rawana backs in between two unusually formed rocks which snap together and hold him in an inescapable grip. These rocks are inhabited by the souls of two of his daughters, who Rawana had murdered, and who are at last able to avenge themselves on their father.

Rawana's army surrenders and Rama gives the throne of Alengka to Wibisana. Rama and Sita are joyfully united. The fourteen years of exile being over, Rama, Sita and Laksmana return to Kosala, where they are welcomed by all. However, rumors circulate about Sita's virtue. She offers to test her virtue by fire. She enters the ring of fire and emerges unscathed, her faithfulness confirmed. When the rumors persist, she leaves the palace for the spiritual life.

The Ramayana story is especially important to Hindus because it is possible for ordinary people to identify with the characters and situations. The heroes and heroines are emulated for their positive qualities of honesty, devotion, perseverance, fidelity, and bravery. Strongly evident in this story is the portrayal of pure evil and those who have the courage to resist and overcome that evil.

Thus, the Ramayana story in brief.

http://www.windsong2.com/stories/Ramayana.html

Epic of Gilgamesh and the Book of Genesis 

     History tells us that since we have been able to write, our human race has had the habit of recording historical tales, or stories.  Most of the first stories were tales of heroic men, scouring their land in search of some noble prize.  These stories are known as epics, and they give us an excellent idea of the lifestyles and basic thought processes of early humans.  Along the lines of these epics are the accounts told in the Bible, especially those in the Old Testament.  As with the epics, these legends give us some spiritual idea of the beginning of time and the accounts of early man.  If we compare the stories and characters of the first epic, The Epic of Gilgamesh, with those of the first chapter of the Bible, Genesis, we not only discover some striking similarities, but also some notable differences. 

      If there is one thing that all early accounts revolve around, that is the idea of a divine being or, in other words, god.  Early humans were extremely religious, holding the belief that their very lives were in the hands of their god.  This holds true for both the people of biblical times as well as those of the epic era.  However, even as both groups believed in a supreme being, they harbored different feelings and beliefs about the subject.  In the epic, many gods are mentioned and worshiped, such as Ninsun and Shamash.  These gods can give birth to mortals, and can communicate with these mortals, usually through dreams.  In Genesis, there is mention of only one God, a being that created the earth and skies, as well as humans and wildlife.  This god can also communicate with mortals, either through dream or direct conversation.  In both cases, the mortals worshiped the god(s), but in the epic it seemed that the gods were more likely to be persuaded by their servants.  In Genesis, God remains a fairly 

strong, static being who, although unwavering, is fair and good to his followers. 

      The main character in the epic is Gilgamesh.  He is an extremely powerful and beautiful man, created by the gods.  He is given human-like qualities such as fear, sorrow, mortality, and thirst for knowledge but all in all he behaves like a god.  He fights everything that gets in his way and sleeps with every woman he desires.  It is not until his lone friend and companion, Enkidu, dies that he begins to feel scared.  He wants to 

live forever, so he sets out to find a means to do so.  He soon finds that immortality is impossible for, although he was created by gods, he cannot be one of them. 

      Abraham was an important character in the book of Genesis.  Unlike Gilgamesh, he was born a normal human, and grew up in the same way.  God kept in contact with him, telling him that his offspring would be numerous. It was thought that Abraham's wife was barren, so he had a child with her slave, and named it Ishmael.  However, Abraham and his wife were visited by some wise men who told them that she would soon produce a child.  Through Abraham's faith in God, his wife gave birth to a son, Isaac.  At this point God was still communicating with Abraham.  He told him to sacrifice his son to him.  Having nothing but the utmost faith and reverence for his God, Abraham prepared to do so.  At the last second, God stopped him, realizing that Abraham had passed his test of faith. 

      Both Gilgamesh and Abraham looked to their gods for help and guidance.  However, as Abraham regarded his god with awe, Gilgamesh almost expected his gods to give him guidance.  While Abraham lived his life in accordance to his god's commands, Gilgamesh lived his life in accordance to what he could and could not tame. 

      Overall, there are some differences between the two tales that might be overlooked.  In the epic, the common people are content serving their gods.  They make their offerings and in return they are usually granted what they ask for.  It appears the same way in Genesis, but on some occasions we see a different light.  It sometimes seems that humans aren't content with their position under God.  The very first instance comes when Adam and Eve eat from the Tree of Knowledge of Good and Evil.  When they do this, they are immediately given the ability to discern between right and wrong.  The reason that they ate of the tree is because they wanted to be more like their god.  Another instance is when the Tower of Babel is built. It was built so that the people could be closer to heaven, maybe even take it over.  In this way, they also wanted to be like god. 

      While every two selections have their differences, some also have similarities.  In both stories, both tell the tale of the great flood and the ark.  They do have their differences; in the Bible it rained for forty days, and in the epic only seven.  In Genesis, Adam and Eve try to become god-like by eating the forbidden fruit.  In the epic, Gilgamesh attempts to be a god by gaining everlasting life.  In both cases, neither succeed. 

      The Epic of Gilgamesh and the Book of Genesis are two of the earliest accounts of human civilization.  In their own way, they set an example of how the population of the past lived.  They also set guidelines for the way that we could live our lives.  By reading of the commitment that Abraham made and the mistakes that Gilgamesh and Adam made, we can shape our own lives.  Through the differences and similarities, both accounts hold as much value for the people of today as they did for the people who wrote them.