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Pre-Hispanic Filipinos were originally polytheistic, believing in pantheons of gods and goddesses that controlled the natural laws and minor deities and spirits that took care of the affairs of household and family life. These creatures were both revered and feared, and their omnipresence had a major effect on the morality and politics of tribe or community members.

Their favor or dismay by the gods had dramatic if not long-lasting repercussion on the lives of people. Filipinos also have a systemic inclination to ancestor worship. The dead are considered a part of their lives, either as guides or counsel to the living or as protectors from malignant elements or Introduction: The presence of creatures like the aswang, kapre, tikbalang, lambana, and anito or humans endowed with preternatural powers like the manggagaway, the babaylan, and the mangkukulam provides a valid reason for their existence in the Filipino imagination.

They keep the actions of people in check, and transgressors of laws, both natural and spiritual, are often killed by these creatures or turned into one of them. This innate polytheistic tendency is further continued, albeit discreetly, even with the introduction of Islam by the Arab and Malay seafarers, the Roman Catholic religion by the Spaniards, and Protestant Christianity by the Americans. Christianity and Islam, being a centralized form of monotheism, essentially discourages and even punishes the veneration of other religious figures.

They insist on the ultimate surrender of faith to a vague, often impenetrable and unchangeable universal force that is defined in human terms as God the Father to Christians or Allah to Muslims. The Catholic Church, in fact, implicitly encouraged and institutionalized polytheism through hagiography, or the worship of saints, and the Philippines has ultimately benefited culturally from this.

Many of the towns are dedicated to at least one Catholic saint or representation of Jesus and Mary. Two tales in this book recount the miracles that saints have demonstrated in the lives of religious Filipinos. At the same time, Filipinos have cautious regard for creatures in lower mythology.

In fact, Philippine lower mythology is rich in characters that have both fascinated and frightened generations of Filipinos through the centuries. Their presence and impact on the Filipino is so strong that many believe and profess to have seen or interacted with these creatures. Paranormal characters like the mangkukulam or mambabarang sorcerer or shaman can be classified as humans who learn and use magic in the daily course of their lives and are often essential members of the community who cure the sick or drive away bad spirits or elementals from an injured or possessed person.

A more benign variant is called the albularyo or xvi Introduction: Western-inspired creatures also include the bampira vampire or pugot headless zombie. The strange attraction of Filipinos to both indigenous and derived gothic creatures can be seen in the presence of modern-day television shows that feature them and is slowly piquing interest among the young through books and films.

The entry of Islam, as introduced by Arab missionaries and Islamic chieftains in the lives of the early Filipinos in Mindanao, Basilan, Sulu, and Tawi-Tawi, has not diminished the polytheistic and animistic elements that define the culture and traditions of the ethnic groups that live there. Through trading and religious missions, Islam found its way in Sulu, Mindanao, and in kingdoms in Visayas and Luzon.

The agents of Islam who brought religious and political influences in the islands led to the establishments of sultanates not only in Mindanao but also in Visayas and Luzon, particularly Manila and Tondo.

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When Spaniards arrived in the s, they were surprised by the strong and fierce presence of Islam in the political communities in the islands. Although Islam discouraged idolatry, the text of the Quran did not erase the memory of many forms of folklore among the ethnic groups there. It actually indirectly encouraged hero worship among Muslims, especially in relation to their resistance to the invasion of the Spaniards in the areas of Lanao, Maguindanao, and Cotabato. Hence, many of the fictional datu and sultan characters have been given a special place in the evolution of folklore in those areas.

In more recent times, the presence of Chinese and Indian communities and their eventual integration to Filipino society and way of life have also contributed to the cultural identity of the Filipino.

Although marginalized during the Spanish occupation, the Chinese have established a strong presence not just because of their predilection for industry and trade which has become an integral part of Philippine economics and politics but also because of the slow but lasting integration of their cultural and religious beliefs into the lives of their brown-skinned or mestizo neighbors.

Taoism, Buddhism, and local Chinese folklore have resonances in many Philippine folktales and myths. The anthropomorphic animals and trees and the mythic function of teaching moral messages is proof of the shared qualities in both Chinese and Filipino folklore.

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Even in modern times, expect the Filipino to celebrate New Year, both the Christian and the Chinese dates, by practicing Buddhist and Taoist rites and traditions and even learning feng shui or Chinese geomancy and numerology.

The Chinese have anchored their beliefs on the universal forces of nature, and many Filipinos have adopted this cultural belief. This is largely due to the multicultural nature of their mother country. Nevertheless, Indian folklore and the Hindu religion have a major influence on some of the oral literatures of certain regions in the Philippines. The motif of the Naga, or riverserpent god, is recognizable in many folktales in Visayas, Mindanao, and Bikol.

The Bikolano Introduction: Reimagining the Myth and Memory of Our Collective Identity xvii penchant for eating hot, spicy food can be attributed to the introduction and cultivation of chili, turmeric, and other spices by the Indian communities that lived there for hundreds of years. The culture and nature of the Filipinos is ultimately shaped by the words and wisdom of their ancestors. They are believed to be truthful accounts of what happened in the remote past, and they mirror the truth of human experience rather than that of history.

This makes them sacred and veritable proof of a community that lives their human ways and, at the same time, connects with the divinity around them. Filipinos imagine the divine not as invisible spirits, an entirely Western concept, but as part of the architecture of nature, both physical and ethereal.

It is strange for westerners to discover that most Filipinos confess to having spoken with the spirits of their deceased loved ones or having seen godly apparitions on the walls of their houses, on rose petals and palm fronds, or through the tears on the images of wooden saints in their houses.

With thousands of stories both told and retold by different writers of varying degrees of creativity and fluency, we have selected some that we think would be fresh when told to both old and new audiences. These stories are not necessarily original and exclusive to a certain cultural group, but we try to retell these stories in a language that we think is universal through simple but certainly not prosaic narration.

We have also selected stories that we consider unique as their places of origin. The stories enchant us with wit, humor, or romance recognizable not only to the locals who are familiar with them but also to a larger audience who will find value in the design of the stories.

The tales have been categorized into five sections in order to make the stories consistent in terms of topic and nature of their creation. While classifying these stories, we were delighted to have discovered certain trends in the narration that are both universal and unique. This duality can also refer to a certain competition that one wins despite the obvious disadvantage on his part because of wit, trickery, or even the vanity and conceit of the competitor.

It can also be a duality based on love or the loss of it, as in the story of the spurned Spider out to exact revenge on the Fly, or how two creatures of exactly different taxonomies, the Sparrow and the Shrimp, showed their most admirable display of sacrifice for each other, though their relationship is doomed to begin with.

These stories demonstrate that the inherent traits of animals often mirror the imperfections and problems of humans. Reimagining the Myth and Memory of Our Collective Identity The second chapter on tales of enchantment shows the interweaving of pre-Hispanic and Hispanic elements in terms of gender attribution. The maiden becomes a motif for stories on the female aspects of nurturing, love, and concern such as the celestial maiden Makaya and the mermaid who helped Tomas in the Surigao story.

These are often portrayed as pagan representations of a goddess, but the main characters were later given a Christian name during the Spanish occupation of Luzon and Visayas. Here, enchantment is an element often ascribed to the woman who is both generous and just, caring and yet punishing whenever necessary.

Another aspect of this chapter is the male propensity to define himself in terms of his family and territory as well as his natural sense of pride, protectiveness, competition, and adventure. Some of the male characters, like the old tailor of Santa Ana and twohorned mayor of Ilocos, are patriarchal figures who mirror the culture and mind-set of male Filipinos during the Hispanic occupation. The story of the magical frog simply iterates the difference between good and bad.

The result is the creation of the new to explain the unfamiliar. Martha, Infant Jesus. The transformation of plants and animals is the result of a misdeed or erratic behavior, often in the guise of teaching a lesson to persuade the listener or reader to conform to the common acceptable standard of conduct or to explain why things are.

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The formation of geological landscapes and features like mountains and bodies of water often has something to do with larger-than-life characters, involving either giants or gods, entangled in the affairs of mortals. Creation stories involve a creator and his plan to populate the earth with beings that mirror his image. People of high virtue can also be the source of names and origins of places and their cultural activities.

The fourth chapter proves that humor is intrinsic in Philippine folk traditions through irreverent characters often portrayed as lazy, cunning, tricky, or lacking in common sense. The final chapter on scary stories is proof of the current interest in Philippine gothic. These stories are modern and derivative takes on many supernatural stories. The contemporary element of these stories is often influenced by modern media in the form of films and Introduction: Reimagining the Myth and Memory of Our Collective Identity xix genre books that focus on suspense or horror.

Nonetheless, these narratives add a unique flavor to ever-evolving forms of literature and entertainment in Filipino society. Still, the question begs to be asked, Why add one more volume of stories?

The answer lies in our belief that the stories presented in this volume, though retold in various ways, have become familiar to us in more ways than we can imagine. Our own renditions have given us the chance to learn of the power of these tales and share them with a new generation of readers. These stories speak with the same impact they did hundreds or thousands of years ago. While the world continually searches for the truth in life, this book is journey to a place where, once upon a time, the mysterious, the magical, and the mythical was something we deeply believed in.

It defined our horizons and shaped the memories of the Filipino people as a culture, as a race, and as a nation. Its 22, miles 36, kilometers of coastline makes it the country with the fifth-longest coastline in the world. Politically, it is subdivided into 17 regions, including the National Capital Region, where the capital, Manila, is located.

This name would eventually include Luzon, Mindanao, and the other islands of the Visayas. Later, during the establishment of the self-governing commonwealth government, the country became commonly known as the Philippines, even during the short-lived Second Republic under Japanese occupation. The name would later become official on the declaration of independence from the United States after World War II and the establishment of the Third Republic.

The Philippines: Most of the islands are mountainous, with the inclusion of several active and inactive volcanoes, including Mount Apo, the highest mountain in the country, located in Mindanao; Mount Mayon in the Bicol Region, known not only for its almost perfect shape but also for the consistency of its eruption; Taal Volcano, a small volcano in the Southern Tagalog Region found in the center of Taal Lake, believed to be the remnant of a once very powerful volcano; and Mount Pinatubo, the eruption of which produced the second-largest terrestrial explosion of the 20th century.

It is also the second-largest producer of geothermal energy after the United States. Natural gas is also abundant in several islands on the western part of the country, near Palawan. The Philippines is also home to an extensive array of both terrestrial and marine plants and animals because of the natural existence of tropical rain forests and archipelagic coastlines.

Considered one of the 10 most biologically megadiverse countries and almost on the top in terms of biodiversity per unit area,4 it is home to almost mammal species, bird species, and 3, plant species. The westernmost part of the country consists of the Spratlys group of islands off the coast of Palawan, disputed by China, Vietnam, Malaysia, Brunei, and the Philippines, of which some islets and reefs are already claimed, in part or in name, by the country.

The first wave brought the ebony-skinned Negritos or Aetas or the aborigines of Southeast Asia.

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They are considered the first to arrive and are related to the Orang Asli of Malaysia;8 they are a homogeneous group, did not intermarry with the later migrants, and lived far away from them, in the mountains and the hinterlands. A second wave of migration by the Senoi followed, but their assimilation with the Aetas has made their impact on the Filipino stock not largely evident. The third and last major migration, which occurred during — B. They came from the Yunnan plateau from China traveling to the Philippine archipelago through Taiwan and downward toward Malaysia and Indonesia.

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This is contrary to the popular notion that Filipinos descend from the Malay or Indonesian race. The first settlement in the country was made by the Nesiot people, the ancestors of presentday Northern Luzon hill people of Cordillera, such as the Ifugaos, Bontoc, Kalinga, Isneg, Gaddang, and Tingguian, and the Lumad mountain tribes of Mindanao, such as the Manobo, Tasaday, xxii The Philippines: A Primer Mamanwa, Mandaya, and Kalagan.

They are related to the hill tribes of Thailand, Malaysia, Borneo, and Indonesia. Around C. The Orang Dampuan from Champa Cambodia of Indochina intermarried with the Buranons, the original natives of Sulu, while the natives of the highly Indianized Bandjarmasin the present-day Kalimantan in Indonesia settled and intermarried with the established communities around Tawi-tawi and Sulu. There are also sporadic intermarriages with Arabs who have settled in the Malay Peninsula whose incidental entry to the country through Sulu and Maguindanao brought Islam to many areas in Mindanao.

Trade conducted with the Chinese, who arrived in boats, brought the early Chinese settlements in the country like in Pangasinan and Tundun now Tondo in Manila. The Laguna Copperplate inscription dated C. Indian merchants had also established residency and intermarried with some natives of Palawan and Bicol.

Japanese traders brought agricultural and food technology and established small communities in areas like Davao. Some Spaniards of Basque descent established businesses and assimilated with the Filipino communities, and these included the Zobels and the Aboitizes. When the Americans administered their colonial authority in the s, some Filipinos migrated to the United States, particularly to the West Coast and the islands of Hawaii, where they worked on plantations.

They later intermarried and established communities. Some Americans, mostly those with missionary or teaching vocations, married Filipinos and became permanent residents in the Philippines. At the same time, ethnic Chinese migration has also brought a new generation of Chinese who consider themselves Filipino in terms of citizenship and culture and speak Philippine languages, such as Filipino, Hiligaynon, or Cebuano. North Americans, Europeans, Africans, Middle Easterners, and Asians who have come to the Philippines married or sired children with Filipinos who are either ethnically pure or have Chinese or Spanish ancestry.

Ethnolinguistic diversity is also inherent among the Filipinos. The 17 subregions are classified based not only on the geographic aspects of the country but also on the demographic and ethnolinguistic features of its inhabitants. The subregions in the Visayas include the provinces located in and near the vicinity of the islands of Panay, Negros, Cebu, Bohol, Samar, and Leyte. The subregions in Mindanao include the entire island of Mindanao and its nearby island groups, The Philippines: Ethnic identities loosely define many of these subregions, but recent migration and the common and accepted practice of intermarriage with foreigners mostly Caucasians, Arabs, and East Asians have diffused the ethnocultural identities of the people in these areas.

There are or so different sea-based or highland-based tribal groups in the Philippines. Among Filipinos, they are ones least influenced by Western or Islamic cultures. As the national language, Filipino earns its rightful place in development and enrichment among users of Tagalog and other native tongues of the Philippines.

The Filipino language is a veritable gumbo of dialects, borrowing words from English, Spanish, and other native tongues. These words were adopted and assimilated into the modern Filipino language. Filipino has become the lingua franca in Manila and all regions of the islands as well as in Filipino communities abroad.

Filipinos use the national language during formal occasions. Regional languages are relegated to nonformal and casual day-to-day events. This happens in regions where the vernacular is the lingua franca in areas such as Cebu, Pampanga, Ilocos, Bicol, and Davao, to name a few. Collectively, Filipinos could be considered polyglots who can speak not only the two official languages but the vernacular of the region as well as a foreign language Spanish, French, German, Mandarin, Korean, and Japanese taught in the academe.

In recent years, though, a resurgence of stories, essays, and articles in newspapers and books are being made available to the reading public, especially to the native people who grew up speaking their vernacular tongues, such as Hiligaynon, Ilocano, Cebuano, Bicolano, Waray, Kapampangan, and Pangasinense. The dictionary published by the University of the Philippines, The UP Diksyunaryong Filipino, includes words from the different Philippine languages commonly used in formal and informal speech and written communication.

In spite of the progress in utilizing Filipino as the national language in varied forms of communication and the continued effort to preserve regional languages, English remains the dominant language used in business and commerce, education, science and technology, broadcast media, government, and the legal system. It is important to note that English has become significant to Filipinos, particularly those living in urban areas.

With the requirements of a fast-growing tourism industry and the business practice of outsourcing, Filipinos are expected to read, write, and speak English. Because of this, Filipinos are fast becoming an integral part of the overseas workforce in other countries.

Many middle to upper-class Filipinos speak Taglish, which is an ambiguous form of bilingualism or diglossia since it fluidly shifts grammar and syntax from Tagalog to English and vice versa. A Primer In recent years, because of the effects of globalization on media, words from other Asian languages like Japanese, Thai, and Korean, are slowly being integrated into Filipino, largely because of their introduction into broadcast media. Filipinos working overseas in communities like the Middle East and Europe have also introduced words or phrases that are becoming part of the lingua franca.

NOTES 1. Chris Newhall, James W. Hendley II, and Peter H. Geological Survey Fact Sheet , U. Department of the Interior, U. Geological Survey, http: Chris Rowthorn and Greg Bloom, Philippines, 9th ed. Lonely Planet, , 52, http: There has been a surge of invitations for storytelling gigs in schools, libraries, and malls.

Bookings for workshops, seminars, and teacherlibrarian training sessions are abundant for the Filipino storyteller.

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These events happen not only in Manila but in city provinces as well. Publishing houses such as Adarna House and Anvil Publishing keep a pool of storytellers whom they can call on for book launches or literacy events.

If these are portents of good things to come, then the Filipino storyteller should be thankful to those who have cleared the path in resurrecting this ancient and forgotten craft. Filipino storytelling has enjoyed a recent renaissance. For the past two decades, reading and literacy advocates were responsible for plucking storytelling out of the confines of the home and the classroom into venues that are more open and commercial.

Ironically, technology has breathed new life into the ancient art of storytelling by allowing listeners the ability access information about events through websites and social networking sites such as Facebook. The s brought several technological trends and economic transitions that affected the smallest unit of society, the family.

The exodus of Filipino middle-class workers for greener pastures continued. The Internet created a buzz in business and in education. Children growing up in the s were exposed to television, computers, and video games, while their parents were at work locally or overseas. This 95 percent literacy rate was not a guarantee that Filipino children were habitual readers or immersed in a culture of reading.

For years, that little library became a haven for street children of Manila. School-aged children from neighboring districts like Pasay and Quezon City flocked to the library too. Every Saturday morning, volunteer storytellers would come to tell stories. A simple readaloud was the favored technique. Virgilio Almario, national artist for literature, stated that although storytelling was for entertainment, it was done primarily as a strategy for teaching children.

He was an effective and compelling performer and thus became a role model for aspiring storytellers. Although Batibot discontinued production in , Kuya Bodjie continues telling stories. He conducts workshops, does theater productions, and still appears on television. The Alitaptap Storytellers Club has evolved since the late s. Through the leadership of Manolo Silayan, it has partnered with the National Library and the Reading Association of the Philippines to further promote storytelling as an effective strategy to enhance communication arts skills among children.

This is in addition to its traditional book-based storytelling, in which the storyteller holds the book while acting out the story. The Alitaptap guild continues to grow. Each year, they conduct workshops on the art of storytelling. Because of the awareness Alitaptap brought to storytelling, publishers, schools, libraries, and other organizations ask their members to do storytelling sessions.

In collaboration with Lampara Publishing House, the Alitaptap Storytellers Philippines had a successful run of storytelling contests for kids, teenagers, and adults at the recently concluded Manila International Book Fair.

It has also led to an increased use of storytelling by many individuals and organizations from the local government as well as the private sector. Training in the art of storytelling and book selection for young readers was provided for teacher-librarians assigned to the various library hubs.

Celebrities posed with his or her favorite book to promote the campaign. Posters adorned bookstores, libraries, and schools. Part of the campaign included read-alouds at area malls. Visiting storytellers from the United States and Singapore came to the Philippine shores and regaled participants with a variety of stories using different techniques.

At that time, this multinational book company was perceived as a foreign and fierce competitor of local publishing houses. They broke ground, however, by bringing in Ms.

She brought in a lot of fun, music, play, drama, and warmth to her performances, endearing her to many Filipinos young and old alike. She has traveled to provinces in Luzon, Visayas, and Mindanao, and her performances earned her many fans and admirers. Her interactive storytelling style made a tremendous impact on the lives of many Filipino storytellers whose technique depended heavily on book-based storytelling. To this day, Ms.

Libraries in the Philippines have been proponents of storytelling too. The school library standards of the Philippines Department of Education include, in its implementing guidelines, a provision for a storytelling venue in the library. Because of this, many school libraries infuse storytelling activities in their literacy events throughout the year.

Authors and illustrators are invited share their books. The Quezon City Public Library has a continuing program on storytelling in all their branch libraries. Troy Lacsamana, the librarian assigned to monitor these branch libraries, organized a storytelling session by senior citizens in One library that he supervises, the Aklatang Pambata, is now a storytelling hub for children and teens in Barangay Paltok and Crus na Ligas in Quezon City.

Lacsamana discovered an improved interest among kids to visit the library and read books, which he attributes directly to the regular storytelling sessions the library offers.

In higher education, storytelling workshops for education majors and nursing students take place every semester.

It is interesting to note that storytelling programs and workshops are being included in noneducation fields. A peace camp and conference on Unity in Diversity featured storytelling as one of its main activities. Storytelling earned top billing at a leading university in Manila as a technique to enhance business and management skills.

A Philippine Charity Office halfway house for sick children in the adopted a regular storytelling activity by its nurses and doctors for their patients. Luis Gatmaitan, writer and doctor, visits many war-torn provinces in Mindanao to heal children who are victims of armed conflict. He uses stories as therapy and medicine. The Hudhud chanters from the Ifugao have preserved their art and culture of storytelling. In scheduled performances at the Cultural Center of the Philippines, the Hudhud chanters relive the noble acts and mystical feats of their epic heroes, Pumbakhayon and Aliguyon.

This is the thriving scene of the Filipino storytelling community today. Storytelling is used in schools, libraries, and communities as a strategy to learn life skills and lessons. The Filipino storytelling community is vibrant and alive. There are many stories about Monkey and Turtle being friends and the former tricking the later. Monkey often fools Turtle and places them in a situation where Monkey has the advantage. In this story, Turtle finds himself in a dead end.

M onkey and Turtle were exploring the new road near the river. A group of new settlers from the other side of the river arrived many months before. They cleared a path down by the river in this area.

They planted bananas, sweet potatoes, cassava, and corn. This meant food for the two friends! They needed to tread carefully for the new settlers were often unpredictable. In no time, Monkey spotted a banana plant heavy with fruit.

Unwilling to risk capture, he came up with a plan. The bananas are ready to pick. Do you think the settlers left some overripe bananas by the roadside? Go get a stick and pull those ripe yellow bananas down! When he found a stick tall enough to use as panungkit, a hook, he went back. We both know I can do it. You need to try and accomplish this feat. Without another word, Turtle went to the nearest banana plant full of ripe fruits. He poked each banana until, one by one, they fell to the ground.

Monkey ran near his friend to help him gather the bananas, but suddenly, two boys rushed out of the bushes. They chased after the banana thieves. The Monkey and the Turtle: The Banana Thieves 3 Immediately, agile Monkey climbed up a banana plant. Then, with one big leap, he swung to the top of a nearby guava tree.

Turtle was left alone on the ground, scuttling to escape. The two boys caught Turtle and bound his flippers. Afraid that the boys would hurt him, Turtle stayed still. One of the boys picked up a banana. He peeled the yellow fruit and, piece after piece, gently fed Turtle. Monkey watched everything that was happening below. His heart swelled with envy. It was his idea in the first place to eat the banana fruit!

Now, it was his friend who benefited from his idea. After a few more pieces of banana, the two boys left Turtle. They ran back into the bushes they came from. He jumped down from the tree and ran to his friend. He unbound him, carried him to the river, and left him wading in the water.

Turtle did not know how to thank his friend. He called for Monkey to stay away from the banana trees. Turtle was afraid that something bad might happen to Monkey. When the two boys returned, they were surprised to find a monkey on the spot where they left turtle.

Monkey hoped that the boys would give him the same treatment they gave Turtle. They carried him to the path by the river. C row and Gecko were very good friends. Yes, that is a good idea! The following morning, Crow and Gecko were busy preparing ink and quill. He loved being served first. Crow took his time. The task was too tedious for Gecko. His attention wandered to his friends basking in the sun. He longed to show his friends his exquisite tattoo. They would be envious of him.

He thought of a way to escape his responsibility. In Luzon island, the tribes who continue to practice tattooing include the Ifugao, Kankaney, Kalinga, and Ibaloi of the Mountain Province. Tattooing is also practiced in the Visayas islands by the Visayan Pintados and in Mindanao by the Tiboli tribe.

This photo shows the tattoo of the alibata, the precolonial Filipino alphabet, on the arm of a young Filipino American man. We have to get away! I know an easier way to finish your tattoo! Chicken was jealous of Crow. Not only could Crow fly, but she also possessed a shiny golden ring. It glistened in the sun as Crow flew. Deep in her heart, Chicken coveted the golden ring.

Crow flew down to where Chicken was sitting. I would be very upset if it were lost. She promised to keep it safe while the ring was in her possession.

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That afternoon, as Chicken was walking her chicks back to the chicken coop, she noticed the ring missing from her finger. Frantically, she searched for the ring but could not find it. That night, Chicken could not sleep. She was torn. Should she tell Crow the truth or make up a lie?

The following day, Crow came back and asked for her ring from Chicken. He said While illegal in the United States, cockfighting, or sathat our kind should never be friends with your bong, is still a popular gambling sport in the Philipkind.

Roosters are precious pets for cockfighters who frequent cockpits every weekend. The roosters are This angered Crow. She flew over the river dressed with razor-sharp heels on their talons and are and along its length. She rested on the banks of the pitted against each other.

The rooster wins when it kills river and asked the fish to look for her precious its opponent or if it has turned its tail and faced away from its opponent. The owner wins as well as those who ring. After a while, the fish came back with no news of the golden ring. The Chicken and the Crow 7 Crow was furious.

Never again will I call you friend! Chicken was horrified. Since then, chickens scratch and peck at the earth in search of the missing ring, hoping to stop crows from preying on their chicks. To this day, the golden ring remains missing. They both decided to bathe in the river one hot summer day. There were so many animals swimming in the cool water that they thought it would be better to move upriver to avoid the crowd.

On their way upriver, they came upon a big fish pond. Cow stopped in her tracks and looked at the pond. It was clean. She dipped one of her hooves in the cool water. It felt good. Cow stretched her neck and looked. Yes, the fence said it all. Some farmer owned the pond for breeding fish. Come on! It is the most familiar beast of burden in the Philippines and a farm- her skin and waded in the shallow end of the pond.

Milk from the carabao can be made Carabao followed. They bathed and played for a while. The pork or beef because it is low in cholesterol.

Its horns afternoon waned, and they lost track of time. Soon, and hide are used as decorations, combs, trumpets, they heard an angry cry. They turned and saw an and knife handles.

Cow immediately rose from the pond. She hastily picked up a skin and put it on. Carabao had difficulty moving with the tight new skin. The farmer caught up with her and gave her a good beating.

The two beasts of burden never had the chance to exchange skins because since then, Cow has avoided Carabao. To this day, carabaos have tight, fitted skin, while cows have loosely hanging skin. One day, they were walking when they found a banana tree lying on the ground.

The tree was full of ripe yellow bananas. The friends agreed to split the banana tree in half. When Monkey got home, he feasted on delicious bananas. But, after some time, the bananas were gone. Curious about what Turtle did with his half of the tree, Monkey paid Turtle a visit. He was met with a great surprise! Turtle had taken his half of the banana tree, planted it, watered it, and took care of it.

It was tall and full of bunches of ripe yellow bananas. He scaled the tree, and when he reached the top, instead of picking bananas and throwing them to Turtle, he began peeling them and eating them one by one. So Turtle had a plan. In retaliation, he placed thorns at the bottom of the banana tree trunk. When Monkey climbed down, prickly thorns stuck his tail and backside. He sat down to pick out the thorns when he spotted Turtle.

I am going to punish you for this! I shall pound you to pieces. Pound me to pieces if you must. But I will multiply and more turtles will appear.

I shall throw you into a fire! Throw me into a fire if you must. But I will not turn black. Instead I will turn red and become the most beautiful animal in all of the jungle. Here you can find free books in the category: Read online or download Horror eBooks for free.

Browse through our eBooks while discovering great authors and exciting books. When a gang of outlaws leave an innocent girl and her father for dead, what they awaken will be their undoing. Western adventure , thriller , horror. For Free. This is not movie based. It's a story that i submitted for scary nightmares contest.

This story is based on a nightmare that haunted me a while back when i watched the movie the boy in striped pajamas. I dozed off before i saw how the movie ended and this is what i dreamt later that night. This kept me up at night for days. True horror! Prepare for the terror that awaits you, 'On a Hill' Don't read if you get scared! How to downlaod wattpad tagalog love stories on pc? Using your mobile go to m. Be sure you have 1 peso load for smart usersa, free of charge for globe users.

Horror and Ghost Stories

How can i download tagalog wattpad on my cp,my cp unit is samsung galaxy s? How to transfer eBook or soft copy from Wattpad: How to download a free soft copy in wattpad? If you are using Android phone , You can download it from Play Store , or you can click the link below to download easily to your phone. How to download wattpad tagalog stories in my memorycard? To download tagalog wattpad ebook ,visit this site to download it: How to download a tagalog wattpad ebook?

Just download your favorite story on the main site you cab download your story by simply click the download button and wait for the response.

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Can you download the wattpad app for free on laptop? Anonymous 0. How can download the wattpad apk my cp is lenovo. Add Your Answer Free wattpad app tagalog download? Anonymous "Ow to search a tagalog stories in wattpad? Ow to search a tagalog stories in wattpad? How to search a tagalog stories in wattpad? This discussion closely relates to:.

I want to read wattpad published how to download free? How to read a love story of wattpad published tagalog. Someone said: Please help me! Was this comment helpful?

Wattpad download tagalog nokia asha ? Nokia which one wattpad I can down load. InsteadiubeWhat would you like to ask? What website will use to download it? How to download wattpad in laptop? I like to read in wattpad. The four bad boys and me book 2? I want to readf the book 2 because i want to read a full story about the book.