Biag ni Lam-ang

Philippine epic poem

Biag ni Lam ang is an epic story of the Ilocano people from the Ilocos region of the Philippines. It is notable for being the first Philippine folk epic to be recorded in written form, and was one of only two folk epics documented during the Philippines' Spanish Colonial period, along with the Bicolano epic of Handiong. It is also noted for being a folk epic from a "Christianized" lowland people group (the Ilocano people), with elements incorporated into the storytelling. However, it is unclear whether this "transcription" refers to an extant copy of the Biag ni Lam ang text. Some texts, such as Celedonio Aguilar's Readings in Philippine Literature even state that this transcription occurred in 1640—long after Bukaneg is believed to have died. Instead, historian E. Arsenio Manuel attributes the first written documentation of Biag Ni Lam ang to the parish priest of the municipality Narvacan Fr. Gerardo Blanco and to publicist and folklorist Isabelo de los Reyes. It was Fr. Blanco who sent the text of the poem to De Los Reyes, who then published the text, in Ilocano, along with a Spanish prose translation, in his paper, the El Ilocano, 1889 to 1890.

Lam ang is an extraordinary being, when he was born, he was already able to speak, thus enabling him to choose his own name and told people to be called by this name.

His adventures begun when his father, Don Juan, set out for a battle but never returned. Barely nine months, Lam ang goes to search for Don Juan in the highlands where the latter was said to have gone. Aware that her child was a blessed, exceptional creature, his mother Namongan allowed him to go. Lam ang then
went off in search of his father, leaving his grieving mother behind. He saw his father beheaded and the head put on a spike. While the headhunters were celebrating, in his anger, he challenged all of them to a duel. The headhunters threw spears at him, but he just catches them and throws them back to the headhunters. He defeated the headhunters, killed them all and took his father's head down to the plains. After he went down the plains, he decided to bathe in the Amburayan River, which the local gals helped him bathe. The dirt was so gross that fishes and animals died upon contact of his bathwater.

Upon arriving home, Lam ang decides to court his love interest, Ines Kannoyan who lives in Calanutian (Kanluit). Despite his mother's disapproval, he still follows his heart and set off again on another journey to his love. He faces one of Ines’ suitors and various monsters, but again is able to vanquish them with ease. Aiding him are his magical pets, a dog, and a rooster. The rooster flaps its wings and a house toppled over. This feat amazes everyone present, especially Ines. Then, Lam ang’s dog barks and the house rose up. Invited to lunch with the family of Ines, Lam ang impresses her parents with his wealth and upon returning, he gives the family two golden ships.

After his death due to being eaten by a huge fish, Lam ang's bones are recovered and he is resurrected with the help of his magical pets. Ines is ordered by the rooster to wrap the bones with her tapis while the hen flapped its wings and the dog growled. In an instant, Lam ang is happily reunited with his wife.

Biag ni Lam ang, though dominated by action and tragedy, nonetheless contained some comedic points. A prominent example is the scene in which Lam ang was on his way home. He passes by the Amburayan River (identified by some as the biggest river in Ilocos) and decides to bathe. The dirt and blood that fell from his body then causes the death of the river's fish, crabs, and shrimp. As he is bathing, some maidens who were present at the river gladly attend to him.

The tale of Lam ang, as a story passed on for generations as oral literature and recorded well into the Spanish colonial period, is notable for incorporating Roman Catholic elements into the story, such as references by the characters of Lam ang and Ines Kannoyan to marriage as a sacrament. Folklorist Mellie Leandicho Lopez notes that "later versions of the epic differ from the early texts due to the addition of more Christian and Spanish elements in the adventures of the Culture hero Lam Ang." have suggested that it may have been influenced by the Mahabharata and the Ramayana. Philippine anthropologists and historiographers such as F. Landa Jocano suggest that such Hindu influences probably arrived in the Philippines through the extensive trade that local cultures had with the Majapahit Empire during the 14th through 16th centuries, although earlier scholars such as Juan R. Francisco and Josephine Acosta Pasricha had suggested earlier dates for this influence, during the ninth to the tenth century AD. In 2021, episode 3 of the revival of Legends of the Hidden Temple told the story of Lam Ang and based its challenges off of different parts of that legend.