Another Spanish colonial legend recounted by Don Isabelo de los Reyes,de los Reyes, Isabelo. (1887) Ilocandias. associates the name of the Marukos (spelled "manrukos" in the 1887 text) with the etymology of the Municipality of Rosario, La Union. In the legend, a group of youths were playing around and being noisy while loitering around near the floodplains of the Bued River between Rosario and Sison on a Sunday. They were then confronted by an old man in white garb, whose flesh looked like a corpse - the Marukos. The creature accused them of engaging in leisure activities on a holy day and put a curse on them, causing them to lose their sense of direction. As a result, they failed to notice that they were about to be swept away by one of the flash floods that often plagued the river. In the end, only a young girl survived the encounter with the Marukos, by clinging to a "Balingkawanay" (Pittosporum pentandrum) tree. According to the De Los Reyes, some stories claim that the girl had survived by praying the Rosary, while other stories say that her name was Rosario. Either way, the story of the Marukos became closlely associated with the etymology of the town of Rosario, which used to be part of Pangasinan. The legendis generally treated as a cautionary tale against raucousness and gallivanting on "the Lord's holy day" of Sunday.Demetrio, Francisco R., Ed. (1991) Encyclopedia of Philippine Folk Beliefs and Customs Volume II. Cagayan de Oro: Xavier University Press They were then confronted by an old man in white garb, whose flesh looked like a corpse - the Marukos. The creature accused them of engaging in leisure activities on a holy day and put a curse on them, causing them to lose their sense of direction. As a result, they failed to notice that they were about to be swept away by one of the flash floods that often plagued the river. In the end, only a young girl survived the encounter with the Marukos, by clinging to a "Balingkawanay" (Pittosporum pentandrum) tree. According to the account, some stories claim that the girl had survived by praying the Rosary, while other stories say that her name was Rosario. Either way, the story of the Marukos became closlely associated with the etymology of the town of Rosario, which used to be part of Pangasinan. Modern stories of the Marukos are relatively rare, but news accounts from 1976Castillejos, Ma Roda Teresa Z. (February 5, 1976) Dagiti Managdadakes. South La Union Forum. Student Paper of the Southern La Union National High School. recount that a young girl from the Southern La Union National High School had stayed in school until past Curfew (the Philippines was then under Martial Law ), and was passing by the Taytay Principe bridge over the Agoo River on her way home to Barangay Macalva when she was stopped by a platoon of soldiers who about to arrest her for violating curfew. However, a disembodied voice which the girl claimed was s Marukos called out from the dark and told the soldiers to quickly report back to their barracks in town. The girl made it to her home alright , but the soldiers did not. The account quotes her  saying "The Marukos called the soldiers away and I never saw them again." News accounts about the "Marrukos" from 1992 tell a tale almost identical to the 1976 account, but with the setting changed to the Amburayan River near Tagudin. Instead of the Martial Law curfew, the story referred to a curfew for minors that had been imposed on Tagudin at the time.Tagudin Community Update. (June–July 1976) UCCP Magsaysay-Tagudin. But some scholars believe that the Amburayan story is merely a retelling of the 1976 story - revived because of social tensions regarding the new curfew and young people's protests against it.Sals, Florent Joseph (2005). The history of Agoo : 1578-2005. La Union: Limbagan Printhouse. p. 80. Etymology The exact history of the word "Marukos" is debated, but scholars generally agree that the name is probably linked to the ilocano word agrikosrikos (to go around in circles, to meander). <ref name="Encyclopedia"> Ilocano historians have also linked it to the wors Parikot (trouble or hardship) and agparubbok (to spring up). Some have also linked it to the Tagalog word "Maloko" (tricksy), and to the word Moro , a reference to the Moro people who were feared among the Ilocanos in Colonial times. It was first referenced by Juan Francisco Maura in 1575, who spelled the word as "Morrucos". Later spanish-era accounts , meanwhile, used the word "Manrucos." Modern accounts of the demon refer to it as Marukus or Marrukus, the variation in the spelling being largely a matter of contemporary Ilocano orthography.
Another Spanish colonial legend recounted by Don Isabelo de los Reyesde los Reyes, Isabelo. (1887) Ilocandias. associates the name of the Marukos (spelled "manrukos" in the 1887 text) with the etymology of the Municipality of Rosario, La Union. In the legend, a group of youths were playing around and being noisy while loitering around near the floodplains of the Bued River between Rosario and Sison on a Sunday. They were then confronted by an old man in white garb, whose flesh looked like a corpse - the Marukos. The creature accused them of engaging in leisure activities on a holy day and put a curse on them, causing them to lose their sense of direction. As a result, they failed to notice that they were about to be swept away by one of the flash floods that often plagued the river. In the end, only a young girl survived the encounter with the Marukos, by clinging to a "Balingkawanay" (Pittosporum pentandrum) tree. According to the De Los Reyes, some stories claim that the girl had survived by praying the Rosary, while other stories say that her name was Rosario. Either way, the story of the Marukos became closlely associated with the etymology of the town of Rosario, which used to be part of Pangasinan. The legend is generally treated as a cautionary tale against raucousness and gallivanting on "the Lord's holy day" of Sunday.Demetrio, Francisco R., Ed. (1991) Encyclopedia of Philippine Folk Beliefs and Customs Volume II. Cagayan de Oro: Xavier University Press Modern stories of the Marukos are relatively rare, but news accounts from 1976Castillejos, Ma Roda Teresa Z. (February 5, 1976) Dagiti Managdadakes. South La Union Forum. Student Paper of the Southern La Union National High School. recount that a young girl from the Southern La Union National High School had stayed in school until past curfew (the Philippines was then under martial law ), and was passing by the Taytay Principe bridge over the Agoo River on her way home to Barangay Macalva when she was stopped by a platoon of soldiers about to arrest her for violating curfew. However, a disembodied voice which the girl claimed was a Marukos called out from the dark and told the soldiers to quickly report back to their barracks in town. The girl made it to her home all right , but the soldiers did not. The account quotes her as saying "The Marukos called the soldiers away and I never saw them again." News accounts about the "Marrukos" from 1992 tell a tale almost identical to the 1976 account, but with the setting changed to the Amburayan River near Tagudin. Instead of the martial law curfew, the story referred to a curfew for minors that had been imposed on Tagudin at the time.Tagudin Community Update. (June–July 1976) UCCP Magsaysay-Tagudin. Some scholars believe that the Amburayan story is merely a retelling of the 1976 story - revived because of social tensions regarding the new curfew and young people's protests against it.Sals, Florent Joseph (2005). The history of Agoo : 1578-2005. La Union: Limbagan Printhouse. p. 80. Etymology The exact history of the word "Marukos" is debated, but scholars generally agree that the name is probably linked to the ilocano word "agrikosrikos" (to go around in circles, to meander). Ilocano historians have also linked it to the words "parikot" (trouble or hardship) and "agparubbok" (to spring up). Some have also linked it to the Tagalog word "Maloko" (tricksy), and to "Moro" , a reference to the Moro people who were feared among the Ilocanos in Colonial times. It was first referenced by Juan Francisco Maura in 1575, who spelled the word as "Morrucos". Later Spanish-era accounts used the word "Manrucos." Modern accounts of the demon refer to it as Marukus or Marrukus, the variation in the spelling being largely a matter of contemporary Ilocano orthography.
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Reyes,de
Reyesde
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legendis
legend is
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They were then confronted by an old man in white garb, whose flesh looked like a corpse - the Marukos. The creature accused them of engaging in leisure activities on a holy day and put a curse on them, causing them to lose their sense of direction. As a result, they failed to notice that they were about to be swept away by one of the flash floods that often plagued the river. In the end, only a young girl survived the encounter with the Marukos, by clinging to a "Balingkawanay" (Pittosporum pentandrum) tree. According to the account, some stories claim that the girl had survived by praying the Rosary, while other stories say that her name was Rosario. Either way, the story of the Marukos became closlely associated with the etymology of the town of Rosario, which used to be part of Pangasinan.
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Curfew
curfew
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Martial Law
martial law
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who
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s
a
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alright
all right
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as
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Martial Law
martial law
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But some
Some
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agrikosrikos
"agrikosrikos"
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<ref name="Encyclopedia">
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wors Parikot
words "parikot"
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agparubbok
"agparubbok"
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the word Moro
"Moro"
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spanish-era accounts , meanwhile,
Spanish-era accounts