Baybayin

Indian cultural extent.

Historically Southeast Asia was under the influence of Ancient India, where numerous Indianized principalities and empires flourished for several centuries in Thailand, Indonesia, Malaysia, Singapore, Philippines, Cambodia and Vietnam. The influence of Indian culture into these areas was given the term Indianization.[17] French archaeologist George Coedes defined it as the expansion of an organized culture that was framed upon Indian originations of royalty, Hinduism and Buddhism and the Sanskrit language.[18] This can be seen in the Indianization of Southeast Asia, Hinduism in Southeast Asia and the spread of Buddhism in Southeast Asia. Indian honorifics also influenced the Malay, Thai, Filipino and Indonesian honorifics.[19] Examples of these include raja, rani, maharlika, and datu, which were transmitted from Indian culture to Philippines via Malays and the Srivijaya empire. Indian Hindu colonists played a key role as professionals, traders, priests and warriors.[20][21][22][23] Inscriptions have proved that the earliest Indian colonists who settled in Champa and the Malay archipelago, came from the Pallava dynasty, as they brought with them their Pallava script. The earliest inscriptions in Java exactly match the Pallava script.[20] In the first stage of adoption of Indian scripts, inscriptions were made locally in Indian languages. In the second stage, the scripts were used to write the local Southeast Asian languages. In the third stage, local varieties of the scripts were developed. By the 8th century, the scripts had diverged and separated into regional scripts.[24]

Isaac Taylor sought to show that baybayin was introduced into the Philippines from the Coast of Bengal sometime before the 8th century. In attempting to show such a relationship, Taylor presented graphic representations of Kistna and Assam letters like g, k, ng, t, m, h, and u, which resemble the same letters in baybayin. Fletcher Gardner argued that the Philippine scripts have "very great similarity" with the Brahmi script,[25] which was supported by T. H. Pardo de Tavera. According to Christopher Miller, evidence seems strong for baybayin to be ultimately of Gujarati origin; however, Philippine and Gujarati languages have final consonants, so it is unlikely that their indication would have been dropped had baybayin been based directly on a Gujarati model.[26]

The Laguna Copperplate Inscription.

The Kawi script originated in Java, descending from the Pallava script,[27] and was used across much of Maritime Southeast Asia. The Laguna Copperplate Inscription is the earliest known written document found in the Philippines. It is a legal document with the inscribed date of Saka era 822, corresponding to 21 April 900 AD. It was written in the Kawi script in a variety of Old Malay containing numerous loanwords from Sanskrit and a few non-Malay vocabulary elements whose origin is ambiguous between Old Javanese and Old Tagalog. A second example of Kawi script can be seen on the Butuan Ivory Seal, found in the 1970s and dated between the 9th and 12th century. It is an ancient seal made of ivory that was found in an archaeological site in Butuan. The seal has been declared as a national cultural treasure. The seal is inscribed with the word Butwan in stylized Kawi. The ivory seal is now housed at the National Museum of the Philippines.[28] One hypothesis therefore reasons that, since Kawi is the earliest attestation of writing in the Philippines, then baybayin may have descended from Kawi.

David Diringer, accepting the view that the scripts of the Malay archipelago originate in India, writes that the South Sulawesi scripts derive from the Kawi script, probably through the medium of the Batak script of Sumatra. The Philippine scripts, according to Diringer, were possibly brought to the Philippines through the Buginese characters in Sulawesi.[29] According to Scott, baybayin's immediate ancestor was very likely a South Sulawesi script, probably Old Makassar or a close ancestor.[30] This is because of the lack of final consonants or vowel canceler markers in baybayin. South Sulawesi languages have a restricted inventory of syllable-final consonants and do not represent them in the Bugis and Makassar scripts. The most likely explanation for the absence of final consonant markers in baybayin is therefore that its direct ancestor was a South Sulawesi script. Sulawesi lies directly to the south of the Philippines and there is evidence of trade routes between the two. Baybayin must therefore have been developed in the Philippines in the fifteenth century CE as the Bugis-Makassar script was developed in South Sulawesi no earlier than 1400 CE.[31]

The Eastern Cham script.

Baybayin could have been introduced to the Philippines by maritime connections with the Champa Kingdom. Geoff Wade has argued that the baybayin characters "ga", "nga", "pa", "ma", "ya" and "sa" display characteristics that can be best explained by linking them to the Cham script, rather than other Indic abugidas. According to Wade, Baybayin seems to be more related to other southeast Asian scripts than to Kawi script. Wade argues that the Laguna Copperplate Inscription is not definitive proof for a Kawi origin of baybayin, as the inscription displays final consonants, which baybayin does not.[32]

An earthenware burial jar, called the "Calatagan Pot," found in Batangas is inscribed with characters strikingly similar to baybayin, and is claimed to have been inscribed ca. 1300 AD. However, its authenticity has not yet been proven.[1][33]

Although one of Ferdinand Magellan's shipmates, Antonio Pigafetta, wrote that the people of the Visayas were not literate in 1521, the baybayin had already arrived there by 1567 when Miguel López de Legazpi reported from Cebu that, "They [the Visayans] have their letters and characters like those of the Malays, from whom they learned them; they write them on bamboo bark and palm leaves with a pointed tool, but never is any ancient writing found among them nor word of their origin and arrival in these islands, their customs and rites being preserved by traditions handed down from father to son without any other record."[34] A century later, in 1668, Francisco Alcina wrote: "The characters of these natives [Visayans], or, better said, those that have been in use for a few years in these parts, an art which was communicated to them from the Tagalogs, and the latter learned it from the Borneans who came from the great island of Borneo to Manila, with whom they have considerable traffic... From these Borneans the Tagalogs learned their characters, and from them the Visayans, so they call them Moro characters or letters because the Moros taught them... [the Visayans] learned [the Moros'] letters, which many use today, and the women much more than the men, which they write and read more readily than the latter."[15] Francisco de Santa Inés explained in 1676 why writing baybayin was more common among women, as "they do not have any other way to while away the time, for it is not customary for little girls to go to school as boys do, they make better use of their characters than men, and they use them in things of devotion, and in other things that are not of devotion."[35]

Pages of the Doctrina Christiana, an early Christian book in Spanish and Tagalog, both in the Latin script and in baybayin (1593).

The earliest printed book in a Philippine language, featuring both Tagalog in baybayin and transliterated into the Latin script, is the 1593 Doctrina Christiana en Lengua Española y Tagala. The Tagalog text was based mainly on a manuscript written by Fr. Juan de Placencia. Friars Domingo de Nieva and Juan de San Pedro Martyr supervised the preparation and printing of the book, which was carried out by an unnamed Chinese artisan. This is the earliest example of baybayin that exists today and it is the only example from the 1500s. There is also a series of legal documents containing baybayin, preserved in Spanish and Philippine archives that span more than a century: the three oldest, all in the Archivo General de Indias in Seville, are from 1591 and 1599.[36][4]

Baybayin was noted by the Spanish priest Pedro Chirino in 1604 and Antonio de Morga in 1609 to be known by most Filipinos, and was generally used for personal writings and poetry, among others. However, according to William Henry Scott, there were some datus from the 1590s who could not sign affidavits or oaths, and witnesses who could not sign land deeds in the 1620s.[37]

Amami, a fragment of the Ilocano Lord's Prayer, written in Ilocano baybayin (Kur-itan, Kurdita), the first to use krus-kudlít.[38][39]

In 1620, Libro a naisurátan amin ti bagás ti Doctrina Cristiana was written by Fr. Francisco Lopez, an Ilocano Doctrina the first Ilocano baybayin, based on the catechism written by Cardinal Bellarmine.[38] This is an important moment in the history of baybayin, because the krus-kudlít was introduced for the first time, which allowed writing final consonants. He commented the following on his decision:[15] "The reason for putting the text of the Doctrina in Tagalog type... has been to begin the correction of the said Tagalog script, which, as it is, is so defective and confused (because of not having any method until now for expressing final consonants - I mean, those without vowels) that the most learned reader has to stop and ponder over many words to decide on the pronunciation which the writer intended." This krus-kudlít, or virama kudlít, did not catch on among baybayin users, however. Native baybayin experts were consulted about the new invention and were asked to adopt it and use it in all their writings. After praising the invention and showing gratitude for it, they decided that it could not be accepted into their writing because "It went against the intrinsic properties and nature that God had given their writing and that to use it was tantamount to destroy with one blow all the Syntax, Prosody and Orthography of their Tagalog language."[40]

In 1703, baybayin was reported to still be in use in the Comintan (Batangas and Laguna) and other areas of the Philippines.[41]

Among the earliest literature on the orthography of Visayan languages were those of Jesuit priest Ezguerra with his Arte de la lengua bisaya in 1747[42] and of Mentrida with his Arte de la lengua bisaya: Iliguaina de la isla de Panay in 1818 which primarily discussed grammatical structure.[43] Based on the differing sources spanning centuries, the documented syllabaries also differed in form.

The Monreal stone, which is the centerpiece at the baybayin section of the National Museum of Anthropology.

The Ticao stone inscription, also known as the Monreal stone or Rizal stone, is a limestone tablet that contains baybayin characters. Found by pupils of Rizal Elementary School on Ticao Island in Monreal town, Masbate, which had scraped the mud off their shoes and slippers on two irregular shaped limestone tablets before entering their classroom, they are now housed at a section of the National Museum of the Philippines, which weighs 30 kilos, is 11 centimeters thick, 54 cm long and 44 cm wide while the other is 6 cm thick, 20 cm long and 18 cm wide.[44][45]

The confusion over vowels (i/e and o/u) and final consonants, missing letters for Spanish sounds and the prestige of Spanish culture and writing may have contributed to the demise of baybayin over time, as eventually baybayin fell out of use in much of the Philippines. Learning the Latin alphabet also helped Filipinos to make socioeconomic progress under Spanish rule, as they could rise to relatively prestigious positions such as clerks, scribes and secretaries.[15] By 1745, Sebastián de Totanés wrote in his Arte de la lengua tagala that "The Indian [Filipino] who knows how to read [baybayin] is now rare, and rarer still is one who knows how to write [baybayin]. They now all read and write in our Castilian letters [Latin alphabet]."[3] Between 1751 and 1754, Juan José Delgado wrote that "the [native] men devoted themselves to the use of our [Latin] writing".[46]

The complete absence of pre-Hispanic specimens of usage of the baybayin script has led to a common misconception that fanatical Spanish priests must have burned or destroyed massive amounts of native documents. One of the scholars who proposed this theory is the anthropologist and historian H. Otley Beyer who wrote in "The Philippines before Magellan" (1921) that, "one Spanish priest in Southern Luzon boasted of having destroyed more than three hundred scrolls written in the native character". Historians have searched for the source of Beyer's claim, but no one has verified the name of the said priest.[15] There is no direct documentary evidence of substantial destruction of native pre-Hispanic documents by Spanish missionaries, and modern scholars such as Paul Morrow and Hector Santos[47] have accordingly rejected Beyer's suggestions. In particular, Santos suggested that only the occasional short documents of incantations, curses and spells that were deemed evil were possibly burned by the Spanish friars, and that the early missionaries only carried out the destruction of Christian manuscripts that were not acceptable to the Church. Santos rejected the idea that ancient pre-Hispanic manuscripts were systematically burned.[48] Morrow also noted that there are no recorded instances of ancient Filipinos writing on scrolls, and that the most likely reason why no pre-Hispanic documents survived is because they wrote on perishable materials such as leaves and bamboo. He also added that it is also arguable that Spanish friars actually helped to preserve baybayin by documenting and continuing its use even after it had been abandoned by most Filipinos.[15]

The scholar Isaac Donoso claims that the documents written in the native language and in the native script (particularly baybayin) played a significant role in the judicial and legal life of the colony and noted that many colonial-era documents written in baybayin are still present in some repositories, including the library of the University of Santo Tomas.[49] He also noted that the early Spanish missionaries did not suppress the usage of the baybayin script but instead may have even promoted it as a measure to stop Islamization, since the Tagalog language was moving from baybayin to Jawi, the Arabized script of Islamized Southeast Asian societies.[50]

While there were recorded at least two records of burning of Tagalog booklets of magic formulae during the early Spanish colonial period, scholar Jean Paul-Potet (2017) also commented that these booklets were written in Latin characters and not in the native baybayin script.[51] There are also no reports of Tagalog written scriptures, as they kept their theological knowledge unwritten and in oral form while reserving the use of the baybayin script for secular purposes and talismans.[52]

The only surviving modern scripts that descended directly from the original baybayin script through natural development are the Tagbanwa script inherited from the Tagbanwa people by the Palawan people and named Ibalnan, the Buhid script and the Hanunóo script in Mindoro. Old Kapampangan, the precolonial Indic script used to write Kapampangan,[53] has been reformed in recent decades into the modern Kulitan script and employs consonant stacking.

Modern baybayinic scripts

Script	Region	Sample
Ibalnan script	Palawan
Hanunó'o script	Mindoro
Buhid script	Mindoro
Tagbanwa script	Central and Northern Palawan

A number of legislative bills have been proposed periodically aiming to promote the writing system, among them is the "National Writing System Act" (House Bill 1022[54]/Senate Bill 433[55]). It is used in the most current New Generation Currency series of the Philippine peso issued in the last quarter of 2010. The word used on the bills was "Pilipino" (ᜉᜒᜎᜒᜉᜒᜈᜓ).

Philippine passport (2016 edition) showing the Baybayin script

It is also used in Philippine passports, specifically the latest e-passport edition issued 11 August 2009 onwards. The odd pages of pages 3–43 have "ᜀᜅ᜔ ᜃᜆᜓᜏᜒᜇᜈ᜔ ᜀᜌ᜔ ᜈᜄ᜔ᜉᜉᜇᜃᜒᜎ ᜐ ᜁᜐᜅ᜔ ᜊᜌᜈ᜔" ("Ang katuwiran ay nagpapadakila sa isang bayan"/"Righteousness exalts a nation") in reference to Proverbs 14:34.

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  Flag of the Katipunan Magdiwang faction, with the baybayin letter ka.
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  Seal of the National Historical Commission of the Philippines, with the two Baybayin ka and pa letters in the center.
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  Logo of the National Library of the Philippines. The Baybayin text reads as karunungan (ka r(a)u n(a)u nga n(a), wisdom).
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  Logo of the National Museum of the Philippines, with a Baybayin pa letter in the center, in a traditional rounded style.
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  Logo of the Cultural Center of the Philippines, with three rotated occurrences of the Baybayin ka letter.
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  The insignia of the Order of Lakandula contains an inscription with Baybayin characters represents the name Lakandula, read counterclockwise from the top.
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  Logo of the National Living Treasures Award with a Baybayin text below that reads as Manlilikha ng Bayan, the award's name in Filipino, written in traditional form.
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  The front page of the publication "Panitik Silangan", mostly printed in Baybayin, September 1963.

There are attempts of modernizing Baybayin such as adding letters like R, C, V, Z, F, Q, and X that are not originally on the script in order to make writing modern Filipino words easier such as the word Zambales and other provinces and towns in the Philippines that have Spanish origins.[56]

Psalm 1:1-3 Modern Baybayin

Examples of hand-drawn/decorative style base letters

Independent vowels				Base consonants (with implicit vowel a)
a	i/e	u/o		ka	ga	nga		ta	da/ra	na		pa	ba	ma		ya	la	wa	sa	ha

Note that the second to last row features the pamudpod virama "᜕" (U+1715), which was introduced by Antoon Postma to the Hanunuo script. The last row of clusters with the krus-kudlít virama "+", were an addition to the original script, introduced by the Spanish priest Francisco Lopez in 1620.

There is only one symbol or character for Da or Ra as they were allophones in many languages of the Philippines, where Ra occurred in intervocalic positions and Da occurred elsewhere. The grammatical rule has survived in modern Filipino, so that when a d is between two vowels, it becomes an r, as in the words dangál (honour) and marangál (honourable), or dunong (knowledge) and marunong (knowledgeable), and even raw for daw (he said, she said, they said, it was said, allegedly, reportedly, supposedly) and rin for din (also, too) after vowels.[15] However, baybayin script variants like sambal, basahan, and ibalnan, to name a few, have separate symbols for Da and Ra.

The same symbol is also used to represent the Pa and Fa (or Pha), Ba and Va, and Sa and Za which were also allophonic. A single character represented nga. The current version of the Filipino alphabet still retains "ng" as a digraph. Beside these phonetic considerations, the script is monocameral and does not use letter case for distinguishing proper names or initials of words starting sentences.

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  The surat guhit (basahan) of the Bikol region.
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  The abakada in the Tagalog script.
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  Various badlit styles.
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  The word kulitan in Modern Kulitan.
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  Buhid urukay, from Violeta B. Lopez's book The Mangyan of Mindoro.[58]
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  Mayad pagyabi (good morning), written in Hanunuo script using the b17 and b17x methods respectively.
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  Every baybayin variant has letters with stylistic variants, just as the tail of the letter ⟨Q⟩ can be written in different ways.

The original writing method was particularly difficult for the Spanish priests who were translating books into the vernaculars, because originally baybayin omitted the final consonant without a vowel. This could cause confusion for readers over which word or pronunciation a writer originally intended. For example, 'bundok' (mountain) would have been spelled as 'bu-du', with the final consonants of each syllable omitted. Because of this, Francisco López introduced his own kudlít in 1620, called a sabat or krus, that cancelled the implicit a vowel sound and which allowed a final consonant to be written. The kudlít was in the form of a "+" sign,[59] in reference to Christianity. This cross-shaped kudlít functions exactly the same as the virama in many other Brahmic scripts. In fact, Unicode calls this kudlít "tagalog sign virama". (U+1714 ◌᜔ TAGALOG SIGN VIRAMA)

The Pamudpod sign

The pamudpod (U+1734 ◌᜴ HANUNOO SIGN PAMUDPOD) is part of the Hanunuo script and functions as a virama. As of Unicode 14.0, a separate pamudpod for the Baybayin script (U+1715 ◌᜕ TAGALOG SIGN PAMUDPOD) is encoded in the Tagalog Unicode block.

Baybayin originally used only one punctuation mark (᜶), which was called Bantasán.[57][60] Today baybayin uses two punctuation marks, the Philippine single (᜵) punctuation, acting as a comma or verse splitter in poetry, and the double punctuation (᜶), acting as a period or end of paragraph. These punctuation marks are similar to single and double danda signs in other Indic Abugidas and may be presented vertically like Indic dandas, or slanted like forward slashes. The signs are unified across Philippines scripts and were encoded by Unicode in the Hanunóo script block.[61] Space separation of words was historically not used as words were written in a continuous flow, but is common today.[15]

• In the Doctrina Christiana, the letters of baybayin were collated (without any connection with other similar scripts, except sorting vowels before consonants) as:

  ᜀ ᜂ ᜁ ᜑ ᜉ ᜃ ᜐ ᜎ ᜆ ᜈ ᜊ ᜋ ᜄ ᜇ ᜌ ᜅ ᜏ
  A, U/O, I/E; Ha, Pa, Ka, Sa, La, Ta, Na, Ba, Ma, Ga, Da/Ra, Ya, NGa, Wa.[62]

• In Unicode the letters are collated in coherence with other Indic scripts, by phonetic proximity for consonants:

  ᜀ ᜁ ᜂ ᜃ ᜄ ᜅ ᜆ ᜇ ᜈ ᜉ ᜊ ᜋ ᜌ ᜍ ᜎ ᜏ ᜐ ᜑ
  A, I/E, U/O; Ka, Ga, Nga; Ta, Da/Ra, Na; Pa, Ba, Ma; Ya, Ra, La, Wa, Sa, Ha.[63]

Below are the first two verses of the Philippine national anthem, Lupang Hinirang, in Baybayin.

Baybayin is included in Unicode under the name 'Tagalog'.

Baybayin–Tagalog Unicode range: U+1700–U+171F

A screenshot image of the baybayin keyboard on Gboard.

The virtual keyboard app Gboard developed by Google for Android and iOS devices was updated on 1 August 2019[73] its list of supported languages. This includes all Unicode suyat blocks. Included are "Buhid", "Hanunuo", baybayin as "Filipino (Baybayin)", and the Tagbanwa script as "Aborlan".[74] The baybayin layout, "Filipino (Baybayin)", is designed such that when the user presses the character, vowel markers (kudlít) for e/i and o/u, as well as the virama (vowel sound cancellation) are selectable.

It is possible to type baybayin directly from one's keyboard without the need to use web applications which implement an input method. The Philippines Unicode Keyboard Layout[75] includes different sets of baybayin layout for different keyboard users: QWERTY, Capewell-Dvorak, Capewell-QWERF 2006, Colemak, and Dvorak, all of which work in both Microsoft Windows and Linux.

This keyboard layout with baybayin can be downloaded here.