Bathala (creation god; [top]), a diwata (goddess/fairy, guardian of nature; [bottom]) and the

Sarimanok (center) of Philippine mythology and folklore. Source: Wikimedia Commons.

The late anthropologist H. Otley Beyer shared his own observation:
"Myths are mostly preserved as folktales among the Christianized inhabitants of the plains, but
their recitation and preservation in the mountains are a true and essential aspect of daily
religious lives. Very few of these myths are written; usually only oral tradition retains them.
In Philippine mythology, there is no one-size-fits-all law. In other words old Filipinos from all
over the world have not kept a single version of artistic history and have not assigned their
deities standardized names. As a result, Philippine mythology was so complex that it now
appears like a compilation of Pokémon gazillions.
What exactly is Philippine mythology? - Philippine mythology is a series of stories and
superstitions about the deities of magic which our ancestors believed to rule. The traditional
knowledge that is integrated in our society includes the arts, folk litterature, traditions, faiths
and games, among other things. It’s part of folklore.
You will find folk literature branching in 3 categories if you look at the folklore tree family (see
map below), folk songs and folk narratives (included with bugtong or riddles) and proverbs.
Folk narratives are all about stories. They may be told in prose, verse, or both. They are further
divided into three sub-categories: the folktales or kuwentong bayan, legends or alamat, and
myths.
The folktales are pure fiction, something that you use to entertain bored kids. The legends and
myths, meanwhile, are assumed to be true by the storyteller. It’s the timeline that sets them
apart.
According to the late Damiana L. Eugenio, the Mother of Philippine Folklore, myths “account
for the origin of the world, of mankind, of death, or for characteristics of birds, animals,
geographical features, and the phenomena of nature.” "Many of these gods are quite close; some
are residents of faraway realms of the Skyworld who only take an interest in human problems
when they are called upon to come down to earth during proper ceremonies."
Part I: Luzon Divinities
The ancient Tagalogs believed in one creating god based on the early accounts of the Spanish
conquistador Miguel de Loarca. They had no power to communicate directly with him,
however. There was a need for an intercessor or "middleman."
The spirit of their deceased parent or any of the lower deities may be the intermediate. Old gods
are generally worshiped as adobe carvings called likha, whereas the dead ancestors revered
themselves by offering food or gold to wooden images known as anito. the way anito was
described. For example, Father Pedro de San Buenaventura insisted that the word (“naga-
anito”) referred to the offering and not to the spirit itself (“pinagaanitohan”).
The ancient Tagalogs venerated animals like crocodiles, as well as deities and spirits of
departed creatures, for they believe that the human spirits are found in these wild beasts.
Consequently, a tigmamanukan bird flying across someone’s path was considered an omen.
This bird will predict whether an attempt will be successful or disastrous, depending on the
direction of its flight.
1.Bathala. Also known as “Abba,” he is considered the highest among the deities and described
as 'maykapal sa lahat' or the maker of everything. His origin is unknown but his name suggests
Hindu influences. Bathala is derived from Sanskrit bhattara which means "noble lord,"
according to William Henry Scott.
The god watches over the human race from his house in heaven called Kawalhatian. He's
satisfied if his people obey his laws to the degree that they ruin them (and so the ideology of
bahala na). Yet you know that this great god may also often be cruel, bringing lightning and
thunder to those who have sinned against him.
, the Bontoks and Kankanays of the Central Cordillera considered Lumawig the“creator of all
things and the protector of life.” This deity later sired two pretty daughters–Bugan, the goddess
of romance; and Obban, the goddess of reproduction.
, Tayaban, the fire-looking god of death; Gatui, the god of practical jokes who were also blamed
for making miscarriages between the Ifugao mothers; Hidit, the gods in rituals who punish
those who broke tabu;
the early people of Zambales called their highest deity Malayari this creator god blessed its adorers with good
health and harvest, and punished the unbelievers with illness and hunger. Lesser gods also supported
Malayar in his tasks, among them Akasi, the god of sickness and health; the god of strength and
wealth, Manglubar who had the duty of "pacifying the heart of anger"; and Mangalabar the
guardian angel, the god of good grace.
2.Idianale (Idiyanale or Idianali in other sources), the goddess of labor and good deeds.
Idianale was revered for. Historian Gregorio Zaide said that Idianale was the god of agriculture, while other bases
propose that she was the patron of animal husbandry, a division of agriculture.
Idianale married Dumangan, the god of good harvest, and gave birth to two more Tagalog deities: Dumakulem and
Anitun Tabu.
3. Dumangan was the Tagalog sky-god of good harvest, the husband of Idianale, and father to Dumakulem and
Anitun Tabu. In Zambales culture, the rice developed "better grain" from Dumangan (or Dumagan).
Furthermore, F. Landa Jocano, the early inhabitants of Zambales, also thought that Dumagan had three brothers
as powerful as he was. It is believed that Kalasakas hastened the ripening of the rice stalks, while Kalasokus was
accountable for turning the grains into yellow. Finally, the Damulag deity protected rice plants' flowers from
devastating hurricanes.
4. Anitun Tabu. Amongst the earliest Tagalogs, Anitun Tabu was acknowledged as the “fickle-minded goddess of
the wind and rain.” She’s one of the two offspring of Dumangan and Idianale. In Zambales, this divinity was
acknowledged as Aniton Tauo, one of the lesser deities supporting their chief god, Malayari. Legend has it that
Aniton Tauo was once deliberated superior to other Zambales deities. She became so full of herself that Malayari
abridged her rank as a punishment.
The Zambales people used to offer her with the best kind of pinipig or pulverized new rice grains during harvest
season. Sacrifices that made use of these ingredients are identified as mamiarag in their local dialect.
5.Dumakulem was the son of Idianale and Dumangan, and brother of wind goddess Anitun Tabu. The
ancient Tagalogs honored him as the protector of the mountains. He is often portrayed as a strong and
clever hunter. This Tagalog sky-god married another major deity, Anagolay, known as the goddess of
lost things. The union produced two off springs: Apolaki, the sun god, and Dian Masalanta, the goddess
of lovers.
6. Ikapati/Lakapati , Ikapati (or Lakapati) was the Tagalog goddess of fertility.
F. Landa Jocano labeled her as the “goddess of the cultivated land” and the “benevolent giver of food
and prosperity.” ther sources label Lakapati as androgynous, hermaphrodite, and even a “transgender”
god. In William Henry Scott’s “Baranggay,” Lakapati is described as a major fertility deity symbolized
by a “hermaphrodite image with both male and female parts.” . She married the god of seasons,
Mapulon, and became the mother of Anagolay, goddess of lost things
7. Mapulon was the god of seasons. F. Landa Jocano, in the book “Outline of Philippine
Mythology,” labeled Mapulon as one of the lesser deities assisting Bathala.. Ikapati/Lakapati, the
fertility goddess, and sired Anagolay, the goddess of lost things.
8.Anagolay - Pre-colonial Tagalogs who were desperately searching for their lost things pleaded to
Anagolay, the goddess of lost things. She was the offspring of two major Tagalog divinities–Ikapati and
Mapulon. She wedded the hunter Dumakulem and gave birth to two more goddesses: Apolaki and Dian
Masalanta, the ancient gods of sun and lovers, correspondingly.
9. Apolaki originally appeared in many ancient myths to be the Filipino equivalent of Mars the Roman
god. Apolaki was venerated by the Tagalogs as the sun god and as warrior father. The sun god of war
and death, Aring Sinukuan, bears almost identical attributes. Pangasinan early people said Apolaki
spoke to them. Back when the black teeth of beauty were known, some of these indigenous peoples told
a friar that they were accused by a dissatisfied Apolaki to have 'foreigners with white teeth' welcomed.
In an article published by William Henry Scott, the name of this deity is said to have originated from
apo, which means“lord,” and laki, which means “male” or “virile.” Jocano’s Outline of Philippine
Mythology details how Apolaki came to be: He was the son of Anagolay and Dumakulem, and also the
brother of Dian Masalanta, the goddess of lovers. , Apolaki was actually the son of an ancient Tagalog
supreme god, Bathala. Maximo Ramos 's book "Philippine Myths, Legends and Folktales" tells how the
sun became brighter than the moon. In that myth, Bathala had a mortal woman to sire two children. He
called Apolaki his son and Mayari his daughter. when Bathala died, Apolaki is now on the throne at
daytime, while Mayari, the goddess of the moon, provides the night with the "sweet, gentle sun."
10. Dian Masalanta was given concessions to ensure that pregnancies were successful. The same applies
to other smaller gods that governed certain domains such as Mankukutod, the protector of coconut palm
which, if it was not offered, could cause accidents. Haik, the god of the sea has been honored by
seaplanes for a healthy and successful journey, while Uwinan Sana, the god of the forest, has been
acknowledged that no one is punished for infringing on his lands.
11. Amanikabli. The chief protector of the sea, on the other hand, was Aman Sinaya (or
Amanisaya in other references), who “gave his devotees a good catch.” In the book authored by
William Henry Scott, Aman Sinaya was labeled as the god called upon by believers “when first
wetting a net or fishhook.” He was also acknowledged as the father of Sinaya who developed the
fishing gear. Amanikabli was one of the lesser gods assisting Bathala in Kawalhatian. He was
described as “the husky, ill-tempered ruler of the sea,” whose abhorrence towards human beings
started when a beautiful mortal woman, aptly named Maganda, rejected his love. Since then, the
sea god had made it his plan to send “turbulent waves and horrible tempests every now and then to
wreck boats and drown men.”
12-14. Mayari, Hana, and Tala became the Tagalog goddesses of the moon, morning, and star,
respectively. F. Landa Jocano’s in the book Philippine Mythology gave a flattering description of
the moon goddess: She was the “most beautiful divinity in the court of Bathala.” In other Luzon
myths, however, the moon deity was anything but a beautiful goddess. The story started with an
all-powerful god called “Ama” giving a blistering palace to each of his two sons: Agueo (“sun”)
and Bulan(“moon”). Such two gods will cross the globe with their palaces every day to give the
people glory. Agueo and Bulan are similar to the Bible’s Cain and Abel. Between the two, Bulan
was the ill-behaved one. When he earwigged a group of pilfers wishing for obscurity so they
could steal and inflict chaos to humanbeings, Bulan was thrilled. He then asked his brother,
Agueo, to quickly leave the earth so his evil friends could do their business. When Agueo refused,
a heated argument took place. An additional story by Mayari has been published in "Philippine
Myths, Legends and Folktales" by Maximo Ramos as well as in "People's Tales" by Dean S.
Fansler. According to that Pampangan legend, Mayari, who was the sun-god Goddess, Apolaki,
was both given vivid, world-friendly eyes. The sun god, burdened with guilt, eventually decided
to share her sister's leadership. As soon as Apolaki became the "sun" to provide warm light
during the day, Mayari (or Moon) rule through night because of her blindness with a colder and
sloppier light.
15-17. Lakanbakod, Lakandanum, and Lakambini These supernatural beings were called by Spanish
lexicographers anito, agents of Bathala, who had special functions assigned. Three of the most involved
of minority deities, Lakanbakod, Lakandanum and Lakambini, were called together.
In William Henry Scott’s “Barangay,” Lakanbakod (Lakan Bakod or Lakambacod in other sources) was
described as a deity who had “gilded genitals as long as a rice stalk.” The Lord of Fences, who covered
crops as powerful to keep animals out of farmland, was Lakanbakod. Therefore, while fencing a plot of
land he was invoked and given eels. Lakambini was interesting just as much. While the word nowadays
is virtually synonymous with "muse," that wasn't the case early on. Lakandanum is a water deity, which
was portrayed as a snake-like spermmaid (naga), among the ancient Kapampangans. They would also
throw animals into the river before the Spaniards came to Lakandanum as a peace offering. In no
circumstances have long drought been the result. In addition, in honor of Lakandanum the old
Kapampangan New Year, which is known as Bayung Danum (means literally "fresh water"). The
Christianity was St. John's festival at Pampanga and St. Peter's festival in other places as it came into the
picture.
18-19. Galang Kaluluwa and Ulilang Kaluluwa The serpent Ulilang Kaluluwa ('orphaned spirit') lived
on the clouds, and the wandering king, Galang Kaluluwa, shared the region with the other two powerful
gods. Ulilang Kaluluwa was searching for himself and the earth and the rest of the universe. And he
decided to fight when he heard that Bathala was doing the same thing. Bathalab was the last man after
days of non-stop fighting. Ulilang Kaluluwa's dead body was burned afterwards. The tomb soon grew
up a mysterious tree. Bathala was remembered by his departed friend's fruit and wing-like leaves, while
the rough, unattractive trunk was as nice as Ulilang Kaluluwa. The tree, as it turned out, is the “tree of
life” we greatly value today–the coconut. It wasn't long until they discovered more secret gifts from the
tree: the leaves could become strong tuberculosis or barbed walls, while the fibre, among others, could
be sturdy ropes.
20-21. Haliya and the Bakunawa Haliya is the moon goddess of Bicolano mythology who periodically
comes down to earth to bathe in its waters. According to legend, the world was lit by seven moons.
Bakunawa, a legendary creature found in the early Bicolano and Hiligaynon culture, was a giant sea
serpent and ate all of these bodies, except one. that Haliya was the name of the last moon and she was
not consumed by noise with drums and gongs – sounds that were repulsive to the bakunawa. Bakunawa
were accused of causing eclipse by Pre-Colonial Philippines. His name was first published in a
dictionary of 1637 by Fr which literally means "bent serpent." Mentrida's Alonso. In our ancient culture
Bakunav was profoundly rooted in that period, Fr. The name of the sea serpent was already synonymous
with the eclipse, published in 1668 by Ignacio Alcina, Historias de las Islas y indios de las Bisayas. The
citizens of the Hiligaynon in the Visayas claim that "the bakunawa" resides between the sky and the
clouds or in the bungalog "between the headwaters of large fluvial systems." Trusting that an eclipse
was actually a bakunawa trying to gulp the moon, ancient Visayans tried to ward off the monster by
crafting sounds. They did this by striking the floors of their houses or by beating cans, drums, and the
like.
22. Sitan . Jocano said early Tagalogs believed that good people should go to Maca, a place of "eternal
harmony and gladness." On the other hand, the evil sinners were forced into the Kasanaan-Kasamaan
"village of affliction and sorrow." vicious Sitan was also assisted by other lesser deities or mortal
agents. First was Mangagaway, the wicked shapeshifter who wore a skull necklace and could kill
or heal anyone with the use of her magic wand. She could also delay one’s death for weeks or
even months by simply binding a snake containing her potion around the person’s waist.
Second was Mansisilat was literally the home-wrecker of Philippine mythology. As the goddess of
broken homes, she accepted it as her personal mission to destroy relationships. She did this by
disguising herself as an old beggar or healer who would enter the homes of unsuspecting couples. Using
her charms, Mansisilat could magically turn husbands and wives against each other, ending up in
separation. Third Hukluban “the most powerful kind of witch, able to kill or cause unconsciousness
simply by greeting a person.” Jocano added that a Hukluban was also a terrific shapeshifter who could
make anything happen–say, burn a house down–by simply uttering it. The Mankukulam, on the other
hand, often wandered around villages pretending to be a priest-doctor. In the same book by Scott, a
mankukulam was described as a “witch who appears at night as if burning, setting fires that cannot be
extinguished, or wallows in the filth under houses, whereupon some householder will sicken and die.”