Showing posts with label Apolaki. Show all posts
Showing posts with label Apolaki. Show all posts

Friday, September 20, 2024

Why Was the Sun Worshipped in All Ancient Cultures?



Why Was the Sun Worshipped in All Ancient Cultures?

The sun was universally worshipped in ancient cultures because it was seen as the source of life, light, and energy. Its daily cycle of rising and setting symbolized birth, death, and renewal, making it a powerful metaphor for many aspects of life. 

  1. Vital for survival: The sun was essential for agriculture, providing the warmth and light needed for crops to grow, which meant food and sustenance.
  2. Predictable cycles: The sun’s movement across the sky marked the passage of time, and its cycles—day and night, seasons—helped ancient people organize their lives and agricultural activities.
  3. Symbol of power and authority: The sun was associated with strength, dominance, and divine power, often leading rulers to align themselves with sun gods or symbols to legitimize their authority.
  4. Spiritual significance: The sun represented cosmic order and balance, embodying the eternal struggle between light and darkness. Many myths portrayed the sun as a divine being or as controlled by a god or goddess.

Why Is the Sun Important in Bicol Mythology?


In Bicol mythology, as in many other cultures, the sun holds significance because of its life-giving properties and its role in the natural world. The Bicol region, with its volcanic landscapes and lush greenery, relies on sunlight for the fertility of the land, just as its people rely on the cycles of nature for agriculture and survival.

Adlaw philippine mythology


  • Agricultural cycles: The Bicolano people, being historically agrarian, would have valued the sun for the growth of crops, such as rice and corn.
  • Spiritual symbolism: The sun represents balance, warmth, and life, contrasting with the untamed and mysterious aspects of nature that are embodied by Mount Isarog and other mountains.
  • Mythical narratives: The sun’s cycles—rising, setting, and seasonal changes—are often tied to stories of creation, death, and rebirth, echoing the themes found in Bicol’s rich folklore.

Who Is the Sun God in Bicol Mythology?

Adlaw Sun deity


Si Adlaw ang diyos o diwata ng Araw sa mitolohiya ng mga Bicolano

In Bicolano ancient, Gugurang is often considered the supreme deity, a god associated with light, goodness, and protection. But the sun deity in Bicolano mythology it is Adlaw.

In Bicolano mythology, Adlaw (or Adlao) is the god of the sun. He plays a crucial role as the source of light, warmth, and life for the people. Adlaw is often depicted as a powerful force that brings order to the world, controlling the cycles of day and night and ensuring the survival of the natural world.

  • Adlaw's role in balance: Adlaw’s control over the sun represents the constant struggle between light and dark, life and death. His presence ensures that the world is bathed in light during the day, allowing crops to grow and life to thrive.
  • Connection to the supreme god Gugurang: While Gugurang is the supreme deity associated with goodness and the protection of humanity, Adlaw is directly connected to the physical sun, embodying its life-giving powers. Both figures are protectors of the people, representing cosmic order and harmony.
  • Adlaw keeps the aswangs at bay in the morning because in myths the aswangs fear he might smite them and burn them to ash

Thus, in Bicol mythology, Adlaw serves as the personification of the sun’s essential role in both the physical and spiritual lives of the Bicolano people, representing a force of life, protection, and balance in the universe.



Wednesday, December 20, 2023

Myths and legends of Polaqui

 

The Tale of Polangui's Name

Long ago, in a lush settlement, a grand tree called Oyangui stood proudly with its red leaves glowing under the sun. The tree was so striking that the early villagers used it as a landmark, calling their home Oyangue in its honor. Over time, as more settlers arrived and trade grew, the name Oyangue spread far and wide. Eventually, as the years passed, the name evolved into Polangue and later Polangui, which became the town's lasting name.

Another story tells of a beautiful maiden named Pulang Angui, which means "Red Maria." She was known for her beauty, modesty, and love for the arts. When the Spaniards first arrived and asked the name of the place, the villagers, thinking they were asking about the maiden, told them "Pulang Angui." The Spaniards recorded this name, which eventually became Polangui over time.


Oral myths and legends


Long ago, in a time when the land was untamed and lush with ancient beauty, there stood a tree unlike any other. The tree was called Oyangui, and its leaves shimmered with a deep, crimson hue, as though each one held a drop of the sun's last light at dusk. It towered over the small village, its majestic branches reaching toward the heavens. The villagers revered the tree, for it was not only their protector from the sun’s scorching heat but also a symbol of life and endurance. Beneath its wide canopy, children laughed, lovers whispered, and elders shared stories of the past.

The village, nestled at the tree’s roots, came to be known as Oyangue, a name whispered in awe by travelers who passed through the region. They marveled at the red-leafed giant that stood watch over the people, and soon the fame of Oyangue spread beyond the hills and valleys, reaching faraway lands. To the villagers, the Oyangui tree was more than just a landmark; it was a guardian spirit, a living heart of their home.

But as with all stories of beauty, this one held the seeds of tragedy.

One fateful day, foreign ships arrived on the shores, carrying men who spoke a strange language and wore heavy armor that gleamed in the sun. These were the Spaniards, and they brought with them new customs, a foreign god, and an insatiable hunger for power. Led by the friar Baltazar de Magdalena, they sought to claim the land and its people. They were not moved by the stories of the Oyangui tree, nor did they care for the deep roots it had in the hearts of the villagers. Instead, they saw only a new place to conquer, to mold into their own image.

The Spaniards renamed the village Binanuaan, and though the villagers reluctantly accepted the new name, the spirit of Oyangue lingered in their hearts. They continued to call their home by the tree’s name, keeping its memory alive with every whispered prayer beneath its branches.

For years, the Oyangui tree stood tall, silently watching over the village as more and more settlers arrived, drawn to the rich land and the stories of the crimson giant. But as the village grew, the delicate balance between man and nature began to falter. The settlers cut down nearby trees to make way for their homes, and soon the Oyangui tree, once surrounded by a forest of life, stood alone, a towering reminder of a world that was slowly fading.

The day of the tree’s doom came without warning. A great storm swept through the village, its winds howling like a beast unleashed from the depths of the earth. The villagers sought shelter, but the Oyangui tree stood firm, bending but never breaking under the storm’s wrath. Yet when the winds ceased, the damage was done. The once-vibrant leaves had turned brittle, and the mighty branches, though still reaching for the sky, were weakened.

The villagers wept, for they knew the tree was dying. Though they cared for it, wrapping its ancient trunk in offerings and prayers, the Oyangui tree withered with each passing day. The settlers, indifferent to its plight, saw no reason to preserve the old giant. It was a symbol of the past, a past they wished to erase. And so, with axes sharp and hearts unmoved, they felled the great tree.

As the mighty trunk crashed to the ground, a silence fell over the village. It was as though the soul of Oyangue had been torn from the earth. The crimson leaves, once so full of life, lay scattered and crushed beneath the feet of the settlers.

But the villagers did not forget. Though the tree was gone, its spirit lived on in the name they continued to speak. Oyangue became a memory carried on the wind, and as the years passed, the name changed, like a whispered secret traveling through time. From Oyangue, it became Polangue, and finally Polangui—a name that endures to this day, long after the last of the Oyangui leaves have turned to dust.

Though the tree is no more, its tragic tale remains in the hearts of the people of Polangui. The red leaves may have fallen, but the spirit of the Oyangui tree still lingers, woven into the very name of the town, a reminder of what was once and what was lost.


The Story of the Red-Leafed Tree Oyangui

he name of Polangui back to a majestic red-leafed tree. In the earliest days of the town’s settlement, a giant tree called Oyangui stood proudly in the village. Its vibrant red leaves made it a striking landmark, and its presence was so significant that the early settlers often referred to their home as Oyangue in honor of the tree. The Spanish colonizers, when they arrived, also noticed the towering tree, and the settlement became known far and wide by its name.

Prior to this, the town was called Binanuaan, a name given by a Spanish friar, Baltazar de Magdalena, who lived among the 500 indigenous people of the area. But the name Oyangue began to spread beyond the village, especially as trade grew and more people came to settle. Over time, the name Oyangue morphed into various forms, from Polangue to its final version, Polangui. Though the Oyangui tree is now extinct, its legacy lives on in the name of the town

Red Maria 

Long ago, in a village surrounded by lush hills and flowing rivers, there lived a young woman named Pulang-Angui. Her name, which means "Red Maria" or "Beautiful Maiden," came from her love of the color red, which she wore in her clothing and adorned her life with. With flowing dark hair and a radiant smile, she was admired not only for her physical beauty but also for her many talents. Pulang-Angui was modest, skilled in the arts, and deeply devoted to her faith, often leading her tribe in joyous celebrations and religious festivities. Her lively spirit and graceful manner made her the object of affection among many men, though she remained humble in the face of such admiration.

As the years passed, Pulang-Angui's name became synonymous with beauty, kindness, and leadership. The people of her village looked up to her, not just as a maiden of beauty, but as a symbol of harmony and culture in their community.

Then, one fateful day, the Spaniards arrived in the region, bringing with them their language and customs. A group of Spanish soldiers, exploring the area, came across the village where Pulang-Angui lived. They were curious about the name of the place and asked the locals. However, the villagers, misunderstanding the foreigners’ question, thought they were asking about the maiden Pulang-Angui. And so, they answered, "Pulang-Angui."

As time passed, the name began to evolve, as foreign tongues struggled with the local sounds. "Pulang-Angui" slowly became Polangui, the name we know today. The maiden’s legacy lived on, not only in the name of the town but in the cultural memory of its people.


Saturday, January 23, 2016

The Apolaki The moutain monster

APOLAKI THE MOUNTAIN MONSTER





 The Apolaki a moutain monster known as the golden mountain monster In Bikolano mythology, the Apolaki instilled fear in the land of Ibalong as it terrorized the region. Faced with this formidable threat, the people of Ibalong sought the assistance of Gugurang, who responded by dispatching his enforcer, Linti.

Linti, the god of lightning, soared above the mountains in search of the menacing creature. His quest led him to encounter the golden and shining Apolaki, a mythical monster renowned as one of the strongest mountain beasts in Ibalong. Apolaki, standing on two feet and resembling a man, bore a dazzling gold diadem that radiated brilliance akin to the sun.


Apolaki was believed to be the fierce guardian of the forest, possessing immunity to fire. Despite the warriors' attempts to combat the creature by setting the forest ablaze, Apolaki remained unscathed, showcasing its extraordinary resilience. Such was its strength that even the formidable lightning god Linti found himself defeated.

Dalogdog came riding a storm cloud to aid Linti

It wasn't until the combined efforts of Linti, the lightning god, and Dalogdog, the thunder god, that Apolaki was finally overcome. Their collaboration proved essential in subduing the mighty mountain monster and restoring peace to Ibalong.

In some accounts, legends narrate that Apolaki was eventually sealed within a massive cave, situated in Mount Hantik, marking the end of its reign of terror in the region.


APOLAKI THE MOUNTAIN MONSTER


The Apolaki: Ibalong's Golden Mountain Monster

Apolaki mountain monster in Bicol mythology

The mystical land of Ibalong was once plagued by the terror of a formidable creature known as Apolaki, the golden mountain monster. This mythical being, one of the strongest mountain beasts in Ibalong, struck fear into the hearts of its inhabitants, leading them to seek the divine intervention of Gugurang, who sent his enforcer, Linti, to confront this monstrous threat.


Description of Apolaki:


Apolaki, the golden mountain monster, stands as a symbol of both awe and dread. Shaped like a man, this creature possesses a striking diadem of gold that radiates brilliance comparable to the sun. Its majestic appearance, however, belies a fierce and formidable nature. It is said to stand on two feet, demonstrating a humanoid form, yet its power extends beyond its physical attributes.


Apolaki's Mystical Attributes:


One of the distinctive qualities attributed to Apolaki is its reputed immunity to fire. Legends tell of its ability to absorb wildfires and exhale flames from its mouth, creating an aura of invincibility that troubled the warriors of Ibalong. In their attempts to eradicate the menace, the inhabitants resorted to setting the forest ablaze, only to discover that the flames had no effect on the impervious Apolaki.


Linti's Encounter and Defeat:


Gugurang's enforcer, Linti, embarked on a perilous mission to confront Apolaki. Soaring above the mountains, Linti encountered the golden, shining monster, realizing the immense challenge that lay ahead. Despite Linti's formidable powers as the lightning god, he too succumbed to the overwhelming strength of Apolaki.

Lightning (Linti) and Thunder (Dalogdog).


Dalogdog's Thunderous Intervention:


The defeat of Linti signaled the need for a combined effort to conquer Apolaki. Enter Dalogdog, the thunder god, whose thunderous might complemented Linti's lightning. Together, they unleashed their divine powers to engage in a fierce battle against the golden mountain monster.


Apolaki's Sealing:


In some variations of the tale, Apolaki faced a unique fate - being sealed within a colossal cave, believed to be located in Mount Hantik. This narrative adds a layer of closure to the legend, signifying the end of Apolaki's reign of terror over Ibalong.


Apolaki in Tagalog and other mythologies

Apolaki is the name of a sun deity in other mythologies all over Luzon of Philippines. War god and Sun god in Tagalog tales, in  Zambales and Pangasinan Mythology Apolaqui A sun and war god. Apolaki was also the patron of warriors and fighters. He is also revered by the Tagalog.




The tale of Apolaki, the golden mountain monster, weaves a captivating narrative of mythical proportions. From its awe-inspiring appearance to its formidable powers, Apolaki stands as an enduring symbol within the rich tapestry of Ibalong's folklore. The saga of its defeat by the combined forces of Linti and Dalogdog, culminating in its sealing within Mount Hantik, offers a timeless lesson in the triumph of unity over adversity.








REMINDER

The orally transmitted mythology of the Philippines is intended for sharing and understanding, not for appropriation, commercial exploitation, or the promotion of foreigners and foreign products. It is a dynamic narrative tradition that evolves over time, distinct from the standardized mythologies found in Western and European cultures. Unlike these established mythologies, the Philippine government has not mandated standardized versions of stories and legends.

Orally transmitted stories undergo variations and evolve over time, resulting in numerous different versions. There are many different version told by Filipinos,and retold by Filipinos.

Thursday, November 27, 2014

ASUANG THE DEITY OF EVIL AND CHAOS






ASUANG THE DEITY OF EVIL AND CHAOS



Asuang, a feared deity in old Ibalong , In Bicol mythology and folklore he is the ruler of all land and flying monsters in Ibalong. He is known as the god of evil and the lord of Mount Malinao, as well as the brother of Gugurang, the good god who resides on Mount Mayon. Asuang grew jealous of his brother's power and tricked the guardians of the sacred fire, Linti and Dalogdog, to steal the fire from Gugurang. However, he accidentally set the world ablaze. Gugurang quickly retrieved the fire and called for rain to extinguish the flames, then destroyed Asuang's home with a thunderbolt and sealed him beneath Mount Malinao.



Asuang is described as tall, muscular, and attractive with long dark hair, but under moonlight, his true form is revealed to be monstrous and ugly. Once considered equal to Gugurang, his attempt to steal the sacred fire proved Gugurang's superiority. Despite his dark nature, Asuang is still a friend to Bulan, the moon god, and both are worshiped together by the cross-dressing priests called "Baylan" or "Asog."

Asuang is also the father of Oryol, who was considered the most beautiful and powerful female in Ibalon before Magayon and her sisters arrived. Asuang commanded hordes of monsters, including flesh-eating, blood-drinking, and viscera-eating creatures, which later became known as "aswang," named after the dark god himself.



Asuang deity



ASUANG EVIL DEITY IN BICOL MYTHOLOGY


In Bicol mythology, Asuang, the evil god of Ibalong, ruled over all creatures and monsters, with two daughters—Oryol, half serpent, and Magindara, half eel. He bestowed dark gifts upon mortals, symbolized by blackbirds flying from his mouth, enabling them to transform into night-dwelling creatures known as "aswang." Originating from the underworld Gagambang, these transformed mortals, granted dark gifts like black stones or eggs, roamed the night with supernatural abilities, driven by an insatiable appetite for human flesh, blood, or entrails.



As the sovereign of monsters, Asuang commanded a legion of creatures collectively named "aswang," instilling fear and darkness in Filipino folklore. Described as tall and attractive, his true monstrous form is revealed in the moonlight. Asuang, once equal to Gugurang, the supreme deity, attempted to steal Gugurang's sacred fire but failed. Residing in Mount Malinao, Asuang, deemed a dark and evil god, shares an intriguing friendship with Bulan, the god of the moon, both worshipped by the cross-dressing priests called "Baylan" or "Asog."

Legend has it that Asuang led hordes of monsters, including flesh-eating, viscera-eating, and blood-drinking creatures named after him. Despite embodying darkness, Asuang's association with Bulan highlights a complex balance between good and evil. Aswangs, empowered by Asuang, exhibit strength under the full moon and are believed to be healed by moonlight.

The genesis of an Aswang involves a ritualistic transfer of power, marked by black stones or small birds emerging from Asuang's mouth. These objects carry the essence of the malevolent deity, transforming the host into an Aswang with supernatural abilities and strength, particularly potent in the cover of night.





Aswang black chick – In Bicol mythology were originally pearls and black stones from the deity Asuang that turns into black birds and or black chicks used by the aswang race to pass-on their powers on a descendant

Naglagbong Lake in Tiwi

Naglagbong Lake, located in Tiwi, Albay, is a significant site in Bicolano mythology. This steaming lake is considered a gateway to the Underworld, known as Gagangban. The lake’s geothermal activity and mysterious nature contribute to its sacred status. In the mythological framework, Gagangban is the realm of the dead and spirits, representing a crucial aspect of the cycle of life and death. The custodian deity of Naglagbong Lake is often linked to the protection and guidance of souls traveling to the Underworld. This deity is revered for their role in overseeing the passage between the world of the living and the afterlife and where the original monsters and aswangs come from.

 








Asuang Steals Fire from Gugurang


As told by Philippine Folk Literature by Damiana L. Eugenio.

Long ago when the world was still young the good and evil gods were not yet enemies as they are now. They were friends, each living separately in a mountain (Bolod, Bicol). One report even said that they were brothers. Gugurang, the good god, was living inside Mount Mayon, and Asuang, the evil one, inside Mount Malinao. As gods they had control of the welfare of the people. But Gugurang was more powerful than Asuang who was merely a subordinate; the former was the chief deity of the Bicols.
Now Gugurang was given full control over the people, who learned to look up to him for protection or for advancement. Whenever the people disobeyed his orders or wishes, he would cause the pit of the Mayon Volcano to rumble terribly. The people in time took this as a sign of warning, and accordingly, mended their foul ways. Or if their sins were beyond forgiveness Gugurang would make the volcano erupt to wipe out the sinners.

Gugurang then became the symbol of the good (an mga marhay) ready to punish the bad (an mga maraot). When the people saw fire (calayo) flowing out of the crater of Mayon, they would grow afraid. They would then offer a sacrifice (atang) to him to appease his wrath. The Baliana, priestess, officiated in the ceremony. Always when they committed wrong, there would be loud moaning of the earth followed by an eruption of fire and lava (abo).

Aswang the god of evil and chaos
Now, Asuang had no fire in his abode inside Mount Malinao (to the north of Albay). He wanted to be as powerful as Gugurang, at least. If the people aroused his wrath, he wanted to subdue them by a fire or rumbling in Mount Malinao (this was still whole then). He entreated Gugurang to give him some fire but Gugurang emphatically refused.

"How dare you ask for my fire! " Gugurang thundered. The earth trembled. "Don't you know that when the fire in my seat is carried by hands such as yours the whole world will be set on fire?"

"But I will be very careful," replied Asuang.

"Be careful! I myself with all my power cannot handle it."

"But how can you threaten the people with it?"

"It is not my will that does it. It is someone else's that you or I do not know nor will ever know. But the rainy days are coming and I need fire to make me warm in Mount Malinao."

"Why," answered Gugurang, "you have lived there for many years and this is the first time that you have asked me for it, what will you use the fire for? Look at your people; they can live without it."

"Well, it is time for you to give them fire now."

"Give them fire!" burst Gugurang. The earth shook and the people were more afraid. But soon Gugurang quelled the commotion. Asuang himself was frightened. He never saw him that way before.

"They are not fit to have it yet! They must make themselves worthy."

"Well, am I not worthy?"

"You! you lay god! Look at your ragged mountain and compare it to Mayon which is the most beautiful in the world."

Asuang argued with him for a long time but Gugurang would not budge an inch. Asuang suddenly discovered, which before he had not, that Gugurang was all-powerful. Asuang narrowed his eyes and smiled with sinister import. He decided to oppose him from now on.

"You want to be the omnipotent power," Asuang cried. "But between us two there is not much difference. Why must I live in a humble place like Mount Malinao while you sit here gloating over your power unlimited and unchecked?"

"Stop!" The earth shivered as Gugurang stamped his feet on the ground. Asuang only smiled this time. That made Gugurang angry all the more. He struck out but before his blow could land, Asuang had vanished already. Gugurang was greatly amazed at this—the new power of Asuang in making himself invisible.

Then from a short distance in the room came the voice of the evil one, "If I cannot get fire in good will, I will in bad—I will steal it."

"Try—and before you can do that I will cut your mountain in twain."

"Then let there be war between us," countered Asuang. Thus the good and the evil became enemies from that time on. Motives were many to prove that Asuang was ambitious. It could not be doubted that the power to rule intrigued him. He determined to oppose every move of Gugurang. He gathered around him evil counselors and evil spirits whom he sent to the earth to turn the people to evil ways. After that, there was much immorality, lawlessness and crime. Gugurang in no time found out that it was Asuang who was causing all these things.



He sent pestilence to the barrios and for a moment the people turned to the omnipotent for protection. Gugurang asked them for another atang or sacrifice and warned them to follow his commandments strictly or be exterminated by floods or eruption. Against Asuang himself Gugurang was powerless to do anything. It seemed that in the twinkle of an eye Asuang came to possess hidden powers hitherto denied him.
Gugurang particularly guarded his fire lest his enemy make good his threat of stealing it. He assigned his trusted helpers (catambang) to guard the symbol of his power. He was afraid, besides, that if the fire were to go out of its confines the world would be consumed in a mighty conflagration.

But in spite of the precaution taken, Asuang was able to enter and locate the guarded object, and with many guiles and wiles, he bribed the guards with gold (bolauan). The temptation (sogot) was too sweet to be denied. Hence Asuang obtained possession of Gugurang's fire. Putting it inside a coconut shell he started with it.

Gugurang in his throne suddenly noticed that everything around him turned black, and that there were cries in the bowels of the volcano. But outside, the world was on fire. Every barrio that Asuang passed caught fire. Asuang!" Gugurang cried. And with this he flew into the air pursuing the thief. While terror reigned among the people who were powerless against the conflagration, Gugurang and Asuang raced for supremacy. Gugurang must get the fire back, or else he would be left without any power at all. All the air around grew hot but still they went madly on. Asuang was nearing his seat and if he could get there before Gugurang, it would be lost for the good god would then be under the spell of the devil.

Asuang deity
Asuang braced up for the last stride and just as he was about to descend Mount Malinao, Gugurang caught up with him, snatched the fire in the coconut shell, and vanished with it. Asuang was greatly surprised. He could not make himself invisible, as he would. Gugurang on reaching Mount Mayon returned the fire to its place, and everything was bright again inside. Now before doing anything else he set about stopping the conflagration. He bade the heavens (calangitan) to rain continuously. And there was rain. And the big fire was under control. The people at once offered atangs, because they were convinced it was Gugurang who had caused the fire because of their wickedness.

Then Gugurang punished the guards by chaining them to the precipices. Then for his revenge on Asuang—he ordered Lightning (Linti) and Thunder (Dalogdog) to strike hard against Mount Malinao that was defying him. Asuang attempted to bribe Linti and Dalogdog. What is the use of your serving a master when you don't even receive any reward?" Asuang asked. "Why don't you join me? Here you can have what you want. You can be your master."

Linti, quite taken, asked, "You mean what you said?" Sure," the wily Asuang answered. It is true we are driven like slaves," said the thunder.

At this Gugurang sent his thunderbolt. Boom! Crash! For several minutes the world sank and bobbed and sank again. All the mountains creaked. Then a mighty crashing was made amid the din. Gugurang then ordered the lightning and the thunder to stop. All was over in a few minutes.

Then the people noticed that what was once Mount Malinao was but half now. They thanked the omnipotent for destroying the abode of the devil. (To this day one who sails the Tabaco Bay will still see that Mount Malinao seems to have been cut while Mayon stands majestically unimpaired.)

The people for a time believed that Asuang was killed, but later his influence was doing havoc with the populace. Incidentally, the people got fire, for the enterprising few kept some embers to keep themselves warm during the rain that followed the conflagration.



ASUANG AND GUGURANG

Gugurang and Asuang



In Bicol mythology, Asuang and Gugurang are two powerful deities representing the struggle between good and evil.

Gugurang: The Good Deity

Gugurang is the chief god in Bicol, associated with the mighty Mayon Volcano. Known for controlling the welfare of the people, Gugurang uses the volcano's rumblings as a warning or punishment for disobedience and wrongdoing. The Bicolanos see Gugurang as a symbol of order, punishing those who go against his commandments.

Asuang: The Deity of Evil and Chaos

Asuang, on the other hand, is the dark and evil counterpart. He once sought to steal Gugurang's sacred fire but failed. Asuang is believed to reside in Mount Malinao and is considered a friend of the moon god Bulan, despite his dark nature. Legends tell of Asuang's attempts to wreak havoc and his command over monsters and creatures named after him – the "aswang."



 art by DREI SJ



Asuang and Bulan

Asuang is feared and blamed for all the misfortunes of people, all the blame, and hate. After being defeated by his brother Gugurang, he seeks refuge in his abode along with his beast and other monsters. From his mountain he saw the god Bulan descending from the heavens to the waters, he remembered that Bulan was Gugurang favorite that the supreme deity personally placed him in the heavens. Bulan descending with an entourage of wind nymphs (tawong lipod) in the waters of Bicol, and Asuang and his minion of night beast came to the waters, He had plans of taking the Moon deity to have revenge on Gugurang.  Then he stood in awe at the luminosity and radiance of the moon. He sent his vicious magindara or mermaids to capture Bulan, instead of capturing the moon deity upon seeing his comeliness they became tame and played together like children.  Asuang angered by what had happened personally went to the waters to where Bulan and the mermaids and wind nymphs played. He walked into the water as if it were solid ground followed by his flying beast. Bulan saw Asuang, Asuang expected the boy to be afraid and scream in terror, to Asuang surprise Bulan smiled and asked him to play and swim in the waters with him. Asuang moved by the kindness and warmth welcome of the lunar deity vowed that they will be friends. And that no harm shall come to him whenever he descends to the waters and lands of his domain, that also his beast and monsters shall treat the moon with veneration.

Daughters of Asuang




Asuang had two daughters from two different mortal women. His daughters were gifted with beauty and intellect, and as demigoddesses, they also possess great power. The daughters were said to possess lovely face and figure of women but are monsters from the waist down. The elder of the two was called Oryol, beautiful as she is vicious and half of her body was of a giant serpent. Her voice is so sweet that it can seduce men, women and even animals, anyone who hears her singing will fall prey to her. The younger of the two was called Magindara, she was beautiful as she was kind. Her voice has the ability to call rain, storms and huge tidal waves and it can also do the opposite as to calm the seas and bring fair weather and clear skies.  Oryol despised the humans who destroyed nature and vowed to destroy them until she falls in love with one. On the other hand, Magindara was kind and understanding and knew that humans were flawed but were also capable of good. When their father the god of chaos Asuang asked her daughters to terrorize the humans Oryol agreed, while Magindara refused. Her voice could wipe out entire villages and colonies if she wished but she was too kind to do this, which angered her father. Magindara fearing his father's wrath and disappointment fled to the sea, not long beautiful mermaids with the same face as her emerged from the sea, with colorful scales but these mermaids were not kind, they were vicious and flesh-eating creatures that would lure men to the sea to drown them and eat their flesh.

Asuang (deity)



lord Asuangs legacy the Aswang in Myths, Folktales , folklore

Anito ng mga Aswang

Anito Aswang or the Ancestor of Aswangs. Anito Aswang The god of evil and chaos had many worshippers and devotees in old Ibalong, and to them, he gave dark gifts. He gave them the power to transform and destroy their enemy, empowered by the night. To his most devoted priest and priestess he gave dark stones that came from his mouth, the stones turned into blackbirds that flew inside the mounts of the priest and priestess of Ibalong, they were able to transform into the creatures of the night that could take flight. To the other worshipers, he gave the power to transform into dogs and boars and all those who prowl the night with fangs and claws and long tongues. he gave them power and strength, but the dark gifts came with a prize, all those who received the gifts must feed on entrails, and flesh or blood or humans, and also must never go to salt waters for it is the domain of her daughters the vicious mermaids called Magindara ( thus all the Aswangs are fatally allergic to salt and salt water) and lastly they must respect and venerate the full moon in remembrance to lords Asuang's good friend and lunar deity Bulan.






The Birth of Aswangs: The Mythical Realm of Aswang, Shape-Shifting Creatures in Filipino Folklore



 Aswang stands as a testament to the vivid imagination and cultural intricacies of the Filipino people. Aswang, an umbrella term for various shape-shifting creatures, holds a fearsome reputation as beings that feed on human flesh, blood, and entrails. At the heart of this mythical realm is Asuang, a malevolent deity whose legacy persists through his worshippers – the Aswangs.

The Aswangs in Bicol folklore

Aswangs In Bicol mythology originating from the underworld called Gagambang or transformed mortal humans given dark gifts (black pearl or stone that turns into black chick or birds) by the deity, navigate the night with supernatural abilities, emphasizing their insatiable need for human flesh, blood, or entrails. As the sovereign of monsters, Asuang commands a legion of creatures collectively known as "aswang," that he send to scatter to the Visayas region. symbolizing fear and darkness in Filipino folklore.


The Legacy of the dark god Asuang:

Asuang, the dark deity reigning over the monstrous domain, is the progenitor of the Aswang mythos. Legends speak of Asuang as a powerful entity whose influence extends beyond the ordinary boundaries of the spirit world. His legacy is not confined to mere tales; it lives on through his worshippers, individuals granted dark gifts that transform them into creatures of the night.

Asuang god of evil and chaos



Transformation and Dark Gifts:

The genesis of an Aswang lies in a ritualistic transfer of power from Asuang to a human host. From the mouth of the god Asuang emerge black stones and, sometimes, black small birds. These objects are believed to carry the essence of the malevolent deity, thus transforming the host into a minion of Aswang. This transformation bestows upon the individual supernatural abilities and strength, particularly potent under the cover of night.

Aswangs: Creatures of the Night:

Empowered by the dark gifts, these devotees of Asuang become known as Aswangs. The night becomes their domain, and they navigate the shadows with otherworldly prowess. However, the macabre nature of their power comes with a sinister cost – an insatiable need to feed on entrails, flesh, or blood. This ghastly requirement binds them eternally to the chaotic and malevolent realm of their dark deity.



Asuang god of evil and chaos

Asuang deity in Western Visayas mythology

In Western Visayas mythology specifically in Capiz Mythology two deities are mentioned. Gugurang (Agurang) good deity and the evil deity Asuwang (Asuwang) who battled one another
Agurang: the good spirit who fought against Asuwang
Asuwang: the malevolent spirit who fought against Aguwang


The Sovereign of Monsters:

Asuang, as the sovereign of monsters and beasts, commands a legion of creatures collectively known as "aswang." These creatures share the malevolent deity's penchant for consuming human flesh, viscera, and blood. The monsters, bearing the name of their dark master, amplify the pervasive influence of Asuang over the mythic landscape, turning the very term "aswang" into a symbol of fear and the lurking darkness in the shadows.




Cultural Significance:

The myth of Aswang, deeply embedded in Filipino folklore, transcends mere tales of monsters and malevolent deities. It reflects cultural anxieties, the fear of the unknown, and the consequences of delving into forbidden territories. Aswang is not merely a creature; it is a cultural archetype that embodies the complexities and intricacies of Filipino beliefs, superstitions, and the perpetual struggle between light and darkness.


The mythical realm of Aswang, with its shape-shifting creatures and the malevolent deity Asuang at its core, is a captivating narrative that has endured through generations. Aswangs, with their dark gifts and sinister desires, continue to be a source of fear and fascination in Filipino folklore. As the sovereign of monsters, Asuang's legacy lives on, eternally casting shadows on the mythic landscape and symbolizing the darkness that resides in the collective imagination of the Filipino people.


the mythology surrounding Asuang offers a captivating exploration of the complex dynamics between gods, their interactions, and the profound consequences of their actions on the mortal realm. As the Aswang continues to haunt Philippine folklore, the enduring legacy of Asuang serves as a testament to the enduring power of myth to shape cultural beliefs and narratives, reminding us of the rich complexity inherent in the mythological heritage of the Philippines.





Bicol mythology 


The Filipino folklore surrounding the mythic realm of Aswang is a testament to the rich imagination and cultural nuances of the Filipino people. Aswang serves as an umbrella term for various shape-shifting creatures known for feeding on human flesh, blood, and entrails. At the center of this mythos is Asuang, a malevolent deity in Bicolano mythology, whose legacy lives on through his worshippers – the Aswangs.

Asuang, the dark deity, is the progenitor of the Aswang mythos, and legends describe him as a powerful entity with influence beyond the spirit world. His worshippers undergo a ritualistic transfer of power, marked by the emergence of black stones or pearls from Asuang's mouth. These objects carry the essence of the deity, transforming the host into an Aswang with supernatural abilities, particularly potent at night.

Empowered by dark gifts, Aswangs navigate the night with otherworldly prowess but are bound by a sinister cost – an insatiable need to feed on entrails, flesh, or blood. As sovereign of monsters, Asuang commands a legion of creatures collectively known as "aswang," amplifying his influence over the mythic landscape.

The myth of Aswang goes beyond tales of monsters and deities; it reflects cultural anxieties, fear of the unknown, and the consequences of exploring forbidden territories. Aswang is a cultural archetype that embodies the complexities of Filipino beliefs, superstitions, and the perpetual struggle between light and darkness.














Reminder

Avoiding Foreign Manipulation: Weaponizing myths and stories and using them as an excuse to attack, harass and even stalk storytellers or communities risks distorting their purpose. Myths are meant to unify, educate, or entertain, not to create division or hostility among Filipinos.



Filipino mythology belongs to everyone—Filipinos, Filipinix, and even foreigners. These stories are meant to unite, inspire hope, and empower. They are for all, ever-evolving yet forever a cultural treasure.


REMINDER

The orally transmitted mythology of the Philippines is intended for sharing and understanding. It is a dynamic narrative tradition that evolves over time, distinct from the standardized mythologies found in Western and European cultures. Unlike these established mythologies, the Philippine government has not mandated standardized versions of stories and legends.

Orally transmitted stories undergo variations and evolve over time, resulting in numerous different versions. There are many different version told by Filipinos, and retold by Filipinos.