DARUWANAK

Gods and monsters of Bicol

the origin of Locust

 the legend of the locust

In a bygone era, a head man ruled over a mystical valley, lush with enchantment and governed by his greed. His dwelling, nestled in the heart of this fertile land, echoed with the whims of his rule. Far from a benevolent leader, his insatiable desire led him to covet every grain of rice harvested by his people. Year after year, he extracted as much as he could from his subjects, filling his granaries until they teetered on the brink of bursting.

As fate wove its tapestry, the fifth year brought a blight upon the crops, and the people faced the ominous specter of starvation. They knew their salvation rested in beseeching their ruler to share the bounty stored in his barns. At first, fear gripped them, anticipating the datu's refusal. However, as the toll of hunger claimed the lives of countless children, desperation forged an alliance, compelling them to dispatch ambassadors to plead for mercy.

Seven chosen emissaries, in a quest for sustenance, ventured to the abode of the datu, invoking their dire need for rice to feed their families. Their pleas echoed through the mystical valley. Upon hearing their cries, the datu, shrouded in a cloak of arrogance, approached the door and gestured as if to cast the petitioners off the ladder ascending to his dwelling. In an unexpected turn, he lost his balance, plummeting to the ground, his head meeting the ladder's base with a resounding thud.

Believing their ruler had succumbed to the fall, the seven men made no move to aid him. Instead, they returned home, prophesying the imminent abundance of rice for all. Yet, the datu, not meeting his demise but rather left in a state of profound stupor, awoke the next morning to an eerie revelation. His granaries, pulsating with magical energy, erupted in a cacophony of sound, and the rice transformed into ethereal insects that dispersed into the mystical realm, disappearing from his sight. These mystical insects, born of the rice, were christened doron, owing to the enduring resilience of their ethereal skin.

the legend of the locust 

Many years ago, there was a leader who lived in a fertile valley, governing all its inhabitants. Unfortunately, he wasn't a good ruler; his greed led him to hoard all the rice produced by his people. Each year, he squeezed as much rice as possible from his subjects, filling his granaries to the brim over four years. In the fifth year, however, the crop failed, and the people faced starvation. Knowing they needed rice from the ruler's barns, they hesitated to petition him at first, fearing rejection. But as hunger took its toll, they decided to send representatives to beg for rice.

Seven men were chosen as ambassadors. Upon reaching the ruler's house, known as the datu, they pleaded for admittance, explaining their desperate need for rice to feed their families. In response, the datu, angered by their request, made a threatening gesture that caused him to lose his balance and fall. Striking his head on the ladder, the seven men assumed he was dead and, without offering help, returned home, spreading the word that rice would soon be plentiful for everyone.

Contrary to their belief, the datu survived the fall but was badly stunned. The next day, while inspecting his granaries, there was a loud explosion, and all the rice transformed into insects, disappearing from sight. These insects, originating from the rice, were named doron (from the Spanish word "duro" due to their tough skin).

REMINDER

The orally transmitted mythology of the Philippines is intended for sharing and understanding, not for appropriation, commercial exploitation, or the promotion of 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.

Summoning the Moon goddess in myths

 Summoning the Moon goddess in myths

"Halia" was a ritual performed during the full moon. Tribespeople would exit their homes, gather in the streets, and create a cacophony of noise to deter the serpent Bakunawa from devouring the moon. The ceremony also aimed to dispel malevolent spirits.

The ancient ritual of Halya, once a simple celebration of the full moon, gradually transformed over time into a mythical summoning of the goddess of the Moon, known as Haliya. As stories and myths evolve through generations, the Halya ritual took on deeper spiritual significance, incorporating elements of divine intervention and protection.

Originally, the festival of Halya was marked by extravagant festivities, characterized by the thunderous noise of drums, tambourines, and hollowed-out logs. The purpose of the celebration was to honor the full moon and ward off the threat of the Baconaná (Bakunawa), a feared creature believed to devour the moon, plunging the world into darkness. The disappearance of the moon during eclipses reinforced this belief, as the people interpreted it as evidence of the Baconaná's influence.

Haliya Moon goddess

As the ritual evolved, so too did the mythology surrounding it. Over time, the people began to personify the protective forces of the moon, giving rise to the concept of Haliya, the goddess of the Moon. Haliya became a symbol of strength and defense, defending the male lunar deity Bulan from the threat of the Bacunawa

In the revised narrative, participants in the Halya ritual not only celebrated the beauty of the full moon but also invoked the protective powers of Haliya to safeguard their world from darkness and disaster. The ritual took on a deeper spiritual significance, as participants believed they were actively engaging with divine forces to ensure the prosperity and well-being of their community.

The culmination of the ritual was marked by feasting and revelry, as participants indulged in tuba and enjoyed the bounty of the land. However, underlying the festivities was a sense of reverence and awe for the mythical beings they invoked and the cosmic forces they sought to appease.

Thus, the ancient ritual of Halya transformed into a mythical summoning of Haliya, the goddess of the Moon, as the people's beliefs and traditions evolved over time.

Bulan the god of the Moon and Haliya 

The ritual of Halia was originally performed during the full moon, where tribespeople would gather in the streets, making loud noises to scare away the serpent Bakunawa, believed to try to devour the moon. The ritual was also meant to ward off evil spirits.

Over time, this simple ceremony evolved into the Halya ritual, which took on greater spiritual meaning. People began to believe they were calling upon Haliya, the goddess of the Moon, to protect the lunar god Bulan from Bakunawa's threat.

BUWAYA - BIKOL MYTHOLOGY

 

BUWAYA OR BUAYA are mythological creatures depicted as giant, intelligent, and formidable creature. These monstrous beings, resembling colossal crocodiles, and humanoid crocodile men in Philippine mythology predominatly in Bicol mythology. Most were slain by Handiong and Oryol,turning the Bicol River red with their blood. The survivors, along with Sarimao, were banished to Mount Kulasi.

.In the tales of Bikol mythology, the depictions of the Buwaya are diverse, featuring variations that include both giant crocodiles and entities that are a blend of half-men and half-crocodiles. One notable account comes from the epic Ibalong, describing the Buwaya as a tribe of crocodile men capable of transforming into massive crocodiles. In this epic, the hero Handyong, supported by the demigoddess Oryol, engaged in combat with these colossal crocodile beings, resulting in the Bicol River being stained red with their blood. The survivors, including Sarimao, faced banishment to Mount Kulasi.

Within the Bikol mythology, different stories suggest the existence of two factions of the Buwaya — one being the crocodile-men, and the other comprising giant intelligent crocodiles. Legend has it that these creatures, resembling fierce reptilian beings with crocodile-like features, inhabited the waters of Ibalong. Their ability to transform into tall, humanoid figures while on land added to their enigmatic nature. Despite the efforts of the heroes of Ibalong to eliminate many land beasts and monsters, the Buwaya, dwelling in the waters, persisted as a formidable force.

Bikolano stories paint a vivid picture of the Buwaya as an all-male monstrous race, with a unique procreation requirement involving human women. Known for their vicious temperament and shape-shifting abilities, these beings could appear as patches of land in the water or take on the formidable form of huge crocodiles. On land, they manifested as towering, muscular men with impenetrable scales and razor-sharp teeth.

The infestation of the Buwaya in the waters of Ibalong endured until the god Bulan descended and managed to tame a significant portion of them. The hero of Ibalong, with the indispensable assistance of Oryol, played a pivotal role in purging the land and seas of the Buwaya race. Their efforts resulted in the slaughter of many Buwaya, clearing the way for the establishment of a new colony in Ibalong. Faced with this menacing threat, the people of Ibalong turned to the lord Magindang, seeking divine protection through prayer.

Buwaya - The Giant Intelligent Crocodile Monsters:

1. Physical Characteristics: The Buwaya is described as a gigantic crocodile, lurking in the rivers and swamps of Ibalong. Its immense size, powerful tail, and razor-sharp teeth make it a fearsome entity. Unlike ordinary crocodiles, the Buwaya possesses an exceptional level of intelligence, allowing it to outsmart and strategize against those who venture into its territory.

1. Menace to Ibalong:

2. The Buwaya is often portrayed as a menace to the people of Ibalong, posing a significant threat to communities living near waterways. Its intelligence makes it a cunning adversary, capable of devising tactics to catch its prey and defend its territory. The presence of the Buwaya becomes a source of fear and danger in the mythical landscape.

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4. Heroic Confrontations:

5. Heroes like Handyong and Bantong embark on heroic quests to confront and defeat the Buwaya. These encounters are epic battles that showcase the heroes' strength, bravery, and wit. Overcoming the intelligent giant crocodile is symbolic of triumph over adversity and the restoration of peace to Ibalong.

Humanoid Crocodile Men:

1. Origins and Characteristics:

2. In addition to the giant crocodile monsters, Bicolano mythology introduces humanoid crocodile men. These beings are often depicted as part-human, part-crocodile, possessing both humanoid and reptilian features. Their appearance is marked by scales, snouts, and tails, combining the characteristics of humans and crocodiles.

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5. Cultural Significance:

6. The presence of humanoid crocodile men adds a unique layer to the mythology, representing a fusion of the natural and supernatural. These beings may symbolize the harmonious or tumultuous relationship between humans and the wild, embodying the interconnectedness of the mythical world with the everyday lives of the people.

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8. Roles in Narratives:

9. The stories involving humanoid crocodile men may vary, with some tales portraying them as benevolent guardians or mythical beings with mystical knowledge. In other narratives, they are antagonistic figures abducting women, challenging heroes on their quests and embodying the untamed forces of nature.

Menace of the Giant Crocodiles:

1. Vicious Infestation:

2. Giant crocodiles, known as the Buwaya, infested the rivers, lakes, and seas of Ibalong, creating a menacing presence that struck fear into the hearts of the people. With their enormous size and vicious nature, they posed a significant threat to communities living near waterways.

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4. Celestial Transformation:

5. The narrative takes a mystical turn when the Moon god Bulan descends to bathe in the waters of Ibalong. The radiant countenance of Bulan has a transformative effect on some of the giant crocodiles, taming their ferocity and changing their once-hostile behavior. This celestial intervention adds an element of wonder and divine influence to the narrative.

Heroic Confrontation and Magical Intervention:

1. Hero Handiong's Quest:

2. The hero Handiong emerges as the courageous figure tasked with confronting the giant crocodiles. With the intent to rid Ibalong of this menacing presence, Handiong embarks on a perilous quest to face the formidable creatures.

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4. Demi-Goddess Oryol's Assistance:

5. The demi-goddess Oryol plays a crucial role in Handiong's quest. With her magical abilities, particularly her enchanting voice, Oryol becomes an instrumental force in the hero's efforts to overcome the giant crocodiles. Her voice lures and kills many of the creatures, contributing to the hero's victories.

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Rivers Turned Red:

1. Bloody Battle: The heroic duo of Handiong and Oryol engages in fierce battles against the giant crocodiles and humanoid crocodile men. The confrontations are intense, resulting in a significant number of mythical creatures being slain in the process.

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3. Symbolic Triumph: The battles are so intense that the rivers of Ibalong run red with the blood of the defeated creatures. This visual imagery symbolizes the triumph of the heroes over the supernatural forces that once infested the waters and posed a threat to the people of Ibalong.

Banishment to Mount Kulasi:

1. Survivors' Fate: As the epic battles unfold, some of the giant crocodiles and humanoid crocodile men manage to survive. Along with Sarimao, a notable figure in Bicolano mythology, the survivors are banished and sealed within Mount Kulasi. This act serves as a means of safeguarding the land from their potential return.

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.

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.

MASARAGA

MASARAGA

 

Masaraga, a mythical princess in Bicol mythology, is described as a short yet extraordinarily beautiful figure with golden-brown skin. Despite her stature, she exuded strength, industriousness, and a devout nature, frequently praying to the gods. Her aspiration was to acquire the knowledge and secrets of the gods to bring prosperity to Ibalon.  She was killed by demigoddess Oyol and the Banogthe ground where Masaraga fell to her death Mount Masaraga appeared. Masaraga was also the sister of Malinaw and Magayon.

MASARAGA

Chosen among the loveliest maidens, the three sisters were selected to dance in the rituals of ''atang'' for their entire colony. Although initially reluctant, Magayon, guided by her eldest sister Masaraga, eventually joined the dance.

Favored by the gods for her virtuous deeds and visionary plans for Ibalon, Masaraga's pursuit of divine knowledge proved to be a double-edged sword. This endeavor, although earning her divine favor, ultimately led to her demise and that of her sister Malinao. Gugurang, impressed by Masaraga's dedication, granted her insights into herbs, potions, and practical healing.

However, this newfound knowledge angered Oryol, the daughter of the deity Asuang. In retaliation, Oryol summoned the Banog, a winged monster with a hybrid form of half-man and half-bird. The goddess commanded the Banog to fly and execute Masaraga for acquiring the gods' secrets. Following Oryol's command, the Banog ascended to where Masaraga was, scooped her, and flew to great heights. Tragically, the Banog dropped Masaraga from their lofty perch.

Upon witnessing the fate of the three sisters, the gods, in remembrance of the ground where Masaraga met her tragic end, manifested Mount Masaraga—a somber and eternal memorial to the princess and her ill-fated journey.

THE LEGEND OF MASARAGA 

Long ago, in a time veiled by the mists of antiquity, there dwelled a tribal chief and his wife in the heart of the forest. Their daughter, Masaraga, harbored an affinity for the earth, tending to its verdant realms with tender hands. Each day, she would wander, her heart attuned to the whispers of nature's secrets.

In the depths of the woods, Masaraga encountered Amugis, a man of ethereal grace with fair skin and enigmatic origins. Under his tutelage, she learned the mysteries of the land, the potent herbs with their eldritch saps, and the hidden paths that wound through the wilderness.

But as Masaraga blossomed into womanhood, her father decreed that she must take a husband. News of her beauty and skill reached the ears of Banog, chief of the Kabatuan tribe. Banog, possessed of formidable power and rumored to be raised by creatures of darkness, sought her hand fervently.

Yet Masaraga's heart belonged to Amugis, and when Banog demanded her hand, she hesitated. Banog, incensed, set a dire ultimatum, threatening to claim her by force if she did not consent by the next full moon.

Faced with the specter of Banog's wrath, Masaraga confided in Amugis, who vowed to protect her at any cost. As the full moon rose, Masaraga declared her love for Amugis, defying Banog's claim. Enraged, Banog transformed into a monstrous bird, seizing Masaraga and soaring into the heavens.

But Amugis, wielding the magic of Taguhalin, pursued them, his form shifting into that of a white bird. A harrowing chase ensued, culminating in a fateful confrontation atop Mount Iriga. In the tumult, Banog's grip tightened around Masaraga's throat, sending her plummeting to the earth below.

Desperate to save her, Amugis sacrificed himself, transforming into a mighty tree to catch her fall. Yet, despite his valiant efforts, Masaraga's life slipped away, her breath stolen by the cruelty of fate.

In the aftermath, Tagaltawan, the forest god disguised as a man, intervened, vanquishing Banog and enshrining Masaraga's remains within the earth. Over time, the mound swelled, birthing the majestic Mount Masaraga, its slopes adorned with the progeny of Amugis and Masaraga's eternal love.

Thus, in the annals of Albay's history, the legend of Masaraga endures, a testament to the enduring power of love and the indomitable spirit that dwells within the heart of the earth.

MASARAGA IN TATLONG BULOD

Ang Tulong bulod

The legend of the three mountains(volcanoes) of Bicol

Long ago there was a rich land called Ibalon, where the people venerated their gods and in return was bountiful catch and harvest and fine weather. One of the colonies ruled by Datu Makusog(his name means strong) and his wife Diwani, the had two daughters named Malinao and Masaraga. Later Diwani became pregnant with her youngest daughter which they named Magayon. The three grew up to be the loveliest maidens in all of Ibalon, specially Magayaon. Masaraga was of short stature and was a brown beauty, she was strong willed and industrious and prayed to the gods often. She wanted to learn the knowledge and secrets of the gods so Ibalon could prosper more.  Malinao is lithe and soft spoken is of a different beauty and character she is very light of skin and was forbidden to go out of their abode. Youngest and most beautiful was Magayon Beautiful but proud and moody, some say she was blessed with having golden-copper  skin and copper colored hair.

The three sisters being the loveliest maidens were chosen dance for their whole colony the rituals of ''atang'' but Magayon being stubborn refuses, but is later conviced by her eldest sister Masaraga.
Masaraga was favored by the gods for her deeds and her plans for Ibalon, but it was also the thing that would lead to her demise and hr sister Malinao's demise. Favored by Gugurang she had learned the secrets of herbs and potions and practical healing. But this angered Oryol who was the daughter of the deity Asuang. Oryol sang and her lovely voice called the Banog. The Banog was winged monster half-man and half-bird. Oryol commanded the Banog to fly and kill Masaraga for she had learned the secrets of the gods. And so the Banog did as commanded and went to where Masaraga was and scooped her and flew high. When they were high enough the Banog dropped Masaraga.

Oryol thinking that Masaraga had told the secrets of the gods to her sister Malinao also plotted to kill her.Malinao was a maiden who rarely leaves their abode, and when she does she is always carried in a hammock or a basket by their slaves. She was well kept for because she is much favored by the god of the sea Magindang. For her light skin reminds the sea god of Bulan, the god of the moon. ever since Malinao was born their had always been a bountiful catch from sea, and when Malinao is sad their fisher men could not catch fish. Oryol had to think of how to kill Malinao. She transformed herself into a appearance of Masaraga.  Masaraga(who was Oryol in disguise) tricked Malinao into coming with her to the shallow waters. She carried Malinao on her back, Oryol sang and her beautiful voice called the vicious Magindara (mermaids) She threw Malinao to the water and the vicious mermaids did the rest.

So lastly Oryol had to deal with the proud Daragang Magayon. Magayon had many suitors. Among her many suitors were nobles, and one of them was  Datu Pagtuga(Eruption) of the Iraga. Datu Pagtuga brought with him many baskets filled pearls dived from the deep sea, and as many gold as his servants could carry, he thought that he could win over Magayon's heart with riches. But Magayon was proud of her beauty and of her status, she rejected Datu Pagtuga and her other suitors. One day a young noble and his men arrived in Datu Makusog's territory. It was Gino(prince) Panganoron or as his men called him Gino Ulap (Ginoong Ulap/Prince Cloud) to seek a bride. Ulap has heard of the beauty of Daragang Magayon and has come a long way just to see her. Panganoron had light skin and the people said that it is because his mother was of the wind people (tawong lipod)
some say his mother was a mermaid. So Gino Panganoron was captivated by Magayon's beauty, Panganoron was patient with Magayon. 

Daragang Magayon

One day Magayon went to the river called Yawa. Oryol was waiting for Magayon, She used her voice to charm Magayon into going to the river and had made sure that the stones were slippery, Oryol also had mermaids there to drown Magayon once she fell on the river. So as planned Magayon came and and slipped into the river where she almost drowned if not Ulap(Panganoron) who saves Magayon
He carried her home, When they arrived he threw his spear in front of Magayon's abode proclaiming he wants to marry her. The proud Magayon now humbled accepts the proposal, grateful that the noble Ulap saved his remaining daughter Datu Makusog agrees to the wedding. Ulap must return to his land for the preparation of their wedding, and also to bring treasures from his land as a gift to his soon to be bride.
Oryol angered that her plan to kill Magayon failed thought of another plan. She sang, her beautiful voice implanted evil thoughts on Datu Pagtuga's head.
When Datu Makusog was hunting Datu pagtuga and his men abducted him
He threatened Magayon telling her he will kill his father and wage war if she refuse to marry him.
Against her will and her heart she agrees.
Ulap heard of the horrible news and he wasted no time returning to Rawis On their wedding day
Ulap and his men arrived and rained arrows over Pagtuga and his men. A great battle instead of a wedding feast took place. Ulap was able to defeat Pagtuga
Magayon jubilant runs over to her beloved but as she was about to hold him, an arrow struck her from behind. Ulap shocked by this let his guard down which Linog (Pagtuga's most loyal warrior) saw as his chance, he struck Ulap using a spear Datu Makusog killed the man who struck Ulap using his bolo(large single-edged knife).They buried the two young lovers together

Daragang Magayon

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The gods had saw what had happened to the three sisters, In remembrance to the ground where Masaraga fell to her death Mount Masaraga appeared,

and in the place where Malinao drowned Mount Malinao appeared.

Lastly where Magayon and Panganoron were buried Mount Magayon now called mount Mayon is now located.

People believe that when clouds cover the top of Mayon volcano, it signifies that Ulap is kissing Magayon