Juan and the Buringcantada

 Juan and the Buringcantada is a popular foltake in Bicol many versions are told. The adventures of Juan.

 Buringcantada, a giant with one eye in the middle of his forehead and with two long tusks that projected from the sides of his mouth

Juan and the Buringcantada

Juan and the Buringcantada

Once upon a time, nestled in the enchanting mountains of Albay in the land of Bicol, there lived a humble couple blessed with a son named Juan. Tragedy struck their blissful abode when Juan's father departed from the world before the boy turned five. As Juan blossomed into adolescence, a curious trait emerged – he was incredibly lazy. Labor and toil held no appeal for him, and he declined to aid his mother in the daily quest for sustenance. Despite this indolence, Juan's mother cherished him dearly, shielding him from the harsh sun and allowing his lethargy to flourish. Each afternoon, while his kind-hearted mother worked diligently, Juan wandered through fields on aimless strolls. His mother, with a generous spirit, instilled in him the importance of aiding those in need. One fateful afternoon, Juan encountered two carabaos engaged in a fierce battle. Moved by his mother's teachings, Juan intervened to assist the wounded beast, only to be injured himself in the process. A passing stranger rescued him and took him to his home, leaving Juan's mother distressed at her son's recklessness. Upon recovery, Juan, driven by an insatiable desire for wealth, persuaded his mother to accompany him on a quest. Along their journey, they discovered a mystical axe, a long rope with mysterious potential, and a resonant drum by the riverbank. Undeterred by his mother's reservations, Juan collected these magical artifacts, convinced of their future use. Their adventure led them to a grand mansion after a week of wandering. Eager to explore its secrets, Juan, persistent as ever, persuaded his cautious mother to join him. The halls were adorned with flowers and leaves, but their attention was drawn to a peculiar hole in the dining-room ceiling. Juan devised a plan to hide in the ceiling, armed with the axe, the rope, and the drum. As they concealed themselves, a fearsome giant named Buringcantada, with a single eye in the center of his forehead and menacing tusks, entered the hall with his retinue. When dinner commenced, Juan, unable to contain himself, recited a magical incantation from the ceiling. The Buringcantada, enraged, demanded proof of Juan's presence. Displaying the magical artifacts, Juan astonished the giant. In a bid to terrify Juan, the Buringcantada requested the sound of his stomach. When Juan beat the drum, an otherworldly resonance sent the giant and his entourage fleeing in fear. Juan and his mother descended from their hiding place to discover the mansion filled with riches, left abandoned by the Buringcantada, who dared not return after the encounter with the enchanting duo. And so, Juan and his mother lived happily ever after in their newfound wealth, thanks to the magical journey that unfolded in the mystical land of Bicol.

Juan and the Buringcantada

Juan and the Buringcantada

Long ago deep within the haunting mountains of Albay in the Philippines, dwelled a desolate couple and their lone offspring, Juan. At the tender age of five, tragedy befell the family as Juan's father succumbed to the cruel hands of fate. Growing up, Juan metamorphosed into a lethargic soul, harboring an aversion to toil and an unwillingness to aid his mother in securing their meager sustenance. Despite his indolence, Juan basked in the unwavering love of his mother, who shielded him from the scorching sun, allowing his idleness to burgeon. Each afternoon, as his mother toiled, Juan would embark on aimless walks. A compassionate woman, she implored her son to assist anyone in need during his strolls. One fateful afternoon, witnessing a brutal clash between two carabaos, Juan, prompted by his mother's teachings, intervened to aid the dying beast. Yet, the very creatures turned on him, piercing his back with their formidable horns. A passing stranger discovered him and conveyed him to his abode. Learning of her son's foolhardiness, Juan's mother was overcome with distress. Recovering swiftly, Juan, driven by an inexplicable urge, beseeched his mother to accompany him in search of wealth. Reluctantly, she acceded to his persistent plea. Along their journey, they stumbled upon an ominous axe, wielded by Juan as a dark omen of the impending events. Further ahead, a lengthy rope obstructed their path; Juan insisted on claiming it, envisioning its future utility. Soon after, they encountered a foreboding riverbank, where a colossal drum lay in their path, tempting Juan to seize it. A week of wandering brought them to a looming mansion. Desiring to explore its mysteries, Juan persuaded his wary mother to join him. Inside, they discovered opulent decorations, but their attention was captivated by a hole in the dining-room ceiling. Juan devised a plan to hide within the ceiling to unveil the enigmatic owner. With axe, rope, and drum in tow, they ascended to their concealment. As fate would have it, the Buringcantada, a monstrous being with a single eye in the center of his forehead and menacing tusks protruding from his mouth, entered with his entourage. When dinner was served, Juan boldly recited an incantation from the ceiling. Enraged, the Buringcantada demanded proof of Juan's presence, prompting him to reveal the rope and the axe. In a crescendo of terror, Juan's mother urged him to stay still. The Buringcantada, astonished, insisted on hearing the sound of Juan's stomach. When Juan beat the drum, an unearthly resonance echoed, causing the entire assembly to flee in fear. With the Buringcantada and his retinue vanquished, Juan and his mother descended from their concealed perch. The mansion, now their sanctuary, harbored untold riches, while the Buringcantada's dwelling remained abandoned, haunted by the echoes of their supernatural encounter.

Juan and the Buringcantada

A long time ago, when the Bicols had not yet been welded into one tribe, there lived a couple in the mountains of Albay who had one son, named Juan. Before the boy was five years old, his father died. As Juan grew up, he became very lazy: he did not like to work, nor would he help his mother earn their daily bread. Despite his laziness, Juan was dearly loved by his mother. She did not want him to work in the field under the hot sun. Because of his mother’s indulgence, he grew lazier and lazier.

Every afternoon Juan used to take a walk while his mother was working. She was a kind-hearted woman, and often told her son to help anybody he met that needed help. One afternoon, while he was walking in a field, he saw two carabaos fighting. One was gored by the other, and was about to die. Juan, mindful of what his mother told him, went between the two animals to help the wounded one. Suddenly the two animals gored him in the back, and he fell to the ground. A man, passing by, found him, and took him to his home. When Juan’s mother learned why her son had been gored, she was greatly distressed that her son was so foolish.

Juan soon recovered, and one day he invited his mother to go with him to look for money. He insisted so hard, that finally she agreed to accompany him. On their way they found an axe, which Juan picked up and took along with him. They had not gone much farther, when they saw a long rope stretching across the road. Juan’s mother did not want him to take it, but he said that it would be of some use to them later. By and by they came to a river, on the bank of which they found a large drum. Juan took this with him, too.

When they had been travelling about a week, they came upon a big house. Juan said that he wanted to go see what was in the house, but his mother told him that he should not go. However, he kept urging and urging, until at last his mother consented, and went with him. When they reached the hall, they found it well decorated with flowers and leaves. They visited all the apartments of the house; and when they came to the dining-room, they saw a large hole in the ceiling. Juan told his mother that they had better hide in the ceiling until they found out who the owner of the house was. The mother thought that the plan was a wise one; so they went to the ceiling, taking with them the axe, the rope, and the drum.

They had not been hiding many minutes, when the Buringcantada, a giant with one eye in the middle of his forehead and with two long tusks that projected from the sides of his mouth, came in with his friends and servants. When the dinner was ready, the servant called his master and his guests into the dining-room. While they were eating, Juan said in a loud voice,—

“Tawi cami
Sa quisami
Qui masiram
Na ulaman.”

The Buringcantada was very angry to hear the voice of a man in the ceiling, and he said in a thundering voice, “If you are a big man like me, let me see one of your hairs!”

Juan showed the rope from the hole in the ceiling.

Astonished at the size of the hair, the Buringcantada said again, “Let me see one of your teeth!” Juan showed the axe.

By this time Juan’s mother was almost dead with fear, and she told her son not to move.

After a few minutes the Buringcantada said again, “Beat your stomach, and let me hear the sound of it!” When Juan beat the drum, the Buringcantada and all the guests and servants ran away in fright, for they had never heard such a sound before.

Then Juan and his mother came down from the ceiling. In this house they lived like a rich family, for they found much money in one of the rooms. As for the Buringcantada, he never came back to his house after he left it.

Bicolano caste system

 In ancient Bicolano society, there were distinct social classes, each with specific roles and responsibilities. These classes included the dato or principal leaders, the oragon or warriors, the dulujan or day laborers, and the oripon or slaves. The hierarchy was well-defined, with each class playing a crucial part in the community's functioning and governance.

Ruling Class — Maginoo/Kadatuan

Warrior Class —Oragon (Mandirigma)

Timawa — Free people/Commoners

Tributaries — Duluyan

Slaves — Oripon

1. Dato: The dato were the principal leaders or chieftains. They held the highest status in the community and were responsible for governance, decision-making, and leading their people. They wielded significant influence and authority over the other classes.

2. Oragon: The oragon were the warriors of the society. Their status could be acquired through success in battle or through significant debts that led to their service. These warriors were essential for the protection and expansion of their territories and were respected for their bravery and combat skills.

3. Dulujan: The dulujan were the day laborers or tributants. They performed various tasks essential for the community's daily functioning and sustenance. Ministers of worship, known as Asog, were part of this class.

4. Oripon: The oripon were the slaves. They were at the bottom of the social hierarchy and performed the most menial tasks. Their status could be inherited, acquired through capture in war, or as a result of debt.

The Role of Asog and Baliana in Religious Practices

Asog: The Asog were effeminate men who served as ministers of worship. They wore necklaces, earrings, and even dressed as women, mimicking their gestures, speech, and behaviors. Their role in religious ceremonies often included making the audience laugh with their provocative and comical actions. The Asog were typically unmarried, allowing them more freedom to fulfill their religious duties whenever needed. The practice of pagturi, or circumcision, was observed among them, though it did not hold the same religious significance as it did in other cultures.

Baliana: The baliana were women who acted as sacrificial ministers. Known for their cunning, eloquence, and manipulative skills, they played a crucial role in the spiritual and social life of the tribe. They were adept at convincing the tribe of their supernatural abilities and often received gifts for their services. The baliana lived among the common people, serving as consultants and healers, particularly in matters related to illness and suffering. Their influence was significant, and they were often seen as obstacles by missionaries attempting to convert the local population to Christianity.

Oragon: Initially, the term "Oragon" denoted courageous leaders within tribal and colonial contexts. These individuals were known for their martial prowess, bravery, and commitment to protecting their communities. Often, they acquired land and wealth due to their influential positions. With the arrival of the Spaniards, the oragons commanded widespread respect and were quick to oppose instances of oppression, emerging as key figures in the resistance against colonial rule. However, the colonizers sought to undermine their reputation, associating negative connotations with the term "Oragon." Despite this, in ancient Bicolano history, "Oragon" signified strength, bravery, and wisdom—attributes of a dignified and valorous individual.

Cultural and Social Dynamics

The ancient Bicolano society was complex, with each class contributing to its overall structure and function. The dato provided leadership, the oragon ensured protection, the dulujan supported daily operations, and the oripon performed essential labor. Meanwhile, the Asog and baliana played vital roles in religious and cultural practices, maintaining traditions and influencing the spiritual beliefs of the community.

LAQUI in Bicol mythology

LAKI

The Laki or Laqui In Bicol mythology A Laki is a creature with an upper body that resembles that of a human. It boasts a well-defined chest, muscular arms, and a human-like, albeit ugly, face. The lower body of the Laki is distinctly goat-like, characterized by hooved legs and a fur-covered hindquarter. A Laki  originates from the mischievous Yasaw, a dark-skinned entity resembling small children known for its playful nature and love for pranks. When a Yasaw is punished by Aswang, a deity in Bicolano mythology, for perceived laziness in scaring people, it undergoes a transformation into the fearsome Laki or Laqui. In other stories is a type of Asuang that are once Yasaw who have tasted human blood. The once playful pranksters will become flesh eating monsters once they taste human blood

LAQUI

LAKI

LAQUI

The Laki possesses distinct characteristics, featuring hooves resembling those of a goat, skin mirroring the texture of a goat, and an ugly human face. Despite its nightmarish appearance, the Laki is incapable of directly causing harm to humans. Instead, it startles night travelers with its shrill, piercing sounds, creating an atmosphere of eerie surprise. The Laki's existence and transformation unfold within the mythical realm of Bicolano folklore, showcasing the intricate relationships between divine retribution, mischief, and supernatural consequences.

Magindara

Magindara were believed to be beautiful creatures that dwell in the salt waters of Bicol. some myths say they are the daughters of the deity Asuang. They are believed to be beautiful with the upper body and face of lovely maidens with long flowing hair, and the lower part of their bodies like colorful fish's tail.

They were believed to be vicious creatures capable of luring men not only with their physical beauty but also by the beauty of their voices. They would sing beautifully to captivate men and lure them, only to drown them and eat their flesh. Vicious as they were it is also believed that they do not harm children for innocence and purity is poisonous to them.

 In folklore and mythology

Maguindara or Magindara is a demigoddess in Bicol mythology one of the Irago ( half monster half deity daughters of Asuang) it is also the namesake of the vicious but beautiful mermaids of the waters of Bicol. Magindara 

Magindara is a demi-goddess in Bicol, daughter of the deity Asuang and sister to Oryol.  Magindara has a beautiful voice that can call rain,winds and storms or calm them  Magindara was said to be sweet and tender hearted unlike Oryol who was always smart and cunning. Asuang wanted to make chaos and asked her daughter to call a storm but Magindara being kind did not want to harm the people of Ibalong. She was banished to the sea by her father Asuang for disobeying him. Later beautiful but vicious mermaids appeared in the seas of Ibalong and were namesake Magindara

Magindara were believed to be beautiful creatures that dwell in the salt waters of Bicol. some myths say they are the daughters of the deity Asuang. They are believed to be beautiful with the upper body and face of lovely maidens with long flowing hair, and the lower part of their bodies like colorful fish's tail.

ALAMAT NG MAGINDARA

Noong Lumang panahon sa Ibalong na ngayon ay ang Bikol. Ang diyos ng kasamaan at poon ng mga Halimaw ay may dalawang magandang anak na babae. Kalahating diyos kalahating halimaw. Ang maganda ngunit tusong si Oryol na ang pang ibabang katawan ay higanteng ahas, ang ikalawang anak ni Asuang ay ang maamo at mayuming si Magindara na ang katawang pang ibaba ay buntot ng isda. Isang araw inutusan ni Asuang na maghasik ng kaguluhan sa Ibalong ang kanyang mga anak. Si Oryol gamit ang kanyang magandang tinig ay kumanta at mga halimaw ay nabighani, inutusan ni Oryol na salakatin ng mga halimaw ng mga pananim sa buong Ibalong. Ang magandang tinig ni Magindara ay may kakayahang utusan ang ulan at bagyo, Maaring gumawa ng malakas na bagyo at daluyong si Magindara upang lunurin ang Ibalong. Ngunit dahil sandyang mabait at malinis ang puso ni Magindara ay siyay umawit upang diligan ng mahinang ulan ang mga pananim sa buong Ibalong na nagbunga ng masaganang ani, lalong yumabong buhay at masaya ang mga mamayan ng Ibalong. 

Galit na galit ang diyos na si Asuang, sakanyang galit ay napagsalitaan ng masama ang kanyang anak, bilang kaparusahan ay ipintapon niya si Magindara sa kaibuturan ng karagatan. Maraming tao ang lumipas mula sa dagat ay umahon ang mga magagandang nilalang na kalahating isda. Nagagandahang nilalang na may makukulay na buntot. Mga bantay dagat na kung tawagin ay Magindara.

The Vicious Nature of Magindara

In Bicolano myths, the Magindara are notorious for their viciousness. Legends tell of these alluring mermaids using their physical beauty and enchanting voices to captivate men, luring them into the depths of the waters only to drown and devour their flesh. Despite their malevolence, a curious twist in their nature reveals a peculiar vulnerability – they do not harm children. The innocence and purity of children are believed to be poisonous to the Magindara, offering a glimpse into the complexity of these mythical beings.

The Moon and the Mermaids

The god of Evil and Chaos wanted revenge on his brother Gugurang after punishing him. The evil god Asuang planned on abducting the lunar god Bulan who was undisputedly Gugurang's favorite.
According to legends the young lunar deity had the hobby of descending from the heavens to bathe in the waters of Bicol, so the Evil god Asuang sent the vicious mermaids known as Magindara to capture him. A horde of vicious mermaids awaited the descent of the lunar god, but upon his arrival Bulan was said to be so beautiful and luminous that not only did the vicious mermaids forgot their task, they also became tamed, and instead of abducting the lunar god, the mermaids played with him as if they were children. Thus the myth how the god of the moon Bulan turned the vicious sea creatures into friendly and playful mermaids.

Magindara the demigoddess

Magindara was also a name of a demi-goddess in Bicol, daughter of the deity Asuang and sister to Oryol. Magindara was said to be sweet and tender hearted unlike Oryol who was always smart and cunning. Asuang wanted to make chaos and asked her daughter to call a storm but Magindara being kind did not want to harm the people of Ibalong. She was banished to the sea by her father Asuang for disobeying him. Later beautiful but vicious mermaids appeared in the seas of Ibalong and were namesake Magindara

Magindara's Genealogy:

Magindara, a name resonating with grace and benevolence, is introduced as the daughter of the notorious deity Asuang and the sister of Oryol, another prominent figure in Bicolano folklore. Unlike her father, associated with evil and chaos, and her cunning sister, Magindara stands out for her sweet and tender-hearted nature, marking her as a symbol of compassion amidst the tumultuous tales of the Bicol region.

Familial Discord and Divine Request:

The myth takes an intriguing turn as Asuang, the god of Evil and Chaos, desires to unleash havoc upon the world. Seeking an instrument to manifest chaos, Asuang turns to Magindara, his own daughter, to call forth a storm that would bring disorder to the realms. This divine request forms the crux of Magindara's narrative, showcasing a clash between familial loyalty and the greater cosmic order.

Magindara's Act of Defiance:

Contrary to her father's malevolent intentions, Magindara's innate kindness prevails over the call for chaos. Instead of succumbing to her father's request, she chooses to disobey, standing against the tide of destruction. This act of defiance sets Magindara apart, highlighting her moral compass and compassion in the face of divine command.

Banishment to the Sea:

In response to Magindara's disobedience, Asuang enacts a punishment befitting her benevolence. Magindara, banished by her own father, finds solace in the depths of the sea. This banishment, however, is not merely a punitive measure; it becomes a transformative event that shapes the folklore of the Bicolano waters.

Vicious Mermaids and the Legacy of Magindara:

Aswang ng Dagat

The consequence of Magindara's banishment unfolds as the seas of Ibalong witness the emergence of beautiful yet vicious mermaids. These enchanting beings, forever named after the benevolent demigoddess, carry both the beauty and the danger associated with their predecessor. Magindara's legacy lives on in the dichotomy of these sea creatures, embodying the complexities of filial bonds, divine intervention, and the transformative power of kindness.

Magindara, the benevolent demigoddess of Bicolano mythology, transcends the conventional narratives of divine obedience. Her act of defiance against chaos and her subsequent banishment lay the foundation for a rich and intricate folklore that weaves together themes of family, morality, and transformation. As the seas of Ibalong echo with the songs of the Magindara and her legacy, the demigoddess stands as a testament to the enduring power of compassion in the face of cosmic discord.

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.

Juan and his friends

In the enchanting setting of Bicol, Juan, accompanied by his six whimsical companions, embarks on a lighthearted adventure to the river for a refreshing bath. However, the merriment takes an unexpected turn in the "Episode of the Miscounting." As the group journeys home, they become aware of the absence of one companion, casting a somber shadow over their spirits.

In the midst of their melancholy, fate leads them to encounter another despondent young man on the way. He implores the seven to hasten to his home, where his ailing mother awaits her final moments. Entrusted with the solemn duty of comforting the dying woman until the son's return, the seven companions dutifully agree.

As they sit by the bedside of the ailing mother, Juan, in his innocence, mistakes a conspicuous mole on her forehead for a bothersome fly. Attempts to brush it away prove futile, leading Juan to employ a piece of bamboo in a misguided attempt to rid her of the imaginary pest. Unfortunately, the son returns to find his mother has passed away during his absence.

Facing an unforeseen responsibility, the grieving son requests the seven companions to perform the solemn task of burying his mother. Wrapping the lifeless body in a mat, they set out for the cemetery. However, the journey takes an unexpected turn as the body slips from their grasp, leading them to retrace their steps in search of the fallen corpse.

In a bizarre twist of events, the group mistakenly takes the wrong path and encounters an old woman cutting ferns. Misguided by their grief and confusion, they perceive her as the initial old woman attempting deception. In a regrettable act, they hurl stones at her, convinced of her ill intentions. The story concludes with the burial of this unintended victim, with the seven admonishing her, even in death, to "never deceive anyone again." The tale leaves behind a curious blend of sorrow, confusion, and unintended consequences in the mystical realm of Bicol.

SIDAPA

Sidapa and Bulan
art by Godrey Escota

Myths and legends

Sidapa is the god of death, in old Ibalong he is only worshipped in coastal areas of Bikol and is perceived as a foreign god and is popularly known as the handsome consort of the moon god Bulan. while in the Visayas region, he is worshipped as a very powerful deity of life and death. Described as very tall and muscular with golden horns, some stories say he had ten golden horns, some stories it was a golden crown. Also in some stories when he appears a swarm of black butterflies can be seen (some stories say it's a murder or flock of crows sometimes swarm of bats that appear instead of a swarm of butterflies).

Bulan and the Tawong Lipod ''Slyphs''

Mythology and folklore Bicolano variant

Bulan and Haliya were celestial deities known for their luminous beauty. the twin lunar gods having long black hair and luminous fair skin that gods and monsters were in awe with their beauty, Haliya convinced by her servants (the wind people) to descend and bathe in the waters of the earth, in turn, convinced her brother to go down as well. They were so beautiful that even vicious beast would be rendered tame in awe of them. Even the god of evil and chaos Asuang was dumbfounded by the celestial deities. It is said that when Bulan bathe in the waters of Bicol be became friends with the evil god Asuang, and that a foreign god (a deity worshipped by Visayans) was also captivated by his androgynous beauty.  A foreign god with golden horns (golden crown) showered the two with endearments and gifts.The foreign god was not just extremely handsome he was also powerful which he proved when he defeated the god of the seas Magindang in the battle for supremacy. it was none other than Sidapa.

Sidapa

Bulan

god of death in Mythology

Sidapa  was a deity venerated in the Pre-colonial Philippines, mainly in the Visayas area. His worship spread to Bicol and as far as Taal ( The descendants of the Visayans sailed far and settled by Lake Taal spread out in two general directions: one group settling later around Laguna de Bay, and another group pushing southward into the Bicol Peninsula.)
Known as the god of death and patron deity of Madja-as mountain;
Sidapa in Visayan mythology is very one of the more ambiguous deity, some stories tell that he was a lover of the sky god Captan, and depict Sidapa as a woman, some versions describe him as a monstrous black winged being with ten golden horns cloven hooves  but most stories describe him as an extremely handsome man with golden horns while in some golden crown resembling horns.
 He was known to be cruel and unkind because he had not tasted food all under heaven but when he descended a slave gave him food, moved by the goodness of mortal beings he decided to plant a tree where he can measure the lifespan of mortals. He is a protective deity also a kind one for when prayers are offered to him he would extend the life of a dying individual. Sometimes he even sends his loyal vassal Pandaki (deity of second chances) to claim the souls he had already claimed and given to Maguayen (a deity that brings the souls to the netherworld).

Sidapa and Bulan
Myths and stories Visayan variant

Sidapa and Bulan

                    Sidapa was once a sky god, who sometimes took the form of a lovely maiden she was cruel and unkind because she has never tasted the food from the world all under heaven when he descended he was given food by a slave child, then he finally tasted mortal food and a taste of kindness and was moved. He became kind and merciful and showed his true form; tall and muscular with golden horns. He extended the life of all those who prayed to him. Sidapa was also the patron god of Madjaas in Panay, where he owned a very tall tree where he measures the life of mortals and from his domain, he saw the beauty of the seven moons. Like the other creatures, beasts, and immortals, he was captivated by their beauty. He had longed to see them up close, he had learned that the lunar gods would sometimes descend to bathe in the waters, but he also discovered that he had many rivals. He discovered that the god of war was preparing to raid the skies in order to even just one of the moons. Sidapa clashed divine steel with the war god (Malandok) and defeated him. next, he outwitted the goddess of the tides who was singing beautiful melodies to the moons. Sidapa asked the mermaids and birds to sing serenades and praises to the moons, thus defeating the goddess. Next, he contented with a deity of the ocean (Makliumsatubig/Magindang) which he defeated. He then commanded the flowers to bloom and make sweet perfume and nectar that would reach the heavens and entice the celestial gods to descend. All his efforts were not in vain as one of the moons moved by all his actions descended with an entourage of wind sylphs. Sidapa took starlight and gave it to winged insects turning them into fireflies to guide the deity. it was the pubescent male aspect of the moon named Bulan, he was said to be so luminous and fair that the birds for a time forgot to fly and sing upon seeing his face, he was also said to have eyes and long black hair darker than midnight, he was so comely that the vicious  mermaids became tamed and the fishes and the water beasts forgot how to swim for a time being.  Bulan would make his descend to meet with his admirer and partake in sweet nectar. But not too long a great beast from the depts of the sea with a mouth size of a lake soared into the sky to devour the lunar gods, it was the fish-dragon Bakunawa. Sidapa upon realizing what was happening soared to snatch the boy Bulan right before he was about to be eaten by the Bakunawa. because of gratitude and enticed by endearments and sweet nectar the moon became childbride of the god of death. Stories say that they sleep in each other's arms under their tall tree.

Bulan the celestial deity known for his androgynous beauty,having long black hair and luminous fair skin that gods and monsters were in awe with his comeliness. He chose Sidapa to be his divine consort

John Raspado wearing Sidapa inspired costume

 1st Mr. Gay World   of Philippines

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.