REDISCOVER KAN-LAON IN BICOL MYTHOLOGY

KANLAON

 

Kanlaon in Bicolano mythology is the powerful deity of fire and destruction, considered a foreign deity (from the other side aka Visayas) an ominous figure associated with volcanic eruptions, wildfires, and earthquakes. Stories depict him as towering muscular and beastly, evil and ruthless, with dark skin and covered with tattoos and some of his tattoos were golden. Kanlaon is considered one of the ''foreign'' gods in Ibalong brought by the Visayan people. Nestled within the fiery depths of Kanlaon Volcano, this malevolent deity commands the destructive forces of locusts and fire. The very elements that sustain life can, in the hands of Kanlaon, become instruments of chaos and devastation. As the harbinger of calamity, Kanlaon stands in stark contrast to the benevolent supreme deity Gugurang. In the mythos of the Bikolano people, Kan Laon, an malevolent deity would intermittently express his envy and discontent by dispatching locusts to devastate the agricultural lands of Ibalong, simultaneously instigating wildfires. In response, Gugurang, another formidable deity, would retaliate by deploying a squadron of avian-humanoid entities and other airborne creatures. Furthermore, Gugurang enlisted the assistance of thunder and lightning deities, namely Linti and Dologdog, orchestrating a formidable assault against Mount Kanlaon.

Kanlaon deity

In Bicolano Mythology

In Bicolano lore, Kan-Laon is depicted as a malevolent deity associated with volcanic eruptions, wildfires, and earthquakes. Residing in the fiery depths of Mt. Kanlaon, he is described as a towering, muscular figure with dark skin, covered in intimidating tattoos, some of which are golden. Kan-Laon is perceived as an agent of calamity, wielding the elements of locusts and fire to wreak havoc on the land.

Kan-Laon’s antagonism is particularly evident in his conflicts with Gugurang, the supreme deity of Bicolano mythology, who is considered a benevolent protector and creator. The cosmic struggle between Kan-Laon and Gugurang symbolizes the eternal battle between destruction and creation, chaos and order. Kan-Laon's wrath often manifests in the form of locust swarms and wildfires, devastating agricultural lands and challenging Gugurang, who retaliates with a host of avian-humanoid entities and thunder deities such as Linti and Dologdog.

The enmity between Kan-Laon and Gugurang highlights a deeper mythological narrative of cosmic balance, with Gugurang striving to counteract the destruction wrought by Kan-Laon.

The enmity between Kanlaon and Gugurang adds layers to the narrative, portraying a cosmic struggle between opposing forces. Gugurang, the supreme deity in Bicolano mythology, assumes the role of a protector and creator. The clashes between Gugurang and Kanlaon symbolize the perpetual battle between creation and destruction, order and chaos.

Batala VS Kanlaon in Bikol Mythology

Kanlaon and evil deity would cause havoc using his swarm of locus and wildfire all, Some stories tell that the deity Batala clashed with Kanlaon. But Kanlaon was very powerful, he needed the help of Linti and Dalogdog to defeat the powerful but evil god.

Kan-laon

Kanlaon vs. Gugurang in Visayan Mythology:

In the tales of the Visayan people, Gugurang takes on a different persona. Seen as a proud and boastful lesser god, Gugurang would attack sending his cadre of bird-men creatures and other flying creatures. But would end up defeated by Laon. Gugurang remains under the more powerful and just Laon

Laon: The Supreme Creator and goddess of the Visayan Peoples

Laon, whose name translates to "the ancient one," is a revered deity in the pre-colonial animist beliefs of the Visayan peoples in the Philippines. As a supreme creator deity, Laon holds a prominent place in Visayan mythology, embodying aspects of creation, agriculture, the sky, and divine justice. Her influence and worship span across various Visayan groups, including the Aklanon, Capiznon, Cebuano, Hiligaynon, Karay-a, Suludnon, and Waray people.

Laon

Attributes and Domains

• Supreme Creator: Laon is traditionally associated with the creation of the world and its inhabitants. According to Visayan creation myths, Laon played a crucial role in the emergence of life. She is often credited with creating the first creature, typically a bird, which then discovered the first islands and indirectly led to the creation of other creatures, including the first humans. These humans were often found within a bamboo or rattan stem, symbolizing the beginning of human life.

• Dual Aspects: Laon is unique in her dual nature, embodying both female and male aspects. In her female form, she is seen as a deity of justice, equality, and agricultural fertility. Her male aspect, known as Makapatag (or Macapatag), is depicted as a more destructive figure associated with punishment and vengeance. This duality highlights the balance between benevolence and severity within her divine nature.

• Association with Kanlaon Volcano: Laon's domain is traditionally linked with Mt. Kanlaon on the island of Negros, the highest peak in the Visayas. The volcano is considered a sacred site where ancient shamans (babaylan) performed rituals and offered gifts to honor Laon, especially during good harvest seasons. The connection with the volcano underscores Laon’s role as a deity intertwined with both creation and natural forces.

Kan-Laon in Visayan Mythology:

Beyond the adversarial relationship with Gugurang, Kanlaon holds a distinct place in Visayan mythology. In Pre-Hispanic times, Kan-Laon was venerated as the Supreme Ruler, embodying authority over time itself. The name "Kan-Laon" translates to "One Who Is the Ruler Of Time" in the Visayan language.

Laon

the supreme deity; goddess said to reside in the mountain at the neighbouring island of Negros Makapatag-Malaon

the supreme deity with both male and female aspect; the male aspect is Makapatag, the leveller who is fearful and destructive, while the female aspect is Malaon

Lalahon

one of the aspects of Laon, beautiful goddess of harvest and agriculture.

Deity Lalahon, revered on the island of Negros (formerly known as Buglas), was venerated to ensure a bountiful harvest in the agricultural fields. In instances where the populace displeased or provoked her, Lalahon would occasionally manifest her displeasure by sending locusts to consume the crops. Additionally recognized as "one who disposes everything and renders everything equal," an alternative appellation bestowed upon her by certain groups like the Bisayans of Ibabao, she was known as Makapatag. This nomenclature drew parallels between Lalahon and the concept of divine justice, emphasizing her association with the equality inherent in the cosmic order.

Laon as a benevolent goddess, provider and protector.

Additionally, Kanlaon takes on a benevolent role as a deity of agriculture and harvests. The stratovolcano, bearing the same name, becomes a sacred site where native priests and priestesses perform rituals during bountiful harvest seasons. Offerings and ceremonies on Mt. Kanlaon symbolize the delicate balance between appeasing the deity's destructive potential and seeking its favor for abundant crops.

The mythology all over the archipelago is interwoven one way or the other. Mythology and perception shaped by the waves. Kanlaon, the malevolent god of fire and destruction, manifests differently in the mythologies of Bicolano and Visayan cultures. Its adversarial relationship with Gugurang in Bicolano tales and the cosmic battles in Visayan narratives contribute to a complex understanding of this deity. Beyond its destructive nature, Kanlaon's association with agriculture in Visayan mythology reflects the dualities inherent in ancient belief systems – a deity capable of both creation and devastation, embodying the intricate dance between life and death.

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.