Tuesday, October 22, 2024

Bagyong Kristine

 Bagyong Kristine has descended in Bicol.  Onos, Linti, Dalogdog and the other storm and lightning elementals should kick her out, Kawawa ang Bicol


Ang sentro ng bagyo ay nasa 335 km Silangang Virac, Catanduanes. Ito ay may lakas na hangin na aabot sa 65 km bawat oras at may pagbugso na aabot sa 80 km bawat oras. Ito ay kumikilos Kanlurang hilagang-kanluran sa bilis na 10 km bawat oras. Ang bagyong kristine ay inaasahang kikilos pahilagang-kanluran hanggang sa mag-landfall sa Isabela o hilagang Aurora bukas ng gabi o sa madaling araw ng Huwebes. Kikilos ito sa mabundok na bahagi ng hilagang Luzon at lalabas sa kanluran ng Rehiyon ng Ilocos sa hapon o gabi ng Huwebes



Monday, October 21, 2024

mga dios o diwata ng kaitaasan ng mitolohiyang Bicolano

 Gugurang  o Mayong ang diwata ng mga diwata, anito ng mga anito. Ang diyos na bumababa at nag kakatawang lupa sa paanan ng bulkang Mayon. Ang kataas-taasang bathala


Gugurang
Diwata ng mga diwata
Anito ng mga Anito





Diwata

Mga Devata ay mga Diwata ng kaitaasan o mga bathala sa langit at kamurayan ng mitolohiyang Bicolano at mitolohiyang Pilipino. Ang mga diwata ng Buwan at araw at mga bituin. 

(Mga Diwata ng Kaitaasan - Mga Bathala)


Diwata ng Araw

Adlaw
diwata ng araw, diyos na kumakatawan sa araw at init. masaganang ani sa mitolohiyang Bicolano. Sa ilang kwentong bayan ang kanyang anak na kalahating tao ay umibig sa mortal. Ang sibol ng Tiwi ay mula sa Agni at calayo ng anak ni Adlaw. ang bathala ng araw ng Bicol si Adlaw


Diwata ng Buwan



Bulan ang diwata ng buwan, diyos na kumakatawan sa buwan, liwanag at pag asa at ligtas na paglalakbay at pangingisda sa dilim ng gabi. Diyos ng buwan na nais makuha ng Bakunawa. Bulan ang bathala ng buwan ng Bicol 

Ang mga lihim na karunungan, binubunyag ng sikat ng buwan.

Sa kontemporaryong mga kwento madalas iugnay sa mga kwentong katatakutan at mga Aswang, bilang diyos na pwedeng hingan ng tulong laban sa ilang uri ng aswang gaya ng mga ba-ad. Sa ilang kwento ang mga Magindara, at mga Bulaw bulaw ay hindi umaatake kapag bilog buwan. 



Diwata ng liwanag ng Buwan


Haliya ang diwata ng liwanag ng buwan, kilala sa mga kwentong bayan bilang katungali ng Bakunawa at tagapagpangol ni Bulan. Madalas isalarawan na may maskarang ginto at kampilan. Mga kwento, mito at alamat.

Sa mitolohiya madalas ilarawan na Maganda at singputi ng buwan, matapang may maskarang ginto at kampilan. Simbolo ng kalakasan ng mga kababaihan.


Diwata ng Tala

Bituoon ang diwata o diyosa ng mga tala, kilala sa kagandahan. Diwata ng mga Tala at kagandahan. Bathala ng mga butuin




REMINDER

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.

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.

Friday, October 18, 2024

The Moon people in Bicol mythology

 















 the Moon People

"Tawo nin Bulan" to refer to "Moon People." also just simple called Tawong Lipod (spirits,ect)  can also mean unseen spirits or malevolent elves.

Sabi kan Gurang: An mga Daragang Taga-Bulan

Sa kaidtong panahon, may misteryong hiras, Wara pang tawo sa kinaban, puro hilom, puro tahimik. Pero sa bulan, may mga tawo nang minas, Taong puti asin taong itom, duwang lahing nagrarang-aw sa langit.

An mga puti, minaputi an panit, buok ginto an laylay, Nakatukaw sa ciudad, parang mga reyna asin hari. An mga itom, malipot, maiitim, sa kuweba nag-eerok, Sinda an nagtatanod sa hardin harong nin bango asin sarong bok.

Sa kada Mayo, pagbilog kan bulan, An mga daragang bulan, pinapanimbag sa hardin kan kagharang. May musika, awit, sayaw hasta umaga an kasadya, Gabos nagrirignom, an bulan nagngingiti pa.

Pero sarong aldaw, linindol an bulan, An planeta nabiyak, an hardin nalaglag sa kawalan. Kaiba an mga itom, nagluwas sa kadayawan, An kabiyak kan bulan, minapay—tinawag nilang Lupa sa pinagsayod na ngaran.

Nadiskubre ninda an hardin, buhi pa sa kinaban, Kaya nagpanugot sindang bumaba, pagbilog kan bulan. Nag-abot sa Lupa an mga daraga, kasabay kan pista nin Mayo, Nagkantahan, nagsayawan, nagbilog na naman an mundo.

Wara sindang aram, may mga tawo na sa daga, Mga lalaki sa kagubatan, nagtutukdo nin lihim na paglinga. Sinda an nakahiling kan mga puting daraga, na nagtitikid sa kahoy, Nagpupugay, naglalangoy sa musika mahihiling mo, bako poy.

Isinabit ninda sa sanga an "puso" nindang sagrado, Simbolo kan oras, pagpadaba, asin pagsaro. Pero minabot an tukso, mga tawo nagkurit sa silong, Kinuha an puso, nagtago nagsayod an salang bituon.

Pagbalik kan mga daraga, nag-iyakan sinda sa tugtog, Wara na an puso, nabasura an pagbugtaw nindang durog. Nagmamakaawa, nagparatabang, an sa gabos hilingin, "Ibabalik mi, basta kamo mag-erok digdi, saro lang na taon na hiniling."

May nagduda, may nag-agad, pero saro an tinawan: "Sige, ini an kapalaran." Puso ibinalik, ta paglaom nag-adan. Nag-inigwa nin lambang daraga an lalaki sa kinaban, An gugma pinatawan, an pusong nawala, pinangaputan.

Pero bako sa kuweba sinda nagsayod, kundi sa harong na malinaw, Nag-inigwa nin saya, hasta lumipas an pagtakbo kan lawaw. Pagbalik nin Mayo, nagsabi an daraga: "Balik kita sa kahoy, kung sain mi sinabit an puso, tanda kan sakuyang kanta."

Sa kahoy, nakita ninda an bunga ginto an kulay, "Ano ini?" sabi kan lalaki, "Manggang halangkaw?" "Bunga ini kan bulan," sabat kan daraga. Tinikman, sinimsim matam-is, masiram, para bang alaala.

Nagrarayog an hangin, naglinog an hangin,
Paglingon ninda wara na an mga daraga. Parang usok, para bang sinagop nin langit, An buto nin mangga, ini sana an naiwang dait.

Hanggang ngonian, an mangga, alaala nin gugma, Nagtikid sa istorya kan daragang taga-bulan, tunay na alamat sa daga.


Folktale from Bicol 

In the ancient times before the Earth existed, there was only one realm the Moon. On this shadowy world, two races coexisted: the pale-skinned rulers and the dark-skinned servants. The rulers were ethereal beings, their alabaster skin gleaming under the cold moonlight, with hair spun from pure gold. They lived in towering cities of silver. The servants, smaller and darker, lurked in the forests, hidden in caves, tasked with caring for a vast and twisted garden of strange, fragrant blooms and fruits that bled sweet juices when torn.

Tawo nin Bulan

Each year, the Moon people held a haunting celebration for their young maidens. When the girls reached eighteen, they were summoned to the garden on a full moon night in May. There, they sang eerie songs, their voices echoing through the hollow lands, and danced beneath the silver sky until the first light of dawn. The city reveled, yet always there was a creeping sense of something dark stirring beneath their joy.

But one night, the ground trembled. A violent quake split the Moon in two, tearing apart the planet’s core. One half of the Moon, along with the servants and their cursed garden, was sent drifting into the void of space. It was lost for centuries until the Moon’s wise seers discovered that their missing half had reformed into a distant world. They named it "Earth"—the broken twin of the Moon. And so, drawn by the lure of what was once theirs, the Moon people began to visit Earth, curious about the fate of the stolen garden.

Tawo nin Bulan

When the full moon came in May, the maidens of the Moon descended upon the unsuspecting Earth, choosing a night when mortals also celebrated. They danced, laughed, and returned to their home, untouched by Earth’s presence. Yet year after year, they came again, never knowing that the dark forests of Earth hid watching eyes—the humans who were half of what they once were.

The people of the forest were captivated by the ghostly visitors. An old man, grizzled and wise, whispered to the young men of the village, "They come every full moon in May. Beware the Moon’s daughters, for they are not as innocent as they seem." And so, one night, the Earth’s men prepared, eager to see these strange beings and learn their secrets.

As the moon rose, glowing like a cursed jewel, the winds howled. "They are near," whispered one of the men, his voice trembling. Soon, haunting melodies floated down from the sky. They watched, mesmerized, as the Moon maidens, clad in pale robes, their golden hair flowing like rivers of molten metal, descended to Earth.

The maidens danced slowly, their feet not touching the ground, circling an ancient, twisted tree in the garden. As the sky’s music swirled, each maiden approached the tree, reaching into her chest and pulling forth something glowing and red. It was their hearts. One by one, they hung their hearts on the branches, then returned to their spectral dance, light as whispers in the wind.

But as the maidens bathed in a nearby stream, the men crept from their hiding places and stole the hearts, their hands shaking as they took what was never meant for mortal touch.

When the maidens returned to the tree, their eyes turned wide with terror. "Our hearts! Stolen! We are doomed without them!" they wailed, their voices sharp as knives in the night air.

Hearing their cries, one of the men, feeling a pang of guilt, approached. "What has happened?" he asked.

"Our hearts are gone!" a maiden cried. "We left them here so we would not lose ourselves in this mortal realm."

"Without them, we will fade... we will die," another whispered, her voice breaking.

"Perhaps the spirits of the forest have taken them," the man lied, knowing full well it was he and his companions. "We will help you, but there is a price."

Desperate, the maidens begged, "Anything! Just return our hearts to us."

The men huddled together, and after much debate, they returned with a wicked plan. "If you stay here with us, live among us for one year, your hearts will be returned," the man said.


Tawong Lipod


The maidens hesitated, their fear deepening. "Better to die than be trapped here in this cursed place," one maiden said, her eyes dark with anger. But another, resigned to their fate, said softly, "We have no choice. One year will pass quickly."


Tawong lipod

And so the men returned the stolen hearts. One by one, the maidens reclaimed them, pressing them back into their chests, their faces pale and cold. The villagers rejoiced, for now each man had a beautiful, otherworldly companion. But the maidens' smiles were hollow, their eyes distant. They were prisoners in this strange world.

The year passed quickly, and as the next May approached, the maidens spoke softly to the men, "Soon, the full moon will rise again. We must return to the tree where our hearts once hung."

The men, thinking the women had grown fond of Earth, agreed. On the night of the full moon, they gathered near the twisted tree, but something had changed. Golden fruits now hung from the branches where the hearts once swayed.

"What are those?" the men asked, their greed showing.

"These are the fruits of the Moon," the maidens replied.

The men eagerly peeled the fruits and tasted the sweet nectar. But as they savored the taste, a dark wind whipped through the forest. When they looked up, the maidens were gone, vanished into the night like smoke. All that remained were the seeds of the strange fruit—cold, dark, and lifeless in their hands.

The men were left with nothing but the bitter remains of the maidens’ trickery, and the eerie whisper of the wind echoed one final warning: “Beware the daughters of the Moon, for they never truly belong to this world.”

And so, the tale of the Moon people was passed down—a warning to never take what belongs to the otherworldly, lest you too become cursed to live among the shadows.

Tawo nin Bulan


The Tale of the Moon People

This is an old tale, passed down through generations by word of mouth.

In ancient times, when the Earth did not yet exist, there was only one planet—the Moon. On this planet, two races of people lived: the white people, who were the masters, and the black people, who were the servants. The white people were beautiful, with fair skin and golden hair, and they lived in grand cities. The black people, smaller and darker in complexion, lived in caves in the forest and served as caretakers of a magnificent garden filled with fragrant flowers and delicious fruits.

Every year, it was a tradition for the Moon people to hold a feast for their young maidens. When the girls turned eighteen, they would be gathered in the garden on a full moon night in May, where they would sing, dance, and play music until dawn. The entire city celebrated with joy.

One day, a great earthquake shook the Moon, causing the planet to split in two. Half of it, including the garden and the servants, drifted away into space. Over time, the wise people of the Moon realized that the missing part of their planet had found its way to another place. They named this new place "Earth," meaning "The Other Half of the Moon." Eventually, they decided to visit Earth, curious about the garden's fate.

When the full moon came in May, the maidens of the Moon journeyed to Earth, coinciding with the Earth’s own May festivities. After performing their traditional rites, they returned to the Moon, unharmed. From that moment on, they visited Earth each year on the night of the full moon, unaware that Earth had living people—humans—who inhabited their planet's other half.

The forest dwellers on Earth noticed these strange visitors and their celebrations. An old man from the forest remarked, “Every year, when the full moon shines in May, these moon fairies visit us.” Intrigued, the young men of the forest made a plan to witness the return of these mysterious visitors.

When May arrived again, the young men of the forest were prepared. Before sunset, they went to the plains near the forest and saw the Moon people descending from the sky.

As the full moon rose, casting a golden glow, the wind began to hum. “They are coming,” one of the watchers said. Soon, the sound of music and singing could be heard. The men watched in amazement as the maidens, dressed in milk-white garments with golden hair flowing down their backs, floated gracefully down from the sky.

The Moon maidens continued to descend slowly, surrounding a large tree in the center of the garden. Once they reached the ground, they sang and danced around the tree as heavenly music played from above. After some time, they each approached the tree, removed something from their chests, and hung it on the branches. They then resumed their graceful dancing, their movements as light as clouds drifting over the grass. As dawn approached, they stopped and went to bathe in a silver-like stream nearby.

While the maidens bathed, the forest dwellers crept toward the tree and took the objects the maidens had hung on its branches. They then quickly hid.

When the maidens finished their bath, they were joyful—until they returned to the tree and found their precious items missing. In distress, they cried out, “Stolen! Stolen! We are doomed without our hearts!” Their cries were heard by the young men who had taken the items.

“Let’s return them,” one of the men said sympathetically. “Poor things,” another added. But some disagreed, suggesting, “They should pay for them.” A young man approached the maidens and asked, “What happened to you?” One of the maidens responded, “Our hearts have been stolen! We left them hanging on the tree.”

“Your hearts? You left your hearts on the tree?” the man asked, confused.

“Yes, when we travel far from home, we remove our hearts so we don’t lose track of time,” the maiden explained.

“The forest spirits must have taken them,” the man replied. “Please, have mercy and help us,” the maidens begged.

The young man replied, “Wait here... I will speak with the forest spirits and return shortly.”

The forest dwellers held a meeting, and one suggested, “If the maidens agree to live on Earth for a year, we will give back what we took.” Many others agreed, saying, “That’s a good idea.”

The young man returned to the maidens and said, “Your hearts are with the forest spirits. They will return them if you agree to stay with us on Earth for a year.”

Tawo nga Lipod

“It’s better to die than live here,” one maiden declared. But another suggested, “We should agree—this is our fate. One year will soon pass.”

The men of the forest brought out the stolen hearts and returned them to the maidens. Each maiden gratefully took her heart and placed it back in her chest.

The people of Earth rejoiced, for each man now had a maiden companion. They took the maidens to their homes, and their lives were filled with happiness. Days passed quickly, months came and went, and before long, it was nearly May again. The maidens reminded their companions, “When the full moon returns, we must visit the tree where we once hung our hearts.”

The men agreed, in memory of the joyful year they had spent together. On the night of the full moon, they all gathered near the tree. As they approached, the men noticed golden fruits hanging from the branches.

“What are those?” the men asked.

“Those are the fruits of the Moon,” the maidens replied.

The maidens peeled the fruit and let the men taste it. “Sweet! Delicious!” the men exclaimed.

As the men savored the fruit, a great gust of wind suddenly swept through the area. When they looked up, the maidens were gone—whisked away like smoke in the wind. All that remained were the mango seeds, left as a reminder of the maidens from the Moon.



ANG PUSO NG MGA DALAGA

(Kwentong bayan/Bicol)

Salin ni Ms. Lilia F. Realubit


Tawo nin Bulan

                                                          

Noong unang panahong wala pa ang mundo at isa lamang ang planeta – ang buwan. Sa planetang ito dalawang lahi ng tao ang nakatira, ang taong puti at ang taong itim. Ang mga puti ang Panginoon at iyong mga itim ang utusan. Ang mga puti ay magaganda: maputi ang kulay ng balat at ang buhok ay kulay ginto. Nakatira sila sa lunsod. Ang mga utusan ay sa kuweba ng kagubatan nakatira. Sila’y maliliit at maiitim na tao. Sila ang tagapag-alaga ng maganda at malaking hardin. May iba-ibang mababangong bulaklak at masasarap na bungangkahoy sa halamanan.

Ang mga taga-buwan ay may kaugalian na bigyan ng salu-salo ang mga dalaga. Taon-taon, pagdating ng mga dalaga sa edad na labingwalong taon, tinatawag at iniipon sila roon sa hardin. Ito’y kung kabilugan ng buwan sa Mayo. Sila ay tumutugtog, kumakanta, sumasayaw hanggang sa umumaga. Ang buong bayan ay masaya.

Isang araw na hindi inaasahan, lumindol nang malakas sa buwan. Nabiyak ang planeta at ang hardin ay nawala. Ang mga utusan ay nakasama sa kalahating nabiyak. Sa tagal ng panahon, nalaman ng mga matatalinong tao sa buwan na ang iyong kabiyak ng planeta ay lulutang-lutang sa ibang lugar. Tinawag nila ito ng “lupa” – na ang ibig sabihin, “Kabiyak ng buwan.” Hindi nagtagal, naisip ng mga taga-buwan na dalawin ang

lupa. Nakita nila na iyong magandang hardin ay naroon sa lupa at mabuti ang kalagayan. Madali itong puntahan kung iibigin. Kaya sila’y nagbalak na dumalaw sa lupa sa pagbibilog ng buwan.

Pagdating ng Mayo nagsipunta ang mga dalaga sa lupa. Itinaon nila sa pista ng

Mayo. Pagkatapos na magawa ang dating kaugalian bumalik sila sa buwan na walang

anumang masamang nangyari. Mula noon sila ay dumadalaw sa lupa taun-taon pagbibilog

ng buwan sa gabi. Hindi nila alam na may mga buhay na tao sa lupa, na kalahati ng

kanilang buwan.

Nakikita ng mga tao sa gubat ang pagdalaw ng mga taga-buwan. Malaking

pagtataka para sa kanila iyong mga kasayahan ng taga-buwan. Sabi ng isang matandang

taga-gubat: “Taun-taon pagbilog ng buwan kung Mayo nagsisipunta rito sa lupa ang mga

engkanto.” Naisipan ng mga binatang taga-lupa na abangan ang pagbabalik na muli ng

mga engkanto.

Dumating ang Mayo. Handa ang mga taga-lupa sa pagbibilog ng buwan, Hapon pa

lamang, nagsipunta n sila sa gubat at nakita nila sa malawak na kapatagan ang pagbasa ng

mga taga-buwan.

Ang mga taga-buwan ay handa rin sa pagpunta sa lupa. Nang sumikat ang buwan,

ito’y parang gintong bola. Nang malapit nang bumaba sa lupa ang mga taga-buwan,

umugong ang hangin. “Parang sila na iyan,” sabi ng isang nagbabantay. Mayamaya,

narinig ang tugtog ng musika at mga tining ng kumakanta. “Ayan na,” sabi nila. Pagdating

nila sa langit nakita nilang lumilipad sa harap ng hardin ang mga dalaga na kasimputi ng

gatas ang mga damit at nakalugay ang buhok na parang gintong sinulid.

Tuloy ang tugtog ng musika habang dahan-dahang naglilibot pababa ang mga

dalaga. Isa-isa silang bumaba sa lupa at pinaligiran ang isang puno na nasa gitna ng

hardin. Nang nasa lupa na ang lahat ng dalaga, sila ay sumayaw at kumanta sa paligid ng

punong kahoy. Ang musikang galing sa langit ay hindi humihinto.

Tumigil sila sa pagsasayaw at isa-isang lumapit sa punongkahoy. Mayroon silang

kinuha sa dibdib at ito’y isinabit sa mga sanga ng kahoy. Pagkatapos nito, itinuloy nila ang

sayaw. Mahuhusay silang kumilos na parang mga puting alapaap na lumilipad sa ibabaw ng

sodang alpombra. Mag-umaga na, huminto sila at pumunta sa sapa na ang tubig ay parang

pilak at doon sila naligo. Samantala ang mga taga-gubat naman ay tumakbo palapit sa

kahoy at kinuha ang isinabit doon ng mga dalaga at nagtago silang muli.

Pag-ahon ng mga dalaga sa sapa, sila ay masasaya. Ngunit nang kukunin na nila

iyon mga isinabit nila sa puno hindi na nila ito makita. Hinanap nila sa paligid pero wala rin.

“Ninakaw! Ninakaw!” ang kanilang sigaw. “Mamamatay tayo dahil wala ang mga puso

natin.” Ang kanilang iyak at ang mga panambitan ay narinig ng mga nagnakaw. “Isauli

natin, “ sinabi noon mga naawa. “Kawawa naman, sabi ng isa. “Kailangan pabayaran

natin,” pahayag ng iba. Lumapit ang isang binata sa mga baba at nagtanong. “Ano ang

nangyari sa inyo?” “Ninakaw ang aming puso na iniwan naming sa punong itong,” ang sagot

ng isang babae. “Ano? Puso ninyo, iniwan ninyo sa puno?” ang tanong ng lalaki. “Oo, dahil

kung kami ay naglalakbay sa malayong lugar, inilalabas naming ang puso upang hindi

naming makalimutan ang oras.” “Mga duwende ang kumuha ng puso ninyo,” tugon ng

lalaki. “Maawa kayo sa amin. Tulungan ninyo kami,” ang pagmamakaawa ng mga babae.

“Hintay kayo. . . hahanapin ko ang mga duwende. . . . babalik ako kaagad,” sabi nga lalaki.

Nag-usap-usap ang mga taga-kuweba. Sabi nila: “Kung ang mga babae ay


papayag na tumira sa lupa ng isang taon, ibibigay natin ang mga kinuha natin.” May mga

sumang-ayon: “Mabuting kaisipan iyan,” ang sabi naman ng iba.

Bumalik ang lalaki sa kinaroroonan ng mga babae. “Naroon sa mga duwende ang

mga puso ninyo. Kaya lang, isasauli daw nila sa inyo kung kayo ay payag na tumira dito sa

amin sa loob ng isang taon. “Mabuti pa ang mamatay kaysa tumirang buhay dito,” sabi ng

isang babae. “Dapat sumang-ayon tayo sa kanilang hinihingi,” tugon ng isa, :ito an ating

kapalaran. Ang isang taon ay katapusan.”

Lumabas ang mga lalaki na dala ang mga kinuha nilang mga puso. Isa-isang ibinalik

nila ito sa mga babae, at bawat isang babae naman ay natutwang kinuha ang kanilang puso

at ipinasok sa kanilang dibdib.

Masaya ang mga taga-Lupa dahil ang bawat isa sa kanila ay may makakasamang

isang dalaga. Dinala nila ang mga babae sa kuweba ngunit nagreklamo ang mga ito.

“Mamamatay kami kapag tumira dito sa kuweba. Kaya sa mga bahay sila nanirahan,

Masaya ang buhay nila. Dumaan ang mga araw. Mabilis ang takbo ng panahon;

dumating at lumipas ang mga buwan. “Hindi maglalaon at darating na ang buwan ng Mayo,”

sabi ng mga babae sa mga lalaki. “Pagdating ng Mayo, “sa pagbibilog ng buwan, dadalawin

natin ang punong sinabitan naming ng mga puso naming noong isang taon.” Pumayag ang

mga lalaki bilang alaala ng mapalad na taon nila. Noong gabing iyon nang magbilog ang

buwan, nagsama-sama sila sa pagdalaw sa puno. Nang sila’y papalapit na sa punong

kahoy nakita ng mga lalaki ang mga gintong bungang nakasabit sa mga sanga. “Ano iyan?”

ang tanong ng mga lalaki. “Iyan ang mga bungang kahoy sa buwan,” sagot ng mg babae.

Tinalupan nilosong bunga at pinatikman sa mga lalaki. Matamis! Masarap! “sabi ng mga

lalaki.

Habang sinisipsip ng mga lalaki ang tamis ng mangga, isang malakas na ragasa ng

hangin ang kanilang narining. Nang itaas ang kanilang mga mata, wala na ang mga babae.

Dinakot sila ng hangin at nawalan parang usok. Ang buto ng mangga ang naiwan sa kanila

– alaala ng mga dalaga.






Ancient Tagalog gods of Philippine Mythology

  


Before Spanish colonization and the spread of Christianity, the Tagalog people practiced a rich animistic and polytheistic religion. Their pantheon included a supreme creator, nature spirits, ancestral deities, and gods of war, agriculture, death, and other domains. Later replaced by New gods, new pantheon

The Ancient Tagalog deities and the take over of Newer Tagalog gods of Philippine mythology. The replacement or transformation of ancient gods by newer ones like Mayari, Apolaki and others is a natural, historical, and cultural process that happens across virtually all mythologies.



These deities were part of their daily lives, nature, and traditions. But when the 
Spanish arrived in the 1500s, they brought a new religion Christianity. Over time, the old gods were replaced by the Christian God and saints.

This kind of change is common in many cultures. When new beliefs or powerful groups take over, they often bring their own gods. The old gods might be forgotten, turned into evil spirits, or mixed with the new religion. For example, Bathala was seen as similar to the Christian God, while other spirits were seen as demons or ignored.

Some written records of the ancient gods survived by Spanish chroniclers.

Also, the old stories were passed down by word of mouth, not writing. When the Spanish discouraged native traditions, many of these stories were lost. Without people to tell them, the gods slowly faded from memory.

As time went on, people’s lives and values changed. They needed new stories and beliefs that matched their world. That’s why mythologies naturally evolve, and why new gods often take the place of the old ones.

Bathala


In ancient Tagalog beliefs, Bathalà (also called Maykapál) was the Supreme God who created and ruled the universe. Originally, the word Bathalà was used not only for this highest god but also for lesser spirits, birds, and other signs believed to predict events. When Spanish missionaries came in the 16th century, they connected Bathalà to the Christian God, calling him Diyós or Panginoón. Over time, the name Bathalà was replaced but later brought back by Filipinos rediscovering their native faith and history.


Bathala - Si Bathalà o Maykapál ang kataas-taasang Diyos, ang tagapaglikagapamahala ng sansinukob. Siya ang pinakamakapangyarihang diyos at kilala rin siya bilang Bathalang Maykapal (maylikha). Pinaniniwalaan ng mga sinaunang Tagalog na siya ang hari ng mga diwata. Pinunong diyos o pinaka-ama ng lahat ng mga mas mababang diyos[Si Bathala ay kilala rin sa tawag na Abba at Diwatà (Dioata, Diuata) - Hango sa salitang Sanskrit na deva at devata, na nangangahulugang "diyos" o "taga langit

In ancient Tagalog beliefs, Bathalà (or Maykapál) was the Supreme God the creator and ruler of everything. People believed he made the world, sky, and humans. Before the Spanish arrived, Bathala was also a name used for spirits, omens, and heavenly signs. When Spanish missionaries came in the 1500s, they connected Bathala with the Christian God, and over time, Filipinos began calling God "Panginoón" or "Diyós" instead.

The name Bathala likely came from the Sanskrit word bhattara, meaning “noble lord” or “god.” In other Southeast Asian cultures, similar words like Batara or Berhala were also used for gods or spirits. Other theories connect the name to Arabic or Malay influences, or even local phrases like "Bahala ang Maykapál", meaning “God will take care [of it].”

Ancient Tagalogs had many names or titles for Bathala, each showing different roles:

  • Maykapál – The Maker or Shaper

  • Diwata - Deity

  • Maygawâ – Owner of the Work

  • Maylupà – Owner of the Land

  • Lumikhâ – The Creator

  • Mulayari – Source of Power

  • Anatala – Possibly from “Allah-ta’ala” (God be exalted)

  • Nunò – “Ancestor” or “Ancient One,” used in folk beliefs

Lakapati


Lakapati - Lakanpati Siya rin ang pangunahing diyos ng kasaganahan at pagkamayabong, na inilalarawan bilang may katangian ng pinagsamang lalaki at babae na magkasama (androgyne), na sumisimbolo sa kapangyarihang mamunga o pumunla sa na pagsasama.

Lakapati (also spelled Lakapati) comes from the Sanskrit words Locapati, meaning "Lord of the world." Lakapati is the main fertility god and is often shown as a figure combining both a man and a woman, symbolizing the creative power of male and female together.

Lakapati was an intersex deity, blending masculine and feminine traits a characteristic that symbolized balance and abundance. In a society where gender fluidity and diversity were accepted and respected, Lakapati stood as a divine embodiment of this inclusivity. They were invoked during rituals to ensure successful harvests and to promote fertility in the land.

The deity’s name reflects their elevated status:

  • “Lakan”: A noble title akin to Rajah or Datu, signifying rulership and authority.
  • “Pati”: Derived from Sanskrit, meaning master or lord, underscoring their dominion over nourishment and growth.

Lakapati is the protector of farmers, crops, and even travelers or wanderers. The ancient Tagalog people offered food and spoken prayers to Lakapati, asking for water for their fields and for fish when they went fishing. They believed that if they didn’t make these offerings, their fields would have no water and they wouldn’t catch any fish.

During planting seasons, farmers held a child up and called out to Lakapati, saying, “Lakapati, feed this your servant; don’t let him go hungry.” Some other sources described Lakapati as a hermaphrodite who enjoyed relationships with both men and women. In some cultures, shamans enter a special state that mixes male and female qualities, similar to how Lakapati is both male and female.

Si Lakapati ay maaring isang Anito o diyos diyosan na maaring magdadala sa rurok ng kaligayahan at kamunduhan.

Si Lakapati isang sinaunang anito, sinasamba na may ari ng lalaki at babae,  isang diyos diyosan, para sa iba isang demonyo na nagdadala sa rurok ng tawag ng laman. 



Lakanpati. (Also called Lankapate.) He was, according to Fr. Noceda, an idol of the ancient Tagalogs, which they had as their lawyer's counsel. Other authors claim that lakanpati or lakanpale was a hemaphrodite demon that satisfied his carnal appetites in men and women. 

- Ferdinand Blumentritt Diccionario mitológico de FilipinasMadrid1895 

Demonyo o Tagapayo, Tagapamagitan : Ayon kay Padre Juan de Noceda, si Lakanpati ay itinuturing bilang isang “tagapayo ng mga tagapamagitan,” na nagmumungkahi na may mataas siyang posisyon sa mga usaping ispiritwal na pakikipagugnayan sa mga anito. Gayunpaman, may iba pang paniniwala na si Lakanpati ay isang demonyong may masidhing pita sa laman, na nakikipagtalik sa parehong kalalakihan at kababaihan. Siya ang anito na tinatawag upang marating ang rurok ng kaligayahan ng parehong babae o lalaki. 

Dalawang Mukha ng Sinaunang Anito

Demonyong Anito - Ang Demonyong papatid ng uhaw ng mga babae at mga lalaki. Madarang sa apoy ng anitong si Lakapati. Madarang sa apoy ng mga diyos dyosan, madarang hangang sa rurok ng Tagumpay

Diwata ng ani at kabutihan - Diwatang mabait, maganda ang anyo at mapag-aruga na nagpapayabong ng mga pananim at nagpapakain sa mga mama-mayan. patas sa mga alipin, patas sa mga tao




Lakanbakod



Lachanbacor (which means lakhang bakod or "lacquered fence") is a god connected to the earth’s fruits and the protector of farm fields, especially swiddens (slash-and-burn farms). He is shown as a statue with golden eyes and teeth, and a shiny golden genitalia as long as a rice stalk. The statue’s body is hollow inside.

When people wanted to ask for his help, they would throw a big feast in the fields. They would build a canopy and set up an altar there, placing his wooden statue on it. Everyone would gather around, form a circle, and eat together. Priests called catalona would put some of the food and drink into the statue’s mouth, believing that by saying special words, Lachanbacor would give them a good and bountiful harvest.

They also offered him eels when they made fences around their fields because they believed Lachanbacor made the strongest fences. The phrase “linalachan niya ang bacor nang bucqir” means “He lacquered the fences of the field.”

The word lacha or lakha means "red lacquer." Some people also say Lachanbacor is a god who could cure diseases. Because of this, a historian named Isabelo de los Reyes compared him to a spirit called kibaans from the Ilocano people, who lived in living fences and were believed to heal sickness.


Lakambini




Lakambini or Lakanbini in Philippine mythology is an ancient Tagalog god. Believed to have been worshipped and prayed upon my the Ancient Tagalog people. Lakanbini of Philippine mythology is an almost forgotten ancient Tagalog deity, remembered in modern times as the deity of purity, though often misunderstood due to his name. Despite the feminine sounding name “Lakambini,” Lakanbini is male, as supported by historical sources and the use of the title "Lakan", which means "lord" in Tagalog (from the Javanese raka), equivalent to the Spanish "Don."

Lakanbini was also known by other names such as Lacambini or Lacandaytan. His name is interpreted as:

  • Lakambini = “calm,” “repose,” or “modest lord”

  • Lakang Daitan = “lord of attachment”

He is believed to be the protector of the throat and the advocate or healer in cases of throat ailments. However, some writers mistakenly transcribed his name as Lacambui and claimed he was a god who provided food, leading to confusion with other deities.

Historian Isabelo de los Reyes referred to him as Lakan-Busog (“Lord of Fullness”) and even equated him with:

  • The Visayan diwata Makabosog, and

  • The Ilocano kibaan, a spirit said to give a magical pot that produces endless food.


Lakan Bini - si Lakan Bini ay kilala rin bilang Lakang Daitan (Panginoon ng Pagtatali o Pagsasama) – Siya ang tagapangalaga ng lalamunan at ang tagapagtanggol sa kaso ng anumang sakit sa lalamunan.  May ilang may-akda na maling nagtala ng kanyang pangalan bilang Lacambui at ayon sa kanila, siya ang diyos ng mga sinaunang Tagalog na nagpapakain. May mga kwentong bayan sa kasalukuyan na naniniwala na maaring humiling ang mga binata at kalalalakihan  kay Lakambini upang makapangasawa ng magandang babae.

Despite later Tagalog dictionaries defining "lakambini" as a “muse” or a “charming lady,” early records, such as those from Spanish missionaries like Francisco Colin (1663), clarify that the title “Lakan” or “Gat” was male, while “Dayang” was used for noblewomen. This supports that Lakanbini is a male anito, not female as often assumed today.


Lakanbini is a male Tagalog deity associated with puritymodesty, and healing, especially for the throat. Though once revered, he has largely faded from cultural memory and is sometimes confused with other deities due to transcription errors and evolving language.

Buan  ( Dalagang Nasa Buwan) 

Buan ang Dalagang Nasa Buwan

Buan ( Buan or Bu-an which means moon) was an important deity for the ancient Tagalogs, especially when the moon was new  just a thin sliver in the sky. At that time, they celebrated with big parties, welcoming the moon and asking it for things they wanted most, like lots of gold, plenty of rice, a beautiful wife, a rich and well-mannered husband, good health, or a long life. Everyone believed the moon could give them these gifts generously.

Buan - Si Buan ang diwata ng buwan at ang dalagang nasa buwan. Ang mga Tagalog mula sa Laguna ay tinatawag si Buan bilang "Dalágañg nása Buwán" (Dalagang Nasa Buwan"Dalágañg Binúbúkot" (Dalagang Tinatago) Ayon sa mga kronikang Espanyol, ang mga sinaunang Tagalog ay iginagalang ang buwan (Buan) bilang isang diyos, lalo na kapag ito ay bago pa lamang lumilitaw (ang unang silahis ng buwan). Sa panahong ito, sila ay nagdiriwang nang malaki, sinasamba ito at malugod na tinatanggap, hinihiling dito ang kanilang mga nais: ang iba ay humihiling ng maraming ginto; ang iba naman ay maraming bigas; ang iba ay isang magandang asawa o isang marangal, mayaman, at mabuting asal na kabiyak; at ang iba naman ay kalusugan at mahabang buhay. Sa madaling salita, bawat isa ay humihiling ng kanilang pinakanais sapagkat naniniwala sila na kayang ipagkaloob ito ng buwan sa kanila nang sagana

Dalagang Nasa Buwan

There was even a prayer said during the new moon: "Buwáng Panginoon ko, payamánin mo ako," which means "Moon, my Lord or Lady, make me rich."

If someone was on an important mission and there was a lunar eclipse (when the moon is darkened), people thought it was a bad sign and that it was better to stop what they were doing. Also, if a glowing ring appeared around the moon, it was believed a chief had died.

The moon was sometimes called bathala, a title for heavenly spirits that the Tagalogs believed could predict events.The Tagalogs in Laguna called her "Dalágañg nása Buwán," meaning "Maiden in the Moon," because they saw the shadow on the moon as the face of a young woman.

They held ceremonies for her during the new moon and full moon, offering roosters that were released to fly towards the moon.

She was also called "Dalágañg Binúbúkot," meaning "Cloistered Maiden." In old Tagalog society, some young women lived secluded lives, like nuns or Muslim women who were hidden from the public. These women were called binúkot or kinalî. The reason for this practice is not clear, but it might have been influenced by Muslim customs.

Arao (Araw) 


Araw - Si Araw o Haring Araw ay ang sinaunang diwata o diyos ng araw.Ayon kay Juan de Plasencia, sinasamba ng mga sinaunang Tagalog ang araw dahil sa kariktan at kakisigan nito. Kapag umuulan habang may sikat ng araw at ang langit ay may bahagyang pulang kulay, sinasabi nila na nagtitipon ang mga anito upang magdala ng digmaan sa kanila. Dahil dito, sila ay natatakot nang labis, at hindi pinapayagan ang mga kababaihan at bata na bumaba mula sa kanilang mga bahay hangga’t hindi ito tumitila at muling nagiging maaliwalas ang kalangitan

In ancient Tagalog culture, Arao (Araw), the sun, was viewed as a powerful and beautiful force. The sun was essential to life, especially for farming, and its beauty led early Tagalogs to treat it with great respect. Spanish friar Juan de Plasencia noted that the Tagalogs worshipped the sun not only for its usefulness but also for its splendor.

The sun held a sacred place in Tagalog spirituality. People believed it had divine qualities and could influence life and nature. When the sky turned red during sun showers, they thought ancestral spirits, or anitos, were preparing for war. This would frighten people, causing women and children to stay indoors. During solar eclipses, called limlim, it was said the sun “covered its face.” But unlike lunar eclipses, no special rituals were done, suggesting that solar eclipses were less spiritually alarming.



The sun symbolized strength, protection, and life. It was central not only to survival but also to mythology. Deities like Apolaki, a warrior sun god, were associated with the sun’s power and presence, showing how closely daily life and spiritual beliefs were linked. Over time, old religious practices turned into myths, and different versions of sun stories appeared.

As time passed, the worship of the sun turned into myth. Originally, people performed rituals and prayers for sunlight and protection. Over generations, these practices became stories about sun gods and powerful beings. These myths evolved differently in each community, reflecting local traditions and experiences.

Today, the sun remains an important symbol in Filipino culture appearing in art, literature, and national identity. The myths of Arao (Araw), Apolaki, and other sun deities continue to grow and change, inspiring new stories and connecting the present to ancient beliefs. This ongoing evolution of myth shows how storytelling remains a living tradition, helping Filipinos shape and celebrate their cultural heritage




Reading References for Bathala

The Boxer Codex Manuscript 1590

Loarca, Miguel de (1582). Relacion de las Yslas Filipinas.

Ancient Beliefs and Customs of the Tagalogs. Potet, Jean-Paul G. (2018).  ISBN 978-0-244-34873-1. Page 433.

Scott, William Henry (1994). Barangay: Sixteenth Century Philippine Culture and Society. Quezon City: Ateneo de Manila University Press. ISBN 971-550-135-4. Page 234.

Philippine Center for Advanced Studies. Asian Studies, Volumes 21-30. Philippine Center for Advanced Studies, University of the Philippines System., 1983. Page 26.

Isabelo de los Reyes y Florentino. Religion of the Katipunan. National Historical Institute, 1993. ISBN 978-971-538-052-2. Page 3.

Reading Refferences for Lakapati

The Boxer Codex Manuscript 1590

San Buenaventura , Fr. Pedro de (1613). Vocabulario de lengua tagala: El romance castellano puesto primero.

Plasencia, Juan de (1589). Customs of the Tagalogs (

Felipe Pardo, archbishop of Manila (1686-1688)Carta sobre la idolatria de los naturales de la provincia de Zambales, y de los del pueblo de Santo Tomas y otros circunvecinos.

Blumentritt, Ferdinand (1895). Diccionario mitologico de Filipinas. Madrid, 1895. Page 29.

Reading References for Lakambini


- Vocabulario de lengua tagala: El romance castellano puesto primero by Fr. Pedro de San Buenaventura (1613)

- Reyes y Florentino, Isabelo de los (1909). La religión antigua de los Filipinos. Manila: Impr. de el Renacimiento, 1909. Page 114.

- Potet, Jean-Paul G. (2018). Ancient Beliefs and Customs of the Tagalogs. Lulu.com, 2018. ISBN 978-0-244-34873-1. Page 387.

- Colin SJ, Francisco (1663). Native races and their customs. Madrid, 1663.

- University of Manila Journal Of East Asiatic Studies, Volumes 7-8. University of Manila., 1958. Page 251.

- https://www.aswangproject.com/tagalog-deities-in-philippine-mythology/


Reading References for Buan

The Boxer Codex Manuscript c. 1590, using the English translation by Souza & Turley.

Plasencia, Juan de (1589). Customs of the Tagalogs

Jesus, Pablo de (1580). Letter to Gregory XIII 

 Ancient Beliefs and Customs of the Tagalogs.  Potet, Jean-Paul G. (2018).2018. ISBN 978-0-244-34873-1. Page 371.

Far Eastern University (1967). Far Eastern University Faculty Journal, Volume 12. Page 192.

Reading Refferences for Araw


Plasencia, Juan de (1589). Customs of the Tagalogs 

Donoso, Isaac (2016). Boxer Codex: Edición moderna.

 Ancient Beliefs and Customs of the Tagalogs. Potet, Jean-Paul G. (2018). ISBN 978-0-244-34873-1. Page 28.


REMINDER

Avoiding Foreign ManipulationWeaponizing 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.



Both oral and written mythology in the Philippines are valid because they serve different but equally important roles in preserving Filipino heritage. What is truly harmful is when foreigners manipulate these discussions for personal gain, attempting to invalidate one aspect of Filipino mythology to cause division. Instead of falling for such tactics, Filipinos should embrace the richness and diversity of their own stories, ensuring that both oral and written traditions continue to thrive.

Don’t Stalk or Harass Storytellers Online.

This should be obvious butt some folks need the reminder. Disagreeing is fine, but attacking, doxxing, or bullying creators? Big no-no. You’re not “correcting history,” you’re just being creepy. Respect the people keeping these stories alive.

Foreigners Please don’t use Filipino myths to farm views, start drama, or pit Filipinos against each other. These stories are meant to unite, not divide. If your content is causing more fights than fascination, it might be time to step back and rethink the approach.

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.

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.