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.
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.
.jpeg)
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 - 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 Filipinas. Madrid, 1895
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.
.jpeg)
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.
.jpeg)
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 purity, modesty, 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)
.jpeg) |
| 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
.jpeg) |
| 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.
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.
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.
No comments:
Post a Comment
Note: Only a member of this blog may post a comment.