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

The Nightsky of Bicol

In ancient times, the heavens served as both a map and a mystery for humanity. The celestial bodies — stars, planets, comets, and meteors — inspired observation, myth, and attempts at explanation. The planets, distinct in their wandering paths across the sky, contrasted with the relatively fixed positions of the stars. Venus, with its brilliance, became the most easily identifiable and frequently discussed celestial object. Seasonal changes, tides, winds, and rain were closely tied to these celestial observations, shaping life and language in profound ways.

In old Bicol , the night sky, moon, and stars were objects of fascination and romantic longing for various reasons. These celestial bodies held spiritual and mythological significance, serving as navigational tools for seafarers, influencing agricultural practices, marking cultural events, and inspiring romantic themes in traditional folklore and oral storytelling. The celestial elements played a vital role in daily life, contributing to the rich cultural heritage of both modern and indigenous people and shaping their worldview.

Venus: The Morning and Evening Star

Venus was often perceived as two different celestial bodies: the morning star and the evening star. This perception stemmed from its orbital pattern relative to the sun. When Venus trails the sun, it appears after sunset as the evening star. Conversely, as it moves faster in its orbit and overtakes Earth, it becomes visible before sunrise as the morning star.

• In Bikol Language:
  The term nagsubáng is used for Venus as the morning star, derived from subáng, meaning "to rise" in the east. Additionally, makakadamlág refers to Venus when it shines through the night.

• In Tagalog:
  The star tala is identified as Venus, specifically as the morning star. This identification is consistent with descriptions found in early Tagalog lexicons.

• In Waray and Cebuano:
  In Waray, Venus is referred to as bituˈon sa kaagahan (“the morning star”) and kapanosan. Similarly, in Cebuano, the terms makabanglos and kabugason are used, both indicating Venus as the morning star.

In pre-colonial Philippines, the night sky, moon, and stars held a profound significance and were objects of fascination and romantic longing for several reasons:

Spiritual and Mythological Significance (Bicol)

   - Pre-colonial Filipino societies had animistic beliefs, and they often associated celestial bodies with deities and spirits. The moon and stars, in particular, were believed to have divine qualities and were sometimes linked to creation myths and epic narratives. In Bicolano mythology the night sky was considered by many as the vast Celestial ocean, realm of the deity Tubig (Tubigan) and all the ancient Swimming monsters

 Navigation and Timekeeping:

   - The indigenous peoples of the Philippines were skilled seafarers and traders. The night sky served as a natural navigational tool for maritime activities. The position of the stars and the phases of the moon were used to determine direction, helping seafarers navigate the vast archipelago.

  Agricultural Practices

   - The pre-colonial Filipinos were primarily agrarian communities, and celestial events were often linked to agricultural practices. The phases of the moon, for instance, were essential for determining planting and harvesting seasons, as well as for other agricultural activities.

Cultural and Festive Observations

   - Celestial events often marked important cultural and festive occasions. The cycles of the moon, for instance, might be associated with the timing of rituals, celebrations, and festivals. The appearance of certain constellations might be linked to specific cultural practices.

Bulan at Haliya

Symbolism and Romanticism:

   - The moon and stars held symbolic meanings, representing love, beauty, and inspiration. The night sky became a canvas for poets and storytellers, and its beauty inspired romantic themes in traditional folklore, songs, and poetry.

Oral Tradition and Storytelling

   - In the absence of a written language, the pre-colonial Philippines relied heavily on oral traditions for passing down knowledge, stories, and cultural values. The night sky, with its celestial bodies, became a source of inspiration for myths, legends, and stories that were orally transmitted from one generation to the next.

Connection to Everyday Life

   - The movements of the moon and stars influenced daily activities, from timekeeping to religious rituals. Observing the celestial bodies provided a sense of order and connection to the broader cosmos, fostering a deep appreciation for the natural world.

The night sky, moon, and stars, therefore, played a multifaceted role in old Bicol  societies, serving as sources of guidance, inspiration, cultural identity, and romantic symbolism. The celestial elements were intricately woven into the fabric of everyday life, shaping the worldview and cultural expressions of the indigenous people in the Philippines.

Haliya goddess of moonlight

 astronomical terms found on Vocabulario de la lengua 

Compiled Jeremiah Cordial ❤️

𝗠𝗮𝗴̃𝗻𝗮 𝗬𝗮𝗿𝗮𝗼𝗻 𝘀𝗮 𝗟𝗮𝗴̃𝗻𝗶𝘁  Astronomical terms in Bikol based on Vocabulario de la lengua Bicol by Maŕcos de Lisboa (d. 1628)

𝗦𝗮𝗹𝗱𝗮𝗻𝗴- (or Aldaw) the Sun, its brightness and heat.

𝗕𝗶𝘁𝗼𝗼𝗻- star. A big star is called 𝗡𝗮𝗴𝘀𝘂𝗯𝗮𝗻𝗴, literally referring to the emitted light from the sun. A particular star called 𝗣𝗼𝗴𝗼𝘁 is used as a sign of coming typhoon, while a particular group of three stars called 𝗧𝗼𝗿𝗼𝗻𝗴 is used as a sign for typhoon season or impending storm. A group of stars are called 𝗦𝗮𝗻𝗴𝗯𝗶𝘁𝗼𝗼𝗻.

𝗣𝗮𝗴𝗹𝗼𝗻𝗴- the Southern Cross constellation.

𝗟𝘂𝗯𝗮𝗻𝗴- the three stars found on Orion's belt.

𝗠𝗼𝗿𝗼𝗽𝗼𝗿𝗼- Pleiades, or a cluster of stars.

𝗦𝘂𝘄𝗮𝗴- quadrangle of stars, used as a sign of midnight.

𝗠𝗮𝗸𝗮𝗸𝗮𝗱𝗮𝗺𝗹𝗮𝗴- Venus, first believed to be a star.

𝗕𝘂𝗹𝗮𝗹𝗮𝗸𝗮𝘄- comets and asteroids.

𝗞𝘂𝗹𝗼𝗽- solar or lunar eclipse.

𝗠𝗮𝗴̃𝗻𝗮 𝗬𝗮𝗿𝗮𝗼𝗻 𝘀𝗮 𝗟𝗮𝗴̃𝗻𝗶𝘁 - Phases of the moon and words related to earth, tide, and night. Based on 1950 Kalendaryong Bikol and Notes from Vocabulario de la Lengua Bicol.¨

𝗕𝘂𝗹𝗮𝗻- the moon, the natural satellite of planet Earth.

𝗕𝗶𝗹𝗼𝗴- full moon. Written as 𝗗𝗮𝗿𝗮𝗺𝗹𝗮𝗴𝗼𝗻 by Lisboa which lasts the whole night.

𝗚𝗶𝗺𝗮𝘁𝗮- new moon. Written as 𝗖𝗮𝗯𝗶𝗹𝗼𝗴𝗮𝗻 𝗻𝗮 𝗱𝗼𝗹𝗼𝗺 by Lisboa which happens five to six days. 𝗡𝗮𝗴𝗶𝗺𝗮𝘁𝗮 means to become a new moon.

𝗣𝗮𝗶𝗻𝗮- waning moon. 𝗣𝗮𝘀𝘂𝘀𝗯𝗮𝗻𝗴𝗼𝗻 also means the same but takes longer in coming/fading out (from the word subang, to emit light).

𝗣𝗮𝗱𝗮𝗸𝘂𝗹𝗮- waxing moon.

𝗧𝗶𝗻𝗴𝗮𝗿𝗮𝗸𝗼𝗹- the tide rising as the moon becomes bigger. Also written as 𝗟𝘂𝗯𝗮𝗴 by Lisboa. I usually hear this word spoken as "tignarakol" but Lisboa spells it Tig̃narakol.

𝗞𝘂𝗯𝗼𝘀- the tide decreasing as the moon becomes smaller. Also written as 𝗨𝗿𝗼𝗻𝗴 by Lisboa. When the tide stops ebbing, 𝗔𝘆𝗮𝗮𝘆 is used.

𝗗𝗼𝗹𝗼𝗺- refers to the darkness when the moon is no longer seen above the sky.

𝗞𝗮𝘁𝗶- refers to the sun rising when the moon is still in its last quarter, as in 𝗺𝗮𝘆 𝗸𝗮𝘁𝗶 𝗻𝗮 𝗮𝗻 𝗯𝘂𝗹𝗮𝗻. The word 𝗞𝘂𝗹𝗮𝘁 is also used when the sun rises while the moon slowly disappears early in the morning.

𝗞𝗶𝗻𝗮𝗯𝗮𝗻- the Earth.

𝗗𝗮𝗻𝗴𝘆𝗮𝗽- the moon or sun when covered by the clouds, dimming their light.

ALBAY in my hART

 Before the arrival of the Spanish in 1569, Albay boasted a flourishing civilization and a vibrant culture. Its fertile lands nurtured a bounty of rice, copra, abaka, and a variety of vegetables, while its coasts teemed with fish and marine life. Minerals, particularly gold, enriched the earth, contributing to the region's prosperity.

In July 1569, Luis Enriquez de Guzman, part of the Spanish expedition led by Legazpi, made landfall in the southeastern reaches of the region, at a town known as Gibalong, now incorporated into Siuton, Magallanes, Sorsogon. Their journey then took them overland to Camalig, nestled at the base of the iconic Mayon Volcano, now a central part of Albay's landscape.

The introduction of Catholicism to the Bikolanos began in 1569 with the arrival of Augustinian friars, followed by the Franciscans in 1578. The latter initiated a comprehensive effort to convert the populace, fostering amicable relations with the people of Albay. Despite the outbreak of the Philippine Revolution in late 1896, Albay remained relatively free from abuses by the friars, save for a brief period of unrest.

In 1572, Juan de Salcedo, grandson of Miguel Lopez de Legazpi, led an expedition into Bicol in search of gold. His forces ventured through the Bicol Peninsula, mining areas such as Paracale and Mambulao, and establishing settlements like Santiago de Libon in present-day Libon town. The Spanish adventurers returned to Manila in 1574, bearing over 4,000 ounces of gold and believing they had discovered the fabled land of "El Dorado."

On April 3, 1574, the coastal fishing village known as "Baybayon" was granted as an encomienda to Juan Guerra by Governor General Guido de Lavesares. Over time, the settlement evolved into "Baybay," then "Al Baybay," eventually becoming the province of Albay. April 3 is now commemorated as Albay Day.

The transformation of Albay into a thriving province owes much to the efforts of Jose Maria Peñaranda, who served as governor from 1834 to 1843. His legacy endures, honored by a monument in a plaza named in his honor, situated before the Provincial Capitol, a testament to his pivotal role in Albay's development.

The Bicolano - People of Ibalong - Bikolandia

the Bicolanos live in the southeastern peninsula of Luzon and many Bicolanos also live in the province of Quezon. The Bicolanos are descended from the Austronesian-speaking immigrants who came from South China during the Iron Age. Some Bicolanos also have Chinese, Arab, and Spanish admixtures. Their language is referred to as Bikol or Bicolano. The Bicolano language is very fragmented, and its dialects are mutually incomprehensible to speakers of other Bicolano dialects


Ibalong was a territory comparablye to a minor kingdom composed of minor colonies scattered all over, they were friendly people and noble. The people of Ibalong had their own concept of power and well as wealth (same concept as in majority of pre-colonial kingdoms) unlike the European who measured power with gold and land the people of Ibalong and its rulers already had both gold and land in abundance, So their rulers did not ascribe wealth and power to territory, monuments, and centralized government, but rather, they were measured in terms of networks of connections, alliances, monopoly of trade, and control of people.
 The concept of “power” in relation to spirituality pertains to the intimate connections between the people. The people of Ibalong had a strong faith in their gods and ancestral spirits. The myths and religion flow as one. When the Spanish colonization occurred Ibalong's gods and goddesses were replaced by the saints and angels.these venerated saints or spirits and how this framework of power relations is translated in the domestic and social levels. It encapsulates the people’s attitude and beliefs toward sacrifices and penance, devotions to saints, submission to the tasks as healers - forging a constructive approach toward selflessness and service.“Reciprocity” or a give-and-take relation is manifested in the humble acceptance of the healers as mediums personally hand-picked by spirits to heal people in exchange for any form of ‘help’ from the spirit in case any deplorable situations befall on the healer. Their old gods now replaced but their strong faith and spirituality and belief in the divine remained.This is also seen in their deep devotion to the Virgin Mary and saints through novena prayers, sacrifices, and other forms of “panata” (devotion). Devotees are motivated by the belief that if the devotion is intently and consistently practiced, personal petitions is expected to be granted.



The ancient Bikolanos professed a belief in a supreme being called Gugurang, literally means very old. They regarded the Gugurang as the most powerful of all beings in the spiritual realm or the kamurawayan.  The people believed in a supreme God that takes care of the physical/material and the spiritual realms. They worshipped the Supreme Being through the intercession of the intermediaries or the lesser divinities, and sometimes their departed family members. Since pre-colonial societies are hierarchic and stratified according to social class, their belief about the potencies of the spiritual beings was hierarchic as well. As the people considered the Gugurang to be the most powerful of all, lesser deities were placed below the rank of the supreme one.

It was a common practice to give reverence to the ancient spirits or anitos. They believed that these
anitos were in constant communication with their God and served as their mediators and intercessors. Theymanifested their veneration to these ancient spirits by creating sculptures – statuettes in wood, clay or stone of their anitos enthroned for rituals and other forms of prayer
They had a priest called asog, a transvestite who is responsible for ritual offerings to the Gugurang and Bulan. Another leader for rituals in the community was the balian or balyana – a priestess who was responsible in curing the sick. Different kinds of rituals were performed by balyana for various purposes. These are: atang –for thanksgiving to the Gugurang; hidhid – performed when there is a calamities like locusts, epidemics and
typhoons and believing the Aswang to have caused these miseries and hardships; yokod – to free the child from the possession of the aswang; posoa – to cure certain infirmity; haplos – done by a hokluban, a very powerful witch that can create misery and illness and even death to an enemy without using any paraphernalia
The concept of asymmetrical “power” in relation to class/rank/type which can be culled from the sacred and secular practices among the Bikolanos reveals a contrasting perspective among the Bikolanos about their individual roles in society. The natives exhibited their resistance to the system and asserted their beliefs in personal and social affairs. However, when dealing with spirituality and religiosity, this asymmetrical power relation is viewed in a positive light even allowing it to be assimilated in their cultural practices. Their devotion to the lesser deities like the saints and anitos reflect a stratified social system inherent in their culture. The notion of “reciprocity” is manifested in the practice of healing and healers’ acceptance to the role given by the spirits provide a clear picture of a dynamic exchange of roles and functions of individuals within a society. Sympathy or “pity” signifies a potent element in understanding their deep sense of spirituality as they devote their lives in healing and serving those who are needy especially the poor.
In engaging with the spiritual beings, whether they are sanctioned by the Church or indigenous/folkbased, people view their roles and functions in a highly personal manner. Spiritual beings are real, not fictitious. They are treated like a close member in the family: a spouse, sibling, parent, or cousin. Healers are created because spirits interact and dwell in people’s body for the spirits took pity on people’s sufferings. The spirit/s initiates the offer to help. This favour shall be reciprocated if the person is willing to allow thisspirit to use his/her body to heal others who are inflicted by illnesses. Similar condition is believed to be the platform for devotion to the saints. Food offerings, festive events, and other forms of spectacle are expected to please the patron saints - ensuring another blessed and fruitful life. These popular spiritual practices remain potent in the lives and culture of the Bikolanos, whether they are residing in Bicol or elsewhere. By establishing and acknowledging the existence of this faith which resideswithin the person, it strengthens the belief that such spirit guide is responsible for the protection and blessings bestow upon an individual, regardless whether it is based on an institutional dogma or indigenousin origin and forms. This acknowledgment through celebration, fiesta, devotion and ritual re-affirms the intimate communal/family relations among the Bikolanos. These are celebrated in various forms – in a quiet
and meditative mode in an intent prayer or having a conversation with the Supreme Being; or as a festive affair which commemorates a bounty harvest/productive industry or planting/start of a promising investment, birthing/fulfilling creative endeavours; and dying or going back to the realms of the spiritual world. In addition, it can also be a form of struggle in the guise of religious spectacle, to be themselves – to experience being human, to feel the sensations of the physical and spiritual realms through the music and movement of the body in the procession, or as the healers perform the rituals. Perhaps, it can also convey a venue for a convenient conversation with God. And lastly, it can be their way of negotiating with the Supreme Being.

ang mahiwang sinturon ni Okot

THE SPIRIT OF MT. BULUSAN: THE LEGEND OF SAN BERNARDINO STRAITH

 In Sorsogon's embrace, a tale unfolds,

Of San Bernardino, as history holds.

A spirit mighty, Mt. Bulusan's reign,

Land and people bound by an unseen chain.

Prosperity flowed, contentment in the air,

Under the spirit's rule, none dared to despair.

In a village close, a maiden fair,

Captured the spirit's heart, a love affair.

Abundance showered, gifts unseen,

To win her love, the spirit keen.

But the maiden's heart remained steadfast,

Chosen another, love meant to last.

Enraged, the spirit's love spurned,

Vengeance unleashed, the land mourned.

A scourge upon them, hunger and death,

Forest emptied, unproductive breath.

A monstrous creature, four wings spread,

Half-bird, half-beast, overhead it tread.

Believed to be the spirit, seeking his due,

A bride denied, revenge in its view.

Panic swept the villages, fear took hold,

Except for one, the favored suitor bold.

He stalked the creature, arrows in flight,

Blood spilled, a fatal, transformative sight.

Fleeing to the open sea, its demise drew near,

Cries echoed, death's grip, it could not clear.

Into the ocean, a head and body transformed,

Two islands emerged, where the spirit mourned.

The Strait of San Bernardino, a perilous space,

Between Samar and Sorsogon, dangers embrace.

Engkantado waters, enchanted allure,

The old folks warn, human lives endure.

Yearly, they say, lives are exacted,

In the narrow sea, where spirits, enacted.

The legend lives, in whispers, it's told,

Of Mt. Bulusan's spirit, and love turned cold.

Gods and monsters of Bicol

The Mermaids of Malinao

Legends of the beautiful but vicious mermaids were prevalent in Bicol one of the stories concerning these mermaids happened allegedly during the Spanish occupation of Bicol In one of its Municipality in Albay. The story tells of Moro(Islamic) raiders who plundered them and took seven women, and how the mermaids sank the boat they were using to save these women.

magindara

Long ago in a province city in Bicol called Anilao live a girl named Maria, she was baptized in the ways of the Colonials from the Wests but she and her family secretly still worshiped and believed in the old ways. One night a terrible storm passed their province. The next day she and her brother went to play by the river, In the river, they saw a beautiful maiden, she looked injured. As the two came near the lovely maiden they were shocked. She had long flowing hair which covered the top part of her body but the lower part of her body was like that of an eel. The children also noticed that she was trapped, her tail caught between driftwood in the river. Scared the two children ran home and told their mother, Pedro the elder of the two children told their mother that they must tell the parish priest about it, Their mother scolded him and said that they would be punished by the priest if ever they told him that. Their mother told them that they must help the maiden, the mother told them that it was a Magindara that might have been washed their during the storm, but only the children can help it because they are known to be vicious towards an adult. The next day Maria and Pedro went back to the river, scared but reminded that their mother told that the creature would never harm children they came close and helped her. The mermaid told the children she was not a Maginadara but rather a Naga. That Magindara are different from her kind but she is of higher status. The two children freed her tail. The beautiful Naga thanked the children and some how magically made it drizzle. The children danced happily under the summer rain. Before the Naga left she told the children that they would repay them for their kindness and if ever they would need help in the seas, all they need to do is either chop a lock of their hair of pluck some strands. The hair will signify they are calling her and she will help. Then she swam away and also the drizzle stopped.

Years have passed and Maria and her brother Pedro had not forgotten the beautiful Naga. One day as Maria was walking by the beach he herd screams suddenly a band of Moro men grabbed her. Things happened so fast and she realized she was being abducted by these strong men. Men who looked thicker in muscle then the men from her community. They were forced in their boats, Maria and the other women started sobbing. Wiping her eyes she looked at the waters and remembered the lovely Naga, she pulled strands of hair from her nape and prayed that the Naga would help her. A thud on the side of the Moro boat. Then another, Maria got a glimpse of colored scales. 

magindara

The boat flipped, and she and the Moro men and the abducted women were now the in the waters. Maria saw beautiful women with long flowing hair with lower bodies of multi-colored scaled fishes. They were beautiful but they tore the flesh from the Moro men. She would have drowned in fear but something was pulling her. Like the other women the lower half of her body was like fish but unlike those of the magindara that were colorful and scaled, hers was of gray and silver. It was the lovely Naga she and her brothers helped before. The seven girl, Maria one of them woke up on the shores. The whole Anilao was in joy that the boat of the Moros had sunk and not one of them saw seen, and all the girls that were abducted were safe. It drizzled that day and only Maria knew that it was a sign from the lovely Naga who had rescued them.

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.

RABOT

Rabot is a monster in Bicolano mythology, mentioned in Ibalong. Considered the last of the ancient monsters of Ibalong, Stories about him are told all throughout Bicol.

Ang huling Halimaw ng Ibalong.

When the hero Handiog came and purged Ibalong from all its beasts and monsters, In the end he fell in love with one, the demigoddess Oryol.  He and Oryol thought the people the cultivation of rice, how to make sailboats, pottery and even writing. Under their rule Ibalong became bountiful.
They handed down the colonies to Bantong. Who would kill the last powerful monster in Ibalong Rabot and after that humans were able to survive on their own with products and skills given to them by their warrior ancestors.

Rabut
Art by Naz

Rabot

Rabot was the last of the ancient great monsters that resided in Ibalong. Some stories depict Rabot as a strong bipedal creature, while others describe him as a four-legged beast that is half-human and half-animal. His upper body resembles that of a muscular man, while his lower body is that of a huge goat, though some versions describe it as resembling a water buffalo. Rabot possesses sharp golden teeth and has the ability to turn people into stone. He is immeasurably strong and fast, akin to the beasts of the forest. His voice is loud and booming, resembling a mighty roar. Additionally, he has enormous bat-like wings that seem to cover the moon when he flies at night. Rabot was nearly undefeatable, but Baltog discovered his secret: Rabot sleeps during the day. In some versions, it is the demigoddess Oryol who reveals this secret to Baltog, guiding him in his quest to defeat Rabot.

(note. Rabot is often called kalahating Halimaw, could mean Kalahating Sarimaw meaning half tiger)

Tandayang sa Opon and Rabot

Rabot in Oral mythology and folklore

 Legend tells that he was a son of a beautiful young commoner who collected limpets. The girl would collect limpets by the beach. One day as she was doing about her daily chore she saw a warship. From fear, she froze on the spot and could not run. Three men came from the warship rode a small boat towards her. The three men were monstrous with tattoos covering their face and their exposed bodies but as they came nearer the sun revealed that they were handsome men, radiant in manhood and clad in gold.  She was captivated by their golden glow and muscular allure. They took turns with her on the beach under the morning sun. When the sun had set she woke up with piles of gold by her side. She is happy but notices her belly is big, not a day has passed but she was impregnated by the three handsome men and is about to give birth. The full moon revealed her baby had a monstrous appearance and was big for a newborn. She screamed and wanted to crush the baby's head with a stone but then the moons silvery light distracted her and she heard a soft voice. It was the moon god who told her to have pity on the newborn, She prostrated her self to the god of the moon and said that she would kill herself after killing her newborn baby.  

Rabot

The gods of the moon descended with an entourage of  wind sylphs (taong lipod) 
 Haliya wanted to smite the mother and child on the spot, Bulan who had a tender heart stoped his twin and cried tears that turned into pearls, Bulan then told the mortal he would hide her transgressions. The lunar deity sensed strong power from the baby. If Gugurang or the other gods saw her baby they would smite him. and  took her newborn baby and placed it in a cave near the beach where the mermaids reside. The child will remain in the cave and will be cared for by the mermaids but the mother must visit her child to teach it kindness and human ways. Bulan touched the head of the monstrous child and kissed it, he said that the child will grow ever strong but to balance the strength the child would grow up always feeling sleepy so that it could do no harm to others with its future strength. So the girl often visited her son in the cave near the beach, bringing a basket of fruits. 

Her son grew big and taller than any man he had ever seen, Big and hulking but with the mind of a child. She named her son Rabot.  Years had she would go to the beach to the cave and bring her son a basket of fruits and the mermaids would give him fish, her son grew bigger and taller body thick with muscle and more monstrous. One day she did not come, outside the cave strong winds and rain fell. The god of the storms Onos had passed by and had swept the colony and have drowned most of its people, including Rabot's mother. Rabot came out of the cave to see the ruins of the colonies and villages of Ibalong due to the deluge caused by the storm god.  He saw his mother among the dead. The god Asuang saw what a magnificent beast he was. The evil deity realized how strong the Rabot was when it picked up trees and other debris from the flood like they weight nothing. Asuang saw potential but he also realized the Rabot is like child. Asuang used Rabot's childlike mind to his benefit.  

 Asuang tricked Rabot that it was the villagers who had killed his mother. Angered by this Rabot went on a rampage and turning people into stone. After that he would sleep. He awoke and remembered what the god Asuang had said that the villagers were to blame, and again he went turning people to stone. A thousand men could not defeat him.

Rabot was strong, aside from turning people to stone it roar was so loud that it could fling the men and even deflect arrows and stones when it screams.  It was the cunning hero Bantong (Oryol told him the secret how to defeat the Rabot, wait for it to fall asleep) who waited until Rabot fell asleep and with one stab killed the beast.  When Bantong killed the fierce half-man and beast, Rabot. Curiously, Handyong was saddened by Rabot's death.

it signals the passing of an era, when men proved to be more vicious than any monsters with free will and the skill of the hunt, magic and ceremonial incantations, that men simply snuff out life.

Rabot in Bicol mythology

Si Rabot ay isang halimaw sa mitolohiyang Bikolano, na binanggit sa epikong Ibalong. Siya ang itinuturing na huling sinaunang halimaw ng Ibalong, at ang mga kwento tungkol sa kanya ay ipinapasa sa iba't ibang panig ng Bikol.

Rabot Ang Huling Sinaunang Halimaw ng Ibalong

Nang dumating ang bayaning si Handiog at nilinis ang Ibalong mula sa lahat ng mga halimaw at mababangis na nilalang, sa huli, umibig siya sa isang demi-diyosa na si Oryol. Magkasama nilang tinuruan ang mga tao kung paano magtanim ng palay, gumawa ng mga bangka, palayok, at maging ang pagsusulat. Sa ilalim ng kanilang pamumuno, naging masagana ang Ibalong.

Ipinasa nila ang mga kolonya kay Bantong, na siyang pumatay sa huling makapangyarihang halimaw ng Ibalong, si Rabot. Matapos nito, nabuhay nang mag-isa ang mga tao gamit ang mga produkto at kasanayang itinuro sa kanila ng kanilang mga mandirigmang ninuno.

Si Rabot

Si Rabot ay ang huling halimaw na naninirahan sa Ibalong. Siya ay isang malakas na nilalang na kalahating-tao at kalahating-hayop-halimaw. Ang kanyang pang-itaas na katawan ay parang sa isang makisig na lalaki, ngunit ang pang-ibaba ay katulad ng sa kalabaw o sa kabayo (kahalintulad ng tikbalang, ngunit may mukhang tao). Mayroon siyang gintong matatalas na ngipin at kaya niyang gawing bato ang mga tao. Napakabilis at napakalakas niya tulad ng mababangis na hayop sa kagubatan. Ang kanyang boses ay malakas at parang umaatungal. Mayroon din siyang malalaking pakpak ng paniki na tila natatakpan ang buwan kapag lumilipad sa gabi. Halos hindi siya matalo, ngunit natuklasan ni Baltog ang kanyang lihim—na si Rabot ay natutulog tuwing araw (sa ilang kwento, si Oryol ang nagsabi kay Baltog kung paano patayin si Rabot).

Ang Alamat ni Rabot at ang Kwento ni Tandayang sa Opon

Ayon sa alamat, si Rabot ay anak ng isang magandang dalaga na nangunguha ng mga kabibi. Isang araw, habang nangunguha siya ng kabibi sa tabing-dagat, nakita niya ang isang barkong pandigma. Sa takot, hindi siya makagalaw. Lumapit sa kanya ang tatlong lalaking may mga tattoo at mukhang mababagsik. Ngunit habang papalapit sila, nakita niyang sila'y mga makisig na lalaki na naglalakbay sa ilalim ng araw, nababalutan ng ginto. Naakit siya sa kanilang kagandahan, at kinuha nila siya sa tabing-dagat. Nang sumapit ang gabi, nagising siyang may mga tambak ng ginto sa tabi niya, ngunit napansin niyang malaki na ang kanyang tiyan at handa nang magsilang.

Ipinanganak niya ang isang halimaw na si Rabot, ngunit pinigilan ng diyos ng buwan ang kanyang balak na patayin ang bata. Sa halip, sinabi ng diyos na ang kanyang anak ay magiging malakas ngunit palaging inaantok, upang hindi ito makasakit ng iba. Pinalaki si Rabot ng mga sirena sa isang kweba malapit sa dagat, at madalas siyang dalawin ng kanyang ina upang turuan siya ng kabutihan at pagiging tao.

Habang lumalaki si Rabot, naging higante siya, malaki at matipuno. Isang araw, hindi na bumalik ang kanyang ina, dahil nasawi ito sa isang matinding bagyo na dulot ni Onos, ang diyos ng unos. Galit na galit si Rabot sa pagkamatay ng kanyang ina, at dahil sa panlilinlang ni Asuang, ang diyos ng kasamaan, naniwala siyang ang mga tao ng Ibalong ang pumatay sa kanyang ina. Sa galit, nagwawala siya at ginawang bato ang mga tao.

Napakalakas ni Rabot. Bukod sa kakayahang gawing bato ang mga tao, ang kanyang malakas na sigaw ay kayang magpatalsik ng mga mandirigma at makapagpatumba ng mga palaso at bato. Sa wakas, si Bantong ang nakatuklas ng kanyang lihim—na natutulog si Rabot tuwing araw. Nang matulog si Rabot, sinamantala ni Bantong ang pagkakataon at pinatay ang halimaw sa isang pag-atake.

Bagaman nagtagumpay si Bantong sa pagpatay kay Rabot, malungkot si Handyong sa pagkamatay ng huling halimaw, dahil ipinapakita nito ang pagtatapos ng isang panahon—ang panahon ng mga halimaw, na pinalitan ng mas mabagsik na mga tao na may malayang kalooban at kasanayan sa pagpatay.

Rabot's Appearance and Abilities:

Depending on the versions Rabot, a colossal bipedal creature, some versions on four hooves with a muscular human upper body and the lower body of a huge goat , possesses an aura of fearsome strength. His visage is both captivating and terrifying, with golden sharp teeth and the power to turn people into stone and a strong booming voice and roar. The monstrous hybrid also boasts wings that can eclipse the moon when he takes flight, showcasing a blend of monstrous features that define his mythic existence.

RABOT

Origin and Tragic Tale:

Legend tells that Rabot was born to a commoner, a young woman who encountered three handsome men radiating in golden allure. What seemed to be a divine encounter turned into a tragic twist as the woman discovered her pregnancy and the monstrous appearance of her newborn child, Rabot. The godsof the moon intervened, sparing the child's life and placing him in a cave near the beach, cared for by mermaids.

Rabot's Tragedy Unfolds:

Rabot, growing larger and stronger than any man, lived a life of solitude in the cave, visited only by his mother, who taught him kindness and human ways. However, tragedy struck when a storm god, Onos, unleashed a deluge upon Ibalong, drowning Rabot's mother and devastating the colonies. Misled by the cunning god Asuang, Rabot believed the villagers were responsible and unleashed his wrath, turning people into stone with a mere glance.

The Heroic Intervention:

Despite Rabot's immense strength and the havoc he wreaked, the hero Bantong, embodying cunning and bravery, waited for the opportune moment. When Rabot fell asleep, Bantong seized the chance and delivered a fatal blow, ending the monstrous reign and signaling the passing of an era.

The last monster of Ibalong

Rabot's tale in the mythos of Ibalong is a poignant narrative that explores themes of tragedy, betrayal, and the cyclical nature of life. While rooted in the fantastical, the story of Rabot mirrors the complexities of human existence, where divine intervention, tragic twists of fate, and the actions of heroes and monsters shape the destiny of a mythical land. As with many myths, Rabot's significance lies not in its literal truth but in the profound lessons and cultural reflections it imparts, serving as a timeless piece of Bicolano folklore.

Reminder

Avoiding Foreign Manipulation: Weaponizing 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.

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.