SI OKOT

  Si Okot ang diwata ng kagubatan, at ng mga ibon. Siya rin ang panginoon ng pangangaso sa sinaunang Ibalong o ang Sinaunang lupain ng Bikol. Siya ay sinasamba noon ng mga taga ibalong. Sinasabing si Okot ay matangkad at matipuno ang pangangatawan. Kayumangi ang balat. Si Okot ay napapalamutian ng mga dahon, siya ay may pana at palaso. Siya rin ay may mahiwagang sinturon na habi sa ginto, ang kanyang sinturon ay sisidlan ng mga pambihirang buto na may kakayanang magpagaling ng ano pamang karamdaman. Ang diyos na si Okot ay pinaniniwalaang sumisipol o humuhuni gaya ng ibon si Okot tuwing siya ay paparating. Sa ibang kwento ay nagpapakita bilang malaking puno ng balete o dalakit si Okot sa mga nanampalataya.

OKOT

Nang dumating ang mga mananakop na Kastila sa Ibalong at nalaman nila ang pag samba ng mga ''vagamundo'' sa diwata, Ang matinpuno at matayog na si Okot ay ginawang katatawanan ng mga kastila. Sinabi ng mga kastila na si Okot ay pandak, at isang duwende. Iniba ng mga kastila ang pananaw ng mga tao kay Okot.

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.

BULAN

BULAN 
god of the moon

Bulan is the primordial god of the moon in Pre-Hispanic Bicol. In Bicolano mythology, brother of Haliya the goddess of the moonlight, Known for his androgynous beauty and is said to have been so fair and radiant that even the vicious mermaids and beast temporary became tame upon seeing his face. Believed to be comely with skin so fair and hair and eyes darker than midnight that even the god Asuang was dumbfounded upon gazing at him. Bulan is the reason why the Bakunawa rose from the depths to eat the Moon 

Bulan

The comely moon god lives in "Kamurayan(heavens) the god associated with the lotus and water hyacinth. 

In Bicolano mythology and folklore he is depicted as having a body made from coper but whenever he descends to earth from the heavens he takes on human form He is depicted as an extremely lovely adolescent boy with fair skin, lithe body, comely features and eyes as black as night and exceedingly long hair as black as midnight. According to legends he was worshiped alongside Asuang by the baylan or Asog (priest and shamans in pre-Hispanic Bicol who dressed and acted as female).

Also, some believe that the First class municipality in the south of Luzon island, Sorsogon Province was named after him. He had a younger sister who literally came from his body named Haliya. In some stories, Haliya was Bulan's daughter and defender (the gods could not age Bulan forever remained pubescent) enticed by the invisible wind spirits or taong lipod to descend into the earth to bathe in its waters, she, in turn, convinced her brother Bulan do go down with her. Bulan and Haliya descended and all creatures were in awe of their luminous and white beauty. In other stories Haliya was Bulan's daughter.

Bulan was said to be so fair, that his comeliness could  calm any creature even aswangs

Legend tells that Bulan and Haliya were so beautiful that the vicious Magindara(mermaids) became docile. Their beauty also reached the underworld which was the domain of the Bakunawa.

The moon was so focused on playing with the mermaids that they did not notice the god Bakunawa, offended he wanted revenge. (very similar to the Visayan version of the story)
The next night Bakunawa, a huge fish-like-dragon leap to the sky to consume the moon. Haliya became the arch-enemy of Bakunawa ever since

Flowers of the divine

Bulan in Bicol Mythology is strongly associated with the Takay flowers and padma (lotus and water lilies) flowers . The takay flower was the gift of the lunar god to the people of Bikol. While the lotus is the divine providence reminding the people of Ibalong to be good and kindhearted to one another. The lotus which is associated with Bulan symbolizes spiritual enlightenment and rebirth Bikolano people were  stunned  with its ability to dip into the grime and revive itself unscathed (like the way Bulan took a dip in the monster infested waters of Ibalong)—an incredible daily cycle of life, death, and a sudden immaculate rebirth ( the rebirth from primordial moon to the pubescent god) that can only be described as spiritual. the lotus is symbolic of purity of the body, speech, and mind as while rooted in the mud, its flowers blossom on long stalks as if floating above the muddy waters of attachment and desire. It is also symbolic of detachment as drops of water easily slide off its petals.

The legend of the Takay flower

The most prominent myth about the Takay ( water hyacinth)  flower is that the fair maiden Takay drowned in the flood caused by the god Onos. The moon saw what had happened and took pity of the fair maiden and turned her into the lovely flowers that is now abundant in Lake Bato

Variant myth

Bulan the god of the moon in Bicolano mythology plays an role in some stories. Abundant in the fresh waters of Bicol lakes is the lotus-like flower Tacay. Pre-Hispanic Bicolano's and even the Spaniards appreciated the beauty of the Tacay flower.
The god Bulan and his sister Haliya followed by an entourage of wind people had frequent swims in the waters of the earth. One night they landed on the fresh waters of a Lake (Lake Bato - Freshwater lake in Camarinez sur), the plants were shy because of the beauty of the moons and said that they did not deserve to be in the same water as the gods. The gods Bulan and Haliya was touched by the sentiments of the water plants and he rewarded them. The next night the plants saw that they were now beautiful too, having beautiful flowers, the Tacay flowers were gifts from the gods.

 Bulan and Asuang

Long ago the inhabitants of Bicol believed in the existence of vicious man-eating mermaids with colorful scales and beautiful faces called MagindaraThe magindara were lovely half women half fish that would lure men into the sea and drown them. The Bicolano's also believed in winged sharks called Pating na Pakpakan (which were a cross between a manta ray and shark)that could fly and devour men. 
and of  giant flying fishes which had slimy, scaly, and hardy flesh and saw-like teeth that could crush rocks (which they will later call Tiburom)
The waters of Bicol were feared because it was monster-infested.  The forest and other plains too were filled with monsters and beasts like the Sarimao, most of these monstrosities answer to their sovereign Asuang. Asuang is feared and blamed for all the misfortunes of people, all the blame and hate.

One night the people of  Ibalon heard beautiful voices coming from the sea, they did not dare go see, but when they looked up the moons was full and a celestial divinity was descending. It was Bulan the god of the moon. He was said to be so fair and luminous that the vicious mermaids became tame, and that the flying sharks dropped from the sky and almost sank into the water forgetting how to swim and fly in the presence of the moon god.

Bulan

 After being defeated by his brother Gugurang, he seeks refuge in his abode along with his beast and other monsters. From his mountain he saw the god Bulan descending from the heavens to the waters, he remembered that Bulan was Gugurang favorite that the supreme deity personally placed him in the heavens. Bulan descending with an entourage of wind nymphs (Tawong lipod) in the waters of Bicol, and Asuang and his minion of night beast came to the waters, He had plans of taking the boy moon to have revenge on Gugurang.  Then he stood in awe at the luminosity and radiance of the moon. He sent his vicious Magindara or mermaids to capture Bulan, instead of capturing the moon deity upon seeing his comeliness they became tame and played together like children.  Asuang angered by what had happened personally went to the waters to where Bulan and the mermaids and wind nymphs(taong lipod) played. He walked into the water as if it were solid ground followed by his flying beast. Bulan saw Asuang, Asuang expected the boy to be afraid and scream in terror, to Asuang surprise Bulan smiled and asked him to play and swim in the waters with him. Asuang moved by the kindness and warmth welcome of the lunar deity vowed that they will be friends. And that no harm shall come to him whenever he descends to the waters and lands of his domain, that also his beast and monsters shall treat the moon with veneration.

Bulan

depicted as an adolescent boy with a lithe body and comely features; fair skin, dark eyes and long black hair as black midnight

The legend of the water hyacinth and lotus 

The god Bulan and his sister Haliya followed by an entourage of wind people had frequent swims in the waters of the earth. One night they landed on the fresh waters of a Lake (Lake Bato - Freshwater lake in Camarinez sur), the plants were shy because of the beauty of the moons and said that they did not deserve to be in the same water as the gods. The god Bulan was touched by the sentiments of the water plants and he rewarded them. The next night the plants saw that they were now beautiful too, having beautiful flowers, the lotus flowers were gifts from the gods. Both Haliya and Bulan are strongly associated with the Takay flowers and lotus flowers

The takay flower was the gift of the lunar gods to the people of Bikol. While the lotus was their divine providence reminding the people of Ibalong to be good and kindhearted to one another.

 symbolises spiritual enlightenment and rebirth

 Bikolano people were  stunned  with its ability to dip into the grime and revive itself unscathed (like the way Bulan took a dip in the monster infested waters of Ibalong)—an incredible daily cycle of life, death, and a sudden immaculate rebirth ( the rebirth from primordial moon to the pubescent god) that can only be described as spiritual. the lotus is symbolic of purity of the body, speech, and mind as while rooted in the mud, its flowers blossom on long stalks as if floating above the muddy waters of attachment and desire. It is also symbolic of detachment as drops of water easily slide off its petals.

Tawong Lipod as Benevolent wind slyphs and Malignant dark spirits

The water nymph of Lake Bula

(TAWONG LIPOD -  as a general term for invisible mythological creatures like fairies, nymphs, giants, elves, etc. )

The Tawong Lipod comprises female spirits associated with the winds and clouds. Among them, certain entities underwent transformations, covered or unseen becoming water nymphs as well as malevolent spirits and dark shadows. This metamorphosis occurred when the deity Bulan inadvertently left some of these spirits behind during his ascent from Ibalong back to the heavens.

 The celestial being Bulan, the Lunar god, chose to immerse himself once more in the pristine waters of Ibalong, specifically Lake Baao, also known as Lake Bula. The radiant deity of the Moon descended alongside a retinue of wind sylphs and cloud maidens.

Engaging in playful antics, swimming, and indulging in the aquatic realm, Bulan, in his childlike and forgetful nature akin to an adolescent, inadvertently left some of the wind nymphs behind. Some of these wayward spirits transformed into malevolent dark shadows, unseen entities that wrought ailments and mischief. On the other hand, others embraced benevolence, evolving into water nymphs and wind fairies.

Contrary to the prevailing ominous tales surrounding the Tawong Lipod, with their appearances as ominous shadows and malevolent entities causing distress, there exist tales of goodness. Lake Bula narrates one such positive account where a wind spirit transformed into a water nymph, standing as a guardian of the lake. This benevolent entity ensures the clarity of the water and blesses the lake with an abundance of fish, creating a harmonious and fruitful environment.

The Full moon and the descent

BULAN SORSOGON

Bulan's historical roots extend to the pre-Hispanic era, and its name encompasses various meanings in the local dialect, including the month of the year, the moon, or a luminary. Local historians attribute the name's origin to a Spanish scouting expedition that witnessed beautiful moonlight, leading to the town being named "Bulan."

Archeological evidence suggests that Sorsogon's coasts were inhabited as early as 4,000 B.C. during the arrival of the Indonesians in Southern Luzon. The region, including Bulan, exhibited signs of civilization as early as 960 A.D., supported by artifacts from the Ming and Sung dynasties.

In numerous oral myths and stories, the Moon deity is frequently portrayed descending from the heavens to bathe in the waters of Bicol, and Bulan is highlighted as one of the locations where this celestial event is believed to take place. Some followers maintain that the First-class municipality in the southern part of Luzon, within the Sorsogon Province, was named as a homage to this lunar association. Nestled at the southwestern tip of the Bicol Peninsula on Luzon, the Municipality of Bulan is recognized as a captivating locale where the pale full Moon is particularly enchanting. According to oral mythology, this spot is considered one of the places where the lunar deity descended from the heavens to immerse in the pristine waters of Ubo Falls.

In the Spanish period, Captain Luis Enriquez de Guzman and Fray Alonzo Jimenez arrived in Sorsogon in 1569, discovering a settlement in Otavi where the first Mass in Luzon was celebrated. Bulan was designated as a royal encomienda in 1572. The Franciscans initiated evangelization in Sorsogon in 1583, establishing Gate as a visita of Bulusan in 1646. In 1690, "Builan" became a pueblo civil, with Gate chosen as the town site.

Despite its early development, Bulan encountered challenges during the 19th century, enduring intense Moro raids. In 1746, a devastating Moro attack destroyed Gate, resulting in the plunder and destruction of Bulan. The town was abandoned, vanishing from maps for 55 years before making a reappearance

Bulan and Adlaw the myth that explain night and day

Adlaw the strong, robust and radiant sun god was playing with his brother the fair and luminous Bulan. They were playing and Adlaw got short-tempered with the playfulness of his brother. Bulan continued teasing the sun god,until he got so mad. when the two celestial beings clashed. In the heat of the disagreement, Adlaw's club struck one of Bulan's eyes, causing the once radiant gleam to fade, leaving only one eye capable of emitting light. Meanwhile, Adlao retained both his radiant eyes, and as a result, he shone more brightly than Bulan. Now, Bulan is the moon we see, and Adlao is the sun we gaze upon. This enchanting feud explains why the moon's glow is more subdued compared to the sun's radiant brilliance. Our story unfolds with Adlao persistently pursuing Bulan. Despite Adlao being a less skillful runner also because of his muscular built, he continued his chase, unable to catch the more slender agile Bulan. The celestial pursuit persists to this day, with Adlao, the sun, tirelessly chasing after Bulan, the moon. Whenever Adlao passes over the flattened cut arm of Bulan, he chuckles with amusement. On the other hand, when Bulan traverses Adlao's cut, flattened arm, he laments the injury but cannot halt, fearing Adlao's capture.

 eternal cycle of day and night. Daytime graces us as Adlao passes overhead, while night falls when Bulan glides over us, and Adlao takes his leave. Perhaps their chase will only conclude when weariness or fate catches up with them, bringing an end to their celestial dance.

Haliya, Bulan, and Bakunawa 

Bicolano myth tells that the great Bakunawa was not always a titanic fish-dragon that tries to devour the moon. She was a Naga and a goddess who like the other gods and monsters have adored the celestial deity.  Bulan with all of his comeliness and radiance would bathe with his entourage of wind nymphs in Ibalong where the goddess Bakunawa had loved him from afar. after many nights Bakunawa got the courage to come close to Bulan only to be unnoticed because Bulan was childlike and playful and was busy playing and swimming with the mermaids. Angered by this misunderstanding  Bakunawa swore she would claim Bulan from the sky. The next night she gathered her magic and transformed into a huge fish-dragon and tried to devour the moon. Haliya being the more dominant twin battled Bakunawa. Haliya and Bakunawa became arch enemies since then.

Halya

The ancient ritual of Halya, once a simple celebration of the full moon, gradually transformed over time into a mythical summoning of the goddess of the Moon, known as Haliya. As stories and myths evolve through generations, the Halya ritual took on deeper spiritual significance, incorporating elements of divine intervention and protection.

As the ritual evolved, so too did the mythology surrounding it. Over time, the people began to personify the protective forces of the moon, giving rise to the concept of Haliya, the goddess of the Moon. Haliya became a symbol of strength and defense, defending the male lunar deity Bulan from the threat of the Bacunawa

Haliya: The Moonlight Goddess in Philippine Animism

Haliya is the goddess of moonlight in Bicolano and Luzon mythology, known as a masked protector who defends the lunar god Bulan from the serpent Bakunawa. In some stories, she is his daughter or twin.

Haliya is closely linked to the lunar god Bulan, sometimes described as his defender, daughter, or twin, depending on different oral traditions. She is known for protecting Bulan from Bakunawa, the serpent-like creature that seeks to devour the moon.

The Halya ritual, originally a full moon celebration, evolved into a sacred practice to summon Haliya’s protection. During the Halia ritual, people would gather and make loud noises to scare away Bakunawa and ward off evil spirits. Over time, Haliya became a symbol of strength, resilience, and divine protection in Philippine animism.

Haliya - The Masked goddess of the Moon

According to Bicolano myth, the formidable Bakunawa did not always manifest as the colossal fish-dragon that seeks to devour the moon. Originally, she was a Naga, a serpent deity, and a goddess who, like other divine entities, held admiration for the celestial deity, Bulan. The moon, personified as Bulan, was known for its beauty and radiance, captivating the hearts of both mortal and divine beings alike.

The in the waters of Ibalong, where Bulan would indulge in nightly baths accompanied by his entourage of wind nymphs. Among those who admired him from afar was Bakunawa, the goddess with a heart filled with love for the luminous Bulan. However, her attempts to approach him were in vain, as Bulan, being childlike and playful, was often immersed in joyous activities, playing and swimming with the mermaids.

Frustrated and angered by this misunderstanding, Bakunawa vowed to make Bulan hers. Fueled by a mixture of unrequited love and jealousy, she harnessed her magical powers to undergo a profound transformation. The once elegant goddess morphed into a colossal fish-dragon, ready to challenge the celestial harmony.

The ensuing night witnessed Bakunawa's dramatic attempt to devour Bulan, eclipsing the moon with her massive form. It was then that Haliya, a significant figure in Bicolano mythology and the more dominant twin, stepped forward to confront Bakunawa. in many versions Haliya used starlight to forge a kampilan at mask. Haliya versus Bakunawa, A fierce battle ensued between the two powerful entities, marking the beginning of a timeless conflict that would echo through the celestial realms.

From that moment onwards, Haliya and Bakunawa became arch-enemies, locked in a cosmic struggle that played out in the night sky. The lunar eclipses and celestial phenomena were seen as manifestations of their ongoing battle, with Haliya tirelessly defending Bulan from Bakunawa's relentless pursuit.

This mythical tale not only captures the imagination of those who hear it but also imparts profound lessons about the complexities of love, jealousy, and the enduring struggle between light and darkness. In Bicolano folklore, the celestial ballet between Haliya, Bulan, and Bakunawa continues to be a timeless reminder of the intricate interplay between the forces that govern the heavens.

Haliya bathing

Another oral folklore tells about the beautiful luminous goddess Haliya descended to bathe in the fresh waters. a young man see her and they fall in love. She can not fly back for the weigh of love keeps her earthbound. She marries the man and they live happy. She becomes pregnant and she went back to water where she first descended. beautiful music and singing can be heard. the water remembers her as a goddess and her brother send celestial music to soothe her while in labour. 

Bulan and Bakunawa soooo many different versions....

Bakunawa and Bulan in Bicol mythology

Bakunawa in Bicol Myths 

The Bacunawa in the sky determines the seasons. If the Bacunawa is facing east it tells tge people that it is the season for planting crops. No one dares to build houses when the Bacunawa is facing west. The Bacunawa tries to swallow the Moon (Bulan), he is the luminous deity keeping the monsters at bay, Many monsters raid the earth when the moon disappears.Thus many people go out on Moonlit nights to perform Halya, making different sounds in order for the Bacunawa release the Moon. 

In Bicolano myths, the Bakunawa was a goddess punished for her arrogance and greed for coveting the moon or  moons. She was punished to lose her beauty and forever remain into a giant eel dragon-like being that guards the gates to the underworld. She coveted the god of the moon Bulan. stories tell that Bulan was so comely that even vicious mermaids would turn docile in his presence. Bakunawa who fell in love with the lunar god but was neglected. She swore to claim Bulan from the sky. thus making Haliya (Bulan´s sister and protector) her enemy.

 

Bulan Bicolano moon god who was coveted by Bakunawa

Bakunawa and Haliya in Bicol mythology

According to Bicolano myths, Bakunawa was punished for her arrogance and greed for desiring the moon or moon or moons (depending on the story). She lost her beauty and transformed into a giant fish seaserpent being guarding the underworld gates. Bakunawa fell in love with Bulan, the god of the moon, but he neglected her. In her pursuit to claim Bulan from the sky, she made an enemy out of Haliya, the moon god's sister and protector.

Bakunawa and the seven moons (northern Bicol )

Long ago there were seven moons in the sky. Each of the moons embodies a lunar deity. One night Bakunawa saw the beauty of the moons. Captivated by their beauty he wanted to possess them so the Bakunawa rose from his domain and flew to devour the moons. Inordinately proud of his feat, he slunk back down to his watery domain. Unfortunately, he soon realized the moon inside him was melting away like candle wax. He wants to take a moon that would last; Bakunawa rose into the sky the next night and swallowed another moon. But this one too melted away. Night after night he took another moon from the sky, and each time it melted away inside him  The creator of all saw what had happened was furious. Rather than kill  Bakunawa, he punished him to remain in the beast for all eternity and commanded him not to devour the last moon." Every now and then Bacunawa tries, yes he tries to eat the last moon, and that is why it turns red. But the people on earth raise a loud clamour of clanging and clashing metal, screaming and wailing, all to startle him into spitting the moon out. Others take the gentler approach, playing music to put him into a deep sleep so that the moon will roll out of his mouth

Bakunawa and the Seven Moons (southern Bicol)

Long ago god created the seven moons to give light and beauty to the night sky, each moon had a deity as an embodiment. (Libulan,Haliya,Subang,Banolor,Banilig,Bulan,Mayari)
One night she saw the seven moon and was captivated by their beauty and longed to possess them. One of the embodiments of the moon descended to the sea to swim with the mermaids, it was Bulan - the adolescent aspect of the moon. Bulan was so comely with his long dark hair and his eyes darker than midnight, and his luminous fair skin that the vicious magindara became tame upon seeing his radiant beauty. the boy moon did not notice Bakunawa, thinking the boy had ignored her beauty to play with the mermaids enraged her. The following night she transformed herself into a dragon so she could devour the moons. Her dragon form was sea serpent with a mouth the size of a lake, a red tongue, whiskers, gills, small wires at its sides, and two sets of wings, one is large and ash-gray while the other is small and is found further down its body.

THE SEVEN MOONS IN REALITY

the seven Moons were decoded by Scientist which tells that of lunar phases,Waxing,First Quarter,Waxxing Gibbous,Full Moon,Wanning Gibbous,Third Quarter, and Wanning Crescent

The new moon, referred to as "subang,"  The moon looks like a crab shell. They used the term ''banilig'' "balirig" to describe this phase.The full moon, or the moon in general is known as '' bulan'' or  "dayaw," was celebrated for its perfect and praiseworthy brilliance from sunset to sunrise. As it began to wane, setting just before dawn, it was called "banolor," symbolizing a transition or exchange, akin to a passing of the torch from one generation to the next.

Halya to Haliya the arc nemesis of Bacunawa

The ancient ritual of Halya, once a simple celebration of the full moon, gradually transformed over time into a mythical summoning of the goddess of the Moon, known as Haliya. As stories and myths evolve through generations, the Halya ritual took on deeper spiritual significance, incorporating elements of divine intervention and protection. As the ritual evolved, so too did the mythology surrounding it. Over time, the people began to personify the protective forces of the moon, giving rise to the concept of Haliya, the goddess of the Moon. Haliya became a symbol of strength and defense, defending the male lunar deity Bulan from the threat of the Bacunawa

"Halia" was a ritual performed during the full moon. Tribespeople would exit their homes, gather in the streets, and create a cacophony of noise to deter the serpent Bakunawa from devouring the moon. The ceremony also aimed to dispel malevolent spirits.

Summoning the Moon goddess in myths to battle the Bacunawa

The ancient ritual of Halya, once a simple celebration of the full moon, gradually transformed over time into a mythical summoning of the goddess of the Moon, known as Haliya. As stories and myths evolve through generations, the Halya ritual took on deeper spiritual significance, incorporating elements of divine intervention and protection.

Bulan and Haliya 

Originally, the festival of Halya was marked by extravagant festivities, characterized by the thunderous noise of drums, tambourines, and hollowed-out logs. The purpose of the celebration was to honor the full moon and ward off the threat of the Baconaná (Bakunawa), a feared creature believed to devour the moon, plunging the world into darkness. The disappearance of the moon during eclipses reinforced this belief, as the people interpreted it as evidence of the Baconaná's influence.

As the ritual evolved, so too did the mythology surrounding it. Over time, the people began to personify the protective forces of the moon, giving rise to the concept of Haliya, the goddess of the Moon. Haliya became a symbol of strength and defense, defending the male lunar deity Bulan from the threat of the Bacunawa

In the revised narrative, participants in the Halya ritual not only celebrated the beauty of the full moon but also invoked the protective powers of Haliya to safeguard their world from darkness and disaster. The ritual took on a deeper spiritual significance, as participants believed they were actively engaging with divine forces to ensure the prosperity and well-being of their community.

The culmination of the ritual was marked by feasting and revelry, as participants indulged in tuba and enjoyed the bounty of the land. However, underlying the festivities was a sense of reverence and awe for the mythical beings they invoked and the cosmic forces they sought to appease.

Thus, the ancient ritual of Halya transformed into a mythical summoning of Haliya, the goddess of the Moon, as the people's beliefs and traditions evolved over time.

Laho the moon eater  in Tagalog mythology

Laho is a mythical serpent, similar to the Bakunawa in the Bisayas and in Bikol, known as a Naga God that is believed to cause solar and lunar eclipses by devouring the sun and moon. To ward off Laho and free the celestial bodies, people would create loud sounds by playing music, banging pots, and using gongs.

An account from 1731 by Tomas Ortiz mentions an eclipse in Pagsanjan, Laguna province, where the locals played the kulingtang, a musical instrument, to scare away the serpent deity. The belief in Laho is thought to have been introduced to the Tagalog through the Hindu god Rahu, who, like Laho, is a serpent deity causing eclipses by consuming the sun or moon as revenge towards Vishnu.

Bakunawa in Tagalog  Myths

Similar to all stories in the archipelago the Tagalog people believed in the seven moons created by Bathala (Supreme deity) and the Bakunawa captivated by the moons tried to devour them, when the gigantic fish-serpent was about to devour the last moon Bathala intervened and punished the Bakunawa banishing it back to the depths of the ocean

Bakunawa in NCR myths

In these seven moons, a colossal sea serpent named Bakunawa becomes enchanted by their beauty and attempts to devour them. However, each moon he swallows melts away, angering the creator Bathala. As punishment, Bakunawa is condemned to remain a beast and forbidden from devouring the last moon. Legend has it that he occasionally tries to eat the final moon, turning it red, but people on Earth unite to startle him or lull him to sleep with music to prevent this calamity. The story is a timeless tale of celestial wonders, forbidden desires, and the harmonious efforts of humanity

Bakunawa in modern day stories popular in  Southern luzon

Once upon a time, in a world with seven enchanting moons, each ruled by a celestial deity, there lived a colossal sea serpent named Bakunawa. This serpent resided in the depths of the ocean, hidden away from the wonders of the night sky.

One fateful night, Bakunawa gazed upon the moons, captivated by their celestial beauty. Overwhelmed by desire, he yearned to possess these radiant orbs. Rising from his watery abode, Bakunawa soared into the sky, determined to devour the moons and make them his own. With great pride, he returned to the ocean depths, believing he had accomplished a mighty feat.

To his dismay, Bakunawa soon discovered that the moons within him were fading away like melting candle wax. Undeterred, he yearned for a moon that would endure. Night after night, he ascended to the heavens, swallowing one moon after another. However, each time, the moon melted away inside him, leaving him with empty longing.

Bathala, the supreme creator of all, witnessed Bakunawa's reckless actions and was filled with fury. Instead of ending the serpent's life, Bathala decreed a punishment that would last for eternity. Bakunawa was condemned to remain a beast and forbidden from devouring the last remaining moon.

Legend has it that Bakunawa, bound by Bathala's command, occasionally succumbs to the temptation of swallowing the final moon. This forbidden act turns the moon a fiery red. In response, the people on Earth unite in a cacophony of clanging metal, screams, and wails to startle the serpent into spitting out the moon. Others opt for a gentler approach, lulling Bakunawa into a deep sleep with soothing music, hoping the moon will roll out of his mouth peacefully. And so, the celestial dance between the heavens and the earth continues, a timeless tale of moons, serpents, and the harmonious efforts of humanity.

Bakunawa in Visayan Myths

In Visayan myths, the bacunawa is a monstrous eel dragon-like serpent from the sea that causes eclipse and misfortune.  Bakunawa who coveted the moons is also a symbol of fortitude and strength and of strong will. For Bakunawa defied everything to posses the moons.

words for the seven and more phases of the Moon in Visayas 

Here's the moon's phases in Old Waray/Bisaya from 1617, according to Padre Matheo Sanchez and summarized by historian William Henry Scott:

• Day after new moon: The moon is just starting to appear. They called this "subang" or "kilat-kilat," which means it looks like a little lightning flash.

• 1-2 nights after subang: The moon is getting bigger. They used words like "gimata" or "ungut," comparing it to a baby opening its eyes or closing its mouth.

• 3 nights after subang: The moon is higher in the sky. They called this "hitaas na ang subang."

• 4-5 nights after subang: The moon looks like a crab shell. They used the term ''banilig'' or"balirig" to describe this phase.

• 1st quarter half-moon: The moon is directly overhead. They called it "udtu na ang bulan."

• Waxing: The moon is getting bigger. They used the word "lakad" to describe this phase.

• Between half and full: The moon looks lopsided, like a crab shell. They might say it's "na" or "maalimangu na."

• Full moon: The moon is completely round and bright. They used terms like "takdul," "paghipunu," "ugsar/ugsad," or "dayaw" to describe it.

• Waning, 1-2 nights after full moon: The moon starts to get smaller again. They called this phase "banolor/banulur/banulud."

• 5-6 nights after full moon: The moon continues to shrink. This phase is called "parik."

• 3rd quarter half moon: The moon has passed another milestone. They called it "katin."

• Day 24-25 of the month: The moon is preparing for a new cycle. They called this "lakad na ang magsag-uli."

• Day 29 of the month: The moon disappears completely. They called this "malasumbang," or the dark of the moon.

If interwoven and synchronized mythology is to believe in Visayan myths he is one of the seven aspects of the moon. The childlike or rather young adolescent aspect of the god of the moon Libulan. Bulan (Bisaya mythology): the moon deity who gives light to sinners and guides them in the night. 

other stories


 complex version in Visayan mythology mentioning Bulan which overlaps with the stories of the nearby colonies of Ibalong (modern-day Bicol) is the story of Bakunawa and the seven moons. According to the Visayans ( of Sugbu) that in the olden days the moon was the celestial god Bulan who had been struck by the great Kaptan (lord of the skies). One night the moon sunk to the sea and the next night not only one but seven moons were seen in the night sky, each brilliant and beautiful. Each of the moons had their own deities (residing) representing them. Each of the seven celestial deities was ''dayaw'' meaning superior in comeliness. Each was beautiful with fair and radiant skin, and having long black hair and eyes darker than midnight. Many creatures, gods and monsters coveted the moons. The goddess of the tides Luyong Baybay was one of them, also the demon of the seas Maklium sa Tubig( in the Bicolano version this was Magindang the god of the seas of Bicol), the god of war and plunder Malandok and the god of death and patron of Mt. Madjaas Sidapa. According to myth, the seven moon's beauty radiance reached as far as under the seas, where the goddess Bakunawa guards the passage to the underworld. Bakunawa saw their beauty and wanted to claim the moons as her own. So she transformed herself into  giant-fish-dragon with the mouth as big as the lake. 

The goddess of the tides was infatuated with the celestial deities and she would sing love songs and endearments to them, also the reason why the tides seemingly always rise up to reach the moon. The deity Sidapa outwitted the goddess by ordering mermaids and birds to sing for him his endearments to the moon. The mermaids song drowned the songs of Luyong baybay, the angry goddess sent a gigantic tidal wave to where Sidapa, the birds and the mermaids were. The god of death Simply sliced the tidal wave in half. The god of death also asked the flowers to bloom and make sweet nectar to fully entice the moon gods to descend, and lastly, he captured starlight and gave flight and light to the insects making them fireflies. The fireflies guided one of the moons down. It was Bulan, who was said to be so comely and radiant that the birds and flying beasts dropped from flying stupefied by his beauty. He was androgynous and so lovely with his long black hair and eyes darker than midnight that the mermaids and water monsters for a time being forgot how to swim upon seeing his radiance. The demon-god Maklium sa Tubig ( Magindang) came to where Bulan had descended, Sidapa battled the demon of the sea and defeated him, next it was the god of war and plunder Malandok who came to claim Bulan. Sidapa and Malandok had a sudden clash of steel, their battle was so intense it shook the islands of Visayas. After their extreme battle, Sidapa emerges victorious. The god of death was said to be monstrous with ten golden horns and huge black wings the complete opposite of the comely Bulan, but as soon as moonlight hit his skin it was revealed that he was a handsome and muscular god with a golden crown that resembled horns.  The next night the great dragon-like Bakunawa rose from the depths of the underworld, from the sea the Bakunawa one by one swallowed the moons and the celestial deities whole. When it was Bulan's turn to be devoured Sidapa outflew Bakunawa and snatched Bulan from the sky. Bulan being grateful to Sidapa became his consort and childbride (boy-bride) and as locals believe to this day that the two still reside and are sleeping in each other's arm in the tallest mountain in the Visayas.

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.