RANDOM AND UNSORTED THINGS
MYTHS AND STORIES FROM SOUTH EAST ASIA PHILIPPINES
How Rice Was Discovered
Long ago, food was plentiful, and the people lived in abundance. They did not need to work the fields or plant crops. Whenever they were hungry, they simply gathered edible roots from the earth and fruits from the trees. The rivers teemed with shrimps, snails, and fish, making life easy for all.
In the Western Visayas, there lived a man named Siguinhon and his wife, Tiguinlan. For many years, they had no children, so they spent their time wandering the mountainsides, exploring the vast landscape. Then, at last, Tiguinlan became pregnant. As her belly grew, it became difficult for her to travel up and down the mountains, so Siguinhon decided it was time to settle down. He ventured out to find a good place to live.
Around this time, something strange began to happen. The hillsides grew dry, and the rain ceased to fall. Despite the prayers and offerings the people made to their anitos (ancestral spirits), the drought persisted for months. Even the streams began to dry up, and plants withered. Edible roots and fruits became increasingly rare.
When Tiguinlan gave birth, finding food became even more difficult. Knowing that his wife needed extra nourishment to care for their baby, Siguinhon set out on a desperate search for food. Early one morning, he climbed mountains, ventured deep into forests, and followed the rivers, but he found nothing to eat.
His journey finally led him to the highest peak of the mountain, where he stumbled upon a strange sight—tall grass-like plants he had never seen before. As he drew closer, he saw that the plants were heavy with golden grains. When he reached out to touch one, the plants spoke to him.
"Take us home," they whispered. "Remove our husks, boil our grains, and eat them."
Startled, Siguinhon hesitated. But the plants reassured him, saying, "Do not be afraid. We are here to help you and your family, especially your new child."
Trusting their words, Siguinhon gathered the grains and hurried back home. When he arrived, he told Tiguinlan of his discovery. Together, they carefully removed the grains from the stalks and pounded them on a large stone to remove the husks. Once the grains were cleaned, they boiled them.
The couple sat down to a meal unlike any they had ever tasted before. The grains were delicious and satisfying. After their meal, as they rested, Siguinhon said to his wife, "Perhaps we should gather more of these grains and plant them nearby."
Tiguinlan agreed, and they prepared to return to the mountains. But before they left, the grains spoke again. "When you have gathered enough of us, clear the hillside before planting the seeds."
Siguinhon and Tiguinlan followed the advice. They even diverted the nearby spring to water the hillside. They returned to the mountain, collected more grains, and prepared the land. In time, the seeds grew into a bountiful harvest.
By then, their baby had grown into a little boy who had just begun to speak. One day, as his parents were preparing dinner, the child crawled towards the kitchen, drawn by the sweet aroma of the cooking grains. The baby babbled, "pa-ay, pa-ay."
Siguinhon and Tiguinlan, realizing they had no name for the new grains, decided to call them "paray," based on the word their child had spoken. Over time, the word "paray" became the name for rice, a staple that would nourish generations to come.
Thus, the discovery of rice not only saved Siguinhon's family but also provided sustenance to all the people, becoming a central part of their lives and culture.
Why the Mango Fruit is Shaped Like a Heart
Long ago, in a village in Kalibo, Aklan, lived a man named Dalogdog, whose temper was as fierce as thunder, just as his name implied. Despite his stormy nature, Dalogdog married a kind, gentle, and patient woman named Mabuot. Together, they had a daughter named Aganhon, whose beauty was like the dawn itself—radiant and captivating.
As Aganhon grew older, her beauty drew the attention of many suitors from far and wide. However, Dalogdog, true to his stubborn ways, chose a man named Maeogpig, who, much like Dalogdog, had a quick and uncontrollable temper. Aganhon, horrified by her father’s decision, fell to her knees and begged not to be married to Maeogpig. Even her mother, Mabuot, pleaded with Dalogdog, hoping to change his mind. But her tears and Aganhon’s pleas fell on deaf ears.
“No,” Dalogdog thundered. “She must marry Maeogpig!”
The date of the wedding was set. Maeogpig, overjoyed at winning Aganhon’s hand, celebrated, while Aganhon wept bitterly, locking herself inside her room. Days passed, and she refused to leave, devastated by the fate her father had chosen for her.
Finally, the wedding day arrived. Dalogdog’s home was filled with guests, eagerly awaiting the ceremony. But Aganhon was nowhere to be found. She wasn’t in her room, nor could anyone find her in the village. A search party was sent out, and to the horror of everyone, Aganhon’s lifeless body was discovered near a spring, a dagger buried deep in her chest.
Dalogdog, stricken with grief and regret, locked himself away in his house, tearing at his hair in despair. That night, as he lay tormented by his loss, Aganhon’s spirit appeared to him. Her ghost, calm yet sorrowful, spoke to her father.
“Go to the spring at dawn,” she whispered. “There, you will find a tree bearing heart-shaped fruits. Take these fruits as a reminder of the heart you have broken.”
The next morning, with the weight of sorrow on his heart, Dalogdog rushed to the spring. There, just as Aganhon’s spirit had said, stood a sturdy tree. Its branches were adorned with large, heart-shaped fruits. No one dared to touch the mysterious fruits until a brave villager finally plucked one and tasted it. The fruit was sweet and delicious, unlike anything they had ever eaten before.
Filled with remorse, Dalogdog gathered the villagers and told them to plant the seeds of the tree throughout the land. He instructed them to let the tree serve as a reminder to all parents to never force their children into a life they do not want.
The people followed Dalogdog’s instructions, and soon, many of the heart-shaped fruit trees grew in the village and beyond. The people named the fruit "Mango", a word that symbolized its heart-like shape, forever commemorating the tale of Aganhon and the lesson of a broken heart.
Philippine creation Myths
Bicolano Creation Myth
Primordial sea (Tubigan) and sky (Languit) whose children, Paros (wind) and Dagat, respectively, married to produce four elemental children Daga (rock), Aldao (sun--gold), Bulan (moon--copper), and Bitoon (star--silver), who all, except Bitoon, rebelled against their grandparents after their parents’ death, at the instigation of the ambitious Daga, but was quelled by Languit, whose lightning struck them all, whereupon they became luminous heavenly bodies, including the innocent Bitoon and excepting Daga, whose punishment was more severe in that his body fell to the sea as earth and without luminosity.
Tubigan planted a bamboo into Daga, whence came the first woman and man Maisog, who was soon punished by the gods in his defiance at worshiping the whale he caught. Blackened by lightning, Maisog became the ancestor of negroes while his elder children were scattered to the cardinal directions to become the ancestors of the brown (South), white (North) and clay-eating yellow (East).
Primordial brothers Adlao and Bulan had a fight, resulting in the removal of the latter’s one arm and eye and the earth resulted from his fallen arm, the primeval couple from a hair in it, and the rivers and seas from his tears.
Bicolano Pantheon
Languiton - was the primal Bicolano god representing the sky. sovereign of all the flying creatures in the skies
Tubigan - was the god of water and the celestial ocean, ruled over all the swimming beast
Dagat - the divine embodiment of the seas and ocean and daughter of Tubigan who took Paros the winds to be her husband and equal, they ruled over the skies and the seas. Love is one thing stronger than the gods for it killed her and Paros, other belief that they have found contentment and had simply slept, the sky and the sea. When she died/slept from the waters the god Magindang was born.
Paros - the divine embodiment of the winds , ever changing, arrogant and polygamous until he was bested by Dagat,he fell in love with her and changed his old ways, they ruled over all the skies and seas. He and Dagat had four powerful children (Daga,Adlao,Bulan and Bituoon). When he died his energy gave birth to the Taong Lipod or the wind people and the trinity of the most powerful gods of Bicol (Cagurangan,Gugurang,Asuang), and to lesser gods such as Onos and Batala
Daga - enormous as he is strong, his body is made of rocks. Arrogant that he had inherited most of his father's powers of the wind in addition to his strength. Daga persuaded his bothers to attack Languiton to steal his power but failed. He was struck down and his body became the earth
Adlao - noticeably happy and optimistic, The golden man, He was reluctant of his brothers plans but loved Daga too much to go against him. He became the sun
Bulan - fairest son of Dagat and Paros, He is comely and docile. Bulan obeyed his brothers will without question. He became the beautiful moon, he was restored back to life by the powerful Gugurang and placed him in the "Kamurayan" or Heaven.
Bituoon - lovely and bright and the only daughter of Paros and Dagat, She was of silver, She was accidentally killed by Languiton thus became the stars.
Cagurangan - former supreme to Gugurang and Asuang, until Gugurang proved to be far more powerful and superior. Cagurangan had control over the winds and all the flying beast.
Gugurang - The Bicolano Supreme deity who defeated Cagurangan and declared Asuang to be his inferior. He commanded light and fire. Depicted as tall,muscular with silver hair, He once resided in Kamurayan or heavens but left to reside in Mt. Mayon, in his place he placed Bulan in the heavens with the wind people.
"Sa Kapinuon-puonan, An buhay kan katawohan, Dusay lubos ki Gugurang
Na samuyang kagurangan"
Sa pinaka-simula, ang buhay ng sangkatauhan ay alay lahat kay Gugurang na pinakamakapangyarihan
He is the symbol of the good (an mga marhay) ready to punish the bad (an mga maraot). When the people saw fire (calayo) flowing out of the crater of Mayon, they would grow afraid. They would then offer a sacrifice (atang) to him to appease his wrath. The Baliana, priestess, officiated in the ceremony. Always when they committed wrong, there would be loud moaning of the earth followed by an eruption of fire and lava.
Asuang - He was Gugurangs equal until Gugurang proved he is superior to all. He tried to steal Gugurangs scared fire but failed. He was also from the heavens but descended to Mt. Malinao. Even though he is considered a dark and evil god and of all the beast, he is a fried of the boy Bulan (god of the moon) the two are worshiped side by side by the cross-dressing priests called "Baylan". Asuang is the father of Oryol was the most beautiful and powerful female in the land of Ibalon before Magayon and her sisters came. Some say he is tall and muscular having long dark hair and is extremely attractive but moonlight reveals his true form which is ugly and mosntrous.
Batala - He is a lesser god, kind and helpful. Batala commands the "anito" or all ancestral spirits of men. He is invoked in times of need and trouble. He comes in a form of a bird and is believed to be a middle aged man with a robust physic.
Magindang - the powerful god of the sea and ruler of all its creatures. Venerated by fishermen and sea voyagers. He gives bountiful catch and safe passage to all who call to him. He is depicted as tall and muscular with long flowing hair. He is also know to admire the moon Bulan and the reason is to why the tides would rise towards the moon. He was tricked by Oryol who commanded the Magindara (vicious mermaids) to kill the beautiful maiden Malinao.
Bulan - (the ancient god re-worshiped) the embodiment of the pale moon, he is depicted as a pubescent boy with uncommon comeliness that made savage beast and the vicious mermaids (Magindara) tame. He was placed in the Kamurayan by Gugurang. Bulan is said to be accompanied by the wind people who act as his surfs and handmaidens and also his warriors. Bulan out of loneliness with the use of starlight created a being in his image, a confidant to keep him company, it was the goddess Haliya. Bulan is worshipped by the Baylan for his beauty, and for protection against the darkness, and creatures of the night. He was pursued by Magindang (the god of the sea) when he descended into the waters of Bicol. He is a fried of Asuang. There is a story concerning Bulan and the takay flower, that the moon saw the a lovely maiden drown and made her into the "takay" flower or the Bicolano water- hyacinth
"igwang sayaw nin pag-arang;
sayaw nin kaogmahan, sayaw ki Bulan
sayaw ki Halia"
Haliya - She is the goddess of moonlight and Bulan's sister,confidant and protector. She is strong and adamant as Bulan is weak and submissive. She is depicted as a very lovely young woman. She and Bulan are the most pursued and fairest beings in the heavens. She wears a mask to hide her beauty.
She was convinced by the wind people or Taong Lipod to go down to the waters of the earth to bathe.
She is worshiped by women, she is the symbol of strength in women. Dance ritual Halea or Haliya is named after her, She is also know to be the arch enemy of Bakunawa (Bakunawa pursued his brother Bulan)
Bacunawa - belived to be the cause of eclipse, Bakunawa is the deity of the deep and the underworld. She saw Bulan when he descended to swim with the magindara and had fallen in love. Unoticed by the boy moon she swore to eat the moon, She transformed into a huge eel-like dragon (some say dragon with gills with the mouth the size of a lake). Bakunawa is the arch rival of Haliya. When she tries to devour the moon, people would light torched and make noice to invoke Bakunawa's rival Haliya.
Onos - god of storms, deluge and flood waters. He is muscular and tall with white tattoos all over his body. He sends storms to villages and farmlands when people forget their "atang(offerings or prayers)"
He is the guardian of the Takay a lesser god. Takay fell in love with Kanaway, he was separating the two. He shot Kanaway with his lightning but Kanaway only turned to stone, he god angry and attacked mt. Asog with numerous lighting bolts thus making it sink and turn into now Lake Buhi
Okot - is the god of the forest and of hunting, protector of flora and fauna Tall, muscular with brown skin and is said that he has a belt of vines. He whistles to imitate the call of birds and human, he is prayed upon in times of hunting.
Gugurang ( Bikolano Supreme deity)
Gugurang is the Supreme deity in Bikolano mythology
Most powerful of all the gods and the ruler of the heavens
Gugurang is muscular and tall, He is described as having silver hair and wears white clothing, He is the god of goodness and he is fair to all, he who commands obidience to all. There is a saying "si Gugurang Masuripot" which means god is fair to all.
"Gugurang is the symbol of the good (an mga marhay) ready to punish the bad (an mga maraot). When the people saw fire (calayo) flowing out of the crater of Mayon, they would grow afraid. They would then offer a sacrifice (atang) to him to appease his wrath. The Baliana, priestess, officiated in the ceremony. Always when they committed wrong, there would be loud moaning of the earth followed by an eruption of fire and lava."
Gugurang's Origins
Paros the divine embodiment of the winds, ever-changing, arrogant and polygamous until he was bested by Dagat, he fell in love with her and changed his old ways, they ruled over all the skies and seas. He and Dagat had four powerful children (Daga,Adlao,Bulan and Bituoon). When he died his energy gave birth to the Taong Lipod or the wind people and the trinity of the most powerful gods of Bicol (Cagurangan,Gugurang,Asuang), and to lesser gods such as Onos and Batala. Most powerful and aggressive of the gods created was Gugurang. He asserted dominance to his brothers Cagurangan and Asuang. Taking Cagurang's title and position. He now commanded the winds and the flames of heavens. He also insisted that Asuang was inferior to him.
Gugurang's fire
Gugurang's fire was both symbolic and literal it is believed to be the flame that keep Mount Mayon and the whole of Ibalong warm and sunny. It is also believed that the fire of Gugurang is the knowledge of the gods, and is power. According to legend Asuang once tried to steal Gugurang's fire and send lava to Ibalong. Gugurang punished Asuang placing him under Mt. Malinao.
Asuang ( god of evil and chaos) Bakunawa and the seven moons
Asuang is a deity feared in Pre-colonial Bicol, He is the sovereign of all the land and flying monsters in Ibalong. Some say he is tall and muscular having long dark hair and is extremely attractive but moonlight reveals his true form which is ugly and monstrous.
According to legend, he was Gugurang's equal until Gugurang proved he is superior to all. He tried to steal Gugurangs scared fire but failed. He is believed to reside in Mount Malinao. He is considered a dark and evil god and of all the beast, despite being a dark god he is still a friend of the child-god Bulan (god of the moon) the two are worshiped side by side by the cross-dressing priests called "Baylan" or ''Asog''. Asuang is the father of Oryol who was the most beautiful and powerful female in the land of Ibalon before Magayon and her sisters came.
Legend has it that he commanded hords of monsters and beast and of flesh-eating and viscera-eating and blood drinking monsters namesake to the god called ''aswang''
Asuang and Bulan
Asuang is feared and blamed for all the misfortunes of people, all the blame, and hate. 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 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.
Daughters of Asuang
Asuang had two daughters from two different mortal women. His daughters were gifted with beauty and intellect, and as demigoddesses, they also possess great power. The daughters were said to possess lovely face and figure of women but are monsters from the waist down. The elder from the two was called Oryol, beautiful as she is vicious and half of her body was of a giant serpent. Her voice is so sweet that it can seduce men, women and even animals, anyone who hears her singing will fall prey to her. The younger of the two was called Magindara, she was beautiful as she was kind. Her voice has the ability to call storms and huge tidal waves and it can also do the opposite as to calm the seas and bring fair weather and clear skies. Oryol despised the humans who destroyed nature and vowed to destroy them until she falls in love with one. On the other hand, Magindara was kind and understanding and knew that humans were flawed but were also capable of good. When their father the god of chaos Asuang asked her daughters to terrorise the humans Oryol agreed, while Magindara refused. Her voice could wipe out entire villages and colonies if she wished but she was too kind to do this, which angered her father. Magindara fearing his father's wrath and disappointment fled to the sea, not long beautiful mermaids with the same face as her emerged from the sea, with colourful scales but these mermaids were not kind, they were vicious and flesh-eating creatures that would lure men to the sea to drown them and eat their flesh.
lord Asuangs legacy the Aswang
The god of evil and chaos had many worshippers and devotees in old Ibalong, and to them, he gave dark gifts. He gave them the power to transform and destroy their enemy, empowered by the night. To his most devoted priest and priestess he gave dark stones that came from his mouth, the stones turned into blackbirds that flew inside the mounts of the priest and priestess of Ibalong, they were able to transform into the creatures of the night that could take flight. To the other worshippers, he gave the power to transform into dogs and boars and all those who prowl the night with fangs and claws and long tongues. he gave them power and strength, but the dark gifts came with a prize, all those who received the gifts must feed on entrails, and flesh or blood or humans, and also must never go to salt waters for it is the domain of her daughters the vicious mermaids called Magindara ( thus all the Aswangs are fatally allergic to salt and salt water) and lastly they must respect and venerate the full moon in remembrance to lords Asuang's good friend and lunar deity Bulan.
Haliya (Masked goddess of Moonlight)
Haliya was a goddess worshipped mainly by women in Pre-Hispanic Bicol. Prominently known as the arch-enemy of the dragon Bakunawa.
She is the warrior goddess of moonlight and Bulan's sister, confidant and protector. She is strong and adamant as Bulan is weak and submissive. She is depicted as a very lovely young woman with very fair and radiant skin, and having long black hair and eyes as dark as midnight. She and Bulan are the most pursued and fairest beings in the heavens. She wears a mask to hide her beauty.
She was convinced by the wind people or Taong Lipod to go down to the waters of the earth to bathe.
She is described as having otherworldly beauty with fair and luminous skin and with long black hair darker than midnight same as his twin brother Bulan.
Some stories say that Haliya was not Bulan's sister but his daughter. The most known version of the story is that Bulan out of loneliness being alone in the heavens used starlight created a being in his own image, to be his confidant to keep him company, it was the goddess Haliya.
In all stories in Ibalong it is very prevalent that even though Haliya and Bulan share the same kind of radiant beauty they were polar opposite when it comes to personality, Bulan was childlike and playful and sweet while Haliya was described as expressionless(emotionless), strong and even ruthless. In most stories involving beast and mortals usually Haliya would just want to smite the monster immediately with her broad sword, while Bulan would befriend it, such as the story of the beast Rabot the demi god, Haliya upon seeing it was a monster wanted to slice Rabot in half, but Bulan stopped her. Also in the story where Haliya and Bulan were pursued by the gods, Haliya paid no interest nor attention. The story of Sidapa giving gifts to the lunar gods and performing miracles to win their attention, in that story Haliya was unmoved, with contrast to Bulan who was very pleased and greatful to the gifts of the foreign god that he gave a lock of his long beautiful black hair as a token of appreciation.
Bulan was worshipped and venerated by the cross-dressing priest called Asog or Baylan while Haliya is worshipped by cults of women, she is the symbol of strength in women. Dance ritual Halea or Haliya is named after her,
Haliya is known to be the arch-enemy of the moon-eating dragon Bakunawa. Bakunawa was once a beautiful goddess who dwells in the darkest deepest parts of the ocean (some say it was the gates of the cold underworld) who saw Haliya and Bulan's light when they were swimming in the waters. The goddess Bakunawa went swimming near Bulan and Haliya and was smitten by Bulan's comeliness and boy charm but was unnoticed by the moon god. So she vowed to claim Bulan from the sky. Thus transforming herself into a serpent-like-dragon to devour the moon. Haliya who was sworn to protect her brother battled Bakunawa. Gugurang the supreme deity saw their fight and punished Bakunawa to be forever be trapped in her dragon form.
The Legend of the Takay Flowers
Long ago in Bicol there lived a lovely maiden named Takay, She was desired by men and gods but loved only one man named Kanaway. Takay was guarded by Onos the god of storms who also wanted her. Angry that Takay only loved Kanaway Onos shot lightning but Kanaway did not die but only turned to stone, he got angry and attacked the mountain(mt. Asog) where Kanaway was with numerous lighting bolts. Onos made it rain hard and storms came causing deluge thus making it sink and turn into now Lake Buhi. Onos later realized that in the process he had drowned the maiden he desires Takay. That night Haliya and Bulan went to bathe in the fresh waters of the new lake and saw the lovely corpse of the maiden. Takay's remains were being taken care of by the plants there. Moved by what they had seen Haliya and Bulan used their powers to make Takay into lovely flowers that grew on the plants.
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. In other version of the story the lotus flowers is the proof that Bulan dip his body into the monster infested waters of Ibalong and had rendered them tame
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 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.
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.
Bulan ( primodial god of the moon)
Bulan is the primordial god of the moon in pre-Hispanic Bicolano mythology, and 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 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.
while in Visayan myths he is one of the seven deities of the moon.
He lives in "Kamurayan(heavens) the god associated with the lotus and water hyacinth
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. He was worshiped alongside Asuang by the baylan (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 wind people 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.
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
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 is the divine providence reminding the people of Ibalong to be good and kindhearted to one another. The lotus which is associated with Bulan 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.
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
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 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 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 Magindara. The 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.
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.
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.
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.
Unlike in Bicol where Bulan is a primordial deity worshiped, the Visayans views him as a lesser divinity and is popularly known to be the consort of Sidapa(the god who measures the life of mortals) the god of death. The story goes that one-night Sidapa saw the seven lunar deities playing in the sky and was smitten by them. He then acted quickly and asked the mermaids and birds to sing songs of endearment to the moons. Next he commanded the flowers to bloom and make sweet nectar and perfumes that would attract the lunar deities attention, and lastly, he captured starlight and gave them to the insects(turning them into fireflies) to guide the celestial deities. All this captured the attention and affection of the childlike Bulan. Bulan descended guided by fireflies. It is said that he was so comely, that his androgynous beauty made the vicious mermaids and other sea monsters friendly, legend also tells that he was so fair that the fishes forgot to swim for a while and the birds forgot to chirp and fell disarmed by his luminosity.
Sidapa battled the other gods and goddesses and was triumphant and claimed the boy to be his child bride. Some still believe to this day that the two divinities slumber in each other's arms.
Bakunawa and the seven moons
Oldest and most 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.
Bulan is the primordial god of the moon in pre-Hispanic Bicolano mythology, and 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 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.
while in Visayan myths he is one of the seven deities of the moon.
He lives in "Kamurayan(heavens) the god associated with the lotus and water hyacinth
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. He was worshiped alongside Asuang by the baylan (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 wind people 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.
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
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 is the divine providence reminding the people of Ibalong to be good and kindhearted to one another. The lotus which is associated with Bulan 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.
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
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 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 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 Magindara. The 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.
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.
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.
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.
Unlike in Bicol where Bulan is a primordial deity worshiped, the Visayans views him as a lesser divinity and is popularly known to be the consort of Sidapa(the god who measures the life of mortals) the god of death. The story goes that one-night Sidapa saw the seven lunar deities playing in the sky and was smitten by them. He then acted quickly and asked the mermaids and birds to sing songs of endearment to the moons. Next he commanded the flowers to bloom and make sweet nectar and perfumes that would attract the lunar deities attention, and lastly, he captured starlight and gave them to the insects(turning them into fireflies) to guide the celestial deities. All this captured the attention and affection of the childlike Bulan. Bulan descended guided by fireflies. It is said that he was so comely, that his androgynous beauty made the vicious mermaids and other sea monsters friendly, legend also tells that he was so fair that the fishes forgot to swim for a while and the birds forgot to chirp and fell disarmed by his luminosity.
Sidapa battled the other gods and goddesses and was triumphant and claimed the boy to be his child bride. Some still believe to this day that the two divinities slumber in each other's arms.
Bakunawa and the seven moons
Oldest and most 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.
Magindang (god of the seas)
MAGINDANGMAGINDANG god of the sea
Magindang is the powerful god of the sea and ruler of all its creaturesHis main domain was the ocean, and he is called the "God of the Sea"usually depicted as a muscular male with wavy hair and a beard some stories depict him to be covered in precious pearls and his body decorated by elaborate tattoos made by sea urchin pins. He was venerated in Bicol fishermen and sea voyagers. He gives bountiful catch and safe passage to all who call to him.
Often imagined to be surrounded by beautiful but vicious man-eating mermaids called Magindara, Magindang's attentions were focused towards the moon. He is also known to admire have romantically pursued the moon deity Bulan and the reason is to why the tides would rise towards the moon. and is also believed to be the cause of earthquakes. (he made earthquakes out of rage when the boy deity of the moon rejected his romantic advances) He was tricked by Oryol (a demigoddess] who commanded the Magindara (vicious mermaids) to kill the beautiful maiden Malinao.
Magindang's veneration and worship
Not only is Magidang prayed to for a bountiful catch he is also invoked for protection in the sea and from enemies.Stories tell the colonies and communities of Bicol were at constant fear of attacks and raids from the Visayan colonies. The sea is whats separates the Bicolanos from the vicious Visayans. The people would pray to Magindang and Onos to send tempest and storms so that the Visayan raiders would never reach their shores
Magnindan, as the deity of Fishing
“A clever and protective spirit or deity who is the patron of fisherman.” - Blumentritt’s Diccionario mitologico de Filipinas
“Magnindan was a beloved god of the Bicols, for did he not give them abundance of fish? He was the protector of the fishermen and it was to him that they prayed when there was little catch with either the nets or the lines. This was how their relation became closer and closer…
The villagers themselves put out to sea to make the necessary ceremony to call for more fish. They brought with them stones and shredded small fish that they had caught in the rivers. On reaching the designated spot for the ceremony, they pounded the sides of the casco on which they were riding and kept pounding throughout the whole sacrifice. The sound was made to call the attention of Magnindan. Then the other numbers of the party threw the shredded fish, and still others threw the stones into the sea. After that they were happy, for fish came abundantly again.
Magindang and the Buwaya
The Buwaya were mythological creatures in Philippines. Prevalent in the Visayas and Bicol. The heroes of Ibalong has almost exterminated most of the land beast and monsters but not those who dwell in the waters. Unlike the other monsters of ibalong who followed Asuang the Buaya were free and relied on no god, or deity. They were nomadic race. The ibalong people believed that the Buaya orignated from the fresh waters of the ''Tagalog'' territories, but travels to iIbalong and Visayas.The Bikolanos believed they were a race of all male monstrous creatures that dwell in the waters.They needed human women to procreate. They were vicious and fierce, they infested the waters of Ibalong. They were fierce and could change their appeance, sometimes they would take the form of what seems like small patches of land in the water. Sometimes they would take the form of huge crocodiles. But when ever they walk on land they walk on two foot, extrmely tall muscular men with ugly faces and skin with scales that spears can't penetrate and teeth razor sharp. The people of Ibalong were alarmed so they prayed to the lord Magindang. They also threw offerings in the water, flowers and prayer. Magindang answered their prayers. Magindang appeared as many water spouts and manifested himself to the Buwaya, Magindang told them not to harm the people of Ibalong, The horde of Buwaya agreed. For they also promised the lunar god Bulan the same thing. Since then the Buwaya horde would only pass by and left the people of Ibalong at peace
Magindang is the powerful god of the sea and ruler of all its creaturesHis main domain was the ocean, and he is called the "God of the Sea"usually depicted as a muscular male with wavy hair and a beard some stories depict him to be covered in precious pearls and his body decorated by elaborate tattoos made by sea urchin pins. He was venerated in Bicol fishermen and sea voyagers. He gives bountiful catch and safe passage to all who call to him.
Often imagined to be surrounded by beautiful but vicious man-eating mermaids called Magindara, Magindang's attentions were focused towards the moon. He is also known to admire have romantically pursued the moon deity Bulan and the reason is to why the tides would rise towards the moon. and is also believed to be the cause of earthquakes. (he made earthquakes out of rage when the boy deity of the moon rejected his romantic advances) He was tricked by Oryol (a demigoddess] who commanded the Magindara (vicious mermaids) to kill the beautiful maiden Malinao.
Magindang's veneration and worship
Not only is Magidang prayed to for a bountiful catch he is also invoked for protection in the sea and from enemies.Stories tell the colonies and communities of Bicol were at constant fear of attacks and raids from the Visayan colonies. The sea is whats separates the Bicolanos from the vicious Visayans. The people would pray to Magindang and Onos to send tempest and storms so that the Visayan raiders would never reach their shores
Magnindan, as the deity of Fishing
“A clever and protective spirit or deity who is the patron of fisherman.” - Blumentritt’s Diccionario mitologico de Filipinas
“Magnindan was a beloved god of the Bicols, for did he not give them abundance of fish? He was the protector of the fishermen and it was to him that they prayed when there was little catch with either the nets or the lines. This was how their relation became closer and closer…
The villagers themselves put out to sea to make the necessary ceremony to call for more fish. They brought with them stones and shredded small fish that they had caught in the rivers. On reaching the designated spot for the ceremony, they pounded the sides of the casco on which they were riding and kept pounding throughout the whole sacrifice. The sound was made to call the attention of Magnindan. Then the other numbers of the party threw the shredded fish, and still others threw the stones into the sea. After that they were happy, for fish came abundantly again.
Magindang and the Buwaya
The Buwaya were mythological creatures in Philippines. Prevalent in the Visayas and Bicol. The heroes of Ibalong has almost exterminated most of the land beast and monsters but not those who dwell in the waters. Unlike the other monsters of ibalong who followed Asuang the Buaya were free and relied on no god, or deity. They were nomadic race. The ibalong people believed that the Buaya orignated from the fresh waters of the ''Tagalog'' territories, but travels to iIbalong and Visayas.The Bikolanos believed they were a race of all male monstrous creatures that dwell in the waters.They needed human women to procreate. They were vicious and fierce, they infested the waters of Ibalong. They were fierce and could change their appeance, sometimes they would take the form of what seems like small patches of land in the water. Sometimes they would take the form of huge crocodiles. But when ever they walk on land they walk on two foot, extrmely tall muscular men with ugly faces and skin with scales that spears can't penetrate and teeth razor sharp. The people of Ibalong were alarmed so they prayed to the lord Magindang. They also threw offerings in the water, flowers and prayer. Magindang answered their prayers. Magindang appeared as many water spouts and manifested himself to the Buwaya, Magindang told them not to harm the people of Ibalong, The horde of Buwaya agreed. For they also promised the lunar god Bulan the same thing. Since then the Buwaya horde would only pass by and left the people of Ibalong at peace
Onos (god of storms and floods)
Onos was a deity venerated and feared by the settlers of Pre-colonial Bicol
He was the god of storms who commands the winds and also the god that brings deluge.
Described as tall and muscular but is very ill-tempered, and childlike in manner. Despite his towering stature he is described as showing an emotional or intellectual development appropriate to someone younger. The Ibalong people believed that Onos watches from the clouds and would try to sink Visayan raiding ships that would try to go to Ibalong.
Stories tell that out of impulse he destroyed the colonies and minor kingdoms of Bicol peninsula when he brought great winds and rain and flood to it. Myth tells that Onos from his realm gazed upon a child so fair and lovely until the age of maidenhood. Onos warned by Bulan (god of the moon) that a deity could never truly love a mortal for they are far too different and it would only bring pain and suffering to both. Ignoring the warnings of the lunar deity Onos continued to love the maiden named Takay. Until one day the Onos descended and proclaimed his love for her, but the fair Takay spurred the deity for her heart already belonged to another, it was Kanaway. Angered at this Onos flew in search of Kanaway with the purpose of destroying him, and when he found the lad Onos struck him with a lightning bolt,but Kanaway only turned to stone, he god angry and attacked mt. Asog with numerous lighting bolts thus making it sink and turn into now Lake Buhi. Still angry he send storms and flood waters. The lunar gods Haliya and Bulan sent their wind people to try and stop Onos but he was too powerful. When the celestial gods finally descended it was to late. Onos had already
destroyed the colonies and minor kingdoms of Ibalong, His floods caused the drowning of many including his beloved Takay. The following night the lunar god Bulan descended and saw the dead body of the fair Takay being cared for by the water plants, took pity on the youth and made her into a lovely flower that is now abundant in Bicol.
Onos was a deity venerated and feared by the settlers of Pre-colonial Bicol
He was the god of storms who commands the winds and also the god that brings deluge.
Described as tall and muscular but is very ill-tempered, and childlike in manner. Despite his towering stature he is described as showing an emotional or intellectual development appropriate to someone younger. The Ibalong people believed that Onos watches from the clouds and would try to sink Visayan raiding ships that would try to go to Ibalong.
He was the god of storms who commands the winds and also the god that brings deluge.
Described as tall and muscular but is very ill-tempered, and childlike in manner. Despite his towering stature he is described as showing an emotional or intellectual development appropriate to someone younger. The Ibalong people believed that Onos watches from the clouds and would try to sink Visayan raiding ships that would try to go to Ibalong.
Stories tell that out of impulse he destroyed the colonies and minor kingdoms of Bicol peninsula when he brought great winds and rain and flood to it. Myth tells that Onos from his realm gazed upon a child so fair and lovely until the age of maidenhood. Onos warned by Bulan (god of the moon) that a deity could never truly love a mortal for they are far too different and it would only bring pain and suffering to both. Ignoring the warnings of the lunar deity Onos continued to love the maiden named Takay. Until one day the Onos descended and proclaimed his love for her, but the fair Takay spurred the deity for her heart already belonged to another, it was Kanaway. Angered at this Onos flew in search of Kanaway with the purpose of destroying him, and when he found the lad Onos struck him with a lightning bolt,but Kanaway only turned to stone, he god angry and attacked mt. Asog with numerous lighting bolts thus making it sink and turn into now Lake Buhi. Still angry he send storms and flood waters. The lunar gods Haliya and Bulan sent their wind people to try and stop Onos but he was too powerful. When the celestial gods finally descended it was to late. Onos had already
destroyed the colonies and minor kingdoms of Ibalong, His floods caused the drowning of many including his beloved Takay. The following night the lunar god Bulan descended and saw the dead body of the fair Takay being cared for by the water plants, took pity on the youth and made her into a lovely flower that is now abundant in Bicol.
destroyed the colonies and minor kingdoms of Ibalong, His floods caused the drowning of many including his beloved Takay. The following night the lunar god Bulan descended and saw the dead body of the fair Takay being cared for by the water plants, took pity on the youth and made her into a lovely flower that is now abundant in Bicol.
Bukanawa ( giantic fish-serpent Guardian of the underworld)
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."
Subang,Banolor,Balining the diwatas of the moon faded each time Bakunawas swallowed a moon.
Libulan who was fairest, timid and gentle hid among the darkness of the cosmos never the shine again because of his fear of being eaten by Bakunawa.
Mayari was the first to leave the heavens to be with a man who she both pitied and loved; a man who was ostracized by his whole village and tribe for being incompetent and being tattoo-less(during that time tattoos were a symbol of status and bravery amongst men) it is said that Mayari wed the man and became happy
Mayari the first of the moons to leave the heavens to be with a man who she both pitied and loved; a man who was ostracized by his whole village and tribe for being incompetent and being "mapurao"tattoo-less
Bulan ; he who is pale and has the appearance of an adolescent boy; child-like and playful descended from the heavens to save himself from Bakunawa. The young Bulan now accompanies the god of death Sidapa who was very lonely and has long admired the beauty of the moons. It is believed that Bulan lives to this day with Sidapa happily at on top of Mount Madia-as in the province of Antique
Haliya forged a masked made of silver to hide her sadness and tears due to her siblings leaving her alone thus she was now known as The masked goddess of the moon did not leave her post in heaven, being “maisug” (courageous) she stayed on her post and each time Bakunawa tries to devour her she fights him and is aided by all that believe in her by making loud noises
By now only one moon was left in the sky; the fierce Haliya
Bathala also was known as Kan-Laon 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."
Oratihon ( demigod of the sun )
INTERTWINED MYTHS OF THE BIKOLANO AND VISAYANS
VISAYAN GODS, BICOLANO MONSTERS
Before being allies the Bicolano and the Visayans had some conflict because most of the Visayans practised raiding by sea and by land . They also raided and attacked Ibalong, the fierce Visayan raiders clad in gold and tattooed. Before alliances by marriage and trading the Ibalong and the Visayan colonies were at discord. The people of Ibalong viewd the Visayans to be evil and worshipped demon gods. These gods were intertwined in the Bicolano mythology as their gods were interwoven into the Visayan mythology.
The Myths and legends of the Bikolano and the Visayans have always been intertwined one another since the beginning of the earliest colonies. Both the Bikol colonies and the Visayan kingdoms share colourful and vivid myths of gods and monsters, of heroes and of men that have been passed down orally and some written. These fascinating tales that survived the Spanish colonisation and destruction serves as a reminder of how rich Bikol and Visayan culture were and still is. These cultures have so many similarities and their culture intertwined in many ways, Both the Bikolano and the Visayan people share the same caste system carefully designed to assign an individual in their station in the society and community. They share the same Origin myth, and even some gods are the same.
The Ibalong colonies was closely allied with the confederation called the Kedatuan of Visayans which was located in Panay island. Some of the Visayans (Minus the ones that opted to stay in Panay island) eventually arrived at Taal Lake and then split up, one group settling later around Laguna de Bay, and another group pushing southward into the Bicol Peninsula, making Bicolanos an intermediate group between people from Luzon and people from the Visayas. Their culture go hand in hand as also their belief system and gods and myth and legends.
CREATION AND BEGINNING
Their symbolic narrative of how the world began and how people first came to inhabit it are very much the same, they describe the ordering of the cosmos from a state of chaos or amorphousness.These sacred accounts and myths address questions deeply meaningful to the society that shares them, revealing their central worldview and the framework for the self-identity of their culture and individual in a universal context.
Both the people of Ibalong (Bikol) and the Visayan Believed that in the beginning there was nothing but the void, then the great sea appeared along with the endless skies appeared.Beast on the vast expanse of water and the sky above it could be seen. The kingdom of the sky was under the rule of the great god Languit, while the water was under the sovereignty of the god Tubigan. Very similar to the Visayan mythology The water was the kingdom of the goddess Maguayan, and the sky was ruled by the great god,Kaptan. Both the Bikolano origin myth share the same story flow and similarity in the description of the events and the gods are obvious
Languit had a daughter called Dagat, the sea, who became the wife of Paros, the wind , who was the son of Tubigan.Four children were born to Dagat and Paros, three of whom were boys called Daga, Aldao, and Bulan, and one girl called Bitoon
Maguayan had a daughter called Lidagat, the sea, and Kaptan had a son known as Lihangin, the wind. The gods agreed to the marriage of their children, so the sea became the bride of the wind.A daughter and three sons were born to them.
VISAYAN GODS, BIKOLANO DEMONS
Naguined, Arapayan and Magkaburak
The people of Ibalong considered some of the Visayan deities to malevolent, and monstrous one strong example is Naguined who was the Visayan god of war and poisons. The Bikolano considered Naguined to be a mosnter with two brothers Arapayan and Magkaburak. In the stories in Bikol the trio of demons were called upon by Asuang from the other side of the sea to help him cause chaos. They came with the Visayan raiders a trinity of very handsome and robust men adorned with tattoos and clad in gold, having golden skin they were extremely good looking and would always speak at the same time(as the story goes) but when they fight they turn into darkened demons hungry for human blood. In some stories it is believed that these trinity would combine to form a three headed demon. Naguined was worshipped and venerated in the Visayas along with her two demigods (Arapayan and Magkaburak) and two other Visayan war gods which was Malanduk and Barangaw.The demon trinity was well know for fathering one of the strongest monsters in Ibalong, Rabot. The story goes that a slave girl was collecting limpets by the shore when a warship came ashore and she was approached by three of the most handsome men she has ever seen, they were clad in gold and had golden/brozed skin. In some versions of the story she was raped repeatedly by the men, in some versions she was so captivated by the handsome trinity that she willingly gave her body to them. Thus the monster Rabot was born.
Bakunawa
The belief of the Bacunawa was all over the archipelago, it is one of the most prominent mythological creature in the Philippines from precolonial times up to the present. Prevalent all over the Philippines the tales about the Bakunawa and the seven moons, specially in the Bikolano and Visayas area. In both Bikol and Visayas the Bakunawa is a deity that guards the passage to underworld. The Bakunawa is seen as a malevolent deity in Visayas and harbinger of bad luck and misfortune while in Bikol she was a benevolent deity prior to her punishment by the supreme deity. In the Bikolano myths she was the most beautiful Naga, and most powerful (that she became a goddess) she guards the passage to the underworld. Stories go that the radiance and light on the celestial deities Haliya and Bulan reached Bakunawa's domain. She swam up to the surface and was instantly smitten with Bulan. Bulan meanwhile was swimming and playing with the mermaids and water beast that he did not notice the goddess. Bakunawa misinterpreted it as an insult. Therefore transformed herself into a gigantic fish-serpent to devour the moon( the moons depending on which version). The Bakunawa is not just the symbol and cause of eclipse the Bakunawa is also the symbol of taking action into your own hands no matter the outcome.
Sidapa
Considered a foreign god by the people of Ibalong and primarily known to them as the handsome consort of the celestial god Bulan. Sidapa is worshipped in coastal parts of Ibalong while in Visayas he is strongly venerated and considered a very powerful and merciful god. Both the Visayans and Bikolano agree and in their versions of the stories that Sidapa won the attention and affection of the lunar god Bulan. In the Bikolano version Sidapa transformed into countless murder of crows just to watch Bulan bathe in the waters of Bikol, he also battled Magindang(god of the sea) and won and outspeed Bakunawa in devouring Bulan. While in Visayan myths his exploits and miracles to win Bulan's affections were more laborious. In the Visayan version which is similar to the Bikolano version Sidapa had always adored the moons and so he performed miracles to capture their attention, he asked the birds and mermaids to sing, made the flowers produce sweet nectar and scents that reach the heavens so the celestial gods of the moon would be enticed to go down. In the Visayan version of Sidapa and Bulan's tale, Sidapa competed with gods and goddesses such as Luyong Baybay(goddess of the tides) Marag sa tubig ( Visayan demon of the sea/ Which is Magindang the Bikolano god of the sea), Sidapa also defeated Malandok (god of war and plunder) and lastly same as in the Bikolano version he surpassed the Bakunawa's speed when he claimed Bulan from the sky before the Bakunawa could devour him.
Tamawo
These elf-like creatures, tall and pale skin and pale hair beings were believed to be neutral (can be malevolent and benevolent). The settlers of Ibalong strongly believed that all the Tamawo came from the Visayan islands, that they crossed the sea to witness the union of the celestial god Bulan and of their demonic deity Sidapa. All male race that needs human women to procreate and populate.
Dalakitnon
Elf like creatures whose male population are all fair of skin and extremely dark of hair and the females are brown or bronzed of skin and of hair. Same with the Tamawo, the people of Ibalong strongly believed that these creatures came from the Visayas along with Sidapa to wintess the beauty of Haliya and Bulan. The Bikolano people believed that these elf creatures would lure humans and women enticing them to eat black or violet rice to either enslave them or to marry them.
SEVEN MOONS
Most ambiguous is the story of the seven moons, it is well known not only to the Visayans and Bikolanos but to the Tagalogs and other ethnologist groups in the Philippines. Bikolanos also once believed in the existance of the seven moons but unlike the Visayans they only had two lunar deities. While in the Visayas each moon has an equivalent lunar deity that was devoured by the giant fish-snake Bakunawa.
INTERTWINING GODS AND WORSHIP
Haliya
The goddess of moonlight strongly associated with the empowerment of women and the archenemy of the Bakunawa. Her worshippers in Ibalong are composed mainly of women who give offerings and songs to in her honour, her worship spread as far as the coastal parts of Visayas where she is considered as a lesser deity ( one of the seven aspects of Libulan the Visayan god of the moon)Stories about Haliya and Bulan and the creation of the Takay(water hyacinth) flower and Sawa(lotus) flower are known.
Bulan
Predominantly known in both Bikol and Visayas for his androgynous features and radiant beauty. Skin so fair, eyes and long black hair darker than midnight. Both the Visayans and Bikolano believed in the primordial god Bulan (Libulan in Visayan) who perished only to be born again. Both in Bikolano and Visayan myths they believed that Bulan's comeliness is the reason the tides try to reach the moon (in Bikolano it is the god Magindang, in Visayan the goddess Lubyong Baybay)Bulan is one of the most known deities in Philippine mythology but due to the Spanish colonisation not fully understanding the culture of the pre-colonised settlers they just regarded Bulan as some sort of pagan fetish, and perversion. In Bikolano customs Bulan is worshipped by the cross-dressing baylan(asog) and is the object of affection of Bakunawa and Magindang, only to choose a foreign god (Sidapa). Bulan is also worshipped alongside Asuang (deity of chaos and monsters) and is the reason why it is safe to go out during full moon since all the monsters of asuang are looking at awe and venerating the lunar god. Both the Bikolano and Visayan people believed that the waters of Bikol were infested by man-eating monsters and mermaids and it is Bulan's descent to Ibalong that made the waters safe. Upon gazing at his comeliness the monsters became tame( The vicious mermaids, some stories also tell that the early people of Bikol thought the whale sharks were dangerous and it was Bulan who made them tame and harmless). The difference in Bikolano version of the stories is that Bulan has an entourage of wind nymphs and sylphs (tawong lipod) that accompany him each time he descents from the heavens, while in Visayan myths Bulan is surrounded by fireflies and lambana ( small winged fairies) but both Bikolano and Visayan strongly agree that Bulan was Sidapa's consort (vise-versa)
lambana
Asuang
Both the Visayan and Bikolano strongly believed in these creatures of the night that feed on humans. They vary in shape and form. The Bikolano's believe they are the minions of the god Asuang.
Gugurang
Despite being the Bikolano supreme deity the Visayan's just viewed Gugurang as one of the gods in the lower world, they strongly think he was beneath their supreme deity Laon.
TambalulosBuan or Colalaiyng (Kulalaying) is the Tagalog Goddessof the Moon. Luminous and beautiful
In the Philippines, moon deities were revered as luminous,divine beings. In regions such as Visayas, Bicol, and various parts of the country, these lunar entities often manifested in the form of a beautiful androgynous boy or a fair and handsome young man. However, in Tagalog mythology, the moon is depicted as a beautiful maiden luminous and radiant.
BUAN - TAGALOG MOON GODDESS
Sa Mitholohiya ng mga Tagalog si Buan o Kulalaying ang diwata o diyosa ng Buwan.
In Philippine mythology, moon deities held a special place of veneration. Across the archipelago, these luminous and divine beings manifested differently, reflecting the diverse cultural nuances of each region. Notably, in the Tagalog tradition, the moon took on the graceful form of a beautiful maiden, captivating worshippers with her fair skin, long black hair, and eyes as dark as midnight.
Buan/Colalaiyng Tagalog Moon goddess
Buan/Colalaiyng: Lunar Reverence and Desires:
According to Spanish chroniclers, the ancient Tagalogs revered the moon, known as "Buwan," as a deity. Particularly during the new moon, a slender crescent that marks its beginning, the Tagalogs held grand celebrations, expressing adoration and extending welcomes. During these festivities, heartfelt prayers were offered, each seeker beseeching the moon for their deepest desires—be it wealth, a bountiful harvest, a noble spouse, good health, or longevity. The San Buenaventura dictionary even documented a prayer recited during the new moon: "Buwáñg Panginóon kó, payamánin mó akó" (Moon, my Lord/Lady, make me rich).
KULALAYING
Celestial Signs and Omens:
The Tagalogs paid keen attention to cosmic events associated with the moon. A lunar eclipse was considered a significant omen, prompting a pause in important missions. Moreover, the appearance of a ring around the moon was interpreted as a forewarning of a chief's demise. In these instances, the moon was referred to as "bathala," a title attributing predictive powers to heavenly bodies, believed to forecast future events.
Buan moon goddess of the TagalogKULALAYING
Colalaiyng: The Anito of the Moon:
Another appellation for the moon or its celestial essence was "Colalaiyng." This term captured the multifaceted nature of the moon, denoting both the heavenly body itself and a mythical maiden within it. The Tagalogs from Laguna affectionately called her "Dalágañg nása Buwán" (Maiden in the Moon), drawing inspiration from the shadow on the moon resembling the face of a young maid (doncella), known as "sangmukti." Hiding maidens and shielding them from the sun makes their skin smooth and fair like the moon.
Ceremonial Devotion and Cloistered Maidens:
Regular ceremonies dedicated to the Tagalog Moon Goddess were performed during both the new moon and the full moon. Offerings, often in the form of roosters, were made to fly in her direction as a symbol of devotion. Additionally, the moon was referred to as "Dalágañg Binúbúkot" (Cloistered Maiden). In ancient Tagalog society, some virgins were referred to as binúkot and kinalî, mirroring the practice of cloistering observed among nuns or Muslim women. The reasons for this custom remain elusive, possibly influenced by Muslim traditions.
DEATH TO THE MOON GODS
Foreign Dominion and Destruction
One of the primary goals of Spanish colonization was to spread Christianity. The Catholic Church and Spanish authorities saw the archipelago (Philippines)as an opportunity to convert the indigenous population to Catholicism. When the Spanish arrived in the Philippines in the 16th century, they encountered a variety of indigenous belief systems and cultures. Moon veneration was considered Pagan and heathen. therefore demonic.
The Spanish missionaries often associated indigenous deities and practices with paganism or "demonic" influences. Because it did not align with their European and Western world views they put a stop to the veneration of the Mooon, moon deities and the other deities.
Why is Buan (Kulalaying) unknown?
The moon goddess Kulalaying or Buan is also a victim of eradication by foreign influence because of Foreign dominance , foreign occupation, and enslavement involved imposing the foreign belief system and customs on the Philippines. The rule and control of a foreign country over the Philippines,achieved through colonization, imperialism, and brainwashing, led to the marginalization of native belief systems. Buan, Kulalaying, and other moon gods worshipped throughout the Philippines were demeaned and relegated to the status of myths and legends. Foreign (Spanis occupation) rulers seeking to establish control may suppress or discourage the worship of indigenous gods.
ERADICATION OF THE MOON GODS
The Spanish endeavored to impart and enforce their European cultural norms to the indigenous population of the Philippines. The reverence for lunar deities and other gods, which did not conform to their own worldviews, was deemed incompatible and consequently targeted for abolition and eradication.
Tagalog Moon goddess Buan
Tagalog Moon goddess beautiful and luminous In Tagalog Mythology, Buan, or Kulalaying(Colalaiyng) the Moon Goddess, tells a fascinating story of how people in ancient times admired and worshipped the moon. Their rituals, prayers, and gifts show how deeply connected they felt to the moon. Learning about this helps us see not just old Filipino stories but also how much people believed in the connection between the sky and their hopes and dreams.
Before being allies the Bicolano and the Visayans had some conflict because most of the Visayans practised raiding by sea and by land . They also raided and attacked Ibalong, the fierce Visayan raiders clad in gold and tattooed. Before alliances by marriage and trading the Ibalong and the Visayan colonies were at discord. The people of Ibalong viewd the Visayans to be evil and worshipped demon gods. These gods were intertwined in the Bicolano mythology as their gods were interwoven into the Visayan mythology.
The Myths and legends of the Bikolano and the Visayans have always been intertwined one another since the beginning of the earliest colonies. Both the Bikol colonies and the Visayan kingdoms share colourful and vivid myths of gods and monsters, of heroes and of men that have been passed down orally and some written. These fascinating tales that survived the Spanish colonisation and destruction serves as a reminder of how rich Bikol and Visayan culture were and still is. These cultures have so many similarities and their culture intertwined in many ways, Both the Bikolano and the Visayan people share the same caste system carefully designed to assign an individual in their station in the society and community. They share the same Origin myth, and even some gods are the same.
The Ibalong colonies was closely allied with the confederation called the Kedatuan of Visayans which was located in Panay island. Some of the Visayans (Minus the ones that opted to stay in Panay island) eventually arrived at Taal Lake and then split up, one group settling later around Laguna de Bay, and another group pushing southward into the Bicol Peninsula, making Bicolanos an intermediate group between people from Luzon and people from the Visayas. Their culture go hand in hand as also their belief system and gods and myth and legends.
CREATION AND BEGINNING
Their symbolic narrative of how the world began and how people first came to inhabit it are very much the same, they describe the ordering of the cosmos from a state of chaos or amorphousness.These sacred accounts and myths address questions deeply meaningful to the society that shares them, revealing their central worldview and the framework for the self-identity of their culture and individual in a universal context.
Both the people of Ibalong (Bikol) and the Visayan Believed that in the beginning there was nothing but the void, then the great sea appeared along with the endless skies appeared.Beast on the vast expanse of water and the sky above it could be seen. The kingdom of the sky was under the rule of the great god Languit, while the water was under the sovereignty of the god Tubigan. Very similar to the Visayan mythology The water was the kingdom of the goddess Maguayan, and the sky was ruled by the great god,Kaptan. Both the Bikolano origin myth share the same story flow and similarity in the description of the events and the gods are obvious
Languit had a daughter called Dagat, the sea, who became the wife of Paros, the wind , who was the son of Tubigan.Four children were born to Dagat and Paros, three of whom were boys called Daga, Aldao, and Bulan, and one girl called Bitoon
Maguayan had a daughter called Lidagat, the sea, and Kaptan had a son known as Lihangin, the wind. The gods agreed to the marriage of their children, so the sea became the bride of the wind.A daughter and three sons were born to them.
VISAYAN GODS, BIKOLANO DEMONS
Naguined, Arapayan and Magkaburak
The people of Ibalong considered some of the Visayan deities to malevolent, and monstrous one strong example is Naguined who was the Visayan god of war and poisons. The Bikolano considered Naguined to be a mosnter with two brothers Arapayan and Magkaburak. In the stories in Bikol the trio of demons were called upon by Asuang from the other side of the sea to help him cause chaos. They came with the Visayan raiders a trinity of very handsome and robust men adorned with tattoos and clad in gold, having golden skin they were extremely good looking and would always speak at the same time(as the story goes) but when they fight they turn into darkened demons hungry for human blood. In some stories it is believed that these trinity would combine to form a three headed demon. Naguined was worshipped and venerated in the Visayas along with her two demigods (Arapayan and Magkaburak) and two other Visayan war gods which was Malanduk and Barangaw.The demon trinity was well know for fathering one of the strongest monsters in Ibalong, Rabot. The story goes that a slave girl was collecting limpets by the shore when a warship came ashore and she was approached by three of the most handsome men she has ever seen, they were clad in gold and had golden/brozed skin. In some versions of the story she was raped repeatedly by the men, in some versions she was so captivated by the handsome trinity that she willingly gave her body to them. Thus the monster Rabot was born.
Bakunawa
The belief of the Bacunawa was all over the archipelago, it is one of the most prominent mythological creature in the Philippines from precolonial times up to the present. Prevalent all over the Philippines the tales about the Bakunawa and the seven moons, specially in the Bikolano and Visayas area. In both Bikol and Visayas the Bakunawa is a deity that guards the passage to underworld. The Bakunawa is seen as a malevolent deity in Visayas and harbinger of bad luck and misfortune while in Bikol she was a benevolent deity prior to her punishment by the supreme deity. In the Bikolano myths she was the most beautiful Naga, and most powerful (that she became a goddess) she guards the passage to the underworld. Stories go that the radiance and light on the celestial deities Haliya and Bulan reached Bakunawa's domain. She swam up to the surface and was instantly smitten with Bulan. Bulan meanwhile was swimming and playing with the mermaids and water beast that he did not notice the goddess. Bakunawa misinterpreted it as an insult. Therefore transformed herself into a gigantic fish-serpent to devour the moon( the moons depending on which version). The Bakunawa is not just the symbol and cause of eclipse the Bakunawa is also the symbol of taking action into your own hands no matter the outcome.
Sidapa
Considered a foreign god by the people of Ibalong and primarily known to them as the handsome consort of the celestial god Bulan. Sidapa is worshipped in coastal parts of Ibalong while in Visayas he is strongly venerated and considered a very powerful and merciful god. Both the Visayans and Bikolano agree and in their versions of the stories that Sidapa won the attention and affection of the lunar god Bulan. In the Bikolano version Sidapa transformed into countless murder of crows just to watch Bulan bathe in the waters of Bikol, he also battled Magindang(god of the sea) and won and outspeed Bakunawa in devouring Bulan. While in Visayan myths his exploits and miracles to win Bulan's affections were more laborious. In the Visayan version which is similar to the Bikolano version Sidapa had always adored the moons and so he performed miracles to capture their attention, he asked the birds and mermaids to sing, made the flowers produce sweet nectar and scents that reach the heavens so the celestial gods of the moon would be enticed to go down. In the Visayan version of Sidapa and Bulan's tale, Sidapa competed with gods and goddesses such as Luyong Baybay(goddess of the tides) Marag sa tubig ( Visayan demon of the sea/ Which is Magindang the Bikolano god of the sea), Sidapa also defeated Malandok (god of war and plunder) and lastly same as in the Bikolano version he surpassed the Bakunawa's speed when he claimed Bulan from the sky before the Bakunawa could devour him.
Tamawo
These elf-like creatures, tall and pale skin and pale hair beings were believed to be neutral (can be malevolent and benevolent). The settlers of Ibalong strongly believed that all the Tamawo came from the Visayan islands, that they crossed the sea to witness the union of the celestial god Bulan and of their demonic deity Sidapa. All male race that needs human women to procreate and populate.
Dalakitnon
Elf like creatures whose male population are all fair of skin and extremely dark of hair and the females are brown or bronzed of skin and of hair. Same with the Tamawo, the people of Ibalong strongly believed that these creatures came from the Visayas along with Sidapa to wintess the beauty of Haliya and Bulan. The Bikolano people believed that these elf creatures would lure humans and women enticing them to eat black or violet rice to either enslave them or to marry them.
SEVEN MOONS
Most ambiguous is the story of the seven moons, it is well known not only to the Visayans and Bikolanos but to the Tagalogs and other ethnologist groups in the Philippines. Bikolanos also once believed in the existance of the seven moons but unlike the Visayans they only had two lunar deities. While in the Visayas each moon has an equivalent lunar deity that was devoured by the giant fish-snake Bakunawa.
INTERTWINING GODS AND WORSHIP
Haliya
The goddess of moonlight strongly associated with the empowerment of women and the archenemy of the Bakunawa. Her worshippers in Ibalong are composed mainly of women who give offerings and songs to in her honour, her worship spread as far as the coastal parts of Visayas where she is considered as a lesser deity ( one of the seven aspects of Libulan the Visayan god of the moon)Stories about Haliya and Bulan and the creation of the Takay(water hyacinth) flower and Sawa(lotus) flower are known.
Bulan
Predominantly known in both Bikol and Visayas for his androgynous features and radiant beauty. Skin so fair, eyes and long black hair darker than midnight. Both the Visayans and Bikolano believed in the primordial god Bulan (Libulan in Visayan) who perished only to be born again. Both in Bikolano and Visayan myths they believed that Bulan's comeliness is the reason the tides try to reach the moon (in Bikolano it is the god Magindang, in Visayan the goddess Lubyong Baybay)Bulan is one of the most known deities in Philippine mythology but due to the Spanish colonisation not fully understanding the culture of the pre-colonised settlers they just regarded Bulan as some sort of pagan fetish, and perversion. In Bikolano customs Bulan is worshipped by the cross-dressing baylan(asog) and is the object of affection of Bakunawa and Magindang, only to choose a foreign god (Sidapa). Bulan is also worshipped alongside Asuang (deity of chaos and monsters) and is the reason why it is safe to go out during full moon since all the monsters of asuang are looking at awe and venerating the lunar god. Both the Bikolano and Visayan people believed that the waters of Bikol were infested by man-eating monsters and mermaids and it is Bulan's descent to Ibalong that made the waters safe. Upon gazing at his comeliness the monsters became tame( The vicious mermaids, some stories also tell that the early people of Bikol thought the whale sharks were dangerous and it was Bulan who made them tame and harmless). The difference in Bikolano version of the stories is that Bulan has an entourage of wind nymphs and sylphs (tawong lipod) that accompany him each time he descents from the heavens, while in Visayan myths Bulan is surrounded by fireflies and lambana ( small winged fairies) but both Bikolano and Visayan strongly agree that Bulan was Sidapa's consort (vise-versa)
lambana
Asuang
Both the Visayan and Bikolano strongly believed in these creatures of the night that feed on humans. They vary in shape and form. The Bikolano's believe they are the minions of the god Asuang.
Gugurang
Despite being the Bikolano supreme deity the Visayan's just viewed Gugurang as one of the gods in the lower world, they strongly think he was beneath their supreme deity Laon.
Tambalulos
Buan or Colalaiyng (Kulalaying) is the Tagalog Goddessof the Moon. Luminous and beautiful
In the Philippines, moon deities were revered as luminous,divine beings. In regions such as Visayas, Bicol, and various parts of the country, these lunar entities often manifested in the form of a beautiful androgynous boy or a fair and handsome young man. However, in Tagalog mythology, the moon is depicted as a beautiful maiden luminous and radiant.
BUAN - TAGALOG MOON GODDESS
Sa Mitholohiya ng mga Tagalog si Buan o Kulalaying ang diwata o diyosa ng Buwan.
In Philippine mythology, moon deities held a special place of veneration. Across the archipelago, these luminous and divine beings manifested differently, reflecting the diverse cultural nuances of each region. Notably, in the Tagalog tradition, the moon took on the graceful form of a beautiful maiden, captivating worshippers with her fair skin, long black hair, and eyes as dark as midnight.
Buan/Colalaiyng Tagalog Moon goddess
Buan/Colalaiyng: Lunar Reverence and Desires:
According to Spanish chroniclers, the ancient Tagalogs revered the moon, known as "Buwan," as a deity. Particularly during the new moon, a slender crescent that marks its beginning, the Tagalogs held grand celebrations, expressing adoration and extending welcomes. During these festivities, heartfelt prayers were offered, each seeker beseeching the moon for their deepest desires—be it wealth, a bountiful harvest, a noble spouse, good health, or longevity. The San Buenaventura dictionary even documented a prayer recited during the new moon: "Buwáñg Panginóon kó, payamánin mó akó" (Moon, my Lord/Lady, make me rich).
KULALAYING
Celestial Signs and Omens:
The Tagalogs paid keen attention to cosmic events associated with the moon. A lunar eclipse was considered a significant omen, prompting a pause in important missions. Moreover, the appearance of a ring around the moon was interpreted as a forewarning of a chief's demise. In these instances, the moon was referred to as "bathala," a title attributing predictive powers to heavenly bodies, believed to forecast future events.
Buan moon goddess of the Tagalog
KULALAYING
Colalaiyng: The Anito of the Moon:
Another appellation for the moon or its celestial essence was "Colalaiyng." This term captured the multifaceted nature of the moon, denoting both the heavenly body itself and a mythical maiden within it. The Tagalogs from Laguna affectionately called her "Dalágañg nása Buwán" (Maiden in the Moon), drawing inspiration from the shadow on the moon resembling the face of a young maid (doncella), known as "sangmukti." Hiding maidens and shielding them from the sun makes their skin smooth and fair like the moon.
Ceremonial Devotion and Cloistered Maidens:
Regular ceremonies dedicated to the Tagalog Moon Goddess were performed during both the new moon and the full moon. Offerings, often in the form of roosters, were made to fly in her direction as a symbol of devotion. Additionally, the moon was referred to as "Dalágañg Binúbúkot" (Cloistered Maiden). In ancient Tagalog society, some virgins were referred to as binúkot and kinalî, mirroring the practice of cloistering observed among nuns or Muslim women. The reasons for this custom remain elusive, possibly influenced by Muslim traditions.
DEATH TO THE MOON GODS
Foreign Dominion and Destruction
One of the primary goals of Spanish colonization was to spread Christianity. The Catholic Church and Spanish authorities saw the archipelago (Philippines)as an opportunity to convert the indigenous population to Catholicism. When the Spanish arrived in the Philippines in the 16th century, they encountered a variety of indigenous belief systems and cultures. Moon veneration was considered Pagan and heathen. therefore demonic.
The Spanish missionaries often associated indigenous deities and practices with paganism or "demonic" influences. Because it did not align with their European and Western world views they put a stop to the veneration of the Mooon, moon deities and the other deities.
Why is Buan (Kulalaying) unknown?
The moon goddess Kulalaying or Buan is also a victim of eradication by foreign influence because of Foreign dominance , foreign occupation, and enslavement involved imposing the foreign belief system and customs on the Philippines. The rule and control of a foreign country over the Philippines,achieved through colonization, imperialism, and brainwashing, led to the marginalization of native belief systems. Buan, Kulalaying, and other moon gods worshipped throughout the Philippines were demeaned and relegated to the status of myths and legends. Foreign (Spanis occupation) rulers seeking to establish control may suppress or discourage the worship of indigenous gods.
ERADICATION OF THE MOON GODS
The Spanish endeavored to impart and enforce their European cultural norms to the indigenous population of the Philippines. The reverence for lunar deities and other gods, which did not conform to their own worldviews, was deemed incompatible and consequently targeted for abolition and eradication.
Tagalog Moon goddess Buan
Tagalog Moon goddess beautiful and luminous
In Tagalog Mythology, Buan, or Kulalaying(Colalaiyng) the Moon Goddess, tells a fascinating story of how people in ancient times admired and worshipped the moon. Their rituals, prayers, and gifts show how deeply connected they felt to the moon. Learning about this helps us see not just old Filipino stories but also how much people believed in the connection between the sky and their hopes and dreams.
Sidapa and Bulan
The god of death and the boy moon
Long ago there were gods who dwell in the sky they were Captan and Sidapa. They were strong and handsome beyond compare and they were the sovereign of all monsters and flying creatures in the skies. Captan was cruel and proud while Sidapa vicious as he may has kind heart. Sidapa who could no longer stand Captan's cruelty towards other creatures decided to come down to earth. He claimed the tallest mountain to be his new abode,where he planted a seed. The seed became the tallest tree.
Sidapa lived a long and lonely existence, until one night he saw the seven moons. Captivated by the moons he yearned to be with them. So he asked the vicious mermaids and the birds to sing endearments to the moons. He commanded the flowers to make sweet nectar and perfumes that would reach the heavens and the moons, lastly he captured starlight and lend them to the insects making them fireflies so that the moons could find their way down to him. All his efforts were not in vain for Bulan who was playful and childlike came down. It is said that Bulan was so fair that the vicious mermaids became tame, he was so beautiful that the fishes and other swimming creatures almost forgot how to swim. The handsome Sidapa asked the beautiful boy Bulan to be his consort. Legend says that Sidapa and Bulan still sleep together in each others arms under their tall tree in the highest mountain.
Mythology and Deities
Pangasinan mythology revolves around a pantheon of deities, with Ama-Gaolay as the supreme god, creator of mankind. Lesser spirits or anito were revered for various aspects of life. The Pangasinan people practiced animistic religion, with rituals led by priestesses known as managanito. Over time, the dominicans introduced Catholicism to Pangasinan, and today the province stands as a stronghold of Catholicism in the Philippines.
Deities and Supernatural Beings:
Pangasinan mythology features a pantheon of deities and supernatural beings that shape the spiritual landscape of the community. Ama-Gaolay, the supreme deity and creator of mankind, oversees the universe from his aerial abode. Agueo, the sun god, and Bulan, the moon god, are his favored sons, each residing in a fiery palace. Other deities, such as Apolaqui and Anagaoely, represent war and idol worship, showcasing the diverse aspects of Pangasinan spirituality.
The worship of the sun and the moon, particularly in the context of Pangasinan mythology, can be understood through various cultural, practical, and symbolic lenses. Here are some reasons why the ancient Pangasinan people may have specifically worshipped Agueo (sun god) and Bulan (moon god):
Agricultural Significance: Like many ancient cultures, the Pangasinan people were dependent on agriculture for their sustenance. The sun and moon played crucial roles in determining seasons, planting cycles, and harvesting times. Worshipping Agueo for the good harvest and Bulan for the bountiful catch in the seas. Giving thanks to them is a way to seek their blessings for bountiful harvests and agricultural prosperity.
Guidance, Navigation and protection: The Pangasinan people were known for their seafaring activities and engagement in trade. Understanding the movement of celestial bodies, including the sun and moon, was essential for navigation. Agueo and Bulan, being associated with the skies, have been revered for their guidance and assistance in safe sea travel. Bulan in particular was venerated as a safe guide in the darkness of the night following and protecting travellers Bulan god of the moon was depicted as mischevous but also benevolent in protection and guidance speciffically when traveling during the night. The Pangasinense people believed that the deity Bulan guides and follows them in darknights protecting them from harm and warding off evil spirit. Apolaki the war god associated with the rays of the sun is belived to bring more energy in battle and in times of war to the people and warriors of of Asinpalan. Whenever Agueo is high in the sky no evil spirit would dare cause harm or malice.
Ancient gods
Ama-Gaolay: the supreme deity; simply referred as Ama, the ruler of others, and the creator of mankind; sees everything through his aerial abode; father of Agueo and Bulan.
Agueo
Agueo: The silent and brooding sun god who is obedient to his father, Ama; lives in a palace of light. Lives in a palace made of gold
Bulan
Bulan: The merry and playful moon god, whose dim palace was the source of the perpetual light which became the stars; guides the ways of thieves. lives in a palace made of silver
Apolaqui
Apolaqui: a war god strong and roaring ;also called Apolaki, his name was later used to refer to the god of Christian converts.
Saguday: lesser deity of the winds, called upon during hot days to blow soft winds
Sip-nget: lesser deity of the darkness and shadows
Anito: lessee gods and spirits (divine and ancestral)who lurk everywhere; capable of inflicting pain and suffering, or of granting rewards
Folkloric Beings and Spirits:
The Pangasinense believe in various folkloric beings and spirits that inhabit their natural surroundings. Bambanig and Pugot, akin to Kapre in Tagalog mythology, are tree deities, while the Baras is a forest-dwelling demon with a penchant for stealing women. Aniani, Bantay, and Pasatsat are supernatural entities, each contributing to the rich tapestry of Pangasinan folklore. Pregnant women, fearing the theft of their unborn child by evil spirits, adhere to cultural practices like avoiding sleeping near windows at night.
Bai Urduja Princess Urduja
Urduja
Mythical hero warrior princess in Pangasinan culture, Depicted as beautiul as she is strong who led an army of warrior women called Kinalakihan. The paragon of beauty, strength and intelligence
Kinalakihan
Believed to be the warrior women of of Kaylukari in the land of Tawalisi. Strong and beautiful women warriors that are good in hand to hand and sword craft (kampilan)
Urduja and Historical Debates:
The legendary warrior princess Urduja, recorded in the travel accounts of Ibn Battuta, has sparked debates among historians. While some place her in the northern part of the Philippines, particularly Pangasinan, others question the authenticity of her existence. The inclusion of Urduja in school textbooks and the presence of a statue at Hundred Islands National Park further emphasize her significance in Pangasinan's cultural narrative.
Myths Unveiled: The Sun, the Moon, and the Stars:
One of the prominent Pangasinan myths revolves around the powerful god Ama and his sons, Agueo and Bulan. The tale explores the origin of stars, born from a quarrel between the stern Agueo and playful Bulan. The resulting celestial bodies, known as Bituen, illuminate the night sky, serving as a constant reminder of the familial discord.
Legend of Hundred Islands:
The legend of Hundred Islands narrates the heroic sacrifice of one hundred warriors, led by Datu Mabiskeg, in defending their kingdom from an invading force. Immortalized by the gods as islands, these formations symbolize the eternal vigilance of the fallen warriors over their homeland.
Wedding Folklore:
Wedding practices in Pangasinan blend indigenous and Western traditions. Notable customs include pinning peso bills on the bride and groom's attire during a dance, a symbolic contest between the families. Other practices, like throwing rice confetti and adopting Western wedding rituals, reflect the evolving cultural landscape.
Superstitions and Wedding Beliefs:
Pangasinan weddings are surrounded by numerous superstitions, from avoiding sharp objects as gifts to predicting marital bliss based on the unity candle. Beliefs about the wedding candle, breaking items during the reception, and stepping on the groom's foot reveal a mix of cultural and supernatural elements.
Pangasinan mythology is only one of the many interwoven stories in Philippine mythology is a testament to the cultural richness and spiritual depth of the Pangasinense and the Filipino people people. Through deities, supernatural beings, and captivating myths, this ethnolinguistic group has crafted a unique narrative that reflects their historical experiences, values, and worldview. As we unravel the layers of Pangasinan mythology, we gain a profound appreciation for the intricate tapestry that shapes the identity of this vibrant community.
Sidapa lived a long and lonely existence, until one night he saw the seven moons. Captivated by the moons he yearned to be with them. So he asked the vicious mermaids and the birds to sing endearments to the moons. He commanded the flowers to make sweet nectar and perfumes that would reach the heavens and the moons, lastly he captured starlight and lend them to the insects making them fireflies so that the moons could find their way down to him. All his efforts were not in vain for Bulan who was playful and childlike came down. It is said that Bulan was so fair that the vicious mermaids became tame, he was so beautiful that the fishes and other swimming creatures almost forgot how to swim. The handsome Sidapa asked the beautiful boy Bulan to be his consort. Legend says that Sidapa and Bulan still sleep together in each others arms under their tall tree in the highest mountain.
Mythology and Deities
Pangasinan mythology revolves around a pantheon of deities, with Ama-Gaolay as the supreme god, creator of mankind. Lesser spirits or anito were revered for various aspects of life. The Pangasinan people practiced animistic religion, with rituals led by priestesses known as managanito. Over time, the dominicans introduced Catholicism to Pangasinan, and today the province stands as a stronghold of Catholicism in the Philippines.
Deities and Supernatural Beings:
Pangasinan mythology features a pantheon of deities and supernatural beings that shape the spiritual landscape of the community. Ama-Gaolay, the supreme deity and creator of mankind, oversees the universe from his aerial abode. Agueo, the sun god, and Bulan, the moon god, are his favored sons, each residing in a fiery palace. Other deities, such as Apolaqui and Anagaoely, represent war and idol worship, showcasing the diverse aspects of Pangasinan spirituality.
The worship of the sun and the moon, particularly in the context of Pangasinan mythology, can be understood through various cultural, practical, and symbolic lenses. Here are some reasons why the ancient Pangasinan people may have specifically worshipped Agueo (sun god) and Bulan (moon god):
Agricultural Significance: Like many ancient cultures, the Pangasinan people were dependent on agriculture for their sustenance. The sun and moon played crucial roles in determining seasons, planting cycles, and harvesting times. Worshipping Agueo for the good harvest and Bulan for the bountiful catch in the seas. Giving thanks to them is a way to seek their blessings for bountiful harvests and agricultural prosperity.
Guidance, Navigation and protection: The Pangasinan people were known for their seafaring activities and engagement in trade. Understanding the movement of celestial bodies, including the sun and moon, was essential for navigation. Agueo and Bulan, being associated with the skies, have been revered for their guidance and assistance in safe sea travel. Bulan in particular was venerated as a safe guide in the darkness of the night following and protecting travellers Bulan god of the moon was depicted as mischevous but also benevolent in protection and guidance speciffically when traveling during the night. The Pangasinense people believed that the deity Bulan guides and follows them in darknights protecting them from harm and warding off evil spirit. Apolaki the war god associated with the rays of the sun is belived to bring more energy in battle and in times of war to the people and warriors of of Asinpalan. Whenever Agueo is high in the sky no evil spirit would dare cause harm or malice.
Ancient gods
Ama-Gaolay: the supreme deity; simply referred as Ama, the ruler of others, and the creator of mankind; sees everything through his aerial abode; father of Agueo and Bulan.
Agueo
Agueo: The silent and brooding sun god who is obedient to his father, Ama; lives in a palace of light. Lives in a palace made of gold
Bulan
Bulan: The merry and playful moon god, whose dim palace was the source of the perpetual light which became the stars; guides the ways of thieves. lives in a palace made of silver
Apolaqui
Apolaqui: a war god strong and roaring ;also called Apolaki, his name was later used to refer to the god of Christian converts.
Saguday: lesser deity of the winds, called upon during hot days to blow soft winds
Sip-nget: lesser deity of the darkness and shadows
Anito: lessee gods and spirits (divine and ancestral)who lurk everywhere; capable of inflicting pain and suffering, or of granting rewards
Folkloric Beings and Spirits:
The Pangasinense believe in various folkloric beings and spirits that inhabit their natural surroundings. Bambanig and Pugot, akin to Kapre in Tagalog mythology, are tree deities, while the Baras is a forest-dwelling demon with a penchant for stealing women. Aniani, Bantay, and Pasatsat are supernatural entities, each contributing to the rich tapestry of Pangasinan folklore. Pregnant women, fearing the theft of their unborn child by evil spirits, adhere to cultural practices like avoiding sleeping near windows at night.
Bai Urduja
Princess Urduja
Urduja
Mythical hero warrior princess in Pangasinan culture, Depicted as beautiul as she is strong who led an army of warrior women called Kinalakihan. The paragon of beauty, strength and intelligence
Kinalakihan
Believed to be the warrior women of of Kaylukari in the land of Tawalisi. Strong and beautiful women warriors that are good in hand to hand and sword craft (kampilan)
Urduja and Historical Debates:
The legendary warrior princess Urduja, recorded in the travel accounts of Ibn Battuta, has sparked debates among historians. While some place her in the northern part of the Philippines, particularly Pangasinan, others question the authenticity of her existence. The inclusion of Urduja in school textbooks and the presence of a statue at Hundred Islands National Park further emphasize her significance in Pangasinan's cultural narrative.
Myths Unveiled: The Sun, the Moon, and the Stars:
One of the prominent Pangasinan myths revolves around the powerful god Ama and his sons, Agueo and Bulan. The tale explores the origin of stars, born from a quarrel between the stern Agueo and playful Bulan. The resulting celestial bodies, known as Bituen, illuminate the night sky, serving as a constant reminder of the familial discord.
Legend of Hundred Islands:
The legend of Hundred Islands narrates the heroic sacrifice of one hundred warriors, led by Datu Mabiskeg, in defending their kingdom from an invading force. Immortalized by the gods as islands, these formations symbolize the eternal vigilance of the fallen warriors over their homeland.
Wedding Folklore:
Wedding practices in Pangasinan blend indigenous and Western traditions. Notable customs include pinning peso bills on the bride and groom's attire during a dance, a symbolic contest between the families. Other practices, like throwing rice confetti and adopting Western wedding rituals, reflect the evolving cultural landscape.
Superstitions and Wedding Beliefs:
Pangasinan weddings are surrounded by numerous superstitions, from avoiding sharp objects as gifts to predicting marital bliss based on the unity candle. Beliefs about the wedding candle, breaking items during the reception, and stepping on the groom's foot reveal a mix of cultural and supernatural elements.
Pangasinan mythology is only one of the many interwoven stories in Philippine mythology is a testament to the cultural richness and spiritual depth of the Pangasinense and the Filipino people people. Through deities, supernatural beings, and captivating myths, this ethnolinguistic group has crafted a unique narrative that reflects their historical experiences, values, and worldview. As we unravel the layers of Pangasinan mythology, we gain a profound appreciation for the intricate tapestry that shapes the identity of this vibrant community.
ALIMANGO ISLAND
ALIMANGO ISLAND
It got its name from an old story, Long ago the Tamawo ( an race of all male albino-elf like creatures) made a pact with the goddess of the tides and the people of the island, that the inhabitants would respect nature, the spirits and venerate the gods, and that every full moon the settlers must give offerings of food and rice wine to commemorate and honour the gods, and spirits. All was good, the harvest was bountiful and the skies were clear. The people never forgot to give offerings to the Tamawo and the gods,everything was well. Until one time there was a low born girl whose parents had died and whose siblings were starving. So what she did was she took the offerings that were for the gods and the tamawo. The settlers were in rage and infear that the gods and the tamawo would punish them because most of the offering was gone. They discovered that i was the girl who took it. They brought her to the altar and presented her as an offering. Some of the villagers beat the girl. The girl cried as the pale Tamawo clan came from the fresh waters from inland, and the goddess rose from the sea. The Tamawo and the goddess asked why was there little offering and why was a child offered. The people explained that the child stole most of the offerings and therefore must be punished. She cried and explained that she only took. The goddess angered by what the villagers had done to the poor girl and her siblings cursed those who beat her and turned them into crabs. The tamawo people who had no emotions said to the remaining settlers that they can cook the crabs and it would be sustenance. The goddess of the tides returned to the sea and the Tamawo clan returned to the fresh waters. Since then the people treated one abother with more tolerance and respect and from that day on their island was called Alimango island
Alimango Island is a island and is located in Province of Negros Occidental, Western Visayas, Philippines. The estimate terrain elevation above seal level is 1 metres. Variant forms of spelling for Alimango Island or in other languages: Alimango Island (fil), Alimango Island.
ALIMANGO ISLAND
It got its name from an old story, Long ago the Tamawo ( an race of all male albino-elf like creatures) made a pact with the goddess of the tides and the people of the island, that the inhabitants would respect nature, the spirits and venerate the gods, and that every full moon the settlers must give offerings of food and rice wine to commemorate and honour the gods, and spirits. All was good, the harvest was bountiful and the skies were clear. The people never forgot to give offerings to the Tamawo and the gods,everything was well. Until one time there was a low born girl whose parents had died and whose siblings were starving. So what she did was she took the offerings that were for the gods and the tamawo. The settlers were in rage and infear that the gods and the tamawo would punish them because most of the offering was gone. They discovered that i was the girl who took it. They brought her to the altar and presented her as an offering. Some of the villagers beat the girl. The girl cried as the pale Tamawo clan came from the fresh waters from inland, and the goddess rose from the sea. The Tamawo and the goddess asked why was there little offering and why was a child offered. The people explained that the child stole most of the offerings and therefore must be punished. She cried and explained that she only took. The goddess angered by what the villagers had done to the poor girl and her siblings cursed those who beat her and turned them into crabs. The tamawo people who had no emotions said to the remaining settlers that they can cook the crabs and it would be sustenance. The goddess of the tides returned to the sea and the Tamawo clan returned to the fresh waters. Since then the people treated one abother with more tolerance and respect and from that day on their island was called Alimango island
Alimango Island is a island and is located in Province of Negros Occidental, Western Visayas, Philippines. The estimate terrain elevation above seal level is 1 metres. Variant forms of spelling for Alimango Island or in other languages: Alimango Island (fil), Alimango Island.
Matukad island the hidden lagoon and the giant milk fish ( Caramoan )
The story of the mystical milkfish of the hidden lagoon in the Caramoan.
A long time ago when the gods walked among men and when the colonies of Ibalong were newly purged from beast and monsters, in one of its colonies lived a young fisherman. He was handsome and bronzed from the sun as he was kind, and had all the robust appeal of his youth.
One day as he went fishing with the other fishermen he caught something on his net, to everyone's surprise, it was a mermaid. Beautiful as she was fierce. All the fishermen ready their spears to kill the sea monster, but the young fisherman told them to halt and he jumped into the water and freed the mermaid. All the other fishermen thought he was either very brave or very stupid to have dived and freed the sea monster that was the mermaid.
A few weeks later as the fishermen were out at sea suddenly the skies darkened and a great storm came, it flipped all the boats. The young fisherman was sure it was his end when suddenly he saw a beautiful and familiar face, it was the mermaid. The lovely mermaid with her long flowing hair kissed the fisherman and dragged him to safety. The other fishermen were not so lucky as they were eaten by the ''magindara'' vicious flesh-eating mermaids who had awoken and had surfaced because of the storm.
The young fisherman was the only survivor of the tragedy. starting from that day the young fisherman would always have a bountiful catch, and each night when all his work is done he would go to the beach and meet his now beloved mermaid.
Some of the townspeople became suspicious of the young fisherman luck, some even envious.
Another storm has passed by the colony and people were devastated they were distraught and angry at the destruction caused by the storm, they were looking for someone to blame. Until one day they saw him with the mermaid. Rumors spread and they thought he had sold his soul to the god of chaos and evil ''Asuang'' and had a nightly tryst with a flesh-eating Magindara. The people of the colony grew enraged and blinded by jealousy and mix emotions rallied carrying torches. They soon found the young fisherman and his mermaid at a near shore. They were going to kill them both for they blamed the mermaid and the young fishermen for the deaths of all the fishermen. With their torches and their weapons, they carried the young fisherman and the mermaid with murder in their mind.
Meanwhile, in a nearby island, a celestial god had descended. The luminous and comely lunar god Bulan had come down from the heavens for his night bath and swim in a hidden lagoon. He was radiant as the moon itself and his long black hair brushed by mermaids. The lunar god was enjoying his bath with the mermaids and his entourage of wind nymphs (tawong lipod) when he heard the commotion from the other island. Curious and a little irritated of the noise he flew to the nearby island to check what was the cause of all that commotion.
Back in the shore, the mob of people was about to burn the young fisherman and the mermaid when a gusting wind blew out their torches. they were in shock to see wind people hovering above them. All bowed down when they realized a god was coming, luminous and fair the god of the moon slowly descended clothed in diaphanous white fabrics that floated in the air, and behind him, an entourage of wind people followed. The lunar god asked in his child-like voice why the people would burn a mermaid and the young fisherman.
The people awed by the beauty of the lunar god was now calm and they explained that they think that the relationship between mermaid and mortal was the cause of the colony's misfortune. The lunar god replied to them at it was nonsense and that the couple was not to blame. The lunar god asked them to release the mermaid and the young fisherman.
The young fisherman once released prostrated himself before the lunar god. He cried and begged to the lunar god that he does not want to be part of this colony which hated and tried to kill him and his mermaid just for being in love. he begged the lunar god to take him and his mermaid where they can live in peace together.
The lunar god said that he would turn the young fisherman and the mermaid into fishes that they would live together both in fresh water and salt water together.
Bulan turned the young fisherman and the mermaid into milkfishes, and he personally carried them in a bubble filled with water. the two tiny milkfish happily swam inside the bubble. The lunar god told the people that he shall give them bountiful harvest and he shall command his wind nymphs to fend off storms that might pass their colony and islands in the condition that they leave the lovers (now turned fish) be. The people of the colony praised and rejoiced as the lunar god gracefully flew away.
Bulan holding the bubble of water with the tiny milk fish descended in the lake(Matukad) where he was bathing. Here you shall spend your days together and happy. As he popped the bubble containing the milkfishes and as they fell on the water they grew in size. The became as large as a small boar or pig. The moon god was happy and he swam with the milkfish lovers as his wind people danced above them. Bulan said that they would be the guardian of his bathing lagoon.
Many many years have passed and when the god Bulan had decided to go on a deep slumber with his consort Sidapa in a faraway mountain, the people forgot about the god and their promise to not bother the milkfish alone. One day a fisherman discovered the hidden lake and saw the lovely and huge milk fish swimming there. He tried to capture them but couldn't. Fuelled by termination and greed he succeeded in capturing one of the huge milkfish. Seeing his partner captured the other milkfish surrendered itself to the fisherman and spoke that he should take him as well. The fisherman angry left the other milkfish so that he would be isolated all his life. That night the village celebrated the majestic catch, a celebration for huge milkfish. Wine and singing.
The next day half of the village including the fisherman who caught the milkfish died. All who had tasted the meat of the huge milkfish had died.
The Tale of Sinogo's Betrayal
Off the northern coast of Mindanao, a potent current sets forth, journeying northward. It courses towards Siquijor, then, veering gently eastward, dashes between the isles of Cebu and Negros. At the slender passage between San Sebastian and Ayucatan, it fragments into myriad whirlpools, causing the water to hiss and froth for nearly three miles.
For steamers and grand vessels, peril is absent. Yet, to the native in his petite sacayan with bamboo outriggers, these whirlpools evoke dread. He deviates miles to shun them. If you question why, he'll elucidate—the Liloan, or whirlpool, is a perpetual menace, and then he'll narrate Sinogo's saga.
Eons ago, when Maguayan governed the seas and Captan, with thunderbolts, ruled from above, the air and water teemed with monstrous beings. Airborne creatures wielded formidable teeth and claws. Fierce and savage, they coexisted in peace, fearing the wrath of their master, Captan.
Yet, in the sea, tranquility waned. Some monsters, colossal and audacious, defied Maguayan's control. Fearing constant onslaughts, he, in desperation, beseeched Captan for aid.
Captan dispatched swift messengers to all corners of Earth, air, and sea, decreeing a council for all creatures worldwide. Caueli, a small isle in the Sulu Sea, was designated the meeting place. Creatures flocked, darkening the sky and agitating the waters.
The isle soon swarmed with formidable beings—Buayas from Mindanao, Tic-bolans from Luzon, Sigbins from Negros and Bohol, Unglocs from Panay and Leyte, Uak Uaks, and other dreadful monsters from Samar and Cebu. Circling a golden throne where Captan and Maguayan sat, their howls filled the air.
Captan raised his hand, silencing the cacophony. He declared Maguayan his brother god, deserving equal respect. He commanded all to obey the sea god, threatening thunderbolt retribution for defiance. Then, he bid all to return to their realms. Thunderous roars echoed, and the sea roiled as monsters retreated to their abodes.
On the isle remained Captan, Maguayan, and three messengers—Sinogo, Dalagan, and Guidala. Giants with swift wings, long spears, and sharp swords. Dalagan, the swiftest; Guidala, the bravest; Sinogo, the handsomest, beloved by Captan.
When creatures departed, Maguayan thanked Captan. Captan, humbly, asserted he fulfilled his duty. He gifted Maguayan a golden shell with wondrous power—to transform into any creature by placing it in his mouth. In case of an insubordinate monster's attack, he could morph into a larger, mightier beast and vanquish with ease.
Grateful, Maguayan placed the shell beside him. Captan summoned food and drink; the two gods feasted joyously.
Sinogo, standing behind the throne, coveted the shell. Despite Captan's favors, desire consumed him. With the shell, he could rule as a god, evading Captan's wrath. An opportunity arose as he handed Maguayan food—he seized the shell, slipping away unnoticed.
Captan, missing his favorite messenger, ordered Dalagan to search. Sinogo was gone, and the golden shell vanished. Captan, enraged, vowed Sinogo's demise. Dalagan and Guidala were dispatched northward to bring the faithless messenger back.
Swiftly over the blue sea, the messengers pursued Sinogo. Near Guimaras, they caught sight, and Sinogo, seeing them, sped faster. Nearing, they drew swords, aiming to seize him.
Sinogo, swift and cunning, placed the shell in his mouth, diving into the water, transforming into a crocodile-shaped Buaya with impenetrable scales. Dalagan and Guidala's blows were futile against the armored monster.
Through Guimaras Strait, the chase ensued. Sinogo churned the water. Rounding Negros' northern coast, waves swept over Bacabac isle, leveling hills to the sea.
Still, Sinogo fled. Towards Bantayan, then altering course into the narrow channel between Negros and Cebu. Dalagan, leaving Guidala, flew back to Caueli, informing Captan of Sinogo's whereabouts.
Captan, armed with an enormous thunderbolt, positioned himself at the southern channel entrance. Sinogo sped into the narrow passage, his monstrous form bearing Dalagan's and Guidala's onslaughts in vain. Thunder roared, a bolt struck Sinogo, pinning him underwater.
Thousands of years passed. Deep beneath the water, Sinogo, in the form of a colossal Buaya, struggled. Whirlpools raced up the channel for three miles. The native, in his sacayan, avoids the narrow entrance, for Sinogo still twists and squirms—a feared and dreaded Liloan.
TIK TIK
Tiktik is a mythical creature in the Philippines, well-known in contemporary legends for devouring human organs. These creatures possess the ability to jump, hop high, crawl along walls like cats, and hang like bats. Their targets are the fetuses of pregnant women and month-old embryos. Tiktik attacks occur at night when they hop onto the roof of their victim's house. Using their long tongues, they rip open the womb, consume the fetus, and leave the woman dead. Cutting their tongues can kill them, causing them to die of starvation.
As the tiktik is already deceased and lacks a human form, it takes on the appearance of flying creatures like birds or bats. It cannot assume a human form and serves as a spirit guide to the aswang. The tiktik, a deceased aswang that died from old age, continues to be a tormentor. Notably, the tiktik has a preference for human hearts, while the aswang favors human guts.
The tiktik is named after its distinct cry, a shrill sound resembling "tik-tik-tik-tik" or ticking. This cry is particularly eerie because it is louder when far away and gets quieter as the tiktik approaches its victims.
SIGBEN
The Sigbin is a creature from Philippine mythology believed to emerge at night, preying on victims by sucking their blood from their shadows. It walks backward with its head between its hind legs, resembling a hornless goat. Emitting a foul smell, it has large ears capable of clapping like hands. Legend has it that during Holy Week, the Sigbin leaves its lair to seek children, whose hearts are turned into amulets.
Some families, known as Sigbinan ("those who own Sigbin"), are believed to have the power to control these creatures. Aswang, a mythical being, is said to keep the Sigbin as a pet, along with a bird called the Wakwak. The Sigbin is associated with bringing wealth and luck to its owners, also known as Amamayong in the Eastern Visayas.
Speculation suggests the legend may be based on rare sightings of an actual animal species. Descriptions of the Sigbin in popular literature resemble a potential new carnivore species, possibly related to the cat-fox of Borneo. These creatures are believed to be invisible, with some describing them as having dog-like features with a mix of cat and goat characteristics. They walk backward and target unguarded sleeping children, biting their ankles or feet, leading to illness and death. Those who care for these creatures are said to gain luck and prosperity.
NUNO
A Nuno, also known as Nuno sa Punso or Duwende, is a dwarf-like creature in Philippine mythology. It lives in anthills or termite mounds, earning its name as the 'Ancestor/Grandparent of the anthill.'
These creatures are invisible and quiet. If disturbed by noise or careless actions causing harm, they become upset and may punish those who trespass on their home. Children, often innocently playing and accidentally destroying their homes, are common victims. The affected children become very ill, and the only cure is seeking help from an Albularyo. It's customary to say "Excuse Me" when passing by a punso to avoid bothering them.
There's a belief that if modern medicine fails to cure an illness, it might be a Nuno's curse. In such cases, an Albularyo performs a ceremony called tawas, where melted candle wax is interpreted to determine the cause of the illness and where the curse occurred. To be cured, the victim's family may offer fruits, food, drinks, or objects to the Nuno. If healing doesn't occur, asking the Nuno for forgiveness is advised to prevent the victim from being permanently possessed by an evil spirit, leading to possible insanity.
Though it's possible to kill a Nuno by crushing its head, this method isn't recommended due to the potential anger from the Nuno's friends and relatives. Legends also suggest attracting the Nuno by placing a plump female by the road after midnight, allowing afflicted individuals to seek revenge. Nuno has a peculiar affinity for large-bodied mammals of the opposite sex.
To avoid the Nuno's wrath, children are reminded not to play outside between noon and three o'clock in the afternoon. They are advised to return home before six in the evening, avoid making noise near places where Nuno dwell, and ask permission or give notice before passing by these locations by saying "tabi tabi po" or expressing goodwill toward the Nuno.
DIWATA
Diwata were ancient gods and goddesses in Philippine mythology, and the lower caste of diwata are fairy-like creatures that live in the woods. They act as guardian spirits of nature, bringing grace to those who care for it and bad luck to those who threaten it. Another term for Diwata is Lambana. Diwata, also known as Encantada, is a dryad, and they are considered benevolent or neutral. They are invoked ritually for positive crop growth, health, and fortune. However, they may bring illness or misfortune if not given proper respect. Residing in large trees like acacia and balete, they serve as guardian spirits, casting blessings or curses on those who affect the forests and mountains. The Laguna Copperplate dated 900 AD also mentions a Chief of Medang in Java, Indonesia, referred to as a representative of the Chief of Diwata in Butuan, Mindanao island.
The lambana are small-winged fairy-like creatures often associated with diwata, but they represent the lowest type of diwata. They are small with wings resembling those of a butterfly or dragonfly.
The term "diwata" has evolved in meaning since its incorporation into the mythology of pre-colonial Filipinos. Sometimes used loosely to refer to beings like "elves" or "fairies," it can also be specific, as mentioned above. "Diwata" is considered synonymous with "anito," with "diwata" being more commonly used in the Southern Philippines and "anito" in the Northern regions.
TAMAWO (engkanto myths)
A long time ago, people believed that the crystal-clear waters of Kawasaan connected to the realm of the Tamawo tribe. Human settlers and these fairy beings lived peacefully together. One day, a young woman and a Tamawo fell in love, but their romance faced challenges. The maiden had many jealous suitors who, out of envy, abducted her. Blaming the Tamawo, they created a ruckus at the falls.
The loud commotion angered the Tamawo leader, who emerged with his followers. Confronting the angry villagers, the Tamawo leader, or Datu, insisted on proving their innocence. Swift and agile, the Tamawo found the abducted maiden, who revealed the truth about the jealous young men and the loss of her true love – the Datu's son.
Fueled by sorrow and anger, the Datu swore to wipe out the villagers unless they sacrificed the culprits. In fear, the villagers agreed and pushed the guilty young men into the waters. The Datu declared that the Falls' waters would stay pure as long as lives were given to honor their pact with the villagers. This tragic tale left a lasting impact on the relationship between humans and the Tamawo tribe.
Tamawo (Western Visayas myths)
In ancient times on Alimango Island, the Tamawo, a tribe of albino-elf-like beings, entered into a pact with the island's people and the goddess of the tides. The agreement required the settlers to respect nature, honor the spirits, and offer food and rice wine during every full moon to venerate the gods and spirits. This harmonious relationship led to abundant harvests and clear skies.
However, a twist of fate occurred when a low-born girl, orphaned and with starving siblings, took the offerings meant for the gods and the Tamawo. Fearing the wrath of the gods and Tamawo, the settlers discovered the theft and, in a fit of rage, presented the girl as an offering. Some villagers beat her mercilessly as the pale Tamawo emerged from the freshwater inland, and the goddess rose from the sea.
Curious, the Tamawo and the goddess questioned the meager offerings and the sacrifice of a child. The villagers explained that the girl had stolen the offerings and deserved punishment. The tearful girl pleaded, revealing she had taken the food to feed her siblings. Infuriated by the villagers' cruelty, the goddess cursed those who had harmed the girl, transforming them into crabs. Emotionless, the Tamawo suggested the remaining settlers cook the crabs for sustenance.
With the goddess returning to the sea and the Tamawo clan retreating to their freshwater abode, the islanders learned a profound lesson about compassion, responsibility, and the delicate balance between humans, nature, and the supernatural.
Tabunaway and Mamalu
Long ago, in the Skyworld, there lived a beautiful Maguindanao goddess named Sitli Paramisuli. She was the daughter of the great Sharif Awilya, one of the original inhabitants of paradise, who remained in Madinat, Mindanao, after the angels moved the ethereal garden to Mecca.
Paramisuli married a god whose name has been lost to time. Together, they had two sons: Tabunaway and Mamalu.
One day, Paramisuli fell ill. Sensing that her end was near, she gave her sons one final instruction—to bury her comb beneath the window of their heavenly home. Dutifully, the sons obeyed. Three days after her burial, Tabunaway and Mamalu noticed a small plant sprouting from their mother’s grave. Respecting her last wish, they cared for the plant, which grew into a tall and graceful bamboo tree. Over time, more shoots emerged, and soon a grove of elegant bamboo trees swayed gently in the wind, a living reminder of their mother.
As years passed, Tabunaway and Mamalu returned to visit their mother’s resting place. They saw that the bamboo had multiplied, with one shoot growing directly over the grave. Mamalu, carrying his knife, began cutting down the trees, but he left one large tree in the center standing.
As evening approached, Tabunaway urged his brother to finish the task, saying, "Finish your work before we leave. It is not good to leave it incomplete; it could bring bad luck to our fish corral." Mamalu obediently cut the last bamboo tree, and to their astonishment, inside the severed bamboo was a young girl. The blade had wounded her finger, and blood trickled from the cut. Mamalu bandaged her wound and brought the child to Tabunaway.
Seeing the girl, Tabunaway believed she was a gift from the gods, perhaps even their mother reborn. They decided to adopt the child and named her Putri Tunina, believing she had a special destiny.
Around this time, a mortal man named Kabungsuwan arrived in Mindanao. While fishing one day, Tabunaway encountered him and brought him to meet Mamalu and Putri Tunina. Kabungsuwan was captivated by the beauty of Putri and asked for her hand in marriage. The two brothers, seeing the connection between the mortal and their adopted sister, agreed to the union, and Kabungsuwan married Putri Tunina.
From this marriage came three daughters. The eldest, Mamuranda, married Pulwa, the dark lord of Bwayan. The second daughter, Milagandi, wed the fair-skinned Malang-sa-Ingud. The youngest, Putri Batitla, married a man whose identity has since been forgotten. These three daughters became the ancestors of the Maguindanao people, and through them, many other human lineages spread across the land.
Thus, through the union of divine and mortal blood, the Maguindanao people were born, their origins rooted in the Skyworld, bound by the bamboo grove where Paramisuli’s spirit lives on.
