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thumb|Portrait of the first man, Malakas, and woman, Maganda, who came out from a [[bamboo pecked by the bird form of the deity of peace, Amihan, in Tagalog mythology]]

thumb|The [[Maranao people believe that Lake Lanao is a gap that resulted in the transfer of Mantapoli into the center of the world.]]

Philippine mythology is rooted in the many indigenous Philippine folk religions. Philippine mythology exhibits influence from Hindu, Muslim, Buddhist, and Christian traditions.

Philippine mythology includes concepts akin to those in other belief systems, such as the notions of heaven (kaluwalhatian, kalangitan, kamurawayan), hell (kasamaan, sulad), and the human soul (kaluluwa, kaulolan, makatu, ginoand kud,...).

The primary use of Philippine mythology is to explain the nature of the world, human existence, and life's mysteries. Myths include narratives of heroes, deities (anito, Diwata), and mythological creatures. These myths were transmitted through oral tradition, handed down through generations guided by spiritual leaders or shamans, (babaylan, katalonan, mumbaki, baglan, machanitu, walian, mangubat, bahasa,...), and community elders.

Sources

The two significant sources of Philippine mythologies are oral and written literature.

Oral literature

Oral literature (also known as folk literature) consists of stories are passed down the generations by speech or song. All Philippine mythologies originated as oral literature. Stories naturally change and proliferate. Despite many recording projects, the majority have yet to be properly documented. These traditions were intentionally interfered with by the Spanish through the 16th century introduction of Christian mythology. Examples include the Biag ni Lam-ang and the Tale of Bernardo Carpio, where certain characters were imposed with Spanish names and influence. Interest in oral literature grew in the 21st century due to interest among the youth, coupled with literary works, television, radio, and social media.

Written literature

Spanish chroniclers have claimed that the indigenous population of the Philippines did not have written religious literature. However, scholars agree that statements of denial likely reflected a desire by the colonizers to deny the existence of what they did not approve. For example, the Spanish chronicler Chirino claimed that the natives had no religious writings, but on the same account narrated that a native possessed an indigenous poetic book. The book was utilized by the natives to express a "deliberate pact" with what the Spanish called with prejudice as "the devil", which contextually was an indigenous god and not a demon. The book was burned by order of the Spanish. The scholar Beyer also noted of the time when a Spanish priest boasted about burning indigenous religious writings, specifically "more than three hundred scrolls written in the native character". Even Chinese sources maintain the existence of indigenous religious texts from the Philippines. In 1349, the Chinese Wang Ta-yuan recorded that widows of important leaders spent the rest of their lives poring over religious texts. Spanish sources note that native writings were written on native reeds and leaves using iron points and other local pens, similar to how things are written on a papyrus, and fashioned into scrolls or books. Some were also written on bamboos.

Juan de Plasencia wrote the Relacion de las Costumbres de Los Tagalos in 1589, documenting the traditions of the Tagalog people. Miguel de Loarca wrote Relacion de las Yslas Filipinas and Pedro Chirino added Relacion de las Yslas Filipinas (1604). Anitism books have been published by universities throughout the country, such as Mindanao State University, University of San Carlos, University of the Philippines, Ateneo Universities, Silliman University, and University of the Cordilleras, as well as other publishers such as Anvil Publishing. The publications spanned the 16th to the 21st centuries. Printed but unpublished sources include college and graduate school theses. Written literature does not provide definitive accounts of particular stories, which vary from town to town, even within the same ethnic group. Examples include Bakunawa and the Seven Moons and The Tambanokano, whose specifics depend on the locality, ethnicity, story origin, and cultural progression.

History

thumb|The Tagalog people's [[Obando Fertility Rites, before becoming a Catholic festival, was initially an animist ritual dedicated to the intersex deity, Lakapati, who presided over fertility, the goddess of love, Diyan Masalanta, and the supreme god, Bathala.]]

thumb|[[Our Lady of Peace and Good Voyage|The Virgin of Antipolo has animist connections. Many of the rituals and prayers connected to the Lady of the Breadfruit (Tipolo) Tree have similarities to the pre-colonial indigenous cult of Maguayen, the Visayan god to whom people made offerings before building a boat or embarking on a voyage. Similarly, the Virgin of Antipolo is also asked for protection and well-being, as well as for the blessing of new cars, the modern mode of transportation.]]

The indigenous religions of the Philippines developed through a variety of migrations and trade routes. Scholars theorized that Austronesians arrived through the "Out-of-Taiwan model", crossing from mainland Asia to Taiwan, and later the Philippines, continuing to other islands. The Austronesians are believed to have brought animist beliefs incorporating shamanism, ancestor worship, totemism, and tattoos. Beliefs in benevolent and malevolent spirits was established by their arrival.

By 200 to 300 CE, Hindu mythologies arrived in the Philippines through trade routes and migration. Hinduism brought Indianized traditions to the Philippines, including indigenous epics such as Ibalong, Siday, and Hinilawod, folk stories, and superstitions that blended with indigenous polytheisims. The concept of good and bad demons, prevalent in Indian societies, became widespread in the archipelago. These demons were viewed as both evil and good. Indigenous religions were not replaced by Hinduism, rather, the former absorbed traditions and beliefs from it. Gender-variant deities and shamans became widespread. Humanoid mythical creatures emerged alongside a variety of belief systems. Around 900 CE, Chinese influence spread in some areas, adding Sinified and Buddhist belief systems. The most prominent was belief in ghosts.

By 1300 CE, Muslim traders arrived in the southern Philippines, bringing with them Islamic myth and belief systems. Many in the southern and western Philippines converted to Islam. In the middle of the 16th century, the Spanish arrived from Latin America and brought with them Ibero-American Christian myth (for example, veneration to Our Lady of Guadalupe). Some inhabitants were receptive to these myths, but most were not as the Spanish wanted to conquer the islands, instead of just injecting traditions. The Spanish began a three-century purge against indigenous religions, suppressing and mocking indigenous cultures. Monotheism generally replaced indigenous polytheistic beliefs. Existing myth and folklore were retrofitted accordingly. However, indigenous belief systems survived–despite Spanish threats and killings. The Philippine revolution was accompanied by attempts to revitalize the indigenous Philippine folk religions and establish them as the state religion. However, the proposals were sidelined over conflicts with the Americans, which led to war. In the late 19th century, the US occupied the country leading more people to convert to Christianity.

Regional mythology

Filipino mythologies from different ethnic groups have similarities such as:

  • The Bicolano people and the Visayan myths use different names for their deities, but the activities in their creation myths are similar;
  • Deities named Mayari/Malayari/Apûng Malyari, are prevalent in Tagalog, and Bicolano mythologies;
  • Foe-deities named Gugurang and Asuang appear in Bicolano mythology and in Hiligaynon mythology named Agurang and Aswang; the Bontoc people, and the Ifugao people.

The deities, heroes, and creatures are different from each other, and do not form a unified narrative. Each story has multiple versions. In many cases, stories vary from place to place even within a single ethnic group.

thumb|right|A [[Bontoc people|Bontoc shaman performing a sacred wake ritual with a death chair.]]

The 7,000 Philippines islands divide into three main regions: Luzon, Visayas, and Mindanao (which is subdivided into North and South). The difference in mythologies and belief systems is by ethnic group rather than geography. Some ethnic groups have influence in only a few towns, while others span provinces. Buddhism and Hinduism in the Philippines is influential.

Luzon

Pre-colonial Luzon was split among Hindu-Buddhist, Muslim, and animist worshippers.

  • Creation Story – Story of Bathala (Tagalog) the story explains how Bathala became the ruler of the universe, the etiological explanation of the coconut tree, and how everything on Earth came to be
  • The Creation – Lumawig (Igorot) Lumawig is a spirit god who created people in different areas and explains why people speak different languages.
  • The Flood Story – Lumawig (Igorot) – The Sun and Moon were married, but one day, the Sun got angry at the Moon and started to chase her. The Sun became angry at his first child, minced him and scattered him across the sky to form the stars. Another son was a gigantic crab who created lightning when he blinked. He lives in a hole in the bottom of the ocean and is responsible for the tides.
  • How the Moon and the Stars Came to Be (Bukidnon) – Tudbulu was a hero who organized a concert. He gathered music, attracting many people. Some of these people stayed and formed the T’boli people.
  • Creation Story – D’wata (T’boli) – The Betoti found soil and brought it to D’wata. They spread out the soil and created land. The animals told Betoti that they needed someone to look after them. Betoti told D’wata. Man and woman were created out of statues.
  • Creation Story – Melu (B’laan)]]

thumb|[[Lingling-o are jewelries that are believed to aid in fertility, and also represent a person's social standing through the material used as medium]]

Cosmogony or creation myths tell how the world was created, and how people came into existence. Each ethnic group has its own creation myth. In some cases, a single ethnic group has multiple versions of its creation myth, depending on locality and sub-culture. Examples:

  • Bagobo – The world was created by Pamulak Manobo, who made the land and sea and the first humans. Rain comes when he throws water from the sky; showers are his spit. White clouds are smoke from the deities' fire. The sun created yellow clouds that make the colors of the rainbow.
  • Bicolano – the only things that existed were water and sky. Grandsons of the sky god Languit sought to attack the sky realm to have more power. The group was led by Daga, a god who controlled winds. Languit, in anger at his grandchildren's betrayal, struck them with lightning, instantly killing them. Bitoon, who did not join the upheaval, looked for her brothers, but was also accidentally struck by Languit's lightning. The sea god Tubigan calmed Languit. The two old gods gave the bodies of their dead grandchildren light. Bulan's body became the Moon, Aldao's (or Adlao) body became the Sun, and Bitoon's body became the stars. Daga's body was not given light and became the Earth.
  • Bisaya – one Bisaya cosmogony myth tells that a sacred bird of prey incited the sky and the sea to fight each other so that it could find somewhere to land, thus creating islands. Another Bisaya cosmogony myth tells that the deities Kaptan and Magwayen (or Maguayan) fought each other until, tired of war, the great bird Manaul dropped boulders upon them. The rocks became islands. Another Bisaya cosmogony myth tells Kaptan's son, wind god Lihangin and Magwayen's daughter, sea goddess Lidagat, were married and produced children. Three of these deities, led by Likalibutan, fought Kaptan, angering the supreme god; Lisuga, who was looking for her brothers, was accidentally hit by Kaptan. The four grandchildren of Kaptan and Magwayen perished. Kaptan accused Magwayen of a coup, but was later calmed down and the two deities grieved their grandchildren. Liadlao's body became the Sun, Libulan's body became the Moon, Lisuga's body became the stars, and the wicked Likalibutan's body became the Earth and had no light. Soon, a bamboo tree grew in the place where the first man, Sikalak, and the first woman, Sikabay were formed. In another Bukidnon cosmogony myth, Magbabaya (referred as Diwata na Magbabaya) created the world with the god Dadanhayan ha Sugay; before creating mankind, the two deities created the Incantus, six guardian deities that contain good and evil qualities and can send calamities if angered.
  • Ibaloi – The first things in existence were the skyworld and the underworld. Peoples on each side fought. A man from the underworld hit the sun god with an arrow; the sun god afterwards pushed up the skyworld and pushed down the underworld, and then created the Earth.
  • Ifugao – the universe has always existed and will always exist.
  • Kapampangan – The sky, Earth, planets, and stars were in existence before land came. During a war between the deities for the beautiful daughter of supreme deity Mangetchay the Earth was formed from stones thrown by the warring deities. Life on Earth was created by Mangetchay in remembrance of the deity's dearest daughter who died in war.
  • Manuvu – In the beginning, there was only a formless void. The deity Manama or Sigalungan created the deities who assisted him in creation. He took two steel bars and fashioned the bars into a frame; he then scraped off his fingernails and molded them into a mass that eventually became the Earth.
  • Suludnon – Only the sky and a wide expanse of water called Linaw at first existed. The primordial giants Laki and Bayi appeared from nowhere and were responsible for the creation of many things. Creation giantess Bayi caught the primordial earthworm which excreted the Earth; she also have birth to the wild animals that inhabit the Earth.
  • Tagalog – a sacred kite caused the sky and the sea to fight; the sky threw boulders onto the sea, forming islands; the kite afterwards built a nest on an island and left the sky and sea in peace.

Realms

Like most myths (or religions) in the world, the concept of realms focuses on Earth, heaven, and hell. These concepts are present in Philippine myth. The Philippine concept of heaven may locate it in the underworld, while hell may be located in the skyworld. These differences stem from cultural diffusion and cultural parallelism. Examples:

  • Bagobo – Deities live in the skyworld, which holds various realms, each ruled by a lesser divinity. The entrance to the skyworld has numerous kampilan swords that fight without any wielder. The underworld is called Gimokudan, where spirits with heavy misdeeds are engulfed by flames, while those with little misdeeds find their bodies covered with sores as they lie in an acid that burns like lemon juice. An underworld sub-realm called Banua Mebuyan, near a black river, is reserved for children who died at their mother's breast. These souls are nourished by the many-breasted goddess Mebuyan. Children's souls who graduate from Banua Mebuyan go to another realm to join souls dead of disease. All souls pass through Banua Mebuyan before going to Gimokudan. Another underworld realm is dedicated to those slain by swords or spears, where scars stay with the soul and plants are the color of blood.
  • Batak – The ancestral land of the Batak is called Kabatakan, which is found in the middle layer (fourth layer) of the universe. The universe has seven layers (lukap) consisting of a center tier (fourth layer) surrounded by ocean and inhabited by humans, animals, plants, super-human beings, and aggressive entities. Puyok, the highest sacred mountain there, is the original place of all malevolent panya’en; the Gunay Gunay, at the edge of the universe, is perceived as the place of origin of the divinities Baybay (goddess and master of rice) and Ungaw (god and master of bees).
  • Bicolano – The sky and waters were the first things in existence. After divine upheaval against the god Languit, the Sun, Moon, stars, and Earth were formed from the bodies of his dead grandchildren. An unnamed giant supports the world, where his finger movements cause earthquakes. If the giant's body moves, it would end the world.
  • Ilokano – The sky, Sun, Moon, stars, rivers, seas, and mountains were created by the giant Anglao upon the order of an unnamed supreme deity; the underworld is guarded by the giant dog, Lobo.
  • Manobo – The world is on iron posts created by the god Makalindung who lives in the center with a python. The sky is round and ends at the limit of the sea; this limit is the sea navel, where waters ascend and descend. The underworld is below the pillars of the earth and is divided into subsections where each Manobo nation is assigned a place. Sections exist for other tribes and for foreign peoples.
  • Tagalog – the upperworld is Kaluwalhatian, and is the home of deities who belong to the court of Tagalog supreme deity Bathala. The middleworld is the domain of mankind. other deities and mythological races. The underworld has two realms, Maca (where the spirits of good mortals go) and Kasanaan (where the spirits of sinful mortals go). Deities dwell in the underworld, notably Sitan and his four agents. Batala is a reappearing mountain realm located in the middleworld that is filled with the sacred tigmamanukan omen creatures.
  • Tagbanwa – The earthworld and the underworld are opposites – night in the earthworld is day in the underworld and vice versa. Rivers flow backward in the underworld, from sea to mountains, and rice is always eaten cold. spirits of the dead, evil spirits and the wooden idols that represent or house them. Pag-anito is when the shamans communicate to with the spirits of the dead and ancestral spirits, and even evil spirit Diwatas In Philippine mythology refers to fairies, nature spirits, celestial beings, and mythological gods. Pagdiwata is a ritual giving praise, veneration and worship to the gods and nature spirits. The meaning of diwata was transformed to "fairy" or "enchantress", while the meaning of anito remained "ancestors and spirits". In areas not colonized by Spain, the meanings were not changed.

Diwata and Anito in Philippine mythology

The modern Filipino understanding of diwata encompasses meanings such as fairy, muse, nymph, dryad, or even deities (god or goddess). The word is thought to originate from the Sanskrit devata (deity). In modern Tagalog, diwata means fairy or nymph. It refers particularly to nature spirits of extraordinary beauty, like Maria Makiling.

Similarly, the term Anito in Philippine mythology is widely understood today as referring to wooden idols, ancestor spirits, evil spirits and spirits of the dead may have derived from the proto-Malayo-Polynesian qanitu and proto-Austronesian qanicu, both of which mean ancestral spirits, spirit of the dead, evil spirits and the wooden idols that represent them.thumb|The Sambal and Dumagat peoples believe that the foul odor of takang demonyo or kalumpang (Sterculia foetida) attracts two horse-like races, namely the tulung, monstrous [[tikbalang-like beings, and the binangunan, fire horses.]]

thumb|A [[Philippine flying lemur|kolago/kagwang, Cynocephalus volans. The Waray and Bisaya peoples believe that when such a creature cries loudly during dawn, there will be no rain for the whole day.

Heroes

thumb|Manang, wooden idols of household deities of the [[Mandaya people.]]

Each ethnic group has stories depicting mythical heroes, notably through oral traditions such as epic poems. Spanish and American colonisation led some stories to be retrofitted with minor changes, notably to heroes' names. For the native people, many of these heroes are understood to be actual humans who lived centuries ago

  • Manggob (Mansaka) – He is raised by a giant, as recorded in the Diawot epic. He wields a golden top that had the power to bring dreams into reality. His journey focuses on his search for the golden top and his long-lost sister.
  • Silungan Baltapa (Sama-Dilaut ) – He lives without sin. His life is mostly about his voyages at sea, noting the tradition of maritime journeys for the Sama (Bajau) peoples. He is believed to have absolute knowledge and possesses power to accelerate time for voyages and essentially go anywhere.
  • Tugawasi (Labin Agta) – He controls the wind. His heartbeat sounds like thunder when he is fighting.
  • Tud Bulul (T'boli) – He is famed as the moonspeaker, as he can speak with the Moon and the wind. His weapons are a sword named K'filan, which can stretch across one million lakes and seas, and a shield named K'lung, made out of hardened wood.
  • Indarapata and Solayman (Maguindanao and Maranao) – They are brothers who slayed numerous monsters. They own a sentient kris named Juru Pakal and a sacred plant that notifies Indarapata if Solayman (Solaiman in Maranao) has died. Ayo, whose full name is Ayo, si babei nga Dulimaman, is referred to as Apo, is known for her fistfight combat skills and devotion to protect her family.
  • Kudaman (Pala'wan) – He is strong and has the power to revive the dead by spitting on them with chewed betel nut. He has a purple heron named Linggisan, who he uses for transportation.
  • Banna (Kalinga) – He is from Dulawon who is recorded in the Ullalim epic. He slayed powerful beings and is celebrated in various Kalinga occasions such as Bodong peace pacts.
  • Urang Kaya Hadjiyula (Tausūg) – He is a freedom-loving hero of Jolo recorded in the Parang Sabil (Sword of Honor) epic. His life and journey glorifies the Tausūg's love for freedom, dignity, and honor seen in the tradition of kamaruan.
  • Suac (Kapampangan) – He is cunning hunter, who defeated various monsters and later became a ruler; has two loyal friends, namely Sunga and Sacu.
  • Kawlan (Kalagan) – He is a shaman of Sumlog. He has the power to communicate with spirits, heal the sick, and see the souls of the dead.

Other human figures

In folk religion numerous human figures, either full humans or demigods that may be mortal or immortal, have been attributed as actors or helpers in various events, and their actions supplement explanations of how things came to be. A few of these figures are:

  • Esa’ – ancestor of Palawan's Batak people; he named the Kabatakan it Tanabag (Batak Ancestral Lands), after he followed his dog companions during a pig hunt. The landscape is said to have been created by his movement.
  • Tuglibong – a Bagobo grandmother who persuaded the sky to go up to where it is now by ranting and rebuking it repeatedly
  • Bugbung Humasanun – a binukot (well-kept maiden) from Bohol who tasked her suitor, Datu Sumanga, to make several mangayaw raids from southern frontiers such as Jolo and as far north as China. She received the spoils and captives that Datu Sumanga claimed in the raids.
  • Ukinirot – a heavenly Bisaya hunter who shot an arrow that made a hole in the sky. Sky beings used it as an entrance to the human world. The hole was eventually blocked by a woman who tried to enter it.
  • Timungan – Kankanaey gardener who created a hole in the skyworld after digging up a gigantic sweet potato in his heavenly garden.
  • Pandaguan – Two Bisaya stories describe Pandaguan, although the tales may refer to two individuals with the same name. The first Pandaguan was the youngest son of the first man, Sikala, and first woman, Sikabay. He invented a fish trap that caught a gigantic shark. He was later lightly zapped by Kaptan after he boasted that he could defeat the deities.
  • Puhak – a hated Manobo man who defecated on the divine stairs created by the deities to connect the mortals with the upper world. Due to his mockery, the deities permanently closed them.
  • Madlawe – a Subanen prince in the Guman epic who saved a kingdom called Pagkatolongan/. He died in battle, but was revived by the maiden Pagl'lokon.
  • Sawalon – daughter of Padsilung ha Kabatlaw, enemy of Agyu. She poisoned the hero Agyu of the Olaging and Ulahingan epics. However, Agyu was revived later on.
  • Kalantiaw – ruler from Panay who had influence in west Negros. He enacted the Code of Kalantiaw to maintain order. He was a nationally accepted historical figure until Christian scholars debunked his existence as "mythical" and "an urban legend" in 1968. Despite this, various ethnic groups in Western Visayas, where his story originated, continue to accept him as a historical figure.
  • Bulang – a Buhid Mangyan man who was washed away by torrential rain. He drowned after his foot got stuck. His body transformed into a rock called Bato Bulang in the Binagaw river. Stories say that if the rock is lifted, the entire area around it will be submerged.
  • Ubing-ubing – son of greedy parents, Apo Lakay-lakay and Apo Baket-baket. He is turned to stone by the beach. His parents were also turned into stone when the sea touched their feet. The parent's stones can be seen at Taggat Lagoon, while Ubing-ubing's stone is at Sentinela beach in Claveria, Cagayan.
  • Aguingay – a legendary lady recorded in the epic Si Bulusan nan Si Aguingay. She is part of Sor beliefs. Mount Bulusan is said to be her burial ground and that of her lover Bulusan. Some stories say that their burials are the two lakes on the mountain.
  • Rosa – a mortal who was pursued by a son of the sun god in Bikolano mythology. The son refused to light the world until his father consented to his marriage. The son forgot to remove his powers of fire, and accidentally set ablaze Rosa and her entire village when he visited her. The only thing that remained were hot springs.
  • Ilang and Edo – lovers from Tayabas. Upon learning of Ilang's relationship with Edo, a poor kaingin man, her parents forbade her to see him and forced her to stay with her rich suitors. Ilang refused and chose to wither away and be buried at her lover's meeting place. When she died, the ilang-ilang grew on her grave, which Edo tended for the rest of his life.

Other monster figures and familiars

thumb|The rotation of [[Bakunawa in a calendar year, as explained in Mansueto Porras' Signosan (1919)]]

thumb|Summit caldera of [[Mount Pinatubo (1991). In Sambal beliefs, the volcano is said to erupt whenever the flaming "sea turtle", Bacobaco, comes out of the crater. The volcano is notable as the home of the Kapampangan god, Apûng Malyari, and the Sambal supreme deity, Malayari.]]

thumb|[[Mount Matutum is known for the many monsters that used it as a lair, such as Tarabusar,]]

thumb|A Visayan tenegre horn hilt, depicting the sea serpent deity, [[Bakunawa. Outside the Visayas and Bicol regions, horn hilt depictions often change into other designs as Bakunawa only exists in Visayan and Bicolano mythologies.]]

Mythical races

thumb|The upper part of a [[manananggal, hunting for food. The monster can be killed by putting salt or garlic on the wound of its lower portion left on the ground. This way, the upper part will fail to re-connect with its lower section, thus killing it once daylight comes.]]

thumb|A unique sculpture of a [[buraq crafted by Mindanao Muslims. The belief on buraqs was inputted by Arab traders and missionaries]]

thumb|[[Hanging coffins is a traditional practice in Sagada. The northern Kankanaey people believe that by doing so, the spirits will be closer to heaven while joining the community as protectors of the villages.]]

thumb|The [[Hinatuan Enchanted River is believed to be protected by supernatural beings. The local Surigaonon people believe that certain fishes in the river cannot be caught due to enchanted protection.]]

thumb|The critically endangered [[Philippine eagle is regarded by numerous ethnic groups in the Philippines as sacred. In Bagobo Tagabawa mythology, a hero chieftain named Banog, who founded four domains, was said to have been named after the local name for the raptor.]]

Among the mythical creatures of Philippine mythology are:

  • Aghoy – In Waray folklore, Aghoy are fair-haired, handsome elves who look like strong humans in their twenties. They are friendly and help people find lost things.
  • Amomongo – In West Visayan tales, the amomongo are gorilla-like creatures. In 2008, residents of Brgy. Sag-ang, La Castellana, Negros Occidental reported attacks by a hairy creature with long nails. A tall and monkey-like. Locals believe it lives in caves at Mt. Kanlaon.
  • Annani – Among the Ibanag, annani are small goblins who eat human food. To appease them when offended, offerings like pork, rice cakes, coconut milk, sugar, and betel nuts are given.
  • Balbal – In some folklore, the balbal is a corpse-eating aswang. In Maranao stories, it's a witch formed when a bird (possibly a kingfisher) enters a person. Balbal appear at night, especially during full moons, and can be detected by their yawning at wakes.
  • Binangunan – Among Dumagat and Aeta of Luzon, binangunan vary in description. Some say they are short imps; others liken them to the tikbalang. They look horse-like with fire along their backs and live in foul-smelling trees like the takang demonio or in pitcher plants. and Samal) – angels "with the glowing beauty of a rainbow".
  • Boroko (Ilokano) – Winged segmenting beings similar to the Manananggal, but may abduct young humans to keep as housekeepers. They feed the humans with flesh and liver. They can transform into a bird,
  • Idaemonon (Aklanon) – earth spirits with long fingers that they use to poke the earth from underground every morning and afternoon. Stepping on their poking finger will lead to sickness.
  • Manananggal (Bicolano) – similar to Manananggal, but instead of a body segmented at the torso, the body is segmented at the neck. It leaves its body on the ground while the head and internal organs fly to seek food at night.
  • Mansalauan – birds the size of a large bat from Cebu. They have red jewel-like eyes, a lizard-like head, a tail covered with long hair, large wings, a sharp tongue, feet like those of a man, and hands like those of a monkey. Particularly associated with the etymological legends of Rosario, La Union.
  • Nuno sa punso – dwarves living in termite mounds in various myths; inflict sickness to people who destroy or damage its home. It loves playing the siklot and sungka. A similar creature in Ilokano mythology is the lakay.
  • Tigayones – enchanted beings who live in Tigayon Hill in Aklan. They aided mankind by lending things made of gold. They stopped when the things they lent were not returned.
  • Tiyanak/Toyol (Tagalog, etc.) – playful and sometimes deadly monster babies or children. They are called patianak by Mandayas and muntianak by Bagobos.
  • Tulung/Tuwing (Sambal and Aeta) – horse-like beings who have clawed feet, long hair, and large testicles. They live on Mount Pinatubo.
  • Golden Shell of Kaptan – the supreme god of the Bisaya people, Kaptan, has a golden shell that allows its user to transform into whatever or whoever he or she wants. The shell was intended as a gift to Maguayen, goddess of the sea, but the god Sinogo stole it before it was delivered. Sinogo was later captured by Kaptan and imprisoned as a crocodile.
  • Jaru Pakal – a sentient kris that can target foes without a wielder. It is used by the epic brother-heroes of the Maranao people, Indarapatra and Sulayman.
  • Kibaan powder – mystic powders possessed by the Kibaan race that cause skin disease or other maladies.
  • K’lung and K’filan – weapons used by the epic hero of the Tboli people, Tud Bulu of Linay Mogul. K’lung is a wooden shield, while K’filan is a bolo sword that can extend to one million lakes and seas, capable of slashing an entire army.

Status, recognition, protection, and promotion

thumb|[[Aklanon people|Aklanon participants at the vibrant Ati-Atihan festival, which honors the Ati people and the Aklanon since around 1200 AD. Spanish colonization used Catholic figures to replace the festival's original roster of honorees.]]

At least two oral literatures, the Hudhud and the Darangen, and one indigenous game, Punnuk, appear in UNESCO Intangible Cultural Heritage Lists. Additionally, four Philippine paleographs (still used by the Hanunoo Mangyan, Buhid Mangyan, Tagbanwa, and Palaw'an peoples), with the inclusion of Ambahan poetry, are in the UNESCO Memory of the World International Register, in a single entry. The José Maceda Collection in the Memory of the World Register contains an array of traditional music from the Philippines containing stories from ethnic mythologies.

Asteroid 1982 XB was named 3757 Anagolay, after the Tagalog goddess of lost things, Anagolay.

The Philippine Registry of Cultural Property (PReCUP) is the national registry that consolidates in one record all cultural property deemed important to the nation's cultural heritage, tangible and intangible. The registry safeguards Philippine heritage elements, including oral literature, music, dances, ethnographic materials, and sacred grounds. The National Integrated Protected Areas System (NIPAS) Law protects certain Anitist sacred grounds.

Philippine mythology and the mythical creatures, are promoted globally in book bazaars, films, art galleries, online games, and educational courses. Both the National Commission for Culture and the Arts (NCCA) and the Cultural Center of the Philippines (CCP) support the promotion of Philippine mythology.

See also

  • Aswang
  • Engkanto
  • Indigenous Philippine folk religions
  • Philippine literature
  • Philippine folk literature
  • Philippine mythical creatures
  • Philippine witches
  • Dambana
  • Souls in Filipino cultures

References

Sources

  • Barangay-Sixteenth Century Philippine Culture and Society by William Henry Scott
  • Philippine Folklore Stories by John Maurice Miller
  • Filipino Popular Tales by Dean S. Fansler (1921)
  • Image of Malakas and Maganda by Nestor Redondo from Men, Maiden and Myths, Shanes and Shanes (1979), Art Gallery at alanguilan.com