Readings in Philippine literature. Jean-Paul G. (2016). The Soul Book. In ancient Egypt, the scarab beetle was well known as a symbol of the gods and eternal life. Alacacin, C. (1952). Outline of Philippine Mythology. Barton, R. F. (1949). 28, No. Talubin Folklore, Bontoc, Mountain Province. Martinez-Juan, M. C. (2003). National Commission for Culture and the Arts. Lulu Publishing. Page 158. Fox, R. B. In Asian folklore, especially in that of the Vedda of Sri Lanka the peacock deserves a charm of praise since this bird kills centipedes and snakes.[3]. Summer Institute of Linguistics-Philippines, Inc. Hussin, H. (2010). Marsden, William (1784). Want to shed the baggage of your old life and embrace a new and beautiful one? Filipino Heritage The Making of a Nation Volume 5: Myths Shared With Mexico. Learn Religions, Sep. 20, 2021, learnreligions.com/insect-magic-and-folklore-2562520. The Sulod Myth of Creation. Ramirez y Giraudier, 1860. Ateneo de Manila University. opyright 2012-2013 Emky (Ty Barbary). Eugenio, D. L. (2002). "The Bisayan Dialects of the Philippines: Subgrouping and Reconstruction". Egyptian Gods The Complete List. CreateSpace Independent Publishing. Page 13. Fundacin Santiago, 1995. Although traditionally Imbolcis associated with Brighid, the Irish goddess of hearth and home, there are a number of other deities who are represented at this time of year. Encyclopedia of the Philippines: Literature. Asuang Steals Fire from Gugurang. Hart D. V., Hart H. C. (1966). Philippiniana Sacra, Volume 37, Issues 109-111. Teh-Ming Wang. Sinakungan, David: a carpenter who gained the ability to design and make houses after he buried a shining stone from the body of a huge spider into his muscles, Dadagunan hu Suguy: deity who guards of the lawn of the house, Anilaw ha Sumagda: deity who guards the door, Sinyuda Kahibunan: deity who keeps the hall, Diwata ha Manilib: deity who records the activity of people inside the house, Diwata Pinatanlay: deity who guards the house at the ridge of the roof, Mangumanay: deity who safeguards wild chickens, Mangusal: deity who safeguards the honeybees; the palayag ritual is performed to honor the deity, Bulalakaw: deity who safeguards the creatures in the rivers; the lalayon ritual is offered to the deity, Tagbusan: the supreme deity who rules over the destinies of all other gods and mortals, Dagau: the goddess of creation living at the world's four pillars; established the world according to the version from Argawan and Hibung rivers; when human blood is spilled upon the face of the earth, she makes the great python wrap itself around the pillars, creating earthquakes, Makalindung: the god of creation who set up the world on iron posts; lives in the center with a python; created the world according to the version from around Talakogan in Agusan valley, Unnamed deities: in a third version of the creation myth, the world is a giant mushroom and unnamed deities are said to shake its core when angered by humans, Ibu: the goddess who rulers over the land of the dead, where under her governance, there are no worries or troubles and souls in the underworld continue to eat, work, and marry, Diwata: a group of divinities that shamans call to for signs of the future, Umli: divinities who assist mortals with help from the Diwata, Pamdiya: divinities who have purview over war; initiate war, Panaiyung: divinities who have purview over madness; force madness upon men, Agkui: divinities who have purview over sexual excess, Tagbayaw: the goddess that incites incest and adultery in mortals, Sugudun: also called Sugujun; the god of hunters and trappers, Taphagan: the goddess of the harvest who guards rice in the granary, Anit: also called Anitan; the guardian of the thunderbolt, Libtakan: the god of sunrise, sunset, and good weather, Manduyapit: the god who ferries departed souls across the red river before going to the afterworld, Datu Ali (Mampuroc): a hero who fought the Spanish and became a deity; his reincarnation, Mampuroc, is a shaman-hero who is said to one day return to the people to aid them in their struggle; based on a historical person, Unnamed Woman: the woman who pressed the earth, creating mountains, Primordial Eel: a great eel whose back holds the earth; its movements cause earthquakes if crabs and small animals annoy it, Taganlang: the creator god who has a helper bird named Oribig, Oribig: the celestial helper bird of Taganlang; flew to the far corner of the universe under the behest of Taganlang to get soil, which became the materials used by Taganlang to create earth, Kawlan: an epic hero and baylan (shaman) who defeated the monster Datu Waytiyap; husband of Bodi, Ibang: father of Kawlan; a gifted baylan (shaman), Datu Waytiyap: a giant monster who can shapeshift into a human leader; defeated by Kawlan, Father of Bodi: an old man who rescued Kawland from a monster monkey, Datu of the East: entered into a pact of equality with the Datu of the West; worked in the morning; allowed the other datu to gain more from harvest season due to the afternoon heat, Datu of the West: entered into a pact of equality with the Datu of the East; worked in the afternoon; requested to have more share from the harvest due to the afternoon heat. Baugio City: Private. I invited Him in to partake of the food and drink and spent most of the time in shrine contemplating what little I had learned of Him and what other parts I was guessing at. Maklilum-sa-twan: the god of the plains and valleys. Ateneo University Press, 2005. In addition to providing us with honey and wax, bees are known to have magical properties, and they feature extensively in folklore from many different cultures. Ateneo de Manila University. Lulu.com, 2016. University of Manila., 1956. WebGoats: Goats are a sign of good luck. (1923). Numbers and Units in Old Tagalog. Mayura (Sanskrit: Mayra) is a Sanskrit word for peacock[1] which is one of the sacred birds of the Hindu culture. Quezon City: Kalikasan Press. Washington: Catholic Anthropological Conference. [5][6][7], The following figures continue to exist and prevail among the collective memory and culture of Filipinos today, especially among adherents to the native and sacred Filipino religions, despite centuries of persecution beginning with the introduction of non-native and colonial Abrahamic religions which sought to abolish all native faiths in the archipelago beginning in the late 14th century, and intensified during the middle of the 16th century to the late 20th century. Page 114. Borneo Research Bulletin. Manila: Oriental Commercial Company. Talavera, Manalo, Baybay, Saludario, Dizon, Mauro, Porquerino, Novela, Yakit, Banares, Francisco, Inocencio, Rongavilla, Cruz (2013). While the woolly bears predictive ability may sound magical (and has been known for centuries), it was actually scientifically studied in the early 1950s, by Dr. C. H. Curran. Lets look at some of the folklore, myths, and magic associated with fireflies. HAU Journal of Ethnographic Theory. Philippines: Children's Communication Center: Aklat Adarna. University of the Philippines. Scott, W. H. (1994). Barton, R. F. (1955, December). Limikid, B. Cole,M. The Rosen Publishing Group, Inc, 2007. University of Manila., 1956. Hes also invoked against the Uncreated One Dictionary Yakan Pilipino English. 5, No. Journal of American Folklore, pp. Boats to Burn: Bajo fishing activity in the Australian fishing zone. Esteban, R. C., Casanova, A. R., Esteban, I. C. (2011). Burton, J. W. (1977). Page 6. Philippine Quarterly of Culture and Society Vol. Description mukade are monstrous mukadecentipedes (Scolopendra subspinipes) with dark bodies and bright orange legs and heads. New York: American Museum of Natural History. With contributions by E. Arsenio Manuel. Dua Sepa! Diccionario mitologico de Filipinas. Customs of the Tagalogs (two relations). University of the Philippines Press. Quezon City: The University of the Philippines Folklorists Inc. Vanoverbergh, M. (1955). Chaosmology: Shamanism and personhood among the Bugkalot. Springer International Publishing. Ramos, Maximo D. (1990). Tinguian Folklore and how it Mirrors Tinguian Culture and Folklife. Sepa was sometimes given the head of a donkey (possibly to reflect the fact that donkey manure was used to improve the fertility of soil). Creation and Flood Myths in Philippine Folk Literature. A.M.S. Gaioni, D. T. (1985). Web1Major deities 2Lesser deities 3Primordial beings 4Demigods and heroes 5Spirits and demons 6Legendary beasts Major deities Adador Ishkur - god of storms, venerated as a supreme power especially in Syriaand Lebanon Anshur- head of the Assyrianpantheon, regarded as the equivalent of Enlil Letter to Gregory XIII. Casal, G. (1986). Manila: Impr. Juan Jos de Noceda,Pedro de Sanlucar. An Encyclopedia of Shamanism Volume 1, Volume 1. And since centipedes are so water-dependent, perhaps that partially explains Sepas link to the inundation: centipedes flourish as the flood courses through the land, providing them the essential moisture to thrive. Alvina, Corazon S. (1989). Ibanag Indigenous Religious Beliefs: a study in culture and education. Southeast of Zamboanga. Supreme Being: referred to as Mayo, in one account; Mayo: a fisherfolk hero who introduced the yuyus used to catch flying fishes called dibang, which are in turn used to catch the summertime fish arayu, The Giver: the entity who provides all things; the souls of the upper class travel to the beings's abode in heaven and become stars, Aitu: refers to the souls of the dead, place spirits, and wandering invisibles not identified nor tied down to any particular locale or thing, Aitu between Chavidug and Chavayan: place spirit Aitus who were reported to create sounds when the gorge between Chavidug and Chavayan were being created through dynamite explosions; believed to have shifted their residences after the construction of the passage, Rirryaw Aitu: place spirit Aitus who played music and sang inside a cave in Sabtang, while lighting up fire; believed to have change residences after they were disturbed by a man, ji Rahet Aitu: a grinning place spirit Aitu who lived in an old tree; a man later cut the tree and found an earthen pot believed to have been owned by the Aitu, Nuvwan Aitu: good place spirit Aitus who saved a woman from a falling tree; they are offered rituals through the vivyayin, ji P'Supwan Aitu: good place spirit Aitus who became friends and allies of a mortal woman named Carmen Acido; sometimes taking in the form of dogs, they aided her and guided her in many of her tasks until her death from old age; despite their kindness towards Carmen, most people avoided the farm where they live, Mayavusay Aitu: place spirit Aitus living in a parcel of land in Mayavusay; sometimes take in the form of piglets, and can return cut vegetation parts into the mother vegetation, Cairn-dwelling Aitu: place spirit Aitus who lived in cairns and put a curse towards a man who destroyed their home; appearing as humans, the shaman Balaw conversed with them to right the wrong made by the man against their home, Mayuray Aitu: a wandering Aitu who expanded and was filled with darkness; encountered by a young boy who the spirit did not harm; referred as a kapri, Aitus who walk around and grow as tall as the height for their surroundings, Dayanak Aitu: a type of very small Aitu with red eyes and gold ornaments; accepting their gold ornaments will cause misfortune, Benita: a mortal woman who was visited by her deceased husband in the form of an Aitu, which led to the return of three parcels of land to their rightful owner; in another story, she was visited by her deceased goddaughter, which led to proper rituals which appeased her goddaughter's soul, Maria: a mortal woman who was visited by the silent Aitu of her husband's relative; the spirit was later appeased through prayers, Juanito: a mortal man who was visited in a dream by his deceased father's Aitu, which led to him relenting to give more share of the family inheritance to his half-sister, Maring, Wife of Leoncio Cabading: visited by her deceased husband's Aitu, who told her to stop the prayers for it will do nothing as he was killed by a violent landslide; the spirit offered her to join him, to which she rejected, Carmen Acido: a mortal woman who became friends and allies of the Aitu from ji P'Supwan; she lived to over 80 years old, Balaw: a medicine man and shaman who communicated and controlled certain Aitus, Maria Barios: a woman whose back-basket was ridden by a wandering Aitu, who she carried until she arrived at the town center, Juan Galarion: a man who saw a giant wandering Aitu, as large as the church of Mahataw; he believed it was a kapri, Tita: a girl who was kidnapped and later returned by wandering Aitus; while being carried by the Aitus, she menstruated, which made the Aitus flee; the site where she landed is known as Ranum i Tita, Chief Spirits: may take the form of human beings, former mortals who mix with the living, and reside in bathing places, Anlabban: looks after the general welfare of the people; special protector of hunters, Landusan: responsible for some cases of extreme poverty; like all evil spirits, Landusan can also be countered by the rare tagarut herb-amulet, Alupundan: causes the reapers toes to get sore all over and swell, Arurin: deity who sees to it that the harvest is bad if farmers fail to offer to her a share of the harvest, Dagdagamiyan: a female spirit who causes sickness in children for playing in places where the harvest is being done, Darupaypay: devours the palay stored in the hut before it is transferred to the granary, Ginuudan: comes to measure the containers of palay, and causes it to dwindle, Sildado: resembles a horse, and kills children who play noisily outside the house, Inargay: kills people during harvest time; the inapugan ritual of offered to the deity to appease him not to kill anyone, Alipugpug: spirit of the little whirlwind from the burned field, who portends a good harvest, Pilay: spirit of the rice, who resides on the paga, a shelf above the hearth; the pisi ritual is offered to the deity to ensure that children won't get hungry, Unnamed Man: held the world on his hands; produced a spark using a flint and a steel, causing Sal-it (lightning); in contrast, Addug (thunder) is the water roaring in the sky, Man Who Caused Birds to Attack: a man who was aided by birds, by giving him seeds that he was tasked to plant and share with other birds; reneged on his promise, resulting to the never-ending attacks of birds on the seeds planted by mankind, Man Who Hates Flies: a man whose cow was killed by a fly, which resulted into a law that allowed the killing of flies, Bagatulayan: the supreme deity who directs the activities of the world, including the celestial realms, Gomayen: mother of Mabaca, Binongan, and Adasin, Mabaca: one of the three founders of the Tinguian's three ancient clans; daughter of Gomayen and the supreme deity, Binongan: one of the three founders of the Tinguian's three ancient clans; daughter of Gomayen and the supreme deity, Adasin: one of the three founders of the Tinguian's three ancient clans; daughter of Gomayen and the supreme deity, Kadaklan: deity who is second in rank; taught the people how to pray, harvest their crops, ward off evil spirits, and overcome bad omens and cure sicknesses, Apadel (Kalagang): guardian deity and dweller of the spirit-stones called pinaing, Init-init: the god of the sun married to the mortal Aponibolinayen; during the day, he leaves his house to shine light on the world, Gaygayoma: the star goddess who lowered a basket from heaven to fetch the mortal Aponitolau, who she married, Takyayen: child of Gaygayoma and Aponitolaul popped out between Gaygayoma's last two fingers after she asked Aponitolau to prick there, Makaboteng: the god and guardian of deer and wild hogs, Aponibolinayen: mortal spouse of the sun god, Init-init, Aponitolau: mortal who was fetched by the star goddess Gaygayoma, despite him being already married, DumaNig: a demon which possesses the moon (Bolan) and causes her to devour her husband the sun (Ageo), NamBisayunan: the howl or shriek that is heard during a storm, Libo-o d Ngatu: the clouds of the skyworld which cause sickness, Maman: beings derived from a second death of souls in the afterworld; they are perceptible in red light, as on a rainy day near sunset; may cause sickness, Bulaiyao: live in big rocks, hot springs, and volcanoes; have a fiery appearance which they can turn on or turn off; capture or devour souls, Gulilingob ud Tangob: the strongest of all the bulaiyao, Dumabag: the god of the volcano at Balatok, Lumawig: the local god of the Mangali-Lubo-Tinglaiyan district, Angako d Ngato: demons that afflict with sickness, Angtan: goddesses or demons that depress men, bring worry and bad luck, ALan: cannibal or ghoul spirits that figure largely in myths and folktales as carrying away or devouring souls and as producing many kinds of transformations in men and in themselves, Pinading: extraordinary souls of the dead that have attained a superior power and existence, Gittam: a giant who established himself in the realm called Daya after killing many humans; lives in an island out in a big lake, Python of Gittam: protects the habitat of Gittam; swallowed a boy, who was rescued by a hero by killing the giant python, Iyu: water creatures who swim in the lakes of Lagud; depicted as a whale, an eel, a dragon, or, in some cases, a python also called Malaga, Makapangwa: The supreme being also known as "Yafu". Master's thesis, University of the Philippines, Diliman. Beyer, H. O. Write CSS OR LESS and hit save. She is the author of Daily Spellbook for the Good Witch, Wicca Practical Magic and The Daily Spell Journal. Madrid, 1895. These animals are predatory and carnivorous. Intutungcho (Kabunian): the supreme deity living above; Lumawig: also referred as the supreme deity and the second son of Kabunian; an epic hero who taught the Bontoc their five core values for an egalitarian society. The Kalingas: Their Institutions and Customs Laws. PhD diss., University of the Philippines. Diccionario mitologico de Filipinas. Lopez-Gonzaga, V. B. Nothing in the Henadology article, nor in the quickncursory research I did, shows me how Sepa is a form of Heru; it seems like Sepa is more thoroughly linked to Wesir (Osiris) and funerary purifications, only encountering Heru when He brings Sepa (linked to the inundation) to Cairo. 31, No. (1966). (1895). Tulus: referred as the Great Spirit, who was neither male nor female and created all things, including the forest, those that we see (such as humans), and those that we can't see (such as spirits) from mud; created and re-created humans four times, first due to the non-existence of humans, second due to birthing issues, the third due to Lageay Lengkuos's initiation of the ascending of mankind into the Great Spirit's realm which resulted into the absence of humans on earth, and the last due to another initiation of mankind's ascending to the sky world which made the same effect as the third; Minaden: creator of mankind, which was made from mud; creator of the earth put at the middle of daylight; provided mankind with their clothes and languages; her house welcomes living women who managed to arrive in the upper most level of the upper worlds, Meketefu: the unapproachable brother of Minaden; also called Tulus, he corrected the sexual organs and noses of mankind; gave one group of people the monkey clothing which can turn anyone into monkeys, while gave another group bows and arrows, Monkey Leader: also called Little Moneky, he is a culture hero who went to Tulus to intercede for his people, which resulted in his group to ascend the upper regions; two non-believer of his group were left on earth, but he returned to give them earth and a piece of iron which extended from earth to sky, which became the source of all iron, Biaku: the magic bird who furnished the clothes and beads initiated by Minaden; when a neighboring people attacked the Teduray to take wealth, Biaku fled. University of the Philippines Press. University of Kent. University of Chicago Press, 1968. Bacwaden, J. O. C. (1997). La religin antigua de los Filipinos. littlewillownymph said: not a god, but related to spiders: deitiesdaily.tumblr.com. Madrid, 1663. Cultural Center of the Philippines. Philippine Sociological Review Vol. Ateneo de Manila University. Madrid, 1895. Philippine Folk Literature: The Myths Issue 2 of Philippine folk literature series. Balancing the Spiritual and Physical Worlds: Memory, Responsibility, and Survival in the Rituals of the Sama Dilaut (Bajau laut) in Sitangkai, Tawi-Tawi, Southern Philippines and Semporna, Sabah, Malaysia. National Commission for Culture and the Arts. 4, Special Issue: Cebuano Literary Studies: Double Marginalization and Speaking Back: A Reading of Three Post-Colonial Texts. Manila. Unilever Philippines. (2014). Exploration into Sama Philosophy: Omboh. 2, No. Philippine Sociological Review Vol. Buenabora, N. P. (1975). Quezon City: Rex Publishing Company. Carte [] sobre la idolatria de los naturales de la provincia de Zambales, y de los del pueblo de Santo Tomas y otros cicunvecinos []. The Institutions of Maguindanao. document.getElementById( "ak_js_1" ).setAttribute( "value", ( new Date() ).getTime() ); I had never heard of Sepa before reading this. Page 82. Hes also invoked against the Uncreated One in its serpent form, reinforcing Sepas ability to protect mortals against everyday snakes. Blumentritt, Ferdinand (1895). Filipino Heritage, I, 15. Yasuda, S., Razaq Raj, R., Griffin, K. A. The Tale of a Philippine Gomorrah. Anitism: a survey of religious beliefs native to the Philippines. Philippine Gay Culture: Binabae to Bakla, Silahis to MSM. Horses: A piebald is a good omen. The Traditional Tiruray Zodiac: The Celestial Calendar of a Philippine Swidden and Foraging People. Peasants in the Hills: A Study of the Dynamics of Social Change Among the Buhid Swidden Cultivators in the Philippines. He was sometimes referred to as the centipede of Horus but was also closely associated with Osiris. T'boli Art: in its Socio-Cultural Context, pp. Cookies that are necessary to enable my site to function. Memoirs of the National Academy of Science, 23. Blumentritt, Ferdinand (1895). Noceda, Juan Jos de & Sanlucar, Pedro de (1754). As centipedes are venomous, Sepa was also considered to have power over other venomous animals and could be invoked for protection against snake bites and scorpion stings. Philippine Folk Tales. Far Eastern University Faculty Journal, Volume 12. The list does not include creatures; for these, see list of Philippine mythological creatures. Postma, A. NewCAPP (2014). The University of the Philippines Press. Socio-cultural History of Mamanwa Adaptations of Community in Sitio Palayan, Barangay Caucab, Almeria Biliran. 2014. Ethnographies of Conservation: Environmentalism and the Distribution of Priviledge. A reclamation of one's heritage. Quezon City: Ateneo de Manila University Press. Diccionario mitologico de Filipinas. Far Eastern University Faculty Journal, Volume 12. A Sanskrit-English Dictionary. Vanoverbergh, M. (1941). San Antonio, Juan Francisco de (1738). Sepa has been depicted as a mummiform man with two small horns on His head; I wonder if these horns correspond with centipede forcipules. 1965 Filipino Popular Tales. Wilson, L. L. (1947). The Journal of American Folklore. Centipedes tend to be nocturnal, which means approaching Sepa after dark is not only a-okay but potentially downright preferential. Took a bit of self-control not to flinch, either way! University of the Philippines, 2002. Philippine Folk Literature: The Folktales. Page 630. English Translation published by University of Michigan. Marigondon; can level a mountain with a kick; one of the Mactan chieftains loyally allied to Datu Mangal, Umindig: chief of Bo. Lacson, T.; Gamos, A. Rex Bookstore, Inc. Demetrio, F. R., Cordero-Fernando, G., & Zialcita, F. N. (1991). Let's start small. Philippine folklore stories. Eugenio, D. L. (2007). Indigenous paraplegic divinity: The story of Namtogan. San Buenaventura, Fr. Page 151-152. King Sinukwan Mythology and the Kapampangan Psyche. Apostol, Virgil Mayor (2010). [8][9][10] There have been proposals to revitalize the indigenous Philippine folk religions and make them the national religion of the country during the First Philippine Republic, but the proposal did not prosper, as the focus at the time was the war against Spanish and, later, American colonizers.[11]. Some deities of ethnic groups have similar names or associations, but remain distinct from one another. [1] The diversity in these important figures is exhibited in many cases, of which a prime example is the Ifugao pantheon, where in a single pantheon, deities alone are calculated to number at least 1,500. As the wife of the Sun God, Ra, Hathor is known in Egyptian legend as the patroness of wives. 42, No. [citation needed]. Philippine Daily Inquirer. Asian Folklore Studies. Rex Book Store. Rajah Indarapatra: ancestor of both tonong and the Maranao; a child of heaven who chose to be reincarnated as a mortal son of the ruler Nabi Bakaramat; Rajah Solaiman: went into a journey to slay Omakaan, but was killed by Omakaan, Laughing Woman: a woman who told Rajah Indarapatra what not to do to kill Omakaan, Omakaan: a man-eating monster who multiplies when cut into pieces, Kalalanagan: also called Princess Condor; all her previous husbands except Inodang died because she is the source of mosquitoes, which come from her nose, Inodang: the last husband of Kalalanagan; burned Kalalanagan to prevent more deaths, but some of Kalalanagan's mosquitoes escaped, which means Kalalanagan still lives, Turtle and Snake: friends who went into a race, where the patient turtle won, Lapindig: husband of Orak and Odang; upon finding his wives' death, he tightened his waist to stave off hunger and became the wasp, Orak: wife of Lapindig, killed herself after Odang's death, Odang: wife of Lapindig, accidentally died due to a quarrel with Orak about cooking and transporting food for Lapindig, Semsem sa Alongan: a magician; husband of Anak, Anak: wife of Semsem sa Alongan and youngest daughter of Sultan sa Agamaniyog; died due to a plan of Potre Bunso, where Anak was grounded by stone doors due to her failure to ask permission from Ring of Fire, Sharp and Pointed Metals, and Flowing River; her long hair became the leaves of the sapinit, Potre Bunso: jealous sister of Anak's good fortune, Dayang Dayang Mangilai: the goddess of the forest and one of the two supreme deities; married to Umboh Tuhan.