NOTES ON PHILIPPINE DIVINITIES

F. LANDA JocANO

Introduction
THIS PAPER IS ETHNO-HISTORICAL IN NATURE. IT IS DE-
signed to put together representative pantheons of different Philippine
divinities. The materials for this purpose have been gathered from
historical documents, ethnographiC monographs, and Held observations
conducted by the writer and other fieldworkers among different indi-
genous religious groups in the various parts of the country.
No sociological analysis of these cosmologies or their manifest theo-
logies is made except to point out that their persistence through time
- from the early Spanish contact to the present - indicates they are
closely interwoven with the lifeways of the people. The divinities
described here are, as they were in the past, conceived as beings with
human characteristics. Some of them are good and others are evil.
Many stories about the workings of these supernatural beings are told.
They participate in the affairs of men. These relationships reinforce
local beliefs in the power of the supernatural beings, as those people
who participate in community affairs witness how these deities, invoked
during complicated rituals, cure an ailing patient or bring about suc-
cess in hunting, fishing, and agriculture.
Some of these deities are always near; others are inhabitants of
far-off realms of the skyworld who take interest in human affairs only
when they are invoked during proper ceremonies which compel them
to come down to earth. In this connection, the spirits who are always
near, are the ones often called upon by the people for help. These
supernatural beings are led by the highest ranking deity and not by
any one supreme divinity, for each has specific and some independent
function.

Luzon Divinities
Bathala or Abba
The highest ranking deity of the ancient Tagalogs was called Bat-
hala or Abba. 1 Like other divinities the world over, Bathala's origin

1 Cf. Juan de Placencia, "Customs of the Tagalogs," The Philippine Islands.

Blair and Robertson, ( eds.) Vol. VII (Cleveland: The Arthur H. Clark Company)
pp. 185-189.

169
170 ASIAN STUDIES

was not known. He merely appeared one day and announced his lord-
ship over mankind. So great and powerful was Bathala that no one
ever dared question his demand for obedience and reverence from man.
13ecause historians and writers often refer to this Tagalog deity as the
god of the ancient Filipinos, Bathala gradually became the accepted
representative deity of the whole nation. 2
Bathala was said to be the creator of all things - the sky, the earth
and all the vegetation around us. He dwelt in the highest realm of the
eternal space called kawalhatian or sky. Just and merciful, he was said
to be the sustainer, keeper, nourisher, and protector of mankind. Some-
times he seemed very human. He welcomed gifts from people with
deep appreciation; and was pleased when men were helpful and obe-
dient to his moral laws. He was lavish' in his love towards those who
kept his commandments and paid him homage. To a certain extent,
however, his kindness made many of .his favorites lazy - always de..,
pending upon. him to do things for them, an attitude from whence
the dominant characteristics of the - the bahala na or "Bat-
hala takes. care" philosophy of life. This forms the base of two out-,
standing character traits. of the people - the tendency to be easy-go-
ing or resigned and the tendenGy to he venturesome or audacious in
time of emergency.
While Bathala was said to be compassionate and forever under-
standing to contrite hearts seeking forgiveness, he was equally exact-
ing in his punishments to sinners. He did not hesitate to send thunder
and lightning to strike the transgressors of his laws. He presided over
the lesser divinities who cared for the needs of the people and guarded
the general welfare of the reverent families. His power and goodness
were devoted to the interests of the people to whom he was the almighty
protector ...

Lesser Divinities Assisting Bathala

Divinities of the sky. As creator of the material world, Bathala has
many minor divinities assisting him. Among these lesser deities who
lived in the sky were Idianali, goddess of labor and good deeds; Du-
mangan, deity of good harvest; Amanikabli, lord of the sea; and many
others. Idia.nali married Dumangan and they had two children. Duma-
kulem, a strong, agile hunter who became the guardian of created moun-
tains, and Anitun Tabu, the fickle-minded goddess of the wind and rain.
Amanikabli, the husky, ill-tempered ruler of the sea, was said to have
never married after his love was spurned by a beautiful mortal maiden,
M aganda. In his frustration, Amanikabli swore vengeance against all

2 Cf. Gregorio F. Zaide, History of the Filipino People (Manila: 1950) p .

.22; Conrado Benitez, History of the Philippines. (New York: Ginn & Company,
1950) p. 89.
 NOTES ON· PHILIPPINE DIVINITIES 171

mortal beings. This 'is the reason ·that even today, old folks say, he
sends turbulent waves and horrible tempests every now and then to
wreck boats and ·drown men.
The most divinity in the court of Bathala was Mayari, the
goddess of the moon. Mayari had .two charming sisters, Hana, goddess
of the morning, and Tala, goddess of the stars. They were said to be
the daughters of Bathala by a mortal wife who died after she had given
birth to these three beautiful goddesses. Bathala took these three sisters
to the 'sky and made them members of his celestial court.··
Ikapati, goddess of cultivated land, was most understanding and
kind among the deities· of Bathala. · Her gift to man was agriculture. As
the benevolent giver of food and prosperity, she was respected and
l:oved by the people .. Ikapati was said to have married Mapulon, the
god. of. season. They had a daughter named Anagolay .who became the
gQddesl!. of lost things, When Anagolay reached maidenhood, she mar-
ried Dumakulem, son of Idianali and Dumangan, with whom she had
two. children, Apolaki who became the god of the sun and patron of
fighters, and Dian Masalanta who became. the of lovers.
From the union ·of these gods and goddesses came the order and re-
gularity of the Tagalog world. However, as life became more and more
complex as a result of the expanding social relationship among the wor-
shippers, Bathala sent down to earth the ancestral spirits to help these.
different divinities administer to the needs of the people on earth. Each
of these spirits had· a special office. Some of them were assigned as
guardians of those· who fight in war and others were given the task of
protecting men from illnesses. However, as time went on, these spirits
became the interceding divinities between men and the gods. They
were the ones to whom sacrifices were offered whenever the people de-
sired something. These sacrifices were performed by the catalonan or
priest.
Divinities of the lower world. Like the modern Christians, the
early Tagalogs believed in the life hereafter. In fact, belief in transmi-
gration of the soul was one of the chief reasons these people offered
sacrifices and performed all sorts of religions rituals. The earthly be-
longings of the deceased person were buried with him because it was
believed that the spirit of the said person would need these things during
his journey to the other world. In so:rp.e groups, slaves were said to
have been buried with their masters, and in others, the dead man's wife
or captured enemies.s
s Cf. Miguei de Loarca, "Relacion de las Islas Filipinas," The Philippine
Islands. Blair and Robertson, eds. (Cleveland: The Arthur H. Clark Co., 1908)
Vol. V, p. 121; Fay Cooper Cole, The Wild Tribes of. Davao District, Mindanao.
(Chicago: Field Museum of Natural History, 1918).
172 ASIAN STUDIES

The ancient Tagalogs also believed in the final judgment of men

- punishment of evil and rewarding. of the good. The souls of the good
men were said to be brought to a village of rest called Maca, which
resembled the Christian paradise, where they enjoyed eternal peace and
happiness. However, those who deserve punishment were brought to
Kasanaan, the village of grief and affliction where they were tortured
forever:' These souls were kept there by the chief deity named Sitan. 5
Sitan was assisted by many mortal agents. The most wicked among
them was Mangagauay. She was the one responsible for the occurrence
of diseases. She wore a necklace of skulls, and her girdle was made
up of several severed human harids and feet.* Sometimes, she would
change herself into a human being and roam about the countrysides as
a healer. She could induce maladies with her charms.
If she wished to kill someone, she did so by her magic wand. She
could also prolong death, even for a number of months, by simply bind·
ing to the waist of her patient a live serpent which was believed to be
her real self or at least her substance.
The second agent of Sitan was called Manisilat. She was some-
times known as the goddess of broken homes. ·She was said to be rest-
less and mad whenever there was a happy home within sight. Deter-
mined to destroy every happy home, she would disguise as a woman
healer or an old beggar, enter the dwelling of her unsuspecting victims,
and then proceed with her diabolical aims. With the aid of her charms
and magic powers she would turn the husband and wife against each
other. She was most happy when the couple quarreled and danced in
glee when one of them would leave the conjugal home.
The third agent of Sit an was known as M ankukulam, 6 whose duty
was to emit fire at night, especially when the night was dark and the
weather was not good. Like his fellow agents, he often assumes hu-
man form and went arotmd the villages, pretending to be a priest-doctor.
Then he would wallow in the filth beneath the house of his victim and
emit fire. If the fire was extinguished immediately, the victim would
die.
The fourth was called Hukluban. She had the power to change
herself into any form she desired. In fact, some people said that she

4 Placencia,op. cit., pp. 185-196.

6 Note the striking resemblance of our present-day Biblical name Satan, ruler
of the underworld, to Sitan of the ancient Tagalogs. [Sitan may be the Islamic
Saitan, of the same meaning which indicates that at the time the Spaniards came
to the islands, Islam had already gained a considerable 1 foothold in the
belief systems of the early Filipinos. .
[* Cf. the Indian goddess Kali, whose attributes are siriillar to this Mangagauay.
Sometimes, Kali is identified with Yama, the regent of the dead, in Indian ·Mytho-
logy. Ed] · . .
6 For some reasons, the Mankukulam never dared meet directly the gaze of
other persons. Jose Nufiez, "The Mancocolam,''. El Renacimiento. (Manila, Dec-
ember 9, 1905).
 ALZINA'S MANUSCRIPT OF 1668 173

had greater power than Mangagauay. She could kill anyone by simply
raising her hand. However, if she wanted to heal those whom she had
made ill by her charms, she could do so without any difficulty. It was
also said of her that she could destroy a house by merely saying that
she would do so.
Priests and priestesses of the Tagalog divinities. Among the priests
and priestesses of the different Tagalog divinities were Silagan, whose
duty was to tempt people and to eat the liver of all those who wear
white clothes during mourning and take their souls down .to the depth
of Kasanaan. This was the reason the ancient Tagalogs usually wore
vari-colored tapis or barrel skirt.
Silagan had a sister named M ananangal. This fiend could be seen
walking along dark trails ai1d ·lonely paths without her head, hands or
feet, because her work was to frighten people to death.
The third minor agent of the environmental gods was Asuan.7 The
natives swore that they had seen Asuan fly at night, murder men, eat
their flesh, and drink their blood. 8 He has four brothers,
. Sunat, •Pangatahuyan and Bayuguin. All these five brothers were sent
by the divinities to this world in the form of human beings, with special
duties to do.
Mangagayitma specialized hi charms; He made charms out of herbs,
stones, and wood which, when :used by lovers, had the power to infuse
the heart with love. Thus he deceived people, although sometimes,
through the intercession of good ·anita, his skill would not work Sunat
was a well-known priest. Pangatahuyan was a soothsayer; while Bayu-
guin's work was to tempt·. women into a life of shame.

Malayari9
Among the early people of Zambales, it is recorded that M alayari
was considered the highest rimkillg deity. Powerful and almighty,
M alayari was said to be the creator of all things on earth. He was
the master of life and lord of death. He was compassionate and lov-
ing. He granted satisfaction to the desires of his favorites. He sent
ram for the fields of his worshippers, good health for those who follow
his wishes, and wealth and good harvest for all those who faithfully
observed his laws. However, like other gods, M alayari was also exact-
ing and cruel in his punishment of those who ignored his command-
7 Cf. Diego Lope Povedano, The Ancient Legends and Stories of the Indios,
]araya, ]iguesinas, and lgneines which contain their beliefs and diverse supersti-
tions. An annotated translation presented as thesis to Far Eastern University by
Rebecca P. Ign!lcio. (Manila, 1951).
8 Cf. Jose Ma. Pavon, ·Brujerlas, Y los Cuentos de Fantamas. (El Pueblo de
Jimamaylan Ysla de Negros, 1837), and Plascencia, op. cit., pp. 185-196.
9 Domingo Perez, "Relation of the Zambals," The Philippine Islands. Blair
and Robertson, eds. (Cleveland: The Arthur H. Clark Company, 1908} Vol.
XLVII, pp. 300-306.
 174 ASIAN STUDIES

ments. He would send down disease, famine, misery and destruction

to the unbelievers, especially those who refused to offer him sacrifices.1o

Divinities assisting Malayari

In administering the affairs of the universe, M alayari was assisted
by several minor deities. These deities were called anita. Among these
anito were:
Akasi.11 Sometimes considered as having powers equal to that of
Malayari, Akasi was the celebrated god of health and sickness. Sacri-
fices for the immediate recovery of the sick were made to this god.
No one had seen Akasi, although many of the p1iests claimed that they
had talked to him.
Manglubar. Another deity serving Malaymi was Manglubar, god
of powerful living. His main duty was to pacify angry hearts. Hence,
when anyone in the village had committed crimes, it was the priests of
Manglubm· who were sent to pacify the relatives of the offended party.
The reconciliation, if ever such was considered by the offended party,
consisted in the criminal's giving gold or something of equal value to
the relatives of the murdered person, according to the rank of the lat-
ter. If the murderer could not pay the price demanded by the offended
party, the priest killed one of the murderer's son or a very near relative.
If the murderer could not do any of what the offended party demanded,
he was killed.
Mangalabar. Often called the guardian angel, Mangalabar was the
god of good grace. It was said that she used to accompany the priests
wherever they went, especially when they went hunting. If the expe-
dition was successful, sacrifices given to this deity was colorful, if other-
wise, the ceremony was less elaborate. It is interesting to note that un-
der no circumstances would the person who invoked M angalabar s aid
enter the house without offering some gifts. Although it was not ex-
plained very clearly why sacrifices had to be given, some people said
that if they did not do so, they would be blessed with luck the next
time that they embarked on an expedition.
Aniton T auo. As god of wind and rain, Aniton T auo was said to be
superior to any of her associates. However, because of her conceit, Ma-
10 Describing the ritual to Malayari, Father Perez wrote: " ... These Indians
(the Zambals) have their priests and priestesses, although such have no jurisdic-
tion over the others; for here every one is master of his own will, and they. alone
recognize superiority in · in so far as he gives authol[ity to. other ·priests and
priestesses for some special .sacrifice. . This priest is called haYuc, and ·he ·dresses
like a woman. . He wears .a . tapi$ or apron and tie& up his hair like a woman, al-
though above the tapis he wears and girds his cata'T!. on l:he left side on the
right side, im . . ywa or dagger,"· Domingo Perez, op. cit;, pp; 300-306.'· · . ··; '
11 Some people considered superior to M alayari, . as evidenced· by this
song: "Magyaman man a Malayari, Monagon si · Akasi.". (Freely :translated:·
"Altho1.tgh Malayari is.. Powerful Al-ast first fn.Uts."} ::Polllingo Perez, ibid.; p.
304. . ' ' ' .
• • ,•)...7 .....
. • • • ' '/.
 NOTES ON PHILIPPINE DIVINITIES 175

layari punished her by reducing her rank. The Zambales offered her
pinipig12 of the best kind during harvest season. The sacrifices using
these ingredients are called M amiarag.
Dumagan. As god of good harvest, Dumagan caused the rice to
yield better grains. Dumagan had several brothers helping him. All
these were equally powerful as he was. Kalasakas was responsible for
the early ripening of the ricestalks, Kalasokus, for turning the grains
yellow and dry, and Damulag for keeping the flowers of the rice plants
from being blown away by hurricanes. These gods had many priests
and priestesses serving them.
Lumawig13
Among the Bontok and Kankanai groups of the Mountain Province,
Lumawig was described to be the creator of all things and the preserver of
life. He had a wife called bugan with whom he had two children - Bugan
and Obban. Bugan grew to be a lovely goddess of romance while Obban
became the goddess of reproduction.
There were also many inferior gods serving Lumawig, among whom
were Kabigat, Bugan, Balitok and Wigan. These deities held close re-
lationship with mankind through the anito and other ancestral spirits.
The powers of these anito were, in turn, declared to men by the different
priests and priestesses. Some of these anito were good, some were evil,
and others were neutral. They were represented by carved idols.
Kabunian 14
The Ifugaos, like the rest of the ethnic groups in the Mountain
Province, called their chief deity, Kabunian. This deity dwelt in the
fifth region of the universe. Incidentally, the Ifugao world had a re-
gion above the skyworld where the important deities lived. These deities
however recognized Kabunian as the highest ranking deity among them.
The minor gods assisting Kabunian in the performance of his work
were divided into groups, namely, 15
Bulol, gods of household who were held to be the souls of ancestors
long departed, resembling the Roman lares. They were represented by
little statues, carved out of hardwood in the form of human beings.
Gatui, divinities of practical jokes. These deities correspond to the
"harpies" of the Greeks. Unless given sumptuous offerings, they were
12 Young rice grains pounded thin and brittle. In the Bisayas, it is called
ubas or limbuk, in the Ilokos, iniruban.
13 R. F. Barton, The Mythology of the lfugaos. (Philadelphia: American
Folklore Society, 1955) pp. 5-11. See also Laurence Lee Wilson, The Skyland of
the Philippines. (Manila: Benipayo Press, 1956) pp. 150 ff.
14 The mythology of the ethnic minorities of Mountain Province is difficult
to study. To the Benguet group, Apo was the acknowledged highest ranking
deity. The Ifugaos have Kabunian as chief deity; while the Bontoks, Lumawig
is the worshipped head.
15 R. F. Barton, The Half-Way Sun (New York: Brewer and Warren, Inc.,
1980) p. 122.
176 ASIAN STUDIES

said to feast on the souls of the villagers, especially those of the unborn.
To a great extent, miscarriages among the Ifugao mothers were attributed
to these deities. -
Tayaban, god of death. Like the Gatui, these gods feasted on men's
souls. They revealed themselves to the world in the form of tiny, flying
monsters covered with shiny scales, so that they look like fireflies during
nighttime.
Kikilan, two-headed monster serving as bodyguards of T ayaban and
Gatui.
Munduntug, evil spirits of mountain. These divinities were called
mountain ghosts because they haunted hunters in the forests, causing
the latter to get lost in the jungle.
M akalun, messenger of the gods. They had wings. Their duty con-
sisted in running errands for the superior deities of the skyworld and
summoning other divinities to attend the various ceremonies performed
by the priests of the village.
Bakayauwan, good spirits of the mountains. Unlike the M undun-
tug, they were friendly and helpful to the hunters.
Mahipnat, great spirits of sacred places. They dwelt in the down-
stream regions and were sometimes referred to as spirits of deified heroes.
Bibao, spirits of ordinary places. They were found in the cliffs, in
the house-roofs, in the boulders and in the streams. They were almost
everywhere. Stealing souls and causing sickness were among their mis-
chievous acts. However, when bribed with a sumptuous feast, they be-
come very kind and helpful; giving the celebrant prosperity, peace and
happiness.
Halupi, spirits of remembrance. These spirits were responsible for
reminding villagers about what their priests wanted them to remember.
They pestered the debtors with recollections of debts, calmed the con-
troversants to accede to the demands of their creditors, and had a wide
field of usefulness in commercial transactions and love affairs.
Pili, guardians of property. These deities kept watch over the pro-
perty and belongings of their favorites to prevent their being stolen or
destroyed by thieves and trespassers.
Libligayu, spirits of sickness. Sometimes known as "liverspearers"
the Libligayu were responsible for causing abdominal pains. In order
to exorcise these spirits, the priests when dancing swung their spears
in front of the patients, at the same time singing: "Libligayu of the
mountains, please, we entreat, remove your spear from the liver of this
man, your friend. Remove it, Libligayu, and use it to spear the deer
in the forest."
Libligayu were related to Hibalot, spirits of sickness which caused
ulcers of the intestines, and Dadungut, spirits of the tombs, which bit
 NOTES ON PHILIPPINE DIVINITIES 177

those who entered the graveyard of the dead ancestors without proper
permission.
Makiubaya, spirits of the gates. These divinities kept watch over
the gates which the villagers built at the various approaches · of the
\·illages.
Binudbud, spirits of the feasts. They were invoked to check on
men's appetite during festivals. When so implored they would descend
to the village and tie up the stomach of the guests so that even if little
food and drinks were served, the guests would be satisfied. These dei-
ties were also called upon to neutralize the passion of men so that there
would be no trouble, no fight and no untoward feelings among the
guests.
Imbagyan or Lingayan, messengers of death and guides of souls.
One of the imbagyan was named himpugtan who had the power to ter-
minate anything that displeased him or his favorites. He was the one
to whom the people pray to spare them from death; whom they invoked
to end famine, to cause death to any enemy, and to end almost any-
thing they desired.
Banig, ghosts that permanently haunt the hillsides, caverns and un-
inhabited houses. They were the cousins of kolkolibag, the spirits of
birth, which caused, unless propitiated with proper sacrifices, difficult
labor to delivering mothers by blocking the birth canal with their magic
wand, and inidu, omen spirits, who concoted omen and auguries, espe-
cially from birds, snakes, insects and trees.
Hidit, gods of rituals. They are the ones who saw to it that pro-
per punishments for those who broke taboos were meted out. To this
family of gods belonged puok, god of wind. The puoks were the ones
responsible for wrecking the dwelling of the sinners and destroying the
crops of those who refused to pay them homage.
Hipags, spirits of war. Ferocious and cannibalistic by nature, these
deities were the ones invoked by the fighters before starting any expe-
dition. The hipags were believed to furnish the men-of-war with cou-
rage and valor in the field of combat. Some images representing the
hipags were in human form, some in cock or wild boar, while others
were plainly fragments of human jaws and hard river stones. They
roam about the river-banks, hillsides and springs.

Bisayan Divinities
Tungkung Langit
The Sulod of Central Panay, in Western Bisayas, conceived of the
universe as divided into three regions: lbabawnun ( upperworld), Pag-
tung-an (Middleworld), and Idadalmunun (Underworld). 16
16 F. Landa Jocano, "Sulod: A Mountain People in Central Panay, Philip·
pines." Philippine Studies. (November, 1958) pp. 422-423.
178 ASIAN STUDIES

The lbabawnun was divided into two dominions - one occupied

by the male diwata and the other by the female diwata. The most power-
fu1 male diwata was called Tungkung Langit which name means "pillar
of the skies." His origin was not known. He merely appeared in this
realm one day and proclaimed his power. He was assisted by other less
powerfu1 deities, viz., Bangun-bangun, the .deity of universal time who
regulated the cosmic movements; Bahulangkug, the diwata who changed
seasons; Ribun-linti, god of lightning and thunderstorms; Sumalongson,
god of the river and seas; SantonTlyo, the deity of good graces, and
Munsad Burulakaw, the god who had direct power over men. The lat-
ter was the most respected and feared among the deities of the Upper-
world. ,
The all-powerfu1 female diwata was Alunsina. She was assisted in
her activities by many lesser divinities, among whom were Muropuro,
goddess of the spring, rivers and lakes; l...abing Daut, goddess-in-charge
of rain-clouds; Tibang-Tibang, goddess whose charge was to keep the
balance of earth and maintain the succession of night and day and so
many other heavenly chores.
The powerful deity of the Pagtung-an is Paiburong and his wife,
Bulawanon. Where these two came from was also not known. They
had five children: Ginbitinan, who became the wife of Munsad Buru-
lakaw; Matanayon, goddess-wife of Su1od culture-hero, Labaw Dung-
gun; Layang Sukla, goddess of beauty, Surangaun, god of the sea, and
Tugang Tubig, the god of rivers, streams, and lakes. The lesser divini-
ties of Pagtung-an were headed by Pabuaya and his wife, Durunuun.
The Underworld of ldadalmunon, also swarmed with different diwata.
The highest ranking diwata was Panlinugon, the diwata of earthquake.
He was assisted by his brother Tungkung Langit (not the same deity
from the Upperworld) who supported the world as his name denotes,
and his wife, Luyong Kabig, the diwata who controlled the stream of
snakes at the entrance of the Underworld. Luyong Kabig had a sister
named Luyong Baybay, the diwata who controlled the rising and fall-
ing of tides. She married Paigrab, an unknown diwata and they had
one child M agsanladung Biday.

Kaptan and Dialaon17

The ancient Bisayan world was divided into three parts: Kahil-
wayan or the skyworld, Kamariitan or the earth, and Kasakitan, the un-
derworld.
Kaptan, who was the principal of the important deity of the early
Bisayans, lived in Kahilwayan and, whenever he wanted to go down to
the world, he passed through the Madyaas mountain in Panay. There
were many minor deities under Kaptan, among whom where: Makliumsa-
17 Miguel de Loarca, op. cit., p. 121.
 NOTES ON PHILIPPINE DIVINITIES 179

twan, lord of the plains and valleys; Maklium-sa-bagidan, lord of fire,

M aklium-sa-tubig, lord of the sea; Kasamy-sarayan-sa-silgan, lord of the
streams; Magdan-durunuum, lord of the hidden lakes; Sarangan-sa-bagtiw,
lord of storms; Suklang-Malayon, guardian of happy homes, 'and her
sister Abyang and Alunsina who became goddesses of the sky after the
great deluge.
Kamariitan was ruled by Sidapa, goddess of death, and her hus-
band, Makaptan, god of sickness. Makaptan was considered by the na-
tives as an evil god because he went out frequently to send disease to
ravage the village during lean seasons. He did such diabolical acts be-
cause, according to some old folks, he had not eaten anything of this
food or drunk ·any pangasi (rice wine). And so in revenge, he made
the people suffer.
The court of Sidapa and M akaptan also abounded with many minor
divinities. These divinities were under the supervision of a powerful
deity, Danapolay. Makaptan had two brothers, Magyan and Sumpoy,
who became the lord of the Underworld or Kasakitan. M agyan was
charged with the task of carrying souls of the dead to the infernal re-
gions. When he had thus carried them there in his boat called balan-
day, Sumpoy would rush forward and would take these souls to a re-
gion called Kanitu-nituhan. There another deity took over the respon-
sibility over these souls. This deity's name was Sisiburanon. Good or
bad, Sisiburanon treated these souls on equal terms. He was assisted
by two huge kuruntang (giants) - Simumn and Siguinarugan, guards
of the Kanitu-nituhan gates.
It must be noted that in the case of the poor people, their souls
remained forever in the lTnderworld should no one of the living rela-
tives offer sacrifices for their redemption. Sisibumnon kept these un-
redeemed souls in virtual slavery and, after years of staying there, these
souls were fed to Simuran and Siginarugan.
It was also believed in those days that when a man died, his soul
would have to pass the infernal regions before it could be admitted in
Kahilwayan if any one uf his relatives would offer sacrifice to Pandaque,
Sidapa' s spokesman.

Mindanao Divinities
Pamulak Manobo 1s
The Bagobos of Mindanao believed in the highest ranking deity
named Pamulak M anobo. Sometimes known as the plant person, Pa-
18 Cf. Fay Cooper Cole, op. cit., pp. 106-107; A. L. Kroeber Peoples of the
Philippines. (Lancaster, Pa: Lancaster Press, Inc., 1943) p. 205; Laura Bene-
dict, "Bagobo Myths," The Joumal of American Folklore, Vol. 26, No. XCIX ( 1913).
See also E. Arsenio Manuel, The Maiden of the Buhong Sky. (A complete Song
from the Bagobo Folk Epic Tuwaang). (Quezon City: University of the Philip-
pines Press, 1958).
180 ASIAN STUDIES

muZak M anobo was said to have created all things on earth. Like other
gods, he was the giver of good harvest, the source of rain and wind, and
above all, he was the master of life and death. As the highest rank-
ing deity, he lived in the highest realm of the sky where he observed
the doings of men on earth. Gifts for this god should always be wrapped
with white and should be placed in the center and above the offerings
intended for other spirits.
In his capacity as administrator of human life, Pamulak Manobo
was assisted by many divinities, among whom were: Malaki t'ohu K'waig,
hero of the head of the waters who destroyed sickness; Toglai and his
wife, Toglibon, deified spirits of the Bagobo ancestors who gave the
people their language and custom. They were also the ones who took
charge of births and marriages; Tulos-ka-balat, spirit of sacrifices. He
was considered the spirit-intercessors with the higher divinities for the
Bagobos. It was to this deity that a yearly sacriffce was made; Buso,
evil spirits who ate the flesh of dead persons. These were described
us huge beings with cur1y hair, big feet and long nails, small arms, and
possessed two big, pointed front teeth. Mandaragan and his wife Da-
rago are patrons of the men-of-war. They lived in the depth of Mt.
Apo. It was said that the smoke and fire which come out of the sum-
mit of this mountain come from the stove of this couple. Tigyama were
protectors of families. Although kind and understanding, these spirits
harm those who did not obey the rules of the family life and those who
were disrespectful to old folks as well as to the other spirits. The most
mischievous spirits working for Pamulak M anobo were the Sir' ing. These
beings lived in caves, cliffs, and other dangerous places. They often-
times disguised themselves in the human form and abducted women and
children whom they fed with snakes and worms in their mountain abode.
The god of agriculture was a huge, hairy being named Tarabumo.
He lived on the slopes of Mt. Apo. He was the guardian of the crops
and it was for him that shrine known as parobanian was erected in the
center of the rice fields. The patron of blacksmiths and brass workers
were brothers Talus ka towangan and Talus ka gomanan. These two
deities had a sister named Baitpandi, a kind goddess who taught the Ba-
gobo women how to weave.

Tagbusan 19
Among the Manobo of Mindanao, Tagbusan was the most power-
ful. He ruled over the destiny of both gods and men in the Manobo
world. He was assisted by many divinities, na'mely: 20 Benevolent dei-
ties - Umli, a class of higher beings who on special occasions, through

God of war.
19
John M. Garvan, The Manobos of Mindanao.
20 (US Government Printing
Office, Washington, 1981) p. 190 ff.
 NOTES ON PHILIPPINE DIVINITIES 181

the intercession of the diwata, succor mortals; Diuata, deities whom the
priests propitiate during ceremonies for impending dangers;
Dangerous deities - Panaiyung, a class of fierce deities who make
men mad; Pamdiya, divinities who initiate war and incite men to fight;
Busau, dangerous spirits who caused the destruction of men; Tagba-
nua, spirits who inhabit the gloomy and solitary places, and Tame, huge
divinities who guard the untravelled jungles and misled the travelers to
their doom. These were very kind divinities if respected but most fero·
cious when aroused. The mischievous rice thieves were called Dagau.
Anit or Anitan was the powerful guardian of the thunderbolt.
Deities of lust and love -- T agabayau, dangerous goddess who in-
cites incest and adultery; Agkui, divinities who urged men to indulge
into sexual excesses.
Divinities of agriculture - Kakiadan, the goddess of rice; T aga-
maling, the goddess of other crops; and T aphagan, goddess of harvest.
She guarded th rice during its storage in the granary.
Divinities of celestial phenomena - Inaiyau, manipulator of the
winds and storms. He also wields the thunderbolt and the lightning;
Tagbanua (different from one mentioned above) god of rain and su-
pervisor of forest divinities; and Umouiui, the god of clouds.
Other spirits - Sugudun or Sugujun, the god of hunters and trap-
pers; Libtakan, god of sunrise, sunset and good weather; M andait, the
spirit of the souls; Yumud, watergod; Ibu, queen of the afterworld; Ma-
kalidung, the founder of the world; Mandayangan, a harmless giant
whose home was in the far-off mountain forest; and Apila, god of wrest-
ling and sports.

Other divinities
Magbabaya. Among the Bukidnon, Magbabaya was considered the
highest ranking deity. 21 He lived in a house like those of the Bukidnon
themselves. He had lesser spirits working for him. Some of them were:
Domalongdong, deity of the northwind; Ognaling, deity of southwind:
Tagaloambung, deity of eastwind; M agbaya divinity of the westwind.
There were two other divinities who served as special agents to Mag-
babaya. There were Tagumbanwa, guardian of the fields and Ibabasag,
patroness of pregnant women.
Among the numerous divinities of Magbabaya were: Ipamahandi,
goddess of accident; Tao-sa-sulup, god of material goods, and Tigbas,
was the most respected among the minor deities serving M agbabaya.
god of good government. Tigbas, was the most respected among the
minor deities serving Magbabaya. Busao, god of calamity, was the most

21 Fay-Cooper Cole, The Bukidnon of Mindanao. Fieldiana: Anthrpology, Vol.

46 (Chicago: Chicago Natural History Museum, 1956) p. 94.
182 ASIAN STUDIES

feared. It was this last god whom the Bukidnon offered sacrifices re-
gularly.
Manama and Tigianes. The Gianges of Cotabato worshipped two
principal gods - Tigianes and Manama. Tigianes was the creator of
the world and Manama was her governor. Todlay was god of love.
He married T odlibun, goddess of marriage. Diwata was the protector
of the house and she was the one whom f.requent sacrifices were made.
Subanun divinities. The Subanun of upper Zamboanga believed in
the following deities - T agma-sa-dagat, lord of the sea; T agma-sa-yuta,
lord of the earth; Tagma-sa-mangga-bungud, lord of the woods; Tagma-
sa-uba, lord of the rivers; T agma-sa-langit, god and protector of the
sick, and Diwata-sa-langit, god of heaven. This last deity was considered
the most powerful and the almighty lord of all.

Concluding remarks
Thus far we have described the structure of the representative
pantheons of Philippine divinities. This hierarchical arrangement of posi-
tions and functions of the different gods and goddesses provides a con-
venient conceptual framework against which Roman Catholicism was
accepted with relative ease.,