FILIPINO BATHALA AND THE OTHER LESSSER GODS

PHILIPPINE MYTHOLOGY
 Philippine mythology is a collection of stories and superstitions about magical beings a.k.a.
deities whom our ancestors believed controlled everything.
 It’s part of the folklore, which covers all kinds of traditional knowledge embedded in our society:
arts, folk literature, customs, beliefs, and games, among others.
 While legends happened in a much more recent time period, myths are believed to have taken
place in the “remote past,” meaning a period when the world as we know it today wasn’t fully
formed yet.

 Bathala
Also known as Abba, this highest-ranking deity was described as “may kapal sa lahat,” or the
creator of everything. His origin is unknown but his name suggests Hindu influences. According
to William Henry Scott, Bathala was derived from the Sanskrit bhattara which means “noble
lord.”
 Idiyanale / Idianali
If Bathala was the boss, the other lesser deities who lived with him in the sky were his
assistants. Each of these lower-ranking gods and goddesses had specific responsibilities. One of
them was Idianale (Idiyanale or Idianali in other sources), the goddess of labor and good deeds.
 Dumangan
Dumangan was the Tagalog sky-god of good harvest, the husband of Idianale, and father
to Dumakulem and Anitun Tabu.
In Zambales culture, Dumangan (or Dumagan) caused the rice to “yield better
grains.” According to F. Landa Jocano, the early people of Zambales also believed Dumagan had
three brothers who were just as powerful as him. Kalasakas hastened the ripening of the rice
stalks while Kalasokus was responsible for turning the grains into yellow. Lastly, the
deity Damulag protected the flowers of the rice plants from the destructive hurricanes
 Anitun Tabu
Among ancient Tagalogs, Anitun Tabu was known as the “fickle-minded goddess of the wind
and rain.” She’s one of the two children of Dumangan and Idianale.
In Zambales, this goddess was known as Aniton Tauo, one of the lesser deities assisting their
chief god, Malayari. Legend has it that Aniton Tauo was once considered superior to other
Zambales deities. She became so full of herself that Malayari reduced her rank as a
punishment.
  Dumakulem
Dumakulem was the son of Idianale and Dumangan, and brother of wind goddess Anitun
Tabu. The ancient Tagalogs revered him as the guardian of the mountains. He is often depicted
as a strong and skillful hunter.
This Tagalog sky-god later tied the knot with another major deity, Anagolay, known as the
goddess of lost things. The marriage produced two children: Apolaki, the sun god, and Dian
Masalanta, the goddess of lovers.
 Ikapati/Lakapati
Probably one of the most intriguing deities of Philippine mythology, Ikapati (or Lakapati) was
the Tagalog goddess of fertility. F. Landa Jocano described her as the “goddess of the
cultivated land” and the “benevolent giver of food and prosperity.”
Some sources describe Lakapati as androgynous, hermaphrodite, and even a “transgender”
god. In William Henry Scott’s “Baranggay,” Lakapati is described as a major fertility deity
represented by a “hermaphrodite image with both male and female parts.”
 Mapulon
In Tagalog mythology, Mapulon was the god of seasons and good health. F. Landa Jocano, in
the book “Outline of Philippine Mythology,” described Mapulon as one of the lesser divinities
assisting Bathala.
Not much is known about this deity, aside from the fact that he married Ikapati/Lakapati, the
fertility goddess, and sired Anagolay, the goddess of lost things.
 Anagolay
Pre-colonial Tagalogs who were hopelessly looking for their missing stuff prayed to Anagolay,
the goddess of lost things. She was the daughter of two major Tagalog deities–
Ikapati and Mapulon.
When she reached the right age, she married the hunter Dumakulem and gave birth to two
more deities: Apolaki and Dian Masalanta, the ancient gods of sun and lovers, respectively.
 Apolaki
Arguably the Filipino counterpart of the Roman god Mars, Apolaki appeared in several ancient
myths. The Tagalogs revered Apolaki as the sun god as well as patron of the warriors. He
shares almost the same qualities with the Kapampangan sun god of war and death, Aring
Sinukuan.
Early people of Pangasinan claimed that Apolaki talked to them. Back when blackened teeth
were considered the standard of beauty, some of these natives told a friar that a
disappointed Apolaki had scolded them for welcoming “foreigners with white teeth.”
 Dian Masalanta
If the Greeks had Aphrodite, our Tagalog ancestors had Dian Masalanta. The patron goddess of
lovers and childbirth, this deity was the brother of the sun god Apolaki to
parents Anagolay and Dumakulem.
Sacrifices were offered to Dian Masalanta to ensure successful pregnancies. The same was
done for other lesser deities who ruled specific domains, like Mankukutod, the protector of
coconut palms who could cause accidents if the offering was not made. Haik, the sea god, was
honored by sea travelers for a safe and successful voyage, while Uwinan Sana, the forest deity,
was acknowledged so that anyone who entered his “property” wouldn’t be punished for
trespassing.
 Amanikabli
Depending on what book you read, Amanikabli (Amanikable or Aman Ikabli in other sources)
could either be the ancient Tagalog patron of hunters or god of the sea.
In the book Barangay by William Henry Scott and the 1936 Encyclopedia of the Philippines by
Zoilo Galang, Amanikabli was identified as the Tagalog anito of hunters who rewarded his
worshipers with a good game.
The works of anthropologist F. Landa Jocano beg to differ. According to his relatively more
modern version, Amanikabli was one of the lesser deities assisting Bathala in Kawalhatian. He
was described as “the husky, ill-tempered ruler of the sea,” whose hatred towards mankind
started when a beautiful mortal woman, aptly named Maganda, rejected his love.
Since then, the sea god had made it his personal agenda to send “turbulent waves and horrible
tempests every now and then to wreck boats and drown men.”
 Mayari, Hana, and Tala
Once upon a time, Bathala fell in love with a mortal woman. She died after giving birth to three
beautiful daughters. Of course, Bathala didn’t want anything bad to happen to his girls so he
brought all three of them to the sky to live with him.
Before long, these three demigods were given specific roles: Mayari, Hana (or Hanan in other
references), and Tala became the Tagalog goddesses of the moon, morning, and star,
respectively.
 Mayari
Mayari, Goddess of the Moon Mayari (or Bulan in Bisayan) is the Goddess of the Moon in
Tagalog mythology. She is known as the most beautiful of the goddesses and is the daughter of
Bathala, the Supreme God, and a mortal woman. Mayari is the Goddess of Combat, War,
Revolution, Hunt, Weaponry, Beauty, Strength, Moon and Night. She is known as the most
beautiful deity in Bathala's court.
 Hanan
Hanan, Deity of the Dawn is the sister of Mayari and Tala and one of the three daughters of
Bathala by a mortal woman. The first prayer of the day is given to Bathala, Apolaki, and her as a
sign of a new day. She is especially important during the entrance of a new age or a new phase
in a person's life. People offer her bountiful harvests and prayers during the birth of a child,
entering adulthood, death, entrance of the planting season, beginning of the harvest season,
and the start of a new annual cycle. These prayers are only conducted at the break of dawn. In
Tagalog animism, the rooster and the dawning sun was Hanan's emblem.
 Tala
Tala, Deity of the Evening Star and is the yname of the goddess of the morning and evening
star in Tagalog mythology. Her origins are varied depending on region.
In one story, sun god Arao and the moon goddess Buan both had large families of stars, but
Buan believed her stars could not survive the heat of Arao. They both agreed to destroy their
stars. While Arao devoured his, Buan hid hers in the clouds, where they would occasionally
emerge. Upon seeing this, Arao was filled with rage and is eternally in pursuit of Buan, trying to
destroy her. Eclipses are explained by Arao getting close enough to bite her. At dawn, Buan
hides the stars and brings them forth only when her eldest daughter, Tala (the evening and
morning star) says the sun is too far away to pursue them.
 Lakanbakod, Lakandanum, and Lakambini.
Lakanbakod was the “lord of fences,” a protector of crops powerful enough to keep animals
out of farmlands. Hence, he was invoked and offered eels when fencing a plot of land.
Lakambini was just as fascinating. Although the name is almost synonymous
with “muse” nowadays, it was not the case during the early times.
Up until the 19th century, lacanbini had been the name given to an anito whom Fray San
Buenaventura described as “diyus-diyosang sumasakop siya sa mga sakit sa lalamunan.” In
simple English, this minor deity was invoked by our ancestors to treat throat ailments.
 Lakandanum
Among the ancient Kapampangans, Lakandanum was known as the water god depicted as a
serpent-like mermaid (naga). Before the Spaniards arrived, they would often throw livestock to
the river as a peace offering for Lakandanum. Failure to do so resulted in long periods of
drought.
Every year during the dry season, the natives would make sacrifices for the water god to give
them rain. And when the rain started pouring, they would take it as a cue that Lakandanum had
returned, and everyone would be in a festive mood.

 Ulilang Kaluluwa
Ulilang Kaluluwa wanted the earth and the rest of the universe for himself. Therefore, when he
learned of Bathala who was eyeing for the same stuff, he decided to fight. After days of non-
stop battle, Bathala became the last man standing. The lifeless body of Ulilang Kaluluwa was
subsequently burned.
 Galang Kaluluwa
A few years later, Bathala and Galang Kaluluwa met. The two became friends, with Bathala
even inviting the latter to stay in his kingdom. But the life of Galang Kaluluwa was cut short by
an illness. Upon his friend’s request, Bathala buried the body at exactly the same spot
where Ulilang Kaluluwa was previously burned.
Soon, a mysterious tree grew from the grave. Its fruit and wing-like leaves reminded Bathala of
his departed friend, while the hard, unattractive trunk had the same qualities as the evil Ulilang
Kaluluwa. The tree, as it turned out, is the “tree of life” we greatly value today–the coconut.
 Haliya and the Bakunawa
Haliya is the moon goddess of Bicolano mythology who periodically comes down to earth to
bathe in its waters.
Another story suggests that Haliya was the name of the last moon standing, and she spared
herself from being eaten by making noises using drums and gongs–sounds that
the bakunawa found repulsive.
 Bakunawa
Legend has it that the world used to be illuminated by seven moons. The gigantic sea serpent
called bakunawa, a mythical creature found in the early Bicolano and Hiligaynon culture,
devoured all but one of these moons.
Pre-colonial Filipinos blamed the bakunawa for causing the eclipse. Its name, which literally
means “bent serpent,” first appeared in a 1637 dictionary by Fr. Alonso de Mentrida Historias
de las Islas e Indios de las Bisayas, the name of the sea serpent was already synonymous with
the eclipse.
  Sitan
The Kasanaan is a place of punishment ruled by Sitan, which shares striking similarities with
Christianity’s ultimate villain, Satan. However, Jocano said that Sitan was most likely derived
from the Islamic ruler of the underworld named Saitan (or Shaitan). This suggests that the
Muslim religion already had a grip to our society way before the Spaniards arrived.
 Mangagaway
Just like Bathala, the vicious Sitan was also assisted by other lesser deities or mortal agents.
First was Mangagaway, the wicked shapeshifter who wore a skull necklace and could kill or
heal anyone with the use of her magic wand. She could also prolong one’s death for weeks or
even months by simply binding a snake containing her potion around the person’s waist.
 Mansisilat
Mansisilat was literally the home-wrecker of Philippine mythology. As the goddess of broken
homes, she accepted it as her personal mission to destroy relationships. She did this by
disguising herself as an old beggar or healer who would enter the homes of unsuspecting
couples. Using her charms, Mansisilat could magically turn husbands and wives against each
other, ending up in separation.
 Mankukulam
The Mankukulam, on the other hand, often wandered around villages pretending to be a priest-
doctor. In the same book by Scott, a mankukulam was described as a “witch who appears at
night as if burning, setting fires that cannot be extinguished, or wallows in the filth under
houses, whereupon some householder will sicken and die.”
 MYTHS DERIVED FROM SCRIPTURE
Baucis and Philemon (Abraham and Sarah)
In Ovid's moralizing fable (Metamorphoses VIII), which stands on the periphery of Greek
mythology and Roman mythology, Baucis and Philemon were an old married couple in the
region of Tyana, which Ovid places in Phrygia, and the only ones in their town to welcome
disguised gods Zeus and Hermes
(in Roman mythology, Jupiter and Mercury respectively), thus embodying the pious exercise of
hospitality, the ritualized guest-friendship termed xenia.

The Story of Baucis and Philemon

Zeus and Hermes came disguised as ordinary peasants and began asking the people of the town for a
place to sleep that night. They were rejected by all before they came to Baucis and Philemon's rustic and
simple cottage. Though the couple were poor, they showed more piety than their rich neighbours,
where were "all the doors bolted and no word of kindness given, so wicked were the people of that
land." After serving the two guests food and wine, which Ovid depicts with pleasure in the details, Baucis
noticed that although she had refilled her guest's beechwood cups many times, the wine pitcher was
still full.

Realizing that her guests were in fact gods, she and her husband "raised their hands in
supplication and implored indulgence for their simple home and fare." Philemon thought of catching
and killing the goose that guarded their house and making it into a meal for the guests. But when
Philemon went to catch the goose, it ran onto Zeus's lap for safety. Zeus said that they did not need to
slay the goose and that they should leave the town. Zeus said that he was going to destroy the town and
all the people who had turned him away and not provided due hospitality. He said Baucis and Philemon
should climb the mountain with him and not turn back until they reached the top.

After climbing the mountain until an arrow shot from the summit, Baucis and Philemon looked back on
the town and saw that it had been destroyed by a flood. However, Zeus had turned Baucis and
Philemon's cottage into an ornate temple. The couple was also granted a wish; they chose to stay
together forever and to be guardians of the temple. They also requested that when it came time for one
of them to die, the other would die as well. Upon their death, they were changed into an intertwining
pair of trees, one oak and one linden, standing in the deserted boggy terrain.
 (Abraham and Sarah)
Summary of Genesis 18:1-15
The Lord appeared to Abraham, and Abraham looked up and saw three men. Abraham bowed and
provided hospitality. Served fine bread, tender calf, curds and milk. Then the Lord spoke about Sarah will
give birth to a son; Sarah heard and laughed as she has doubts. God pointed her out, and she has to
grow her faith to believe what God says will come true.

Just as God had promised, a son was born one year after the visit from the 3 men. Abraham was 100
years old. The child was called “Isaac” which means “laughter”. This name makes sense because
Abraham laughed when God first told him he would have a son in his old age (Genesis 17:17). Later,
Sarah laughed from inside her tent when she overheard the 3 visitors repeat the promise (Genesis
18:11).

After Abraham and Sarah had feasted them,

two strangers were revealed as "two angels" (Genesis 19:1; the story is in the previous chapter).

MORAL OF THE STORY

Hebrews 13:2, which may be aware of Ovid as well as of Genesis, converts hospitality stories into a
virtue injunction: "Do not neglect to show hospitality to strangers, for by doing that some have
entertained angels without knowing it.

"Even at a glance, the parallels between Gen. 18-19 and Ovid’s two “gods in disguise” stories are
obvious. Alan Griffin (1991) identifies some 20 elements the Genesis story has in common with
Philemon-Baucis alone.