781:, has three meanings. The first is deity (gods and goddesses) including Bathala and the lower deities living and not living in Kaluwalhatian. The second is non-ancestral spirits, the beings sent by Bathala along with the deities to aid mankind in everyday life. These non-ancestral spirit anitos can be formless or possess forms of various beings. The last is ancestral spirits, the souls of human beings who have passed on. These ancestral spirit anitos can also be summoned by Bathala to aid their relatives and descendants in special cases, usually through dreams or flickers of light. According to Scott, a careful search of sources from the 1500s reveals that there was no single word in Tagalog for the other deities to whom Bathala was superior: when necessary, Spanish lexicographers referred to them all as anito. Other accounts and early dictionaries describe them as intermediaries ("Bathala's agents"), and the dictionaries used the word "abogado" (advocate) when defining their realms. These sources also show, however, that in practice, they were addressed directly: "in actual prayers, they were petitioned directly, not as intermediaries
1161:. Also, there were three divine beings during the cosmic creation, Bathala, Ulilang Kaluluwa, and Galang Kaluluwa. Later on, when Galang Kaluluwa and Ulilang Kaluluwa died, Aman Sinaya and Amihan joined Bathala in the trinity of deities. In later stories, Aman Sinaya chose to dwell underneath the ocean while Amihan chose to travel throughout the middleworld. During that time, the trinity of deities became Bathala, Lakapati, and Meylupa. Meylupa was later replaced by Sitan after Meylupa chose to live as a hermit. In the most recent trinity, after Bathala died (or went into a deep slumber according to other sources), the trinity consisted of Mayari, Apolaki, and Sitan.
463:(called manganito or baylán in their tongue), they put the idol called Batala and certain aged women who are considered as priestesses, and some aged Indians—neither more nor less. They offer the idol some of the food which they are eating, and call upon him in their tongue, praying to him for the health of the sick man for whom the feast is held. The natives of these islands have no altars nor temples whatever. This manganito, or drunken revel, to give it a better name, usually lasts seven or eight days; and when it is finished they take the idols and put them in the corners of the house, and keep them there without showing them any reverence.
397:, was the deity of the stars and was the primary deity of the constellations, while Hanan was the deity of mornings and the new age. The Tagalogs' cosmic beliefs were not exempted from the moon-swallowing serpent myths prevalent throughout the different ethnic peoples of the Philippines. But unlike the moon-swallowing serpent stories of other ethnic peoples, which usually portrayed the serpent as a god, the Tagalog people believed that the serpent which causes eclipses was Laho, a dragon. The dragon, despite being strong, could easily be defeated by Mayari, the reason why the moon's darkness during eclipses diminishes within minutes.
39:
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and honorary son, Apolaki. One of his daughters, Tala is the deity of the stars and is the primary deity of the constellations, while Hanan was the deity of mornings and the new age. The
Tagalog cosmic beliefs is not exempted from the moon-swallowing serpent myths prevalent throughout the different ethnic peoples of the Philippines. But unlike the moon-swallowing serpent stories of other ethnic peoples, which usually portrays the serpent as a god, the Tagalog people believe that the serpent which causes eclipses is a monster dragon, called
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asked why they do not eat it, they say that they do not know why; and if one asks them who Mahoma was and what his law commands, they say that they do not know the commandment or anything about Mahoma, not even his name; nor do they know what his law is, nor whence it came. It is true that some of them who have been in Burney understand some of it, and are able to read a few words of the Alcorán; but these are very few, and believe that he who has not been in Burney may eat pork, as I have heard many of them say.
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Usually, these sites are areas where a deities frequent, and thus serve as both a place of worship and a place for recharging the body and a person's amulet, known as anting-anting. The sites are also usually home to certain anitos or the ancestral spirits and spirits sent by
Bathala to aid mankind. The following are traditionally considered as the most sacred, and still are, among the sites:
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possibility that some of these influences may have come through the limited trade the
Tagalogs had with the Srivijaya, it is believed that most of the Hindu and Buddhist elements were incorporated as a result of the more extensive trade the Tagalogs later had with the Majapahit, while the Islamic influences were incorporated due to the Tagalog
917:, anito of Mount Makiling, and other community-based anitos. Ancestral spirits are also referred as anitos. These ancestral spirit anitos can be called upon by his or her descendants, relatives, friends, or stern followers in aid of a task. However, the approval of Bathala is needed first so that the ancestral spirit may be allowed to leave
1524:, trees are used as burial places. The dying person chooses the tree beforehand, thus when he or she becomes terminally ill or is evidently going to die because of old age, a hut is built close to the said tree. The deceased's corpse is then entombed vertically inside the hollowed-out tree trunk. Before colonization, a statue known as
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not mean there was a mass migration of Indian population into sea. Rather, a relatively limited number of traders and priest scholars brought Indian culture in its various forms to
Southeast Asia where much, but not all, of this culture was absorbed by the local population and joined to their existing cultural patterns.
1532:, a complex cremation-burial practice existed, where the body is let alone to decompose first. It is then followed by a ritual performance. The body is burned afterwards through cremation because, according to the belief of ancient people, the "spirit is as clean as though washed in gold" once the body is set on fire.
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to sustain life. At last, Bathala was able to straighten up and with his hands pushed the cooler sky to its present level. Bathala is also known as the grand conserver of the universe, the caretaker of things from whom all providence comes, hence the beautiful word 'bahala' or 'mabahala' meaning 'to care'.
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Historiographers, both from
Southeast Asia in general, and the Philippines specifically – agree that the impact of "indianization" in Philippines was indirect in nature, occurring through contacts with the Majapahit culture. Orborne (2004) notes that Vietnam and the Philippines did not participate in
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omens. Overall, everything in nature is considered as sacred in
Tagalismo, from caves, rivers, seas, lakes, mountains, trees, wind, sky, and so on. Other sacred sites also include Tagalog places of death (ancient cemeteries), and temples (usually in the form of forts or enlarged huts with palisades).
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Ancient
Tagalogs initially believed that the first deity of the sun and moon was Bathala, as he is a primordial deity and the deity of everything. Later on, the title of deity of the moon was passed on to his favorite daughter, Mayari, while the title of deity of the sun was passed on to his grandson
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As
Bathala was considered a "distant" entity, the Tagalog people focused their attention more on "lesser" deities and powers, which could be more easily influenced than Bathala. Because the Tagalogs did not have a collective word to describe all these spirits together, Spanish missionaries eventually
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When any chief is ill, he invites his kindred and orders a great meal to be prepared, consisting of fish, meat, and wine. When the guests are all assembled and the feast set forth in a few plates on the ground inside the house, they seat themselves also on the ground to eat. In the midst of the feast
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Because Indian culture "came" to
Southeast Asia, one must not think that Southeast Asians lacked a culture of their own. Indeed, the generally accepted view is that Indian culture made such an impact on Southeast Asia because it fitted easily with the existing cultural patterns and religious beliefs
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was "the lord of fences (bakod)" and "was invoked to keep animals out of swiddens". Scott quotes San
Buenaventura as saying Lakanbakod's larauan (image/idol) "had gilded genitals as long as a rice stalk", and "was offered eels when fencing swiddens – because, they said, his were the strongest of all
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The Tagalogs called their supreme god Bathala Maykapal or Lumikha (The Creator). An enormous being, he could not straighten up due to the lowness of the sky. And the sun burned brightly near him. One day, Bathala got a bolo and pierced one of the sun's eyes so that it could generate just enough heat
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Aside from their own social structure, they believed in an invisible society coexisting with their own. This society, they believed, was inhabited by spirits that included dead ancestors, deities, and lesser gods. Pre-Hispanic Filipinos honored these spirits with rituals and feast days because these
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Beginning in the 2nd and third centuries C.E. there was a slow expansion of cultural contacts with the Southeast Asian region. It was an uneven process, with some areas receiving Indian influence much later than others, and the degree of influence varying from century to century. Indianization did
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as sacrificial offerings or when a master dies, but always "individually", having their own right to proper burial practices. A burial site in Santa Ana, Manila exhibited a dog which was first buried, and after a few years, the dog's human child companion who died was buried above the dog's burial,
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In the villages nearest the sea some do not eat pork, the reason for their not eating it, which I have already given, being that, in trading with the Moros of Burney, the latter have preached to them some part of the nefarious doctrine of Mahoma, charging them not to eat pork. Whenany of them are
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The Philippines is geographically outside the direct line of early commerce between India and the rest of Southeast Asia. Moreover, the island world of Indonesia, with Sumatra and Java controlling the traffic of trade, functioned as a sieve for whatever influence (cultural, social, and commercial)
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of 1582 noted that there were even houses that contained "one hundred or two hundred of these idols". In the name colonization, the Spanish destroyed these statues throughout the archipelago. In present-time, only two statues (made of stone) have been found in good condition. These two statues are
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Additionally, these statues that were buried with the dead are afterwards collected and revered as representatives of the dead loved one. The statues afterwards serve as a connection of mortals to the divine and the afterlife. When the Spanish arrived, they recorded these statues in some accounts.
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The Tagalog people traditionally believe that when a person sleeps, he may or may not dream the omens of Bathala. The omens are either hazy illusions within a dream, the appearance of an omen creature such as tigmamanukan, or sightings from the future. The dream omens do not leave traces on what a
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which is where mankind sprang from. The number three is believed to be sacred in ancient Tagalog beliefs. When Bathala and Ulilang Kaluluwa battled during the cosmic creation, the war lasted for three days and three nights. Additionally, Bathala had three divine daughters (Mayari, Tala, and Hanan)
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Except for a few artifacts and identified loanwords that have been accepted as proofs of Indian-Philippine relations, there are meager intrusive materials to sustain definite views concerning the range of Indian prehistoric influence in the country. Many generalizations have so far been advanced
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Philippine-Indonesian relations during precolonial times became intensified during the rise of the Madjapahit Empire. It was during this time that much of the so-called Indian cultural influence reached the Philippines through Indonesia. But what penetrated into our country, particularly in the
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He notes that the various streams of the evidence which support the assertion that this influence reached the Philippines include: "Syllabic writing; artifacts in the form of different figurines made of clay, gold, and bronze that were dug in various sites in the Philippines; and 336 loanwords
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Although the current scholarly consensus is that the roots of the Tagalogs' beliefs were indigenous, or to be more specific, Austronesian, these beliefs were later "enhanced" by elements which the Tagalogs adapted from Hinduism, Mahayana Buddhism, and Islam. Although scholars acknowledge the
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is one of these words which had differing interpreters. Scott notes that missionaries eventually reinterpreted the word to mean "all idols", including the middle eastern gods mentioned in the Bible, whenever they were included in their homilies. As a result, in modern times, the word
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According to San Buenaventura's dictionary, the Tagalogs believed that the direction of a tigmamanukan flying across one's path at the beginning a journey indicated the undertaking's result. If it flew from right to left, the expedition would be a success. This sign was called
762:(published in 1693) that the Tagalogs believed Bathala was too mighty and distant to be bothered with the concerns of mortal man, and so the Tagalogs focused their acts of appeasement to the immediate spirits that they believed had control over their day-to-day life.
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does not signify any particular thing, such as an idol, but an offering and the prayer they would make to deceased friends and relatives... an offering made to anything they finished, like a boat, house, fishnet, etc., and it was mats, cooked food, gold, and other
1096:, is strongly influenced by the religious cosmology of the Tagalog people. Aside from the indigenous herblore which is common to forms of folk medicine throughout human society, among the overarching concepts within Tagalog folk medicine include the systems of
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supernatural beings were considered able to preside over the whole gamut of life, including birth, sickness, death, courtship, marriage, planting, harvesting, and death. Some of these spirits were considered friendly; others were viewed as tyrannical enemies.
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Regardless of how and when it actually happened, historiographers specializing in Southeast Asia note that this "influence" was cultural and religious, rather than military or political in nature. For example, Osborne, in his 2004 history of Southeast Asia,
1032:, both male and female, usually has a female gender expression, according to Spanish accounts. The reason for this is because a female expression is the embodiment of natural spiritual balance, and is pleasing to the Tagalog deities. In times when certain
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The encounter with Spanish-Catoholic Christianity did little to change the worldview held by the Pre-Hispanic Filipinos. It resulted, however, in the formation of a folk religion: namely Filipino "Folk Catholicism," a syncretistic form of which still
665:, known as the sky realms and the court of Bathala. Kaluwalhatian has no room for growing rice and forbids chasing of deer. Bathala resides here with other deities such as Amanikable, god of hunters and turbulent waters; Idiyanale, goddess of labor;
785:" Scott cites the example of a farmer's prayer to Lakapati, where a child would be held over a field, and the farmer would pray: "Lakapati, pakanin mo yaring alipin mo; huwag mong gutumin " Demetrio, Fernando and Zialcita, in their 1991 reader
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A 2018 archaeological research found that Tagalog dogs were indeed held in high regard prior to colonization and were treated as equals, backing the oral knowledge stating that dogs are beings blessed by the deities. Dogs were buried,
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of populations that had already moved a considerable distance along the path of civilization. Southeast Asians, to summarize the point, borrowed but they also adapted. In some very important cases, they did not need to borrow at all.
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was an ancestor spirit, the god of oceans and one of the five primordial deities who was invoked by Fishermen as a guardian spirit. Scott notes that he was "the inventor of fishing gear, was named when first wetting a net or fish
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afterwards. This tradition, now absorbed even in the Christian beliefs of Tagalogs, is modernly-held between October 27 to November 1, although it may be held on any day of the year if need be during the old days. The traditional
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is ruled solely by a deity named Sitan, keeper of all souls and master of four evil deities, namely, Manggagaway, causer of diseases; Manisilat, destroyer of families; Mangkukulam, causer of fires; and Hukluban, causer of deaths.
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In the case of Vietnam, who were in this period living under Chinese rule, the process of Indianization never took place. For a different reason – distant geographical location – neither did the Philippines participate in this
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It was also said that if a hunter caught a tigmamanukan in a trap, they would cut its beak and release it, saying "Kita ay iwawala, kun akoy mey kakawnan, lalabay ka." ("You are free, so when I set forth, sing on the right.")
891:, protector of coconut palms, given an offering by Tuba tappers before climbing a tree, direct descendant of the ashes of Ulilang Kaluluwa and Galang Kaluluwa, two of the five primordial deities lest they fall from the trunk.
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person must do to prevent or let the dream come true as it is up to the person to make the proper actions to prevent or make the dream come true. The omen dreams are only warnings and possibilities 'drafted by Bathala'.
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Modern day scholars such as Scott, Jocano, and Maggay, and theologians such as Gorospe agree that the indigenous religious beliefs of the Tagalog people persist even to this day, in the form of folk religion.
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The Tagalog people had numerous burial practices prior to Spanish colonization. These practices include, but not limited to, tree burials, cremation burials, sarcophagus burials, and underground burials.
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As physical evidence regarding the degree to which India influenced the Philippines prior to the Spanish is rather sparse, scholars have held differing views on this matter over the years. Jocano (2001)
1603:
A Buddhist image was reproduced in mold on a clay medallion in bas-relief from the municipality of Calatagan. According to experts, the image in the pot strongly resembles the iconographic portrayal of
701:, a wind god. The abode Kaluwalhatian, however, is not to be associated as a place where ancestral spirits go to. The place where good ancestral spirits go to is located below the earth and is called
1290:
The Tagalog people called the tigmamanukan, a local bird, an omen bird. Although the behaviors of numerous birds and lizards were said to be omens, particular attention was paid to the tigmamanukan.
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merely obscure the basic issues of Philippine cultural development. Even archeological data, mostly trade items, must be critically evaluated before they are judged as evidence of direct contacts.
532:, and Aman Sinaya are living deities. The other two, Ulilang Kaluluwa and Galang Kaluluwa, have turned into ashes during the first centuries of the cosmic creation. The next in rank are the deity
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even today especially in the rural areas, we find merely the external trappings of Catholic belief and practice, superimposed on the original pattern of pre-Christian superstitions and rituals.
789:, categorize these spirits broadly into "ancestor spirits" and "non-ancestor spirits", but then further sub-categorize them into "ancestor spirits", "nature spirits", and "guardian spirits".
453:(translated in Volume 3 of Blair and Robertson), while noted to be particularly hispanocentric and anti-nativist in his views, nevertheless provides a detailed description of the Tagalogs'
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Paths of Origins: The Austronesian Heritage in the Collections of the National Museum of the Philippines, the Museum Nasional of Indonesia, and the Netherlands Rijksmuseum voor Volkenkunde
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notes that there are striking similarities between accounts from the 1500s vis a vis modern folk beliefs today. He describes the account of Miguel de Loarca account, in particular, to be:
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statues are not limited to burial practices as they are also used in homes, prayers, agriculture, medicine, travel, and other means; when these statues are used as such, they are known as
1645:
512:, among others. They suggested that this represented transitional area, the front lines of an increased "Indianized" Madjapahit influence which was making its way north the same way
408:
Owing to the limitations of language and of personal religious biases, Spanish chroniclers often recorded different interpretations of Tagalog words relating to worship. The word
951:) that roam the world along with mankind. These beings usually reside within the confines of nature, but when disturbed, can inflicts severe damages to man and even cause death.
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of people who have passed on), and their oral tradition conducted through a recitation or song. The people also ask for alms from townsfolk, where the alms are offered to the
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sent by Bathala to aid mankind. These anitos usually serve specific communities, and seldom spread their influence from their domain, such as the case of the anito,
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Dambana practices are performed through various means such as thanksgiving, wish prayers, or even memorializing an event. All deities, beings sent by Bathala, and
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After reviewing threads of evidence for the various views concerning the date and mechanism of "Indian prehistoric influence in the country", Jocano concludes:
854:, the god of purity, food, and festivities, the advocate (Spanish dictionaries used the term "abogado") of the throat, was invoked in case of throat ailments.
693:, god of the sun; and Diyan Masalanta, goddess of love. Minor deities who live in Kaluwalhatian include Liwayway, a dawn goddess; Tag-ani, a harvest goddess;
964:, instead. The dragon, despite being strong, can easily be defeated by Mayari, the reason why the moon's darkness during eclipses diminishes within minutes.
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successfully. Aside from the anitos, there are also beings lower than them. These beings are diverse in forms and are considered as monsters (example is the
1504:
creature sits on top of the sleeping person in a bid of vengeance due to the cutting of her tree home. Majority of the nightmares are said to be due to the
1298:, a term still present in some Filipino languages with the meaning "proceed". If the bird flew from left to right, the travelers would surely never return.
1707:
India might have had to offer beyond the Indonesian archipelago.Thus, it can be said that Indian Influence filtered into the Philippines only indirectly.
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The missionaries who observed the Tagalog peoples in the 1500s noted, however that the Tagalogs did not include Bathala in their daily acts of worship (
552:. Like mankind, these anitos are sometimes prone to misdeeds but are generally good. The fourth in rank are mankind's anito ancestral spirits (known as
2779:
909:, guardian of grasslands or forests, acknowledged as overlord of grasslands or forests whenever entering them, to avoid being regarded as trespassers.
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Archeological and linguistic evidence indicates that these beliefs date back to the arrival of the Austronesian peoples, although elements were later
219:
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Osborne further emphasizes that this "indianization" of Southeast Asia did not per-se overwrite existing indigenous patterns, cultures, and beliefs:
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empire than the Visayans were. They also observed that the words were used alternately among the peoples in the southernmost portions of Luzon—the
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389:, as he was a primordial deity and the deity of everything. Later on, the title of deity of the moon was passed on to his favorite daughter,
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has come to mean the various figurines or "idols" that represent Filipino deities. However, the Tagalog words for such representations was
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R. Ghose (1966), Saivism in Indonesia during the Hindu-Javanese period, The University of Hong Kong Press, pages 16, 123, 494-495, 550-552
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Diego de Herrera noted that inhabitants in some villages were "Muslim in name only", and Osborne also notes that the Luzones who visited
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The ancient Tagalogs believed that there are three fauna and three flora that are deemed the most sacred. The three sacred fauna include
873:"was worshipped in the fields at planting time" and "was fittingly represented by a hermaphrodite image with both male and female parts"
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identified by Professor Francisco to be Sanskrit in origin, with 150 of them identified as the origin of some major Philippine terms."
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Additionally, a person may sometimes encounter nightmares in dreams. There are two reasons why nightmares occur, the first is when the
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may travel to many mundane and supernatural places which sometimes leads to nightmares if a terrible event is encountered while the
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is no longer used today, some early western explorers say that the specific bird referred to by the name is a fairy bluebird (genus
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Francisco Demetrio, Gilda Cordero Fernando, and Fernando Nakpil Zialcita summarize a number of Tagalog beliefs regarding Bathala:
2553:. Foreword and overview by Jose V. Abueva (2nd ed.). Diliman, Quezon City: University of the Philippines Press. p. 79.
2528:. Foreword and overview by Jose V. Abueva (2nd ed.). Diliman, Quezon City: University of the Philippines Press. p. 75.
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The highest beings in Anitism are always the primordial deities, led by Bathala. Of these five primordial deities, only Bathala,
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2713:(1885). "A Naturalist's Wanderings in the Eastern Archipelago: A Narrative of Travel and Exploration from 1878 to 1883".
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Almocera, Ruel A. (2005). "Popular Filipino Spiritual Beliefs with a proposed Theological Response". In Suk, John (ed.).
606:(lord, or almighty; lit. "actor of power"). Loarca and Chirino reported that in some places, this creator god was called
1331:). In any case, most of the sources which describe the tigmamanukan agree that it is distinguished by a "blue" color.
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Bathala is among the five primordial deities in the Tagalog pantheon. It is believed that he lives in an abode called
343:
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Ancient ruins – such as the Kamhantik ruins in Quezon, Angono petroglyphs in Rizal, and the Santa Ana ruins in Manila
393:, while the title of deity of the sun was passed on to his grandson and honorary son, Apolaki. One of his daughters,
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Many of these indigenous beliefs persist today, in syncretic forms discussed by scholars as Philippine variations of
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Bathala was described as "may kapal sa lahat ," kapal meaning to mould something between the hands like clay or wax.
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or blood compact is made. The katolanan of the datu, that was made into lakan, is also uplifted into the title of
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may choose to have a wife or husband as partner with his or her spiritual activities, regardless of gender. The
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Additional lyrics are present in some localities. An example is the additional four lines from Nueva Ecija:
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1371:(if the person was good when they were living) through sacred tomb-equipped psychopomp creatures known as
1323:
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1280:) that have been suggested to be the actual bird referred to by the ancient Tagalogs as the tigmamanukan.
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Anitos sent by Bathala to aid mankind, aside from the deities, are also called as anitos. These include
564:(literally twin; the first form of soul known as the living soul who wanders when the body is asleep),
848:, the sea God, called upon by seamen in a major ceremony, asking for fair weather and favorable winds.
362:
Unlike early western religions, with their great emphasis on pantheons of deities, religion among the
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Relación de las islas Filipinas i de lo que en ellas an trabaiado los padres dae la Compañía de Iesus
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and aid a person through dreams or apparitions. Popular ancestral spirits that are called upon are
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practices is Bathala, the supreme god of the Tagalog people who controls non-deity anitos and the
1000:, being the spiritual leader and personified contact to the deities, also assumed the role of the
939:, expert craftsmen, and brave warriors who have passed away and are believed to have journeyed to
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The Philippines at the Spanish Contact: Some Major Accounts of Early Filipino Society and Culture
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The Tagalog people traditionally believe in the two forms of the soul. The first is known as the
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is peaceful and filled with the joyous bounties good ancestral spirits deserve in the afterlife.
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meaning noble lord. This term was used commonly by Hindus in Southeast Asia in reference to God.
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According to the early Spanish missionaries, the Tagalog people believed in a creator-god named
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2306:. Foreword by Leticia Ramos Shahani. Quezon City: C & E Publishing. pp. 27, 28, 30.
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palms which are the first vegetation from the ashes of Galang Kaluluwa and Ulilang Kaluluwa,
689:, god of mountains; Anitun Tabu, goddess of wind and rain; Anagolay, goddess of lost things;
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seaport communities, was already the modified version of the original Hindu cultural traits.
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1048:), which is regarded as the head of all the datus within the pact. To establish the pact, a
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statue. However, the practice vanished in the 16th century due to Spanish colonization. In
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2592:. Foreword by Leticia Ramos Shahani. Quezon City: C & E Publishing. pp. 27, 28.
1343:(literally means twin), which is the soul of the living. Every time a person sleeps, the
830:, who caused illness if not given recognition in the ordinary course of daily activities.
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in the 1510s to 1540s were "nominally Muslim". The unnamed author of the anonymous 1572
673:, goddess of fertility; Ikapati, goddess of cultivated fields; Mapulon, god of seasons;
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Southern Sierra Madre – sacred as it is 'near the sky', and thus near to Kaluwalhatian
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1398:(place where good spirits go) or to make ancestor spirits that may have been sent to
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statues. The statues, measuring six to twelve inches, are personified depictions of
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Mount Cristobal – sacred as a place for evil spirits, which should also be respected
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Tagalog folk medicine, some practices of which persist today and are studied under
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Tagalogs who had spiritual prowess to contact the deities and anitos were known as
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473:
168:
1235:– a mountain in northeast Pampanga, which is also sacred to the Kapampangan people
771:
decided to call them "anito," since they were the subject of the Tagalog's act of
727:
is ruled jointly by Bathala, who has the prowess to summon and order spirits from
17:
1540:
and nearby areas, the dead are entombed inside limestone sarcophagi along with a
1355:
is ultimately transformed into the second form of the Tagalog soul, which is the
2654:
2202:. Vol. 3: 1569–1576. Ohio, Cleveland: Arthur H. Clark Company. p. 145.
2020:
Odal-Devora, Grace (2000). "The River Dwellers". In Alejandro, Reynaldo Gamboa;
1856:
1226:
1214:
Mount Makiling – sacred as a place for good spirits, notably the anito, Makiling
1141:
678:
674:
646:
382:
378:
85:
366:
was intimately intertwined with their day-to-day lives, as Almocera points out:
1796:
1133:
1074:
noted that their long hair is a symbol of their commitment to their religion.
690:
505:
497:
351:
75:
1629:
1617:
1498:
soul encounters a terrifying event while traveling from the body, or when a
1129:
1040:
of each barangay would vote among themselves who would be considered as the
987:
948:
923:
163:
143:
60:
2867:"Indian Penetration of Pre-Spanish Philippines: A New Look at the Evidence"
2246:
457:, which bears many apparent similarities to surviving indigenous practices:
1394:
is a traditional Tagalog way of aiding ancestor spirits to arrive well in
1211:
Mount Banahaw – sacred as a place for good spirits, the helpers of Bathala
1170:
exemplifying the human prestige given to dogs in ancient Tagalog beliefs.
1124:
which are blessed by the deities to guide and become allies with mankind,
2748:
Meyer, A. B. "The Tagals Tigmamanukan". In Blumentritt, Ferdinand (ed.).
2614:
2334:(2nd ed.). Quezon City: All-Nations Publishing Company. p. 69.
1621:
1317:
1276:
666:
641:
517:
493:
489:
363:
118:
1406:(place where bad spirits go) be given a chance to be cleansed and go to
1925:
1620:
pose inside an oval nimbus. Scholars also noted that there is a strong
1592:
1500:
1376:
1327:) while another specifically identified the Philippine fairy bluebird (
1179:
1137:
1050:
967:
The Tagalogs also gave names for various constellations. An example is
686:
670:
589:
509:
485:
386:
173:
133:
2590:
Centennial Crossings: Readings on Babaylan Feminism in the Philippines
2422:
Rebecca R. Ongsotto; Reena R. Ongsotto; Rowena Maria Ongsotto (2005),
2304:
Centennial Crossings: Readings on Babaylan Feminism in the Philippines
2132:
1775:
remarkable in that it sounds like what is now called folk Catholicism.
323:) were well documented by Spanish missionaries, mostly in the form of
2278:"The Soul According to the Ethnolinguistic Groups of the Philippines"
1605:
1578:
1521:
1244:
Various cave sites – as caves are considered as 'home' to some anitos
1145:
944:
703:
662:
390:
331:) and entries in various dictionaries compiled by missionary friars.
148:
138:
70:
55:
2841:"A Buddhist Image from Karitunan Site, Calatagan, Batangas Province"
488:, indicated that these peoples of Luzon were less influenced by the
2726:
2198:, eds. (1903). "Relation of the Conquest of the Island of Luzon".
1613:
1321:). One explorer specifically identified the Asian fairy bluebird (
1255:
1108:
1083:
1067:
935:
777:
694:
682:
513:
469:
254:
128:
65:
2661:. Quezon City: University of the Philippines Press. p. 178.
2120:. Quezon City: Institute for Studies in Asian Church and Culture.
1548:
and nearby areas, the dead are buried under the earth along with
468:
Demetrio, Cordero-Fernando, and Nakpil Zialcita observe that the
2086:(9th ed.). Crows Nest, New South Wales: Allen & Unwin.
1609:
1149:
from a mortal women, and there are three divine abodes, namely,
1098:
1087:
1036:
chose to establish a unification pact with other barangays, the
929:
698:
556:, the second and last form of the soul). The last rank includes
377:
Ancient Tagalogs initially believed that the first deity of the
123:
2406:
The Literary Genres of the Pilipino, Asian and Western Cultures
1359:(literally means spirit). In traditional Tagalog religion, the
707:, while the place where evil ancestral spirits go to is called
1536:
statues were also found in various cremation burial sites. In
1238:
Marinduque – the mountains of Marinduque and the Bathala caves
1229:– the pathway of the ancient Tagalogs from freshwater into sea
1121:
1008:
has not yet returned from his travels. They also acts as the
1632:
bronze statue of Lokesvara was found in Isla Puting Bato in
37:
1780:
Catholic Scholar Fr. Vitaliano R. Gorospe, meantime, notes:
1768:
Barangay: Sixteenth-century Philippine Culture and Society,
1600:, and the Tagalog's trading relations throughout Malaysia.
824:– the deity of peace and one of the five primordial deities
2133:"Laho, the Other Moon-Eating Serpent of Tagalog Mythology"
1997:
Barangay: Sixteenth Century Philippine Culture and Society
1410:. The tradition includes the peoples (which represent the
1375:
or through divine intervention. Both domains are ruled by
439:
More appropriately would it be called an offering because
1528:
is also entombed with the dead inside the tree trunk. In
2952:. Manila: Ateneo de Manila University Press. p. 37.
2393:. Chicago: A. C. McClurg & Co. pp. 99–101, 124.
2186:
2184:
2182:
1918:
The Soul Book: Introduction to Philippine Pagan Religion
1132:
which are guardians of sacred swamps and believed to be
2907:
Filipino Prehistory: Rediscovering Precolonial Heritage
2247:"The Heartbreaking Story of Alitaptap: A Bataan Legend"
1916:; Nakpil-Zialcita, Roberto B.; Feleo, Fernando (1991).
1646:
Indian cultural influences in early Philippine polities
1379:, though Kasanaan is also ruled by the deity of souls.
1058:(head katolanan). The term apparently springs from the
1508:
soul encountering terrifying events while traveling.
804:
are also known in the Tagalog pantheon as anitos's:
2271:
2269:
2267:
1116:
Sacred natural formations, phenomena, and numerology
544:, or in the middle world. The third in rank are the
2780:"11 Mythical Sleep Creatures from Around the World"
2615:"Origin Myths of the Tagalogs: Bathala the Creator"
2159:
2157:
2155:
2153:
1999:. Quezon City: Ateneo de Manila University Press.
1367:(if the person was evil when they were living) or
661:, which is an ancient Tagalog people's version of
311:indigenous religious beliefs of the Tagalog people
2500:"Rainbows in Philippine Mythology & Folklore"
2302:Mangahas, Fe B.; Llaguno, Jenny R., eds. (2006).
1624:orientation in the image, since the Boddhisattva
1268:) is one of two species of fairy bluebird (genus
2575:"Bathala, the Creator God of the Tagalog People"
1640:Indirect Indian influences through the Majapahit
1223:– the main commercial lake of the Tagalog people
719:, which is a 'village of grief and affliction',
2484:(in Filipino). Trinitas Publishing. p. 33.
2943:
2941:
1907:
1905:
1903:
1901:
1899:
1897:
1895:
1893:
1886:. Mandaluyong: OMF Literature. pp. 78–98.
1877:
1875:
1873:
1016:(leader) has yet to be chosen. Similar to the
1012:during transition periods, where the official
319:, or, less accurately, using the general term
2897:
2895:
2893:
2891:
2889:
2887:
2493:
2491:
2480:Lalic, Erlinda D.; Matic, Avelina J. (2004).
2475:
2473:
2446:
2444:
2442:
2417:
2415:
2325:
2323:
2213:
2211:
2209:
2074:
2072:
2070:
2068:
2066:
2064:
2062:
2060:
290:
8:
2111:
2109:
2107:
2105:
2103:
1987:
1985:
1983:
1981:
1979:
1977:
1975:
1973:
1971:
1969:
1967:
1965:
1963:
1961:
1959:
1957:
1955:
451:Relación de la conquista de la isla de Luzón
29:
2408:. Manila: UST Printing Office. p. 169.
1953:
1951:
1949:
1947:
1945:
1943:
1941:
1939:
1937:
1935:
1070:spirits". Historian and Spanish missionary
297:
283:
28:
2453:"Tagalog Deities in Philippine Mythology"
2039:Benitez-Johannot, Purissima, ed. (2011).
1144:which are home to the supernaturals, and
715:), which is also below the earth. Unlike
449:The unnamed author of the anonymous 1572
640:(Boxer Codex 1590) was derived from the
602:(creator; lit. "actor of creation") and
2687:Folk Medicine in a Philippine Community
2084:Southeast Asia: An Introductory History
2028:. Unilever Philippines. pp. 43–66.
1869:
1616:. The pot shows Buddha Amithaba in the
1439:(Waking up those who still have life);
1136:, while the three sacred flora include
975:) which is depicted as a hunting trap.
792:Deities living with humans, and not in
576:(supernatural beings of the land), and
2948:Vitaliano, R.; Gorospe, S. J. (1966).
2909:. Quezon City: Punlad Research House.
2689:. Quezon City: Punlad Research House.
1443:(If we are to be asked to give alms);
1351:is traveling. When a person dies, the
842:, the patron of lovers and childbirth.
2950:Chrisitian Renewal of Filipino Values
2934:. Manila: MCS Enterprises. p. 2.
1128:which are the messengers of Bathala,
580:(supernatural beings of the waters).
7:
2975:Indigenous Philippine folk religions
2643:(in Spanish). Roma: Estevan Paulino.
903:, the god of proper burial practices
584:Bathala: the "almighty" or "creator"
484:, which was more predominant in the
245:Religion in pre-colonial Philippines
2750:Diccionario mitológico de Filipinas
2613:Clark, Jordan (February 13, 2016).
2245:Clark, Jordan (November 30, 2017).
2218:Halili, Maria Christine N. (2004).
2131:Gaverza, Karl (September 1, 2016).
1192:. The deity who is most invoked in
947:) and/or guardians (example is the
434:Pedro de San Buenaventura explains:
2816:. February 3, 2006. Archived from
2451:Clark, Jordan (February 5, 2016).
2360:Philippines Mythology and Folklore
1755:For example, Almocera notes that:
1575:National Museum of the Philippines
25:
2778:Bulger, Adam (January 14, 2016).
2767:. Manila: Filipiniana Book Guild.
2765:Readings in Philippine Prehistory
2551:Cultural Dictionary for Filipinos
2526:Cultural Dictionary for Filipinos
2200:The Philippine Islands, 1493–1898
1884:Doing Theology in the Philippines
1427:(The second souls are arriving);
1382:In addition to the belief in the
735:) if he pleases, and Sitan while
2498:Clark, Jordan (April 20, 2018).
2332:The Philippines: A Unique Nation
2276:Gaverza, Karl (April 15, 2017).
2118:Filipino Religious Consciousness
1766:Scott, in his seminal 1994 work
1690:the main wave of Indianization:
1482:(The mass of the second souls!)
1455:(From the doors of heaven). The
1106:("Hot and Cold") which leads to
598:, whom they referred to both as
404:: "offering" or "act of worship"
266:
2424:The Study of Philippine History
2404:Avena, Maria Stella O. (1977).
1839:William Henry Scott (historian)
1570:Relacion de las Yslas Filipinas
1564:, which literally means image.
760:Vocabulario de la lengua tagala
427:Vocabulario de la lengua tagala
2930:Jocano, F. Landa, ed. (1975).
2865:Churchill, Malcolm H. (1977).
2116:Maggay, Melba Padilla (1999).
1791:Important teachers and writers
1459:in the lyrics would have been
516:was making its way north from
1:
2659:Revisiting Usog, Pasma, Kulam
2588:Mangahas, Fe B., ed. (2006).
2482:Ang Ating Panitikang Filipino
758:). Buenaventura noted in his
614:(Diwata). Scott (1989) notes:
2549:Kintanar, Thelma B. (2009).
2524:Kintanar, Thelma B. (2009).
2169:Vocabulario de lengua tagala
2043:. Makati City: ArtPostAsia.
1841:(History and historiography)
1596:class' connections with the
1474:(We will go to the shrine);
897:, the crow god of the earth,
624:Most scholars believed that
2839:Francisco, Juan R. (1963).
2763:Garcia, Mauro, ed. (1979).
560:(mankind) which houses the
2991:
2810:"Tribhanga: Strike A Pose"
2224:. Manila: Rex Book Store.
2196:Robertson, James Alexander
2165:Buenaventura, Pedro de San
1920:. Quezon City: GCF Books.
1859:(Philippine folk medicine)
1853:(Philippine folk medicine)
1643:
1472:Tayong lahat ay magsisimba
1463:during the classical era.
1431:(In front of the window);
1283:
1177:
1081:
985:
836:, the goddess of rainbows,
587:
313:(sometimes referred to as
250:Shrines and sacred grounds
2970:Austronesian spirituality
2389:Cole, Mabel Cook (1916).
1735:goes into further detail:
1435:(The bells are ringing);
2356:"The Gods and Goddesses"
2330:Zaide, Sonia M. (1999).
2026:Pasig: The River of Life
1912:Demetrio, Francisco R.;
1573:currently housed in the
1441:Kung kami po’y lilimusan
1437:Ginigizing ang may buhay
1433:Kampanilya’y tinatantang
1188:are collectively called
971:(Western counterpart is
766:Other deities and powers
681:, goddess of the stars;
669:, god of good harvests;
336:syncretistically adapted
2715:The American Naturalist
2639:Chirino, Pedro (1604).
1914:Cordero-Fernando, Gilda
1628:was also depicted. The
1449:Baka kami’y mapagsarhan
1423:song's composition is:
1363:then travels to either
1024:may be male or female.
885:, the goddess of fright
811:, the patron of hunters
697:, a lightning god; and
677:, goddess of the moon;
536:, whether they live in
424:In his 1613 dictionary
1815:Gilda Cordero Fernando
1788:
1778:
1764:
1744:
1722:
1711:
1699:
1687:
1676:
1660:
1478:(There, we will see);
1453:Ng Pinto ng Kalangitan
1429:Sa tapat ng durungawan
1281:
982:(priests or priestess)
752:
685:, goddess of morning;
622:
480:, instead of the word
466:
447:
375:
273:Philippines portal
220:Mythological creatures
42:
2391:Philippine Folk Tales
1847:Philippine psychology
1782:
1772:
1757:
1737:
1715:
1703:
1692:
1680:
1669:
1653:
1480:Ang misa ng kaluluwa!
1445:Dali-daliin po lamang
1386:, a tradition called
1259:
1205:Lake Taal and Volcano
879:, the god of medicine
867:, the god of insects,
775:(worship). The term,
745:
628:(Chirino 1595–1602),
616:
459:
436:
368:
41:
2577:. September 2, 2021.
1993:Scott, William Henry
1827:Isabelo de los Reyes
1470:(Tomorrow morning);
1425:Kaluluwa’y dumaratal
1324:Irena puella turcosa
1266:Irena puella turcosa
1262:Asian fairy bluebird
572:(plants and trees),
215:Mythological figures
31:Philippine mythology
2820:on January 15, 2009
2752:. pp. 34, 118.
1747:Present day beliefs
1598:Sultanate of Brunei
1546:Calatagan, Batangas
1476:Doon natin makikita
1094:Filipino psychology
33:
2619:The Aswang Project
2504:The Aswang Project
2457:The Aswang Project
2426:, REX Book Store,
2282:The Aswang Project
2251:The Aswang Project
2221:Philippine History
2137:The Aswang Project
1729:Portuguese Malacca
1585:Foreign influences
1520:In rural areas of
1451:(We may be shut);
1447:(Make it faster);
1282:
636:(Loarca 1582), or
632:(Plasencia 1589),
476:' use of the word
43:
18:Tagalog polytheism
2668:978-971-542-570-4
2560:978-971-27-2243-1
2535:978-971-27-2243-1
2231:978-971-23-3934-9
2192:Blair, Emma Helen
1845:Virgilio Enriquez
1821:E. Arsenio Manuel
1468:Bukas po ng umaga
1329:Irena cyanogastra
1186:ancestral spirits
865:Lakang Balingasay
344:Mahayana Buddhism
307:
306:
16:(Redirected from
2982:
2954:
2953:
2945:
2936:
2935:
2927:
2921:
2920:
2903:Jocano, F. Landa
2899:
2882:
2881:
2871:
2862:
2856:
2855:
2845:
2836:
2830:
2829:
2827:
2825:
2806:
2800:
2799:
2797:
2795:
2790:on June 15, 2018
2786:. Archived from
2775:
2769:
2768:
2760:
2754:
2753:
2745:
2739:
2738:
2707:
2701:
2700:
2683:Jocano, F. Landa
2679:
2673:
2672:
2651:
2645:
2644:
2636:
2630:
2629:
2627:
2625:
2610:
2604:
2603:
2585:
2579:
2578:
2571:
2565:
2564:
2546:
2540:
2539:
2521:
2515:
2514:
2512:
2510:
2495:
2486:
2485:
2477:
2468:
2467:
2465:
2463:
2448:
2437:
2436:
2419:
2410:
2409:
2401:
2395:
2394:
2386:
2380:
2377:
2371:
2370:
2368:
2366:
2352:
2346:
2345:
2327:
2318:
2317:
2299:
2293:
2292:
2290:
2288:
2273:
2262:
2261:
2259:
2257:
2242:
2236:
2235:
2215:
2204:
2203:
2188:
2177:
2176:
2161:
2148:
2147:
2145:
2143:
2128:
2122:
2121:
2113:
2098:
2097:
2076:
2055:
2054:
2036:
2030:
2029:
2022:Yuson, Alfred A.
2017:
2011:
2010:
1989:
1930:
1929:
1909:
1888:
1887:
1879:
1701:Jocano furthers:
1512:Funerary customs
1056:punong katolanan
524:Tagalog pantheon
348:folk Catholicism
299:
292:
285:
271:
270:
269:
113:Mythical animals
34:
21:
2990:
2989:
2985:
2984:
2983:
2981:
2980:
2979:
2960:
2959:
2958:
2957:
2947:
2946:
2939:
2929:
2928:
2924:
2917:
2901:
2900:
2885:
2869:
2864:
2863:
2859:
2843:
2838:
2837:
2833:
2823:
2821:
2808:
2807:
2803:
2793:
2791:
2777:
2776:
2772:
2762:
2761:
2757:
2747:
2746:
2742:
2721:(10): 975–977.
2709:
2708:
2704:
2697:
2681:
2680:
2676:
2669:
2653:
2652:
2648:
2638:
2637:
2633:
2623:
2621:
2612:
2611:
2607:
2600:
2587:
2586:
2582:
2573:
2572:
2568:
2561:
2548:
2547:
2543:
2536:
2523:
2522:
2518:
2508:
2506:
2497:
2496:
2489:
2479:
2478:
2471:
2461:
2459:
2450:
2449:
2440:
2434:
2421:
2420:
2413:
2403:
2402:
2398:
2388:
2387:
2383:
2378:
2374:
2364:
2362:
2354:
2353:
2349:
2342:
2329:
2328:
2321:
2314:
2301:
2300:
2296:
2286:
2284:
2275:
2274:
2265:
2255:
2253:
2244:
2243:
2239:
2232:
2217:
2216:
2207:
2190:
2189:
2180:
2163:
2162:
2151:
2141:
2139:
2130:
2129:
2125:
2115:
2114:
2101:
2094:
2080:Osborne, Milton
2078:
2077:
2058:
2051:
2038:
2037:
2033:
2019:
2018:
2014:
2007:
1991:
1990:
1933:
1911:
1910:
1891:
1881:
1880:
1871:
1866:
1833:F. Landa Jocano
1829:(Folkloristics)
1823:(Folkloristics)
1817:(Folkloristics)
1811:(Folkloristics)
1809:Damiana Eugenio
1805:(Folkloristics)
1799:(Folkloristics)
1793:
1749:
1648:
1642:
1587:
1538:Mulanay, Quezon
1514:
1488:
1337:
1305:While the name
1288:
1254:
1182:
1176:
1118:
1090:
1082:Main articles:
1080:
1044:(also known as
990:
984:
957:
768:
592:
586:
570:halaman at puno
526:
496:beliefs of the
486:Visayan regions
406:
360:
303:
267:
265:
260:
259:
240:Tagalog beliefs
235:
225:
224:
210:
202:
201:
197:Bernardo Carpio
187:
186:Mythical heroes
179:
178:
114:
106:
105:
51:
50:Mythical beings
23:
22:
15:
12:
11:
5:
2988:
2986:
2978:
2977:
2972:
2962:
2961:
2956:
2955:
2937:
2922:
2915:
2883:
2857:
2831:
2801:
2770:
2755:
2740:
2727:10.1086/274069
2702:
2695:
2674:
2667:
2646:
2631:
2605:
2598:
2580:
2566:
2559:
2541:
2534:
2516:
2487:
2469:
2438:
2432:
2411:
2396:
2381:
2372:
2347:
2340:
2319:
2312:
2294:
2263:
2237:
2230:
2205:
2178:
2171:(in Spanish).
2149:
2123:
2099:
2092:
2056:
2049:
2031:
2012:
2005:
1931:
1889:
1868:
1867:
1865:
1862:
1861:
1860:
1854:
1848:
1842:
1836:
1835:(Anthropology)
1830:
1824:
1818:
1812:
1806:
1800:
1792:
1789:
1748:
1745:
1644:Main article:
1641:
1638:
1626:Avalokitesvara
1586:
1583:
1513:
1510:
1487:
1484:
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2050:9789719429203
2046:
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2016:
2013:
2008:
2006:971-550-135-4
2002:
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1634:Tondo, Manila
1631:
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1611:
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1461:kaluwalhatian
1458:
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1221:Laguna de Bay
1219:
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1207:
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1202:
1199:
1195:
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1159:Kaluwalhatian
1156:
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1139:
1135:
1131:
1127:
1126:tigmamanukans
1123:
1115:
1113:
1111:
1110:
1105:
1104:Init at Lamig
1101:
1100:
1095:
1089:
1085:
1078:Folk medicine
1077:
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1072:Pedro Chirino
1069:
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1057:
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795:
794:Kaluwalhatian
790:
788:
787:The Soul Book
784:
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659:Kaluwalhatian
655:
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643:
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635:
631:
627:
621:
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610:(Malyari) or
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583:
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538:Kaluwalhatian
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495:
491:
487:
483:
479:
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472:Tagalogs and
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101:Nuno sa punso
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27:
19:
2949:
2931:
2925:
2906:
2877:
2873:
2860:
2851:
2847:
2834:
2822:. Retrieved
2818:the original
2813:
2804:
2792:. Retrieved
2788:the original
2784:Van Winkle's
2783:
2773:
2764:
2758:
2749:
2743:
2718:
2714:
2705:
2686:
2677:
2658:
2655:Tan, Michael
2649:
2640:
2634:
2622:. Retrieved
2618:
2608:
2589:
2583:
2569:
2550:
2544:
2525:
2519:
2507:. Retrieved
2503:
2481:
2460:. Retrieved
2456:
2423:
2405:
2399:
2390:
2384:
2375:
2363:. Retrieved
2359:
2350:
2331:
2303:
2297:
2285:. Retrieved
2281:
2254:. Retrieved
2250:
2240:
2220:
2199:
2173:Pila, Laguna
2168:
2140:. Retrieved
2136:
2126:
2117:
2083:
2040:
2034:
2025:
2015:
1996:
1917:
1883:
1851:Juan Flavier
1784:
1783:
1779:
1774:
1773:
1767:
1765:
1759:
1758:
1754:
1750:
1739:
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1712:
1705:
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1670:
1665:
1661:
1655:
1654:
1649:
1602:
1591:
1588:
1569:
1566:
1561:
1557:
1553:
1549:
1541:
1533:
1530:Pila, Laguna
1525:
1519:
1515:
1505:
1499:
1495:
1493:
1489:
1479:
1475:
1471:
1467:
1465:
1460:
1456:
1452:
1448:
1444:
1440:
1436:
1432:
1428:
1424:
1420:
1415:
1411:
1407:
1403:
1399:
1395:
1391:
1390:sprang. The
1387:
1383:
1381:
1372:
1368:
1364:
1360:
1356:
1352:
1348:
1344:
1340:
1338:
1328:
1322:
1316:
1310:
1307:tigmamanukan
1306:
1304:
1300:
1295:
1292:
1289:
1286:Tigmamanukan
1275:
1269:
1265:
1252:(omen birds)
1250:Tigmamanukan
1249:
1233:Mount Arayat
1198:tigmamanukan
1193:
1189:
1183:
1174:Sacred sites
1166:
1163:
1158:
1154:
1150:
1142:balete trees
1119:
1107:
1103:
1097:
1091:
1063:
1055:
1049:
1045:
1041:
1037:
1029:
1025:
1021:
1017:
1013:
1009:
1005:
1001:
997:
993:
991:
979:
972:
968:
966:
961:
958:
940:
934:
928:
922:
918:
912:
906:
900:
894:
888:
882:
876:
870:
864:
857:
851:
845:
839:
833:
827:
821:
814:
808:
801:
797:
793:
791:
786:
782:
776:
772:
769:
759:
755:
753:
747:
746:
742:
736:
732:
728:
724:
720:
716:
712:
708:
702:
658:
656:
651:
645:
637:
633:
629:
625:
623:
618:
617:
611:
607:
603:
599:
595:
593:
578:lamang dagat
577:
573:
569:
565:
561:
557:
553:
545:
541:
537:
533:
527:
502:Bicol Region
481:
477:
474:Kapampangans
467:
461:
460:
454:
450:
448:
442:
438:
437:
431:
425:
423:
418:
414:
409:
407:
401:
376:
370:
369:
361:
333:
328:
320:
315:
314:
310:
308:
239:
169:Tigmamanukan
26:
2854:(1): 13–22.
1857:Michael Tan
1227:Pasig River
1134:psychopomps
1046:punong datu
907:Uwinan Sana
883:Manananggal
858:Lakan Bakod
815:Aman Sinaya
809:Aman Ikabli
756:pag-a-anito
574:lamang lupa
568:(animals),
91:Mangkukulam
86:Manananggal
81:Mambabarang
2964:Categories
2814:Round Dice
1926:B007FR4S8G
1864:References
1803:Grace Odal
1797:Grace Nono
1457:Kalangitan
1130:crocodiles
998:katalonann
924:katalonans
889:Mankukutod
773:pag-aanito
652:bhattaraka
506:Marinduque
498:Madjapahit
455:pag-aanito
402:Pag-aanito
329:relaciones
327:accounts (
325:epistolary
76:Juan Tamad
2735:222323556
1630:Lokesvara
1622:Mahayanic
1618:tribhanga
1501:bangungot
1315:, family
1274:, family
1034:barangays
1030:katolanon
1026:Katolanon
1022:katolanon
994:katalonan
988:Katalonan
980:Katalonan
955:Cosmology
949:tikbalang
852:Lakambini
687:Dumakulem
566:mga hayop
358:Cosmology
164:Tikbalang
144:Sarimanok
61:Berbalang
2905:(2001).
2880:: 21–45.
2794:June 17,
2685:(1973).
2657:(2008).
2167:(1613).
2082:(2004).
2024:(eds.).
1995:(1994).
1733:Relación
1696:process.
1506:kakambal
1496:kakambal
1416:kaluluwa
1412:kaluluwa
1404:Kasamaan
1400:Kasanaan
1384:kaluluwa
1365:Kasanaan
1361:kaluluwa
1357:kaluluwa
1353:kakambal
1349:kakambal
1345:kakambal
1341:kakambal
1318:Irenidae
1277:Irenidae
1155:Kasamaan
915:Makiling
871:Lakapati
861:fences."
802:Kasamaan
737:Kasamaan
733:Kasamaan
717:Kasanaan
713:Kasanaan
709:Kasamaan
671:Lakapati
667:Dimangan
647:bhattara
642:Sanskrit
638:Bachtala
608:Molaiari
604:maycapal
600:maylicha
562:kakambal
554:kaluluwa
550:Makiling
542:Kasamaan
518:Mindanao
494:Buddhist
364:Tagalogs
340:Hinduism
209:Subjects
119:Bakunawa
1761:exists.
1593:maginoo
1562:larauan
1377:Bathala
1194:dambana
1180:Dambana
1146:bamboos
1138:coconut
1102:and of
1060:Tagalog
1051:sandugo
1004:if the
969:Balatik
901:Silagan
895:Meylupa
834:Bighari
691:Apolaki
630:Badhala
626:Bathala
596:Bathala
590:Bathala
510:Mindoro
444:things.
441:"anito"
419:larauan
387:Bathala
321:animism
316:Anitism
192:Ama-ron
174:Tiyanak
159:Siyokoy
134:Limokon
2913:
2824:May 5,
2733:
2693:
2665:
2624:May 2,
2596:
2557:
2532:
2509:May 2,
2462:May 2,
2430:
2365:May 2,
2338:
2310:
2287:May 2,
2256:May 2,
2228:
2142:May 2,
2090:
2047:
2003:
1924:
1667:notes:
1651:notes:
1606:Buddha
1579:Manila
1554:anitos
1522:Cavite
1486:Dreams
1373:buwaya
1157:, and
1064:katalo
1020:, the
996:. The
945:aswang
936:lakans
822:Amihan
699:Hangin
695:Kidlat
675:Mayari
663:heaven
634:Batala
612:Dioata
546:anitos
534:anitos
530:Amihan
508:, and
482:diwata
391:Mayari
154:Sirena
149:Sigbin
139:Manaul
71:Duende
66:Diwata
56:Aswang
2870:(PDF)
2844:(PDF)
2731:S2CID
1614:Nepal
1558:Likha
1550:likha
1542:likha
1534:Likha
1526:likha
1335:Souls
1312:Irena
1296:labay
1271:Irena
1190:anito
1167:never
1109:Pasma
1084:Pasma
1068:Anito
1062:word
1042:lakan
1038:datus
973:Orion
930:datus
877:Linga
828:Bibit
818:hook"
800:, or
778:anito
731:(and
683:Hanan
644:word
514:Islam
490:Hindu
478:anito
470:Luzon
415:anito
410:anito
352:Islam
338:from
255:Anito
129:Kapre
2911:ISBN
2826:2018
2796:2018
2691:ISBN
2663:ISBN
2626:2022
2594:ISBN
2555:ISBN
2530:ISBN
2511:2022
2464:2022
2428:ISBN
2367:2022
2336:ISBN
2308:ISBN
2289:2022
2258:2022
2226:ISBN
2144:2022
2088:ISBN
2045:ISBN
2001:ISBN
1922:ASIN
1725:Fray
1610:Siam
1568:The
1408:Maca
1396:Maca
1369:Maca
1260:The
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