The deities of Philippine mythology are the gods and goddesses (natively called anito in the north and

diwata in the central and south) worshiped by Filipinos before

the Christianization of the natives. These deities form part of Anitism, commonly referred in the West as Philippine mythology, which was the dominant religion in
the archipelago for more than a millennium prior to colonization. These deities and their stories have similar elements and characteristics when compared to other
mythologies, especially in Asia and Oceania. As the majority of pre-colonial societies in the Philippines prior to Spanish colonization viewed everything in balance,
many gods and goddesses of these societies were depicted to possess both female and male personifications or the personifications of an opposite gender, in line
with the same gender balance personifications in many indigenous mythologies in Southeast Asia and Oceania. This "no official gender" characteristic of deities in
Anitism is backed by the indigenous words for them, as both anito and diwata connoted neutral terms, neither masculine nor feminine - the very reason why some
deities have a variety of male, female, or boundary forms. These "shared beliefs" in balancing gender personifications upholds the theory that some Southeast
Asians migrated towards other islands and later towards Oceania, bringing with them portions of their culture.

Name God(dess) of ... Generation

Sometimes referred as Abba, he is the supreme god of being; creator of man and earth and addressed sometimes as
Bathalang Maykapal. He dwells in Kaluwalhatian together with the lesser gods and goddesses. Aside from the lesser
gods and goddesses, he sent his anitos (ancestral spirits of mankind) in order to assist the daily lives of every human.
The term anito can also be used for gods and goddesses, as ancestors can be "deified" (turn to deities). He provided
everything mankind needed, to a point where he spoiled them too much, hence, the Tagalog philosophy of bahala
na (what comes will come, let it be). However, despite his intense kindness and love for mankind, he has also the
capability to punish mankind through famine, diseases, and "natural" calamities. When he went into a deep slumber,
he let Apolaki (his grandson who would later be known as his son) and Mayari (his daughter) rule in his place. This
action led to the pre-colonial Tagalog notion that the younger generations also have the capability to become leaders.
Many datus (community leaders) during the pre-colonial era were young men and women. In some accounts during
the Spanish occupation, Bathala was not in deep slumber, but 'died' instead. This source is believed to have been
crafted by Spanish friars so that Tagalogs at the time would stop believing in Bathala and would instead embrace the
Christian God who the friars branded as 'undying', and therefore 'more powerful'. When most of the natives were
converted to Christianity during the Spanish era, Bathala was referred interchangeably by many as the Christian God,
Bathala First[A]
as the natives would not let his name be forgotten despite threats from the Spanish colonialists and friars.
Researchers have suggested that Bathala's name is Hindu in origin as it comes from the Sanskrit word, bhattara,
meaning noble lord. In Tagalog polytheism, the tigmamanukan omens (which can be a bird, lizard, or snake) were
Bathala's emblems. In some accounts, Bathala chose the tigmamanukan creatures, especially the bird, as his
messengers as they look like the bird form of his friend, Amihan, one of the five primordial deities. A tigmamanukan
omen bird was used by Bathala to split the bamboo that would let out the first man, Malakas, and woman, Maganda.
The tigmamanukan omens were also used by Bathala to warn mankind if they should continue or discontinue their
journey. If a traveler sees a tigmamanukan omen, and it passes from right to left, then it symbolizes a labay (Bathala's
approval to proceed with the journey). If the tigmamanukan omen passes from left to right, the traveller should not
proceed, or else he or she will never return. According to Tagalog elders, the tigmamanukan omen birds had blue
strikes on their feathers and live in the mythical Mount Batala (a mountain dedicated to Bathala). According to
research, the most probable bird species qualified as a tigmamanukan omen bird, as described by elders, is the fairy
bluebird from the genus Irena.[5] Other children of Bathala include Hanan, Tala, Hangin, Kidlat, Tag-ani, Liwayway, and
Bighari.[6]
Originally worshiped as the god of hunters who provided good game to his followers. He gave titles to people who
proved their prowess in hunting. In later stories, he has become associated as the husky, ill-tempered god of the sea,
replacing Aman Sinaya as god of the sea after Aman Sinaya chose to dwell deep within ocean depths. He was never
married after his love was spurned by a beautiful mortal maiden, Maganda, the first woman who was the partner of
Malakas, the first man. Both came out from a bamboo that was pecked by Bathala's sacred bird, the tigmamanukan
Amanikable bird according to traditional Tagalog tales. In frustration, he swore vengeance against the humans by sending turbulent First[B]
waves and horrible tempests in order to wreck boats and to drown men. Despite this, he is also wise and will help men
if they earn his praise. This notion is in line with the dogma that Tagalog deities who are welcome in Kaluwalhatian are
all kind. Amanikable has a cordial relationship with Haik, the sea god who brings peace to the sea, which is the
opposite of Amanikable's sea prowess. In Tagalog polytheism, hunting weapons such as arrows and spears were
Amanikable's emblems.[7]
Also known as Idianale or Idianali, she is the goddess of labor and good deeds. In some accounts, as pre-colonial
Tagalog deities had fluid genders, she was also known as a female deity of animal husbandry, and a male deity of
agriculture. She is also regarded as a deity of craftsmanship. Natives used to call for her guidance in order to make
their works successful. If a person does not call her name, the work being conducted may not be finished in time, not
Idiyanale First[C][D]
finished properly, or not finished at all. She is friends with the mischievous Bibit and medicine deity Lingga. She
married Dimangan and had two offspring, namely, Dumakulem and Anitun Tabu. Her nature of needing to be
considered was passed down to Anitun Tabu, while her nature of hard work was passed down to Dumakulem. In
Tagalog polytheism, the water buffalo was Idiyanale's emblem.[3]
Also known as Dumangan, he is the sky god of good harvest. People offer him words of praise and respect to have a
bountiful harvest and for the crops to yield better quality grains. In old tradition, singing songs for Dimangan is
conducted to appease the god while harvesting the bounties he blessed on men. The harvest song tradition is also
prevalent in many ethnic groups throughout the Philippines. Dimangan has the capability to enhance the harvests of
men with a wave of his hand. Because of this, he is praised together with Ikapati, who taught agriculture to mankind.
Dimangan He was married to Idiyanale and had two offspring, namely Dumakulem and Anitun Tabu. His nature of needing First
appeasement was passed down to Anitun Tabu, while his nature of giving aid to people was passed down to
Dumakulem. In Sambal mythology, Dimangan had three brothers with equal strength as him, namely, Kalasakas, who
hastened the ripening of rice stalks, Kalasokus, who was responsible for turning the grains from green to yellow, and
Damulag, who protected the flowers of the rice plants from destructive hurricanes. In Tagalog polytheism, a basket of
bounties was Dimangan's emblem.[7]
Lakapati is identified as the most important fertility deity in the Tagalog pantheon, and is highly regarded as the
pantheon's most important feminine figure. Some records state that for a time, Lakapati, a hermaphrodite or intersex,
Lakapati was the spouse of Bathala during a time after the cosmic creation, making Lakapati the queen of the celestial abode First[E]
and court, Kaluwalhatian. Her relationship with the supreme god, Bathala, was symbolic for the ancient Tagalogs as it
referred to marriage as a mutual bond between two parties regardless of gender, which was a common and
 acceptable practice at the time. A record entry from 1613 noted that during sacrifices made in a new field, farmers
would hold up a child and say, "Lakapati, pakanin mo yaring alipin mo; huwag mong gutumin (Lakapati, feed this thy
slave; let him not hunger)". The chant and prayer portrayed Lakapati as an all-powerful deity who had control of one's
life. Her prowess on fertility covers not only human and divine fertility, but also the fertility of all other things such as
wildlife, crops, trees, and plants, which led to her association with Ikapati, goddess of cultivated land. Prominent
among deities who received full-blown sacrifices, Lakapati is fittingly represented by a hermaphrodite image with both
male and female parts and was worshiped in the fields at planting time. Her bodily expression is notably feminine. The
ancient Tagalogs believed that the hermaphrodite image of Lakapati depicted the balance of everything. During early
Spanish rule, Lakapati was depicted as the Holy Spirit, as the people continued to revere her despite Spanish threats.
Modern interpretations have stated that Lakapati was transgender, although in a historical context, Lakapati was
known as a hermaphrodite or intersex.[8] In Tagalog polytheism, the hermaphrodite idol was Lakapati's emblem.[3][9][8]
Ikapati was the goddess of cultivated land and is believed to be another form of Lakapati. She was the most
understanding and kind among the deities, along with Bathala, Lakapati, and Mapulon. Her gift to man was agriculture,
thus she is also associated as an agriculture deity. As the benevolent giver of food and prosperity, she was respected
Ikapati First[E]
and loved by the people. From her came fertility of fields and health of flocks and herds. Ikapati married Mapulon, god
of seasons, after Mapulon courted her tirelessly. They had a daughter named Anagolay, who aided mankind when
they have lost something or someone. In Tagalog polytheism, the rice stalk and its grains were Ikapati's emblems.[3][9][8]
The god of seasons. He is also sometimes associated as a deity of good health and medicine. Mapulon is known as
one of the kindest deities to the Tagalogs. He gave good seasons and health to mankind, and whenever a person is ill,
medicinal herbs grow due to his prowess of commanding the seasons, providing men with something to heal
themselves with. He fell in love with Ikapati due to Ikapati's kindness and understanding towards the people despite
Mapulon the mistakes made by mankind. Oral stories state that at first, Ikapati was not interested with Mapulon, but eventually, First
Ikapati fell in love with him due to his tireless actions of love and they got married. Their story exemplifies why pre-
colonial Tagalog men would court the person they love tirelessly for years, sometimes up to a decade, awaiting their
loved one to fall in love with them as well through sheer determination. He had a daughter named Anagolay. In
Tagalog polytheism, prized indigenous medicinal herbs were Mapulon's emblems.[7]
The goddess of the moon, war, revolution, and right to equal rule. She is also associated with healing and lunar
emotions. She is one of the three daughters of Bathala by a mortal woman. She was the most charming of all the
goddesses, until one of her eyes were taken off by Apolaki in a battle. She has no hatred towards Apolaki, however, as
the god did everything he could to make amends, though Mayari's eye was never healed. She had two sisters, Tala
Mayari Second[F][G]
and Hanan, who she has very good ties with. In some stories, she became the ruler of the earth every night when her
father Bathala was in a deep slumber, in contrast, Apolaki rules every day when Bathala was in deep slumber. Mayari
is also known for defending against the serpent-dragon, Sawa, everytime the monster tries to consume the moon. In
contrast, Apolaki defends the sun. In Tagalog polytheism, the moon was Mayari's emblem.[10]
The goddess of the stars; sister of Mayari and Hanan and one of the three daughters of Bathala by a mortal woman.
People looked up to her for direction during nighttime. Her light at night is said to guide men to safety, along with the
extended aura of Anagolay. She is known to have supported the creation of the Tagalog constellations, where majority
of names have been forgotten due to the influx of Western names and depictions on constellations. Tala used divine
Tala light spheres or orbs to ferry men to safety at night, however, when the Spaniards came, they demonized the light orbs Second[H]
and falsely called it santelmos. The natives eventually regarded the santelmos as deadly beings that kill humans or get
humans to lose their way. This 15th–₤⅝16th century misinformation campaign along with torture and slavery
committed by the Spanish caused many Tagalogs to convert to Roman Catholicism. In Tagalog animism, the stars
were Tala's emblems.[10]
The goddess of morning; 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 specially 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
Hanan Second
birth of a child, the womanhood or manhood of a child, the death of a person, entrance of the planting season,
beginning of the harvest season, and start of a new annual cycle. These prayers are only conducted at the break of
dawn. In Tagalog animism, the morning dew, the rooster, and the dawning sun were Hanan's emblems.[10]
The strong, agile guardian of mountains and the son of Idiyanale and Dimangan. He also known as a sky god. He aids
people who get lost in the mountains. He hates people who destroys the mountain's forests and wildlife, however, he
never intentionally strays people in mountains as he is a kind god, but he does not help those who destroy the
mountains and excessively hunt wildlife. It is said that he creates mountains to shield the people from the terrible
Dumakulem storms caused by his sister, Anitun Tabu. Because of this, sometimes earthquakes occur, signaling the creation of Second
mountains. He is always in good terms with his sister as both love the good side of men. Dumakulem is known to be
very close with the god of grasslands and forests, Uwinan Sana. Despite reservations, Uwinan Sana attended
Dumakulem's wedding with Anagolay, who Dumakulem courted for years. In Tagalog polytheism, the mountain was
Dumakulem's emblem.[7]
The fickle-minded goddess of wind and rain. Every time it rains lightly (ambon), it is said that the happy Anitun Tabu is
nearby. If a storm is present, the angry Anitun Tabu is nearby. Due to the association of the ambon as a presence of
the happy Anitun Tabu, the event eventually became a good time for marriages, until eventually, the better time for
marriage was changed to sunny showers. This belief on marriage every sunny shower has been diverted in the
Spanish era as a marriage between supernatural beings, and thus, ceased to be practiced by the common Tagalog
due to demonic campaigns committed by the Spanish friars and colonialists against indigenous religions. In later
stories, Anitun Tabu was also known to be a mediator between warring supernatural beings, as she was associated
Anitun Tabu with sunny showers, a traditional sacred peace pact for supernatural beings. She was the daughter of Idiyanale and Second
Dimangan and the sister of Dumakulem. To the neighboring pre-colonial Sambal people in west Luzon, Anitun Tabu
(or Aniton Tauo to them) is male, conflicting with the beliefs of pre-colonial Tagalogs. According to Sambal mythology,
Aniton Tauo was the most revered deity for the Sambals, however, he eventually became full of himself, leading to
Malayari (male Zambal counterpart of Mayari) to punish and oust him from supremacy. Afterwards, he became one of
the deities that assisted Malayari in his tasks. The pinipig (pounded young rice grains) is offered to the Tagalog Anitun
Tabu. The ritual offering to her is called mamiarag. In Tagalog polytheism, the sunny shower was Anitun Tabu's
emblem.[7]
Anagolay The goddess of lost things and the only offspring of Ikapati and Mapulon. Pre-Hispanized Tagalogs sought Anagolay's Second
 guidance whenever something or someone is lost. It is said that Anagolay's aura is present in the very fabric of
everything, the very reason why she can find things and persons that are lost, even the whereabouts of the hermit
crow god, Meylupa. However, she had both traits of her parents, just and fairness. Due to this, she has never used her
power to take advantage of anyone. She was secretly in love with Dumakulem prior to their marriage. Anitun Tabu,
sister of Dumakulem, offered her aid in pursuing Dumakulem as the rain goddess approved of Anagolay. However,
Anagolay humbly rejected the offer as she does not honor forced love. Later on, Dumakulem fell in love with
Anagolay's care for mankind and courted her for years until they got married. In Tagalog polytheism, a hole of light
was Anagolay's emblem.[7]
The god of sun, wisdom and strategy and the chief patron of warriors. He is also sometimes called as Araw (literally
means sun).[11]Spanish accounts say he was "ill-tempered", however, the Spanish used the image of the Greek god of
war, Ares. In actual pre-colonial mythologies, Apolaki was a peaceful god who would fight for what he thought was
right and if he was wrong in the end, he would do his best to fix his wrong. This trait was exhibited during his battle
with Mayari, where he apologized, after he put out one of Mayari's eyes, and agreed to Mayari's proposal for equal
rights in ruling the earth. He was the son of Anagolay and Dumakulem. The neighboring pre-colonial Kapampangan
people in central Luzon regarded Apolaki not a god of the sun as they already had one, but a goddess of the moon,
Third (or
Apolaki conflicting with the pre-colonial Tagalog beliefs. The northern Tagalogs and the Kapampangans believed that female
Second)[I]
water beings (modernly referred as sirena or mermaids) worshiped Apolaki.[12] During the Spanish occupation, reports
surfaced where Apolaki came down from Kaluwalhatian and scolded some Tagalog folks for "welcoming men with
white teeth". The reports were passed on by the townsfolk to the parish priest, thus documenting the said event.
During pre-colonial Tagalog times, having black-pigmented teeth was the aesthetics, while having white teeth was
seen as disgusting and unbearable. Apolaki is also known for defending against the serpent-dragon, Sawa, everytime
the monster tries to consume the sun. In contrast, Mayari defends the moon. In Tagalog polytheism, the sun was
Apolaki's emblem.[10]
The goddess of love, conception and childbirth and the protector of lovers. She was in good relations with Lakapati,
who presided over the fertility of mankind, the second stage to be determined after love and before conception.
Sacrifices were offered to her so that conception is assured. She was the daughter of Anagolay and Dumakulem and
youngest of all the deities. Spanish accounts imaged her like the Greek goddess of love, Aphrodite, but in actual pre-
Diyan
colonial mythologies, she was of more motherly nature and had a high standard in family values. She is wise and has Third
Masalanta
waged battles against evil spirits to protect the family from breaking apart. Her mortal enemy is Manisilat, the breaker
of families. She viewed the family as a web of interlaced families and communities, which is exhibited in the Tagalog
tradition of extended families. In Tagalog animism, the actual human heart and the child were Diyan Masalanta's
emblems.
Other definitions
 A^ In some sources, Bathala is the father of Apolaki, aside from Mayari and Tala hence excluding Hanan. [13]
 B^ In some sources, Amanikable is referred as a sea deity of the Manobo tribe.[14]
 C^ In some sources, Idiyanale is identified as the goddess of agriculture. [14]
 D^ In some sources, aside from being a goddess of agriculture, Idiyanale is also identified as the goddess of animal husbandry.
 E^ In some sources, Lakapati is identified as a hermaphrodite.
 F^ In some creation myths, Mayari is the sister of Apolaki. [15]
 G^ In some sources, Mayari is identified as a one-eyed goddess.[13]
 H^ In some creation myths, Tala is the sister of Mayari and Apolaki and the daughter of Bathala. [13]
 I^ In some creation myths, Apolaki is the brother of Mayari and the son of Bathala. [15]
The list includes the god/goddess-like, residents of Kasamaan (Ancient Tagalog counterpart of Hell), which is known as a 'village of grief and
afflication'. They were the evil entities all opposed to Bathala and the rest of his deities. Kasamaan, also known as Kasanaan, is also the place where
the spirits of evil humans are sent. In contrast, the spirits of good humans are sent to Maca. But whether a person died evil or good, he or she is still
given the pabaon ritual, where the dead is given gifts that he or she may use in his or her journey to Maca or Kasamaan.[16]
Name Definition
The guardian of Kasamaan and the keeper of all souls therein. He was depicted by the Spanish as the counterpart of
Christianity's Satan. His real name has been lost in time. It is said that he came forth from nothing due to the evils of men, a story that
symbolized the need of men to stay away from vices to not wake up the essence of Sitan. However, Sitan is not purely evil as he had
aided mankind before, away from total annihilation, as he knows that a world without mankind is a world without his existence, and
therefore, the destruction of Kasamaan, one of the dwellings of Tagalog anitos (ancestral spirits). He had four agents whose task was
to lead man to sin and destruction, but also to aid those who are worthy of Sitan's help. In a 1589 record, Sitan and Bathala is said to
Sitan have once waged a war with each other to determine who should rule the realms intended for ancestral souls. The war took a heavy
toll on both sides, and in the end, to avoid further damage on the fabric of the universe, they agreed that Sitan would rule Kasanaan
(underworld for evil souls), while Maca (underworld for good souls) will be jointly ruled by Sitan and Bathala, as Bathala already rules
over Kaluwalhatian (sky realms).[17] According to another research, Sitan's name may have been derived from Saitan or Shaitan, the
ruler of the Islamic underworld. This data concluded that during the Islamic era of the Tagalog domains, the original name of Sitan
was replaced by the Islamic name already, making it impossible to determine the true indigenous name of Sitan. In Tagalog animism,
the pitch dark was Sitan's emblem.[7]
She was the first agent of Sitan and was primarily blamed as the cause of diseases. Sometimes, she would change herself into a
human form, appearing as a false healer. If she wished to kill someone, she employed a sacred stick, veiled with the prowess of
Manggagaway diseases. She can also prolong one's death for weeks or months by binding a snake, with a personally-concocted potion inside it,
around the dying person's waist. She can be sent back to Kasamaan through the guidance of Bathala and the other gods of
Kaluwalhatian or through the order of Sitan. Manggagaway's emblem was her sacred stick.[18]
Also known as Mansisilat. The second agent of Sitan, she was tasked to destroy and break every happy and united family that she
could find. She does this by transforming herself into a beggar or healer going inside the house of couples. Once inside, she infuses
magic inside the home until the couples magically get agitated with the presence of one another, uwhich eventually leads to
Manisilat
separation. She was the mortal enemy of Diyan Masalanta, who prioritized the protection of the family and its extensions. She can be
sent back to Kasamaan through the guidance of Bathala and the other gods of Kaluwalhatian or through the order of Sitan.
Manisilat's emblem is a broken home.[7]
 The only male agent of Sitan, he was to emit fire at night and when there was bad weather, hence he is referred to as a fire god.
Fires caused during bad weather are associated with him or Kidlat, as Anitun Tabu only causes wind and rain, not fire from lightning.
The lightning god, Kidlat, a close friend of Mangkukulam, is noted for his fondness of the fire god. Like his fellow agents, he could
Mangkukulam change his form to that of a healer and then induce fire at his victim's house. If the fire were extinguished immediately, the victim
would eventually die. To extinguish the fire, prayers to Anitun Tabu is made so that it will rain and extinguish Mangkukulam's fire. His
name literally means witch. He can be sent back to Kasamaan through the guidance of Bathala and the other gods of Kaluwalhatian
or through the order of Sitan. Mangkukulam's emblem is the fire.[7]
The last agent of Sitan could change herself into any form she desired. She can kill or make people unconscious simply by greeting
them. She could also kill someone by simply raising her hand and could heal without any difficulty as she wished. Because of this,
frustrated men have consulted her to heal various diseases, however, she never lets her have the smaller part of the bargain.
Hukluban Although, she can also give healing to men without a huge exchange if she deems the person as worthy of Sitan's aid. She taught
some medicinal practices to mankind for no apparent reason. Her name literally means "crone" or "hag." She can also make things
happen by uttering sorcery. She can be sent back to Kasamaan through the guidance of Bathala and the other gods of Kaluwalhatian
or through the order of Sitan. Hukluban's emblem is a death-inducing vile.[19]
Other Tagalog deities[edit]
The list includes the gods and goddesses who don't have a unified pantheon within the Tagalog deities mentioned in Table #1. Many of following
deities live with mankind in the middle world, except for the children of Bathala.[6]
Name God(dess) of
The primordial deity of the ocean and protector of fishermen. The deity was one of the five original deities along with Bathala,
Amihan, and the two first deities met by Bathala. The deity sent tempests into the heavens, to which Bathala responded by
throwing boulders which would become the Tagalog people's islands. Amihan flew back and forth between them, making peace.
Later, these islands will be large enough for men to thrive when Bathala's tigmamanukan (sacred bird) would fly over them and
the sea. In later stores, the title of the deity of the sea was given to Haik, and later, Amanikable as well, however, the two gods
Aman Sinaya had different approaches in ruling the waters. Aman Sinaya rested beneath his realms afterwards and continue to safeguard men
at sea through his essence, which sometimes guide men through inner calls. People called upon the deity for a good harvest of
fish or other river or marine animals and plants. Fisherfolks also call Aman Sinaya when first wetting a net or fishhook. Some
accounts depict Aman Sinaya as a male deity, while some a female deity. There was no conflict in this gender fluidity in
precolonial times as a god and a goddess may be referred simply as anito. Aman Sinaya had a son named Sinaya. The deity's
emblems are the ocean, its pearls, and the conch.
A genderless deity who was the friend of both Bathala and Aman Sinaya. In some accounts, they are depicted as a bird, in others,
they are depicted as a god who can transform into a bird similar to the tigmamanukan. They were the god of the space between
the sea and the sky during the time that land and men were not yet created. When Bathala and Aman Sinaya waged a war,
Amihan Amihan intervened and forged a pact of peace between the two. Because of this, Amihan is regarded as the deity of peace.
Amihan continued to live at the space between the sea and the sky, even after the creation of land and humans and the
ascension of some deities to Kaluwalhatian. Amihan was offered a place in Kaluwalhatian but they rejected Bathala's offer calmly,
knowing that accepting the offer would stir negative sentiments from Aman Sinaya. Amihan's emblem is a small common bird.
The serpent god present in some creation myths. During the start of time, both Bathala and Ulilang Kaluluwa thought they were
the only beings in the world. One day, they encountered each other by accident, surprised in finding out that they were not the
Ulilang Kaluluwa
only beings in the world. Eventually, they learned that both of them wanted the world for themselves. In anger, Ulilang Kaluluwa
(Orphaned Spirit)
challenged Bathala over the title of ruler of everything. By the end of the battle, Ulilang Kaluluwa was killed by Bathala and then
burned into ashes. Ulilang Kaluluwa's emblem is the snake, which Bathala also uses as his emblem.[20]
The winged god present in some creation myths who loves to travel. Initially, Galang Kaluluwa thought that he was the only being
in the world, until he met Bathala, During that time, Bathala has already defeated Ulilang Kaluluwa. Unlike Ulilang Kaluluwa,
Galang Kaluluwa became good friends with Bathala, to the point that Bathala welcomed Galang Kaluluwa into his home on the
very first day they met. Unfortunetely, after many years of being together, Galang Kaluluwa died from a terrible disease even
Galang Kaluluwa Bathala did not manage to cure. Before his death, he told Bathala to burn his lifeless body on top of the ashes of Ulilang Kaluluwa,
(Wandering which was the only mass on top of the sea during that time. Bathala did just that, and from the ashes of Ulilang Kaluluwa and
Spirit) Galang Kaluluwa, the coconut tree grew, becoming the first vegetation made. The coconut tree's leaves reminded Bathala of his
friend, while the hard, unattractive trunk reminded him of his bitter enemy. When Bathala finally decided to create mankind from
the bamboo as land had already been made years before during Bathala's battle with Aman Sinaya, he used the coconut tree to
provide mankind's first home and the coconut as the first source of mankind's nutrients. Galang Kaluluwa's emblem is the
tigmamanukan bird, which Bathala also uses as his emblem.[20]
Sinaya is either the only child of Aman Sinaya, who he was named after, or is another form of Aman Sinaya. Sinaya is recorded in
oral traditions as an extraordinary inventor. Despite inventing many things, his most praised invention was the fish gear which
helped mankind catch more fish. Because of this, he is much revered by Tagalog fisherfolks and their families. The primary
Sinaya
reason for the Tagalog peopele's love of his fish gear invention was because the majority of pre-colonial Tagalogs were fisherfolks
or had lineage from fisherfolks. Sinaya is also regarded as a deity of craftsmanship. His emblem is the indigenous Tagalog fish
gear.
God of the sea who is called upon by seamen in a major ceremony dedicated to him, asking for fair weather and favorable winds.
He clears troubled waters so that men will have a safe voyage. Due to this, he sometimes have confrontations with Amanikable,
Haik
the purveyor of troubled waters. Haik, despite being a kind god, is not welcome in Kaluwalhatian because of his confrontations
with Amanikable. He has contacts with Aman Sinaya. His emblem is the undisturbed water.
The protector of the growing crops and the god of protections.[7] He was invoked to keep animals out of swiddens. Pre-Hispanic
images of him had gilded genitals "as long as a rice stalk". He was offered eels when fencing swiddens because natives believed
that fences he blessed were the strongest of all fences. In later accounts, pre-colonial Tagalogs offered him bounties and prayers
Lakambakod
as well in the construction of palisades and anything related to defence. His guidance is also sought to strengthen defense tools
such as charms (agimat or anting-anting). His association to the gilden genital depicted him as a deity of fertility and a deity
of gold. His emblems are the fence, the eel, and the gilded genital.
He is known as the "pure maiden" for his incomparable beauty, ironic that he is a male deity. He was originally known as the god
of "kapurihan" (purity) and is also the god of food, and festivity. He is also associated as youthful fit deity, thus, a god of youth.
Lakambini
Worshiped mainly by men, they pray to him to let them find a beautiful maiden to wed. Because of this, he has good relations with
the goddess of love, Diyan Masalanta. Strangely, he had the power to cure "throat ailments". During the Spanish occupation, the
 friars - through a series of manipulations in a bid to destroy the indigenous Tagalog religion - told the Tagalogs that Lakambini
was an "obscure" deity called "abogado dela garganta" (throat advocate) and was a god of gluttony as he wanted the Holy Spirit
(depicted at the time as Diyan Masalanta) for himself. These negative notions crafted by the Spanish against Lakambini are
historically incorrect and are regarded as mere Spanish fabrications. Tagalogs who continued to revere Lakambini were tortured
by the Spanish to completely convert into Christianity and demonize Lakambini. Lakambini has another form named Lakandayton,
the god of attachment.[21] Lakambini's traditional emblem is a strong, fit, and handsome youth.
A phallic and medicine god and the "partner" of the illness god, Bibit. Like Bibit, he used to cause illness if not recognized in daily
activities. Later stories tell that for some reason, he had a change of heart. He then became the god who was responsible for
Lingga
curing diseases, hence a deity of medicines. Despite his change of heart, his partnership with Bitbit remained. He is also regarded
as a minor fertility deity. His emblem is the male genital.
A phallic and illness god and the "partner" of the medicine god, Linga. Caused illness if not given recognition in the ordinary
course of daily activities. When Lingga shifted into a god of medicine, he continued to cause illness to people who do not
Bibit
recognize his existence in every day life. He has no definite emblem. He is also regarded as a minor fertility deity. His emblem is
the male genital.
The godly guardian of grasslands or forests and deity of all portals and borders.[22] He is acknowledged by the Tagalogs as
overlord of grasslands and forests whenever entering them, to avoid being regarded as trespassers. The Tagalogs asked
permission to Uwinan Sana by stating, "bari-bari apo" or "tabi-tabi po" followed by what the speaker wanted to do within the god's
realm. When Christianity was introduced by the Spanish, this tradition of acknowledging supernatural beings as owners of
Uwinan Sana grasslands and forests was inputted towards dwarf-like creatures called nuno and dwende. The Spanish manipulated the natives,
stating that these dwarf-like creatures were dangerous like Uwinan Sana. The Spanish eventually succeeded and Uwinan Sana's
role was replaced by Spanish culture-imported "dangerous dwarves". Uwinan Sana was said to be a good friend of Dumakulem,
god of the mountains, who he is very fond of. When Dumakulem was married to Anagolay, Uwinan Sana decided to never marry.
His emblem is varied, ranging from forests, grasslands, to wildlife such as deers, hawks, and eagles.
Posor Lupa God, protector, and personification of the earth's naval. Also called Pusod Lupa. His emblem is the human navel made of earth.[22]
The god and the protector of coconut palms, highly priced crops during pre-colonial times as it was the first vegetation made and
the first tree used by Bathala to aid mankind in building shelter and gaining food. Mankukutod's role as god of the coconut palms
was granted by Bathala, as he knew that Mangkukutod will safeguard the descendants of Galang Kaluluwa's essence and will
Mankukutod keep still the essence of Bathala's enemy. He is given an offering by Tubâ (palm wine) tappers before climbing a tree, lest they fall
from the trunk and hurt themselves. He is a good friend to the Idinayale and Ikapati. His emblems are the coconut palm, coconut
nut, tuba (undistilled coconut wine), and lambanog (distilled coconut wine). He is also sometimes associated as a descendant of
the essence of Galang Kaluluwa and Ulilang Kaluluwa, and grew from the very first coconut palm.
A crow god who is the master of the earth, between the underworld and Kaluwalhatin, excluding the waters. He is the most
powerful of the gods who reside in the middle world's earth realms, aside from Amihan, the only primordial deity who lives in the
Meylupa
middle world. After he chose to become a hermit, no one has been able to know the location of his true residence, aside from
Anagolay. Like Bathala, he also has birds that serve him but in the form of crows. His emblem is the crow (uwak).
The god of proper burial practices. His duty is 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 why the ancient Tagalogs usually wore vari-
Silagan colored tapis or barrel skirts. He also punished people who improperly bury loved ones. When the Spanish arrived and forcefully
converted the natives to Roman Catholicism, white and black clothes were imposed as the proper attires for burials and mourning,
a colonial move which mocked olden traditions. His emblem is a multi-colored cloth.
The goddess of fright and the sister of Silagan. She could be seen walking along dark trails and lonely paths without her head,
hands or feet, because her work was to frighten people to death, especially those who have committed crimes. Due to her bodily
Mananangal configurations, her name was also chosen as the name of a race of creatures with similar body configurations. When the Spanish
arrived, the term "mananangal" was used only to refer to similar bodily-strange beings, while the goddess Mananangal was
sidelined and almost forgotten. Her emblem is a distorted human figure.
The Spanish called Lakang Balingasay as the Tagalog's version of the "Western demon Beezlebub", pertaining to his affinities to
Lakang insects, thus, a god of insects. Although Lakang Balingasay is completely different from the Catholicism's Beezlebub. It was noted
Balingasay that the deity lived in poisonous trees that the Tagalogs called balingasay, which were named after the god. His emblems are the
balingasay tree and insects such as beetles, bees, and ants.[21]
The flower-loving daughter of Bathala and possibly Lakapati who was the goddess of the rainbow and known for her tardiness
(although her tardiness is not intentional). A story tells that she was cursed by her father to stay on earth forever because of her
Bighari failure to attend a family council in Kaluwalhatian on time again. It is her arch of multicolored flowers that we see in the sky and
call bahaghari ("Rainbow" in Tagalog). Due to her association with flowers, she is also known as a deity of flowers. Her emblems
are the rainbow and a multi-colored flower.[6]
Goddess and representation of dawn, daughter of Bathala. Hanan, goddess of the morning, is sometimes associated as
Liwayway's more known form. Very little is known about Liwayway, as her other personification, Hanan, is more worshiped during
Liwayway pre-colonial times. Her presence is important as she brings dawn to the land. Stories note that Liwayway is a shy goddess, often
choosing to be at the background, unless needed. She was noted for her strict obedience to Bathala. Her emblem is the breaking
dawn.[6]
A harvest deity and daughter of Bathala and possibly Lakapati. Very little is known about her as there are other agricultural deities
with larger followings in the Tagalog pantheon. She is known to have a close relationships with the other agriculture deities. Her
Tag-ani
presence aids in the successful harvest of the people. She was noted for her strict obedience to Bathala. Her emblem is the
sickle.[6]
God of lightning and son of Bathala and possibly Lakapati. As god of lightning, he played a role in the activities of Anitun Tabu
during storms. Surprisingly, he also played a role in the fire affairs of Mangkukulam as his lightning spurs fire. He has close ties
Kidlat
with the fire god Mangkukulam, despite their opposing obedience, as Mangkukulam is highly obedient to Sitan, while he is noted
for his strict obedience to his father, Bathala. His emblem is the lightning.[6]
God of the wind and son of Bathala and possibly Lakapati. He enjoys close ties with his brother Kidlat, joining his brother's
Hangin activities with Anitun Tabu. He also has good relations with the primordial deity Amihan, who serves as a mentor. He does not
have much of a following as Anitun Tabu, goddess of wind and rain, who is more worshiped in precolonial times. In Kapampangan
 mythology, he is known as Angin. The Tagalog Hangin was noted for his strict obedience to Bathala. His emblem is a small
common bird, similar to Amihan's emblem.[6]
Overall, everything in nature is considered as sacred in Tagalog mythology, 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).
Usually, these sites are areas where the 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 (not diwatas, as research has concluded[citation needed] that the term diwata
was used by the pre-colonial Visayans and Ibalons, not the pre-colonial Tagalogs) 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:
 Taal Lake
 Mount Cristobal - Sacred as a place for evil spirits, which should also be respected.
 Mount Banahaw - Sacred as a place for good spirits, notably the helpers of Bathala.
 Mount Makiling - Sacred as a place for good spirits, notably the anito, Maria Makiling.
 Southern Sierra Madre - Sacred as it is "near the sky", and thus near to Kaluwalhatian.
 Laguna de Bay - The largest lake in the Philippines, and the main lake of the Tagalog people.
 Pasig River - The pathway of the ancient Tagalogs from freshwater into sea.
 Mount Arayat - A mountain in northeast Pampanga, which is also sacred to the Kapampangan people.
 Marinduque - The mountains of Marinduque and the caves of Bathala.
 Several ancient ruins - Several ancient ruins are sacred to the Tagalog people such as the Limestone tombs of Kamhantik at Mulanay,
Quezon and the ruins at Santa Ana, Manila.
 Several cave sites
Ancient Bikolano deities[edit]
The list includes the deities of ancient Bikolanos living in Ibalon (present Bicol Region).
Name God(dess) of...
The Bicolano supreme deity who defeated Cagurangan and declared Asuang to be his inferior. He commanded light and fire. Depicted
as tall,muscular with silver hair, He once resided in Kamurayan or heavens but left to reside in Mt. Mayon, in his place he placed Bulan
in the heavens with the wind people. He is the symbol of the good (an mga marhay) ready to punish the bad (an mga maraot). When
Gugurang
the people saw fire (calayo) flowing out of the crater of Mayon, they would grow afraid. They would then offer a sacrifice (atang) to him
to appease his wrath. The Baliana, priestess, officiated in the ceremony. Always when they committed wrong, there would be loud
moaning of the earth followed by an eruption of fire and lava.[1] Ancient Bikolanos had a rite performed for him called Atang.[23][24]
He was Gugurang's equal until Gugurang proved he is superior to all. He tried to steal Gugurangs sacred fire but failed. He was also
from the heavens but descended to Mt. Malinao. Asuang is the father of Oryol was the most beautiful and powerful female in the land of
Ibalon before Magayon and her sisters came. Some say he is tall and muscular having long dark hair and is extremely attractive but
moonlight reveals his true form which is ugly and monstrous. Even though he is considered a dark and evil god and of all the beast, he
Asuang
is a fried of the boy Bulan (god of the moon) the two are worshiped side by side by the cross-dressing priests called "Baylan". It is said
that on the first time Asuang and Bulan met, the moonlight was heavily lit, causing to show Asuang's true form. Instead of being
horrified, the comely god Bulan did not waver. Bulan befriended Asuang, not because Asuang was monstrous, but just because he
wanted to. The two became extremely close afterwards.[23][24][1]
The masked goddess of the moonlight and the arch-enemy of Bakunawa and protector of Bulan. She is the goddess of moonlight and
Bulan's sister, confidant and protector. Her cult is composed primarily of women. She is strong and adamant as Bulan is weak and
submissive. She is depicted as a very lovely young woman. She and Bulan are the most pursued and fairest beings in the heavens.
Haliya
She wears a mask to hide her beauty. She was convinced by the wind people or Taong Lipod to go down to the waters of the earth to
bathe. She is worshiped by women, she is the symbol of strength in women. There is also a ritual dance, called haleo/haliya, and is
performed to be a counter-measure against Bakunawa, who wants to swallow her brother, Bulan.[25]
Fairest son of Dagat and Paros. He is comely and docile. Bulan obeyed his brother's will without question. He became the beautiful
moon when he was restored back to life by the powerful Gugurang and placed him in the "Kamurayan" or Heaven. The god of the pale
moon, he is depicted as a pubescent boy with uncommon comeliness that made savage beast and the vicious mermaids (Magindara)
tame. He was pursued by Magindang (the god of the sea) when he descended into the waters of Bicol. He is a close friend of Asuang.
Bulan
He has deep affection towards Magindang, but plays with him by running away so that Magindang would never catch him. The reason
for this is because he is shy to the man that he loves. If Magindang manages to catch Bulan, Haliya always comes to free him from
Magindang's grip. There is a story concerning Bulan and the takay flower, that the moon god saw a lovely maiden drown and made her
into the "takay" flower or the Bicolano water-hyacinth.[1]
The powerful god of the sea and ruler of all its creatures. Venerated by fishermen and sea voyagers. He gives bountiful catch and safe
passage to all who call to him. He is depicted as handsome, tall, and muscular with long flowing hair. He was tricked by Oryol who
Magindang commanded the Magindara (vicious mermaids) to kill the beautiful maiden Malinao. He has deep affection to the lunar god Bulan and
pursues him despite never catching him. Due to this, the Bicolanos reasoned that it is to why the waves rise to reach the moon when
seen from the distant horizon. Whenever he does catch up to Bulan, Haliya comes to rescue Bulan and free him immediately. [1]
The god of the forest and of hunting, protector of flora and fauna. Tall, muscular with brown skin and is said that he has a belt of vines.
Okot
He whistles to imitate the call of birds and human. He is prayed upon in times of hunting.[1]
A gigantic female sea serpent deity of the deep and the underworld who is often considered as the cause of eclipses. She saw Bulan
when he descended to swim with the magindara and had fallen in love with him. Unnoticed by the boy moon, she swore to eat the him
instead. She transformed into a huge eel-like dragon (some say dragon with gills with the mouth the size of a lake). As the devourer of
Bakunawa the sun and the moon, she became an adversary of Haliya as Bakunawa's main aim is to swallow Bulan, who Haliya swore to protect
for all of eternity. During eclipses (where bakunawa tries to swallow Bulan), the people would light torches to make notice to invoke
Bakunawa's rival Haliya. Haliya, is portrayed to always hear the people's voices in those times, and comes to always rescue Bulan
successfully.[26][1]
The primal Bicolano god representing the sky. Sovereign of all the flying creatures in the skies. The four children of Paros and Dagat
Languiton rebelled against him, albeit two of the siblings had doubt. Languiton ultimately won, striking the four deities with his prowess, ehich led
to the creation of the son, moon, stars, and earth. Of the four, only the moon, Bulan, was revived by Gugurang.[1]
Tubigan The god of water and the celestial ocean, ruled over all the swimming beast.[1]
The divine embodiment of the seas and ocean and daughter of Tubigan who took Paros the winds to be her husband and equal, they
Dagat ruled over the skies and the seas. Love is one thing stronger than the gods for it killed her and Paros, other belief that they have found
contentment and had simply slept, the sky and the sea. When she died/slept from the waters the god Magindang was born.[1]
The divine embodiment of the winds, ever changing, arrogant and polygamous until he was bested by Dagat,he fell in love with her and
changed his old ways, they ruled over all the skies and seas. He and Dagat had four powerful children (Daga,Adlao,Bulan and
Paros
Bituoon). When he died his energy gave birth to the Taong Lipod or the wind people and the trinity of the most powerful gods of Bicol
(Cagurangan,Gugurang,Asuang), and to lesser gods such as Onos and Batala[1]
Enormous as he is strong, his body is made of rocks. Arrogant that he had inherited most of his father's powers of the wind in addition
Daga to his strength. Daga persuaded his brothers to attack Languiton to steal his power but failed. He was struck down and his body
became the earth[1]
Noticeably happy and optimistic. Known as he golden man, he was reluctant of his brothers' plans but loved Daga too much to go
Adlao
against him. He became the sun after being struck by Languiton.
Lovely and bright and the only daughter of Paros and Dagat. She was made of silver. She was accidentally killed by Languiton thus
Bituoon
became the stars.
Former supreme to Gugurang and Asuang, until Gugurang proved to be far more powerful and superior. Cagurangan had control over
Cagurangan
the winds and all the flying beast.[1]
He is a lesser god, kind and helpful. Batala commands the "anito" or all ancestral spirits of men. He is invoked in times of need and
Batala
trouble. He comes in a form of a bird and is believed to be a middle aged man with a robust physic.[1]
God of storms, deluge and flood waters. He is muscular and tall with white tattoos all over his body. He sends storms to villages and
farmlands when people forget their "atang" (offerings or prayers). He is the guardian of Takay, a lesser god. Takay fell in love with
Onos
Kanaway, so Onos tried to separate the two. He shot Kanaway with his lightning but Kanaway only turned to stone. Angry, Onos
attacked Mount Asog with numerous lightning bolts, thus making it sink and turn into Lake Buhi.[1]
A demi-goddess in Bicolano myths, she is mentioned in the Ibalong Epic. Believed to be the daughter of the deity Asuang. Oryol
possesses inhuman beauty and prowess when it comes to seduction. Aside from being beautiful in stories, it is told that she has a
Oryol
beautiful voice that could lure anyone (both men and women, even animals). Half of her body is a serpent. It is believed that the Naga
and the Magindara obeys her every command for she is a demigoddess.[1]
The name of millions of ancestral spirits venerated in communities and households, little wooden idols depict them. Believed to guide
Anitos
their living descendants and bring graces and good fortune.[1]
Ancient Visayan Deities[edit]
This section includes the deities of the Visayans from a certain pantheon story.[27]
Name God(dess) of Generation
The supreme god who dwells in the sky. He is the Ancient Visayan counterpart of Bathala. Of all the supreme
Kaptan First
deities in the Visayas, he is the most worshiped by the natives. He had a son named Lihangin.[27]
The goddess of the sea and death. She had a daughter named Lidagat who died and after that, she ferried the
Maguayan/Magwayan First
souls of the dead to the underworld, Sulad.[27]
Lihangin The god of the wind and the son of Kaptan. He later married Lidagat and had four children.[27] Second
Lidagat The goddess of the sea, daughter of Maguayan. She later married Lihangin and had four children.[27] Second
Likabutan The god of the world and the eldest children of Lihangin and Lidagat. [27]
Third
Liadlaw The god of the sun and the second children of Lihangin ang Lidagat.[27] Third
Libulan The god of the moon and the third children of Lihangin and Lidagat.[27] Third
The goddess of the stars. She was the youngest children of Lihangin and Lidagat. The deity in which Silalak
Lisuga Third
and Sibabay came from.[27]
Other Visayan deities[edit]
The list includes the gods and goddesses who haven't have a unified pantheon within the Visayan deities mentioned in Table #5.
Name God(dess) of
Alunsina She was the virgin goddess of the eastern world.
Bangun Bangun God of time and cosmic movements.
Barangaw God of the rainbow.[28]
Bulalakaw Bird god, causer of illness.
Burigadang Pada Goddess of wealth and materialism due to her power over precious metals and stone. Also known as the sister to twins
Sinaklang Bulawan Nagmalitong Yawa Sinagmaling Diwata and Sarawali.
The many-eyed goddess who cures eye illnesses. She is also known to be responsible for dreams as one of her forms of
Dalikamata
communication.
The supreme goddess worshiped by the Ancient Visayans who lived in the Negros Island that dwells in Mount Kanlaon.
Kan-Laon
As well as Kaptan, she is the Ancient Visayans counterpart of Bathala). She is also revered as the goddess of time.[29]
Kasaraysarayan sa Silgan God of rivers.
Lalahon Goddess of fire, volcanoes and harvest.[28] In ancient times, Ancient Visayans blamed her for sending armies of locusts to
 destroy their harvests. In response, natives will offer her gifts in order to please her and prevent her from doing that.[30]
Lubay-Lubyok Hanginun si
Goddess of the night and breeze.
Mahuyokhuyokan
Luyong Baybay Goddess of the tides.
Magdang Diriinin God of the lakes.
Maklium sa Tiwan God of the valleys and plains.
Maklium sa Tubig God of the sea.
Munsad Buralakaw God of politics and affairs of men.
Nagined, Arapayan, and
Gods appealed to when concocting poisonous oil.
Makbarubak
Nagmalitong Yawa Goddess of empowerment, lust and seduction, and sister to Burigadang Pada Sinaklang Bulawan and twin sister of
Sinagmaling Diwata Sarawali.
Pahulangkug God of seasons.
Paiburong God of the middle world. (Purgatory)
Pandaki God who rescues the deserving for a more pleasant fate.
Panlinugun God of the Underworld and of Earth. He is responsible for Earthquakes.
Ribung Linti God of lightning and thunder.
Santonilyo God of graces.
Saraganka Bagyo God of storms.
Saragnayan God of darkness.
The god of lust. The twin brother of Nagmalitong Yawa Sinagmaling Diwata and a lover of Lubay-Lubyok Hanginun si
Sarawali Mahuyokhuyokan. He is usually described as a handsome and muscular god with long hair and brown skin wearing a
black sarong with a gold belt. He is responsible for adultery, polygamy and incest.
Sidapa The god (or goddess in some translations) of death who is said to reside on top Mt. Madja-as.
Siginarugan He is identified as the god of the underworld.[28]
Suimuran and
Gods of hell, the final destination for all deceased souls.
Suiguinarugan
Suklang Malayon Goddess of homeliness, sister of Alunsina.
Sumalongson God of the rivers and the sea.
Sumpoy God of the afterlife.
Supreme God of the Upper World alongside Kaptan and Kanlaon. His counterpart is Bathala and known as Alunsina's
Tungkung Langit
husband.
Ynaguinid and Malanduc Gods of war and poisons.