Philippine mythology
From Wikipedia, the free encyclopedia
From Wikipedia, the free encyclopedia
Philippine mythology is rooted in the many indigenous Philippine folk religions. Philippine mythology exhibits influence from Hindu, Muslim, Buddhist, and Christian traditions.
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Philippine mythology includes concepts akin to those in other belief systems, such as the notions of heaven (kaluwalhatian, kalangitan, kamurawayan), hell (kasamaan, sulad), and the human soul (kaluluwa, kaulolan, makatu, ginoand kud,...).
The primary use of Philippine mythology is to explain the nature of the world, human existence, and life's mysteries. Myths include narratives of heroes, deities (anito, Diwata), and mythological creatures. These myths were transmitted through oral tradition, handed down through generations guided by spiritual leaders or shamans, (babaylan, katalonan, mumbaki, baglan, machanitu, walian, mangubat, bahasa,...), and community elders.
Religion and mythology are different but connected. Both involve important ideas about the supernatural or sacred for a community. Religion is broader, including beliefs, rituals, and moral rules, while mythology focuses on stories about gods and spirits. If a myth is separated from its religious context, it may lose its sacred meaning and become just a legend or folktale.[1][2][3]
The two significant sources of Philippine mythologies are oral and written literature.
Oral literature (also known as folk literature) consists of stories are passed down the generations by speech or song. All Philippine mythologies originated as oral literature. Stories naturally change and proliferate. Despite many recording projects, the majority have yet to be properly documented. These traditions were intentionally interfered with by the Spanish through the 16th century introduction of Christian mythology. Examples include the Biag ni Lam-ang and the Tale of Bernardo Carpio, where certain characters were imposed with Spanish names and influence. Interest in oral literature grew in the 21st century due to interest among the youth, coupled with literary works, television, radio, and social media.[4]
Spanish chroniclers have claimed that the indigenous population of the Philippines did not have written religious literature. However, scholars agree that statements of denial likely reflected a desire by the colonizers to deny the existence of what they did not approve. For example, the Spanish chronicler Chirino claimed that the natives had no religious writings, but on the same account narrated that a native possessed an indigenous poetic book. The book was utilized by the natives to express a "deliberate pact" with what the Spanish called with prejudice as "the devil", which contextually was an indigenous god and not a demon. The book was burned by order of the Spanish. The scholar Beyer also noted of the time when a Spanish priest boasted about burning indigenous religious writings, specifically "more than three hundred scrolls written in the native character". Even Chinese sources maintain the existence of indigenous religious texts from the Philippines. In 1349, the Chinese Wang Ta-yuan recorded that widows of important leaders spent the rest of their lives poring over religious texts. Spanish sources note that native writings were written on native reeds and leaves using iron points and other local pens, similar to how things are written on a papyrus, and fashioned into scrolls or books. Some were also written on bamboos.[5]
Juan de Plasencia wrote the Relacion de las Costumbres de Los Tagalos in 1589, documenting the traditions of the Tagalog people. Miguel de Loarca wrote Relacion de las Yslas Filipinas and Pedro Chirino added Relacion de las Yslas Filipinas (1604). Anitism books have been published by universities throughout the country, such as Mindanao State University, University of San Carlos, University of the Philippines, Ateneo Universities, Silliman University, and University of the Cordilleras, as well as other publishers such as Anvil Publishing. The publications spanned the 16th to the 21st centuries. Printed but unpublished sources include college and graduate school theses. Written literature does not provide definitive accounts of particular stories, which vary from town to town, even within the same ethnic group. Examples include Bakunawa and the Seven Moons and The Tambanokano, whose specifics depend on the locality, ethnicity, story origin, and cultural progression.[6][7][8][9]
The indigenous religions of the Philippines developed through a variety of migrations and trade routes. Scholars theorized that Austronesians arrived through the "Out-of-Taiwan model", crossing from mainland Asia to Taiwan, and later the Philippines, continuing to other islands. The Austronesians are believed to have brought animist beliefs incorporating shamanism, ancestor worship, totemism, and tattoos. Beliefs in benevolent and malevolent spirits was established by their arrival.[12]
By 200 to 300 CE, Hindu mythologies arrived in the Philippines through trade routes and migration. Hinduism brought Indianized traditions to the Philippines, including indigenous epics such as Ibalong, Siday, and Hinilawod, folk stories, and superstitions that blended with indigenous polytheisims. The concept of good and bad demons, prevalent in Indian societies, became widespread in the archipelago. These demons were viewed as both evil and good. Indigenous religions were not replaced by Hinduism, rather, the former absorbed traditions and beliefs from it. Gender-variant deities and shamans became widespread. Humanoid mythical creatures emerged alongside a variety of belief systems.[13] Around 900 CE, Chinese influence spread in some areas, adding Sinified and Buddhist belief systems. The most prominent was belief in ghosts.[14]
By 1300 CE, Muslim traders arrived in the southern Philippines, bringing with them Islamic myth and belief systems. Many in the southern and western Philippines converted to Islam.[15] In the middle of the 16th century, the Spanish arrived from Latin America and brought with them Ibero-American Christian myth (for example, veneration to Our Lady of Guadalupe). Some inhabitants were receptive to these myths, but most were not as the Spanish wanted to conquer the islands, instead of just injecting traditions. The Spanish began a three-century purge against indigenous religions, suppressing and mocking indigenous cultures. Monotheism generally replaced indigenous polytheistic beliefs. Existing myth and folklore were retrofitted accordingly. However, indigenous belief systems survived–despite Spanish threats and killings.[16][17] The Philippine revolution was accompanied by attempts to revitalize the indigenous Philippine folk religions and establish them as the state religion. However, the proposals were sidelined over conflicts with the Americans, which led to war.[18] In the late 19th century, the US occupied the country leading more people to convert to Christianity.[19]
Filipino mythologies from different ethnic groups have similarities such as:
The deities, heroes, and creatures are different from each other, and do not form a unified narrative. Each story has multiple versions. In many cases, stories vary from place to place even within a single ethnic group.[31][32][33][34]
The 7,000 Philippines islands divide into three main regions:[35] Luzon, Visayas, and Mindanao (which is subdivided into North and South). The difference in mythologies and belief systems is by ethnic group rather than geography. Some ethnic groups have influence in only a few towns, while others span provinces. Buddhism and Hinduism in the Philippines is influential.
Pre-colonial Luzon was split among Hindu-Buddhist, Muslim, and animist worshippers.
Pre-colonial Visayas were influenced by Hindu-Buddhist and Animism. The Spaniards described some of the people who lived there as pintados,
Pre-colonial Mindanao (around 900AD) was influenced by Hindu-Buddhist, Indonesian, and Malaysian beliefs and culture. By the 14th century, Islam was well established in most northern islands of Mindanao.
Cosmogony or creation myths tell how the world was created, and how people came into existence. Each ethnic group has its own creation myth. In some cases, a single ethnic group has multiple versions of its creation myth, depending on locality and sub-culture. Examples:
Like most myths (or religions) in the world, the concept of realms focuses on Earth, heaven, and hell. These concepts are present in Philippine myth. The Philippine concept of heaven may locate it in the underworld, while hell may be located in the skyworld. These differences stem from cultural diffusion and cultural parallelism. Examples:[60]
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Each ethnic group has its own pantheon of deities. Some ethnic groups have a supreme deity, while others revere ancestor spirits and/or spirits of the natural world. The usage of the term "diwata" is mostly found in the central and southern Philippines while the usage of "anito" is found in the northern Philippines. In a buffer zone area both terms are used. Diwata may originate from the Sanskrit word devata (deity), anito may have derived from the proto-Malayo-Polynesian word qanitu and the proto-Austronesian qanicu, both meaning ancestral spirits. Both diwata and anito are gender-neutral terms. They translate into deities, ancestral spirits, and/or guardians, depending on the ethnic group. The concept of diwata and anito are similar to the Japanese kami. However, during the colonial era, the Spanish intentionally modified the meaning of both words because they were not in line with Christian monotheism. This modification was supported by the Americans in the early 20th century.[67][68] The meaning of diwata was transformed to "fairy" or "enchantress", while the meaning of anito was transformed to "ancestors and spirits". In areas not colonized by Spain, the meanings were not changed.[69][70][71][72]
The modern Filipino understanding of diwata encompasses meanings such as muse, fairy, nymph, dryad, or even deities (god or goddess). The word is thought to originate from the Sanskrit devata (deity).[67][68]
Similarly, the term Anito—widely understood today as referring to ancestor spirits or spirits of the dead—may have derived from the proto-Malayo-Polynesian qanitu and proto-Austronesian qanicu, both of which mean ancestral spirits, spirit of the dead, evil spirits and the wooden idols that represent them.[66]
Each ethnic group has stories depicting mythical heroes, notably through oral traditions such as epic poems. Spanish and American colonisation led some stories to be retrofitted with minor changes, notably to heroes' names. For the native people, many of these heroes are understood to be actual humans who lived centuries ago[74][75] rather than mythical beings, analogous to Christian and Muslim beliefs that their prophets/saints were people from the past. Among these heroes:
In Anitism numerous human figures, either full humans or demigods that may be mortal or immortal, have been attributed as actors or helpers in various events, and their actions supplement explanations of how things came to be. A few of these figures are:
Some figures in Anitism are not human. Many are monsters, while others are deities, demigods, or humans that took non-human forms or were originally non-human in form. Some beings are essentially non-human messengers, divine familiars, or animal humanoids.
Among the mythical creatures of Philippine mythology are:
A variety of known mythical objects appear in oral literature, notably in epics and stories concerning the deities, heroes, and mythical creatures. Examples:
| This section may contain excessive or inappropriate references to self-published sources. (September 2019) |
At least two oral literatures, the Hudhud and the Darangen, and one indigenous game, Punnuk, appear in UNESCO Intangible Cultural Heritage Lists.[126] Additionally, four Philippine paleographs (still used by the Hanunoo Mangyan, Buhid Mangyan, Tagbanwa, and Palaw'an peoples), with the inclusion of Ambahan poetry, are in the UNESCO Memory of the World Register, in a single entry.[127] The José Maceda Collection in the Memory of the World Register contains an array of traditional music from the Philippines containing stories from ethnic mythologies.[128]
Asteroid 1982 XB was named 3757 Anagolay, after the Tagalog goddess of lost things, Anagolay.[129]
The Philippine Registry of Cultural Property (PReCUP) is the national registry that consolidates in one record all cultural property deemed important to the nation's cultural heritage, tangible and intangible. The registry safeguards Philippine heritage elements, including oral literature, music, dances, ethnographic materials, and sacred grounds.[130] The National Integrated Protected Areas System (NIPAS) Law protects certain Anitist sacred grounds.[131]
Philippine mythology is seldom taught in school.[citation needed] Most mythologies currently taught and approved by the Department of Education and the Commission on Higher Education are Western mythologies, such as Greek, Roman, and Norse.[citation needed] Most entities that promote Philippine mythology for education are artists, scholars, television networks, publishers, and non-profit organizations. Certain stories from Anitism, notably the mythical creatures, are promoted globally in book bazaars, films, art galleries, online games, and educational courses. Both the National Commission for Culture and the Arts (NCCA) and the Cultural Center of the Philippines (CCP) support the promotion of Philippine mythology.[132][133][134]
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