The domains of Malayari. Among the early people of Zambales, it is recorded that Malayari was considered the highest ranking deity. Powerful and almighty, Malayari was said to be the creator of all things on earth. He was tha master of life and the lord of death. He was compassionate and loving. He granted satisfaction to the desires of his favorites. He sent rain for the fields of his worshippers, good health for those who follow his wishes, and wealth and good harvest for all those who faithfully observed his laws. However, like other gods, Malayari was also exacting and cruel in his punishment of those who ignored his commandments. He would send down disease, famine, misery, and destruction to the unbelievers, espacially those who refused to offer him sacrifices.
DIVINITIES ASSISTING MALAYARI
In administering the affairs of the universe, Malayari was assisted by several minor deities. These deities were called anitos. Among these anito were Akasi, Manglubar, Mangalagar, Anitun Tauo, Dumagan, Kalasakas, Kalasokus, and Damulag.
Sometimes considered as having powers equal to that of Malayari, Akasi was the celebrated god of health and sickness. Sacrifices for the immediate recovery of the sick were made to this god. No one had seen Akasi, although many of the priests claimed that they had talked to him. Whether this accountwas true or not, the people never bothered investigating. They believed whatever the priests told them. In fact, during the ritual ceremony everyone present, including the village's loafers, became good and food was shared alike.
Another deity serving Malayari was Manglubar, god of peaceful living. His main duty was to pacify angry hearts. Hence, when anyone in the village had committed crimes, it was the priest of Manglubar who were sent to pacify the relatives of the offended party. The reconciliation, if ever such was considered by the offended party, consisted in the offender's giving gold or something worth it to the relatives of the aggrieved person, according to the rank of the latter.
Often called the guardian angel, Mangalagar was the god of good grace. It was said that she used to accompany the priests wherever they went, especially when they were hunting. If the expedition was successful, sacrifices given to this deity were colorful; if otherwise, the ceremony was also less elaborate. It is interesting to note that under no circumstances would the person who invoked Mangalagar's aid enter the house without offering some gifts. Although it was not explained very clearly why sacrifices had to be given, some people said that if they did not do so, they would not be blessed with luck the nect time they embarked on an expedition.
As goddess of wind and rain, Aniton Tauo was said to be superior to any of her associates. However, because of her conceit, Malayari punished her by reducing her rank. The Zambals offered her pinipig of the best kind during harvest season. The sacrifices using these ingredients are called mamiarag.
As god of good harvest Dumagan caused the rice to yield better grains. Dumagan had several brothers, all equally powerful. They were Kalasakas, Kalasokus, and Damulag. Kalasakas was responsible for the early ripening of the ricestalks; Kalasokus, for turning the grains yellow and dry; and Damulag for keeping the flowers of the rice plants from being blown away by hurricanes. These gods had many priests and priestesses serving them.
Monday, March 16, 2009
LESSER DIVINITIES ASSISTING BATHALA
Divinities of the sky. As creator of the material world Bathala had many minor divinities assisting him. Among these lesser deities who lived in the sky were Idianale, goddess of labor and good deeds; Dumangan, deity of the good harvest; Amanikable, lord of the sea; and many others. Idianable married Dumangan and they had two children, Dumakulem, a strong, agile hunter who became the guardian of created mountains, and Anitun Tabu, the fickle-minded goddess of the wind and rain.
Amanikable, the husky, ill-tempered ruler of the sea, was said to have never married after his love was spurned by a beautiful mortal maiden, Maganda. In his frustration, Amanikable swore vengeance against all mortal beings. That is the reason why, the old folk say, he sends turbulent waves and horrible tempests every now and rhen to wreck boats and to drown men.
The most beautiful divinity in the court of Bathala was Mayari, goddess of the moon. Mayari had two charming sisters, Hanan, goddess of the morning, and Tala, goddess of the stars. They were said to be the daughters of Bathala by a mortal wife who died after she had given birth to these three beautiful goddesses. So Bathala took the three sisters to the sky and made them members of his celestial court.
Ikipati, goddess of cultivated land, was the most understanding and kind among the deities of Bathala. Her gift to man was agricuture. As the benevolent giver of food and prosperity, she was respected and loved by the people. From her came fertility of fields and health of flocks and herds.
Ikapati was said to have married Mapulon, god of seasons. They had a daughter named Anagolay, who became the goddess of lost things. When Anagolay attained maidenhood, she married Demakulem, son of Idianable and Dumangan, by whom she had two children, Apolake, who became god of the sun and patron of warriors, and Dian Masalanta, who became goddess of lovers.
From the union of these gods and goddesses came the order and regularity of the Tagalog world. However, as life became more and more complex as a result of the expanding social relationship among the worshippers, Bathala sent downto earth the anito (ancestral spirits) to help these different divinities minister to the needs of the people on earth. Each of these anoto had a special office. Some of them were assigned as war guardinas of brave men while others were given the task of protecting ordinary people from illness. However, as time went on, these anito became the interceding spirits between men and the gods, They were the ones to whom sacrifices were offered whenever the people desired something. These sacrifices were performed by the catalonan or priest. Among the principal anito of Bathala were Tawo-tawo, Al Priapo, and Mailupa.
Divinities of the Lower World. Like modern Christian, the early Tagalogs believed in life after death! In fact, the belief in transmigration of souls was one of the chief reasons why these people offered sacrifices and performed all sorts of religious rituals. The earthly belongings of a deceased person were buried with him because it was believed that the spirit of the said person would need these things during his journey to the other world. In some groups, slaves were buried with their masters, and the dead man's wife in others.
The ancient Tagalog's also believed in the final judgement of men-that is, the pinishing of the evil and the rewarding of the good. The souls of good men were said to be taken to a village of rest called Maca, which resembled the Christian Paradise, where they enjoyed eternal peace and happiness. However, those who deserved punishment were brought to Kasanaan, the village of grief and affliction where they were tortured forever. These souls were kept there by the chief deity named Sitan.
Sitan was assisted by many mortal agents. The most wicked among them was Mangangauay. She was the one responsible for the occurences of disease. She was said to possess a necklace of skulls, and her girdle was made up of several severed human hands and feet. Sometimes, she would change herself into a human being and roam about the countryside as a healer. She could induce maladies with her charms.
If she wished to kill someone, she did so by her magic wand. She could also prolong death, even for a number of months, by simply binding to the waist of her patient a live serpent which was believed to be her real self or at least her substance.
The second agent of Sitan was called Manisilat. She was sometimes known as the goddess of broken homes. She was said to be restless and mad whenever there was a happy home within sight. And when she was determined to destroy every such happy home, she would disguise as a womanhealer or an old beggar, enter the dwelling of her unsuspecting victims, and then proceed with her diabolical aims. With the aid of her charms and magic powers, she would turn the husband and wife against each other. She was most happy when the couple quarreled and she would dance in glee when one of them would leave the conjugal home.
The third agent of Sitan was known as Mankukulam, whose duty was to emit fire at night, especially when the night was dark and the weather was not good. Like his fellow agents, he often assumed human form and went around the villages pretending to be a priest-doctor. Then he would wallow in the filth beneath the house of his victim and emit fire. If the fire was extinguished immediately, the victim would die.
The fourth such agent was called Hukloban. She had the power to change herself into any form she desired. In fact, some people said that she had greater power than Mangangauay. She could kill anyone by simply raising her hand. However, if she wanted to heal those whom she had made ill by her charms, she could do so without any difficulty. It was also said of her that she could destroy a house by merely saying that she would do so.
Priests of the Tagalog divinities. Among the priests of the different Tagalog divinities were Silangan, Magtatangal, Asuan, Mangagayuma, Sonat, Pangatahuyan, and Bayugin. Some of these priests were wicked and evil. They were sent to earth in order that they would carry out the plans of the deities effectively.
Silangan's duty was to tempt people and to eat the liver of all those who wear white clothes during mourning and to take their souls down to the depth of Kasanaan. This was the reason why ancient Tagalogs usually wore vary-colored tapis or barrel skirts.
Silangan had a sister named Magtatangal. This fiend could be seen walking along lonely paths without her head, hands or feet, because her work was to frighten people to death.
The third minor agent of the environmental gods was Asuan. The native swore that they had seen Asuan fly at night, murder men, eat their flesh, and drink their blood. He has four brothers, Mangagayuma, Sonat, Pangatahuyan, and Bayugin. All these five brothers were sent by the divinities to this world in the form of human beings, with special duties to do so.
Mangagayuma specialized in charms. He made charms out of herbs, stones, and wood which, when used by lovers, had the ppower to infuse the heart with love. Thus he did deceive people. Although sometimes, through the intercession of a good anito, his skill would not work. Sonat was a well-known priest. Pangatahuyan was a soothsayer; while Bayugin's work was to tempt women into a life of shame!
Amanikable, the husky, ill-tempered ruler of the sea, was said to have never married after his love was spurned by a beautiful mortal maiden, Maganda. In his frustration, Amanikable swore vengeance against all mortal beings. That is the reason why, the old folk say, he sends turbulent waves and horrible tempests every now and rhen to wreck boats and to drown men.
The most beautiful divinity in the court of Bathala was Mayari, goddess of the moon. Mayari had two charming sisters, Hanan, goddess of the morning, and Tala, goddess of the stars. They were said to be the daughters of Bathala by a mortal wife who died after she had given birth to these three beautiful goddesses. So Bathala took the three sisters to the sky and made them members of his celestial court.
Ikipati, goddess of cultivated land, was the most understanding and kind among the deities of Bathala. Her gift to man was agricuture. As the benevolent giver of food and prosperity, she was respected and loved by the people. From her came fertility of fields and health of flocks and herds.
Ikapati was said to have married Mapulon, god of seasons. They had a daughter named Anagolay, who became the goddess of lost things. When Anagolay attained maidenhood, she married Demakulem, son of Idianable and Dumangan, by whom she had two children, Apolake, who became god of the sun and patron of warriors, and Dian Masalanta, who became goddess of lovers.
From the union of these gods and goddesses came the order and regularity of the Tagalog world. However, as life became more and more complex as a result of the expanding social relationship among the worshippers, Bathala sent downto earth the anito (ancestral spirits) to help these different divinities minister to the needs of the people on earth. Each of these anoto had a special office. Some of them were assigned as war guardinas of brave men while others were given the task of protecting ordinary people from illness. However, as time went on, these anito became the interceding spirits between men and the gods, They were the ones to whom sacrifices were offered whenever the people desired something. These sacrifices were performed by the catalonan or priest. Among the principal anito of Bathala were Tawo-tawo, Al Priapo, and Mailupa.
Divinities of the Lower World. Like modern Christian, the early Tagalogs believed in life after death! In fact, the belief in transmigration of souls was one of the chief reasons why these people offered sacrifices and performed all sorts of religious rituals. The earthly belongings of a deceased person were buried with him because it was believed that the spirit of the said person would need these things during his journey to the other world. In some groups, slaves were buried with their masters, and the dead man's wife in others.
The ancient Tagalog's also believed in the final judgement of men-that is, the pinishing of the evil and the rewarding of the good. The souls of good men were said to be taken to a village of rest called Maca, which resembled the Christian Paradise, where they enjoyed eternal peace and happiness. However, those who deserved punishment were brought to Kasanaan, the village of grief and affliction where they were tortured forever. These souls were kept there by the chief deity named Sitan.
Sitan was assisted by many mortal agents. The most wicked among them was Mangangauay. She was the one responsible for the occurences of disease. She was said to possess a necklace of skulls, and her girdle was made up of several severed human hands and feet. Sometimes, she would change herself into a human being and roam about the countryside as a healer. She could induce maladies with her charms.
If she wished to kill someone, she did so by her magic wand. She could also prolong death, even for a number of months, by simply binding to the waist of her patient a live serpent which was believed to be her real self or at least her substance.
The second agent of Sitan was called Manisilat. She was sometimes known as the goddess of broken homes. She was said to be restless and mad whenever there was a happy home within sight. And when she was determined to destroy every such happy home, she would disguise as a womanhealer or an old beggar, enter the dwelling of her unsuspecting victims, and then proceed with her diabolical aims. With the aid of her charms and magic powers, she would turn the husband and wife against each other. She was most happy when the couple quarreled and she would dance in glee when one of them would leave the conjugal home.
The third agent of Sitan was known as Mankukulam, whose duty was to emit fire at night, especially when the night was dark and the weather was not good. Like his fellow agents, he often assumed human form and went around the villages pretending to be a priest-doctor. Then he would wallow in the filth beneath the house of his victim and emit fire. If the fire was extinguished immediately, the victim would die.
The fourth such agent was called Hukloban. She had the power to change herself into any form she desired. In fact, some people said that she had greater power than Mangangauay. She could kill anyone by simply raising her hand. However, if she wanted to heal those whom she had made ill by her charms, she could do so without any difficulty. It was also said of her that she could destroy a house by merely saying that she would do so.
Priests of the Tagalog divinities. Among the priests of the different Tagalog divinities were Silangan, Magtatangal, Asuan, Mangagayuma, Sonat, Pangatahuyan, and Bayugin. Some of these priests were wicked and evil. They were sent to earth in order that they would carry out the plans of the deities effectively.
Silangan's duty was to tempt people and to eat the liver of all those who wear white clothes during mourning and to take their souls down to the depth of Kasanaan. This was the reason why ancient Tagalogs usually wore vary-colored tapis or barrel skirts.
Silangan had a sister named Magtatangal. This fiend could be seen walking along lonely paths without her head, hands or feet, because her work was to frighten people to death.
The third minor agent of the environmental gods was Asuan. The native swore that they had seen Asuan fly at night, murder men, eat their flesh, and drink their blood. He has four brothers, Mangagayuma, Sonat, Pangatahuyan, and Bayugin. All these five brothers were sent by the divinities to this world in the form of human beings, with special duties to do so.
Mangagayuma specialized in charms. He made charms out of herbs, stones, and wood which, when used by lovers, had the ppower to infuse the heart with love. Thus he did deceive people. Although sometimes, through the intercession of a good anito, his skill would not work. Sonat was a well-known priest. Pangatahuyan was a soothsayer; while Bayugin's work was to tempt women into a life of shame!
BATHALA OR ABBA
The highest ranking deity of the ancient Tagalogs was called Bathala or Abba. Like other divinities the world over Bathala's origin was not known. He merely appeared one day (his coming was said to have been heralded by flood, fire, and turbulent earthquakes) and announced his lordship over mankind. So great and powerful was Bathala that no one dared to question his demand for obedience and reverence from man. Because historians and writers often refer to this deity as the god of the ancient Filipinos, Bathala gradually became the accepted representative deity of the whole nation, overwhelming all other divinities in importance.
Bathala was said to be the creator of all things; the sea, the sky, the earth, and all the vegetation around us. He dwelt in the highest realm of the ethereal space called Kaluwalhatian or sky. Just and merciful, he was said to be the sustainer, keeper, nourisher, and protector of mankind. Sometimes he seemed very human. He welcomed gifts from people with deep appreciation and was pleased when men were helpful and obedient to his moral laws. He was lavish in his love toward those who kept his commandments and paid him homage. To a certain extent, however, this kindness made some of his favorites resigned to their subordinate status-always depending upon him to do things for them-and many others more courageous and daring, albeit wary in their attitude. From thos outlook came the Bahala na or "let the future care" philosophy of life. This underlies the major character trait of Filipinos-the tendency to take unnecessary risk in difficult situations, and to be venturesome, reckless, or courageous in time of danger.
While Bathala was said to be compassionate and forever understanding to contrite hearts seeking forgiveness, he was equally exacting and unforgiving in his punishment to sinners. He did not hesitate to send thunder and lightninh to strike the transgressors of his laws. He presided over the lesser divinities who cared for the needs of the people and guarded the general welfare of the reverent families. His power and goodness were devoted to the interests of the people to whom he was the almighty protector!
Bathala was said to be the creator of all things; the sea, the sky, the earth, and all the vegetation around us. He dwelt in the highest realm of the ethereal space called Kaluwalhatian or sky. Just and merciful, he was said to be the sustainer, keeper, nourisher, and protector of mankind. Sometimes he seemed very human. He welcomed gifts from people with deep appreciation and was pleased when men were helpful and obedient to his moral laws. He was lavish in his love toward those who kept his commandments and paid him homage. To a certain extent, however, this kindness made some of his favorites resigned to their subordinate status-always depending upon him to do things for them-and many others more courageous and daring, albeit wary in their attitude. From thos outlook came the Bahala na or "let the future care" philosophy of life. This underlies the major character trait of Filipinos-the tendency to take unnecessary risk in difficult situations, and to be venturesome, reckless, or courageous in time of danger.
While Bathala was said to be compassionate and forever understanding to contrite hearts seeking forgiveness, he was equally exacting and unforgiving in his punishment to sinners. He did not hesitate to send thunder and lightninh to strike the transgressors of his laws. He presided over the lesser divinities who cared for the needs of the people and guarded the general welfare of the reverent families. His power and goodness were devoted to the interests of the people to whom he was the almighty protector!
THE COMING OF THE GODS
Explanations of how things began were exceedingly diverse among our forefathers. This had been so because in ancient days, our ancestors were not as united as we are today. They lived in many independent groups, each group having its own distinct set of customs and traditions. However, like any other group of people all over the world, they responded to the unexplainable occurences of nature around them with mixed feelings of fear and wonder. To them nature is a struggle, not of the elements, but of powerful and intelligent beings who were so real and who behaved like humans. This concept our forefathers had of the world around them brought about the creation of their gods and the development of their culture and civilizaton.
This chapter deals with the different Filipino deities who came to rule the universe. Most of the stories included here are based on old Spanish accounts, and ethnographic studies from various Filipino linguistic groups.
This chapter deals with the different Filipino deities who came to rule the universe. Most of the stories included here are based on old Spanish accounts, and ethnographic studies from various Filipino linguistic groups.
Sunday, March 15, 2009
KABIGAT AND BUGAN
A long time ago, there lived in one of the regions of the sky two powerful Ifugao deities, Kabigat and Bugan. After so many years of courthship, Bugan accepted Kabigat and both were married and had many children.
One day Kabigat sent two of his children, Wigan and Bugan, to dig tubers on theside of the sky-hill. While the brother and sister were busy digging tubers, Kabigat caused a heavy rainfall, and the pair to be carried down to earth bythe flood which followed.
Wigan and Bugan scoured the earth and finally settled in a place called Upstream Region. Here they built a temporary hut and cultivated the hillside. soon they prospered.
However, despite their wealth, they lived modestly. They were not boastful like the other villagers who talked too much about their good harvest and who refused to offer sacrifices to the gods in time of plenty. They observed their annual obligations to the divinities of Mount Pulog and performed necessary rituals to the anito in time of harvest and before the planting season.
From heaven, Kabunian, the superior deity, saw the abuses of the other childrenof Kabigat and Bugan. At first the great god tried to understand their shortcomings, forgiving them in as many ways as he could. However, as days passed, he could no longer bear their perverted attitude. So one day he decided to flood the whole world except Mt. Amuyao---and to drown all men except the
faithful brother and sister.
He warned these two favorite of his plan in a dream. Having instructed them togo to Mt. Amuyao, the great god opened the Gates of the sea and and in rushed the waters . Up the Mountaintop, Wigan and his sister, Bugan survived the deluge
which drowned all other human beings.
At first reluctant, Bugan later consented to become the wife of her brother. Their marriage brought them two children, Kalimongan and Mangotngot. Because they were the only people left, Kalimongan married his sister, Mangongot, and they had many children.
One day Kalimongan and Mangotngot decided to leave Mt. Amuyao to look for a better place live in. Food was fast becoming scanty because of their growing numbers. So, taking along few of their personal belongings, the pair journeyed until they reached a village called Bawang, a small valley located east of Mayawyaw. Here they stopped and built new home.
While looking for food one afternoon, Kalimongan saw two rice plants growing in a pond of stagnant water. An idea came to him. If he could level the ground or build something to stop the water from flowing down the mountainside, he could grow his grain which he found good to eat. He called for his wife and together they leveled the mountainside. Then built stone walls order to keep the water inside the level fields. This started the rice-terrace building in Mount Province, and brought about the cultivation of rice as well as the staple food of the Filipinos. Wigan and Bugan became the ancestors of the people in the Mountain Province.
One day Kabigat sent two of his children, Wigan and Bugan, to dig tubers on theside of the sky-hill. While the brother and sister were busy digging tubers, Kabigat caused a heavy rainfall, and the pair to be carried down to earth bythe flood which followed.
Wigan and Bugan scoured the earth and finally settled in a place called Upstream Region. Here they built a temporary hut and cultivated the hillside. soon they prospered.
However, despite their wealth, they lived modestly. They were not boastful like the other villagers who talked too much about their good harvest and who refused to offer sacrifices to the gods in time of plenty. They observed their annual obligations to the divinities of Mount Pulog and performed necessary rituals to the anito in time of harvest and before the planting season.
From heaven, Kabunian, the superior deity, saw the abuses of the other childrenof Kabigat and Bugan. At first the great god tried to understand their shortcomings, forgiving them in as many ways as he could. However, as days passed, he could no longer bear their perverted attitude. So one day he decided to flood the whole world except Mt. Amuyao---and to drown all men except the
faithful brother and sister.
He warned these two favorite of his plan in a dream. Having instructed them togo to Mt. Amuyao, the great god opened the Gates of the sea and and in rushed the waters . Up the Mountaintop, Wigan and his sister, Bugan survived the deluge
which drowned all other human beings.
At first reluctant, Bugan later consented to become the wife of her brother. Their marriage brought them two children, Kalimongan and Mangotngot. Because they were the only people left, Kalimongan married his sister, Mangongot, and they had many children.
One day Kalimongan and Mangotngot decided to leave Mt. Amuyao to look for a better place live in. Food was fast becoming scanty because of their growing numbers. So, taking along few of their personal belongings, the pair journeyed until they reached a village called Bawang, a small valley located east of Mayawyaw. Here they stopped and built new home.
While looking for food one afternoon, Kalimongan saw two rice plants growing in a pond of stagnant water. An idea came to him. If he could level the ground or build something to stop the water from flowing down the mountainside, he could grow his grain which he found good to eat. He called for his wife and together they leveled the mountainside. Then built stone walls order to keep the water inside the level fields. This started the rice-terrace building in Mount Province, and brought about the cultivation of rice as well as the staple food of the Filipinos. Wigan and Bugan became the ancestors of the people in the Mountain Province.
HUMITAU
In Luzon, the great flood was believed to have some because of the abduction of Humitao, a sea maiden guard of Tau-mariu, lord of the sea, by Aponi-talau, god-hero of the Tinguian, a mountain people in Abra. This was how the world was flooded.
One day Aponi-tolau, bored by the sight of the lonely mountainsides, went down to the lowlands. He wandered aimlessly through the plains until he reached the seashore. The calm blue sea, massive and yet helpless beneath the morning sun fascinated the young man. Unable to resist the beauty of the dancing wavelets, he made a rattan raft and rowed seaward.
On and on he rowed until he came to the edge of the world. There, in a place when the sea and sky met, Aponi-tolau saw a towering rock, home of Tau-mariu, lord of the sea. It was guarded by nine beautiful daughters of the seaweeds. The radiance of the ocean light reflecting silver and gold upon the greenish hair of the nine guards, as they played around the palace gates, chasing one another in gay laughter, attracted the mountain lord's attention.
Gathering courage, the Tinguian warrior went nearer the palace gates. However when he inquired what place it was, the maiden-guards laughed and lured him, instead, further inside the palace walls. This made Aponi-tolau very angry. Taking the magic hook, he lashed it at the unsuspecting maidens. The hook hit the youngest and the most beautiful among them, Humitao. The young diwata gave a loud piercing scream and struggled desperately to free herself from Aponi-tolau's grip. However, all her efforts were in vain. The magic oil which the mountain lord had placed at the tip of his hook came in contact with her blood and soon she was helpless and weak.
A wild uproar followed as the guards screamed and fled the gates. Aponi-tolau hurriedly picked up unconscious body of the sea maiden, loaded it on his rattan raft, and rowed shore-ward. Shortly after the Tinguian hero had left the Bauwi gates, Tau-mariu went out of his abode to see what commotion was all about. But he was too late. Apono-tolauwas already very far away.
In his rage, Tau-mariu summoned the waves and the tunas of the sea and ordered them to bring back the intruder. The waves lashed at the raft of the mountain warrior and tunas pushed it back.
Alarmed, Aponi-tolau cried out his mother, Langaan of the Kadalayapan, mistress of the wind and air, for help. The great goddess heard her son's pleas and immediately sent strong winds to pull Aponi-tolau ashore. Despite the fury of the waves and the efforts of the Tunas, the Tinguian warior was able to reach the shore unharmed.
Back in his deep ocean home, Tau-mariu saw what happened. He was furious. He immediately called a meting of the gods and demigods of the sea and the ocean. The divinities, after having been apprised of the whole matter, agreed to punished the dwellers of the land for what Aponi-tolau done.
From the sky, Langaan learned of the plans. she immmediatly called for the northwind and him to warn her son of the impending flood. She instructed the mountainlord to go to the highest peak of the codillera mountains fo safety. Obediently,
Aponi-tolau took the members of his household to the mountaintop and waited.
Accordingly, the flood came. From his abode Aponi-tolau saw mighty waves swept across the plains, filling the valleys and destroying the crops and working animals of the inhabitants. Higher and higher went the water until it covered all the mountaintop but a few square meters where Aponi-tolau and his household were.
Frightened, Humitau gave a desperate cry. She knew that she could no longer swim or live in the water after having tasted the mountain food which her husband had given her. The charm removed her sea powers. She implored Tau-mariu to save her.
Despite his anger, the water lord took pity upon his favorite Humitau. So he called back the water and the waves. But he promised that hence for the would sink men's boats and drown passengers until Aponi-tolau's crimes would be appeased. When the water subsided, Aponi-tolau and his wife went down to the
lowlands and from them came the people of the world.
One day Aponi-tolau, bored by the sight of the lonely mountainsides, went down to the lowlands. He wandered aimlessly through the plains until he reached the seashore. The calm blue sea, massive and yet helpless beneath the morning sun fascinated the young man. Unable to resist the beauty of the dancing wavelets, he made a rattan raft and rowed seaward.
On and on he rowed until he came to the edge of the world. There, in a place when the sea and sky met, Aponi-tolau saw a towering rock, home of Tau-mariu, lord of the sea. It was guarded by nine beautiful daughters of the seaweeds. The radiance of the ocean light reflecting silver and gold upon the greenish hair of the nine guards, as they played around the palace gates, chasing one another in gay laughter, attracted the mountain lord's attention.
Gathering courage, the Tinguian warrior went nearer the palace gates. However when he inquired what place it was, the maiden-guards laughed and lured him, instead, further inside the palace walls. This made Aponi-tolau very angry. Taking the magic hook, he lashed it at the unsuspecting maidens. The hook hit the youngest and the most beautiful among them, Humitao. The young diwata gave a loud piercing scream and struggled desperately to free herself from Aponi-tolau's grip. However, all her efforts were in vain. The magic oil which the mountain lord had placed at the tip of his hook came in contact with her blood and soon she was helpless and weak.
A wild uproar followed as the guards screamed and fled the gates. Aponi-tolau hurriedly picked up unconscious body of the sea maiden, loaded it on his rattan raft, and rowed shore-ward. Shortly after the Tinguian hero had left the Bauwi gates, Tau-mariu went out of his abode to see what commotion was all about. But he was too late. Apono-tolauwas already very far away.
In his rage, Tau-mariu summoned the waves and the tunas of the sea and ordered them to bring back the intruder. The waves lashed at the raft of the mountain warrior and tunas pushed it back.
Alarmed, Aponi-tolau cried out his mother, Langaan of the Kadalayapan, mistress of the wind and air, for help. The great goddess heard her son's pleas and immediately sent strong winds to pull Aponi-tolau ashore. Despite the fury of the waves and the efforts of the Tunas, the Tinguian warior was able to reach the shore unharmed.
Back in his deep ocean home, Tau-mariu saw what happened. He was furious. He immediately called a meting of the gods and demigods of the sea and the ocean. The divinities, after having been apprised of the whole matter, agreed to punished the dwellers of the land for what Aponi-tolau done.
From the sky, Langaan learned of the plans. she immmediatly called for the northwind and him to warn her son of the impending flood. She instructed the mountainlord to go to the highest peak of the codillera mountains fo safety. Obediently,
Aponi-tolau took the members of his household to the mountaintop and waited.
Accordingly, the flood came. From his abode Aponi-tolau saw mighty waves swept across the plains, filling the valleys and destroying the crops and working animals of the inhabitants. Higher and higher went the water until it covered all the mountaintop but a few square meters where Aponi-tolau and his household were.
Frightened, Humitau gave a desperate cry. She knew that she could no longer swim or live in the water after having tasted the mountain food which her husband had given her. The charm removed her sea powers. She implored Tau-mariu to save her.
Despite his anger, the water lord took pity upon his favorite Humitau. So he called back the water and the waves. But he promised that hence for the would sink men's boats and drown passengers until Aponi-tolau's crimes would be appeased. When the water subsided, Aponi-tolau and his wife went down to the
lowlands and from them came the people of the world.
THE GREAT FLOOD
The biblical story of the great flood which God sent to punished the sinful world of Noah has many corresponding versions among the ancient Filipinos. However these native stories vary considerably, especially in plot and in narration. Some accounts concentrated on how the survivors escaped the ravanges of the flood; some recounted only the causes of the great deluge without giving the details; while others merely made mention that there was a flood.
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