deities associated with centipedes deities associated with centipedes

Balancing the Spiritual and Physical Worlds: Memory, Responsibility, and Survival in the Rituals of the Sama Dilaut (Bajau laut) in Sitangkai, Tawi-Tawi, Southern Philippines and Semporna, Sabah, Malaysia. Peasants in the Hills: A Study of the Dynamics of Social Change Among the Buhid Swidden Cultivators in the Philippines. London: Berghahn. de el Renacimiento, 1909. H. Otley Beyer Ethnographic Collection. dayton leroy rogers family. HAU Journal of Ethnographic Theory. Beyer, H.O. Quezon City: University of the Philippines Press. Centipedes are heavily dependent on water, since they dry out easily, so cool water is an exceptionally appropriate offering for a centipede god of the desert. Two bright and positive crow-related deities are Bran Vendigeit (Bran the Blessed) and his sister Branwen (White Crow). Halupi: Essays on Philippine Culture. Kikuchi, Y. Page 46. Shamanism and Everyday Life. Umboh Tuhan: also called Umboh Dilaut, the god of the sea and one of the two supreme deities; married to Dayang Dayang Mangilai; Umboh: a term sometimes used to encompass Umboh, Saitan, and Jinn spirits, Umboh Payi: also called Umboh Gandum, the spirits of the first rice harvest, Sumang: spirit of sea vessels; the guardian who deflects attacks, Omboh Adam: later associated as the highest male spirit of dead ancestors due to Muslim influences; messenger of the supreme deity, Awa: later associated as the highest female spirit of dead ancestors dye to Muslim influences, Abak: the king of a people who inhabited Balabac; led his people's migration to Capul island, where their descendants now reside, This page was last edited on 24 January 2023, at 20:47. T'boli Art: in its Socio-Cultural Context, pp. Stacey, N. (2007). When the LordJesus Christwas currently hanging on the cross, they came to be baptized, but it did not happen because at that time our Lord Jesus breathed his last. Vocabulariode lengua tagala: El romance castellano puesto primero. Most centipedes are primarily carnivorous and only eat vegetable matter when starving, but are otherwise opportunistic feeders. Supporting Sanctuaries for All Living Creatures. Quezon City: Capitol Publishing House Inc. Barton, R. F. (1946). Higaonon Oral Literature: A Cultural Heritage. Much like a compass, the mantis can be associated with the four cardinal points of a compass. CCP Encyclopedia of Philippine Art: Peoples of the Philippines (1994). The woolly bear caterpillar is the larval stage of the tiger moth. The praying mantis is a beautiful insect and can also be deadly if youre another praying mantis. My Blog deities associated with centipedes Ramirez y Giraudier, 1860. 4. Oceanic Linguistics30:73129. Cajetas-Saranza, R. (2016). Barangay: Sixteenth Century Philippine Culture and Society. The T'boli: Songs, Stories and Society. pagan101 posted this. C.G. University of San Carlos Publications. Reyes y Florentino, Isabelo de los (1909). Vol. University of San Carlos. Aradia (Italian) Miller, J. M. (1904). Jocano, F. L. (1968). The Bukidnon of Mindanao. The butterfly is one of natures most perfect examples of change, transformation, and growth. Webmukade (, mukade) is a very large centipede-like yokai that lives in the mountains near Lake Biwa, Shiga Prefecture. opyright 2012-2013 Emky (Ty Barbary). Manila. Madrid, 1895. Routledge, 2017. NewCAPP (2014). 5. Washington: Catholic Anthropological Conference. A Sanskrit-English Dictionary. Mallari, J. C. (2009). Apayao Life and Legends. The ancient Egyptians could see that insects attacked dead bodies, but centipedes fed on the insects and so they concluded that the centipedes protected the dead. A cookie which helps me track how many visitors come to my site and what pages they look at. National Commission for Culture and the Arts. Rex Book Store. [2], Some ethnic groups have pantheons ruled by a supreme deity (or deities), while others revere ancestor spirits and/or the spirits of the natural world, where there is a chief deity but consider no deity supreme among their divinities. 26 (99): 1363. Dreamweavers. Madrid, 1895. In Our Islands, Our People: The Histories and Cultures of the Filipino Nation, edited by Cruz-Lucero, R. Clavel, L. S. (1972). THe Bukidnon Batbatonon and Pamuhay: A Socio-Literary Study. Buenabora, N. P. (1975). University of San Carlos. These perceptions of existence towards gods, goddesses, deities, and spirits in the sacred native Filipino religions, is the same way how Christians perceive the existence of their god they refer as God and the same way Muslims perceive the existence of their god they refer as Allah. Philippine Folk Literature: The Legends. The Rosen Publishing Group, Inc, 2007. Fiu Weh: the god who created modern humans by separating the sexual organs; Sawe: goddess who joined Melu to live in the world, Diwata: goddess who joined Fiuwe to live in the sky, Baswit: a primordial bird who lived on the first island as small as a hat called Salnaon; by the order of the gods, it brought earth, a fruit of rattan, and fruits of trees to Melu, who used the materials to create the world, Tau Dalom Tala: spirit who lives in the underworld, Loos Klagan: the most feared deity, uttering his name is considered a curse, Bulon La Mogoaw: one of the two supreme deities; married to Kadaw La Sambad; lives in the seventh layer of the universe, Kadaw La Sambad: one of the two supreme deities; married to Bulon La Mogoaw; lives in the seventh layer of the universe, Cumucul: son of the supreme deities; has a cohort of fire, a sword and shield; married to BoiKafil, BoiKafil: daughter of the supreme deities; married to Cumucul, Bong Libun: daughter of the supreme deities; married to Sfedat; could not bear children, Sfedat: son of the supreme deities; married to Bong Libun; could not bear children; asked Bong Libun to instead kill him, where his body became the land on which plants spout from, Dwata: son of the supreme deities; married to both Sedek We and Hyu We; placed the land-body of Sfedat onto the sea, Sedek We: daughter of the supreme deities; married to Dwata, Hyu We: daughter of the supreme deities; married to Dwata, Blotik: son of the supreme deities; married to Slel, Slel: daughter of the supreme deities; married to Blotik, Blomi: daughter of the supreme deities; married to Mule, Mule: son of the supreme deities; married to Blomi, Loos Klagan: son of the supreme deities; married both La Fun and Datu Bnoling, La Fun: daughter of the supreme deities; married to Loos Klagan, Datu Bnoling: daughter of the supreme deities; married to Loos Klagan, Fu: spirits that inhabit and own the natural environment. Religion and Society Among the Tagbanuas of Palawan Island, Philippines. In addition to providing us with honey and wax, bees are known to have magical properties, and they feature extensively in folklore from many different cultures. Web1Major deities 2Lesser deities 3Primordial beings 4Demigods and heroes 5Spirits and demons 6Legendary beasts Major deities Adador Ishkur - god of storms, venerated as a supreme power especially in Syriaand Lebanon Anshur- head of the Assyrianpantheon, regarded as the equivalent of Enlil Historical Dictionary of the Philippines. Manila. Whats really interesting, though, is when you take a look to look at the smaller critters and creatures that are around, and their magical associations specifically, insects. Imprenta de la compaia de Jesus, 1754. Limikid, B. 1977. Donoso, Isaac (2016). Page 358. University of the Philippines Press. (2019). Tulus: referred as the Great Spirit, who was neither male nor female and created all things, including the forest, those that we see (such as humans), and those that we can't see (such as spirits) from mud; created and re-created humans four times, first due to the non-existence of humans, second due to birthing issues, the third due to Lageay Lengkuos's initiation of the ascending of mankind into the Great Spirit's realm which resulted into the absence of humans on earth, and the last due to another initiation of mankind's ascending to the sky world which made the same effect as the third; Minaden: creator of mankind, which was made from mud; creator of the earth put at the middle of daylight; provided mankind with their clothes and languages; her house welcomes living women who managed to arrive in the upper most level of the upper worlds, Meketefu: the unapproachable brother of Minaden; also called Tulus, he corrected the sexual organs and noses of mankind; gave one group of people the monkey clothing which can turn anyone into monkeys, while gave another group bows and arrows, Monkey Leader: also called Little Moneky, he is a culture hero who went to Tulus to intercede for his people, which resulted in his group to ascend the upper regions; two non-believer of his group were left on earth, but he returned to give them earth and a piece of iron which extended from earth to sky, which became the source of all iron, Biaku: the magic bird who furnished the clothes and beads initiated by Minaden; when a neighboring people attacked the Teduray to take wealth, Biaku fled. Hurao, Father of Maka-andog: lived in Mt. Ateneo de Manila University. In some modern Pagan traditions, animal symbolism is incorporated into magical belief and practice. Schlegel, S. A. (2017). Native races and their customs. To the last grain of rice: T'boli subsistence production. (1994). Buyser, F. (1913). The Philippines: A Unique Nation. The Ifugao Wooden Idol. (191230). Of Page 9. 42, No. Blumentritt, Ferdinand (1895). 5, No. Webcoppell city council members. Asian Folklore Studies. [3] Each ethnic group has their own general term used to refer to all deities or a sub-set of deities, of which the most widespread term among the ethnic groups in the country is anito. (2000). Talaguit, C. J. N. (2019). A reclamation of one's heritage. Dua Sepa! (1932, January). Vocabulario de la lengua tagala: compuesto por varios religiosos doctos y graves, y coordinado. Ateneo University Press, 1994. 2014. Philippine Journal of Science, 85117. Philippine Short Stories. Indigenous Peoples and Community Conserved Areas and Territories Consortium. Pacific LinguisticsC.44. Blumentritt, Ferdinand (1895). Ramos, Maximo D. (1990). Evolving a Development Framework for the Sama Dilaut in an Urban Center in the Southern Philippines. Nanzan University. Ambrosio, D. K. (2013). Outline of Philippine Mythology. Lulu Publishing. Blumentritt, Ferdinand (1895). The Philippine Archipelago: A Tropical Archipelago. Millare, F. D. (1955). An Encyclopedia of Shamanism Volume 1, Volume 1. JATI: Jurnal Jabatan Pengajian Asia Tenggara Fakulti Sastera Dan Sains Sosial, Nimfa L. Bracamonte, N. L. (2005). Creation and Flood Myths in Philippine Folk Literature. University of the Philippines. The sign of Aries is one of action, fire, lust, and rage. Magno, R. M. (1992). Each ethnic group has their own distinct pantheon of deities. Eugenio, D. L. (2007). Genitality in Tagalog. Some deities of ethnic groups have similar names or associations, but remain distinct from one another. Philippine Folk Literature: The Legends. Page 6. Casal, G. (1978). The Philippine Islands, 14931898: Volume XXXII, 1640. 1: The Lumawig Bontoc Myths. Blumentritt, Ferdinand (1895). Numbers and Units in Old Tagalog. WebKnown as The Centipede of Horus , he does a similar job to Khepri the Scarab, but with more legs. (1854). I invited Him in to partake of the food and drink and spent most of the time in shrine contemplating what little I had learned of Him and what other parts I was guessing at. (2021, September 20). Quezon City: GCF Books. Page 40. Memoirs of the National Academy of Science, 23. Webdeities associated with centipedeschaska community center day pass. Ancient Beliefs and Customs of the Tagalogs. Philippine Center for Advanced Studies. In ancient Egypt, the scarab beetle was well known as a symbol of the gods and eternal life. Scott, William Henry (1994). Origin Myths Among the Mountain Peoples of the Philippines. Kelly, P. (2016). Master's thesis, University of the Philippines, Diliman. Believe it or not, many insects are associated with a variety of magical properties from predicting the weather to communicating with the dead. This site uses functional cookies and external scripts to improve your experience. Philippine Sociological Society. Noceda, Juan de (1754). Rethinking Maria Cacao: Legend-making in the Visayan Context. Schlegel, S. A. Asiaweek Limited, 1986. Pambid, Nenita D. (2000). Nothing in the Henadology article, nor in the quickncursory research I did, shows me how Sepa is a form of Heru; it seems like Sepa is more thoroughly linked to Wesir (Osiris) and funerary purifications, only encountering Heru when He brings Sepa (linked to the inundation) to Cairo. He was honored with a festival from the Old Kingdom onward and had his own temple at Heliopolis where he was associated with protecting and watching over the mummy form of Osiris. Potet, Jean-Paul G. (2016). 4: The Tinguians and Their Old Form of Worship. Philippine Quarterly of Culture and Society Vol. Cachos Hermanos, 1605. Webhow do floodplains jeopardize the livelihoods of agricultural workers. (M. Antonio, Ed.) Customs of the Tagalogs (two relations). Springer International Publishing. Creation and Flood Myths in Philippine Folk Literature. Manila: Bureau of Printing. Thanks to Valentine's Day, many gods and goddesses of love and fertility are honored at this time. Jumala, F. C. (2013). ICCA Registry. University,University of Manila. Today is a Feast Day for Sepa, the centipede god of ancient Egypt. University of Manila., 1958. Talubin Folklore, Bontoc, Mountain Province. Madrid, 1895. Lulu.com, 2018. Paterno, M., Castro, S., Javellana, R., Alvina, C. (2001). Benedict, L. W. (1916). A Visit to the Philippine Islands. and C.S.Seligman, "The Vedas", Oosterhout 1969, "Substrate Languages in Old Indo-Aryan (gvedic, Middle and Late Vedic)", https://en.wikipedia.org/w/index.php?title=Mayura_(mythology)&oldid=1141531822, Short description is different from Wikidata, Articles with unsourced statements from March 2017, Creative Commons Attribution-ShareAlike License 3.0, This page was last edited on 25 February 2023, at 14:58. Contrasting landscapes, conflicting ontologies. Philippine Studies Vol. Centipedes were seen following earthworms which improved the fertility of soil, leading to Sepas association with fertility. 3, No. 1965 Filipino Popular Tales. Dwata (general): the general term for the gods; Fu Dalu: the goddess of the abaca; speak and guide weavers on how to create patterns and designs, which are remembered in dreams, Muhen: a bird god of fate whose song when heard is thought to presage misfortune; any undertaking is immediately abandoned or postponed when one hears the Muhen sing. The Tale of a Philippine Gomorrah. The Remarkable Maranaws. University of Manila., 1956. Diccionario mitologico de Filipinas. Centipedes are predators and eat a wide variety of insects and small animals. CCP Encyclopedia of Philippine Art: Peoples of the Philippines. Coolabah, 3. Eugenio, D. L. (1989). Cultural and ecological significance of Odonata (Insecta) to the T'boli of Lake Sebu, Mindanao, Philippines. (1979). Tau Tana: created humans with the god Melu amidst a great argument; put people's noses upside down, a mistake corrected by Melu; Tasu Weh: creator of humans in another myth, where humans had male sexual organs on one knee, and female sexual organs on the other. Apostol, V. M. (2010). Storch, Tanya (2017).Religions and Missionaries around the Pacific, 15001900. Choose Philippines. Nabaloi Tales. Hyndman, D., Duhaylungsod, L., Thomas, B. I did have the pleasure (eh-heh) of receiving a few impressions of a rather large centipede, enjoying the offerings Id laid out on my altar; I havent the faintest whether it was my imagination, one of Sepas netjeri, or Sepa Himself. Centipedes freak me right the hell out, so why not start with their god? Noval-Morales, D. Y. Sulod Society. Far Eastern University Faculty Journal, Volume 12. The History of Philippine Civilization as Reflected in Religious Nomenclature. Page 361. Tinguian Folklore and how it Mirrors Tinguian Culture and Folklife. Quezon City: Rex Publishing Company. "'Women are not brave enough' Semelai male midwives in the context of Southeast Asian cultures". 4, Special Issue: Cebuano Literary Studies: Double Marginalization and Speaking Back: A Reading of Three Post-Colonial Texts. Casal, G. (1986). Lets look at some of the magical meanings behind butterflies. Arabic and Persian Loanwords in Tagalog. Kabunian: supreme deity and chief among the high ranking deities above the skyworld; Afunijon: also a general term referred to the deities of heaven, which is also called Afunijon, Mah-nongan: also a general term for deities who are given animal sacrifices, Ampual: the god of the fourth skyworld who bestowed animals and plants on the people; controls the transplanting of rice, Bumingi: in charge of worms, one of the eleven beings importuned to stamp out rice pests. [5][6][7], The following figures continue to exist and prevail among the collective memory and culture of Filipinos today, especially among adherents to the native and sacred Filipino religions, despite centuries of persecution beginning with the introduction of non-native and colonial Abrahamic religions which sought to abolish all native faiths in the archipelago beginning in the late 14th century, and intensified during the middle of the 16th century to the late 20th century. WebMaybe it's not necessarily a deity but a sign, an omen or premonition. Filipino Heritage The Making of a Nation Volume 5: Myths Shared With Mexico. Page 331. Colin, Francisco (1663). Living in Danger: Exploring the Culture of Disaster of the Ati Peoples in Bicol, Philippines. Marigondon; can level a mountain with a kick; one of the Mactan chieftains loyally allied to Datu Mangal, Umindig: chief of Bo. Cole,M. National Commission for Culture and the Arts. Peoples of the Philippines: Ibaloi. Diccionario mitologico de Filipinas. Chicago: A.C. McClurg and Co. . Description mukade are monstrous mukadecentipedes (Scolopendra subspinipes) with dark bodies and bright orange legs and heads. Mycosphere. The list does not include creatures; for these, see list of Philippine mythological creatures. Lach, Donald Frederick (1968).Southeast Asia in the Eyes of Europe: The Sixteenth Century. Fieldiana Anthropology, XLVII. Far Eastern University (1967). (2013). University of California Publications in American Archaeology, 227353. The Religion of the Ifugaos, Volumes 6568. The female sometimes eats her male partner after they mate, so many people associate the praying mantis with aggressive sexual power. An old Arabic folktale tells of the mantis pointing towards Mecca, and early French stories indicate that a lost child could find its way home by following the directions of a praying mantis. Page 201. Hes also invoked against the Uncreated One Boquet, Y. Lulu.com, 2016. Volume 34. University of the Philippines Press. The Boxer Codex Manuscript c. 1590, using the English translation by Souza & Turley. Dictionary Yakan Pilipino English. The Sulod: A Mountain People In Central Panay, Philippines. University of Kent. Page 22-23. Jocano, F. L. (1969). Indiana University. King Sinukwan Mythology and the Kapampangan Psyche. Manila: Oriental Commercial Company. Cultural Center of the Philippines. MCS Enterprises. Diccionario mitologico de Filipinas. In F. Demetrio (Ed.). Jamias, N. F. (1947).A study on Biag ni Lam-ang, the Ilocano epic. Anting-anting: o kung bakit nagtatago sa loob ng bato si bathala. (1913). Hislop, S. K. (1971). Marino (1981). Relation of the Filipinas Islands. Bran is the Lord who owns the Cauldron of Regeneration. Madrid, 1895. University of Manila Journal of East Asiatic Studies, Volume 5. p. 52. Mindoro Highlanders: The Life of the Swidden Agriculturists. Folktales of Southern Philippines. Arcilla, A. M. (1923). Capiznon. Williams, M. S. (1997). Makati City: Bookmark. Lulu.com, 2016. Scott, William Henry (1994).Barangay: Sixteenth-century Philippine Culture and Society. Quezon City: Ateneo de Manila University Press. Quezon City: UP Press. Way of the Ancient Healer: Sacred Teachings from the Philippine Ancestral Traditions. Conquistas de las Islas Filipinas, 15651615 (Spanish Edition): Bilingual ed edition. Vocabulario de la lengua tagala, trabajado por varios sugetos doctos y graves, y ltimamente aadido, corregido y coordinado. Tagbanua Heaven. Catholic Anthropologist Conference. The Sulod Myth of Creation. Historical Conservation Society. Philippine Folk Tales . Mikkelsen, H. H. (2016). With contributions by E. Arsenio Manuel. Horses: A piebald is a good omen. Views on Philippine Revolution, Volume 1. Ethnography of The Bikol People, ii. Asiaweek, Volume 12, Issues 1-13. The scarab, in some tales, represents Ra, the sun god, rolling the sun across the sky. Peraren, A. 31, No. The Journal of American Folklore. Let's look at some of the ways people have incorporated insects into their magical practice throughout the ages, as well as specific insects and their folklore and legends. Diccionario mitologico de Filipinas. kristian--mingle said: Ive heard that Loki is commonly associated with spiders. It is referred to in a number of Hindu scriptures. On this Wikipedia the language links are at the top of the page across from the article title. Moss, C. R. (1924). Fox, R. B. Fansler, D. S. (1921). Martinez-Juan, M. C. (2003). An Introduction to the Kapampngan Language; Interview on Lw. 1/2, Philippine Cultural Minorities II: Mangyan Folklore. It is also a contemporary Hindu name used in many parts of India. Historical and Cultural Data of Provinces. C & E Publishing. Cookies collect information about your preferences and your device and are used to make the site work as you expect it to, to understand how you interact with the site, and to show advertisements that are targeted to your interests. Segoyong: guardians of the classes of natural phenomena; punishes humans to do not show respect and steal their wards; many of them specialize in a class, which can be water, trees, grasses, caves behind waterfalls, land caves, snakes, fire, nunuk trees, deers, and pigs; Segoyong of Land Caves: take the form of a feared snake known a humanity's grandparent; cannot be killed for he is the twin of the first people who was banished for playfully roughly with his sibling, Segoyong of Pigs: takes its share of butterflies in the forest; feared during night hunts, Segoyong of Deers: can change humans into deers and man-eaters; feared during night hunts, Segoyong of Sickness: sends sickness to humans because in the early years, humans were not nice to him; talking about him is forbidden and if one should refer to him, a special sign of surrender is conducted, Woman at Bonggo: the woman at Bonggo who gathers the spirits at the land of the dead in the sky; keeps the spirit of the body, Woman beyond Bonggo: the woman beyond Bonggo who keeps the spirit of the umbilical cord, Brother of Tulus: lives in the highest abode in the land of the dead, where those who died in battle reside, Maginalao: beings of the upper regions who can aid someone to go up in the upper worlds without dying, where usually a female aids a person first, followed by her brother; they sometimes come to earth to aid the poor and the suffering, Giant of Chasms: the first one to guard the chasms between the layers of the upper regions; a man-eating giant, Spirit of Lightning and Thunder: advises humans about good and bad, to not tease animals, and to respect elders and ancestors, Spirit Who Turns Earth into Water: advises humans about good and bad, to not tease animals, and to respect elders and ancestors, Settlers of the Mountains: each of the eight layers of the upper regions have eight spirits referred as Settlers of the Mountains; they are four men and four women who are appealed to for pity in order to get to the highest ranking spirit in a layer, Spirit of the Stars: a spirit higher in rank than the Settlers of the Mountains, Spirit of the Umbilical Cord: the woman beside the deity Meketefu (Tulus); hardest to get pity from as the people were once unkind to her, Malang Batunan: a giant who had a huge house; keep the souls of any false shamans from passing through the region of the Great Spirit, Major constellation deities: six constellations asked by the hero Lagey Lingkuwus to remain in the sky to aid in the people's farming, Fegeferafad: the leader of the constellations; actual name is Keluguy, the fatherly figure for the cousins Kufukufu, Baka, and Seretar; shaped like a human, the deity has a headcloth and chicken wings on his head, symbolizing courage, Kufukufu: one of the three cousins who view both Fegeferafad and Singkad as their fatherly figures, Baka: one of the three cousins who view both Fegeferafad and Singkad as their fatherly figures, Seretar: one of the three cousins who view both Fegeferafad and Singkad as their fatherly figures, Singkad: spouse of Kenogon; another fatherly figure for the cousins Kufukufu, Baka, and Seretar, Kenogon: spouse of Singkad; has a comb, which is always near Singkad, Flood Couple: after the great flood, a Teduray boy and Dulungan girl survived and married; their offspring who took after their father became the Teduray, while those who took after their mother became the Dulungan, who were later absorbed by the Manobo, Mamalu: an ancestor of the Teduray; the elder sibling who went into the mountains to remain with the native faith; brother of Tambunaoway, ancestor of the Maguindanao, Tambunaoway: an ancestor of the Maguindanao; the younger sibling who went remained in the lowlands and welcomed a foreign faith; brother of Mamalu, ancestor of the Teduray, First Humans: the first couple's child died and from the infant's body, sprouted various plants and lime, Pounding Woman: a woman who was pounding rice one day that she hit the sky with her pestle, which shamed the sky, causing it to go higher, Alagasi: giant humans from western lands who eat smaller humans, Tigangan: giants who take corpses, and transform these corpse into whatever they want to eat, Supreme Being: the supreme deity who is far way, and so lesser divinities and spirits hear people's prayers instead; was also later called as Allah by Muslim converts, Malaykat: each person is protected by these angelic beings from illness; they also guide people in work, making humans active, diligent, and good; they do not talk nor borrow a voice from humans, and they don't treat sick persons, Tunung: spirits who live in the sky, water, mountain, or trees; listens to prayers and can converse with humans by borrowing the voice of a medium; protects humans from sickness and crops from pests, Cotabato Healer Monkey: a monkey who lived near a pond outside Cotabato city; it heals those who touch it and those who give it enough offerings, Patakoda: a giant stallion whose presence at the Pulangi river is an omen for an unfortunate event. The Soul Book. Spiders may be scary, but they can be magical too!. Pamulak Manobo: supreme deity and creator of the world, including the land, sea, and the first humans; throws water from the sky, causing rain, while his spit are the showers; Melu: another name of the supreme deity, who created humans, aided by his brother Fun Tao Tana, Manama: another name of the supreme deity who created the world and human beings, Fun Tao Tana: aided Melu in the creation of humans; put on the noses of humans upside down, which Melu corrected, Malaki tohu Awig: the hero who destroyed sickness, Tarabumo: deity for whom the rice ceremony is held, Tonamaling: a deity who may be benevolent or malevolent, Lumbat: a divinity of the skyworld who became a diwata when the chief deity cut out his intestines; eventually became the greatest of all Diwata, Diwata (general): a class of deities; also a name associated with the chief deity, Tolus ka balakat: the dweller of the ritual hanger, Unnamed Gods: gods whose fire create smoke that becomes the white clouds, while the sun creates yellow clouds that make the colors of the rainbow, Unnamed Divinities: each realm in the skyrealms are ruled by a lesser divinity, Darago: god of warriors married to Mandarangan, Mandarangan: god of warriors married to Darago; resides at Mount Apo's summit; human sacrifices to him are rewarded with health, valor in war, and success in the pursuit of wealth, Mebuyan: the underworld goddess who governs Banua Mebuyan, a special place reserved for children who died at their mother's breast; she nourishes the souls of dead infants, until they no longer need nursing, Bait Pandi: the goddess of weavers who taught women weaving, Sky Goddess: the sky herself; debated with Lumabet, until an agreement was reached, so that Lumabet and his people may enter the sky, except for the last man, Lumabet: a hero who guided his people into the sky, where they became immortals, Father of Lumabet: was cut into many pieces many times under Lumabet's order, until he became a small child, Tagalion: son of Lumabet and searched for his father in Lumabet's abode underground; aided by white bees in finding his father in the sky, Eels of Mount Apo: two giant eels, where one went east and arrived at sea, begetting all the eels of the world; the other went west, and remained on land until it died and became the western foothills of Mount Apo, Toglai: one of the two ancestors of mankind; became a spirit after death, Toglibon: one of the two ancestors of mankind; became a spirit after death, Limocan: a venerated omen bird, who warned a chief about the dangers during the rescue of the chief's kidnapped daughter, Lakivot: a giant civet who pursued the flowers of gold guarded by the one-eyed ogassi and witches called busaw; turned into a young man after his eyebrows were shaved, Girl Companion of Lakivot: requested Lakivot to bring the flowers of gold, which later resulted into their marriage, Melu: the creator deity whose teeth are pure gold and whose skin is pure white; created humans with the god Tau Tana.