Name

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
Bathala converted to Christianity during the Spanish era, Bathala was referred interchangeably by many as
the Christian God, 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
Amanikable Bathala's sacred bird, the tigmamanukan bird according to traditional Tagalog tales. In frustration, he swore
vengeance against the humans by sending turbulent 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
Idiyanale conducted may not be finished in time, not 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,
Dimangan who taught agriculture to mankind. He was married to Idiyanale and had two offspring, namely Dumakulem and
Anitun Tabu. His nature of needing 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, was the spouse of Bathala during a time after the cosmic creation, making Lakapati the queen of the
celestial abode 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-
Lakapati 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 and loved by the people.
Ikapati
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 the mistakes made by mankind. Oral stories state that at first, Ikapati was not
Mapulon
interested with Mapulon, but eventually, 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.
Mayari She had two sisters, Tala 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 light spheres or orbs to ferry men to safety at night, however,
Tala
when the Spaniards came, they demonized the light orbs 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
Hanan harvests and prayers during the 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]

Dumakulem

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 with sunny showers, a traditional sacred peace pact for
Anitun Tabu
supernatural beings. She was the daughter of Idiyanale and 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 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, conflicting with the pre-colonial Tagalog beliefs. The northern
Apolaki Tagalogs and the Kapampangans believed that female 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
Diyan
love, Aphrodite, but in actual pre-colonial mythologies, she was of more motherly nature and had a high
Masalanta
standard in family values. She is wise and has 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.
Ancient Visayan Deities[edit]
This section includes the deities of the Visayans from a certain pantheon story.[27]

Name God(dess) of

The supreme god who dwells in the sky. He is the Ancient Visayan counterpart
Kaptan of Bathala. Of all the supreme 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
Maguayan/Magwayan
after that, she ferried the souls of the dead to the underworld, Sulad.[27]

The god of the wind and the son of Kaptan. He later married Lidagat and had four
Lihangin
children.[27]

The goddess of the sea, daughter of Maguayan. She later married Lihangin and had
Lidagat
four children.[27]

Likabutan The god of the world and the eldest children of Lihangin and Lidagat.[27]

Liadlaw The god of the sun and the second children of Lihangin ang Lidagat.[27]

Libulan The god of the moon and the third children of Lihangin and Lidagat.[27]

The goddess of the stars. She was the youngest children of Lihangin and Lidagat. The
Lisuga
deity in which Silalak 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.

Goddess of wealth and materialism due to her power over precious

Burigadang Pada
metals and stone. Also known as the sister to twins Nagmalitong
Sinaklang Bulawan
Yawa Sinagmaling Diwata and Sarawali.

The many-eyed goddess who cures eye illnesses. She is also known
Dalikamata
to be responsible for dreams as one of her forms of communication.

The supreme goddess worshiped by the Ancient Visayans who lived

in the Negros Island that dwells in Mount Kanlaon. As well as Kaptan,
Kan-Laon
she is the Ancient Visayans counterpart of Bathala). She is also
revered as the goddess of time.[29]

Kasaraysarayan sa
God of rivers.
Silgan

Goddess of fire, volcanoes and harvest.[28] In ancient times, Ancient

Visayans blamed her for sending armies of locusts to destroy their
Lalahon
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,
Gods appealed to when concocting poisonous oil.
and Makbarubak

Nagmalitong Yawa Goddess of empowerment, lust and seduction, and sister to

Sinagmaling Diwata Burigadang Pada Sinaklang Bulawan and twin sister of Sarawali.

Pahulangkug God of seasons.

Paiburong God of the middle world. (Purgatory)

Pandaki God who rescues the deserving for a more pleasant fate.

God of the Underworld and of Earth. He is responsible for

Panlinugun
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

Sarawali
Diwata and a lover of Lubay-Lubyok Hanginun si 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.

The god (or goddess in some translations) of death who is said to

Sidapa
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
Tungkung Langit
counterpart is Bathala and known as Alunsina's husband.

Ynaguinid and
Gods of war and poisons.
Malanduc