The country has many islands and inhabited by different ethnic groups, Philippine

Mythology and superstitions are very diverse. However, certain similarities exist
among these groups, such as belief in Heaven ( Kaluwalhatian o Kalangitan), Hell
( Impyerno) and human soul ( Kaluluwa).
The Philippines is made up of many islands, with different ethnic groups that
have their own unique stories, myths, and superstitions. Even though these
groups have their own versions, they share some common beliefs about life,
death, and the afterlife. Many groups believe in a kind of Heaven (called
Kaluwalhatian or Kalangitan), which is a good place where souls can go after they
die. There is also a concept of Hell (Impyerno), a place where souls might go if
they did bad things in life. Additionally, the idea of a soul (Kaluluwa) is common
across many groups, which is the part of a person that lives on after the body
dies. These beliefs help explain the mysteries of life and death and give people
guidance on how to live well.

Luzon divinities refer to the gods, goddesses, and supernatural beings worshipped
by the indigenous people of Luzon, the largest island in the Philippines, before the
arrival of Christianity. These deities were part of the pre-colonial belief systems of
different ethnic groups in Luzon. Each community had its own pantheon of gods
and spirits who governed various aspects of life, nature, and the cosmos

Bathala
- From his abode in the sky called Kawalhatian, this deity looks over mankind.
He’s pleased when his people follow his rules, giving everything they need to
the point of spoiling them (hence, the bahala na philosophy). But mind you,
this powerful deity could also be cruel sometimes, sending lightning and
thunder to those who sin against him.
- Interesting fact: Other indigenous groups in Luzon also believed in a creator
god, but they didn’t call him Bathala. For instance, the Bontoks and
Kankanays of the Central Cordillera considered Lumawig the “creator of all
things and the preserver of life.” This deity later sired two pretty daughters–
Bugan, the goddess of romance, and Obban, the goddess of reproduction.
 Idianale
If Bathala was the boss, the other lesser deities who lived with him in the sky
were his assistants. Each of these lower-ranking gods and goddesses had
specific responsibilities. One was Idianale (Idiyanale or Idianali in other
sources), the goddess of labor and good deeds.
Her long, flowing hair symbolizes fertility, while her radiant skin mirrors the sun’s
life-giving energy. Dressed in garments crafted from natural fibers, she often
adorns herself with flowers and leaves, highlighting her deep connection to
agriculture and the earth.

Dumangan
Zambales culture, Dumangan (or Dumagan) caused the rice to “yield better
grains.” According to F. Landa Jocano, the early people of Zambales also believed
Dumagan had three brothers who were just as powerful as him.

ANITUN TABU
In Zambales, this goddess was known as Aniton Tauo, one of the lesser deities
assisting their chief god, Malayari. Legend has it that Aniton Tauo was once
considered superior to other Zambales deities. She became so full of herself that
Malayari reduced her rank as a punishment.
In Zambales, there was a goddess called Aniton Tauo. She helped their main god,
Malayari, but was once seen as more powerful than other gods in the area.
However, she became too proud and thought too highly of herself. Because of
this, Malayari decided to lower her rank, making her less important as a form of
punishment.

The Zambales people offered her the best kind of pinipig or pounded young rice
grains during harvest season. Sacrifices that use these ingredients are known as
mamiarag in their local dialect.
The people of Zambales would give Aniton Tauo their best pinipig (young rice
grains that have been pounded) as an offering during harvest season. They
believed this would please her. In their local language, offerings or sacrifices like
this are called mamiarag.

DUMAKULEM
Dumakulem was the son of Idianale and Dumangan, and brother of wind
goddess Anitun Tabu. The ancient Tagalogs revered him as the guardian of the
mountains. He is often depicted as a strong and skillful hunter.
In a well-known legend, a god named Dumakulem fell deeply in love with a mortal
woman. When something tragic happened to her, Dumakulem was so sad that his
tears turned into flowing lava. This lava created the beautiful volcano called
Monte Mayón. This story shows how strong Dumakulem's emotions were and
how they are connected to the land in the Philippines.

Ikapati/Lakapati
Probably one of the most intriguing deities of Philippine mythology, Ikapati (or
Lakapati) was the Tagalog goddess of fertility. F. Landa Jocano described her as
the “goddess of the cultivated land” and the “benevolent giver of food and
prosperity.”

Some sources describe Lakapati as androgynous, hermaphrodite, and even a

“transgender” god. In William Henry Scott’s “Baranggay,” Lakapati is described as
a significant fertility deity represented by a “hermaphrodite image with both
male and female parts.”
Some sources say that Lakapati is a unique god who has both male and female
characteristics. In William Henry Scott’s book "Baranggay," Lakapati is shown as
an important fertility god and is described as having a form that includes both
male and female body parts. This means Lakapati represents both genders and is
connected to themes of growth and fertility.
Before planting in a new field, the ancient Tagalogs usually offered sacrifices
to Lakapati. In a 17th-century report by Franciscan missionary Father Pedro de
San Buenaventura, it was said that a farmer paying homage to this fertility
goddess would hold up a child before saying, “Lakapati pakanin mo yaring alipin
mo; huwag mong gutumin” (Lakapati, feed this thy slave; let him not hunger).
Before planting crops in a new field, the ancient Tagalogs would offer sacrifices
to Lakapati, the goddess of fertility. A 17th-century missionary named Father
Pedro de San Buenaventura reported that farmers would show their respect to
Lakapati by holding up a child and saying, “Lakapati, please feed your servant;
do not let us go hungry.” This prayer was a way for farmers to ask for blessings
for a good harvest.

Being the kindest among the lesser deities of Bathala, Lakapati was loved and
respected by the people. She married the god of seasons, Mapulon, and became
the mother of Anagolay, the goddess of lost things.
MAPULON
In Tagalog mythology, Mapulon was the god of seasons. F. Landa Jocano, in the
book “Outline of Philippine Mythology,” described Mapulon as one of the lesser
divinities assisting Bathala.
Not much is known about this deity, except that he married Ikapati/Lakapati, the
fertility goddess, and sired Anagolay, the goddess of lost things.
ANAGOLAY
Pre-colonial Tagalogs who were hopelessly looking for their missing stuff prayed
to Anagolay, the goddess of lost things. She was the daughter of two major
Tagalog deities–Ikapati and Mapulon.
When she reached the right age, she married the hunter Dumakulem. She gave
birth to two more deities: Apolaki and Dian Masalanta, the ancient gods of the
sun and lovers.
Interesting fact: In September of 2014, the Minor Planet Center (MPC), the
international agency responsible for naming minor bodies in the solar system,
officially gave the name (3757) Anagolay to an asteroid first discovered in 1982 by
E. F. Helin at the Palomar Observatory.
The asteroid was named after the ancient Tagalog goddess of lost things. The
name, submitted by Filipino student Mohammad Abqary Alon, bested more than
a thousand entries in a contest held by the Space Generation Advisory Council
(SGAC)

APOLAKI
Arguably the Filipino counterpart of the Roman god Mars, Apolaki appeared in
several ancient myths. The Tagalogs revered Apolaki as the sun god and patron
of the warriors. He shares almost the same qualities with the Kapampangan sun
god of war and death, Aring Sinukuan.
Early people of Pangasinan claimed that Apolaki talked to them. Back
when blackened teeth were considered the standard of beauty, some natives told
a friar that a disappointed Apolaki had scolded them for welcoming “foreigners
with white teeth.”
Long ago, the early people of Pangasinan believed that Apolaki, a god,
communicated with them. At that time, having blackened teeth was seen as
beautiful. Some locals told a friar that Apolaki was upset with them because they
welcomed “foreigners with white teeth.” This means they thought Apolaki was
angry for accepting people who had a different standard of beauty than their own.

In a book by William Henry Scott, the name of this deity is said to have originated
from apo, which means “lord,” and laki, which means “male” or “virile.”

DIAN MASALANTA
Sacrifices were offered to Dian Masalanta to ensure successful pregnancies.
AMANIKABLI
Amanikabli (Amanikable or Aman Ikabli in other sources) could be the ancient
Tagalog patron of hunters or the god of the sea.
In the book Barangay by William Henry Scott and the 1936 Encyclopedia of the
Philippines by Zoilo Galang, Amanikabli was identified as the Tagalog anito of
hunters who rewarded his worshipers with good game.
In the book Barangay by William Henry Scott and the 1936 Encyclopedia of the
Philippines by Zoilo Galang, Amanikabli is described as the Tagalog spirit or god
(called anito) of hunters. People worshiped him in hopes of getting his help for a
successful hunt, meaning he would reward them with plenty of good animals to
catch.

MAYARI, HANA AND TALA

Once upon a time, Bathala fell in love with a mortal woman. She died after
giving birth to three beautiful daughters. Of course, Bathala didn’t want anything
wrong to happen to his girls, so he brought them to the sky to live with him.
Before long, these three demigods were given specific
roles: Mayari, Hana (or Hanan in other references), and Tala became the
Tagalog goddesses of the moon, morning, and star, respectively.
F. Landa Jocano’s Outline of Philippine Mythology flatteringly described the moon
goddess as the “most beautiful divinity in the court of Bathala.” In other Luzon
myths, however, the moon deity was anything but a beautiful goddess.
HANA
Hanan is the 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 especially important during the entrance of a
new age or a new phase in a person’s life.
Tala is the name of the goddess of the morning and evening star in Tagalog
mythology.
15-17. LAKANBAKOD, LAKANDANUM AND LAKAMBINI
Not all deities of Philippine mythology lived in the sky with Bathala. Some co-
existed with the ancient Tagalogs and were easily invoked during religious
ceremonies headed by a catalonan.
Spanish lexicographers called these supernatural beings anito, Bathala‘s agents
with specific functions. Three of the most interesting minor deities had names
that rhyme together: Lakanbakod, Lakandanum, and Lakambini.
In William Henry Scott’s “Barangay,” Lakanbakod (Lakan
Bakod or Lakambacod in other sources) was described as a deity who
had “gilded genitals as long as a rice stalk.”
Lakanbakod was the “lord of fences,” a protector of crops powerful enough to
keep animals out of farmlands. Hence, he was invoked and offered eels when
fencing a plot of land.
Lakanbakod was known as the "lord of fences" and was a protector of crops. He
was strong enough to keep animals away from farmlands. Because of this,
farmers would call on him for help and offer him eels when they built fences
around their land to protect their crops.

Lakambini was just as fascinating. Although the name is almost synonymous

with “muse” nowadays, it was not the case during the early times.Up until the
19th century, lacanbini had been the name given to an anito whom Fray San
Buenaventura described as “diyus-diyosang sumasakop siya sa mga sakit
sa lalamunan.” In simple English, this minor deity was invoked by our ancestors
to treat throat ailments.
Lakambini is an interesting figure. While the name is often thought of as meaning
“muse” today, that wasn’t always the case. Up until the 19th century, Lakambini
referred to a spirit or minor deity. Fray San Buenaventura described this deity as
someone who could help with throat problems. People in the past would call on
Lakambini when they were suffering from illnesses related to the throat.
In ancient Kapampangan culture, Lakandanum was the water god, often shown as
a serpent-like mermaid (called naga). Before the Spanish arrived, people would
throw livestock into the river as a peace offering to Lakandanum. If they didn't
make these offerings, they believed it would lead to long droughts.

Every year during the dry season, the locals would make sacrifices to ask
Lakandanum for rain. When the rain finally started, they saw it as a sign that
Lakandanum had returned, and everyone would celebrate.

The old Kapampangan New Year was called Bayung Danum, which means "new
water," and it was a celebration honoring Lakandanum. When Christianity came
to the Philippines, this celebration was changed into the feast of St. John in
Pampanga and the feast of St. Pet

er in other areas.

GALANG KALULUWA AND ULILANG KALULUWA

In some Tagalog creation myths, Bathala was not the only deity who lived in the
universe before humanity was born. He shared the space with two other powerful
gods: the serpent Ulilang Kaluluwa (“orphaned spirit”), who lived in the clouds,
and the wandering god aptly named Galang Kaluluwa. Ulilang Kaluluwa wanted
the earth and the rest of the universe for himself. Therefore, he decided to fight
when he learned of Bathala, who was eyeing the same stuff. After days of non-
stop battle, Bathala became the last man standing. The lifeless body of Ulilang
Kaluluwa was subsequently burned.
A few years later, Bathala and Galang Kaluluwa met. The two became friends,
with Bathala inviting the latter to stay in his kingdom. But the life of Galang
Kaluluwa was cut short by an illness. Upon his friend’s request, Bathala buried the
body precisely where Ulilang Kaluluwa was previously burned.
Soon, a mysterious tree grew from the grave. Its fruit and wing-like leaves
reminded Bathala of his departed friend, while the hard, unattractive trunk had
the same qualities as the evil Ulilang Kaluluwa.
As it turned out, the tree is the “tree of life” we greatly value today- the coconut.
The importance of the coconut tree was so that when Bathala decided to create
the first man and woman, he built a house for them using coconut trunks and
leaves. As for their daily sustenance, the coconut’s juice and its succulent white
meat proved to be nourishing.

SITAN
In a way, our Tagalog ancestors already believed in the afterlife even before the
colonizers introduced us to their Bible. One proof is the pre-colonial custom of
burying the dead with a pabaon, which could be jewelry, food, or even slaves.
The modern-day heaven and hell also had ancient counterparts. Jocano said the
early Tagalogs believed good guys would go to Maca, a place of “eternal peace
and happiness.” On the other hand, the evil sinners were thrown into the “village
of grief and affliction” called Kasanaan/Kasamaan.
The vicious Sitan was also assisted by other lesser deities or mortal agents. First
was Mangagaway, the wicked shapeshifter who wore a skull necklace and could
kill or heal anyone with her magic wand. She could also prolong one’s death for
weeks or months by binding a snake containing her potion around the person’s
waist.

VISAYAN DIVINITIES
Unlike the Tagalogs, ancient Visayans didn’t have a creator god like Bathala, who
appeared out of nowhere and decided to create humanity. But what they lacked
in “creator god,” they made up for in plenty of origin myths. These stories explain
how death, class and race differences, concubinage, war, and theft were
introduced to the world.
TUNGKUNG LANGIT AND ALUSINA
The Sulod of Central Panay in Western Visayas believed that the universe was
divided into three regions: Ibabawnun (upper world), Pagtung-an (middle world),
and Idadalmunun (underworld).
Ibabawnun was further divided into two: a place ruled and inhabited by the
male diwata, and the other by the female diwata.
Tungkung Langit (literally means “pillar of the skies”) was considered the
supreme god or the highest-ranking deity for the male section. Alunsina,
meanwhile, was the most powerful female diwata and the goddess of the
eastern skies.
Tungkung Langit, just like Bathala, was assisted by several lesser divinities.
Among them were Bangun-bangun, the “deity of universal time who regulated
the cosmic movements”; Bahulangkug, the “diwata who changed
seasons”; Ribun-linti (or Ribung-linti), the “god of lightning and
thunderstorms”; Sumalongson, the “god of the river and seas”; Santonilyo, “deity
of good graces”; and the most respected and feared of them all, Munsad
Burulakaw.
Alunsina had her own assistants: Muropuro, the “goddess of the spring, rivers,
and lakes”; Labing Daut, the “goddess-in-charge of rain clouds”; and Tibang-
Tibang, the goddess whose primary responsibility was to maintain the balance in
the world and make sure that day and night happened in succession.
An origin myth from Panay suggests that Tungkung Langit and Alunsina, the chief
gods of the upper world, were married and settled down in heaven. The story,
part of the old myths and legends compiled by anthropologist F. Landa Jocano in
1971, traced the origin of the world and celestial bodies.
After marrying Alunsina, Tungkung Langit worked non-stop to put order in the
confusing and still-shapeless world. He was described as a “loving, hard-working
god,” while his wife was a “lazy, jealous, and selfish goddess.”
One day, as Tungkung Langit left their home in the sky world to perform his
duties, Alunsina ordered the breeze to follow and spy on her husband.
When Tungkung Langit found out about it, an extended argument ensued. The
fight became so severe and hurtful that Alunsina decided to leave her husband,
never to be seen again.
Several lonely months later, Tungkung Langit tried to find his wife everywhere,
but to no avail. Desperate, he took Alunsina‘s jewels and spread them in the sky,
hoping she would somehow notice them and be compelled to return.
Sadly, Alunsina never bothered to come back. It is believed among the old folks
of Panay that Alunsina‘s necklace became the stars, while her comb and crown
became what we know today as the moon and sun.
They also think that the rain is the tears of Tungkung Langit falling from the sky.
Conversely, the thunders could be the supreme god desperately calling for his
beloved wife.

LIHANGIN AND LIDAGAT

In the 1904 book, Philippine Folklore Stories by John Maurice Miller, Kaptan is
said to be the father of Lihangin, the god of the wind, while Magwayen sired
the goddess of the sea, Lidagat.
With the permission of their fathers, Lidagat and Lihangin got married and raised
four kids: the strong Licalibutan, who had a body made of rock; the always-happy
Liadlaw (god of sun), who was covered with gold; the shy and weak Libulan (god
of moon) who was made of copper; and the only daughter, Lisuga (god of stars),
whose silver body always sparkled.
For a time, the family seemed to be happy and had no issues at all. However,
everything changed when Lihangin and Lidagat died. Their eldest
son, Licalibutan, became the victim of his own greed.
One day, he planned a surprise attack against the sky world to hopefully seize its
control from the supreme god Kaptan, his grandfather. Joining him
were Liadlaw and Libulan, who were too afraid of him to even think of backing
out. Together, they went to the sky world and blew up the gates protecting the
kingdom.
Lisuga, unaware of what was happening, also went to the sky world to visit his
grandfather. Kaptan, too blinded by his anger, struck the innocent Lisuga with
lightning, breaking her into thousand pieces.
When he and Magwayen finally met, things started to sink in for Kaptan. He lost
all his grandchildren, including the beautiful Lisuga, who had nothing to do with
the conspiracy.
Upon realizing he could no longer revive the four deities, the grief-stricken Kaptan
decided to provide their remains with an everlasting light. Hence, Liadlaw became
the sun, Libulan became the moon, and Lisuga became what we know today as
the stars.
As for the evil Licalibutan, Kaptan didn’t bother to give him light. He thought it
was just fair to let him remain as it is–the land that would support the human
race. Soon, Magwayen planted a seed on the said land, and it didn’t take long
before a bamboo tree started growing.
DALIKMATA AND BULALAKAW
Another is the many-eyed goddess Dalikmata, whom our ancestors offered
prayers and sacrifices whenever someone suffered an eye illness. They believed
that once Dalikmata was pleased, the eye ailment would soon disappear.
The god Bulalakaw is the exact opposite. Unlike other healing deities, this
supernatural being was said to be the giver of illnesses.
LALAHON
Contrary to popular belief, the ancient Visayan deity Lalahon was NOT the
goddess of volcanoes. The name Lalahon (also called Laon, Lalon, or Lauon) first
appeared in Miguel de Loarca’s Relacion de las Yslas Filipinas in 1582, where she
was described as the goddess invoked by the natives for a good harvest.
MINDANAO DEITIES
how our Mindanaoan ancestors worshiped the spirits in the pre-colonial era
combined their old beliefs and those of the foreigners they came in contact with.
The colorful and fascinating Mindanao mythology would have probably died with
our ancestors were it not for the few dedicated people who took the risk to study
them.
The first mention of the Bagobos was in a letter written by a missionary named Fr.
Matteo Gisbert, S.J. However, at the dawn of the 20th century, two authors went
the extra mile and lived with the Bagobo tribe. They immersed themselves in their
culture and wrote all the data they collected in their books.
I’m talking about Laura Estelle Watson Benedict, an anthropologist, and Fay
Cooper Cole, author of “The Wild Tribes of Davao District, Mindanao.”
Thanks to these researchers’ hard work, we now know how our Mindanaoan
ancestors made sense of everything. Take, for instance, the Bagobos: they didn’t
understand “birth” and “death” as we do today. For them, there was no real
death because there was no country for the departed souls, nor did they believe
in “birth,” as they assumed the god made the additional creatures and left them
so they could raise the babies on their own.
The Mindanao mythology is as colorful as the many tribes that lived on the island.
They include the Bagobo, Manobo, Bukidnon, Subanon, and Tiruray. Let’s jump
right in and explore the magical world of ancient Mindanao.
PAMULAK MANOBO
Among the Bagobos of Mindanao, a supreme god called Pamulak Manobo was
considered the creator of everything.
In Laura Watson Benedict’s “Bagobo Myths,” this diwata (a general term for
deities) was also believed to be the creator of the first man and woman–
Tuglay and Tuglibon. Another version suggests that the first humans were shaped
out of corn meals and given life by Tuglay and Tuglibon, not Pamulak Manobo.
Going back to Benedict’s version of the story, Pamulak Manobo also created an
eel (kasili) and a crab (kayumang). These two creatures are always together, and
an earthquake occurs every time the crab bites the eel.
Pamulak Manobo was believed to be in control of other natural occurrences.
When it rained, for example, the Bagobos believed it was the great god spitting or
throwing water from heaven. On the other hand, the white clouds were actually
the smoke from the fire produced by the other gods.

TUGLAY AND TUGLIBON

Tuglay and Tuglibon created the world in the myth, while an equally powerful yet
unidentified god made the first man and woman. One day, a snake approached
the first humans and offered them a fruit. The cunning reptile convinced them to
eat the said fruit so they could “open their eyes,” only to find out later that
eating it prevented them from seeing the god forever.
In yet another interesting version of the origin myth, Tuglibon (or Tuglibong in
other sources) was pounding rice when she noticed the sky was too close to the
ground and was interfering with her activity. She scolded the sky and asked it to
move up higher. The latter did as he was told, which explains why the sky is where
it is now.
As for the origins of their names, the second syllable in Tuglay (i.e., “lay” or “lai”)
means “man” in Malay, while the “libon” in Tuglibon means “virgin.”
MEBUYAN AND LUMABAT
According to one Bagobo and Manobo myth, there once lived two deities
named Lumabat (god of the sky) and Mebuyan (goddess of the
underworld). They were siblings but complete opposites of each other.
Lumabat was a terrific hunter who once brought along his dog to catch an elusive
deer. The hunt took so long that he was already old and gray when he caught the
animal. Still, he returned to his people, eager to show them his power.
Lumabat even killed his father eight times, and each time the latter magically
came back to life, he became younger and younger.
When it was time for Lumabat to go to heaven, he wanted his sister, Mebuyan, to
join him. The latter refused, and they started fighting each other. The Bagobo
mythology describes Mebuyan as an ugly deity who decided to go down below
the earth, where she now rules a place called Banua Mebu’yan (Mebuyan’s
town). Here, she welcomes the spirits of the dead Bagobos before they go
straight to Gimokudon, the Bagobo equivalent of the underworld.

It is said that Mebuyan has many breasts because she nurses and takes care of all
the baby spirits before they join their families in Gimokudon. Adult spirits also
stop by Mebuyan’s town, specifically in the black river, where they wash their
joints and heads.
The ritual bath, known as pamalugu, is done so that the spirits will not return to
their earthly bodies and disrupt their journey to the underworld.
Note that the Manobo or Bagobo underworld, at least the one ruled by Mebuyan,
has a relatively more positive connotation. It’s not a place where you can find a
lake of fire and where the unbelievers are punished forever. In the book “Arakan,
Where Rivers Speak of The Manobo’s Living Dreams” by Kaliwat Theatre
Collective, Datu Mangadta Sugkawan gives us an interesting description
of Mebuyan and her domain:
“Maibuyan (Mebuyan)….the diwata (deity) of the afterlife who takes care of all
the souls before they receive Manama’s (Supreme Being) judgment…. Maibuyan’s
entire domain is of pure gold on which the soul could clearly see its reflection.
The souls there only talk about good and sensible things. If one starts to talk,
everybody else listens. There is no need for food. Maibuyan’s domain in the
underworld is where the soul lives a second life after its body–the physical twin–
dies.”
Among the Ata-Manobo, a similar deity also existed. Rolando O. Bajo’s “The Ata-
Manobo: At the Crossroads of Tradition and Modernization” introduces us to a
god of the afterlife named Moibulan. This deity takes care of the spirits in a place
at the bottom of the earth called Sumowow, where the souls can only experience
peace and happiness as they await their final judgment.
TAGBUSAN
The Manobos also believed in a supreme god–Tagbusan. This highest-ranking
deity “ruled over the destiny of both gods and men.” And just like others of his
kind in Philippine mythology, Tagbusan was also helped by other lesser divinities.
Among those who assisted Tagbusan in his day-to-day responsibilities
were Kakiadan, the goddess of rice; Taphagan, the goddess of harvest; Tagbanua,
the rain god; Umouiui, god of clouds; Sugudun (or Sugujun), the god of
hunters; Libtakan, god of sunrise and sunset; Yumud, god of water; Ibu, the queen
or goddess of the underworld; and Apila, god of wrestling and sports.
5. Magbabaya
Another essential deity from Mindanao is Magbabaya, considered by the
Bukidnon as their highest-ranking deity.