Origin Myths among the Mountain Peoples of the Philippines

Beliefs of the Pagan Tribes of Mindanao

The interior of Mindanao is occupied by some ten pagan tribes, the most important being the Manóbos, Mandayas, Atás, Bagóbos, Biláns, Tirurais, and Subánuns. These tribes are all remarkably alike in culture; much more so, in fact, than any other similar group of peoples in the Philippines; and this culture shows a close resemblance to that of the tribes in the interior of Borneo. In the development of their myths and of their religious beliefs, these peoples occupy a middle position between the more primitive and the highest developed types of the Philippines. John M. Garvan has recently completed a very extensive study of the Manóbo peoples of the Agúsan Valley, in eastern Mindanao, and the following beliefs and myths are quoted from his unpublished notes.

Origin of the Earth and its Inhabitants

The story of the creation of the world is variable throughout the whole Agúsan Valley. In the district surrounding Talakógon, the creation is attributed to Makalídun͠g, the first great Manóbo. The details of his great work are very meager. He set it up on posts (some say iron posts) with one in the center. At the central post he has his abode, in company with a python, according to the version of some, and whenever he feels displeasure toward men, he shakes the post, thereby producing an earthquake, and at the same time intimating to man his anger. It is believed that, should the trembling continue, the world would be destroyed.

In the same district it is believed that the sky is round and that its extremities are at the limits of the sea. Somewhat near these limits is an enormous hole called the navel of the sea through which the waters descend.

It is said that in the early days of creation the sky was low, but that one day a woman, while pounding rice, hit it with her pestle and it ascended to its present position.

Another version of the creation, prevalent among the Manóbos of the Argauan and Híbun͠g Rivers, gives the control of the world to Dágau, who lives at the four fundamental pillars in the company of a python. Being a woman, Dágau dislikes the sight of human blood, and when it is spilled upon the face of the earth she incites the huge serpent to wreathe itself around the pillars and shake the world to its foundations. Should she become exceedingly angry, she diminishes the supply of rice either by removing it from the granary or by making the soil unproductive.

Another variation of the story to be heard on the Upper Agúsan, Simulau, and Umayan Rivers, has it that the world is like a huge mushroom and that it is supported upon an iron pillar in the center. This pillar is controlled by the higher and more powerful order of diuwáta, who on becoming angered at the actions of men manifest their feelings by shaking the pillar and thereby reminding men of their duties.

Three points in the beliefs just mentioned should be kept in mind. First, the recurrence of the idea that the earth world is supported by a post created by the chief deity and near which he dwells. Second, the belief in the púsod nan͠g dágat, or “navel of the sea,” which is common to all of the pagan tribes of Mindanao and was also known by the ancient Bisáyas, Tagálogs, and other peoples now Christianized. It is extremely probable that this belief originated from some great whirlpool, known to the ancestors of the Philippine peoples or passed by them on their voyages.11 Third, the belief that the sky was once very near the earth, and was raised to its present position by some deity. This belief is also common in northern Luzon.

The idea of the origin of curious-shaped rocks, hills, or mountains by petrifaction of some living animal or plant is common in the Philippines. Garvan gives the two following Manóbo legends of this character:

The Petrified Craft and Crew of Kágbubátan͠g

In the old, old days a boat was passing the rocky promontory of Kágbubátan͠g.12 The occupants espied a monkey and a cat fighting upon the summit of the cliff. The incongruity of the thing suggested itself to them, and they began to give vent to derisive remarks, addressing themselves to the brute combatants, when, lo and behold! they and their craft were turned into rock. To this day the petrified craft and crew may be seen placed upon the promontory, and all who pass must make an offering,13 howsoever small it be, to their vexed souls. To pass the point without making an offering might arouse the anger of its petrified inhabitants, and render the traveler liable to bad weather and rough seas.14

The imitation of frogs is especially forbidden, for it might be followed not merely by thunderbolts but also by petrifaction of the offender, and in proof of this is adduced the legend of An͠gó of Bináoi.15

The Legend of An͠gó, the Petrified Manóbo

An͠gó lived many years ago on a lofty peak with his wife and family. One day he hied him to the forest with his dogs in quest of game. Fortune granted him a fine big boar, but he broke his spear in dealing the mortal blow. Upon arriving at a stream, he sat down upon a stone and set himself to straightening out his spear. The croaking of the nearby frogs attracted his attention, and, imitating their shrill gamut, he boldly told them that it would be better to cease their cries and help him mend his spear. He continued his course up the rocky torrent, but noticed that a multitude of little stones began to follow behind in his path. Surprised at such a happening, he hastened his steps. Looking back he saw bigger stones join in the pursuit. He then seized his dog, and in fear began to run, but the stones kept in hot pursuit, bigger and bigger ones joining the party. Upon arriving at his sweet-potato patch, he was exhausted and had to slacken his pace, whereupon the stones overtook him and one became attached to his finger. He could not go on. He called upon his wife. She with the young ones sought the magic lime16 and set it around her husband, but all to no avail for his feet began to turn to stone. His wife and children, too, fell under the wrath of Anítan. The following morning they were stone up to the knees, and during the following three days the petrifying continued from the knees to the hips, then to the breast, and then to the head. Thus it is that to this day there may be seen on Bináoi peak the petrified forms of An͠gó and his family.17

The sun, moon, and stars are great deities, or the dwelling place of such deities, in nearly all Philippine religions. The following Manóbo myth is interesting because of its resemblance to others from northern Luzon.

The Origin of the Stars and the Explanation of Sunset and Sunrise

It is said that in the olden time the Sun and the Moon were married. They led a peaceful, harmonious life. Two children were the issue of their wedlock. One day the Moon had to attend to one of the household duties that fall to the lot of a woman, some say to get water, others say to get the daily supply of food from the fields. Before departing, she crooned the children to sleep and told her husband to watch them but not to approach lest by the heat that radiated from his body he might harm them. She then started upon her errand. The Sun, who never before had been allowed to touch his bairns, arose and approached their sleeping place. He gazed upon them fondly, and, bending down, kissed them, but the intense heat that issued from his countenance melted them like wax. Upon perceiving this he wept and quietly betook himself to the adjoining forest in great fear of his wife.

The Moon returned duly, and after depositing her burden in the house turned to where the children slept but found only their dried, inanimate forms. She broke out into a loud wail, and in the wildness of her grief called upon her husband. But he gave no answer. Finally softened by the loud long plaints, he returned to his house. At the sight of him the wild cries of grief and of despair and of rebuke redoubled themselves until finally the husband, unable to soothe the wife, became angry and called her his chattel. At first she feared his anger and quieted her sobs, but, finally breaking out into one long wail, she seized the burnt forms of her babes, and in the depth of her anguish and her rage threw them to the ground in different directions. Then the husband became angry again, and, seizing some taro leaves that his wife had brought from the fields, cast them in her face and went his way. Upon his return he could not find his wife, and so it is to this day that the Sun follows the Moon in an eternal cycle of night and day. And so it is, too, that stars stand scattered in the sable firmament, for they, too, accompany her in her hasty flight. Ever and anon a shooting star breaks across her path, but that is only a messenger from her husband to call her back. She, however, heeds it not, but speeds on her way in never-ending flight with the marks of the taro leaves18 still upon her face and her starry train accompanying her to the dawn and on to the sunset in one eternal flight.

On myths such as these the religions of the pagan tribes of Mindanao are built up. These religions are by no means primitive, but are accompanied by sacrifices, sometimes human, and the ceremonies are performed by a well-developed priest class.19

Let us now turn to the highest type of Philippine beliefs: