Beliefs: Luck and Ancient Filipinos Essay Example

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The condition of the woman determines the fate of the sick person. Moreover, she foretells the future while bells and kettledrums resound around her. Subsequently, she rises and employs a spear to pierce a pig's heart. The pig is then cooked and offered as a meal for demons. All the food items, including rice, bananas, wine, and the dressed hog, are placed on an altar that has been arranged. This ceremony aims to assist in curing the ill or liberating individuals trapped in the underworld.

Witchcraft was evidently a common practice among ancient Filipinos, as Loarca observes in fascination. He notes that the land is inhabited by both sorcerers and witches, alongside skilled physicians who heal using medicinal herbs. The islands' natives are highly superstitious, demonstrated by their refusal to board any ship carrying a goat or a monkey, believing it will result in a certain shipwreck. They are highly receptive to numerous such omens.

The locals of Ybalon have adopted a unique form of witchcraft that has been influenced by the arrival of the Spaniards. This practice involves summoning specific demons called Naguined Arapayan and Macburubac. In these rituals, coconut oil and a crocodile's tooth are sacrificed while invoking the demons. Curiously, they also engage in selling this oil to one another. Even during the sale, sacrifices are made and the demon is invoked, with the intention of transferring its power to the buyer of the oil.

According to them, simply stating that someone will die within a specific timeframe causes immediate death unless they are saved by a different oil that counteracts the first one. This belief has caused

a lot of harm among the Pintados people, as the demon deceives them. The religious have attempted to address this issue by confiscating the oil and punishing them. Loarca also mentions a divination method used by the pre-Spanish Filipinos, where they cast lots using crocodile or wild boar teeth.

The Filipinos invoke their gods and ancestors during ceremonies, seeking guidance from them regarding the outcomes of wars and journeys. They predict future events by creating knots or loops with cords, relying on these practices for all undertakings. Loarca's writings also mention native beliefs about death among Filipinos in the past. It was believed that people who were stabbed, eaten by crocodiles, or killed by arrows ascended to heaven on a rainbow and became gods, while those who drowned were considered unlucky.

Their souls are forever trapped in a watery grave, with young ones believed to be victims of goblins known as mangalos that devour their bowels. On the other hand, elderly individuals have their souls snatched away by the wind upon death. When someone passes away, their loved ones light torches near their house and armed guards are stationed around the coffin at night to prevent sorcerers from coming into contact with it. This precaution is taken to avoid any possibility of the coffin bursting open and emitting a repulsive odor from the deceased's body. Additionally, when a person's mother or father passes away, their adult children mourn by fasting and are prohibited from consuming rice until they successfully capture a captive in battle.

Occasionally, a man grieving the loss of a family member takes a solemn vow to abstain from food

and eventually dies of starvation. Fr. Juan de Plasencia acknowledges that the indigenous Filipinos had some knowledge of astronomy and strongly believed in signs and omens. Some even worshipped the stars, although they did not know their proper names like the Spaniards and other nations who knew the planets by their names. However, there was one exception as they referred to the morning star as Tala. They also were aware of the "seven little goats," which we now know as the Pleiades, and understood how they corresponded to the changing seasons, known to them as Mapolom and Balatic, which aligns with our understanding of the Greater Bear.

Moreover, the people were highly inclined to interpret signs and omens in their observations. If they encountered a serpent or rat, heard the bird called Tigmamanuguin singing, or stumbled upon someone sneezing while leaving their house, they would immediately go back home. They believed that these occurrences indicated the possibility of something bad happening if they continued their journey, particularly when the aforementioned bird sang. The song of this bird had two distinct meanings: one indicating a negative omen and the other representing a positive omen. This determined whether they would proceed with their journey or not.

The pre-Spanish Filipinos also engaged in divination in order to determine the usefulness and luck associated with weapons like daggers and knives in various situations. When the Christian perspective of Fr. Plasencia is considered, all pagan practices are labeled as devil worship, and the practitioners are divided into twelve categories. The priests of the devil were differentiated as follows: The initial category, referred to as catolonan, could be either

a man or a woman.

The office of mangagauay, or witches, was highly respected by the natives and was typically held by people of high social status. This was a common practice in all the islands. These priests were known for their ability to deceive by pretending to cure illnesses. They had the power to inflict diseases through their charms, and depending on the strength of their witchcraft, these diseases could even be fatal. To cause immediate death, they had the capability to do so. Alternatively, they could prolong someone's life for a year by attaching a live serpent believed to be the devil, or his substitute, to their waist.

The third group of priests was known as manyisalat or mangagauay. They possessed the ability to apply remedies to lovers that would cause them to abandon and despise their own wives. Additionally, these priests had the power to prevent lovers from having sexual intercourse with their wives. If a woman, who had been constrained by these means, was abandoned, she would become sick and experience a discharge of blood and matter. This role was widespread throughout the country. The fourth group of priests, called mancocolam, had the duty of emitting fire from themselves at night, either once or multiple times each month.

The fire mentioned could not be extinguished and was only emitted when the priest wallowed in the ordure and filth from houses. In addition, living with the priest caused illness and death due to emitting this fire. This behavior was common among priests, including hocloban, who was a more powerful witch than mangagauay. Hocloban had the ability to kill others

simply by saluting or raising their hand, without needing medicine. However, different charms were used for curing those affected by their charms.

Moreover, in Catanduanes Island, located off the upper part of Luzon, there existed a supernatural power that allowed them to demolish the house of their Indian adversaries effortlessly and without any tools. Another entity known as silagan had the ability to kill individuals dressed in white attire by extracting and consuming their liver, resulting in death. This occurrence also took place on Catanduanes Island. It is crucial to acknowledge that this account is not fictional because a similar event unfolded in Calavan where they extracted all the intestines of a Spanish notary through his anus; subsequently, he was laid to rest in Calilaya under the supervision of Father Fray de Merida.

The seventh entity, called magtatangal, had the ability to appear to multiple people without its head or entrails during the nighttime. The devil would wander around, either actually holding or pretending to hold its head, and bring it to different places. In the morning, the head would be returned to its body and it would continue living as before. Although locals claim to have witnessed this phenomenon in Catanduanes, I personally consider it a myth. It is highly probable that their beliefs were manipulated by the devil.

The eighth group of individuals were referred to as osuang, or "sorcerer". They were believed to possess the ability to fly and were accused of murdering and consuming human flesh. These sorcerers were only known among the Visayas Island, as they did not exist among the Tagalogs. The ninth group consisted of

witches called mangagayoma, who created love charms using herbs, stones, and wood to manipulate people's emotions. Sometimes, they achieved their goals with the help of devils. The tenth group were called sonat, which translates to "preacher". Their role was to assist individuals in their final moments and predict their soul's fate upon death. Due to its esteemed reputation, only people of high standing were allowed to fulfill this role. This position was prevalent across all islands.

The eleventh, pangatahojan, had the ability to predict the future. This position was held by individuals in all the islands. The twelfth, bayoguim, referred to a man who exhibited characteristics traditionally associated with women. In Myths and Symbols Philippines, Fr. F. R. Demetrio, S. J., explains how ancient Filipino priestesses underwent a form of psychic initiation before assuming their sacred roles: According to reliable sources, the call to become a bailana or daetan (priestess) among the Bisayans typically began with an experience of madness known as tiaw. Alzina provides interesting stories that confirm this: The aspiring bailanas were known to be lost in the forest for a significant period of time, reportedly taken there by spirits.

When they were eventually found, the individuals were observed sitting absentmindedly in the upper branches of trees or beneath a tree, specifically the balete tree. At times, these individuals were also discovered completely naked, with untidy hair, and possessed an extraordinary strength. Furthermore, they seemed to have forgotten their previous selves and were completely under the control of an irresistible power. It was only after they were cured of their initial illness that they started to fulfill the role of bailanas.

This role bestowed upon them a specialization in sacred matters within the community. These details are described in the book written by Fr.

Demetrio explores the ancient belief of the Filipinos about the nature of the soul, as described by Don Isabelo de los Reyes in La Antigua Religion de la Filipinas. According to Reyes, the spirits of the early Filipinos were immaterial but had a body that resembled their physical form. These spirits appeared as smoke or shadows and could be heard even though they were unseen. They had their own consciousness, will, and love for their living relatives. They would visit their loved ones on either the third or ninth day after death. To accommodate these visits, the windows of the bereaved's house were always kept open and ashes were spread on the entrances for the spirit to leave its mark.

The presence of the spirit may not be visible, but it still exhibits physical power through the noises it creates. These spirits have the ability to allure the living and drive them to madness. Additionally, it is believed that the spirit of the deceased can inhabit animals. The Spanish colonization and conversion to Christianity over the span of three centuries have significantly influenced and transformed the supernatural beliefs of Filipinos. The ancient worship of Bathala has been replaced by faith in Jesus Christ, while the veneration of mountain goddesses has been replaced by devotion to the Blessed Virgin Mary. The use of charms has been replaced by scapulars and religious medals.

Despite the modernization of Filipinos, the supernatural beliefs and practices of their ancestors continue to have a significant impact on

their daily lives. This is demonstrated through the rituals of folk Catholicism, which closely resemble the practices of pagan religions. Present-day Filipinos still wear charms and amulets, and frequently seek advice from mediums, faith healers, and even witches. Additionally, there is a growing presence of local cults that embrace a mix of Christian and pagan beliefs, and some even strive to fully revive the supernatural traditions of their ancestors.