Sepa has been depicted as a mummiform man with two small horns on His head; I wonder if these horns correspond with centipede forcipules. harpotho said: Maybe Arachne, the Greek woman who was turned into the first spider by Hera. Blumentritt, Ferdinand (1895). Kami can be good or bad. Lulu.com, 2013. Madale, A. T. (1976). Lahing Pilipino Publication. Philippine Folk Literature: The Folktales. Routledge, 2017. University,University of Manila. Madale, A. Almendral, E. C. (1972). Aries (March 21 - April 19): Ares, Greek God of War. Halupi: Essays on Philippine Culture. Letter to Gregory XIII. de el Renacimiento, 1909. (191230). Blumentritt, Fernando (1895). The legend states that the Mayura was created from the feathers of Garuda, another semi-divine birds of Hindu culture. In some modern Pagan traditions, animal symbolism is incorporated into magical belief and practice. The Philippines: A Unique Nation. Lulu Publishing. As the wife of the Sun God, Ra, Hathor is known in Egyptian legend as the patroness of wives. Cruz-Lucero, R., Pototanon, R. M. (2018). Dua Sepa! Page 275. Of Sepa was usually represented as a mummy with the two antenna (or horns) of a centipede. (1979). Guadalupe Fores- Ganzon,Luis Maeru,Fundacin Santiago (Manila, Philippines). Page 201. Wisdom from a Rainforest: The Spiritual Journey of an Anthropologist. Quezon City: University of the Philippines Press. Siguinarugan: one of the two giant guards of the gates of Kanitu-nituhan; Saragnayan: the god of darkness who protected his wife, Nagmalitong Yawa Sinagmaling, from all adversaries in Panay mythologies; his source of immortality was inputted on a wild boar, and upon the killing of the boar, he became mortal and was killed by Buyung Baranugon, Pinganun-pinganun: the god of enchanted places. Chicago: A.C. McClurg and Co. Lambrecht, F. H. (1981). 26 (99): 1363. (1923). Frigga was the wife of the all-powerful Odin, and was considered a goddess of fertility and marriage within the Norse pantheon. Miller, J. M. (1904). Novellino, D. (2003). Unilever Philippines. Lulu.com, 2018. University of San Carlos Publications. 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. "Western Visayan Verbal Lore." Historical and Cultural Data of Provinces. A Study of Bagobo Ceremonial Magic and Myth . Dreamweavers. Dancing with the ghosts of the sea: Experiencing the Pagkanduli ritual of the Sama Dilaut (Bajau Laut) in Sikulan, Tawi-Tawi, Southern Philippines. Page 22-23. Ortiz, Tomas (1731). Learn Religions, Sep. 20, 2021, learnreligions.com/insect-magic-and-folklore-2562520. National Historical Institute, 1993. Aduerte, D. (2014). Pardo, F. (16861688). Supporting Sanctuaries for All Living Creatures. Pambid, Nenita D. (2000). Marriage, Love, and Lust. Ibanag Indigenous Religious Beliefs: a study in culture and education. There are over a hundred distinct pantheons in the Philippines. As centipedes are venomous, Sepa was also considered to have power over other venomous animals and could be invoked for protection against snake bites and scorpion stings. Sulod Society. Barton, R. F. (1949). Ateneo de Manila University. Indigenous Peoples and Community Conserved Areas and Territories Consortium. Alvina, Corazon S. (1989). Hussin, H., Santamaria, M. C. M. (2008). Cole, F. C. (1956). Religious Tourism in Asia: Tradition and Change Through Case Studies and Narratives. Bimmolog, H., Sallong, L., Montemayor, L. (2005). (1990). University,University of Manila (1958). Quezon City: Rex Publishing Company. Tagalog Borrowings and Cognates. Philippine Studies Vol. Webhow do floodplains jeopardize the livelihoods of agricultural workers. University of the Philippines, 2002. University of the Philippines Press, 1993. Philippine folklore stories. The Iloilo Zarzuela 19031930. The T'boli Creation Myth and Religion. U.P. E. Floro, 1950. Its a rich artistic tradition, and its influence on Sekiro is clear. Philippine Studies Vol. Philippine Quarterly of Culture and Society Vol. I reverted the food offerings, but left the water on the shrine to evaporate naturally (a slow process in a humid environment), my way of providing a longer-term offering symbolic of that which sustains all lifeincluding centipedes. 45, No. WebGoats: Goats are a sign of good luck. Garvan, J. M. (1931). Mansaka Forms of Oral Literature. Lets look at some of the folklore, myths, and magic associated with fireflies. Ongsotto, Rebecca R., Ongsotto, Renna R., Ongsotto, R. M. (2005). Canberra: The Australian National University. Zorc, David. Intutungcho (Kabunian): the supreme deity living above; Lumawig: also referred as the supreme deity and the second son of Kabunian; an epic hero who taught the Bontoc their five core values for an egalitarian society. (1932, January). University of San Carlos Publications. Philippines: Children's Communication Center: Aklat Adarna. Manila: Oriental Commercial Company. 5. Cultural Center of the Philippines. Philippiniana Sacra, Volume 37, Issues 109-111. Pampangan Folklore. Egyptian Gods The Complete List. Diccionario mitologico de Filipinas. In dream symbolism, earthworms indicate a need to delve into ones subconscious. The Traditional Tiruray Zodiac: The Celestial Calendar of a Philippine Swidden and Foraging People. The Max Planck Institute for the Science of Human History. Cole,M. Anvil Publishing. Balatik: Etnoastronomiya, Kalangitan sa Kabihasnang Pilipino. (2021, September 20). The History of Butterfly Magic and Folklore, Customs, Traditions and Folklore of Litha, animal symbolism is incorporated into magical belief, some sort of spider mythology, and folktales. Historical Dictionary of the Philippines. Sepa can also appear with the head of a donkey, or mummified with two short horns. London: Berghahn. POTET, Jean-Paul G. (2016). Bijdragen tot de Taal-, Land- en Volkenkunde. Higaonon Oral Literature: A Cultural Heritage. Lulu.com, 2018. .University of Manila (1956). Description mukade are monstrous mukadecentipedes (Scolopendra subspinipes) with dark bodies and bright orange legs and heads. Page 28. CreateSpace Independent Publishing. De Leon, A. M., Luangsa-ard, J. J., Karunarathna, S.C., Hyde, K.D., Reyes, R.G., dela Cruz, T.E.E. Philippine Center for Advanced Studies. 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. They do not store any information about you other than that which is strictly required for navigation and function, and I have no aceess to any of the data. Maranaw: Dwellers of the Lake. Madrid, 1895. The ties that bind: The Buhid Mangyan People of Mindoro, their Sacred Lands and Medicine Mountain. Malay, P. C. (1957). Mojares, R. B. Noceda-Sanclucar (1754). Galang, Zoilo M. (1950). New Day Publishers. Philippine Sociological Society. They are: The last three are theSantisima Trinidad, to whom the, Rawtit: the ancient and gigantic matriarch who wields a huge knife, wears a lycra, and has magical power to leap miles in one bound; she brings peace to the forest and all its inhabitants, Quadruple Deities: the four childless naked deities, composed of two gods who come from the sun and two goddesses who come from the upper part of the river; summoned using the paragayan or diolang plates, Sayum-ay and Manggat: the ancestral ancient couple who named all trees, animals, lakes, rocks, and spirits, Labang: evil spirits which manifests in animal forms whose bites are fatal, as the bite marks on humans can become channels for bad spirits, Lahi: spirits which are potential allies and protectors against the Labang, Malawan: spirits that live in the springs in the deep forest, Taw Gubat: jungle men who live deep in the forest, Bulaw: those who live in mountain peaks; depicted as shooting stars because they fly from one peak to another and lights its way with a torch made from human bone, Bulang: a man who got stuck underwater during a torrential rain, resulting to his body become a rock called Bato Bulang; his rock serves as a stopper to a hole beneath it at the Binagaw river, where if it is to be removed, the whole area will be submerged in water, Mahal na Makaako: the supreme deity who gave life to all human beings merely by gazing at them, Binayo: owner of a garden where all spirits rest, Binayi: a sacred female spirit who is the caretaker of the Kalag Paray; married to Balingabong, Balungabong: spirit who is aided by 12 fierce dogs; erring souls are chased by these dogs and are eventually drowned in a cauldron of boiling water; married to Binayi, Kalag Paray: rice spirits; appeased to ensure a bountiful harvest, Labang: evil spirits who can take the form of animals and humans, Daniw: spirit residing in the stone cared for by the healers, Anay and Apog: the only two humans who survived the great flood which killed every other human; lived on top of Mount Naapog, Inabay: wife of Amalahi; met a ghoul, who she requested betel nuts to chew on, as per custom; later turned into a ghoul due to the ghoul's betel nuts, Amalahi: husband of Inabay; killed by his wife, who had turned into a ghoul, Daga-daga: eldest child of Inabay and Amalahi; sister of Palyos; called on the help of the Timawa to escape from her mother, and took care of her child brother in the forest, Palyos: younger child of Ibanay and Amalahi; brother of Daga-daga; befriended a wild chicken who he became friends with until he became tall; eventually, his friend chicken left the world of the living, leaving on its two wings, which when Palyos planted, sprouted and fruited rice, clothing, beads, and many others, which he and his sister shared with others, Timawa: the elves who aided the child Daga-daga and her small brother Palyos to escape from their mother, Inabay, who had turned into a ghoul, Amalahi: a grinning man who tricked the giant Amamangan and his family, which led to their death, Amamangan: a giant whose entire family were tricked by Amalahi, leading to death, Daldali: the fast one, who is always in a hurry, which usually results into deplorable things; cousin of Malway-malway, Malway-malway: the slow one, whose acts are normal and proper; cousin of Daldali, Monkey and Crocodile: two characters where Monkey always outwits. CABI. Gttinger Studien zur Musikwissenschaft Volume 3. Liddum: the only deity who inhabits the realm called Kabunian; communicates directly with humans on earth; Lumadab: has the power to dry up the rice leaves, one of the eleven beings importuned to stamp out rice pests, Mamiyo: the stretcher of skeins, one of the twenty-three deities presiding over the art of weaving, Monlolot: the winder of thread on the spindle, one of the twenty-three deities presiding over the art of weaving, Yogyog: a causer of earthquakes; dwells in the underworld, Alyog: a causer of earthquakes; dwells in the underworld, Makalun: spirits that serve the function as messengers of the gods, Namtogan: the paraplegic god of good fortune whose presence made rice harvests and community livestock bountiful; when the humans he was staying with at Ahin began neglecting the. Apostol, V. M. (2010). Manuscript Collection on Philippine Folktakes. A Sanskrit-English Dictionary. Let's start small. Bran in Welsh really means crow, but sometimes with references to head, height, hill, in the sense of headmaster, sir. University of the Philippines, 1967. Jose, V. R. (1974). Page 114. Ultimate Reality and Meaning: The Kalinga and Ifugaw Universe. University of Manila Journal of East Asiatic Studies, Volumes 5-6. 5, No. (1915). Indiana University. He was sometimes referred to as the centipede of Horus but was also closely associated with Osiris. 3/4: Aginid Bayok Sa Atong Tawarik: Archaic Cebuano and Historicity in a Folk Narrative. In fact, the scarab beetle also known as the dung beetle, because it rolls animal droppings into balls factors predominantly into legends detailing the creation of the earth and the universe itself. Ouano-Savellon, R. (2014). Katutubo: Gaddang of Isabela (2009). [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.