deities associated with centipedes

It could be inferred that Cent (1932, January). Wood, G. L. (1957). Vocabulario de la lengua tagala. I freely admit that my initial spark of curiosity about Sepa was due to His being a son of Sekhmet, but without knowing from whence that came historically, I am hesitant to put my full weight on it as a bridge to Him. Tagalog Borrowings and Cognates. E. Floro, 1950. Historical Dictionary of the Philippines. They are often depicted with dragon-like features. Philippine Folk Literature: The Legends. Manila: Oriental Commercial Company. WebMaybe it's not necessarily a deity but a sign, an omen or premonition. Scutigera coleoptrata: This is commonly referred to as the house centipede. Their favorite prey is small insects, including beetles, termites, beetle larvae, and earthworms. Wilson, L. L. (1947). Eugenio, Damiana L. (1993). WebKnown as The Centipede of Horus , he does a similar job to Khepri the Scarab, but with more legs. This is a wide concept that can be used to describe the spirits of deceased loved ones, gods of Japanese mythology, animal spirits and even the deities of other religions such as Buddha or Bodhisattvas.There are said to be eight million kami () which is a number traditionally used to express infinity in Japan. A scene from Old Welsh literature. National Commission for Culture and the Arts. Page 275. XIV. The Philippine Archipelago: The Spanish Creation of the Philippines: The Birth of a Nation. History of Ilocos, Volume 1. University of California Publications in American Archaeology, 227353. The woolly bear is a caterpillar that has folklore all his own in Things I have been extrapolating, inferring, and/or contemplating, which I have not verified in any historical source: So, tonight, I did a light purification and laid a modest offering spread for the Feast of Sepa: sausage slices and sharp cheddar, cool water, incense, and a candle. Aradia (Italian) Capiznon. Philippine Sociological Society. 1/4: Causality, Power, and Cultural Traits of the Maguindanao. Lulu.com, 2016. 41, No. American Anthropological Assn. In F. Demetrio (Ed.). Asiaweek, Volume 12, Issues 1-13. Tau Tana: created humans with the god Melu amidst a great argument; put people's noses upside down, a mistake corrected by Melu; Tasu Weh: creator of humans in another myth, where humans had male sexual organs on one knee, and female sexual organs on the other. (1582) 1903. Millare, F. D. (1955). Madrid, 1895. June 1, 2022. by decred block time. [] on my merry little way with no more than a respectful nod and libation. Sepa has been depicted as a mummiform man with two small horns on His head; I wonder if these horns correspond with centipede forcipules. An Encyclopedia of Shamanism Volume 1, Volume 1. In Our Islands, Our People: The Histories and Cultures of the Filipino Nation, edited by Cruz-Lucero, R. Clavel, L. S. (1972). Master's thesis, University of the Philippines, Diliman. Catholic Anthropologist Conference. Simply put, a super canid entity, possibly also associated with the jackal god Wepwawet (or Upuaut another deity of Upper Egypt with canine features but with grey fur), was conceived by the ancient Egyptians. Philippine Daily Inquirer. Marino (1981). Wilson, L. L. (1947). Theyre determined little creatures, who spend their entire existence preparing to be something else. Rex Book Store. New Day Publishers. (1970). 1: The Lumawig Bontoc Myths. Whats really interesting, though, is when you take a look to look at the smaller critters and creatures that are around, and their magical associations specifically, insects. Fox, R. B. Pasig: River of Life. In Asian folklore, especially in that of the Vedda of Sri Lanka the peacock deserves a charm of praise since this bird kills centipedes and snakes.[3]. Assessing environmental conservation on Palawan Island (the Philippines), in D. Anderson and E. Berglund (eds.) Philippine Myths, Legends, and Folktales. 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. Isabelo de los Reyes y Florentino. Annals of the New York Academy of Sciences, XXV. (2006). Maka-andog: A Reconstructed Myth from Eastern Samar, Philippines. Quezon City: University of the Philippines Press. (1958). All the same, I have been thinking about seeking out Netjeru with Whom I am unfamiliar or unacquainted and saying hello. La Solidaridad, Volume 6. [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. Sepa, Centipede God. Seki, K. (2001). Magaa, A. S. (1975). Press. Pampangan Folklore. Peoples of the Philippines: Ibaloi. Scientific American: Supplement, Volume 51. Noceda, Juan Jos de & Sanlucar,Pedro de (1754). Apostol, V. M. (2010). Lulu.com, 2016. C & E Publishing. Centennial Crossings: Readings on Babaylan Feminism in the Philippines. Quezon City: Ateneo de Manila University Press. Kenno, L. W. V. (1901). Its a rich artistic tradition, and its influence on Sekiro is clear. Realubit, M. L. F. (1983). PhD diss., University of the Philippines. Filipino Heritage, II. In an interesting contrast, although beetles are typically found in less-than-clean places, and are sometimes associated with filth and disease, they are also part of the cycle of life that leads to new beginnings and creation. 9 Magical Insects and Their Folklore. Page 251. Die Negrito Asiens. Sagada Social Studies. Reyes y Florentino, Isabelo de los (1909). Sepa was usually represented as a mummy with the two antenna (or horns) of a centipede. ICCA Registry. National Historical Institute, 1993. As centipedes are venomous, Sepa was considered to have power over other venomous animals and could be invoked for protection against snake bites and scorpion stings. Lapulapu in Folk Tradition. Nanzan University. Alvina, Corazon S. (1989). University of the Philippines, 1967. WebNemty - Falcon god, worshipped in Middle Egypt, who appears in myth as a ferryman for greater gods. Unabia, C. C. (1986). Centipedes tend to be nocturnal, which means approaching Sepa after dark is not only a-okay but potentially downright preferential. Philippine Quarterly of Culture and Society Vol. (1992). Page 46. (1974). Philippines' tribes take home lessons. The Book of the Dead also makes a connection between Sepa and Anubis. A Visit to the Philippine Islands. 2, No. Page 22-23. Centipedes are heavily dependent on water, since they dry out easily, so cool water is an exceptionally appropriate offering for a centipede god of the desert. Peraren, A. (1990). 3: The Horn Motif in Mythology and Folklore with Special Reference to the Philippines. H. Otley Beyer Ethnographic Collection. Philippine Quarterly of Culture and Society. Southeast of Zamboanga. Hurao in the middle of Samar; more powerful than his sons, including Maka-andog, Tigalhong: brother of Maka-andog; first inhabitant of Leyte, Delalaman: a giant who defeated a priest in a challenge; remained faithful to the old faith, and was never baptised, just like Maka-andog and the other ancestors, Dawisan: one of 912 children of Maka-andog who inherited his father's strength and magic, Yugang: a wife of Maka-andog associated with the gold loom, Ai Suno: the supreme child deity also called Salvador Suno; later conflated with the Child Jesus due to Christian influence, Baroko: the bird who aided in the retrieval of the Lingganay nga Ugis (silver bell), which it dropped at Kamayaan river and can only be retrieved by Ai Suno when he returns on land, free his people from bondage and give them their second bodies; if the bell is retrieved by someones else, a great deluge will occur, Pinay: the founder of the Eskaya language and script; in some sources, Datahan, a historical person who founded an Eskaya school, is said to be a reincarnation of Pinay, Tumud Babaylan: custodian of a sacred silver bell who was stolen by a Spanish priest named Prayleng Vicente; retrieved the stolen by through the aid of a bird called Baroko, who flew with the bell, Humabad: a priest-ruler of Opon, known for his treachery of welcoming the foreigner Magellan and conducting a blood compact with him, Umanad: the epic hero and ruler of Cortes who refused to be baptized and subjugated by Magellan; he allied himself with Lapu-Lapu of Mactan and bravely waged war against Humanad upon his return to Bohol, which ended with Humabad's death and a mortally wounded Umanad, Daylinda: wife of Umanad who was baptized by Magellan; was afterwards gently cast away by Umanad; committed ritual suicide due to the death of her husband, Dangko: the ruler of Talibon who refused to be baptized and subjugated by Magellan, Iriwan: an aide provided by Lapu-lapu to Umanad; became a good friend of Umanad; aided Umanad in his battle against Humabad; sailed Umanad's mortally-wounded body to Cortes through the mystical snaking river Abatan-Waji. University of the Philippines Diliman. Madrid, 1895. Philippine Quarterly of Culture and Society Vol. The Oral Literature of Capiz. U.P. "'Women are not brave enough' Semelai male midwives in the context of Southeast Asian cultures". The Traditional Tiruray Zodiac: The Celestial Calendar of a Philippine Swidden and Foraging People. Diccionario mitologico de Filipinas. Blumentritt, Ferdinand (1895). III, No. "9 Magical Insects and Their Folklore." Blumentritt, Ferdinand (1895). Zaide, S. M. (1999). Bacwaden, J. O. C. (1997). 18, No. Gianno, Rosemary (2004). University of San Carlos Publications. University of Manila., 1956. (1979). Philippine Ethnographic Series. Canberra: The Australian National University. Ateneo University Press, 1994. 9 Magical Insects and Their Folklore - Learn Religions Summer Institute of Linguistics-Philippines, Inc. Hussin, H. (2010). 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. He was sometimes given the head of a donkey, possibly to reflect the fact that donkey manure was used to improve the fertility of soil. Creation and Flood Myths in Philippine Folk Literature. Balancing the Spiritual and Physical Worlds: Memory, Responsibility, and Survival in the Rituals of the Sama Dilaut (Bajau laut) in Sitangkai, Tawi-Tawi, Southern Philippines and Semporna, Sabah, Malaysia. Noceda-Sanclucar (1754). The North American Review. Sepa, the Centipede God, was a protective fertility deity whose worship began in the Predynastic Period (c. 6000-3150 BCE). Umboh Tuhan: also called Umboh Dilaut, the god of the sea and one of the two supreme deities; married to Dayang Dayang Mangilai; Umboh: a term sometimes used to encompass Umboh, Saitan, and Jinn spirits, Umboh Payi: also called Umboh Gandum, the spirits of the first rice harvest, Sumang: spirit of sea vessels; the guardian who deflects attacks, Omboh Adam: later associated as the highest male spirit of dead ancestors due to Muslim influences; messenger of the supreme deity, Awa: later associated as the highest female spirit of dead ancestors dye to Muslim influences, Abak: the king of a people who inhabited Balabac; led his people's migration to Capul island, where their descendants now reside, This page was last edited on 24 January 2023, at 20:47. History Department, De La Salle University Manila. The History of Philippine Civilization as Reflected in Religious Nomenclature. China: Tuttle Publishing, Periplus Editions (HK) Ltd. Eugenio, D. L. (2013). Webdeities associated with centipedeschaska community center day pass. Retrieved from https://www.learnreligions.com/insect-magic-and-folklore-2562520. Diccionario mitologico de Filipinas. Bowring, John (1858). Mama Guayen: a god that carries the souls of the dead in a boat to the ends of the earth; Sumpoy: god who guides the soul toward a very high mountain, Sisiburanen: the god who rules the mountain where Sumpoy drops off the souls of the dead, Mangalos: the spirits who eat the insides of children; takes away young lives, Hangin: the spirits of the death wind; takes the life of the elderly, Sitaho: also called Sibo Malabag; the god of the early migrants from Borneo, Estrella Bangotbanwa: deified shaman from the 19th century, Canla and Ona: the couple hidden under a clod of earth thrown down by the god Lalaon as punishment to the people who showed malice towards the couple; said to go forth onto the world only after the people become good and envy in the world disappear, Hari-sa-Boqued: an emissary of Canla and Ona; Mount Canlaon is said to burst whenever word has been sent from Canla and Ona to Hair-sa-Baqued, asking if the people have become good and envy is no longer in this world; in other versions, he is also a king of a prosperous kingdom, where his followers are humans, but in one case, he also has loyal dwarfs as followers; disallowed the people from planting tobacco near the summit, but was disobeyed, resulting in an eruption, Maniuantiuan: the beautiful and graceful wife of Marikudo who negotiated with Pinampang; came from a commoner family, Mambusay: son of Marikudo who first spoke with the ten Bornean datus and hear their plea, Makatunao: a tyrant ruler whose actions forced the ten Bornean datus to flee to Panay, Puti: the leader of the ten Bornean datus who fled to Panay; returned to Borneo and fought Makatunao, Pinampang: wife of Puti who negotiated with Maniusntiuan, Bankaya: one of the ten Bornean datus; settled at Aklan, Sumakuel: one of the ten Bornean datus; settled at Hamtik, Paiburong: one of the ten Bornean datus; settled at Irong-Irong, Horned Presidente: a presidente of a town who yearned to have more power to control the people; he wished for horns to frighten his constituents, which instead led to the people withdrawing their support; died while still wanting to keep his power, Laon: the supreme deity; a goddess said to reside in the mountain at the neighboring island of Negros, Bulalakaw: a bird god who looks like a peacock and can cause illnesses; lives in, Bangutbanwa: ensures good harvests and an orderly universe, Mangindalon: intercedes for sick persons; punishes enemies, Soliran: one of two performers of the marriage ceremonies, Solian: one of two performers of the marriage ceremonies, Tungkung Langit: the god of the sky who brings famine, drought, storms, and floods, Lulid-Batang: the god of the earth, responsible for earthquakes and volcanic eruptions, Linting Habughabug: the god of lightning, whose look kills people and who shouts in anger, Launsina: the goddess of the sun, moon, stars, and seas, and the most beloved because people seek forgiveness from her, Burigadang Pada Sinaklang Bulawan: the goddess of greed to whom people pray when they want to get rich, Saragnayan: the god of darkness who has the power to replace brightness with darkness, Lubay-lubyuk Hanginun si Mahuyuk-huyukun: the goddess of the evening breeze; cools people, especially during the summer, Suklang Malayun: the guardian of happy homes. Fox, R. B. Dictionary Yakan Pilipino English. Beyer, H. O. While the woolly bears predictive ability may sound magical (and has been known for centuries), it was actually scientifically studied in the early 1950s, by Dr. C. H. Curran. Quezon City: Capitol Publishing House Inc. Barton, R. F. (1946). Hart D. V., Hart H. C. (1966). Page 82. Segoyong: guardians of the classes of natural phenomena; punishes humans to do not show respect and steal their wards; many of them specialize in a class, which can be water, trees, grasses, caves behind waterfalls, land caves, snakes, fire, nunuk trees, deers, and pigs; Segoyong of Land Caves: take the form of a feared snake known a humanity's grandparent; cannot be killed for he is the twin of the first people who was banished for playfully roughly with his sibling, Segoyong of Pigs: takes its share of butterflies in the forest; feared during night hunts, Segoyong of Deers: can change humans into deers and man-eaters; feared during night hunts, Segoyong of Sickness: sends sickness to humans because in the early years, humans were not nice to him; talking about him is forbidden and if one should refer to him, a special sign of surrender is conducted, Woman at Bonggo: the woman at Bonggo who gathers the spirits at the land of the dead in the sky; keeps the spirit of the body, Woman beyond Bonggo: the woman beyond Bonggo who keeps the spirit of the umbilical cord, Brother of Tulus: lives in the highest abode in the land of the dead, where those who died in battle reside, Maginalao: beings of the upper regions who can aid someone to go up in the upper worlds without dying, where usually a female aids a person first, followed by her brother; they sometimes come to earth to aid the poor and the suffering, Giant of Chasms: the first one to guard the chasms between the layers of the upper regions; a man-eating giant, Spirit of Lightning and Thunder: advises humans about good and bad, to not tease animals, and to respect elders and ancestors, Spirit Who Turns Earth into Water: advises humans about good and bad, to not tease animals, and to respect elders and ancestors, Settlers of the Mountains: each of the eight layers of the upper regions have eight spirits referred as Settlers of the Mountains; they are four men and four women who are appealed to for pity in order to get to the highest ranking spirit in a layer, Spirit of the Stars: a spirit higher in rank than the Settlers of the Mountains, Spirit of the Umbilical Cord: the woman beside the deity Meketefu (Tulus); hardest to get pity from as the people were once unkind to her, Malang Batunan: a giant who had a huge house; keep the souls of any false shamans from passing through the region of the Great Spirit, Major constellation deities: six constellations asked by the hero Lagey Lingkuwus to remain in the sky to aid in the people's farming, Fegeferafad: the leader of the constellations; actual name is Keluguy, the fatherly figure for the cousins Kufukufu, Baka, and Seretar; shaped like a human, the deity has a headcloth and chicken wings on his head, symbolizing courage, Kufukufu: one of the three cousins who view both Fegeferafad and Singkad as their fatherly figures, Baka: one of the three cousins who view both Fegeferafad and Singkad as their fatherly figures, Seretar: one of the three cousins who view both Fegeferafad and Singkad as their fatherly figures, Singkad: spouse of Kenogon; another fatherly figure for the cousins Kufukufu, Baka, and Seretar, Kenogon: spouse of Singkad; has a comb, which is always near Singkad, Flood Couple: after the great flood, a Teduray boy and Dulungan girl survived and married; their offspring who took after their father became the Teduray, while those who took after their mother became the Dulungan, who were later absorbed by the Manobo, Mamalu: an ancestor of the Teduray; the elder sibling who went into the mountains to remain with the native faith; brother of Tambunaoway, ancestor of the Maguindanao, Tambunaoway: an ancestor of the Maguindanao; the younger sibling who went remained in the lowlands and welcomed a foreign faith; brother of Mamalu, ancestor of the Teduray, First Humans: the first couple's child died and from the infant's body, sprouted various plants and lime, Pounding Woman: a woman who was pounding rice one day that she hit the sky with her pestle, which shamed the sky, causing it to go higher, Alagasi: giant humans from western lands who eat smaller humans, Tigangan: giants who take corpses, and transform these corpse into whatever they want to eat, Supreme Being: the supreme deity who is far way, and so lesser divinities and spirits hear people's prayers instead; was also later called as Allah by Muslim converts, Malaykat: each person is protected by these angelic beings from illness; they also guide people in work, making humans active, diligent, and good; they do not talk nor borrow a voice from humans, and they don't treat sick persons, Tunung: spirits who live in the sky, water, mountain, or trees; listens to prayers and can converse with humans by borrowing the voice of a medium; protects humans from sickness and crops from pests, Cotabato Healer Monkey: a monkey who lived near a pond outside Cotabato city; it heals those who touch it and those who give it enough offerings, Patakoda: a giant stallion whose presence at the Pulangi river is an omen for an unfortunate event. Cultural Center of the Philippines. In dream symbolism, earthworms indicate a need to delve into ones subconscious. The plants are in full bloom at this time of the spring, and the bees take full advantage, buzzing back and forth, carrying pollen from one blossom to another. Page 378. Design courtesy Andi Mancuso Studios. Global ICCA Database: Igmalengen sacred forests of Portulin, Mindanao, Philippines. Carlson, S. E. (2014). Manzano, L. C. The Tboli. Philippine Sociological Review Vol. 8, No. The Study of Philippine History. With contributions by E. Arsenio Manuel. Jean-Paul G. (2016). Lulu.com, 2018. Diccionario mitologico de Filipinas. Filipino Children's Favorite Stories. A. Far Eastern University (1967). document.getElementById( "ak_js_1" ).setAttribute( "value", ( new Date() ).getTime() ); I had never heard of Sepa before reading this. The woolly bear caterpillar is the larval stage of the tiger moth. Cole, M. C. (1916). And since centipedes are so water-dependent, perhaps that partially explains Sepas link to the inundation: centipedes flourish as the flood courses through the land, providing them the essential moisture to thrive. C. (1916). Beyer, H. O. Humadapnon: an epic hero; brother of Labaw Donggon and husband of Nagmalitung Yawa; Nagmalitung Yawa: a powerful binukot who rescued her husband by transforming herself into a man named Buyung Sunmasakay; Malubay Hanginon: a powerful binukot who captured and imprisoned by Humadapnon; defeated by Nagmalitung Yawa under her male form, Paglambuhan: a warrior who was keeping the Timpara Alimuon sacred boat in his fortress; defeated by Nagmalitung Yawa, Humadapnon, and Dumalapdap. Way of the Ancient Healer: Sacred Teachings from the Philippine Ancestral Traditions. Ramirez y Giraudier, 1860. Maklilum-sa-twan: the god of the plains and valleys. Hares: If a hare crosses your path, it's bad luck. https://www.learnreligions.com/insect-magic-and-folklore-2562520 (accessed March 4, 2023). Oxford Research Group. Danyag 2 (Dec): 114. Martinez-Juan, M. C. (2003). Southeast Asia Institute. Aring Sinukan: sun god of war and death, taught the early inhabitants the industry of metallurgy, wood cutting, rice culture and even waging war; Mingan: a deity who rules with Sinukuan over Arayat, also called Kalaya and Alaya, Apolaqui: sun god who battled his sister, Mayari, Mayari: the moon goddess who battled her brother, Apolaqui, Apng Malyari: moon god who lives in Mt.

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