BRIDGING THE GAP
Bisayan beliefs in the unseen world
The early Bisayans believed in the existence of a variety of nature spirits, gods or deities of particular localities or activities, and the spirits of their own ancestors. Gods and goddesses were called diwata and ancestor spirits, umalagad, both words still in use among the Bisayans living in the remote mountains of Panay. These were thought to be generally benevolent or neutral and could be contacted ritually for good crops, fortune, and health. However, if ignored or if not given due respect, they also caused illness or misfortune. In effect, they thus functioned to sanction approved social behavior in the community.
In the case of malevolent spirits, who ranged from being mischievous to being ghoulish, they had to be avoided or kept off through precautionary acts. These precautionary acts consisted of the simple panabi-tabi, "Tabi! Tabi, kay maagi ako!" (Please excuse me for I will pass through!), the wearing of amulet or having a ginger in one's pocket, and literally physically avoiding the familiar or suspected abodes of these spirits.
To bridge the unfathomable gap between living mortals and these unseen other beings, who were thought to possess supernatural attributes, there were female as well as male mediums who were known locally as babaylan. These religious practitioners contacted benevolent spirit patrons in a state of trance to determine the cause and cure of illnesses. The main element involved in these "special communications" was sacrifices that included incantations and dancing, sounding of a gong or a porcelain plate, offering of foodstuffs and beverages, and and the slaughter of fowls and hogs.
The pre-colonial Bisayans had a pantheon of diwata or gods, each one residing in particular places and each one having special functions or powers. For fishermen, for example, there were river gods, both in general and as resident in particular streams, and gods or spirits of the sea which can make the difference between an abundant fish catch and going home empty handed. Other than rivers, streams and oceans, cliffs or strange rock formations, certain trees were believed to be the habitation of these unseen beings. Miguel de Loarca, a Spanish writer, was able to list down Bisayan deities in Panay in 1582: Dapa was a diwata who marked out one's mortal lifespan on a tree trunk in Mount Madyaas at the time of birth; Dalikamata, a diwata with many eyes, who was invoked for eye ailments; Lalahon was the fire-breathing goddess of Mount Kanlaon who could be invoked for good crops but who can send out swarm of destructive locusts if angered; Inaginid and Malanduk were invoked for success in battle and plunder; Makaptan was a capricious god and, therefore can cause death and diseases to human beings; Magwayen ferried the souls of the deceased across to a kind of inferno; Nagined, Arapayan, and Makbarubak could be appealed to when concocting a poisonous oil; and Pandaki rescued the deserving for a more pleasant fate (Blair & Robertson 1903-1909).
Among the Bisayans of Panay and Negros Occidental, the most commonly known tree considered as a favorite dwelling place of the environmental spirits called tamawo, also known by its Spanish equivalent, encanto or engkanto (enchanted) is the lunok or balete tree (strangler fig). The tamawo is considered to be harmless not unless its abode is threatened. Thus, since early times up to the present, it has always been the belief that it is a sacrilege to cut down or even think of cutting down the lunok under any circumstances. Someone who cuts it down will develop a bloated stomach or a high fever, and worst, could cause his death. Thus, children especially are warned not to come too close to the lunok tree or play in the vicinity.
Tamawos are said to be angels who revolted with Lucifer against God. When they were driven out of heaven, some fell on earth and those who found themselves in the forest or thick woods decided to live in large trees such as the lunok. Because they were originally angels of God, they possessed certain extraordinary powers, but are limited.
Some of the existing beliefs of the Bisayans regarding the tamawos are the following: They do mischief on full moons; they are good looking beings and don't grow old; they can easily change their appearance; there are bad ones as there are good ones; they like silent type of people who are decently dressed and who never swear; and, a man or woman courted by a tamawo will become insane if he/she refused, and will die if he/she accepts. Other beliefs deal with what not to do, such as: Do not laugh or point to a lunok tree for something bad will happen to you, and never interrupt or say anything if you hear music coming from a lunok tree for the tamawos are having a party.
As one can see, many of the Bisayan pre-Christian beliefs have survived through time. Even their well-respected religious leader and spiritual medium, the babaylan, is still very much around today. These are indications of the encompassing influence of the physical environment and the spiritual world on the identity and psyche of the Bisayans.