10 ANNALS NEW YORK ACADEMY OF SCIENCES 



interest for man. So far as my observation goes, worship is not 

 directed toward these myth-gods, 22 and sacrifices are not offered 

 to them. Of gifts of rice and sugar cane wine they apparently 

 have no need, for they are without bodily wants; perhaps worship 

 would be wasted on them, since they pay so little attention to the 

 affairs of man, and seem to exert no influence, either malign or 

 friendly. 



The god of the first heaven is Lumabat, one of the first of 

 mortals to achieve the sky. A myth relates that he alone, of a 

 large family who started for the sky-country, succeeded in jumping 

 between the sharp edges of the horizon as it opened and closed in 

 rapid sequence ; and that one of the diwata above the sky changed 

 him into a god by cutting out his alimentary canal, so that he 

 hungered no more. 23 One tradition says that he became the greatest 

 of all the diwata. 24 The second heaven is presided over by Sala- 

 miawan, who, in his turn, is sometimes called "the greatest god of 

 all." His home is in "the shrine of the sky" (tambara 25 ka langit\ 

 which is mentioned in one of the mythical romances that I have 

 1 1 card Bagobo women recite. A quotation from this story will be 

 found below, in connection with the reference to Pangulili. Sala- 

 miawan married Bia-t'odan of the fifth heaven. Ubnuling rules 

 over the third heaven; he is the father of Pangulili of the ninth 

 celestial region. The divine rulers of the fourth, the fifth, the 

 sixth and the seventh heavens are women. Tiun is goddess of the 

 fourth heaven ; she is a virgin (daraga) and is elder sister to 



11 According to Rizal, the chief deity of the Tagal people was not the object ot wor- 

 ship. He says, "it appears that temples were never dedicated to balhala maykapal, nor 

 was sacrifice ever ottered to him." Blair and Robertson: op. cit., vol. 16, p. 122. 1901. 



23 A similar episode occurs in Indian myth, in the story in which the hero says of 

 himself that 'when he had attained the divine nature, from that moment his hunger and 

 thirst disappeared.' Cf. Somadeva: The Kathii Sarit Sagara; tr. bj C. H. Tawney, vol. 1, 

 p. 36. 1880. 



2 " For the details of Lumabat's adventures and of his deification, see L. W. Benedict : 

 "Bagobo myths." Jour. Am. Folk-lore, vol. 26, pp. 20—24. .Tun. -.Mar., 1913. 



According to one of the traditions collected by Spanish missionaries, Lnmabat "represents 

 the divine name of this hero, who, on earth, bore the name of Tagadium." According to 

 another story, Lumabat and Tagadium were two different individuals. Cf. P. Blum] n- 

 iirni: Vocabulario mitologico, pp. 78 — 74. 1895. (Hound with W. E. Ketana : Archivo 

 del biblidfilo Jllipino, vol. 2, 1896). 



2i Tambara, a house altar consisting of a bamboo standard and a white bowl — a shrine 

 which is fully described in Pari 11, pp. 87 — 90; ka. prep, "of;" langit, "sky," "heaven." 

 See ]>. 17 lin' furl her incut ion of Saliuniawan. 



