Bayi and the Earth-Creating Earthworm: A Tale from Sulodnon Mythology

Deep in the lush, mountainous regions of Panay, a captivating story unfolds, one that has been passed down through generations of the indigenous Panay Bukidnon, or Pan-ayanon, people.¹ These culturally indigenous Visayan communities, scattered across the Capiz-Lambunao and Antique-Iloilo mountain areas, are known for their rich oral traditions and unique mythological narratives.¹ Among these stories, the tale of Bayi and the earth-creating earthworm stands out, offering a glimpse into the worldview and cultural heritage of the Sulod or Suludnon people.

The Panay Bukidnon are one of the only two culturally indigenous Visayan language-speaking groups in the Western Visayas, the other being the Halawodnon of Lambunao and Calinog, Iloilo, and the Iraynon-Bukidnon of Antique.¹ As part of the larger Visayan ethnolinguistic group, the Panay Bukidnon’s traditions and beliefs have been deeply shaped by their connection to the land and their reverence for the natural world.¹

Key Takeaways

The Panay Bukidnon, or Pan-ayanon, are a culturally indigenous Visayan group residing in the mountainous regions of Panay, Philippines.
They are one of the only two culturally indigenous Visayan language-speaking groups in the Western Visayas, alongside the Halawodnon and Iraynon-Bukidnon.
The Sulodnon creation myth of Bayi and the earth-creating earthworm offers a unique insight into the worldview and cultural heritage of the Panay Bukidnon people.
The myth explores themes of origins, nature, and the formation of societal groups, reflecting the Panay Bukidnon’s deep connection to their land and environment.
The narrative includes elements of colorism and societal disparities, raising discussions about the impact of colonization and social structures on indigenous communities in the Philippines.

Introduction to Sulodnon Mythology

The Panay-Bukidnon, or Pan-ayanon, are a culturally indigenous Visayan group residing in specific mountainous areas in the Philippines¹². They are one of the two only culturally indigenous groups of Visayan language-speakers in the Western Visayas, alongside the Halawodnon of Lambunao and Calinog, Iloilo, and Iraynon-Bukidnon of Antique¹². The wider Visayan ethnolinguistic group, to which the Panay-Bukidnon belong, constitutes the largest Filipino ethnolinguistic group¹².

The Sulodnon mythology is part of the broader Philippine mythology, which exhibits influences from Hindu, Muslim, Buddhist, and Christian traditions³. The indigenous belief systems in the Philippines are termed Anito and Anitism, reflected in the myths and stories of the indigenous population³. Oral literature plays a significant role in the transmission of Sulodnon mythology and other Philippine mythologies across generations³.

The Philippines, made up of 7,000 islands, hosts diverse mythologies and beliefs based on ethnicity and historical influences³. Different regions of the country have their own unique mythologies, showcasing variations in deities, heroes, and creatures³. Sources of Philippine mythologies include both oral and written literature, with oral traditions being the origin for many mythological stories that have not been fully documented³.

The Sulodnon mythology, like other indigenous belief systems in the Philippines, has evolved through various migrations and trade routes, incorporating influences from Hindu, Muslim, Buddhist, and Christian traditions³. The introduction of Spanish Christian mythology in the 16th century also impacted the oral traditions of the Philippines³.

The Primordial Giants: Laki and Bayi

Origins of Laki and Bayi

According to the Sulod myth, the primordial giants Laki and Bayi appeared from an unknown place.⁴ Their origins are not specified in the myth, but they are described as being of extraordinary size.

Their Extraordinary Size

The Sulod myth emphasizes the extraordinary size of Laki and Bayi, the primordial giants at the center of the creation story.⁴ Their towering stature is a key feature that sets the stage for the events that unfold in the myth.

The Discovery of the Earth-Creating Earthworm

The Sulod myth describes how Bayi, one of the primordial giants, discovered the earthworm that would create the earth. Out of curiosity, Bayi caught an earthworm called lagu-lagu and held it in her palm.⁵ As she did this, the earthworm threw out its excreta, which grew and grew until it became the entire earth.

Bayi’s Curiosity

According to the Sulod myth, Bayi, the female primordial giant, became intrigued by a particular earthworm species known as lagu-lagu.⁵ Driven by her innate sense of wonder, Bayi reached out and captured the earthworm, holding it carefully in the palm of her hand.

The Earthworm’s Excreta

As Bayi observed the earthworm in her grasp, something remarkable occurred.⁵ The earthworm, in response to Bayi’s touch, began to excrete a substance that quickly expanded and transformed, growing larger and larger until it encompassed the entire world around them.

The Birth of the Earth

The Sulod myth describes how the earthworm’s excreta, which Bayi had witnessed, ultimately gave rise to the earth as we know it today.⁵ This extraordinary event, catalyzed by Bayi’s curious interaction with the lagu-lagu earthworm, is the central narrative that explains the origins of the physical world in Sulodnon mythology.

Laki and Bayi’s Life on Earth

After the earth was formed from the earthworm’s excreta, the Sulod myth states that Laki and Bayi, the two primordial giants, went down to live on the new land.¹ The myth describes how the extraordinary-sized individuals who created the earth settled onto the world they had witnessed being born.¹

Settling on the New World

According to the Sulod creation myth, Laki and Bayi, the two celestial beings responsible for shaping the earth, descended from their realm to inhabit the newly formed world.⁴ The myth narrates how various geographic features such as mountains, rivers, and landforms were established through their divine actions and interactions.⁴

Their Marriage

The Sulod creation story does not explicitly mention the marriage of Laki and Bayi, but it implies that the two primordial giants cohabitated and procreated, giving birth to a diverse array of creatures, including wild pigs, deer, marine creatures, dogs, cats, and birds.¹ This suggests that Laki and Bayi formed a cosmic union that allowed for the proliferation of life on the newly formed earth.⁴

Bayi’s Unusual Childbirth

According to the Sulod myth, when Bayi became pregnant, her husband Laki prepared an amakan, or mat of thin bamboo splints, for her to lie on during the delivery.⁶ The demand for the newly qualified indigenous midwives was not high, as the vast majority of indigenous women preferred the traditional dukun bayi for childbirth-related needs.⁶ Bayi then gave birth to her children in an extraordinary manner.

Children from Her Fingertips

The myth describes how Bayi’s children emerged from the tips of her fingers, one by one. As she opened her hand, a new child was born, surprising both Bayi and Laki.

Children from Her Toes

Next, Bayi’s children began to emerge from the tips of her toes, adding to the growing number of offspring born to the primordial giants.

Children from Her Legs

The myth then recounts how Bayi’s children continued to be born, this time emerging from her legs, further adding to the extraordinary nature of her childbirth.

Children from Her Thighs

Finally, the Sulod myth states that Bayi’s children were also born from her thighs, completing the remarkable and supernatural manner in which she gave birth to her offspring.

The Three Sons: Hukum, Hikap, and Sit

The Sulod myth focuses extensively on the three sons born to Laki and Bayi – Hukum, Hikap, and Sit.¹ These three young men grew to adulthood and eventually went their separate ways, with their differing fates detailed in the mythology.

The myth of Laki, Bayi, Hukum, Hikap, and Sit depicts the creation of land and the origin of various creatures, emphasizing the significance of kinship and ancestral ties among the Panay-Bukidnon people.¹ In the myth, Laki’s three sons, Hukum, Hikap, and Sit, are attributed certain characteristics and fates based on their behavior and choices, symbolizing different aspects of human conduct and consequences.¹

The narrative of colorism within the myth, particularly associated with the punishment of the Ati people (black-skinned) and the advantages bestowed upon Sit (fair-skinned), sheds light on historical socio-economic disparities and the impact of colonization on indigenous populations.¹ The note on colorism and fairness within indigenous folklore and mythology highlights the historical context of beauty standards and social hierarchy related to skin tone, which existed even before colonization but was exacerbated by colonial policies in the Philippines.¹

The research and work of Jordan Clark, a Canadian filmmaker with an interest in Philippine myth and folklore, have contributed to the exploration and documentation of various aspects of Filipino cultural heritage, including the production of documentaries and web-series on Philippine mythology.¹

Laki’s Test of Behavior

According to the Sulod myth, the father figure Laki devised a test to determine which of his three sons – Hukum, Hikap, and Sit – was the most well-behaved and good.

The Exposed Scrotum

One hot day after lunch, Laki purposefully let his scrotum be exposed from his clout (loincloth) and then fell asleep.

Hukum’s Reaction

The myth describes how Hukum, upon seeing Laki’s exposed scrotum, immediately covered it with his hand, indicating his desire to preserve his father’s dignity and modesty.

Hikap’s Reaction

In contrast, Hikap, the second son, simply stared at Laki’s exposed scrotum without taking any action, suggesting his indifference or lack of concern for his father’s state of dress.

Sit’s Exemplary Conduct

However, the youngest son, Sit, demonstrated the most exemplary conduct by discreetly and respectfully covering Laki’s scrotum with a cloth, thus preserving his father’s dignity without drawing undue attention to the situation.⁷

The Gifts and Their Choices

After observing his sons’ reactions to his exposed scrotum, the Sulod myth states that Laki called the three boys to him and offered them a choice of three gifts – a golden chair, a beautifully carved bolo (machete-like knife), and a pedang (headwear adorned with silver coins).⁸

The Golden Chair

The first gift Laki presented to his sons was a golden chair, a symbol of wealth and status. This item would have been a highly coveted and prestigious offering, reflecting the importance Laki placed on material possessions and outward displays of power.⁹

The Carved Bolo

The second gift was a beautifully carved bolo, a machete-like knife that was an essential tool for the Sulod people. The intricate craftsmanship of this blade likely represented Laki’s appreciation for skill, artistry, and practical utility.⁹

The Pedang Headwear

The final gift was a pedang, a traditional headwear adorned with silver coins. This accessory would have denoted social standing and perhaps even spiritual significance within the Sulod cultural context. The pedang was a symbol of honor and prestige that Laki could bestow upon his sons.⁹

The choice of these three gifts presented Laki’s sons with a dilemma, as each item carried its own unique meaning and value within the Sulod worldview. The boys’ selections would ultimately reveal their individual priorities and character traits, setting the stage for the next test their father had in store.⁹

The “Golden Fish” Test

The Sulod myth then describes another test Laki devised for his three sons. He went to a window and pointed out what he described as a “golden fish swept by the water out of the shore.”¹⁰

Hukum’s Greed

When Laki called his sons to retrieve the “golden fish,” Hukum, the eldest, rushed out without hesitation, eager to possess the valuable creature. His greed and selfishness were evident in his hasty actions.

Hikap’s Indecision

In contrast, Hikap, the middle son, hesitated and wavered, unsure whether to go after the “golden fish” or not. His indecisiveness and lack of decisive action reflected his character.

Sit’s Patience

Sit, the youngest son, remained calm and composed, patiently waiting for his father’s instructions. He did not immediately run out to claim the “golden fish,” demonstrating his patience and obedience.¹⁰

The imagery of the “golden fish” in the Sulod myth may have been inspired by the famous painting “The Golden Fish” by the renowned artist Paul Klee, which was created in 1925 and is housed in the Hamburger Kunsthalle in Germany.¹⁰

Son	Reaction	Trait Demonstrated
Hukum	Rushed out without hesitation	Greed and selfishness
Hikap	Hesitated and wavered	Indecisiveness
Sit	Remained calm and composed, waited patiently	Patience and obedience

The Fates of the Three Sons

As the three sons of the primordial giants Laki and Bayi came of marriageable age, the Sulod myth describes their separate paths and the differing fates that befell them. The tale offers a glimpse into the social dynamics and hierarchies within the indigenous Panay Bukidnon, or Suludnon, community.

Hukum and the Ati

Hukum, the eldest son, is said to have married an Ati woman, a member of the indigenous Negrito people of the Philippines. This choice reflected the social stratification and colorism present in pre-colonial Philippine society, with the taller, fairer-skinned Suludnon holding a higher social status compared to the shorter, darker-skinned Ati.¹¹

Hikap and the Sulod

Hikap, the middle son, remained among the Suludnon people, following the traditional path and likely inheriting land or resources from his father, Laki. His choice to stay with his own community aligned with the strong kinship ties and shared cultural identity that bound the Sulodnon settlements together.¹¹

Sit’s Mysterious Departure

The youngest son, Sit, is described as departing in a more mysterious manner. The Sulod myth does not provide clear details about Sit’s fate, leaving his ultimate destiny unknown. This ambiguity surrounding Sit’s path may reflect the complex and often inscrutable nature of the Fates, as depicted in Greek mythology.¹¹

The differing choices and outcomes of Laki and Bayi’s three sons highlight the nuanced social structures and cultural values that were woven into the Sulodnon creation myth. These narrative elements offer insights into the precolonial social hierarchies, concepts of identity, and the role of destiny within the indigenous worldview of the Panay Bukidnon people.

Bayi in Sulodnon Creation Myths

Bayi, the female primordial giant, plays a central role in the Sulodnon creation myths.¹ The Panay Bukidnon, also known as Pan-ayanon, are a culturally indigenous Visayan group of people residing in the Capiz-Lambunao mountainous area and the Antique-Iloilo mountain area of Panay in the Visayan islands of the Philippines.¹ Through her discovery of the earth-creating earthworm and her unusual childbirth, Bayi is instrumental in the formation of the earth and the peopling of the world.¹ Sulod or Suludnon is the term used to refer to these people by F. Landa Jocano in the 1950s.¹

According to the Sulod myth, Bayi’s extraordinary birth led to the creation of a diverse array of life on Earth.¹ The Panay-Bukidnon are one of the two culturally indigenous groups of Visayan language-speakers in the Western Visayas, alongside the Halawodnon of Lambunao and Calinog, Iloilo, and Iraynon-Bukidnon of Antique.¹ The myth describes how Bayi gave birth to various creatures like wild pigs, marine animals, domestic animals, and birds, in addition to her three sons – Hukum, Hikap, and Sit.¹ The wider Visayan ethnolinguistic group, to which the Panay-Bukidnon belong, constitutes the largest Filipino ethnolinguistic group.¹

The Panay-Bukidnon are united by a common historical tradition, believing they descended from the same ancestors, reinforcing strong kinship ties among their settlements.¹ The narrative involving Bayi’s sons and their differing fates based on their behavior reflects elements of colorism or prejudice based on skin color, providing insights into the social context and historical perspectives of the Panay-Bukidnon community.¹

Bayi’s central role in the Sulodnon creation myths underscores the significance of female deities and the importance of women in indigenous Philippine cosmologies. Insights from this mythology contribute to a deeper understanding of cultural heritage, societal values, and intrinsic beliefs among the Panay-Bukidnon people.

Cultural Significance and Interpretations

The Sulodnon creation myth contains elements that reflect broader cultural and social dynamics within the Philippines, both past and present. By examining the symbolism, character archetypes, and narrative themes present in the myth, we can gain insights into the worldview and values of the indigenous Panay Bukidnon people.

Colorism and Racial Narratives

The physical descriptions of the primordial giants, Laki and Bayi, suggest the presence of racial and colorist undertones within the Sulodnon mythology. Laki, the male figure, is often depicted as having a fair complexion, while Bayi, the female, is described as having darker skin.¹² This dichotomy may reflect historical notions of social hierarchy and the privileging of lighter skin tones, a persistent phenomenon in many Asian societies, including the Philippines.

Pre-Colonial Social Structures

The myth’s emphasis on the three sons of Laki and Bayi – Hukum, Hikap, and Sit – and their differing fates may provide insight into pre-colonial social structures and hierarchies. The tests and gifts bestowed upon the sons by their father, Laki, suggest the importance of behavior, virtue, and social position in determining one’s future.¹² This narrative may reflect the social stratification and power dynamics present in traditional Sulodnon communities.

Binukot Tradition and Beauty Standards

The Sulodnon creation myth’s depiction of Bayi’s unusual childbirth, where she gives birth through her fingertips, toes, legs, and thighs, may be a symbolic representation of the Binukot tradition practiced by some indigenous Philippine groups. The Binukot tradition involved the seclusion and protection of young women, often considered the most beautiful in the community, from the public eye.¹² This tradition may have influenced the cultural perceptions of female beauty and the social status associated with it, as reflected in the Sulodnon creation narrative.

Preservation of Sulodnon Oral Traditions

The Sulodnon creation myth, like many other Philippine mythologies, has been primarily transmitted through oral traditions, passed down through generations by spiritual leaders, shamans, and community elders.³ These oral traditions have played a crucial role in preserving and disseminating Sulodnon mythology, ensuring the continuity of their cultural heritage.³

Scholarly attention has been directed towards Anito, a traditional belief system of the Philippines, which encompasses the veneration of ancestral spirits and natural deities.³ The Sulodnon oral traditions are closely tied to this broader cultural framework, with the creation myth serving as a foundational narrative that helps explain the origins of the world and the people’s place within it.³

As the Sulodnon people continue to face modernization and external cultural influences, the preservation of their oral traditions has become increasingly important.³ Community elders and spiritual leaders play a vital role in ensuring that the Sulodnon creation myth and other cultural narratives are passed down to the next generation, preserving the unique identity and worldview of the Panay Bukidnon people.³

Conclusion

The Sulodnon creation myth of Bayi and the earth-creating earthworm is a captivating tale that provides insight into the worldview and cultural traditions of the indigenous Panay Bukidnon people of the Philippines. Through the story of the primordial giants Laki and Bayi, and their three sons, the myth offers an etiological explanation for the origins of the earth, the diversity of life, and the social stratification of Philippine society.¹³

This rich mythology not only preserves the cultural heritage of the Panay Bukidnon but also reflects broader societal dynamics, including themes of colorism, pre-colonial social structures, and the Binukot tradition and beauty standards.¹³ The transmission of this oral tradition through generations has ensured the continued relevance and influence of the Sulodnon creation myth within the Philippines.¹³

As the world increasingly recognizes the value of preserving indigenous knowledge and cultural narratives, the Sulodnon creation myth stands as a testament to the enduring power of storytelling and the significance of Panay Bukidnon heritage.¹³ By delving into this captivating tale, we can gain a deeper understanding of the Philippines’ rich cultural tapestry and the enduring traditions that shape the identity of its people.

FAQ

Who are the Panay Bukidnon or Pan-ayanon?

The Panay Bukidnon, or Pan-ayanon, are a culturally indigenous Visayan group of people who reside in the Capiz-Lambunao mountainous area and the Antique-Iloilo mountain area of Panay in the Visayan islands of the Philippines. They are one of the two only culturally indigenous groups of Visayan language-speakers in the Western Visayas, along with the Halawodnon of Lambunao and Calinog, Iloilo and Iraynon-Bukidnon of Antique.

What is the common historical tradition of the Panay-Bukidnon?

The Panay-Bukidnon are united by a common historical tradition. They all believe that they came from the same ancestors, and this belief reinforces the powerful kinship ties that link all their settlements with one another.

What is the Sulod myth about the primordial giants Laki and Bayi?

According to the Sulod myth, the primordial giants Laki and Bayi appeared from an unknown place. The myth describes how Bayi, one of the primordial giants, discovered the earthworm that would create the earth. Bayi caught an earthworm called lagu-lagu and held it in her palm, and as she did this, the earthworm threw out its excreta, which grew and grew until it became the entire earth.

How did Laki and Bayi settle on the new land?

After the earth was formed from the earthworm’s excreta, the Sulod myth states that Laki and Bayi went down to live on the new land. The myth describes how the two primordial giants settled onto the world they had witnessed being created.

How did Bayi give birth to her children?

When Bayi became pregnant, the Sulod myth explains that Laki prepared an amakan, or mat of thin bamboo splints, for her to lie on during the delivery. Bayi then gave birth to many children in an extraordinary manner, with children coming from her fingertips, toes, legs, and thighs.

What was the test Laki devised for his three sons – Hukum, Hikap, and Sit?

The Sulod myth describes how the father figure Laki devised a test to determine which of his three sons – Hukum, Hikap, and Sit – was the most well-behaved and good. One hot day after lunch, Laki purposefully let his scrotum be exposed from his clout (loincloth) and then fell asleep, observing his sons’ reactions to his exposed scrotum.

What were the three gifts Laki offered his sons?

After observing his sons’ reactions, the Sulod myth states that Laki called the three boys to him and offered them a choice of three gifts – a golden chair, a beautifully carved bolo (machete-like knife), and a pedang (headwear adorned with silver coins).

What was the “golden fish” test Laki devised for his three sons?

The Sulod myth describes another test Laki devised for his three sons. He went to a window and pointed out what he described as a “golden fish swept by the water out of the shore,” and observed their reactions.

What were the separate paths of Laki and Bayi’s three sons as they came of marriageable age?

As the three sons came of marriageable age, the Sulod myth describes their separate paths: Hukum and his encounter with the Ati, Hikap and his life among the Sulod, and Sit’s mysterious departure.

What is the central role of Bayi in the Sulodnon creation myths?

Bayi, the female primordial giant, plays a central role in the Sulodnon creation myths. Through her discovery of the earth-creating earthworm and her unusual childbirth, Bayi is instrumental in the formation of the earth and the peopling of the world.