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Philippine mythology

Philippine mythology is rooted in the many indigenous Philippine folk religions. Philippine mythology exhibits influence from Hindu, Muslim, Buddhist, and Christian traditions.

Philippine mythology includes concepts akin to those in other belief systems, such as the notions of heaven (kaluwalhatian, kalangitan, kamurawayan), hell (kasamaan, sulad), and the human soul (kaluluwa, kaulolan, makatu, ginoand kud,...).

The primary use of Philippine mythology is to explain the nature of the world, human existence, and life's mysteries. Myths include narratives of heroes, deities (anito, diwata), and mythological creatures. These myths were transmitted through oral tradition, handed down through generations guided by spiritual leaders or shamans, (babaylan, katalonan, mumbaki, baglan, machanitu, walian, mangubat, bahasa,...), and community elders.

The traditional belief systems and indigenous religions of the Philippines are termed Anito and Anitism. Alternate designations include Anitismo, (Hispano-Filipino translation of the concept), and Anitería, a term with derogatory connotations frequently used by the Spanish clergy during the colonial era.

Scholarly attention has been directed towards Anito. However, many of its stories and traditions have not yet been systematically documented.

Oral literature
Oral literature (also known as folk literature) consists of stories are passed down the generations by speech or song. All Philippine mythologies originated as oral literature. Stories naturally change and proliferate. Despite many recording projects, the majority have yet to be properly documented. These traditions were intentionally interfered with by the Spanish through the 16th century introduction of Christian mythology. Examples include the Biag ni Lam-ang and the Tale of Bernardo Carpio, where certain characters were imposed with Spanish names and influence. Interest in oral literature grew in the 21st century due to interest among the youth, coupled with literary works, television, radio, and social media.

Written literature
Juan de Plasencia wrote the Relacion de las Costumbres de Los Tagalos in 1589, documenting the traditions of the Tagalog people. Miguel de Loarca wrote Relacion de las Yslas Filipinas and Pedro Chirino added Relacion de las Yslas Filipinas (1604). Anitism books have been published by universities throughout the country, such as Mindanao State University, University of San Carlos, University of the Philippines, Ateneo Universities, Silliman University, and University of the Cordilleras, as well as other publishers such as Anvil Publishing. The publications spanned the 16th to the 21st centuries. Printed but unpublished sources include college and graduate school theses. Written literature does not provide definitive accounts of particular stories, which vary from town to town, even within the same ethnic group. Examples include Bakunawa and the Seven Moons and The Tambanokano, whose specifics depend on the locality, ethnicity, story origin, and cultural progression.

History

The indigenous religions of the Philippines developed through a variety of migrations and trade routes. Scholars theorized that Austronesians arrived through the "Out-of-Taiwan model", crossing from mainland Asia to Taiwan, and later the Philippines, continuing to other islands. The Austronesians are believed to have brought animist beliefs incorporating shamanism, ancestor worship, totemism, and tattoos. Beliefs in benevolent and malevolent spirits was established by their arrival.

By 200 to 300 CE, Hindu mythologies arrived in the Philippines through trade routes and migration. Hinduism brought Indianized traditions to the Philippines, including indigenous epics such as Ibalong, Siday, and Hinilawod, folk stories, and superstitions that blended with indigenous polytheisims. The concept of good and bad demons, prevalent in Indian societies, became widespread in the archipelago. These demons were viewed as both evil and good. Indigenous religions were not replaced by Hinduism, rather, the former absorbed traditions and beliefs from it. Gender-variant deities and shamans became widespread. Humanoid mythical creatures emerged alongside a variety of belief systems. Around 900 CE, Chinese influence spread in some areas, adding Sinified and Buddhist belief systems. The most prominent was belief in ghosts.

By 1300 CE, Muslim traders arrived in the southern Philippines, bringing with them Islamic myth and belief systems. Many in the southern and western Philippines converted to Islam. In the middle of the 16th century, the Spanish arrived from Latin America and brought with them Ibero-American Christian myth (for example, veneration to Our Lady of Guadalupe). Some inhabitants were receptive to these myths, but most were not as the Spanish wanted to conquer the islands, instead of just injecting traditions. The Spanish began a three-century purge against indigenous religions, suppressing and mocking indigenous cultures. Monotheism generally replaced indigenous polytheistic beliefs. Existing myth and folklore were retrofitted accordingly. However, indigenous belief systems survived–despite Spanish threats and killings. The Philippine revolution was accompanied by attempts to revitalize the indigenous Philippine folk religions and establish them as the state religion. However, the proposals were sidelined over conflicts with the Americans, which led to war. In the late 19th century, the US occupied the country leading more people to convert to Christianity.

Regional mythology
Filipino mythologies from different ethnic groups have similarities such as:
 * The Bicolano people and the Visayan myths use different names for their deities, but the activities in their creation myths are similar;
 * Deities named Mayari /Malayari /Apûng Malyari, are prevalent in Tagalog, Kapampangan, and Sambal mythologies;
 * The moon deity Bulan and serpent deity Bakunawa appear in Hiligaynon, Karay-a, Cebuano and Bicolano mythologies;
 * Moon-swallowing monsters named Tambanokano in Mandaya and Manobo mythologies. The Mandaya Tambanokano is depicted as a crab, while the Manobo Tambanokano is depicted as a tarantula or scorpion;
 * Foe-deities named Gugurang and Asuang appear in Bicolano mythology and in Hiligaynon mythology named Agurang and Aswang; and
 * A deity named Kabunian appears in the mythologies of the Ibaloi people, the Bontoc people, and the Ifugao people.

The deities, heroes, and creatures are different from each other, and do not form a unified narrative. Each story has multiple versions. In many cases, stories vary from place to place even within a single ethnic group.

The 7,000 Philippines islands divide into three main regions: Luzon, Visayas, and Mindanao (which is subdivided into North and South). The difference in mythologies and belief systems is by ethnic group rather than geography. Some ethnic groups have influence in only a few towns, while others span provinces. Buddhism and Hinduism in the Philippines is influential.

Luzon
Pre-colonial Luzon was split among Hindu-Buddhist, Muslim, and animist worshippers.
 * Creation Story – Story of Bathala (Tagalog) the story explains how Bathala became the ruler of the universe, the etiological explanation of the coconut tree, and how everything on Earth came to be
 * The Creation – Lumawig (Igorot) Lumawig is a spirit god who created people in different areas and explains why people speak different languages.
 * The Flood Story – Lumawig (Igorot) Lumawig's two sons flood the Earth to bring up mountains so that they can catch pig and deer. However, this drowned all the people on Earth except for a brother and sister. Lumawig helped the two survive and after it subsided, the brother and sister married and repopulated the Earth. (Etiological explanation for mountains)

Visayas
Pre-colonial Visayas were influenced by Hindu-Buddhist and Animism. The Spaniards described some of the people who lived there as pintados,
 * The Sun And the Moon– the Sun and Moon created the stars. The Sun burned the stars and this upset the Moon. They begin to fight, but the Moon ran away, chased by the Sun

Mindanao
Pre-colonial Mindanao (around 900AD) was influenced by Hindu-Buddhist, Indonesian, and Malaysian beliefs and culture. By the 14th century, Islam was well established in most northern islands of Mindanao.

 * The Children of the Limokon (Mandaya) – The limokon bird laid eggs along a river that created man and woman. However, they were born on opposite sides of the river. One day the man saw the woman and they married and had children.
 * The Sun and the Moon (Mandaya) – The Sun and Moon were married, but one day, the Sun got angry at the Moon and started to chase her. The Sun became angry at his first child, minced him and scattered him across the sky to form the stars. Another son was a gigantic crab who created lightning when he blinked. He lives in a hole in the bottom of the ocean and is responsible for the tides.
 * How the Moon and the Stars Came to Be (Bukidnon) – At one time the sky was close to the ground. A spinster who was pounding rice struck the sky so hard it began to rise. Her comb and beads that she hung on the sky to dry fose with it and became the Moon and stars.
 * The Flood Story (Bukidnon) – A big crab that crawled into the sea created the flood that drowned everyone except those who made a raft and survived upon it.
 * Origin (Bagobo) – A boy and a girl were the only ones left on Mount Apo. They were weak because of a drought. However, the boy found a sugarcane that fed them until rain came. This is why they are called Bagobo.
 * Epic ‘Tudbulul’ (T’Boli) – Tudbulu was a hero who organized a concert. He gathered music, attracting many people. Some of these people stayed and formed the T’boli people.
 * Creation Story – D’wata (T’boli) – The Betoti found soil and brought it to D’wata. They spread out the soil and created land. The animals told Betoti that they needed someone to look after them. Betoti told D’wata. Man and woman were created out of statues.
 * Creation Story – Melu (B’laan) – Melu created the Earth with his dead skin that came off as he cleaned himself. The remaining dead skin was used to make two men. However, Melu could not make their noses. Tau Tana appeared below the earth and helped him make noses. When they were done, they whipped the men until they started to move. Melu then told the men to save their dead skin and hair from which he made them companions.
 * In the Beginning (B’laan) – Four beings created the Earth and people. They tried using wax, then dirt. However, their noses were difficult to make. Melu  was in a hurry and pressed his finger at the root of their noses. This is how the B’laan peoples’ noses were formed.

Cosmogony or creation myths

Cosmogony or creation myths tell how the world was created, and how people came into existence. Each ethnic group has its own creation myth. In some cases, a single ethnic group has multiple versions of its creation myth, depending on locality and sub-culture. Examples:
 * Bagobo – The world was created by Pamulak Manobo, who made the land and sea and the first humans. Rain comes when he throws water from the sky; showers are his spit. White clouds are smoke from the deities' fire. The sun created yellow clouds that make the colors of the rainbow.
 * Bicolano – the only things that existed were water and sky. Grandsons of the sky god Languit sought to attack the sky realm to have more power. The group was led by Daga, a god who controlled winds. Languit, in anger at his grandchildren's betrayal, struck them with lightning, instantly killing them. Bitoon, who did not join the upheaval, looked for her brothers, but was also accidentally struck by Languit's lightning. The sea god Tubigan calmed Languit. The two old gods gave the bodies of their dead grandchildren light. Bulan's body became the Moon, Aldao's (or Adlao) body became the Sun, and Bitoon's body became the stars. Daga's body was not given light and became the Earth.
 * Bisaya – one Bisaya cosmogony myth tells that a sacred bird of prey incited the sky and the sea to fight each other so that it could find somewhere to land, thus creating islands. Another Bisaya cosmogony myth tells that the deities Kaptan and Magauayan (or Maguayan) fought each other until, tired of war, the great bird Manaul dropped boulders upon them. The rocks became islands. Another Bisaya cosmogony myth tells Kaptan's son, wind god Lihangin and Maguayan's daughter, sea goddess Lidagat, were married and produced children. Three of these deities, led by Likalibutan, fought Kaptan, angering the supreme god; Lisuga, who was looking for her brothers, was accidentally hit by Kaptan. The four grandchildren of Kaptan and Maguayan perished. Kaptan accused Maguayan of a coup, but was later calmed down and the two deities grieved their grandchildren. Liadlao's body became the Sun, Libulan's body became the Moon, Lisuga's body became the stars, and the wicked Likalibutan's body became the Earth and had no light. Soon, a bamboo tree grew in the place where the first man, Sikalak, and the first woman, Sikabay were formed.
 * Blaan – The god Melu constantly rubbed his skin to make it pure white. He accumulated a lot of dead skin. He became annoyed and used the dead skin to create the Earth.
 * Bukidnon – in one Bukidnon cosmogony myth, the supreme god Magbabaya created the Earth after he saw that there was only absence – no sky and soil. He first made the eight elements, tumbaga (bronze), bulawan (gold), salapi (coins), bato (rocks), Gabon (clouds), ulan (rain), puthaw (iron), and tubig (water). From these elements, he created the sea, sky, Moon, and stars. In another Bukidnon cosmogony myth, Magbabaya (referred as Diwata na Magbabaya) created the world with the god Dadanhayan ha Sugay; before creating mankind, the two deities created the Incantus, six guardian deities that contain good and evil qualities and can send calamities if angered.
 * Ibaloi – The first things in existence were the skyworld and the underworld. Peoples on each side fought. A man from the underworld hit the sun god with an arrow; the sun god afterwards pushed up the skyworld and pushed down the underworld, and then created the Earth.
 * Ifugao – the universe has always existed and will always exist.
 * Ilokano – The Ilokano supreme deity ordered two primordial giants, Angalo and Aran, to create the world; the giant Anglao (or Angalo) dug the earth and made mountains. Anglao urinated into holes in the earth and made the rivers and seas, then put up the sky, the Sun, the Moon, and arranged the stars.
 * Kapampangan – The sky, Earth, planets, and stars were in existence before land came. During a war between the deities for the beautiful daughter of supreme deity Mangetchay the Earth was formed from stones thrown by the warring deities. Life on Earth was created by Mangetchay in remembrance of the deity's dearest daughter who died in war.
 * Manobo – Creation myths by the Manobo are diverse. One Manobo cosmogony from Talakogan in Agusan valley tells that the creation of the world was due to the god Makalindung, who set the world on iron posts; another Manobo cosmogony from Argawan and Hibung rivers states that the creation goddess, Dagau, created the world. Another Manobo cosmogony from the upper Agusan says that the world is shaped like a giant mushroom and deities shake its core when angered by humans.
 * Manuvu – In the beginning, there was only a formless void. The deity Manama or Sigalungan created the deities who assisted him in creation. He took two steel bars and fashioned the bars into a frame; he then scraped off his fingernails and molded them into a mass that eventually became the Earth.
 * Panay – The world was said to be initially formless in the old times. The sea, sky, and earth were mixed together. From the formless mist, deities Tungkung Langit and Alunsina appeared; they married and lived in the highest realm of eternal space. One day, Tungkung Langit fought and hurt Alunsina, driving Alunsina away. In Tungkung Langit's loneliness, he created the sea and land and took his wife's jewels to create the stars, Moon, and Sun. Despite this, Alunsina chose to stay free and never returned to Tungkung Langit, an early notion of divorce.
 * Suludnon – Only the sky and a wide expanse of water called Linaw at first existed. The primordial giants Laki and Bayi appeared from nowhere and were responsible for the creation of many things. Creation giantess Bayi caught the primordial earthworm which excreted the Earth; she also have birth to the wild animals that inhabit the Earth.
 * Tagalog – a sacred kite caused the sky and the sea to fight; the sky threw boulders onto the sea, forming islands; the kite afterwards built a nest on an island and left the sky and sea in peace.
 * Teduray – In the beginning, there was only sky and sea. Sualla (or Tullus-God) lived in the sky, while his sister Sinonggol lived in Bonggo, the land of the dead. Sualla visited the palace of the sun and touched one of the eight primordial wooden khnenentaos (statues), thus creating the first Teduray; from the rib of the man, Sualla created the first woman. When the man and woman had a child named Mentalalan, it became sick and the man sought Sualla's aid. Sualla gave a special medicine to the man, but before the man delivered the medicine to his son, a demon sent by Singgol changed it, which led to Mentalalan's death. Sualla afterwards convened a meeting with his four brothers, Mentail, Micael, Mintlafis, and Osman Ali to buy soil from the Navi. The soil was planted by Sualla at Colina, the center of the world. The soil grew, and Mentalalan was finally buried. From the boy's body, crops sprouted. In anger, Sinonggol threw her comb, which turned into the first boar that aimed to destroy the crops.

Realms
Like most myths (or religions) in the world, the concept of realms focuses on Earth, heaven, and hell. These concepts are present in Philippine myth. The Philippine concept of heaven may locate it in the underworld, while hell may be located in the skyworld. These differences stem from cultural diffusion and cultural parallelism. Examples:
 * Bagobo – Deities live in the skyworld, which holds various realms, each ruled by a lesser divinity. The entrance to the skyworld has numerous kampilan swords that fight without any wielder. The underworld is called Gimokudan, where spirits with heavy misdeeds are engulfed by flames, while those with little misdeeds find their bodies covered with sores as they lie in an acid that burns like lemon juice. A underworld sub-realm called Banua Mebuyan, near a black river, is reserved for children who died at their mother's breast. These souls are nourished by the many-breasted goddess Mebuyan. Children's souls who graduate from Banua Mebuyan go to another realm to join souls dead of disease. All souls pass through Banua Mebuyan before going to Gimokudan. Another underworld realm is dedicated to those slain by swords or spears, where scars stay with the soul and plants are the color of blood.
 * Batak – The ancestral land of the Batak is called Kabatakan, which is found in the middle layer (fourth layer) of the universe. The universe has seven layers (lukap) consisting of a center tier (fourth layer) surrounded by ocean and inhabited by humans, animals, plants, super-human beings, and aggressive entities. Puyok, the highest sacred mountain there, is the original place of all malevolent panya’en; the Gunay Gunay, at the edge of the universe, is perceived as the place of origin of the divinities Baybay (goddess and master of rice) and Ungaw (god and master of bees).
 * Bicolano – The sky and waters were the first things in existence. After divine upheaval against the god Languit, the Sun, Moon, stars, and Earth were formed from the bodies of his dead grandchildren. An unnamed giant supports the world, where his finger movements cause earthquakes. If the giant's body moves, it would end the world.
 * Bisaya – The universe has seven layers; the first is uninhabited and empty. The second is Tibugnon and is made of water filled with mermaids and sea fairies who govern their kingdoms. The third layer is Idalmunon. It holds the bowels of the earth and is inhabited by underground spirits. The fourth layer is Lupan, where mankind and various supernatural beings live. The fifth layer is Kahanginan, which is the atmosphere and is the home of flying beings such as the bentohangin and hubot races. The sixth layer is Ibabaw-non, which is inhabited by special babaylans who intercede for man with spirits. The last and highest layer is Langit-non. It is the abode of Maka-ako, the creator of the universe. These seven layers can be classified in three categories, namely Kahilwayan, the skyworld realms ruled by Kaptan, Kamaritaan, the middleworld home of humans, ruled by Sidapa and Makaptan, and Kasakitan, the lowerworld realms ruled by Magyan and Sumpoy. Kasakitan has a unique sub-realm called Kanitu-nituhan that is ruled by the god Sisiburanen.
 * Bukidnon – The Banting is a small circular space of immense brightness present at the beginning, surrounded by a sacred rainbow. The realm called Haldan ta Paraiso (Garden of Paradise) was created by Diwta na Magbabaya from materials provided by Dadanhayan ha Sugay. The garden is where Agtayuban rests his wings. The upperworld and underworld each have seven tiers, but only three are identifiable. The middleworld is saucer-shaped, as is the sky.
 * Ibaloi – the skyworld and the underworld were once close to each other. This changed after a war between the two sides where a man from the underworld hit the sun god with an arrow. The sun god moved the two worlds apart, establishing a gap between. Earth was later established as the middleworld.
 * Ifugao – Initially, there are two mythical worlds, Daya and Lagud. Daya is downstream east, while Lagud is upstream west. This notion later developed into a layered concept of the universe. Daya became the upperworld. Its four layers are Hudog, Luktag, Hubulan, and Kabunian. Kabunian is the lowest of the upperworld, and is home to the god Liddum, the deity who directly communicated with mankind for the deities of the upper layers of the upperworld. Each realm's upper layer is believed to be earthen and filled with fields and gardens, while the lower surface is made of smooth blue stone. The middleworld is the mortal world, directly below the Kabunian layer, and has the broadest circumference in the universe, as both the upperworld and the lowerworld grow successively smaller as they approach the end of the celestial globe. The lowerworld is called Dalom, which is made of an indeterminate number of layers. The souls of those who were murdered go to its lowest level. Finally, the realm of Lagud was transformed by the layered universe concept into a far eastern sub-realm region.
 * Ilokano – The sky, Sun, Moon, stars, rivers, seas, and mountains were created by the giant Anglao upon the order of an unnamed supreme deity; the underworld is guarded by the giant dog, Lobo.
 * Kalinga – The universe looks like a big plate (the Earth) with a smaller dome (the sky) resting on it. The sky is opaque and solid and its rim is three meters thick.
 * Kankanaey – The middleworld is carried by four huge posts that stand on the lowerworld. A giant hog causes earthquakes every time it scratches against one of the posts. The lowerworld is called Aduongan and is inhabited by cannibals.
 * Kapampangan – the sky, Earth, planets, and stars were in existence while land was created after the war of the gods that was caused by the beauty of Kapampangan supreme deity Mangechay's divine daughter. The gods live on faraway planets, and travel from planet to planet, with each journey taking up to hundreds of years.
 * Manobo – The world is on iron posts created by the god Makalindung who lives in the center with a python. The sky is round and ends at the limit of the sea; this limit is the sea navel, where waters ascend and descend. The underworld is below the pillars of the earth and is divided into subsections where each Manobo nation is assigned a place. Sections exist for other tribes and for foreign peoples.
 * Mandaya – the Earth is flat but pressed into mountains by a mythological woman. The earth rests on the back of a gigantic eel that causes earthquakes when agitated.
 * Maranao – The world has seven layers. The earth and sky are divided into seven layers. Earth layers hold humans, karibangs, and a sea layer inhabited by nymphs. Each sky layer has a door guarded by a garoda; the sky's seventh layer is heaven, where the tree of life grows and whose leaves inscribes the names of all living humans. Once the leaf of a person ripens or dries and falls, the person dies. In one section of heaven, the jars containing the souls of every person alive exists; this jar area is guarded by the fearsome creature Walo.

 * Palaw-an – The earthly world is composed of seven stacked plates, with a center pole connecting them. Mankind lives in the middle of the fourth plate.
 * Sulodnon – The universe has three realms; the upperworld is Ibabawnon, which is divided into two realms, one for male deities and the other for female deities; the middleworld is Pagtung-an, where the earth is located; the lowerworld is Idadalmunon, housing the souls of the dead. Initially, there was only sky and an expanse of water called Linaw. Earth was established from the excretion of an earthworm found by Bayi, a creation giantess.
 * Tagalog – the upperworld is Kaluwalhatian, and is the home of deities who belong to the court of Tagalog supreme deity Bathala. The middleworld is the domain of mankind. other deities and mythological races. The underworld has two realms, Maca (where the spirits of good mortals go) and Kasanaan (where the spirits of sinful mortals go). Deities dwell in the underworld, notably Sitan and his four agents. Batala is a reappearing mountain realm located in the middleworld that is filled with the sacred tigmamanukan omen creatures.
 * Tagbanwa – The earthworld and the underworld are opposites – night in the earthworld is day in the underworld and vice versa. Rivers flow backward in the underworld, from sea to mountains, and rice is always eaten cold.
 * Tboli – The skyworld has seven layers, where the last layer is the dwelling of the supreme couple deities, Kadaw La Sambad and Bulon La Mogoas. Earth was formed from the body of the sterile god, S’fedat. The dead inhabit various afterworlds depending on the circumstances of death. The soul of those killed via swords in battle and murder go to Kayong, where the soul is greeted with music.. Souls that die a natural death go to Mogul, which has everything a soul desires.

Deities

Each ethnic group has its own pantheon of deities. Some ethnic groups have a supreme deity, while others revere ancestor spirits and/or spirits of the natural world. The usage of the term "diwata" is mostly found in the central and southern Philippines while the usage of "anito" is found in the northern Philippines. In a buffer zone area both terms are used. Diwata may originate from the Sanskrit word devata (deity), anito may have derived from the proto-Malayo-Polynesian word qanitu and the proto-Austronesian qanicu, both meaning ancestral spirits. Both diwata and anito are gender-neutral terms. They translate into deities, ancestral spirits, and/or guardians, depending on the ethnic group. The concept of diwata and anito are similar to the Japanese kami. However, during the colonial era, the Spanish intentionally modified the meaning of both words because they were not in line with Christian monotheism. This modification was supported by the Americans in the early 20th century. The meaning of diwata was transformed to "fairy" or "enchantress", while the meaning of anito was transformed to "ancestors and spirits". In areas not colonized by Spain, the meanings were not changed.

Heroes
Each ethnic group has stories depicting mythical heroes, notably through oral traditions such as epic poems. Spanish and American colonisation led some stories to be retrofitted with minor changes, notably to heroes' names. For the native people, many of these heroes are understood to be actual humans who lived centuries ago rather than mythical beings, analogous to Christian and Muslim beliefs that their prophets/saints were people from the past. Among these heroes:
 * Sondayo – (Subanen) – He owns a magical flying scarf called a monsala, which can be ridden through lightning, in ; he has the power to put people to sleep; his life and epic is much celebrated in the sacred buklog rituals
 * Manggob (Mansaka) – He is raised by a giant, as recorded in the Diawot epic. He wields a golden top that had the power to bring dreams into reality. His journey focuses on his search for the golden top and his long-lost sister.
 * Silungan Baltapa (Sama-Dilaut ) – He lives without sin. His life is mostly about his voyages at sea, noting the tradition of maritime journeys for the Sama (Bajau) peoples. He is believed to have absolute knowledge and possesses power to accelerate time for voyages and essentially go anywhere.
 * Tugawasi (Labin Agta) – He controls the wind. His heartbeat sounds like thunder when he is fighting.
 * Tud Bulul (T'boli) – He is famed as the moonspeaker, as he can speak with the Moon and the wind. His weapons are a sword named K'filan, which can stretch across one million lakes and seas, and a shield named K'lung, made out of hardened wood.
 * Agyu (Talaandig and Manobo) – His journey is recorded in the Ulaging epic of Bukidnon, while his clan's story is recorded in the Ulangihan epic of Livungan Valley. He navigates the sky through his floating ship named Sarimbar/Salimbal.
 * Laon and Kan (Hiligaynon) – Laon was a king of Negros; he owns a head cloth named Birang that can produce any material or food its wielder wants. Kan was a friend of Laon. Together, they slay a dragon-like monster living in Kanlaon volcano.
 * Bantugen (Maranao) – His life and journeys are recorded in the Darangen chants, which has been inscribed in the UNESCO Intangible Cultural Heritage Lists. He owns a magic bangka that can navigate like a submarine. He can travel the sky, walk on water, and summon ancestral spirits.
 * Indarapata and Solayman (Maguindanao and Maranao) – They are brothers who slayed numerous monsters. They own a sentient kris named Juru Pakal and a sacred plant that notifies Indarapata if Solayman (Solaiman in Maranao) has died.
 * Lumalindaw (Ga'dang) – He is a powerful combat musician. He owns an ayoding, a musical instrument that guides him in making decisions, and a bolo, which produces light and music when swung.
 * Tuwaang (Manobo) – He is a craftsman and can speak with the wind, ride on lightning, and use a magical flaming skein.
 * Labaw Dangon, Humadapnon and Dumalapdap (Suludnon) – demigod sibling heroes recorded in the Hinilawod/Sugidanon epic. Their romantic saga inspired various art forms in Panay.
 * Ligi Wadagan and Ayo (Itneg) – They are heroes from the Dulimaman epics. Lidi Wadagan, also called Agimlang, is known for his resolute defense of his community. Ayo, whose full name is Ayo, si babei nga Dulimaman, is referred to as Apo, is known for her fistfight combat skills and devotion to protect her family.
 * Kudaman (Pala'wan) – He is strong and has the power to revive the dead by spitting on them with chewed betel nut. He has a purple heron named Linggisan, who he uses for transportation.
 * Banna (Kalinga) – He is from Dulawon who is recorded in the Ullalim epic. He slayed powerful beings and is celebrated in various Kalinga occasions such as Bodong peace pacts.
 * Urang Kaya Hadjiyula (Tausūg) – He is a freedom-loving hero of Jolo recorded in the Parang Sabil (Sword of Honor) epic. His life and journey glorifies the Tausūg's love for freedom, dignity, and honor seen in the tradition of kamaruan.
 * Maharadia Lawana (Maranao) – He is a monkey-king recorded in the Maharadia Lawana epic who is gifted by the supreme deity with immortality. Scholars have noted that the epic is the localized version of the Indian epic Ramayana.
 * Suac (Kapampangan) – He is cunning hunter, who defeated various monsters and later became a ruler; has two loyal friends, namely Sunga and Sacu.
 * Kawlan (Kalagan) – He is a shaman of Sumlog. He has the power to communicate with spirits, heal the sick, and see the souls of the dead.
 * Biuag and Malana (Ibanag, the Itawit, and the Gaddang) – They are rivals honored by the people of Cagayan Valley. They are endowed with supernatural strength by the goddess Maginganay. One version states that the two rivals eventually became friends and did various journeys and defeated many invaders which made all their people proud of them for generations.

Other human figures
In Anitism numerous human figures, either full humans or demigods that may be mortal or immortal, have been attributed as actors or helpers in various events, and their actions supplement explanations of how things came to be. A few of these figures are:
 * Esa’ – ancestor of Palawan's Batak people; he named the Kabatakan it Tanabag (Batak Ancestral Lands), after he followed his dog companions during a pig hunt. The landscape is said to have been created by his movement.
 * Tuglibong – a Bagobo grandmother who persuaded the sky to go up to where it is now by ranting and rebuking it repeatedly
 * Bugbung Humasanun – a binukot (well-kept maiden) from Bohol who tasked her suitor, Datu Sumanga, to make several mangayaw raids from southern frontiers such as Jolo and as far north as China. She received the spoils and captives that Datu Sumanga claimed in the raids.
 * Ukinirot – a heavenly Bisaya hunter who shot an arrow that made a hole in the sky. Sky beings used it as an entrance to the human world. The hole was eventually blocked by a woman who tried to enter it.
 * Sural – the first Bikolano to have thought of a syllabary or suyat script. He carved it on a rock slab from Libong, which Gapon later polished.
 * Timungan – Kankanaey gardener who created a hole in the skyworld after digging up a gigantic sweet potato in his heavenly garden.
 * Apolinatu – an Itneg mortal who was fetched by his lover, star goddess Gagayoma, to live with her in the upper world. The couple had a child named Takyayen who jumped after Apolinatu pricked Gagayoma's last two fingers.
 * Dinahong – the original Bikolano potter who was believed to have been an Agta (Negrito) or pygmy. She helped the people learn cooking, making pots called coron, stoves, earthen jars, and other kitchen utensils.
 * Manggat and Sayum-ay – the first man and woman in Buhid Mangyan mythology. They named all trees, animals, lakes, rocks, and spirits found within the Buhid Mangyan ancestral home.
 * Pandaguan – Two Bisaya stories describe Pandaguan, although the tales may refer to two individuals with the same name. The first Pandaguan was the youngest son of the first man, Sikala, and first woman, Sikabay. He invented a fish trap that caught a gigantic shark. He was later lightly zapped by Kaptan after he boasted that he could defeat the deities. The second Pandaguan was a good man who became a comrade of the deities, but later chose to leave immortality behind, reasoning that both mortals and immortals will always be afflicted with anger and sorrow no matter how long they live.
 * Puhak – a hated Manobo man who defecated on the divine stairs created by the deities to connect the mortals with the upper world. Due to his mockery, the deities permanently closed them.
 * Dayang Kalangitan – a legendary queen from Tondo who co-ruled with her husband, and later became sole ruler. Fragmented Tagalog oral literature maintains that she is the only known legendary female monarch from a Tondo dynasty.
 * Madlawe – a Subanen prince in the Guman epic who saved a kingdom called Pagkatolongan/. He died in battle, but was revived by the maiden Pagl'lokon.
 * Sawalon – daughter of Padsilung ha Kabatlaw, enemy of Agyu. She poisoned the hero Agyu of the Olaging and Ulahingan epics. However, Agyu was revived later on.
 * Tomitib Manaon – friend of Subenen hero Taake. He perished after a battle with Walo Sebang and was revived after Taake's wife and sister "fished back" his soul from a tonawan (pot of melted iron).
 * Mabaning and Mabanale – close friends of Maranao hero Bantugen. After finding that Bantugan hae died, they rode their shields up to the skyworld and retrieved his soul, thus reviving him.
 * Gat Pangil – ruler in Tagalog beliefs. He established the domains of Bai, Pangil, Pakil, and Mauban.
 * Kalantiaw – ruler from Panay who had influence in west Negros. He enacted the Code of Kalantiaw to maintain order. He was a nationally accepted historical figure until Christian scholars debunked his existence as "mythical" and "an urban legend" in 1968. Despite this, various ethnic groups in Western Visayas, where his story originated, continue to accept him as a historical figure.
 * Bulang – a Buhid Mangyan man who was washed away by torrential rain. He drowned after his foot got stuck. His body transformed into a rock called Bato Bulang in the Binagaw river. Stories say that if the rock is lifted, the entire area around it will be submerged.
 * Lukbang, Mengedan and Bodek – three ancestors of the Tagakaolo people. Bodek is a woman who gave birth to Linkanan and Lampagan, who in turn became parents to two birds, Kalau and Sabitan. The birds flew away and brought back soil that their parents shaped to form the earth.
 * Ubing-ubing – son of greedy parents, Apo Lakay-lakay and Apo Baket-baket. He is turned to stone by the beach. His parents were also turned into stone when the sea touched their feet. The parent's stones can be seen at Taggat Lagoon, while Ubing-ubing's stone is at Sentinela beach in Claveria, Cagayan.
 * Aguingay – a legendary lady recorded in the epic Si Bulusan nan Si Aguingay. She is part of Sor beliefs. Mount Bulusan is said to be her burial ground and that of her lover Bulusan. Some stories say that their burials are the two lakes on the mountain.
 * Rosa – a mortal who was pursued by a son of the sun god in Bikolano mythology. The son refused to light the world until his father consented to his marriage. The son forgot to remove his powers of fire, and accidentally set ablaze Rosa and her entire village when he visited her. The only thing that remained were hot springs.
 * Bayani – a mortal who courted Tagalog goddess, Sinukan. Sinukan tasked him to build a bridge, but he was unable to complete it. Sinukan became enraged and transformed a stream into a flash-flood that engulfed the unfinished bridge and Bayani.
 * Magat – a mortal man who saved a maiden from a python. He made a promise to the maiden and the deity Kabunian, but failed. The maiden became a dead crocodile and after burying her, he drowned himself in a stream, which then transformed into the Magat River
 * Old man of Kagawran – kind old man from Itbayat who brought the dead bodies of snakes that had been killed by the sun's heat into the shade. Once when he fell and could not get up, a snake with leaves in its mouth slithered beside him and put the leaves on his forehead, healing him and giving him strength. The place where the man fell has since been called Duch’narbaan (where someone fell).
 * Ilang and Edo – lovers from Tayabas. Upon learning of Ilang's relationship with Edo, a poor kaingin man, her parents forbade her to see him and forced her to stay with her rich suitors. Ilang refused and chose to wither away and be buried at her lover's meeting place. When she died, the ilang-ilang grew on her grave, which Edo tended for the rest of his life.

Other monster figures and familiars

Some figures in Anitism are not human. Many are monsters, while others are deities, demigods, or humans that took non-human forms or were originally non-human in form. Some beings are essentially non-human messengers, divine familiars, or animal humanoids.

Mythical races

Among the mythical creatures of Philippine mythology are:
 * Abat and Awok (Waray) – two similar races that segment like the Manananggal. They can fly with their head and hands.
 * Aghoy (Waray) – fair-haired and handsome beings that resemble twenty-year old well-built humans. They are friendly to people and will guide those who are looking for something lost.
 * Agta – black beings in Eastern Visayas. They are twice as tall as an average human. They live in santol trees, mangroves, and swampy places and love to smoke.
 * Amalanhig – walking corpses. A dead person can turn into an amalanhig (or amaeanhig) if its body is not claimed by a family member. During the colonial era, the Spanish weaponized the belief, claiming that an un-baptized person will turn into one.
 * Angongolood (Bicol) – swamp gorilla-like beings who jump and hug victims, which are transformed into trees. They are spooked by noises made by striking the side of boats.
 * Annani (Ibanag) – unfriendly beings who, when offended, must be offered a fat hog, uncooked carabao head, rice cakes, coconut milk, sugar, bibingka, basi wines, cigars, and a fee of a dozen betel nuts.
 * Awan-ulo-na/Pugot (Ilokano) – headless humanoid shapeshifter that lives in trees. They have a neck-stump that bubbles and froths while dancing.
 * Balbal (Tagbanua) – they can sail through the air like a flying squirrel. They have curved nails and a long tongue. They eat corpses.
 * Bannog (Tinguian, Isneg, and Ilokano) – gigantic birds. They live in huge trees or cliffsides. They darken the night when overhead.
 * Bawa (Aklanon) – centaur-like beings. They are attracted to ueang (freshwater shrimp). They stalk people, but stop if the person crosses a river or stream.
 * Binangunan/Binangenang (Dumagat) – horses with fire on their backs from head to tail. They live in balete trees and bring danger, sickness, and death. They may be sighted on Mount Pinatubo
 * Biraddali (Tausug and Samal) – angels "with the glowing beauty of a rainbow".
 * Boroko (Ilokano) – Winged segmenting beings similar to the Manananggal, but may abduct young humans to keep as housekeepers. They feed the humans with flesh and liver. They can transform into a bird,
 * Bulaw (Buhid Mangyan) – beings who live on mountains and. They fly from one peak to another and light the path with a torch made of human bone. Bulaw means 'shooting star'.
 * Caranget – dwarves or earth spirits that can turn into four forms, including the siloit, which produces as whizzing sound.
 * Danag (Isneg) – blood-drinking human-like beings.
 * Dawendi – height-shifting and night-dwelling beings from Leyte. Their height depends on the tree or building they inhabit.
 * Gakit – sacred ducks that saved a divine woman who fell from the sky. They later landed the woman on Bohol, where she became the ancestor of Boholanos.
 * Higante – an umbrella term adopted from the Spanish, which literally means 'giant'. Corresponding races include kapre, ikugan, and bungisngis.
 * Idaemonon (Aklanon) – earth spirits with long fingers that they use to poke the earth from underground every morning and afternoon. Stepping on their poking finger will lead to sickness.
 * Kaperosa (Tagalog) – female ghosts who wear flowing white robes or gowns. They are called amang in Ilokano beliefs
 * Karibang (Maranao) – short, plump, long-haired earth spirits living in the second layer of the earth. They possess magical powers and are generally invisible to mankind.
 * Kibaan (Ilokano) – small creatures with gold teeth and backward feet; live in bangar trees (Steroulia foetida). They love singing in small groups and strumming guitar-like instruments.
 * Lewenri (Romblon) – handsome and music-loving people who appear to boys and girls by moonlight.
 * Mahomanay (Bagobo) – male, fair-skinned, handsome spirits who are beneficent to nature. Caretakers of animals who live in balete trees.
 * Malawan (Buhid Mangyan) – spirits who live in springs within deep forests.
 * Mambubuno – mermaids with two tails. They live within the waters of Zambales.
 * Manananggal (Bicolano) – similar to Manananggal, but instead of a body segmented at the torso, the body is segmented at the neck. It leaves its body on the ground while the head and internal organs fly to seek food at night.
 * Mangalok – beings from Iloilo who target the liver of the dead. They magically exchange a corpse with a banana stalk. They perch on top of a victim's coffin while bearers carry it. They laugh invisibly while nibbling on the victim's liver.
 * Mansalauan – birds the size of a large bat from Cebu. They have red jewel-like eyes, a lizard-like head, a tail covered with long hair, large wings, a sharp tongue, feet like those of a man, and hands like those of a monkey.
 * Marukos (Ilocano) – crossroads demons, known for waylaying travelers and causing them to be lost until the entire group is drowned by flashfloods. Particularly associated with the etymological legends of Rosario, La Union.
 * Nuno sa punso – dwarves living in termite mounds in various myths; inflict sickness to people who destroy or damage its home. It loves playing the siklot and sungka. A similar creature in Ilokano mythology is the lakay.
 * Omayan (Mandaya) – rice field-inhabiting dwarves.
 * Popo (Bicolano) – tall and slender beings who snort. Their eyes can drain the energy of people, causing pain and even death.
 * Sagay – dwarves from Surigao who live in gold mines. They exchange gold for chicken blood and they sometimes steal children at night.
 * Santelmo (Visayan and Tagalog) – fireball creatures. the term 'santelmo' was adapted from Spanish although indigenous names are used in various mythologies. They are called mangalayo by the Suludnon people and allawig by the Ilokano. in Iloilo Santelmos are slowly created, in essence when sunlight hits freshly spilled blood.
 * Silagan – beings from Catanduanes who attack white cloth-wearing people. They tear out the liver and eat it and extract the entrails through the anus.
 * Sirena – umbrella term for various merfolk races. Mermaids usually have familiars in the form of golden centipedes. Races include mambubuno, magindara, and ugkoy.

 * Tamahaling – female red-skinned earth spirits that may turn maleficent and live in balete trees. They are the keepers of animals in Bagobo mythology.
 * Taw Gubat (Buhid Mangyan) – jungle men who live in the deep forests of central Mindoro.
 * Thalon – obscure dog-like beings with human feet that live in Zamboanga Del Sur. Males are called mhenamed thalon and are simple trickster spirits. Females are called thamad thalon and are man-eating beasts.
 * Tigayones – enchanted beings who live in Tigayon Hill in Aklan. They aided mankind by lending things made of gold. They stopped when the things they lent were not returned.
 * Tinakchi (Kalinga) – mysterious and highly respected mountain-dwelling beings. They are known as the "people who can't be seen" and live on the sacred Mount Kechangon of Lubuagan. Their powers are mysterious. They can use teleportation and invisibility at will.
 * Tiyanak/Toyol (Tagalog, etc.) – playful and sometimes deadly monster babies or children. They are called patianak by Mandayas and muntianak by Bagobos. Tulayhang (Suludnon) – mud crab-like creatures. Disturbing them causes illness.
 * Triburon (Bicolano) – monster sharks or rays with wings used for flying. Triburons were tamed by Handyong.
 * Tulung/Tuwing (Sambal and Aeta) – horse-like beings who have clawed feet, long hair, and large testicles. They live on Mount Pinatubo.
 * Uko – black creatures. They have thick, inside out lips and live in guava trees.
 * Umalagad – sacred lucky snakes that were carried by various ethnic groups in the Visayas on sea voyages.
 * Ungo and bawo – They are from the Visayas and are similar to kapre. Muscular men in loincloth punish people by giving a big latik on the head or stealing the victim's firewood or basket of clothes. They love to smoke large pipes.
 * Wakwak – beings from Surigao who feed on human fetuses and drool at the sight of a pregnant woman.

Mythological items
A variety of known mythical objects appear in oral literature, notably in epics and stories concerning the deities, heroes, and mythical creatures. Examples:
 * Aswang black chick – black chicks used by the aswang race to pass-on their powers on a descendant
 * Birang of Laon – a large head-cloth that can provide anything the wearer wants. It belonged to King Laon of Negros.
 * Biringan black rice – black rice found only in mythical Biringan city. It is offered by the Biringanon to guests, If a guest eats it, he or she will be unable to ever leave Biringan.
 * Golden Shell of Kaptan – the supreme god of the Bisaya people, Kaptan, has a golden shell that allows its user to transform into whatever or whoever he or she wants. The shell was intended as a gift to Maguayen, goddess of the sea, but the god Sinogo stole it before it was delivered. Sinogo was later captured by Kaptan and imprisoned as a crocodile.
 * Jaru Pakal – a sentient kris that can target foes without a wielder. It is used by the epic brother-heroes of the Maranao people, Indarapatra and Sulayman.
 * Kibaan powder – mystic powders possessed by the Kibaan race that cause skin disease or other maladies.
 * K’lung and K’filan – weapons used by the epic hero of the Tboli people, Tud Bulu of Linay Mogul. K’lung is a wooden shield, while K’filan is a bolo sword that can extend to one million lakes and seas, capable of slashing an entire army.
 * Monsala (Subenen) – flying scarves recorded in the Sondayo epic. At least three scarves appear in the epic, one of which was used by Sondayo, the Subanen's main epic hero.
 * Mutya – small jewels that drop from the heart of banana trees during a full moon or during the midnight of Good Friday. They give its wielder powers such as strength, invisibility, and youth rejuvenation.
 * Sarimbar/Salimbal – a golden ship that "can accommodate an entire tribe" and fly. The ship is owned by epic hero, Agyu, who is recorded in Ulaging and Ulahingan epics.
 * Takalub (Bukid) – the source of traditional authority. The two kinds are the Gilling (sacred black stick), and the Baklaw (sacred bracelet made of two boar tusks). The Takalub were given by the hero Agyu to his child, Tuluyan; anyone who has the Takalub will have kalaki (talent and power) to settle disputes, and good people will become linibung (immortal).

 * Tikbalang hair – locks of golden hair naturally present among members of the Tikbalang race; getting the locks make a Tikbalang loyal to the wielder

Status, recognition, protection, and promotion

At least two oral literatures, the Hudhud and the Darangen, and one indigenous game, Punnuk, appear in UNESCO Intangible Cultural Heritage Lists. Additionally, four Philippine paleographs (still used by the Hanunoo Mangyan, Buhid Mangyan, Tagbanwa, and Palaw'an peoples), with the inclusion of Ambahan poetry, are in the UNESCO Memory of the World Register, in a single entry. The José Maceda Collection in the Memory of the World Register contains an array of traditional music from the Philippines containing stories from ethnic mythologies.

Asteroid 1982 XB was named 3757 Anagolay, after the Tagalog goddess of lost things, Anagolay.

The Philippine Registry of Cultural Property (PReCUP) is the national registry that consolidates in one record all cultural property deemed important to the nation's cultural heritage, tangible and intangible. The registry safeguards Philippine heritage elements, including oral literature, music, dances, ethnographic materials, and sacred grounds. The National Integrated Protected Areas System (NIPAS) Law protects certain Anitist sacred grounds.

Philippine mythology is seldom taught in school. Most mythologies currently taught and approved by the Department of Education and the Commission on Higher Education are Western mythologies, such as Greek, Roman, and Norse. Most entities that promote Philippine mythology for education are artists, scholars, television networks, publishers, and non-profit organizations. Certain stories from Anitism, notably the mythical creatures, are promoted globally in book bazaars, films, art galleries, online games, and educational courses. Both the National Commission for Culture and the Arts (NCCA) and the Cultural Center of the Philippines (CCP) support the promotion of Philippine mythology.

title: Philippine mythology


text:
Guttorm of Norway

Guttorm Sigurdsson (Guttormr Sigurðarson; 1199 – 11 August 1204) was the king of Norway from January to August 1204, during the Norwegian civil war era. As a grandson of King Sverre, he was proclaimed king by the Birkebeiner faction when he was just four years old. Although obviously not in control of the events surrounding him, Guttorm's accession to the throne under the effective regency of Haakon the Crazy led to renewed conflict between the Birkebeiner and the Bagler factions, the latter supported militarily by Valdemar II of Denmark.

Guttorm's reign ended abruptly when the child king suddenly became ill and died. Rumours among the Birkebeiner held that Guttorm's illness and death had been caused by Haakon the Crazy's future wife Christina Nilsdatter, a claim considered dubious by modern historians. Low-intensity civil war followed Guttorm's death, until a settlement was reached in 1207, temporarily dividing the kingdom.

Background
Guttorm was an illegitimate son of Sigurd Lavard and thus a grandson of King Sverre. The identity of his mother is unknown. Sigurd predeceased his father, Sverre, who died in 1202 and was succeeded by his younger son Haakon Sverresson. Haakon reigned until his own death on 1 January 1204. Haakon had pursued a policy of peace and reunification between the Birkebeiner and Bagler during his short reign, but following his death relations between the parties collapsed and a new phase of the Norwegian civil wars began. Parts of the Birkebeiner were disgruntled by Haakon's policy of reconciliation with the Bagler, which may have led to his death, following which the balance of power within the Birkebeiner switched immediately to the faction around Haakon the Crazy.

The day after Haakon's death, the Birkebeiner designated Guttorm as king at a meeting of the hird, in consultation with Bishop Martin of Bergen. Sverre's nephew Haakon the Crazy was simultaneously appointed regent as leader of the hird and the army. According to the Bǫglunga sǫgur (Bagler sagas), the young king then took a sword and mounted it to Haakon's side, and handed him a shield. He further gave Haakon the title of earl, with consent from all the chieftains, and had Haakon sit next to him at his throne. Haakon's unusually strong position was thus symbolised by his sitting at the same level as the king, and not on a lower seat as would have been customary for an earl. Another of Sverre's nephews, Peter Støyper, together with Einar Kongsmåg, husband of Sverre's daughter Cecilia, were appointed as Guttorm's guardians.

Revolt and death
The appointment of the warlike and power-hungry Haakon the Crazy (called "the mad dog" by the Bagler) to key positions contributed to conflicts within the Birkebeiner, and a worsening of relations with the Bagler. Haakon's elevation led the Bagler to believe that there was not much hope of peace with the Birkebeiner. The Bagler therefore travelled to Denmark and united around Erling Stonewall, an alleged son of former king Magnus Erlingsson, whom elements of the party had attempted to proclaim as king in 1203. Their revolt was actively supported by Valdemar II of Denmark, who sought to regain the ancient Danish overlordship of Viken, in Norway.

Valdemar arrived in Viken in June with more than 300 ships, and Erling performed a trial by ordeal before the king in Tønsberg. In turn, the Danish king gave 35 ships to Erling, and together with Philip Simonsson (another Bagler rival), he swore allegiance to Valdemar. Although Philip's claim to the throne was supported by both Valdemar and the church, in the end, the Bagler proclaimed Erling as king and Philip as earl at Haugating and Borgarting (things of the southeastern parts of Norway), and the Bagler quickly gained control of Viken. Guttorm was in turn proclaimed king (konungstekja) by the Birkebeiner at Øyrating in Trondheim in the spring or early summer. While Haakon the Crazy was in the process of gathering an army to fight the Bagler, likely at a second purely military assembly at Øyrating, Guttorm suddenly became ill and died on 11 August. He was buried at the Nidaros Cathedral in Trondheim.

In the longer version of the Bǫglunga sǫgur, it is insinuated that Guttorm's illness and death were caused by Swedish-born Christina Nilsdatter, who married Haakon the Crazy shortly after Guttorm's death. Modern historians consider this claim to be dubious, derived from rumours spread by the Birkebeiner in connection with the sudden death of Haakon Sverresson some months earlier. The same source claims that Haakon was poisoned, allegedly by Sverre's widow Margaret, Christina's aunt. Haakon the Crazy's bid to succeed Guttorm as king foundered because he was not trusted and had made powerful opponents. Guttorm's death was followed by low-intensity civil war between his successor Inge Bårdsson and the Bagler, until a settlement was reached between Inge, Haakon and the new Bagler pretender Philip Simonsson in 1207, which for some years divided the kingdom.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Guttorm of Norway


text:
User:Icairns/sysop

Adminship?
Has anyone approached you about being a Wikipedia administrator? You obviously do a lot of housekeeping-type work and seem to "play well with others", so I think you'd be an excellent choice. You don't have to get involved in anything if you don't want to, and if nothing else (judging from your talk page archive) you might find admin abilities useful occasionally for moving pages. Anyway, if you're willing, I would be happy to nominate you. Please let me know. --Michael Snow 06:35, 27 Jan 2005 (UTC)

Sir, You are a gentleman and a scholar! I accept your nomination. Many thanks, Ian Cairns 17:43, 27 Jan 2005 (UTC)

Wonderful! I've posted your nomination at Requests for adminship. If you could go there and indicate your acceptance of the nomination, that would be great. Also, some of the people considering admin candidates like to see the candidate answer a few questions, since they may not know much about you otherwise. Some standard questions are at the bottom of the section/subpage for your nomination (Requests for adminship/Icairns). --Michael Snow 22:28, 27 Jan 2005 (UTC)

Icairns
final (25/0/0) ending 22:21 3 February 2005 (UTC)

Icairns has been around since May of last year, done some good editing and quite a lot of housekeeping (to the tune of exactly 8888 edits as I write this, oddly enough). He is a good collaborator, seems to keep pretty cool, and I think he would be an excellent admin. One thing I particularly noticed is his policy for his user talk page, which is clearly stated but also very polite, admirable skills for anyone to have and especially for admins. --Michael Snow 22:21, 27 Jan 2005 (UTC)

 * I am grateful to Michael Snow for his kind nomination, which I am pleased to accept. Ian Cairns 00:48, 28 Jan 2005 (UTC)

Support Oppose
 * 1) Michael Snow 22:22, 27 Jan 2005 (UTC)
 * 2) Michael, who has a good nose for potential admins, points out an excellent one here -- I happily support. Jwrosenzweig 22:30, 27 Jan 2005 (UTC)
 * 3) Good user. Jordi·✆ 22:39, 27 Jan 2005 (UTC)
 * 4) Carrp 22:47, 27 Jan 2005 (UTC)
 * 5) I've never run into him, but he seems like an exemplary candidate. Lots of good contributions.  Also, I like his decision to release edits into the public domain.  And support from Michael and James says a lot as well.  BLANKFAZE | (что??) 23:15, 27 Jan 2005 (UTC)
 * 6) I'm sure he'll be a great admin. Rje 23:47, Jan 27, 2005 (UTC)
 * 7) Ambi 23:56, 27 Jan 2005 (UTC)
 * 8) R yan!  |  Talk  00:58, Jan 28, 2005 (UTC)
 * 9) Support. Wile E. Heresiarch 06:13, 28 Jan 2005 (UTC)
 * 10) -- jni 06:32, 28 Jan 2005 (UTC)
 * 11) Support. 8888 edits, another long-time steady editor. --MPerel( talk 08:59, Jan 28, 2005 (UTC)
 * 12) dab (ᛏ) 11:30, 28 Jan 2005 (UTC)
 * 13) SWAdair | Talk 11:40, 28 Jan 2005 (UTC)
 * 14) Support Andrew Lenahan - St ar bli nd 18:29, Jan 28, 2005 (UTC)
 * 15) Support Darwin 20:40, 28 Jan 2005 (UTC)
 * 16) Lst27 ( t a l k )  21:19, 28 Jan 2005 (UTC)
 * 17) Support. --JuntungWu 05:43, 29 Jan 2005 (UTC)
 * 18) This user is one of the few, the fine. Phils 17:38, 29 Jan 2005 (UTC)
 * 19) Neutralitytalk 06:44, Jan 30, 2005 (UTC)
 * 20) Looks good. --fvw *  00:12, 2005 Jan 31 (UTC)
 * 21) Will make a fine admin. -- Grunt 🇪🇺 00:45, 2005 Jan 31 (UTC)
 * 22) Frazzydee|✍ 01:23, 31 Jan 2005 (UTC)
 * 23) Support. utcursch 03:43, Feb 1, 2005 (UTC)
 * 24) A good choice. No need to answer questions in bold, though. Warofdreams 17:31, 1 Feb 2005 (UTC)
 * 25) Bart133 (t) 01:31, 2 Feb 2005 (UTC)

Neutral

Comments
 * Actually, I thought "that's nice" to myself when I saw he'd answered them in bold. We all know the standard questions, and this way the answers (the bit you actually want to read) stands out. --fvw *  18:30, 2005 Feb 1 (UTC)

Questions for the candidate

A few generic questions to provide guidance for voters:
 * 1. What sysop chores, if any, would you anticipate helping with? (Please read the page about administrators and the administrators' reading list.)
 * A.
 * I am prepared to assist in the full spectrum of admin chores, and would accept a communal responsibility for these. It is likely that my main effort will continue to be in maintenance / restructuring.
 * 2. Of your articles or contributions to Wikipedia, are there any about which you are particularly pleased, and why?
 * A.
 * I was pleased that the whole area around Billion->Long scale was handled carefully / tactfully, but that the requisite factual changes were put into effect. Similarly, Millennium now acknowledges two possible date ranges. Introduction of numerous categories in the science arena.
 * 3. Have you been in any conflicts over editing in the past or do you feel other users have caused you stress? How have you dealt with it and will deal with it in the future?
 * A.
 * I think I may have inadvertantly caused a problem with zebibit, yobibit, etc - but learned a valuable lesson. There have also been some discussions with some users who have been dogmatic / pre-judgmental. I like to see a win-win conclusion where possible, providing there is merit on both sides of an argument - reflecting a wider truth. However, this is not always possible.

You're a sysop!
Congratulations! It's my pleasure to let you know that, consensus being reached, you are now an administrator. You should read the relevant policies and other pages linked to from the administrators' reading list before carrying out tasks like deletion, protection, banning users, and editing protected pages such as the Main Page. Most of what you do is easily reversible by other sysops, apart from page history merges and image deletion, so please be especially careful with those. You might find the new administrators' how-to guide helpful. Cheers! -- Cecropia | explains it all ® 04:50, 4 Feb 2005 (UTC)

Epilogue

 * Many thanks to all who nominated or who voted for me !! Ian Cairns 23:33, 4 Feb 2005 (UTC)

title: User:Icairns/sysop


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List of Malaysia Airlines destinations

Malaysia Airlines, Malaysia's flag carrier, traces its origins back to 1947, when Malayan Airways was jointly formed by Singapore's Straits Steamship Company and the Ocean Steamship Company of Liverpool. The carrier was registered in Singapore and was set up for linking several cities within Malaya, as well as to provide an air connection with Borneo and other parts of the region. In 1947, the newly formed airline started scheduled operations with a single Airspeed Consul, linking Singapore-Kallang Airport with Kuala Lumpur and Penang, and Kuala Lumpur with Kota Bharu and Kuantan. By 1948, the domestic route network comprised Ipoh, Kuala Lumpur, Penang, Singapore, Kota Bharu and Kuantan, whereas international flights to Batavia, Bangkok, Medan, Saigon and Palembang were also operated. In May 1949, Malayan Airways took over the Singapore–Kuching–Labuan–Jesselton route, which had been operated by the Royal Air Force since May 1946 and was the only air link between Singapore and Borneo. The run was extended to Sandakan in October that same year. In early 1950, the route network was 6504 mi long.

Following the formation of Malaysia, Malayan Airways was renamed Malaysian Airways in November 1963. On May 14, 1966, the airline officially became the national airline of Malaysia and Singapore, jointly operated by both countries.

The company was re-christened again on January 1, 1967, this time to Malaysia–Singapore Airlines (MSA). MSA began to deploy its de Havilland Comet aircraft on the Kuala Lumpur–Singapore route, and also on services radiating from these two cities to Bangkok, Hong Kong, Manila, Perth and Taipei. These aircraft were used on selected domestic routes as well. A year later, Jakarta and Sydney were already incorporated into the international route network, with the Singapore–Jakarta–Perth–Sydney service using a Boeing 707 that was leased from Qantas, and by April 1969 Tokyo was included as well. The inauguration of services to Colombo and Madras were announced in April 1970 for commencement in June that year and flights to these two cities were operative by May 1971.

Based at Subang International Airport, Malaysian Airlines System Berhad (MAS) was formed by the Malaysian government on April 1971 to succeed MSA, starting operations on October 1, 1972, a day after MSA became defunct over its splitting between MAS and Singapore Airlines. The new airline's route network initially consisted of domestic flights plus international services to Bangkok, Hong Kong, Jakarta, Medan and Singapore. By March 1975, Bandar Seri Begawan, Dubai, Haadyai, Kota Kinabalu, Kuching, London, Madras, Manila, Sydney, Taipei and Tokyo were added to these destinations, with Amsterdam, Frankfurt, Jeddah, Melbourne, Paris, Perth and Seoul also being served ten years later.

In April 2000, from its main hub at Kuala Lumpur International Airport, Malaysia Airlines operated scheduled services to domestic destinations including Alor Setar, Bakalalan, Bario, Belaga, Bintulu, Ipoh, Johor Bahru, Kota Bharu, Kota Kinabalu, Kuala Terengganu, Kuantan, Kuching, Kudat, Labuan, Lahad Datu, Langkawi, Lawas, Layang-Layang, Limbang, Long Lellang, Marudi, Medan, Miri, Mukah, Mulu, Penang, Pulau, Sandakan, Semporna, Sibu, Tarakan, Tawau and Tomanggong. International destinations served at the time included Adelaide, Amsterdam, Auckland, Bandar Seri Begawan, Bangkok, Beijing, Beirut, Brisbane, Buenos Aires, Cairns, Cairo, Cape Town, Cebu, Chennai, Chiang Mai, Darwin, Delhi, Bali, Dhaka, Dubai, Frankfurt, Fukuoka, Guangzhou, Hanoi, Hat Yai, Ho Chi Minh City, Hong Kong, Istanbul, Jakarta, Jeddah, Johannesburg, Kaohsiung, Karachi, London, Los Angeles, Malé, Manchester, Manila, Melbourne, Munich, Nagoya, New York, Osaka, Paris, Perth, Phnom Penh, Phuket, Pontianak, Rome, Seoul, Shanghai, Singapore, Surabaya, Sydney, Taipei, Tokyo, Vienna, Xiamen, Yangon, Zagreb and Zürich.

List
, Malaysia Airlines flies to the following destinations.

title: List of Malaysia Airlines destinations


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Weingarten Rights

In 1975 the United States Supreme Court in the case of NLRB v. J. Weingarten, Inc.  upheld a National Labor Relations Board (NLRB) decision that employees have a right to union representation at investigatory interviews. These rights have become known as the Weingarten Rights.

During an investigatory interview, the Supreme Court ruled that the following rules apply:

 * Rule 1: The employee must make a clear request for union representation before or during the interview. The employee cannot be punished for making this request.
 * Rule 2: After the employee makes the request, the employer must choose from among three options:
 * Grant the request and delay questioning until the union representative arrives and (prior to the interview continuing) the representative has a chance to consult privately with the employee;
 * Deny the request and end the interview immediately; or
 * Give the employee a clear choice between having the interview without representation, or ending the interview.
 * Rule 3: If the employer denies the request for union representation, and continues to ask questions, it commits an unfair labor practice and the employee has a right to refuse to answer. The employer may not discipline the employee for such a refusal.

In July 2000, the NLRB under the Clinton administration extended the Weingarten Rights to employees at nonunionized workplaces. On June 15, 2004, the NLRB under the George W. Bush administration effectively reversed the previous ruling by a three to two vote.

title: Weingarten Rights


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Gerry Faust

Gerard Anthony Faust (born May 21, 1935) is a former American football player and coach. He served as the head football coach at the University of Notre Dame from 1981 to 1985 and at the University of Akron from 1986 to 1994, compiling a career college football record of 73–79–4. From 1962 to 1980, Faust was the head football coach at Moeller High School in Cincinnati, Ohio, where he tallied a mark of 178–23–2 and won four High School Football National Championships. Before coaching, Faust enjoyed a successful stint as a quarterback at the University of Dayton, where he played under former Notre Dame coach Hugh Devore. Faust was offered a partial scholarship to Notre Dame, but enrolled at Dayton, where he graduated in 1958.

Moeller High School
Faust had a highly successful run at Moeller High School in Cincinnati, Ohio from 1962 to 1980, where he built the program from scratch. The Crusaders under Faust had a 178–23–2 record and included seven unbeaten seasons, four national prep titles, and five Ohio state titles in his last six seasons. One of Faust's linebackers at Moeller was John Boehner, who later became a United States Congressman and the 61st Speaker of the United States House of Representatives.

Faust was inducted into the National Federation of State High School Associations Hall of Fame in 2004.

Notre Dame
It was his amazing high school record, sound ethics and the quality football players from Moeller who later played at Notre Dame, that led Notre Dame officials to take a calculated gamble and hire him when Dan Devine stepped down after the 1980 season. For Faust, a devout Roman Catholic, it was a dream come true. He had coveted the head coaching job at Notre Dame for years and said all along that he would never leave Moeller for anything else. Faust inherited a solid squad that included nine of his former players from Moeller. He switched the team's home jerseys from green back to blue, although initially it was a lighter Madonna blue shade than the navy blue that had been previously worn (and returned to in 1984), and kept the players' names on the backs. A self-proclaimed eternal optimist brimming with enthusiasm, Faust had visions of winning more games and national championships and coaching at Notre Dame longer than anyone else. Then when he saw Notre Dame's schedule, he was quoted as saying, "I hope my lifelong dream doesn't end in a nightmare." It proved to be a prophetic statement and his era at Notre Dame, initially referred to as "The Bold Experiment", fell far short of expectations.

Faust's Notre Dame tenure started on a high note with a 27–9 victory over LSU in the 1981 season opener, one of the most widely anticipated games in school history. After top-ranked Michigan lost to Wisconsin on the same day, Notre Dame was voted No. 1 in the polls. The success was short-lived, however, as Michigan defeated Notre Dame the following week, 25–7. It was all downhill after that as the Irish finished 5–6 that year, their first losing season since 1963. Faust ended his stint at Notre Dame with a 30–26–1 record, never winning more than seven games in one season and never contending for a national title. This included four consecutive losses against Air Force, whom the Irish had never lost to prior to 1982. Despite his mediocre record and growing discontent among Irish fans, Faust was allowed to remain at Notre Dame for the entire duration of his five-year contract.

The highlights of Faust's tenure at Notre Dame included a 1983 Liberty Bowl victory over Boston College and an appearance in the 1984 Aloha Bowl. His 1982 squad defeated Michigan by a score of 23–17 and upset the then top-ranked, Dan Marino-led Pittsburgh Panthers, 31–16. In 1983, the Irish opened the season with a 52–6 win over Purdue while his 1984 team defeated Colorado by a score of 55–14 and posted a 44–7 rout over Penn State.

In exactly half of Notre Dame's losses under Faust, the opposition scored the winning points late in the game. The Fighting Irish lost their last three regular season games in 1982, 1983 and 1985 and their last two games in 1981. Only in 1984 did they finish strongly, winning their last four games after three consecutive home losses; the last time that had happened was in 1956.

Going into the 1985 season, hopes were high that things would turn around. With the team at 5–5 and the program rapidly unraveling after a 10–7 loss to LSU in the tenth game, Faust, who said he would never quit, announced his resignation effective at the end of the season and spared the university from having to fire him. His final game was against a Jimmy Johnson-coached Miami team, a humiliating 58–7 loss at the Orange Bowl. It was one of the worst defeats in school history and the second-highest point total ever given up in one game by the Irish; Army rang up 59 points in 1944 while Wisconsin matched Miami's 58 points in 1904. Faust was succeeded by University of Minnesota head coach Lou Holtz.

Akron
In 1986, Faust was hired by the University of Akron after the school fired head coach Jim Dennison. Dennison, who is the Akron career wins leader for football, was forced out by university president, William Muse and athletic director, Dave Adams. Adams and Muse felt that Faust was more prepared to lead the Zips as they transitioned into a I-A institution. Faust struggled to get acclimated to the small budget school, compiling a 25–23–2 in his first five seasons with the Zips. In nine seasons (1986–1994), he achieved a record of 43–53–3. As was the case at Notre Dame, his Zips teams never won more than seven games in one season. Following a 1–10 finish in 1994, he was relieved of his coaching duties and became a fundraiser for the university. Faust's 43 wins placed him 3rd in Akron career wins leaders.

Personal and later life
Despite his unsuccessful coaching tenure at Notre Dame, Faust's love for the school has never wavered and he still regularly attends Irish home football games. He has said "I had only 26 miserable days at Notre Dame; that's when we lost. Other than that, I was the happiest guy in the world. I loved walking on the campus, loved being there, loved being a part of Notre Dame."

On April 4, 1964, Faust married the former Marlene Agruso. They are parents of three children and have six grandchildren. Their son, Steve, is a Notre Dame graduate. Faust lives in Fairlawn, Ohio, a suburb of Akron. He now works as a motivational speaker.

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Dan Devine

Daniel John Devine (December 23, 1924 – May 9, 2002) was an American football player and coach. He served as the head football coach at Arizona State University from 1955 to 1957, the University of Missouri from 1958 to 1970, and the University of Notre Dame from 1975 to 1980, compiling a career college football mark of 173–56–9. Devine was also the head coach of the National Football League (NFL)'s Green Bay Packers from 1971 to 1974, tallying a mark of 25–27–4. His 1977 Notre Dame team won a national championship after beating Texas in the Cotton Bowl. Devine was inducted into the College Football Hall of Fame as a coach in 1985.

Early life and military service
Born in Augusta, Wisconsin, on December 23, 1924, Devine later went to live with an aunt and uncle in Proctor, Minnesota. At Proctor High School, Devine started at quarterback as a freshman and later became known as "The Proctor Flash", a name given to him by his friend Lute Olson. Devine also competed in three other sports during his four years at the school, and graduated in 1942.

Devine then enrolled at the Duluth State Teachers College (now the University of Minnesota Duluth), and was team captain of both the basketball and football teams, playing as a 170 lb (77 kg) quarterback. His time at the school was interrupted after enlisting in the Army Air Corps during World War II, where Devine became a B-29 flight officer. He graduated from college in 1948 with a bachelor's degree in history.

Early years as a coach and Michigan State
Devine earned his first coaching job as head coach at East Jordan High School in Michigan, reaching his interview by a combination of bus travel and hitch-hiking. Following two undefeated seasons at the school, Devine accepted an assistant position at Michigan State University in 1950 under head coach Clarence Munn. For the next five seasons, Devine helped the Spartans achieve success, including winning a national championship in 1952.

Arizona State
On February 5, 1955, Devine accepted the head coaching position at Arizona State College, now Arizona State University, in Tempe, Arizona. Joining him as an assistant was Frank Kush, who would have even greater success at the school after Devine left. During his three years with the Sun Devils, Devine compiled a record of 27–3–1 (.887), including a spotless 10–0 mark during his final campaign. Devine's team led the nation in total offense and scoring in his final season, averaging just under 40 points per game in the latter category.

Missouri
Devine’s success at Arizona State resulted in an offer from the University of Missouri, which he accepted on December 18, 1957. At first, Devine was reluctant to accept the position; his flight to Missouri had developed engine trouble. Devine also had hot chocolate spilled on him by a stewardess during the flight, which arrived six hours late.

Over the next 13 years, Devine would turn the once-dormant program into a consistently competitive school that finished with a Top 20 ranking nine times. His record of 93–37–7 (.704) included four bowl game victories, with his winning percentage passing that of his predecessor Don Faurot. Devine left Missouri with the second most number of wins as coach in school history, behind only Faurot. Devine is now third after being passed by Gary Pinkel in 2013.

After finishing 5–4–1 in his first year in 1958, Devine (with two years left on his contract) gained some job security when a group of Missouri alumni funded a $150,000 life insurance policy that covered him as long as he remained as head coach of the Tigers. The investment paid off as Missouri never lost more than three games over the next decade.

In 1960, the Tigers began the year unranked, but after shutting out SMU 20–0, in the season opener, moved up to 16th and continued to head upward in the weekly rankings. Following that win with eight straight victories, Missouri became the top-ranked team in the country following a 41–19 victory over Oklahoma.

Needing only a victory over Kansas to clinch a national championship, the Tigers (favored by a touchdown) instead were stunned in a 23–7 upset loss. After an Orange Bowl victory over Navy on January 1, 1961, Missouri finished the year ranked fifth in a season which saw upwards of four teams claim a share of the national title. Kansas was later forced to forfeit two games in a vote by Big 8 schools (3–5) because the Jayhawks' Bert Coan had received a ticket to a college all-star game from a Kansas booster and was thus voted ineligible by the Conference. The Big 8 chose not to vote on the issue mid-season, though it was known prior to the game. Missouri claims the 1960 game as a win by forfeit—thus making 1960 the only undefeated and untied season in school history.

While never again reaching that level, Missouri maintained its strength throughout the 1960s, with Devine taking on the added duties of athletic director in 1967 after Faurot stepped down from that post. During his three years in the latter role, Devine made a key hire when he selected Norm Stewart to head the fortunes of the school's men's basketball squad.

After finishing 9–1 in 1969, a season capped off with a massive 69–21 win over Kansas that saw Jayhawk coach Pepper Rodgers showing the peace sign to Devine late in the game and Devine "return half of it", Missouri faced Penn State in the 1970 Orange Bowl. The Nittany Lions entered the game with a 28-game winning streak and extended the string by intercepting seven Tiger passes in a 10–3 defensive battle.

Green Bay Packers
After suffering his first losing season in 1970, Devine left Missouri on January 14, 1971, to become the head coach and general manager of the Green Bay Packers of the NFL, succeeding Phil Bengtson.

Devine acknowledged the pressure of the position but had the benefit of the doubt since he did not immediately follow legendary coach Vince Lombardi. Bengtson had endured three years of unrealistic expectations following Lombardi's brief retirement after Super Bowl II.

Devine's career in Green Bay got off to a painful start when he suffered a broken leg following a sideline collision in the season opener, a 42–40 loss to the New York Giants.

After finishing 4–8–2 in 1971, Devine headed a brief resurgence that "The Pack is Back" by dethroning the four-time division champion Minnesota Vikings in 1972 to reach the playoffs, the Packers' first post-season in five years. The Packers lost 16–3 in the first round to the Washington Redskins at RFK Stadium on Christmas Eve.

The Packers did not reach the postseason for another decade, during the expanded 16-team playoffs of the strike-shortened 1982 season. Green Bay would not return to the playoffs in a non-strike year until 1993 and would not win another divisional title until 1995. Unable to recapture the success of 1972, Devine's final two seasons at Green Bay were disappointing (5–7–2 in 1973 and 6–8 in 1974).

Midway through his last season as Packers head coach in 1974, Devine engineered a memorable trade in which Green Bay exchanged two first-round picks, two second-round picks, and a third-round pick for 34-year-old quarterback John Hadl from the Los Angeles Rams. The Packers were 3–3 at the time with lackluster play from quarterback Jerry Tagge, and Devine apparently believed an experienced quarterback was the last piece of the puzzle.

However, Hadl would play only two years as a Packer, winning just seven games while throwing 29 interceptions during that span. Meanwhile, the Rams used the picks acquired in the trade to draft players who would help them dominate the NFC West in the 1970s. To this day, many Packer fans have never forgiven Devine for the trade, which is widely reckoned as the worst trade for a starting quarterback in NFL history.

Devine's wife was diagnosed with multiple sclerosis during the season.

As the Packers' performance declined, Devine's relationship with the fans deteriorated, and his family started to get verbally harassed during games. An incident occurred where one of his dogs was shot by a neighbor. Devine claimed that the shooter was an angry Packers fan, but the farmer who shot the dog said that he did so because it had been constantly straying onto his property, and he had warned Devine in the past that he would shoot Devine's dog if it came near his home again.

After a three-game losing streak knocked the Packers out of the playoffs, Devine resigned on December 16, 1974, to become the head coach at the University of Notre Dame. His departure was also controversial, as the Packers' board of directors were prepared to buy Devine out of his contract, but Devine told them that he was going to return to coach the team in 1975. Devine asked for his last season's paycheck to come in advance, and after it was given to him, Devine announced his resignation.

Notre Dame
Devine had been a leading candidate for the head coaching job at Notre Dame in 1964 when Ara Parseghian was hired. When approached for the job following Parseghian's resignation a decade later, Devine accepted immediately, joking that it was probably the shortest job interview in history.

In his six seasons at Notre Dame, Devine compiled a 53–16–1 mark (.764). His lasting achievement came midway through this run when the Fighting Irish won the 1977 national championship, led by junior quarterback Joe Montana. The regular season was highlighted by the Irish's 21–17 come-from-behind win over Clemson at Death Valley when Devine repeatedly gave the middle finger salute to the raucous home crowd.

The championship season was completed with a convincing 38–10 win in the 1978 Cotton Bowl Classic over previously top-ranked Texas, led by Heisman Trophy winner Earl Campbell. The win vaulted the Irish from fifth to first in the polls.

Earlier in the season, before the annual game against USC on October 22, Devine changed the team's home jerseys from navy blue & white to kelly green & gold, which would remain for the rest of his time at the school.

Devine also added names to the players' jerseys on a permanent basis when he took over at Notre Dame. Previously, names had been included on jerseys only during bowl games. (The traditional navy blue & white jerseys without names returned in the 1980s under Lou Holtz.)

Devine's teams won three bowl games, including consecutive Cotton Bowl Classics. In the 1979 Cotton Bowl Classic, the Irish trailed 34–12 with 7:27 remaining in the game. They rallied for 23 unanswered points behind ailing senior quarterback Joe Montana for a 35–34 victory over Houston. The game, played in an unseasonal storm of freezing sleet and rain, became part of college football folklore, referred to as the Chicken Soup Game.

Because Devine had the unenviable task of following a legend, he came under heavy scrutiny while at Notre Dame, and it was felt that Devine was never fully embraced by the Notre Dame community, despite winning a national championship. After a 5–2 start in his first season, rumors of incompetence were circulated and that Devine would be dismissed and replaced by Don Shula or even Ara Parseghian (who went so far as to say he would not return to coaching under any circumstances). Even on the day of the 1977 USC game, "Dump Devine" bumper stickers were being sold outside Notre Dame Stadium. Devine also lost to his old program, a shocking 3–0 defeat to Missouri at South Bend in 1978.

Devine was involved in a game while at Notre Dame whose ending resulted in a rule change still in effect today. On September 15, 1979, the Irish faced the Michigan Wolverines in Ann Arbor in their season opener. With six seconds remaining, Michigan lined up for a game-winning field goal attempt. Notre Dame linebacker Bob Crable ran onto the backs of offensive lineman Tim Foley and defensive end Scott Zettek and was able to block the kick, preserving a 12–10 Irish victory. A new rule was implemented the following season that prohibited this tactic.

On August 15, 1980, Devine announced that he would be leaving Notre Dame at the end of the 1980 season, saying that he wanted to spend more time with his wife. Notre Dame named Gerry Faust as Devine's successor on November 24, 1980. At the time, Devine's Irish were enjoying a surprisingly successful season, with a 9–0–1 record and No. 2 ranking in the polls, behind only Georgia. However, after Faust's hiring was announced, Notre Dame lost its regular season finale at rival USC, 20–3 and then lost the Sugar Bowl to Georgia, 17–10, giving the Bulldogs their first national championship and spoiling Devine's final game as a head football coach.

Later life and death
Upon retiring, Devine moved back to Arizona and became a fundraiser for Arizona State's Sun Devil Foundation. In 1985, he was elected to the College Football Hall of Fame, later returning to his old school at Missouri in 1992 as athletic director to help navigate the school through financial troubles. Devine was inducted into the inaugural class of the University of Minnesota Duluth Athletic Hall of Fame in 1991.

In 2000, Devine's wife died. His own health began to deteriorate in February 2001, when after undergoing heart surgery, Devine suffered a ruptured aorta. Fifteen months later, on May 9, 2002, he died at home at the age of 77.

In popular culture
Devine was portrayed by actor Chelcie Ross in the film Rudy. In the film, Devine is portrayed in a somewhat unfavorable light, acting as a hindrance to Daniel Ruettiger's dream of dressing for Notre Dame or appearing in a game. Devine was reported to be incensed with how he was portrayed in the film, noting that Devine had planned to allow Rudy to play all along. Devine also maintained that none of the players laid down their jerseys on his desk as a form of protest and if anyone had, they would have been kicked off the squad. Devine was asked by movie producers to allow his dramatized character to "play the heavy," to provide dramatic plot opportunities. While Devine agreed, he later wrote that he did not believe Ross's portrayal would be as antagonistic as it turned out in the finished film.

title: Dan Devine


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True Dough Mania

True Dough Mania is a Canadian board game, created by George J. Reti, which was released in 1982 by Chieftain Products.

Subtitled "a game of chance where you have no chance", the game was a satire on Canadian politics. The name was a pun on "Trudeaumania", the name given to the aura of excitement surrounding Pierre Trudeau in the 1968 election; Trudeau was still Canada's Prime Minister in 1982, but his popularity had waned significantly.

In the game, each player is the owner of a Canadian business. Players roll the dice and advance around a map of Canada. On some squares, the player is required to draw a "Cabinet Shuffle" or "Constitution" card, and follow the directions on the card (much like the "Chance" and "Community Chest" cards in Monopoly).

The winner is the first player to lose all of their company's assets to the federal government.

title: True Dough Mania