Philippine Star Lore: Ancient Skies and Forgotten Constellations

Long before telescopes, the night sky was a living map. In the Philippines, constellations like Balatik and Moroporo told when to plant, when to fish, and when to prepare for change. In this episode of the LilWeird Podcast, we dive into Philippine star lore and the field of ethnoastronomy. How ancient communities read the stars, the myths they wove, and the rituals tied to celestial movements. You’ll discover how colonial history dimmed these sky stories, and why reclaiming them matters today.

Join us as we uncover how this profound celestial wisdom, once central to survival and culture, faced the threat of erasure due to modernization and colonial influence. We'll honor the pioneering work of Dr. Dante L. Ambrosio, "the Father of Philippine Ethnoastronomy", and highlight ongoing efforts to reclaim and revitalize this invaluable indigenous knowledge.
This episode is a call to remember the ancient skies and the deep connections our ancestors shared with the universe above. You'll never look at the stars the same way again.

For fans of: Philippine mythology, astronomy history, indigenous science, cultural astronomy, cosmic myths.

If this episode sparked your curiosity, made you feel a little more enchanted, or reminded you of the stories hiding in plain sight, I’d love for you to stay connected with the LilWeird Universe. You can support the podcast, explore more curious content, and help keep this little world growing, glowing, and wonderfully weird.

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Thank you for listening and for keeping wonder alive.
Stay curious. Keep your wonder close. 🌙✨

A gentle note:
This episode of LilWeird Podcast is a blend of researched facts, folklore, personal reflection, and creative storytelling. While efforts were made to ensure accuracy, this episode is intended for curious exploration, not as a scientific or academic resource. Listener discretion is encouraged when interpreting historical or cultural content.

References and Suggested Readings:
"Balatik: Etnoastronomiya, Kalangitan at Kabihasnang Pilipino" by Dr. Dante L. Ambrosio (considered a monumental study on Philippine ethnoastronomy)
The National Planetarium, National Museum of the Philippines: While "Filipino Life Guided by Skies" is a key exhibition for insights into ethnoastronomy practices, please note that the National Planetarium is temporarily closed for visitors as of July 2025.
The Aswang Project: A great online resource for precolonial astronomy in the Philippines and other folklore.
ResearchGate publications: Search for articles on Philippine ethnoastronomy for academic papers and ongoing research.

Credits:
Intro Music - Ambient Meditative Clear Sky
Outro Music - Velvet Sky

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Episode Transcript

Speaker 1 (00:00):
When I was a kid, One of my favorite things
to do is the case of at the Night Sky.
I remember lying on the rooftop, staring for what felt
like ours, wondering your stories the stars are trying to tell,
and to be honest, even now, I still love looking up.
But somehow life moves so fast these days, and it's

(00:24):
hard to find that kind of quiet again. I don't
remember the title anymore, but one of my favorite books
was this book about planets. It was one of those
thick cardboard books meant for kids, and I couldn't even
read it at that time, but I already knew the
names of the nine planets. Yeah nine, but it was

(00:47):
still in the game back then. But the part that
stuck with me most was the constellations. I couldn't quite
see the shapes, like how did people look up and
see a hunter or a lion or a scorpion? Like
what kind of imagination? The tactic? And then in grade

(01:11):
school I remember someone called a group of stars the rosary.
That's one I believed, and it did look like a rosary.
Later someone told me it was also the story of
the Seven Sisters. But the details are blurry now, and
that's the thing about oral stories. If no one tells

(01:33):
them again, they fade. I grew up in a farming town,
but by the time I was old enough to pay attention,
the stars no longer told the seasons. Farmers just banded
based on the calendar months, and July, just like this time,
meant terrains, and that's when they tried their luck with crops.

(01:56):
If the yeld was good, then they call it sverte lucky.
If not, well, better low next season. But when I
started reading about the past, about how our ancestors actually
used the stars the time they're planting, I felt something strange,
a mix of amazement and disappointment. Amazed that we once

(02:20):
had such knowledge, such intimacy with the sky, and disappointed
because we forgot so. In today's episode, we're looking up,
way up, and way back. Because the stars about the
Philippines didn't go a name. They were Blatic, Moro, poo, Alambatogan,

(02:46):
and more. These constellations are just lights in the sky.
They were calendars, stories, symbols, and guides. We'll explore how
ancient Filipinos made signs of the night sky, how they
read the heavens to guide the cycles of life, and
how these stars stories still echo if we choose to

(03:09):
remember them. Are you ready? Let's trace those constellations, not
with apps or telescopes, but with memory, imagination, and wonder.
Long before modern astronomy reached our shores, the night sky
was already a living top of early Filipinos. It told

(03:30):
them mental plan when to harvest, when to fish, when
to expect their rings, and when to offer prayers. These
consolations are ancial scientific, they were deeply spiritual. We went
into epics, vituals, and daily life. In this episode. We
explore how our ancestors named and interpreted the stars constellations

(03:56):
that guided indigenous communities sky based systems of agriculture and
ritual and how can you be an astronomy fits into
the larger accusation cosmos. They'll traveled through the oral traditions
of the Gallog and discover the ancient relationship between the
sky the land, between cosmic patterns and cultural rhythms. The

(04:21):
stores haven't changed, but maybe the stories have. Hi, and
welcome to a Little Weird. I'm Jane, your host and
curious companion, and this journey through the strange, the sacred,
and the story. Whether you're here for the folklore, the
forgatten or the feeling of wandering itself. I'm so glad

(04:44):
you've found your to this little universe. Let's dive into
the story is written in starlight and maybe remember something
we didn't know where to forgatt it at. No Astronomy
is an interdisciplinary feel that investigates the intricate relationship between

(05:06):
human cultures and soless self phenomenon. It goes beyond the
mere scientific catalog of stars and planets, delving into how
different societies observe, interpret, and integrate the cosmos into their
knowledge systems, lily practices, and spiritual world views. This disciplininiquely
bridges the scientific study of astronomy with cultural anthropology, history,

(05:28):
and folklore, offering profound perspectives on human cosmos relationships that
often transcend Western scientific paradigm. As we explored in our
last episode, Asian cultures worldwide, from the Polynesian Wavefinders to
the Egyptian Tracking Series, relied on the sky as living
calendar and guide in the Philippines, and No Astronomy explores

(05:50):
how indigenous people's name stars, interpreted celestial movements and integrated
the sky into their livelihoods. Long before colonizers introduced Western
constellations or calendars. Interest in indigenous story knowledge gained attention
in the twentieth century through ethnographic research and collaboration with
local elders. Scholars began documenting how communities like the Tagalog

(06:14):
and Ifugau look to the sky not just for direction,
but for ritual farming and navigation. These records uncovered traditional
names for constellations and stars, many of which held agricultural significance.
For instance, a certain star rising a don could indicate
the time to plant rise. The term ballatic, identified by

(06:35):
the Tagalog and other ethno linguistic groups, is among the
most widely known constellations traditionally associated with hunting drops or spears.
This is coopery is more than nostalgia, its revival of
indigenous members among the Tagalog and neighboring groups there. Dadampad
refers to a path or trail in the sky formed

(06:56):
by stars. These trails acted like cosmic roadma s, guides
for wan too, saw harvests, or whole community rituals. Similar
to the Western concept of the zodio or ecliptic lampad
map seasonal changes reflecting a deep ecological awareness embedded in
the sky or the Ballawan people. There are at least

(07:16):
twenty four name the lampad, the very first start in
many Philippine languages between bit on, b too on, Between
comes from shared Austriansian roots, showing how deeply embedded sky
watching is in their region's linguistic heritage. While between referred
to individual stars, constellations are often described with more specific

(07:39):
terms like telampad amount of Galog speaking groups literally a
pathway or trail, intaing at how stars are used, a
seasonal or directional guides. Different ethnlinguistic groups assigned vivid functional
names the clusters of stars based on their appearance or
what they signaled in daily life, for example ballatic or Orion.

(07:59):
This is widely recognized. It is interpreted as a spear
trap by the Ta Galogs, magind Nawan's Bikle and Bagobo.
The Tedurai know the hunter as star with nearby plidis
or kukukuhu as flies swarming over his pigs. Remains. In
Palawan and Ibaloid traditions, it's Oriyan sword and belt. The

(08:20):
Ilocanos and Igorots interpreted as their viewing frame. The gagan
Ian the Mati lug Manobo Bukan link it to the
commencement of planting season and setting traps to protect their crops.
Moroporo or the Plidis is the star cluster known by
various names such as Moroporo or Molopolo for the Galogs,

(08:43):
in Bigolanas, cuco ho Hoo for the Tedurai, and Pandaraba
or Matisa Lugmanobo for the bukig NaNs. It's a mystical
hero mag mangles hunting ground. The Matisa lug Manobo use
it to mark the beginning of crap planting in January.
The Gallogs also to it as mapollan or Supatmihudhas, using

(09:03):
it to discern the shifting of time and seasons and
the signal the start of planting activities. It's also connected
to see navigation. Dala or Venus is the bright morning
or evening star often defied in Ta Galla mythology. Talam
Batugan or lazy star, characterized by its slow motion, large
size and low brightness is It serves as a guiding

(09:26):
star for shepherds. In tradition, Gimbang or Gemini appears in
April to May for the matik salu manobol, signaling the
conclusion of planting season and forecasting a rich harves malara
organis minor indicats the end of the planting season in
May for the Matis lu Manobo. Also in Buginon. It's

(09:48):
associated with the onset of gli weather during the planting season.
Lepu or akila utilized by the Matis lu Manobo in
late May for clearing fields in preparation for hearts. Baha
or Taurus appears from December to February or damatiks Alimanobo,
signating the clearing of forests to prepare land for crops.

(10:09):
Yam marks the onset of ter rainy season in June.
Mikaelani stars include pogot us as a sign for fishing
and incoming storms, so On a forest star figure signaling
the beginning of nighttime, and toron were stars indicating an
approaching starm. Poop Poop or Samma dilaud is a constellation
used as a constant alert well let's see highlighting its

(10:30):
rule in maritime safety. Mahi Uttara identified as a prominent
navigational star serving as a north star. The Samma people
use this to guide their say in northeast towards Kattabato
and Zambanga and northwest towards Saba Bunta or southern cross,
associated with a puffer fish used for sea crossings, and
its seasonal appearance is linked to the satan our south

(10:53):
wind mupO. Its appearance in the east night falls signals
the Udhara or north wind nisi la sal name sernaja spobetic.
They were practical, helping to mark agricultural seasons, vitual dates,
and navigational routes, transforming the nishig into a living calendar
and story book. So let's begin with Babatic, arguably the

(11:14):
most prominent and widely recognized indigenous constellation in the Philippines,
identified with Orion's belt. Filipinos saw it not as a
hunter but as a trap, a bar trap or spring
loaded sneer used for both hunting and scindeling the start
of the planting season. Its presence above the horizon marked
the onset of the dry season, a critical time for

(11:35):
preparing fields and sowing seeds. It is a pre colonial
and indigenous remembered across regions before European constellations took over.
It is widespread down in many local traditions across the
zone Besias and minna. The same and symbolism are rotten
in hunting, but it serves a vital role in agriculture.
It became a central point of reference in early farming calendars,

(11:58):
tracking the change of seasons and marketing time. Next as
moroporo the hasser stars non global vis the platis epiatic
signals action. Maraporo is a guy post for preparation, assigned
to clayer, the land or ini to mark transitions and
to beginning news cycles. These names reflected distinct world view
and practical applications. In Bokin, Moaporo is considered the mythical

(12:21):
hero mcbanas hunting ground, with the nearby hidis or baka
representing the jaw bone or a slaying wild pea or
the ted rai kuku kuhu or the pladis or flies
hovering over the hunters teratars catch complementing their Orian interpretation.
In Palawan traditions, MoPo or the pladis is seen as
a stackpile of sweet potatoes. Hiadis are called sanghat at

(12:44):
viak interpreted as the bores, jaw and flam Oriyon becomes
in a waga, magsasavid or the hunter preparing to strike.
In these traditions, the hyadis stars are often depicted as
the jaw or face of a wild board. The plais
is various targets are like the flies, tubers, or pigs
and orion as a hunter or weapon. This is started

(13:06):
to create a celestale narrative, a visual meat told not
in text but in night skies. These constellations are not
merely decorative or spiritual. They were practical instruments used for
agricultural and timekeeping, so as observations for an indispensable component
of agricultural cycles, effectively serving as a natural calendar system.

(13:29):
The appearance of Ballatic in December sim all the precise
beginning of the inning or slash and burn farming season
for the Bugobbo people. That the Rive people determine their
planting season by observing orion or Saratar commencing planting when
Sedatar entered the chickens nests. Domatics, a lute Monobo tribe
in booking and proppings, utilizes a particularly detailt constellation based

(13:52):
agricultural calendar, where stars like Baha or Totus simal forest clearing.
This is from December to February. Panderawa or the preties
marks crab planning in January and baalatik or Orion's belt
indicates the start of actual planting in February and setting
drops for crops. Malihez signifies rice, corn or vegetable planting

(14:14):
in March. De bank or the Gemini and Malara the
canis minor markey and the planting season around April to
May and a rich harvest or giba or stop planting.
Malara and lep pu or Akila signals filled clearing for harvest.
This is on late May, and the buaya signals the
start of the rainy season in June. The near faces

(14:35):
also guided practices with the Uxa or full moon and
Latin three days before and after new moon, affecting crap
produce for the Panai bukinnon planting with crops like cassaba
and sweet potato during Latin us by larger tubers or hanulan,
while sewing rice or paminhi was ideally performed during Uxad

(14:56):
or the full moon. Navigation and refinding as it is
regarded goloble wayfinding in our previous episode, Asia Felipinos are
known as expert seapares, relying heavily in celestial navigation to
traverse the vast expanses of the Pacific Ocean. Their profound
knowledge of the night sky was fundamental for charting new
horizons and establishing tree droughts. Filipino seafarers meticulously observe the

(15:21):
movements of celestial bodies, using stars as their primary guides.
The concept of star compass or kapehuvettu provised a compelling
parallel for sophisticated indigenous navigation, involving memorizing the precise storing
and setting points of numerous stars and planets to determine
direction and maintaining course without physical tools. What are the

(15:42):
plats is explicitly connected to seeing navigation palam but to
gun serve as a guiding star for shepherds, implying its
use for terrestrial orientation. Amahi Ottara is identified as a
prominent navigation on North star used by the Samma people,
perceeding northeast stores Kattabata and Zambanga and Marco store at
Saba Bunta. The Southern Cross is used for sea crossings

(16:04):
and its is Another appearance is named to the Satan
or South in the appearance of mupO signals. The Aatara
or northwind Arian spelt known as the now cow are
the darts in a broader Polynesian context, provided lane markers
for monitary changes in lature. Its right must star Mintaka
can also be used to locate true east or west.

(16:25):
Polarista north star remains in an almost fixed position pointing
through north. Kashapeya, appearing as an M or W, can
be used opposite Polarista a certain true north. The Southern
Cross or Crooks is a key constellation for finding south
in the southern hemisphere. Serious the brightest star is visible
in both hemispheres and can be utilized to theitate south.

(16:47):
This is star based navigation is not a stund alone practice,
but an integral part of a larger integrated wayfinding system
encompassing wind patterns, ocean currents, ocean swells, clouds, and wildlife observed.
The skies were the original scrolls of the Pilipino people
with mini memory and motion. But what happens when the

(17:14):
stores feed? When stars, when name after bars and chops
and sweet potatoes were suddenly renamed after Greek gods, That's
what happened when colonialism reached our shores. The Spanish and
later the Americans brought their own constellations, calendars, and concepts
of time. Slowly, the Indigenous sky was overwritten. Constellations learned

(17:40):
today in school Orion, Casapea, Taurus Leo are western ones. Useful, yes,
but foreign to our soil. They became the default, and
the native Telampan nearly forgotten. Missionary Scott that Indigenous believes
for pagan or backward or a traditions were discouraged. Western

(18:04):
education replaced ancestral knowledge with europe and sciences. The names
of our stars were no longer spoken in classrooms, only
in hash tones by elders who still remembered the arras
of native skiases just about replacing names, it was about
replacing world views. Indigenous cosmologies where the stars were alive, helpful, sacred,

(18:30):
were reduced to curiosities, replaced by greg coor Roman myths
and colonial timekeepings classrooms ad Kashipeia and Leo. The names Manapuru,
Kufu Kufu and Suputni Hudas slowly disappeared. But here's the hope.
What has been forgotten can be remembered. Each story we

(18:53):
uncover each name. We speak again. This is the starly
Rossy Islands. There are the elders, scholars and storytellers rekindling
the fire, maybe, just maybe here one of them. This
revival will not be possible without the quiet priariance of

(19:14):
one man, Doctor Dante Ambracio, often called the father of
Philippine ethna astronomy. A physicists, historian, and cultural researcher, he
dedicated his life to tracing the forgotten skies of our ancestors,
collecting oral histories, indigenous names, and celestial meanings that had

(19:35):
long been pushed aside. He gave language back to the stars.
Though he's no longer with us, his work continues to
shine like the constellations he so lovingly reclaimed. Thanks to
his work and the efforts of cultural groups, museums, and
indigenous elders, we are seeing a quiet resurgence of sky stars.

(20:00):
Exhibits like the National Planetariums would have been alive guided
by skies, and community initiatives like Bali Ballatic are helping
light the way. But the stars can read forever. As
elders grow older, these stories must be passed down or

(20:22):
they are paid again. So tonight, when you look up,
look not just with all, but within remembrance. They're not
just star gazing. You're listening to echos. You're continuing a story.
You're helping the sky remember its name. We began this

(20:43):
episode with a simple memory of start gazing, as a child,
of wondering what stories leaving the skies, And now here
we are after walking through consolations, rename and remember meets
nearly lost and knowledge. One pass from generation to generation,
something lingers, a question, a quiet ache, because somewhere along

(21:08):
the way we stopped looking up. We lowered our gaze
toward glowing screens, massagelarts, and daily to do lists. The
stars didn't vanish that their meaning slowly faded. They kept
shining above us, offering crews waiting to be noticed, but
they stopped paying attention. It's a quiet kind of heartbreak.

(21:33):
They realized that our ancestors knew the sky like the
back of their hands. They saw planting calendars and star clusters.
They trace bards and traps in the constellations. Meanwhile, here
we are, modern, connected, informed, struggling to name even one
start in our own town, in knew the stars before

(21:57):
new calendars, in new time we've where we were plotted,
and yet here we are scrawling to find meaning when
all we had to do was look up. But maybe
it's not too late. Maybe remembering isn't just nostalgia. It's
a quiet rebellion for way to take back the stories,

(22:19):
the honor, toism me one's hand, to pass it on,
one name, one star, one tale at the time. So
the next time you stop outside on a clear night,
pause for a moment that your eyes strifts skyward. Somewhere
in that velvet, dark, platic still hands more, a bot

(22:40):
of still shines and who moves, Maybe an old name
you'll find is made back to you.