AMULETS
AND
TALISMANS
Lapu-Lapu, Aguinaldo, Bonifacio. Together with the katipuneros and insurrectos, these Filipino insurgents believed that wearing amulets and talismans, sanctified in incantation rituals by either a babaylan or the bearers themselves, would protect them from harm and trouble, thus they pinned their hopes in these magical objects as they fought the superiorly armed Spaniards and Americans. Based on the artifacts found in the archaeological diggings, this anting-anting culture in the Philippines has started much earlier than the Spanish colonization of the islands in 1521 (Licauco).
ANTING-ANTING in Quiapo which hold the promises of invincibility, victory and heroic deeds
Locally termed anting-anting, agimat, bertud, and mutya, these cryptic objects, which are said to exude supernatural power, have survived in the country for centuries. They have evolved from being magical objects that protect the Filipinos from evil and harm to religious objects that serve as temporary or even permanent receptacles of God (Villegas). To this day, the anting-anting still plays a vital role in the social psychology of the Filipino people and enchants the Filipino culture.
This perpetuation is evinced in the proliferation of the occult objects in the heart of Manila – Quiapo. This district, where the biggest religio-cultural event is held, is teeming with vendors of magical objects, specifically amulets and talismans, which are the bestsellers among the items in the street. This reality makes Quiapo the center of both mysticism and occult in the country and displays the deeply religious and superstitious nature of the Filipino culture.
ENCANTO De Quiapo. Video by UPTV Online
The anting-anting, which can be found in the Evangelista Street, are believed to be the harbingers of success and protection to the bearers against bodily harm, illness, evil spirits, ghosts, sorcery, gossip, intrigue, and usug. They come in different sizes, shapes, colors, designs, functions, and prices. They are made up of different materials like metal, wood, cloth, and sundry objects sealed in glass bottles. The most well-known are the metal ones with religious symbols and corrupted Latin inscribed. They are priced according to their size and the materials used. Generally, the bigger the size, the more expensive it would be. The materials used also determine the price: one that is cast in expensive red bronze commands a slightly higher price than the cheaper yellow bronze (Villegas). Most of these objects come from Batangas, Cavite, Ilocos Norte, Baguio, and Quezon City.
VARIOUS types of anting-anting which can be found in Evangelista Street. Photo by Glenn Martinez.
The anting-anting are grouped into two types: the positive right hand path (kanan) which are created by God's angels and saints, and the left hand path (kaliwa), which are powered by demonic spirits and dark, elemental spirits. The most common amulets and talismans sold in Quiapo are as follows: medallions with cabbalistic engravings that prevent general to specific accidents (Infinito/Infinita Dios, Santissima Trinidad); large ivory medallions with the decapitated head of Saint Paul, which confer bravery in adverse circumstances; assorted brass medallions that protect against witchcraft; kambal tuko, a figurine showing a couple in Siamese embrace that is meant for lovers or married couples, or for making one more attractive to the opposite sex; atsuwete (annatto-colored) hand, which is meant to attract good fortune in business; brass figurine of Santiago Apostol, which is used to acquire courage in business; Nazareno's face, which guides travelers; branch from a palaypay tree, which can get lovers finally hitched; green quartz colored egg, which can bring good luck in business; crystal quartz, which can be utilized by not very smart children; and certain special prayers or oraciones, which are also believed to function as amulets (Enrique).
Despite the plethora of amulets and talismans around Quiapo Church, the Catholic Church accentuates that these objects have no power of their own, that if they have an “effect,” it comes from the faith of the person using them (Tan). In fact, the leaders of the church have been very vocal in underscoring that they do not promote the selling and do not encourage their members to patronize these paraphernalia.
To unfurl the obscure meanings, myths, and symbolisms of amulets and talismans, the Yuchengco Museum in Makati held a special exhibit entitled “Pinoy Power Packs: Agimat, Anting-Anting and the Stories They Tell” (Tabora). According to this exhibit, “the Filipino’s quest to obtain, contain, and use power in all aspects of life is the story of the anting-anting and the agimat.”
The propagation of anting-anting in the country displays the animistic nature of the Filipino belief system. Although amulets and talismans belong to an older animist tradition, the Filipinos, who are predominantly Christians, still cling on to the power of these mere objects. The Filipino philosophy of "wala namang mawawala kung maniniwala” still plays an integral role in the anting-anting culture in the country (Villegas). Hence, there have been multifold narratives of victories apropos the utilization of anting-anting.
Dr. Michael L. Tan, an anthropologist from the University of the Philippines-Diliman, looks at amulets, at least the ones sold in Quiapo, as coming to us from Catholicism, with its view of one almighty powerful God. According to him, “the amulets, with its depiction of Catholic religious imagery complete with Latin phrases, represent negotiations on accessing that powerful God, or at least Jesus, or the Virgin Mary, or the saints. Having an amulet signifies the power of these almighty supernatural beings.”
BELIEF in Anting-Anting. Video by GMANews
This living culture in the enchanted district of Quiapo is spawned by the people’s syncretism. This amalgamation of folk values and spiritual beliefs will surely perpetuate the allure of anting-anting to the Filipino culture.
WORKS CITED
Enrique, Senor. “The Amulets and Talismans of Quiapo.” Wish You Were Here. 30 Jul 2007. www.senorenrique.blogspot.com/2007/07/amulets-and-talismans-of-quiapo.html. Accessed 02 Nov. 2017.
Licauco, Jaime. “Where did ‘anting-anting’ come from?” Inquirer.Net. 19 May 2015. www.lifestyle.inquirer.net/151951/do-amulets-charms-and-anting-anting-work/. Accessed 02 Nov. 2017
Martinez, Glenn. “Anting-anting in Quiapo.” Traveler on Foot: Photo-Essays and Travel Narratives, 19 Mar. 2011. www.traveleronfoot.wordpress.com/tag/filipino-amulets-and-talismans/. Accessed 02 Nov 2017.
Tabora, Brylle. “Amulets, ‘Anting-Anting’ at Yuchengco Museum.” Inquirer.Net, 17 Aug. 2015. www.lifestyle.inquirer.net/203672/amulets-anting-anting-at-yuchengco-museum/. Accessed 02 Nov 2017.
Tan, Michael. “Anting-anting.” Inquirer.Net, 11 Nov. 2015. www.opinion.inquirer.net/90210/anting-anting. Accessed 02 Nov. 2017.
Villegas, Dennis. “The Social Psychology of the Anting-Anting.” Reportage on People, Places, Events, and Chismis. 10 Sep. 2010. www. dennisvillegas.blogspot.com/2010/09/social-psychology-of-anting-anting.html. Accessed 02 Nov 2017.
The ‘Anting-Anting’ Culture in the Enchanted District:
Quiapo's Plethora of Amulets and Talismans
Carlo D. De Dios | November 12, 2017
THE BEST-SELLER Saint Benedict Medal, which seems to be a copy of the official St. Benedict’s medal approved by Pope Benedict XIV in 1742, has the power to ward off evil spirits and demons. Photo by Daxx Bondoc.
SPECIAL anting-anting and agimat exhibit in Yuchengco Museum, Makati in August 15 - November 7, 2015