Anito

There is no single mythic origin for anito as a class; rather the term is a cultural‑linguistic category with deep Austronesian roots. Linguistically, anito (also anitu) derives from Proto‑Malayo‑Polynesian *qanitu and Proto‑Austronesian *qaNiCu glossed as 'spirit of the dead', with cognates across the region (e.g., Micronesian aniti, Polynesian atua/aitu, Malaysian/Indonesian hantu/antu, and Formosan hanitu/hanidu). This etymological network, together with local cosmologies, grounds anito as a longstanding category for ancestors, place‑owners, and non‑human spirits rather than a single creation myth.

As a class, anito lack a single visual form in the sources. Ancestor anito are socially treated as familial persons and may be represented by carved humanoid figures (taotao) made of wood, stone, or ivory that house or represent the spirit. Many nature or deity anito, by contrast, 'do not normally appear in human form' and are often described as genderless or androgynous; their manifestations are tied to places or forces (fields, forests, seas, winds, lightning) rather than uniform anthropomorphic description.

Abilities and behaviors vary by type. Ancestor anito (ninunò) act as protectors, intercessors, advisors, and can be invoked in pag‑anito rituals for protection or counsel; they may also act as psychopomps guiding souls to spirit realms. Vengeful or displeased ancestor spirits can manifest as harmful apparitions (mantiw) and cause illness or misfortune unless appeased. Nature/deity anito 'own' particular locales or phenomena and receive outdoor offerings; many do not normally intervene in everyday human affairs but can be propitiated for favors or to avert harm. Overall, anito and the living maintain reciprocal obligations—ritual communication, offerings, and taboos—through specialists who mediate requests, diagnoses, and repairs to the social‑spiritual relationship.