Nzambia, NZambi, Zambia a Kikongo Mpungu|Nzambi Mpungu, 1st half or other side of God, considered the Chief Creation Deity in Palo Mayombe and it’s various branches also known as Ramas in the Marawa dialect.
Lukankazi, Lungambe, Kadiempembe, a Kikongo Mpungu|Lukankazi Mpungu, the other half or opposite side of God, considered the Chief Destruction Deity in Palo Mayombe and it’s various branches also known as Ramas in the Marawa dialect.
Ra, fire god of the sun, light, warmth, and growth
Sekhmet, protective lioness goddess of war, along with some elements of disease and curing of disease. Sometimes referenced in relation to the sun and its power, so possibly had to do with upkeep of the sun at times and fire
Wadjet, the protective serpent goddess who sends fire to burn her enemies
Rirryaw Añitu: Ivatan place spirit Añitus who played music and sang inside a cave in Sabtang, while lighting up fire; believed to have change residences after they were disturbed by a man[1]
Bathala: the Tagalog supreme god and creator deity, also known as Bathala Maykapal, Lumilikha, and Abba; an enormous being with control over thunder, lightning, flood, fire, thunder, and earthquakes; presides over lesser deities and uses spirits to intercede between divinities and mortals[2][3]
Mangkukulam: a Tagalog divinity who pretends to be a doctor and emits fire[4]
Gugurang: the Bicolano supreme god; causes the pit of Mayon volcano to rumble when he is displeased; cut Mt. Malinao in hald with a thunderbolt;[5] the god of good[6]
Unnamed God: a Bicolano sun god who fell in love with the mortal, Rosa; refused to light the world until his father consented to their marriage; he afterwards visited Rosa, but forgetting to remove his powers over fire, he accidentally burned Rosa's whole village until nothing but hot springs remained[7]
Lalahon: the Bisaya goddess of fire, volcanoes, and the harvest;[14]Lalahon the fire-breathing goddess of Mount Canlaon who could be invoked for good crops but who sent out swarms of locusts if angered[15]
Taliyakud: the chief Tagbanwa god of the underworld who tends a fire between two tree trunks; asks the souls of the dead questions, where the soul's louse acts as the conscience that answers the questions truthfully; if the soul is wicked, it is pitched and burned, but if it is good, it passes on to a happier place with abundant food[17]
Diwata: general term for Tagbanwa deities; they created the first man made from earth and gave him the elements of fire, the flint-like stones, iron, and tinder, as well as rice and most importantly, rice-wine, which humans could use to call the deities and the spirits of their dead[18]
Unnamed Gods: the Bagobo gods whose fires create smoke that becomes the white clouds, while the sun creates yellow clouds that make the colors of the rainbow[19]
Cumucul: the T'boli son of the supreme deities; has a cohort of fire, a sword and shield; married to Boi’Kafil[20]
Segoyong: the Teduray guardians of the classes of natural phenomena; punishes humans to do not show respect and steal their wards; many of them specialize in a class, which can be water, trees, grasses, caves behind waterfalls, land caves, snakes, fire, nunuk trees, deers, and pigs[21]
Sun (Dielli) and Fire (Zjarri) symbols inAlbanian traditional tattoo patterns (19th century). The cross (alsoswastika in some tattoos) is the Albanian traditional way to represent the deified Fire – Zjarri, evidently also called with the theonymEnji.
Enji, Zjarri, fire god: releaser of light and heat with the power to ward off darkness and evil, affect cosmic phenomena, and give strength to the Sun, and sustainer of the continuity between life and afterlife and between the generations
I Verbti, "the blind one", adjectival noun also used for the fire and wind god
Nëna e Vatrës, "the Mother of the Hearth", protector of the hearth
Gjarpri e Vatrës, "the Serpent of the Hearth", protector of the hearth
^Hornedo, F. H. (1980). Philippine Studies Vol. 28, No. 1: The World and The Ways of the Ivatan Añitu. Ateneo de Manila University.
^Jocano, F. L. (1969). Philippine Mythology. Quezon City: Capitol Publishing House Inc.
^Ramos-Shahani, L., Mangahas, Fe., Romero-Llaguno, J. (2006). Centennial Crossings: Readings on Babaylan Feminism in the Philippines. C & E Publishing.
^Jocano, F. L. (1969). Philippine Mythology. Quezon City: Capitol Publishing House Inc.
^Vibal, H. (1923). Asuang Steals Fire from Gugurang. Ethnography of The Bikol People, ii.
^Tiongson, N. G., Barrios, J. (1994). CCP Encyclopedia of Philippine Art: Peoples of the Philippines. Cultural Center of the Philippines.
^Buenabora, N. P. (1975). Pag-aaral at Pagsalin sa Pilipino ng mga Kaalamang-Bayan ng Bikol at ang Kahalagahan ng mga Ito sa Pagtuturo ng Pilipino sa Bagong Lipunan. National Teacher's College.
^Jocano, F. L. (1969). Philippine Mythology. Quezon City: Capitol Publishing House Inc.
^Ouano-Savellon, R. (2014). Philippine Quarterly of Culture and Society Vol. 42, No. 3/4: Aginid Bayok Sa Atong Tawarik: Archaic Cebuano and Historicity in a Folk Narrative. University of San Carlos Publications.
^Fox, R. B. (1977). Tagbanua Heaven. Filipino Heritage, II.
^Fox, R. B. (1982). Religion and Society Among the Tagbanuas of Palawan Island, Philippines. Manila: National Museum.
^Benedict, L. W. (1913). Bagobo Myths. Journal of American Folklore, pp. 26 (99): 13–63.
^Casal, G. (1978). The T'boli Creation Myth and Religion. T'boli Art: in its Socio-Cultural Context, pp. 122–123.
^Wood, G. L. (1957). Philippine Sociological Review Vol. 5, No. 2: The Tiruray. Philippine Sociological Society.
