Department of the Interior
Ethnological Survey Publications
Volume IV, Part I
STUDIES IN MORO HISTORY, LAW, AND RELIGION
By
NAJEEB M. SALEEBY
Manila
Bureau of Public Printing
1905
Letter of Transmittal
Department of the Interior,
The Ethnological Survey,
Manila, December 21, 1904.
Sir: I have the honor to transmit a series of papers on Moro
history, law, and religion consisting of original studies and
translations from Moro texts made by Dr. Najeeb M. Saleeby. I
recommend that these papers be published as Part I of Volume IV
of the scientific studies edited by the Survey.
Very respectfully,
Merton L. Miller,
Acting Chief of The Ethnological Survey.
Hon. Dean C. Worcester,
Secretary of the Interior, Manila, P. I.
CONTENTS
Page
Chapter I
History of Magindanao 11
Magindanao history and genealogies 11
Introduction 11
The transliteration 11
Geographical sketch of the chief Moro settlements
mentioned in the Tarsila of Mindanao 13
The mythology of Mindanao 16
Manuscripts:
I. From Adam to Mohammed 20
Genealogy of Mohammed 20
Translation 20
II. Genealogy of Kabungsuwan and his coming to
Magindanao, or the conversion of Magindanao
to Islam 21
Introduction 21
Translation 23
III. Genealogy of Bwayan 25
Introduction 25
Translation 26
IV. History of the Dumatus and the conversion of
Mindanao to Islam 28
Introduction 28
Translation 29
V. Oldest copy of the genealogy of Magindanao and
the Iranun datus 31
Introduction 31
Translation 33
VI. History and genealogy of Magindanao proper 36
Introduction 36
Translation 37
VII. Genealogy of Bagumbayan 41
Introduction 41
Translation 42
History of Bagumbayan 47
VIII. Ancestors of the datus of Mindanao 49
Introduction 49
Translation 49
History of Magindanao 50
Chapter II
Laws of the Moros 63
General introduction 63
The Luwaran, or the laws of Magindanao 64
Introduction 64
Translation of the Luwaran, the Magindanao code of
laws 66
Arabic marginal quotations of the Luwaran 81
Introduction 81
Translation of the Arabic marginal quotations of
the Luwaran 82
Transliteration of Articles I to VIII of the Luwaran 88
Sulu Codes 89
The principal Sulu Code 89
Introduction 89
The Code 90
The new Sulu Code 94
Introduction 94
The Code 95
Chapter III
Two Sulu Orations 101
Sulu oration for the feast of Ramadan 101
Sulu Friday oration 105
ILLUSTRATIONS
After page
Plate I. First page of an original manuscript copy of the Luwaran 64
II. Second page of an original manuscript copy of the Luwaran 64
III. Third page of an original manuscript copy of the Luwaran 64
IV. Fourth page of an original manuscript copy of the Luwaran 64
V. First page of the Sulu Code made and used by Sultan
Jamalu-l-A'lam 90
VI. Second page of the Sulu Code made and used by Sultan
Jamalu-l-A'lam 90
VII. Third page of the Sulu Code made and used by Sultan
Jamalu-l-A'lam 90
VIII. Fourth page of the Sulu Code made and used by Sultan
Jamalu-l-A'lam 90
IX. First page of the new Sulu Code in the Sulu dialect 94
X. Second page of the new Sulu Code in the Sulu dialect 94
XI. First page of the Sulu oration for the feast of Ramadan 102
XII. Second page of the Sulu oration for the feast of Ramadan 102
XIII. Third page of the Sulu oration for the feast of Ramadan 102
XIV. First page of the Sulu Friday oration 106
XV. Second page of the Sulu Friday oration 106
XVI. Third page of the Sulu Friday oration 106
Diagrams
No. 1. Rulers of Bwayan from the first datu, Mamu 22
2. Rulers of Bwayan from Maytum, to the present time 22
3. Rulers of Magindanao from Kabungsuwan to Sultan Pakir
Mawlana Kamza 36
4. Rulers of Magindanao from Sultan Pakir Mawlana Kamza to
the present time 36
5. Rulers of Bagumbayan from Raja Bwayan 48
CHAPTER I
HISTORY OF MAGINDANAO
MAGINDANAO HISTORY AND GENEALOGIES
INTRODUCTION
The history of Mindanao prior to the advent of Islam is traditional
and mythological, and no effort has been made to put it on record. With
Islam came knowledge, art, and civilization. A new system of government
was instituted and its records were registered. Tarsila [1] were
written and the noble lineage of the datus was carefully kept. Each
sultanate or datuship kept a separate genealogy. These genealogies,
called tarsila or salsila, were very limited in their scope and brief
in their narration of events. They are our only source of written
information on the early history of the Moros, and are valuable on
that account. Previously the Moros withheld these tarsila and kept
them away from all foreigners and non-Mohammedans; but their attitude
has changed lately, and several different salsila were secured from
the chief datus of the Rio Grande Valley.
The original manuscripts could not be bought, but exact and true copies
of the same have been secured and translated and their translations
are herein published for the first time.
THE TRANSLITERATION
These tarsila are written in the Magindanao dialect with Arabic
characters, and a great part of their text is Magindanao names which
have never yet been expressed by means of Romanic characters. In
translating these tarsila such a large number of words have to
be transliterated that it is deemed necessary to adopt a system of
transliteration which can be easily understood by every English reader
and which is more adequate to express Magindanao sounds than either
Spanish or English. Such a system is herein adopted and is briefly
described as follows:
With the exception of ng and sh, the characters used in this system are
simple and represent simple sounds only. Every radical modification
of a certain simple sound is regarded as a different simple sound
and is represented by a separate and distinct character. Every
compound sound is represented by those characters that express its
simple constituent sounds. It is an unvarying rule in this system
that every character represents an invariable sound and every sound
has only one invariable character. The Magindanao dialect has only
twenty-seven simple sounds and can be expressed by twenty-seven simple
characters. These characters are the following:
a, a, i, i, u, u, u, b, d, g, ng, h, j, k l, m, n, ñ, p, q, r,
s, sh, t, w, y, z
The sounds which these characters represent conform very closely to
the original Roman sounds of the letters.
a is the short sound of a; it is pronounced midway between
the a in bad and the e in bed
a is pronounced as the a in far, father
i is pronounced as the i in fin, ill
i is pronounced as the i in machine, police
u is pronounced as the u in put, push
u is pronounced as the u in rude, flute
u is a midvowel, pronounced with the tongue slightly moved
from its normal position; it is intermediate between u
and e, and is somewhat related to the u in hurt
b, d, k, l, m, n, p, r, s, t are pronounced as in English
g is always hard, as the g in gold, get
ng has a guttural-nasal sound like the ng in ring
h has an aspirate sound and should be always pronounced
like the h in hill, behind
j is rarely used; when used it is pronounced like the s in
adhesion, vision
ñ has a distinct palato-nasal sound and is related to the
Spanish ñ in señor; it is generally followed by ya
q is a clicking, guttural sound related to k
sh is equivalent to sh in ship
w is always consonantal and sounds like the w in we, twin,
water
y is always consonantal and sounds like the y in you, yes,
beyond
z is pronounced midway between z and s
The triphthongs herein expressed by tsha and nya are used in words
of Malay origin, and are represented by single characters in Malay
and Magindanao.
In many cases when u precedes w and i precedes y the natives omit the
u and the i, and the same word may be written either with or without
the u or the i. When written they are pronounced very short; u at
the beginning of a word, as in undu, unggu, is often omitted both in
pronunciation and in writing. Such words may be written ndu and nggu.
To write Magindanao words by means of Arabic characters correctly a
certain knowledge of Arabic grammar and orthography is necessary. The
Moros lack that knowledge and write very inaccurately and
inconsistently. They neither punctuate nor use the accent sign.
In transliterating these tarsila that pronunciation which seemed
consistent and characteristic of each tarsila was adopted in the
transliteration of the same. The text is punctuated. The accent sign
is used very frequently. It is generally omitted when the accent is
upon the first syllable in words of two syllables and when it is upon
the syllable containing the long vowel. Some stress should be put on
the last syllable as a rule.
The Magindanao tongue is energetic and strong. Its pronunciation is
generally forcible, the last syllable being spoken abruptly and with
a certain amount of stress.
The word Mohammed is written with o in spite of the fact that it is
pronounced with u sound in both Arabic and Magindanao.
The combinations ay, ay, aw, aw are not diphthongs, but simple
syllables. The y and w in these cases and in all cases where they
precede a vowel have pure and distinct consonantal sounds.
A GEOGRAPHICAL SKETCH OF THE CHIEF MORO SETTLEMENTS MENTIONED IN THE
TARSILA OF MINDANAO
The term Mindanao [2] or Magindanao was originally given to the town
now known as Cotabato and its immediate vicinity. As the power of the
sultan of Magindanao extended over the adjacent territory it was next
applied to the lower Rio Grande Valley and later to all the valley and
the whole seacoast that was brought under the rule of the sultan. The
word is derived from the root "danao," which means inundation by a
river, lake, or sea. The derivative "Mindanao" means "inundated"
or "that which is inundated." "Magindanao" means "that which has
inundation." This is the most appropriate term which could have been
given to this land. For more than 10 miles from the sea the Rio Grande,
aided by the rise of the tide, periodically overflows its banks and
floods all the adjacent lands. In the rainy season this inundation
extends farther up and includes an extensive tract of country. The
word "Cotabato" is in Moro kuta watu, which means a stone fort. Batu
is the equivalent of watu in Malay, Sulu, Tagalog, and Visaya. This
name is very modern, for the older maps that are still in use give
the name Mindanao in place of Cotabato. The little stream that rises
in the sulphur springs of Cotabato and empties into the Rio Grande
at its junction with the Matampay in front of the present guardhouse
is still known as the Stream of Magindanao.
The name of the Rio Grande in the Magindanao dialect is "Pulangi,"
which means "large river." The Rio Grande divides, 20 miles before it
reaches the sea, into the north branch and the south branch. Cotabato
is situated on the left bank of the north branch, about 5 miles from
its mouth. The hill of Cotabato is called "Tantawan," which means
"extensive view." Paygwan means "the place of washing," and is on the
left bank of the river at its mouth and above the bar. The Spanish
maps give it as Paiuan. Tinundan is at the mouth of a dead estuary
of the same name that joins the Pulangi about half a mile above
Paygwan and on the same side. Slangan is the western part of present
Cotabato and extends along the Manday stream. The Moros call the Manday
"Masurut." Simway extends along the river of the same name for about
2 miles from its mouth and lies about 4 miles north of Cotabato.
The Matampay River is a dead stream which joins the Pulangi
at Cotabato. Tagiman is the name of an old settlement built on
the Matampay River some distance above Cotabato. It is now called
Binilwan. Matampay and Lusudun were built on the Matampay River east of
Cotabato. Katitwan is an old settlement on the right bank of the river
3 miles below Libungan. Libungan is built at the junction of a river
of the same name with the Pulangi, about 9 miles above Cotabato. The
point at the fork is called Tambao. Three miles below Tambao on
the right bank of the south branch is the site of Bagumbayan. Three
miles below Bagumbayan on the left bank of the river is Taviran or
Tapidan. Ten miles below Taviran comes Tamontaka, which is nearly
south of Cotabato and about 4 miles distant. Tamontaka is about 4 miles
from the mouth of the south branch of the Pulangi. Lumbayanági lies a
little below Tamontaka, on the right bank of the river. Immediately
above the fork and on the left bank of the main river lies the old
site of Kabuntalan. Fourteen miles above the fork lies Dulawan, the
settlement at present occupied by Datu Piang. Here empties one of the
largest tributaries of the Pulangi, which is navigable by launches for
12 miles farther up, to Sapakan, Datu Utu's main residence. Rakungan
lies in the foothills of the Tiruray Mountains about 12 miles south
of Sapakan. Talayan lies in the foothills of the Tiruray Mountains 15
miles southwest of Dulawan. Two miles below Dulawan lies the old site
of Bwayan, on the left bank of the Pulangi. Opposite Bwayan and Dulawan
lies the land of Kudarangan. Tinunkup is Reina Regente and Kabarukan
is the wooded hill beyond. Sarunayan is the stretch of country lying
north of Reina Regente and northeast of Kudarangan and extending to
the base of the Kulingtan Mountains, which separate the Rio Grande
Valley from the Ranao region. The country occupying the declivities
of these mountains north of Sarunayan is called Pidatan. Bagu Ingud
is an old settlement that lies along the left bank of the river about
16 or 20 miles above Reina Regente. Matbangan is on the right bank of
the river and extends a short distance below Piket. The Malitigaw or
Malidigaw is a large tributary of the Pulangi, about 15 miles above
Piket. Matinggawan is located at the junction of the Kabakan tributary
and about 30 miles above Piket. It is the chief settlement of the
last Moro district in the Rio Grande Valley whose farthest boundary
is the Mulita stream, which is about 115 miles by river above Cotabato.
Immediately south of the mouth of the south branch of the Rio Grande
and rising above the seashore at Linuk is the lofty and picturesque
pyramidal peak of Mount Kabalalan. From Kabalalan and the hills of
Taviran there stretches an extensive mountainous region or table-land
which extends as far south as the Bay of Sarangani. This table-land
is designated as the Tiruray table-land or mountains for the reason
that its northern half is inhabited by the tribe of pagans of the
same name who are not met with anywhere else. The Bay of Sarangani
is called in Moro Sugud Bwayan. Sugud means "bay," and Bwayan is
the chief settlement at the head of the bay. North of the head of
Sarangani Bay and at the southern terminus of one of the ranges of
the Apo system of mountains towers the picturesque and conical peak of
Mount Matutun. Matutun means "burning," and the mountain is an extinct
volcano. Lying between Matutun on the east and the previously mentioned
table-land on the west is the country of Talik. North of Talik lie Lake
Buluan or Bulwan and farther north Lake Ligwasan, which empties into
the Rio Grande through a stream called Maytum ig or black water. This
junction occurs at Kukmun, about 8 or 10 miles above Reina Regente.
Balabagan is about 10 miles south of Malabang. Magulalung is in the
neighborhood of Balabagan. The Iranun sultanate was on the shore of
Illana Bay, and the term Iranun signifies, in general, the people
who live along the shores of that bay. Iranun is also pronounced
and written as Ilanun; hence the corrupted Spanish name given to the
bay. The former Iranun sultanate must have occupied the country in the
vicinity of Malabang. Tubuk is the territory immediately bordering
on Malabang to the north of the Malabang stream. Baras lies a few
miles north of Malabang. Ramitan is in the immediate vicinity of Baras.
Malalis is near Tukurun. Dinas is the principal settlement on the
western coast of Illana Bay. Kumaladan is at the head of Dumanquilas
Bay. Sibugay is the name of the large bay east of the Zamboanga
peninsula.
The word "ranao" means a lake and is the name the Moros give to
the upland lake lying midway between Malabang and Iligan and to the
region surrounding the lake. The mountain range separating the Ranao
table-land from the Rio Grande Valley is called the Kulingtan Range
on account of the resemblance its peaks bear to the knobs of the row
of kulingtan on which the Moros make their music. The highest peak
in this range north of Parang and above Barira is supposed to be
Mount Bita. The highest ridge west of Ranao is called Mount Gurayn,
at the base of which lies the settlement of Bacolod or Bakulud.
The Ranao settlements which are mentioned in the tarsila are
Kadingilan, Bayan, Makadar, and Bakayawan in the south, and the
Bayabaw settlements of Marawi (Marahui), Madaya, and others in the
north; also Sikun, Didagun, and Dupilas.
At the time of the Spanish invasion of Mindanao all the southern and
western shores of the Island of Mindanao except the eastern shore
of Illana Bay were ruled and controlled by the sultan and datus
of Magindanao. The Ranao inhabitants are related to the Iranun in
language and tribal characteristics.
The word Mindanao unless restricted by the sense of the sentence
is generally used to mean the Island of Mindanao, while the term
Magindanao is limited to the old district or town of Cotabato proper.
THE MYTHOLOGY OF MINDANAO
Long ago, before the days of Kabungsuwan, Magindanao was covered
by water and the sea extended all over the lowlands and nothing
could be seen but mountains. The people lived on the highlands on
both sides. They were numerous and prosperous, and many villages and
settlements arose everywhere. But their prosperity and peace did not
last very long. There appeared in the land pernicious monsters which
devoured every human being they could reach. One of these terrible
animals was called Kurita. It had many limbs and lived partly on land
and partly in the sea. It haunted Mount Kabalalan [3] and extirpated
all animal life in its vicinity. The second was called Tarabusaw. This
ugly creature had the form of a man, but was very much larger. It
was extremely voracious and spread terror far and wide. It haunted
Mount Matutun and its neighborhood.
The third was a monstrous bird called Pah. [4] This bird was so
large when on the wing that it covered the sun and produced darkness
underneath. Its egg was as large as a house. It haunted Mount Bita
and the eastern Ranao region. It devoured the people and devastated
the land. The people were awe-struck, and those who escaped hid
themselves in the caves of the mountains.
The fourth was a dreadful bird, also, which had seven heads. It lived
in Mount Gurayn and the adjacent country.
The havoc was complete and the ruin of the land was awful. The sad
news found its way to strange and far lands, and all nations felt
sorry for the fate that befell Mindanao.
When the news reached Raja Indarapatra, the King of Mantapuli,
it grieved him very much and filled his heart with sympathy. Raja
Indarapatra called his brother, Raja Sulayman (Solomon) and asked
him to come to Mindanao to save the land from those destructive
animals. Raja Sulayman was moved with sorrow, mingled with enthusiasm
and zeal, and consented to come. Raja Indarapatra handed to his
brother his ring and his kris, Juru Pakal, [5] and wished him safety
and success. But before they parted Raja Indarapatra took a sapling
and planted it in the ground in front of his window. This he thought
was a sure sign by which he could tell what would happen to Sulayman
after his departure. He said to Sulayman, "If this tree lives, you
will live also; and if this tree dies, you will die too."
Raja Sulayman left Mantapuli and came over to Mindanao in the air. He
neither walked nor used a boat. The first place he reached was
Kabalalan. There he stood on the summit of the mountain and viewed
the land and the villages, but he could not see a single human being
anywhere. The sight was woeful, and Raja Sulayman exclaimed, "Alas,
how pitiful and dreadful is this devastation!" As Sulayman uttered
these words the whole mountain moved and shook, and suddenly there
came out of the ground a dreadful animal which attacked Sulayman and
fixed its claws in his flesh. The minute Sulayman saw the Kurita he
knew that it was the evil scourge of the land, and he immediately
drew his sword and cut the Kurita to pieces.
From there Sulayman went to Matutun. There he saw greater devastation
and a more awful condition of affairs. As he stood on the mountain
he heard a noise in the forest and saw a movement in the trees. Soon
there appeared Tarabusaw, which drew near and gave a loud yell. It
cautioned Sulayman and threatened to devour him. Sulayman in his
turn threatened to kill Tarabusaw. The animal said to Sulayman, "If
you kill me, I shall die the death of a martyr," and as it said these
words it broke large branches from the trees and assailed Sulayman. The
struggle lasted a long while, until at last the animal was exhausted
and fell to the ground; thereupon Sulayman struck it with his sword
and killed it. As the animal was dying it looked up to Sulayman
and congratulated him on his success. Sulayman answered and said,
"Your previous deeds brought this death on you."
The next place Sulayman went to was Mount Bita. Here the devastation
was worse still. Sulayman passed by many houses, but they were
all vacant and not a soul lived there. "Alas, what havoc and what
misfortune has befallen this country!" he exclaimed, as he went
on. But suddenly there came a darkness upon the land and Sulayman
wondered what it could mean. He looked up to the sky and beheld a
wonderful and huge bird descending from the sky upon him. He at once
recognized the bird and understood its purpose, and as quick as he
could draw his sword he struck the bird and cut off its wing. The
bird fell dead, but its wing fell on Sulayman and killed him.
At this same time Raja Indarapatra was sitting in his window, and he
looked and saw the little tree wither and dry up. "Alas!" he said,
"Raja Sulayman is dead;" and he wept.
Sad at heart but full of determination and desire for revenge, he got
up, put on his sword and belt, and came over to Mindanao to search
for his brother. He traveled in the air with wonderful speed and came
to Kabalalan first. There he looked around and saw the bones of the
Kurita and concluded that his brother had been there and had gone. At
Matutun he saw the bones of Tarabusaw, but Sulayman was not there. So
he passed on to Mount Bita and resumed the search. There he saw the
dead bird lying on the ground, and as he lifted the severed wing,
he saw the bones of Sulayman, and recognized them by means of the
sword that was lying by their side. As he looked at the sword and at
the bones he was overwhelmed with grief and wept with tears. Raising
up his head he turned around and beheld a small jar of water near
him. He knew that the jar was sent down from heaven, so he took it
and poured its water on the bones of his brother, and his brother
came to life again. Sulayman stood up, greeted his brother, and
talked with him. Raja Indarapatra had thought that Sulayman was dead,
but Sulayman assured him that he had not been dead, but that he had
been asleep. Raja Indarapatra rejoiced and life and happiness filled
his heart.
Raja Sulayman returned after that to Mantapuli, but Raja Indarapatra
continued his march to Mount Gurayn. There he met the dreadful bird
that had seven heads and killed it with his sword, Juru Pakal.
Having destroyed all these noxious animals, and having restored
peace and safety to the land, Raja Indarapatra set himself searching
for the people that might have escaped destruction. He was of the
opinion that some people must have contrived to hide in the earth
and that they might be alive yet. One day during his search he saw
a beautiful woman at some distance, and as he hastened to meet her
she disappeared quickly through a hole in the ground where she was
standing. Having become tired and pressed with hunger, he sat down on
a rock to rest. Looking around for food, he saw a pot full of uncooked
rice and a big fire on the ground in front of it. Coming to the fire
he placed it between his legs and put the pot over his knees to cook
the rice. While so occupied he heard a person laugh and exclaim,
"Oh, what a powerful person this man is!" He turned around and,
lo, there was an old woman near by looking at him and wondering how
he could cook his rice on a fire between his legs. The woman drew
nearer and conversed with Raja Indarapatra, who ate his rice and
stood talking to her. He inquired of her about her escape and about
the inhabitants of the land. She answered that most of them had been
killed and devoured by the pernicious animals, but that a few were
still alive. She and her old husband, she said, hid in a hollow tree
and could not come out from their hiding place until Raja Sulayman
killed the awful bird, Pah. The rest of the people and the datu, she
continued, hid in a cave in the ground and did not dare to come out
again. He urged her to lead him to the cave and show him the people,
and she did so. The cave was very large, and on one side of it were
the apartments of the datu and his family. He was ushered into the
presence of the datu and was quickly surrounded by all the people who
were in the cave. He related to them his purpose and his mission and
what he had accomplished and asked them to come out and reinhabit the
land. There he saw again the beautiful girl whom he had observed at
the opening of the cave. She was the daughter of the datu, and the
datu gave her to him in marriage in appreciation of the good he had
done for them and the salvation he had brought to the land. The people
came out of the cave and returned to their homes, where they lived
in peace and prosperity again. At this time the sea had withdrawn
and the lowland had appeared.
One day as Raja Indarapatra was considering his return home he
remembered Sulayman's ring and went out to search for it. During
the search he found a net near the water and stopped to fish to
replenish his provisions for the continuation of the march. The net
caught a quantity of buganga fish, some of which he ate. Inside one
of the fish he found his ring. This cheered Raja Indarapatra's heart
and completed his joy. Later he bade his father-in-law and his wife
good-bye and returned to Mantapuli pleased and happy.
Raja Indarapatra's wife was pregnant at the time of their parting and
a few months later gave birth to twins, a boy and a girl. The boy's
name was Rinamuntaw and the girl's name was Rinayung. These two persons
are supposed to be the ancestors of some of the Ranao tribes or datus.
This narration was secured from Datu Kali Adam, who learned it from
the late Maharaja Layla of Magindanao and from Alad, one of the oldest
and most intelligent Moros living. Alad says that Mantapuli was a very
great city far in the land of the sunset; where, exactly, he does not
know, but he is sure it was beyond the sea. Mantapuli was so large,
he said, and its people were so numerous, that it blurred the eyes
to look at them move; they crushed the bamboo very fine if it was
laid in the street one day.
Raja Indarapatra is the mythological hero of Magindanao and Mantapuli
is his city. These names are very frequently mentioned in Moro stories,
and various miracles are ascribed to them.
Kabalalan, Matutun, Bita, and Gurayn are the most prominent and
picturesque peaks of Mindanao and Ranao with which the Moros are
familiar. The whole narration is native and genuine, and is typical
of the Magindanao style and superstitions. Some Arabic names and
Mohammedan expressions have crept into the story, but they are really
foreign and scarcely affect the color of the story.
The animal Kurita seems to bear some resemblance to the big crocodiles
that abound in the Rio Grande River. Tarabusaw may signify a large
variety of ape. A heinous bird is still worshiped and is greatly
feared by the Tirurays and Manobos who live in the mountains south
of Cotabato. The hateful Balbal, in which all Moros believe, is
described as a night bird, and its call is supposed to be familiar
and distinctly audible every night.
What relation the names of Rinamuntaw and Rinayung bear to the
ancestors of the Ranao Moros it will be very interesting to find out
in the future.
MANUSCRIPTS
MANUSCRIPT NO. I
FROM ADAM TO MOHAMMED
THE GENEALOGY OF MOHAMMED
This manuscript was copied from Datu Mastura's book. It relates,
in the dialect of Magindanao, what the Moros of Mindanao know about
Adam, the death of Abel, and the ancestors of the Prophet Mohammed.
The first line is Arabic and is generally written at the beginning
of every book they write. The second line is Malay; this also is the
rule with most Moro writers. The Moros derived what learning they
have from Malay and Arabic sources, and consequently take pride in
what Malay and Arabic they know and can write; hence their custom of
beginning their books with an Arabic and Malay introduction.
LITERAL TRANSLATION OF MANUSCRIPT NO. I
IN THE NAME OF GOD THE COMPASSIONATE AND THE MERCIFUL
This chapter speaks of the story of the prophet of God, Adam. Adam and
Sitti Kawa (Eve) begot first the twins Abdu-l-Lah and Amata-l-Lah. They
also begot Abdu-r-Rakman and Amatu-r-Rakman, other twins. They also
begot Habil (Abel) and Kalima, who were twins also. They again begot
Kabil (Cain) and Aklayma, his sister; these also were twins.
A STORY ABOUT HABIL AND KABIL
Kabil killed Habil in order to take away his wife. Adam and Sitti
Kawa wept on the death of Habil, therefore God sent Jabrayil
(Gabriel) to admonish them. The Lord said to Jabrayil, "If they
simply lament for their child, I will restore him to them." The
Lord then replaced him by the prophet of God, Sit.
Sit begot Yanas. Yanas begot Kinana. Kinana begot
Mahalayla. Mahalayla begot Idris. Idris begot Uknuk. Uknuk begot
Mustáwsalik. [6] Lamik, Nuk, Samir, Paksal, Sakih, Amir, Palik,
Ragu, Ruk, Pakur, Azara, Ibrahim, Ismayil, Sabit, Yaskib, Yarab,
Batrik, Taku, Mukáwim, Ádadi, Adnani, Madi, Nazar, Mudri, Ilyas,
Mudákih, Karima, Kinana, Nadri, Malik, Kahri, Galib, Lúway,
Kabu, Múrat, Kilab, Kusay, Abdu-l-Manap, Hasim, Abdu-l-Mútalib,
Abdu-l-Lah, Mohammed, may the mercy and the blessing of God be his.
The father of Baginda (Caliph or Sayid) Ali was Talib. The father
of Usman was Apan. The father of Umar was Kattab. Abu Bakar was
surely beloved by God.
[The End]
MANUSCRIPT NO. II
THE GENEALOGY OF KABUNGSUWAN AND HIS COMING TO MAGINDANAO; OR, THE
CONVERSION OF MAGINDANAO TO ISLAM
INTRODUCTION
PART I
This manuscript is a copy of the original in the possession of
Datu Mastura of Magindanao. The original copy is neat and very well
written. It gives first the descent of Kabungsuwan from Mohammed,
then a narrative of his departure from Juhur, his arrival in Mindanao,
and the conversion of the people of Mindanao to Islam. The latter half
of it gives the genealogy of the reigning family of Bwayan from Pulwa
to Pakih Mawlana and Pakaru-d-Din, his brother. It is a very good type
of the style and composition of the Mindanao dialect. It is original
and borrows nothing of its text and form from either Malay or Arabic.
The combination of the genealogy of Bwayan with the story of the
conversion of Magindanao to Islam brings the history of Bwayan into
attention before that of Mindanao; but, as very little is known of
the early history of Bwayan, it matters not when it comes.
The rule of Bwayan extends all the way from the head of the delta
or from the Kakal (canal) to Bagu-Ingud, which is a few miles below
Piket. In fact the datus of the surrounding country, all through the
upper valley of the Rio Grande, owed more or less allegiance to the
rulers of Bwayan through all ages.
The sultan of Bwayan is known as Raja Bwayan. The rajas of Bwayan
attained a distinction and a power second to none, except that of the
sultan of Magindanao. The greatest datus of Bwayan who have figured
prominently in the recent history of the country are Datu Utu and
Datu Ali of Tinunkup, both of whom will be referred to later.
Diagram No. 1 ends with Sultan Sakandar. The relation between him
and Sultan Maytum, the next raja of Bwayan, is not given in the
records. The second diagram begins with Sultan Maytum and ends with
the present generation of rulers.
PART II
Diagrams Nos. 1 and 2 show plainly that the sultanate of Bwayan did
not follow any direct line of succession, that the rajas of Bwayan did
not always stay at Bwayan, and that Bwayan was not the only capital of
the sultanate. The datus and the sultans of the neighboring datuships
who married the principal princesses of Bwayan seem to have assumed
the title of Raja Bwayan also.
The order of succession was a very complicated one. It is not stated
in the records nor can it be exactly inferred from the genealogies
kept. Sharif Ali of Sapakan gives the following order:
1. Raja Sirungan
2. Sultan Tambingag Kaharu-d-Din
3. Sultan Sabaraba Jamalu-d-Din
4. Kayib Alimu-d-Din
5. Malang Jalalu-d-Din
6. Sahid Amiru-d-Din
7. Sakandar Jamalu-l-Alam
8. Pakir Mawlana Alimu-d-Din
9. Sultan Maytum
Sharif Afdal of Dulawan gives the following order:
1. Raja Sirungan
2. Datu Maputi
3. Tapudi
4. Tamay
5. Malang
6. Sakandar, Sultan of Lakungan
7. Burhan
8. Jamalu-l-Alam
9. Banswil
10. Sayid Wapat
11. Pakih
12. Maytum
These two orders represent the best opinions of the Saraya or upper
valley, but there is no doubt that both of them are wrong. The order
of Sharif Ali is, generally speaking, nearer the truth. From an
examination of the records the following order seems the best of all:
1. Raja Sirungan
2. Datu Maputi
3. Tambingag
4. Datu Tapudi
5. Baratamay
6. Sabaraba
7. Malang
8. Manuk
9. Sakandar
10. Maytum
Sultan Kayib given by Sharif Ali probably is Baratamay. There is
no indication in the records that Tamay, Burhan, Jamalu-l-Alam, and
Banswil were ever rajas of Bwayan, as Sharif Afdal seems to think. The
records that seem most reliable are those in the possession of Datu
Mastura, which are herein translated.
The missing link, as far as these records and the notes of the
author are concerned, is the relation between Sultan Maytum and
his predecessors. Common opinion declares him to be a son of Pakir
Mawlana, but this does not seem probable, and it is certainly not in
the records of Magindanao, though these are reasonably accurate and
complete. Sharif Ali, in his list, makes no distinction between a
successor and a son; most people have the same idea, which is very
misleading, to say the least. From the facts obtainable it seems
probable that Sultan Maytum was the son of either Sultan Sakandar of
Rakungan or Datu Maputi, the uncle of Sakandar. This is corroborated
by the fact that the chief line of descent has been in the line of
Datu Maputi, the son of Raja Sirungan, and his grandson, Sabaraba. The
opinion of the sheikh-a-datu of Mindanao is that Sultan Maytum was the
son of Datu Maputi, who would be the most eligible to the succession.
Jamalu-l-Alam mentioned here is Sultan Kaharu-d-Din Kuda of
Magindanao. Sahid Wapat, or Amiru-d-Din, is Sultan Japar Sadik Manamir
of Magindanao. Mupat Batwa is Sultan Dipatwan Anwar. Pakih Mawlana
Alimu-d-Din is Sultan Pakir Mawlana Kayru-d-Din Kamza. Panglu is
Sultan Pakaru-d-Din.
From Sultan Maytum down the succession is accurately known. The
sultanate has evidently been divided. Marajanun or Bangun, the older
brother, succeeded to Bwayan and all the country lying on the left
bank of the Pulangi and the Sapakan Rivers and all the country between
Sapakan and the lakes of Ligwasan and Bulawan. Bayaw, known as the
sultan of Kudarangan, succeeded to Kudarangan and all the northern
half of the sultanate.
Datu Utu succeeded his father, Marajanun, and lived first at
Bwayan. After the Terrero campaign of 1886 he moved to Sapakan. His
full name is Sultan Anwaru-d-Din Utu.
The sultan of Kudarangan was succeeded by his son, the sultan of
Tambilawan. Tambilawan is the name of the sultan's residence and
lies on the right bank of the Rio Grande a short distance above
Kudarangan. The sultan of Tambilawan is a weak leader, and the chief
power of the land has fallen to his brother, Datu Ali, who is a noted
warrior among the Moros.
LITERAL TRANSLATION OF MANUSCRIPT NO. II
PRAISE BE TO GOD. I HAVE FULL SATISFACTION THAT GOD IS MY WITNESS
This book gives the genealogy of the descendants of the Apostle of God
who came into Magindanao. It is learned that the Apostle of God begot
Patima Zuhrah, who begot Sarip [7] Hasan and Sarip Husayn. The latter
begot Sarip Zayna-l-Abidin; Sarip Mohammadu-l-Bakir; Sarip Japar Sadik;
Sarip Ali; Sarip Isa; Sarip Akmad; Sarip Abdu-l-Lah; Sarip Mohammad
Alawi; Sarip Ali; Sarip Alawi; Sarip Abdu-l-Lah; Sarip Ali; Sarip
Mohammad; Sarip Abdu-l-Lah; Sarip Akmad; Sarip Ali Zayna-l-Abidin.
Sarip Zayna-l-Abidin came to Juhur and heard that the sultan of Juhur,
Sultan Sulkarnayn, had a daughter called Putri Jusul Asikin. The Sarip
married Putri Jusul Asikin and begot Sarip Kabungsuwan. As Sarip
Kubungsuwan grew up and reached maturity he obtained his father's
permission and set out on a sea voyage with a large number of followers
from Juhur. As they got out to the open sea they unfurled their sails
to make speed, but a very strong wind blew and scattered them in all
directions, so that they lost track of one another. As a result Sarip
Kabungsuwan arrived at Magindanao. The others scattered to Bulunay
(Bruney), Kuran, Tampasuk, Sandakan, Palimbang, Bangjar, Sulug, Tubuk,
and Malabang.
Sarip Kabungsuwan anchored at Natúbakan, at the mouth of the Rio
Grande. Tabunaway and Mamalu directed some people of Magindanao
to carry their net for them and went down to the mouth of the
river. There they met Sarip Kabungsuwan, and Tabunaway sent Mamalu
up the river to bring down all the men of Magindanao. After the
arrival of the men Tabunaway invited Kabungsuwan to accompany him
to Magindanao. Kabungsuwan refused to accompany them unless they
became Moslems. Tabunaway and Mamalu then repeated their invitation
and all of them promised to become Moslems. Kabungsuwan insisted that
he would not land at all unless they came together then and there and
were washed and became Mohammedans. This they did, and on account of
the bathing at that place they changed its name to Paygwan.
Kabungsuwan then accompanied Tabunaway and Mamalu, and the men towed
them up all the way from Tinundan to Magindanao. Thus Kabungsuwan
converted to Islam all the people of Magindanao, Matampay, Slangan,
Simway, and Katitwan.
Soon after his arrival in Magindanao Sarip Kabungsuwan married Putri
Tunina, whom Mamalu found inside a stalk of bamboo. This occurred at
the time Tabunaway and Mamalu were cutting bamboo to build their fish
corral. As Mamalu, who was felling the bamboo tree returned, Tabunaway
inquired whether all the tree was felled or not. Mamalu answered that
all the tree was felled except one young stalk. Tabunaway then said,
"Finish it all, because it omens ill to our fish corral to leave that
one alone." Mamalu struck it and it fell down, and there came out of
it a child who was called Putri Tunina. Her little finger was wounded,
for the bolo had cut through the bamboo.
Some time later Sarip Kabungsuwan and Putri Tunina begot three
children--Putri Mamur, Putri Milagandi, and Bay Batula. Putri Mamur
married Malang-sa-Ingud, the datu of Bwayan. Malang-sa-Ingud died
later, and Pulwa, his brother, came down to Magindanao and married
the widow of his elder brother, Putri Mamur.
Malang-sa-Ingud and Pulwa were the children of Budtul. Budtul was
the son of Mamu, the first datu of Bwayan.
Pulwa and Putri Mamur begot Raja Sirungan, who was the first raja
of Bwayan. Raja Sirungan begot Datu Maputi, Tambingag, Tangkwag,
and the daughters Kdaw, Banitik, Malilumbun, Duni, and Libu.
Datu Maputi begot two daughters, Gimbulanan and Gawang. Gawang married
Datu Tapudi of Tawlan and begot Sabaraba and a daughter, Dumbay. Dumbay
begot Tamay, who married a concubine and begot Linug-Bulawan and the
daughters Nanun, Pinayu, Antanu, and Putri.
Sabaraba begot Datu Maputi and Malang, who was Raja Bwayan, in
Bwayan. Malang begot Sakandar, who was sultan of Rakungan.
Tambingag begot Burhan and the daughters Kalima, Tambil, and
Sinal. Sinal married Jamalu-l-Alam, who was treacherously murdered. She
bore Banswil and Kuning. Kuning was married to Sahid Wapat and begot
Pakih Mawlana and Panglu, who was Mupat Hidayat, and the daughters
Salilang, entitled Baya-labi, and Gindulungan, who was the mother of
Baya-labi of Lakungan.
Tangkwag begot Mukarna and Buntang, who was the son of a concubine.
Kdaw was married to Makadulu and begot Baratamay and Bani. Makadulu
begot also Undung and Nawang by a concubine.
Baratamay married Gimbulanan and begot Lalanu, entitled Baya Budtung,
who married Sultan Barahaman and died without offspring; she was
overshadowed by Panabwan, a lady of Tajiman.
Baratamay and Bani were both born of a princess; so one day Baratamay
said to Bani, "You rule Bwayan, for I am going away and shall be
absent," and Baratamay left for Sulug. There he married a lady of Sulug
and begot Pangyan Ampay. Some time after that Baratamay returned to
the land of Bwayan and went up as far as Bagu Ingud. There he married a
lady of Bagu Ingud and begot Munawal and Gangga. Munawal married Mupat
Batwa and begot Manuk, Raja Bwayan in Bagu Ingud. Manuk begot Manman,
Tapudi, and Raja Muda of Matingawan. Manman was sultan of Bagu Ingud.
Baratamay begot also Tuntu, who begot Dungkulang, a datu of Kabulukan,
and Ambuludtu, and Ugu Niga; also Pandaligun, Anib, Kabaw, Manabu,
Talibubu, Danaw, and the daughters Gayang and Tundwan. These were
all the children of Baratamay--in all, fourteen.
[The End]
MANUSCRIPT NO. III
THE GENEALOGY OF BWAYAN
INTRODUCTION
This manuscript is copied from a scroll written for the sultan of
Kudarangan by Twan Kali, a noted Moro judge who was in the service
of the sultan. It was obtained through the favor of Sharif Afdal,
the son-in-law of the late sultan.
The few books or documents belonging to the family of Bwayan or
Kudarangan that I have seen are neat and well written. The dialect
spoken in Saraya differs a little from that of Magindanao, but in the
main they are one and the same dialect. This manuscript is strictly
Magindanao in its dialect and in its style. The first two pages of
this copy give the genealogy of Kabungsuwan from Mohammed and Adam;
it is similar to that of Manuscripts Nos. I and II, and ends with
Putri Mamur, the daughter of Sarip Kabungsuwan, who married Pulwa,
the first Mohammedan datu of Bwayan.
The second part gives the descendants of Pulwa and the genealogy of
the rajas of Bwayan. This is, however, incomplete and deficient. It
stops at the seventh generation, which is practically midway, and
does not distinctly state who were the rajas of Bwayan.
It is fuller than Manuscript No. II in giving the descendants of all
the sons of Raja Sirungan, but it does not proceed in the main line
of descent as far and as fully as Manuscript No. II. The original
scroll from which this copy was taken is evidently older than Datu
Mastura's copy.
LITERAL TRANSLATION OF MANUSCRIPT NO. III
PART I
... Mahlayl begot Uknuk, who is Idris. Idris begot Mustawsilik,
Lamik, the prophet of God Nuh, Samir, Arpaksal, Sakih, Amir, Palih,
Ragu, Saruk, Pakur, Azara, the prophet of God Ibrahim, Ismayil, Sabit,
Yuskab, Yarab, Yatrah, Taku, Makum, Adadi, Adnani, Madi, Nazar, Madri,
Ilyas, Mudrika, Karima, Kinana, Nalil, Malik, Kahri, Galib, Lway,
Kabun, Murrat, Kilab, Kusay, Abdul-Manap, Hashim, Abd-l-Muttalib,
Abd-l-Lah, Mohammed, the Apostle of God.
The Apostle of God, Mohammed, begot Patima Zuhrah; Sayid Sarip
Husayn; Sarip Ali Akbar and Ali Asgar and Zayna-l-Abidin and Patima;
Sarip Zayna-l-Abidin begot Sarip Mohammed; Bakir; Sarip Japar Sadik;
Sarip Ali; Sarip Mohammed; Sarip Isa; Sarip Akmad; Sarip Abdullah;
Sarip Alawi; Sarip Mohammed; Sarip Alawi; Sarip Ali; Sarip Mohammed;
Sarip Alawi; Sarip Abdu-r-Rakman; Sarip Akmad; Sarip Abdullah; Sarip
Ali; Sarip Mohammed; Sarip Abdullah; Sarip Akmad; Sarip Ali; Sarip
Mohammed; Sarip Husayn; Sarip Ali Bakar; Sarip Ali, not the former
Ali, but the one who came to Juhur and married the sister of Sultan
Iskandar of Juhur. They begot Sarip Kabungsuwan. Sarip Kabungsuwan
begot, in Juhur, Sambgan and a daughter, Mazawang.
Some time after that Sarip Kabungsuwan came to Magindanao and
married Putri Tunina, whom Tabunaway and Mamalu found inside the
bamboo. By Putri Tunina he begot Putri Milagandi and Putri Mamur. Sarip
Kabungsuwan brought his children Sambgan and Mazawang to the town of
Magindanao. This finishes the book relative to the earlier ancestors.
PART II
The first ruler of Bwayan was Mamu.
In the name of God the Compassionate and Merciful. The first datu
of the town of Bwayan was Mamu. Mamu begot Budtul. Budtul begot
Pulwa and Malang-sa-Ingud. Pulwa married Putri Mamur in the town of
Magindanao. Putri Mamur was the daughter of Sarip Kabungsuwan from
Putri Tunina, whom Tabunaway and Mamalu found inside the bamboo. Pulwa
begot Raja Sirungan from Putri Mamur. By another wife he begot Dikaya;
by a concubine, Sababnun, Butaku, and Balatukay. Raja Sirungan begot
Datu Maputi, Kdaw, Tambingag, Tungkwang, Binitis, Malilimbun, Duni,
Libu.
The children of Datu Maputi were all girls. The oldest was Gimbulanan,
another was Gawang. Tapudi, a Tawlan datu, married Gayang and begot
Sabaraba and a daughter, Dumbay. Dumbay begot Tamay. Tamay married
a concubine and begot Linug Bulawan and the daughters Nanum, Pinayu,
Antanu, and Putri.
Sabaraba begot Datu Maputi and Malang. By a concubine he begot Kuba,
Ndaw, and Taming. Malang begot Sakandar, who was entitled sultan
of Lakungan.
Kdaw married Makadulu and begot Baratamay, and Bani, and Nawung,
a datu of Talayan, and Undung, a datu of Matabangan.
Baratamay married Gimbulanan, the daughter of Datu Maputi, and begot
Lalanu, the Lady of Budtung, who had no children.
By a Sulu lady Baratamay begot Pangyan Ampay; by a lady of Bagu Ingud,
Munawal, Danaw, Gayang, and Tindwan; by a concubine, Ambuludtu, Ugu
Niga, Ani, Gabaw, Ganggay, Manabu, Talibubu, Pundu, Tuntu, Sawal;
by another concubine, Pandaligan, he begot also Magalang, who married
a lady from Lagindingan.
Tambingag, the son of Raja Sirungan, married Sinal and begot Burhan;
by a concubine he begot Kasim and Tambil.
Tungkwang begot Mukarna and Buntang.
Binitis begot Sayim, Dimamamala, Bunsal, Piniyata, Kasangkalan, Miza,
Tapuli, Buludan, Salab; a daughter, Kanggay, and Dimakaling.
Malilimbun begot Manding, the father of Panalan Samu.
Duni, the daughter of Raja Sirungan, married the datu of Bansayan,
whose name was Arugung, and bore Burwa, and a daughter called
Indingu. After the death of the datu of Bansayan she married Alip
and bore Ugu.
Dikaya, the son of Pulwa by a concubine, begot Duka. Duka married
a lady of Malitigaw called Rantyan, whose mother was Agb. To Duka
and Rantyan there were born Bulus, Manalidtu, Pwi, and a daughter,
Miyandung.
Burwa married Nungku, the sister of Nuni, and begot Muluk, Nanak,
Banálak, Mama-sa-Palu, Kalangit, and Wapagáy.
Later Malilimbu married Balbal, the datu of Magulaling, and bore Abad,
Mama-Rapat, and a daughter, Gansawu. Gansawu married Uku, the son of
Punduma from Ampas, and bore Alawa-d-Din, also called Aluyudan and
Jannatu-n-Nayim, and Alim, and Ariraw, and Igang or Buging.
Jannatu-n-Nayim begot Baduyan or Adwi, Inal, Limbayan, Sayimbu,
Bayu, Mbayu. He also begot Tungkaling, Buliyungan, and Anggurung by
a concubine.
Adwi and Dungklang married and there were born to them Dunding, Ratkan,
Pataw, Gayang, Ariraw, and Pimbarat, who was sultan of Balabagan.
Ratkan, the datu of Isikun, begot Dimalawang and Marang. Dimalawang
begot Arani. Arani begot Antaw, Sayu, and Arawa. Arawa married Bayu
and begot Baya.
MANUSCRIPT NO. IV
HISTORY OF THE DUMATUS AND THE CONVERSION OF MINDANAO TO ISLAM
INTRODUCTION
This manuscript is a correct copy of the original which is in the
possession of Datu Kali Adam of Kalangnan, one of the principal
present representatives of the dumatus. The dumatus are a distinct
class of the Moros of Magindanao who trace their origin back to the
former chiefs of the country who reigned before the introduction of
Mohammedanism. The original was written by Datu Kali Adam himself,
copied from a previous manuscript handed down to him from his father,
who was a prominent judge, with some later additions of his own. It
was neither neat nor well kept. It abounds with grammatical mistakes
and has several errors in the text. Its style is mixed; Ranao words,
pronouns, and terminations occur; still, in general it is a fair
specimen of the literature of the Magindanao dialect. It is the best
authority on its subject, and is greatly valued by the people. It is
the oldest manuscript known on this subject.
The ruler of Magindanao at the time of Kabungsuwan's arrival was
Tabunaway. Tabunaway was not a datu; he was a timuway. The word
timuway or timway means chief or leader, and is still generally
used by the Tirurays and Manobos and other hill tribes. Kabungsuwan
evidently conquered Magindanao, and its sovereignty passed over from
Tabunaway to him, and to his descendants after him. The Moros greatly
regard and respect every Mohammedan who is related to the Prophet,
and look upon every Arabian as of noble birth and equal in rank to
their datu class. Descent from Kabungsuwan constitutes all their
claim to nobility and their right to the datuship.
The descendants of Tabunaway are naturally jealous. They claim to
have come from an Arabian ancestor who is descended from the Prophet,
and take great pride in the fact. They assert that the datus omitted
this part of the history from their books intentionally in order to
give more importance to Kabungsuwan and to their own descent.
The descendants of Tabunaway are called dumatus, which is the
future tense of the verb datu. The dumatus are well known, and I
have met several of them. Chief among them I mention Datu Mawlana
Sa-Magindanao and Datu Kali Adam. The former has lately been favored
with the honorary title of datu by Datu Mastura, because his mother
was a datu's daughter and he personally deserved the honor. Both
Datu Mawlana and Datu Kali claim that Sharif Maraja, the father
of Tabunaway, was an uncle of Sharif Kabungsuwan and that he and
his children were Mohammedans prior to the arrival of Kabungsuwan,
though their people were not so until Kabungsuwan converted them. The
story that the angels brought paradise to Mindanao does not appear
in the other manuscripts, but it is generally believed by all the
datus and people of Magindanao. I heard both Datu Mastura and Datu
Mawlana Sa-Magindanao affirm the fact. They say that a part of the
white earth of paradise was left in the hill behind Cotabato and they
call it the sacred dust. It was the custom in Magindanao to bring this
earth before the new sultan after his appointment that he might step
on it for the confirmation of his sultanate. They believed no sultan
could be successful and prosperous in his reign unless he performed
this rite. The last sultan who obeyed this custom was Sultan Untung
Qudratul-Lah, Datu Mastura's father, during the latter part of whose
reign the Spaniards came into Magindanao and occupied Cotabato. The
later three sultans did not perform this rite; this the Moros cite
as the cause of the decline of the sultans' power and the lack of
prosperity in the country. They believe this white earth still exists
in the hill of Cotabato, but nobody can find it except the oldest
living dumatus whose forefathers have not intermarried with either
datus or the common people, and to whom the secret has been handed
down from Tabunaway. This they keep away from everybody except their
children. The dumatus are a privileged class of people, and claim
they can follow any datu they choose, and that they should not pay any
tribute. They assert that when Tabunaway resigned his sovereignty in
favor of his older brother, Kabungsuwan, he reserved this privilege
for his children, which privilege Kabungsuwan promised to respect.
For these reasons the dumatus keep their own records of the history
of their country, and the genealogy of their line.
Sambug, who is mentioned here, is stated to be the son of
Tabunaway. Manuscript No. III states that Kabungsuwan had a son named
Sambgan, who was born in Juhur. Whether these two are one and the
same name or not it is very difficult to say. Probably they are two
different names.
LITERAL TRANSLATION OF MANUSCRIPT NO. IV
THE GENEALOGY AND HISTORY OF THE PEOPLE OF MINDANAO
The land of paradise was brought by the angels from the west (Arabia)
to Mindanao. Later the angels moved paradise to Madinat, but the
earth did not balance and tipped on the side of Mindanao. They
then measured the earth to find its center, but it had none. Then
the angels took paradise and carried it to Mecca, but a part of it
remained in Mindanao.
Sharif Awliya knew that and came to Mindanao to search for it. He saw
a column of smoke, and as he came to this smoke he found that it was
a woman. He took her and married her and begot a daughter whose name
was Paramisúli, whom he left in the blessed land.
Afterwards there came from Juhur Sharif Hasan and Sharif Maraja,
who were brothers. Sharif Hasan came to Sulu, and from him descended
all the datus of Sulu. Sharif Maraja had two sons, Sharif Bidayan
and Sharif Timbangan. He or one of his sons lived at Basilan. Sharif
Hasan and Sharif Maraja were followed by Sharif Kabungsuwan, a nephew
of Sharif Maraja. Sharif Maraja was the first Mohammedan who came to
Bawangin, which is Mindanao. He first came to Slangan (the western
part of Cotabato), where he saw Burak (an animal intermediate between
a bird and a horse) light on a bamboo tree. Burak slipped and let
fall his load, which was the lady, Paramisúli. Sharif Maraja dived
into the river and brought up Paramisúli; later he married her and
begot several children. The oldest of his children was Tabunaway,
the youngest Mamalu. The daughters were Sarabanun and Pindaw.
Some time after that Sharif Kabungsuwan came from Juhur and anchored at
Tinundan (a stream or estuary very near the mouth of the Rio Grande of
Mindanao). There was nobody there then; but the sharif saw a taro plant
and a cornstalk floating down, and said, "There must be some people at
the head of this river; let us wait until they come down." Later there
came down the river Manúmbali, the datu of Slangan, with seven men, to
fish at Tinundan. They saw Sharif Kabungsuwan. The sharif called them,
but they could not understand him. He beckoned to them, but one of them
died on that account, and they were frightened and returned. Later the
people of Katittwan, having heard of this, came down the river to see
the sharif, but they also could not understand him, and one of their
men died of the same cause. They again returned and told Tabunaway,
who came down the river and saw Sharif Kabungsuwan. The sharif called
to Tabunaway and Mamalu, who both understood him and came into his
boat. Tabunaway saw the ring of Sharif Kabungsuwan, and the sharif
observed the ring of Tabunaway. The sharif then asked Tabunaway how he
had become possessed of this ring, and if he had bought or inherited
it. Tabunaway replied that he had not bought the ring, but that he
had inherited it. "Then," said the sharif, "you must be a descendant
of my uncle." He then informed Tabunaway of his relation to him, and
they became acquainted with each other. They then went up the river
together in the boat of Sharif Kabungsuwan and came to Magindanao
(which is Cotabato). There Kabungsuwan met Sarabanun, the sister of
Tabunaway, and asked to marry her. Tabunaway consented and the sharif
married Sarabanun, but she died before her child was born.
After the death of his father Tabunaway became datu of Magindanao.
Sitti Paramisúli, the mother of Tabunaway, had asked her son to bury
her comb, after her death, underneath her window. This he did. The
comb grew and become a large bamboo tree. As Mamalu was cutting the
tree one day he found a lady in one of the bamboo joints which he had
cut. The blow had reached her little finger and cut it slightly. He
took the child to Tabunaway who told Mamalu to adopt her because he
had no children. They called her Putri Tunina, because they thought
their mother had come to life again. As she was a virgin and of age
she was married to Sharif Kabungsuwan and bore three daughters. The
first daughter was called Mamuranda, and married Pulwa, the datu of
Bwayan. The second was called Milagandi, and married Malang-sa-Ingud,
who is also a datu of Bwayan. The third daughter was called Putri
Batula.
Sambug, the son of Tabunaway, married and begot Dagansina. Dagansina
begot Ampan; Ampan begot Alang; Alang begot Dumaya, who married
Duyuttanan, who is from Liyámin in Balabagan. Dumaya begot Lawana
and Mandawa and Taluwa. Lawana begot Bansara. Bansara begot Iput and
Ibrahim and Jubayr and the following daughters: Lamyuna, Kalima, and
Malubay, the mother of Sultan Izra of Ramitan. From Lamyuna descended
Mohammed, whose children are Gayag and Sakandar and Undang. Kalima
bore Antim. Antim begot Jayra and Tunug.
Iput begot Karija. Ibrahim begot Ugu. Ugu begot Mintal and Umar, one
of whom was a judge (kali). The judge begot Ruranun and Gansing and
Mamalu and a daughter called Mandi. Kali Ruranun begot Nyaw and Tarawya
and Mangilay. Mamalu begot Kudarat and Dawuntánan and Mantag. Nyaw
begot Jamarun and Kawali. Tarawya begot Anggris and Sayd. Mangilay
begot Abbas and Payag and Dadaw. Mandi begot Gawi and Mindang and
Inding. Gawi begot Lambway and Bkaran and Gandayra. Mindang begot
Rakman. Inding begot Dindaw.
MANUSCRIPT NO. V
THE OLDEST COPY OF THE GENEALOGY OF MAGINDANAO AND THE IRANUN DATUS
INTRODUCTION
This manuscript is a copy of the original which is in the possession
of Datu Kali Adam of Kalangnan mentioned in the previous manuscript
(No. IV). It is written partly in the Mindanao dialect and partly in
Malay. It refers to three subjects and comprises three distinct parts.
The first part includes the first three pages and three lines of the
fourth page. The first two pages are written in the Mindanao dialect
and the rest in Malay. It gives the genealogy of many of the Iranun
datus, but is very ambiguous and lacks interest. The Malay part is
written by the same Mindanao author, no doubt, and is neither correctly
written nor clear. This part has no special interest except for the
student who desires to investigate the oldest records referring to
the origin of the ruling datus of the country.
The second part is much more interesting. It is the oldest record on
hand referring to the genealogy of Magindanao proper with distinct
information as to the source from which it was obtained. It is all in
Malay, but it is so poorly written and composed that its translation
is a very difficult task. Pakir Mawlana, the authority this book
claims, was one of the most intelligent sultans Magindanao had. The
substance of this text was transmitted in Malay by Pakir Mawlana
himself to Capt. Thomas Forest in the year 1775. It appears that
there have always been in Mindanao natives who could converse and
write in Malay. The statement of Captain Forest would lead one to
infer that the book from which Pakir Mawlana translated was written
in the native dialect, and not in Malay. Probably the text of this
manuscript is not identical with that of Pakir Mawlana's copy,
but derived from the same source and written in Malay instead of
Magindanao. Its text is by no means as reliable as that of Manuscript
No. VI, but it gives some very interesting information which is
not mentioned in the other copies. Sultan Barahaman, to whom the
principal source and authority of the tarsila is referred, was the
fifth grandson of Sarip Kabungsuwan and the first grandson of Sultan
Qudrat, the famous Corralat of Combés. He had several children who
figured prominently in the history of the country, four of whom are
quoted here as authorities, and who are surnamed Sahid Wapat, Wapat
Batwa, Jarnik, and Sumannap. Their full and exact titles were Sultan
Japar Sadik Manamir, Sultan Dipatwan Anwar, Gugu Jarnik, and Datu
Ma-as Sumannap. Manamir was assassinated by his nephew, Malinug,
and is always referred to as Sahid Wapat, which means, in Arabic,
"Dead Martyr." Jamalu-l-Alam, the brother of Barahaman, is Sultan
Mohammed Kaharu-d-Din Kuda, who usurped the sultanate after the death
of his brother. Pakih Mawlana Amiru Din was the eldest son of Sahid
Wapat, and his correct full title was Sultan Pakir Mawlana Mohammed
Kayru-d-Din Kamza. He is generally referred to as Pakir Mawlana,
and is sometimes called Pakih instead of Pakir.
Though the text of this manuscript varies from that of No. VI, it
very often mentions facts and names that are lacking in the latter
and which help to complete the sense and the subject-matter of the
tarsila. The first two words of the address Paduk Sari Sultan do not
belong to the Mindanao dialect, but are Malay. This tarsila ends with
the children of Barahaman and Jamalu-l-Alam, and evidently belongs
to the period prior to the death of Pakir Mawlana, or his name and
those of his brothers would otherwise have been mentioned.
The third part is written in the Magindanao dialect and comprises
the twelfth and thirteenth pages only. It shows the exact ancestral
relation that exists between the ruling datus of Magindanao and the
Iranun datus, and throws considerable light upon the nature and the
tribal characteristics of the datuships or Moro communities. The
principal ancestors of the sultans of Ramitan, Tubuk, Dissan, and
Tapurug were Umang Nagu, Anta, and Umbun, respectively, and they were
the grandchildren of Dimasangkay, the brother of Kapitan Lawut Bwisan,
whose descendants are the sultans of Magindanao. Ramitan lies a little
north of Baras and Malabang. Tubuk is the principal district in the
immediate vicinity of Malabang. Dissan lies on the north shore of
Lake Lanao.
Being mainly written in Malay, this manuscript is of no literary
value at all. That part of it written in the Magindanao dialect shows
a slight admixture of the Iranun dialect. Both its composition and
style are poor, and mistakes in spelling and writing abound.
LITERAL TRANSLATION OF MANUSCRIPT NO. V
PART I
THIS IS THE GENEALOGY OF THE FOREFATHERS OF RAHABAN. [8]
Ami and Palu were brothers from one father and one mother. Ami begot
Mangqaw. Mangqaw begot Layna and Linawan, and the sons of Luntung and
Makabuyu. Layna begot Rahaban, Kusin, Malin, and Usman. Linawan begot
Anggab, Amiru, Nudin, and Musa, and the daughters Limbwan, Ambay,
and Alima. Luntung's sons were Palu and Mamangking; his daughters
were Idaw, Ubaw, Baylawa, and Gnaw. Makabuyu begot Asan, Ibrahim,
Kambal, Dunggi, Malnang, Linaw, and Ami. Palu begot Dingan, Ansi,
Alumay, and a son, Ganap.
Dingan begot Sultan Padinding. Sultan Padinding begot Paramata,
Sultana Wata, Sultan Alud, Raja Muda Dawd of Balangingi, Badang,
Daga of Lyangan, Badwi, Mawung, Muna, and Ktim.
Talama was the sister of Maka-Kuyung, the sultan of Tapurug.
Dmak of Tatarikun, the son of Magi and Dabulawan, begot Aluyudan,
Palala, Amilulung, Dilabayan, Zumukar, Kandigan, Makalinug, and
Midaray.
Midaray married a lady from Tatarikun and begot Matanug, Tapu,
Mapundilu, and Tumug. Aluyudan begot Anzang, Dapamagi, Laygu, and
Madayaw. Madayaw begot Ilunayn, Datu Kabu, and Andabu. Anzang begot
Antus. Antus begot Mpas. Dapamagi begot Adadang, Aryung, and Aryung
begot Bagang. Layngu begot Mangakut and Mangakut begot Daba. Andabu
begot Maslang, Kaluyunan, and Umbayu. Kaluyunan begot Datu Kayu. Umbayu
begot Saygu. Saygu begot Rabsar, Baypat, and Binisa. Binisa begot
Angudap and Antus.
Matanug begot also Angalin. Angalin begot Ujyaw and Utuq. Utuq begot
Abayug, Kubag, Angalin, and the daughter Awyanu. Abayug begot Gi. Gi
begot Saliling Zaynudin. Zaynudin begot Ayad and the daughters Ijag and
Alay. Alay [9] bore Tarid, Bayutuga, and the daughter Agayun. Agayun*
bore Badri. Badri begot Datu Gibang. Datu Gibang begot Mama-Sati and
Datu Badar Adayaw. Datu Badar begot Mbayug. Zaynudin Saliling begot
also the daughters Nurun, the mother of Apki, and Agunuku, Padangan,
and Layma, the grandmother of Diping.