Amatunding married Gayang, the sister of Qudrat, and begot Anta,
Nagu, and Umbun and the daughters Pindaw, Dawa-dawa, Bayu, Sayib, and
Umang. Umang was the grandmother of the sultan of Ramitan. Nagu was the
grandfather of the sultan of Tubuk. Anta was the grandfather of the
Sultan Sarip Ulu of Dissan. Umbun was the grandfather of Makakuyung,
the sultan of Tapurug. Umbun begot Burwa. Burwa begot Mama and
Nanak. Nanak begot Bnul, who married Baya Wata of Kabuntalan. Bnul
left Baya Wata and went to Unayan with an understanding that unless
he returned in forty days their marriage would be null. Bnul did not
return, so Baya Wata married Timbang Sulug, and soon after gave birth
to Damda, whom she conceived by Bnul.
Mana, the brother of Nanak, married the daughter of the sister of
the sultan of Sulug and begot Datu Milbahar, Bantilan, and Datu Adana.
MANUSCRIPT NO. VI
THE HISTORY AND GENEALOGY OF MAGINDANAO PROPER
INTRODUCTION
This manuscript is a copy of the original which is in the possession
of Datu Mastura, the best-informed datu of Magindanao, and the son of
Sultan Qudrat Jamalu-l-A'lam Untung, the greatest of the late sultans
of Magindanao. Datu Mastura has the best collection of Magindanao books
and records and owns the most reliable of the royal documents that have
been preserved. This copy is one of the best specimens of Magindanao
literature extant. It is principally genealogy and speaks briefly of
the early history of Magindanao and the rise of its sultanate, its
main purpose being to preserve the record of descent and determine
the right of succession to the sultanate.
The first page describes the birth of Putri Tunina and her relation
to Tabunaway, the ruler of Magindanao. The second page describes the
coming of Sharif Kabungsuwan to Magindanao, his conversion of Mindanao
to Islam, and his marriage to Putri Tunina. The third page gives an
account of Kabungsuwan's marriage to a princess from Malabang and his
descendants from her. The rest of the manuscript is a detailed account
of births and descendants down to the birth of the great grandfather
of the present sultan, which must have occurred shortly before the
beginning of the nineteenth century. It is the most complete and the
most nearly correct copy that exists. It is written at a later period
than that of No. V, and covers two later generations. The history
and genealogy of the nineteenth century were obtained by personal
investigation and inquiry from the oldest and most reliable datus
and other persons living. Diagrams Nos. 3 and 4 show the descent of
the rulers of Magindanao from Kabungsuwan to the present time.
The full names and titles of the sultans in the order of their
succession are as follows:
1. Sharif Kabungsuwan
2. Sharif Maka-alang
3. Datu Bangkaya
4. Datu Dimasangkay
5. Datu Gugu Sarikula
6. Datu Kapitan Lawut Bwisan
7. Sultan Dipatwan Qudrat (Corralat)
8. Sultan Dundang Tidulay
9. Sultan Barahaman
10. Sultan Kaharu-d-Din Jamalu-l-Alam Kuda
11. Sultan Mohammed Japar Sadik Manamir, generally known as
Sahid Mupat or Wapat
12. Sultan Dipatwan Anwar, also known as Wapat Batwa
13. Sultan Mohammed Tahiru-d-Din Malinug
14. Sultan Pakir Mawlana Mohammed Kayru-d-Din Kamza, generally
known as Pakir Mawlana or Pakih Mawlana
15. Sultan Pakaru-d-Din
16. Sultan Mohammed Amiru-l-Umara Alimu-d-Din Kibad Sahriyal
17. Sultan Kawasa Anwaru-d-Din
18. Sultan Qudrata-l-Lah Jamalu-l-A'lam Untung
19. Sultan Mohammed Makakwa
20. Sultan Mohammed Jalalu-d-Din Pablu, sometimes called
Sultan Wata
21. Sultan Mangigin
LITERAL TRANSLATION OF MANUSCRIPT NO. VI
IN THE NAME OF GOD THE COMPASSIONATE AND MERCIFUL. PRAISE BE TO
GOD THE LORD OF THE UNIVERSE. I HAVE FULL SATISFACTION THAT GOD
IS MY WITNESS
This book speaks of the origin of the rulers of Magindanao. The first
known rulers were Tabunaway and his brother Mamalu. One day they were
cutting bamboo to build a fish corral. Mamalu cut down all the trees
except one small stalk that was left standing alone. Tabunaway then
called to Mamalu, "Finish it up, because it omens ill to our fish
corral." Mamalu therefore cut it and found in it a girl whose little
finger was slightly cut by a slip of the bolo. He carried the girl
to Tabunaway, but Tabunaway told him to keep her and adopt her as
his child. This girl was named by Tabunaway Putri Tunina.
On the other hand, there came out from Mecca Sharif Ali Zayna-l-Abidin,
who proceeded to Bawangin (Malaysia) and settled at Juhur. Here
he married the daughter of Sultan Iskandar Thul-Qarnayn of Juhur,
whose name was Jusul Asiqin, and begot Sharif Kabungsuwan. Sharif
Kabungsuwan came to Magindanao to the mouth of the Tinundan. There
he met Tabunaway and accompanied him to the town of Magindanao. This
is Sharif Kabungsuwan, who converted to Islam all the people of
Magindanao, Slangan, Matampay, Lusud, Katittwan, and Simway, and who
was followed by all those who accepted Islam in the land of Magindanao.
And it came to pass that Tabunaway married Sharif Kabungsuwan to
the girl that was found inside the bamboo stalk, whose name was
Putri Tunina. To them were born three daughters--Putri Mamur, who
married Malang-sa-Ingud, an older brother of Pulwa; Putri Milagandi,
who married Pulwa, the datu of Bwayan; and Putri Bay Batula, who had
no children.
Later Sharif Kabungsuwan married Angintabu, the daughter of Maka-apun,
a coast datu of Malabang, and begot Sharif Maka-alang.
Sharif Maka-alang married Buli, a Bilan woman who was found by Parasab
in a crow's egg. There were born to them a boy called Bangkaya and
a girl called Maginut.
Bangkaya married a woman of Magindanao and begot Dimasangkay. He also
married a woman of Matampay and begot Gugu Sarikula. Later he married
Umbun of Slangan and begot Kapitan Lawut Bwisan and Tagsan and Pinwis.
Dimasangkay married a Simway woman and begot Butu-na Samal, who had
no offspring, and Uman, a woman. He married also Umpas, the sister
of Sandab, and begot Umburung, who was not well known.
Gugu Sarikula married Raja Putri, a Sulug lady, who gave birth to
Putri Mampay. He also married the sister of Dasumalung of Linilwan
and begot Gawu.
Kapitan Lawut Bwisan married Ambang, the daughter of Dalamba of
Slangan, whose son was Sultan Dipatwan Qudrat and whose daughter
was Gayang.
Sultan Dipatwan Qudrat married Putri and begot Dundang Tidulay and
Arawaldi.
Dundang Tidulay married Paramata Asiya, a Bitalan lady, and begot
Putri Gunung Lidang, who was the first Bayalabi of Magindanao and
who had no offspring. His children from a concubine were Ila and Ija;
from Angki, the daughter of Katib Syam and Puntyabak of Sawakungan,
Sultan Mohammed Barahaman and Sultan Mohammed Kaharu-d-Din Kuda.
Ila married Tawbalay and begot Gantar and Lumampaw and a daughter
Sarabanun.
Ija was married to Binulukan and begot Maraja Layla Dangkaya and
the following daughters: Tumam, Pudtad, Darisay, Nurun, Layin, Imbu,
Lilang, Abu, and Ampay, who had no offspring.
Sultan Barahaman begot from Panubawun Raja Muda Bulagas and Sultan
Dipatwan Anwar, and Gugu Jarnik and Datu Ma-as Sumannap, and a daughter
Anig, and Gawu, and Datu Sakaludan Jamalu-d-Din, and Manjani and Awu
and Tundug, and Ngwa and Lugung. From Lady Basing, the daughter of
Makalindi, and Timbang Saribu, a lady of Sangil, he begot Sultan Japar
Sadik Manamir and Umarmaya Tubu-tubu, and the following daughters:
Maginut, Fatima, and Atik.
Sultan Kaharu-d-Din Kuda married Lady Sinal, the daughter of Datu
Tambinag, and begot Balingkul, Hajji Sayk Abdu-r-Rakman Banswil,
and Putri Kalani Kuning. By a concubine he begot Maraja Layla Bahar,
Paki Abdu-l-Kahar Ampan, and Hajji Sayk Abdu-r-Rakim, Dinda, Dangsabu,
Ila, Talama.
Raja Muda Bulagas married Tumbayu, a lady of Bwayan, and begot
Baratamay and the daughters Nanun, Mayay, Antanu, and Putri. By a
concubine he begot Parasab, Gugu Ampwan, and the daughters Musturi,
Bayu, and Dabu.
Sultan Dipatwan Anwar married a lady of Agakan Munawal and begot Raja
Bwayan Manuk. By a Bwayan lady he begot Tambayu and Kandug; by Lady
Payak, Sultan Mohammed Tahiru-d-Din Malinug and Datu Sakaludan Gantar;
by a concubine, Datu Lukus Ganwi and Maraja Layla Yusup and Talinganup,
and the daughters Daging, Dayang, Dawung, and Dang.
Gugu Jarnik begot Nanu and Kunan.
Datu Ma-as Sumannap begot Midtud-sa-Ingud Bani and Asan.
Nway begot Anday.
Awu married Aradi and begot Talila and Andu.
Lugung married Lubas and begot Uranjib and Pinaw.
Datu Sakaludan Jamalu-d-Din married Layma, the daughter of Sultan Kuda,
and begot Mawlana Kudanding Sabiru-l-Lah and Datu Sakaludan Lagat.
Tundug married Ajipati and begot Rannik and Ami. By Palug he begot
Dingan.
Umarmaya Tubu-tubu married Babak and begot Sharif Kunyaw and Sultan
Digra Alam and Pataw. He also married Andaw-mada, a Tawlan lady and
begot Bagumba, Sarabanun, and Bay. By a concubine he begot Jukulanu
adiwa, Bal, Buli, and a daughter, Sajar.
Fatima married Datu Gulay of Sulug and begot Raja Baginda Timbang.
Sultan Mohammed Japar Sadik Manamir married Putri Kalani Kuning,
the daughter of Sultan Kuda, and begot Sultan Pakir Mawlana Mohammed
Kayru-d-Din Kamza, Sultan Mohammed Pakaru-d-Din Bulagas Armansa, and
Samal, and the daughters Bayalabi Sari and Gindulungan. By a concubine
he begot Dipatwan Palti, Jalalu-d-Din Tambi, Maraja Layla Abdu-l-Lah,
Maraja Dinda Jamburang, Rastam, Kahar, Mamalum´pung, and the daughters
Amina, Inam, Panubawun, Atshar, Bitun, Angki, and Labyah.
Hajji Sayk Abdu-r-Rakman Banswil married Manjani, the daughter of
Sultan Barahaman, and begot Datu Sakaludan, a Lingkung Tidulay,
and Putri Kintay, Kaludan, the son of a concubine, Japar, Undung,
Kapitan Lawut Mohammed, and Ibrahim, and the following daughters:
Duni, Pindaw, and Dasumbay.
Maraja Layla Bahar begot Badaru-d-Din and Sakandar, and the daughters
Dina and Bidury.
Paki Hajji Abdu-l-Kahar Ampan begot Ismayil and Milug.
Hajji Sayk Abdu-r-Rakim begot Namli, Amina-l-Lah, Yasin Kamim,
Mohammed, Mawug, Akmad, and the daughters Latipa, Badalya, Bulawan
Dagayug, Dindyaw, Sitti.
Dinda married Abdul Patah, a Sulug datu, and begot Pangyan Ampay.
Papani married Sumuku and begot Mahraja Layla Mindug and a daughter,
Sinal.
Ungki married Simping and begot Iday.
Ila married Datu Wata Maputi and begot Milug and Mayug.
The children of Talama by Dumlinaw are Jiwana Jaya, Nasari, Palawan,
and a daughter, Kurays.
The children of Maharaja Layla Parasab by Pangyan Bata, the daughter
of Gugu, are Mayug and Tahir.
The children of Gugu Ampwan are Makalapun, Kanday, Tawug, and Udin,
the last two being daughters.
The children of Sultan Dipatwan Malinug are Watamama, Gulay, Tawpan,
Uku, Bay Mayung, Dingan, and Musturi.
Datu Sakaludan a Kantar, begot by Nanaw, Anni and Mangki. Maraja
Layla Yusup begot Iday, Ndawmada, Munay, Bayu, Dayang, Zaman, Muning,
Tamama, Undung, Ga-as, and Palti.
The children of Datu Lukus Ganwi are Munay from Bayu, and Manun and
Jamalya by a concubine.
The children of Talinganup are Dindu, Bungayu, Ampay, Nanaw, and Kunan.
Dayang begot by Tuwyla Answay.
Dang begot by Sumapa Jamalu-d-Din and Sabdulla.
Panubawun begot by Bagwa Datu Tabunaway, Tamama, Ulu, Timbang, Gindu,
and Ampay.
The children of Atshar from Sultan Yusup are Isra-il, Watababay Payak,
Musturi, Dadaw, Lyaw, and Kunan.
Bitun married Mawlana Taray and begot Agas and Kuntay.
Angki married Raja Muda Kaludan and begot Jamalu-d-Din, Milug, Ismayil,
Ayung, Ayu, and Fatima.
Rastam married Pinaw and begot Dingan and Kiram; he also begot Indim
by a concubine.
Maraja Dinda Jamburang married Pinaw and begot Danding, Isra-il, Ani,
Bantilan, Ayung, Ija, and Nanun.
Jalalu-d-Din Tambi begot Angkaya, Panji, Gulay, Manalantang, Lugung,
Mangki, Anday, Gayung, Latipa, Ami, Buli, Bahar, Darisay, and Pataw;
the last eight being females.
Dipatwan Palti married Buli and begot Sarabanun. He also begot
Sahabu-d-Din, Ampan, Ija, Kuntay, and Ayung by a concubine; the last
three are females.
Pakir Mawlana Mohammed Amiru-d-Din Kamza begot the following: By Dang,
Raja Muda Amiru-l-Umara Mohammed Alimu-d-Din Kibad Sahriyal; by Dawung
the daughter of Dipatwan Anwar, Lidang and Paywa; by Dawa-dawa, Kuda,
and Lalanu; by Bay Linaw, Burhanu-d-Din; by Sapar, Basing and Hajar;
by Kanul, Paku; by Sinayan, Mohammed Sahru-d-Din, Asim, and Tawung;
by Dalikayin, Jamalu-d-Din, Gindu, Amina, and Ampay; by Talangami,
Jamalya, Ami, Zamzam, and Ismayil; by Muna, Sara, Yasin, Malinug,
and Abdu-l-Lah; by Mida, Idu, and Sad; by Untay, Isra-il, Angkaya,
and Tambi; by Palambi, Ndaw; by Jalya, Dudawa; by Anggun, Payak; by
Kalima, Badaru-d-Din; by Janim, Maryam; by Limbay, Isa; by Linuyaman,
Sinal; by Milagandi, Bilangkul.
Sultan Mohammed Pakaru-d-Din Bulagas Armansa married Badwi and begot
Kartaw, Atik, Anday, and Pindaw, the last three being females. He
also married a concubine and begot Zaman, Sumannap, Bayna, and Nanaw,
the last two being females.
Datu Sakaludan Lingkung Tidulay begot Kaka-it.
Datu Sakaludan Lagat begot Parasab, Ampan, Manunggul, Dading Umar,
Dubwa, Ta-ib, Nanun, Mayay, and Gayang.
Nanun married Datu-a-Wata Maputi and bore Tamayug, Dawa-dawa,
and Idayu.
Mayay married Raja Bwayan Manuk and bore Maman, Tapudi, Kudaw,
and Ampay.
Putri married Datu Maytum Bwisan and bore Dubwa.
Tamaying married Bungu and begot Gangga. He also married Mangilay
and begot Answay and Anig. He again married a concubine and begot
Parasab and Tuli.
Baya-Labi Sari married Mawlana Kudanding Purang Sabilu-l-Lah and bore
Maman, Abu Bakar, Kuntay, Mindarakma, and Mimya.
Kibad Sahriyal married Ninig, the daughter of Datu Sakaludan Gantar,
and begot Yusup and Fatima; by Watababay Apayak he begot Anwar and
Sul-Karnayn; by Angki, Palti; by Kindaw, Badaru-d-Din and Mayug;
by Jami, Nasaru-d-Din; by Lina, Imran; by Julya, Dingan and Ibrahim;
by Istipanya, Abidin.
Babay Basing married Watamama Sahabu-d-Din and bore Barahaman, Kuda,
Manamir, Fatima Zuhra, Sari, and Mindarakma.
Púyuwa married Raja Bwayan Malang and bore Sajar.
Burhan married Kudi and begot Jamalu-d-Din and Ila.
Mohammed Sahru-d-Din married Mulak and begot Dumalúndung.
Paku married Sultan Ajipat and bore Kuning.
Sinal married Mundug and bore Daru-d-Din.
Jamalya married Sayduna and bore Mohammed Idris and Tuli.
To Gantar, the son of Jiwana Kunik, she bore Samal and Ninig.
Jamalu-d-Din married Gayang, the daughter Datu Sakaludan Lagat,
and begot Amina and Dawung.
Zamzam married Dindyaw, the child of Sayka Datu, and bore Paramata.
Buli married Mupalal, the son of Namli, and bore Harmansa.
Badaru-d-Din married Putri, the daughter of Namli, and begot
Jalalu-d-Din.
Sari married Amil and bore Ibrahim and Sitti.
Nasaru-d-Din married Ayu and begot Kamid.
Kartaw married Paramata, the daughter of Watamama Gulay, and begot
Putri Lidang, Ani, Jumjuma, and Gindulungan; by Jayba he begot Jaya;
by Jamila, Ndaw and Nangka; by Uyam, Dadawa and Naw; by Alima, Nunay.
Pindaw married Lintang and begot Milug.
Ndima married Hajji Kari Abdu-r-Rakman and bore Mohammed, Taha, Banun,
and Panubawun.
Completed on the day Thursday of the month Shaban. God's knowledge
is superior.
MANUSCRIPT NO. VII
THE GENEALOGY OF BAGUMBAYAN
INTRODUCTION
The sultanate of Bagumbayan occupies the middle ground between the
Saylud or lower Rio Grande Valley and the Saraya or upper Rio Grande
Valley. It is located at the head of the delta, and really comprises
the upper part of the Saylud, and lies mainly along the banks of the
southern branch of the Rio Grande. It extends as far down the banks of
the southern Rio Grande as the upper borders of Tamontaka, and as far
down as Libungan, along the banks of the northern branch of the Rio
Grande. Its upper limit is Maysawa, a little above the Kakar or canal.
The present sultan, Abu-Bakar, lives at Bagumbayan proper, which
is located on the right bank of the southern Rio Grande about 3
miles below Tambao or the fork. He is still addressed, at times, as
the sultan of Talakuku, which was the proper address of his father,
named after the older name of the capital. The word Bagumbayan means
"newly built," and has lately been applied to the sultanate on account
of the late change of the residence of the sultan. Talakuku is the
word that appears in all Spanish records and histories. Kabuntalan is
still older and is more used by the Moros themselves. The old site
of Kabuntalan was on the left bank of the main river just above the
fork. It has been completely abandoned.
Nagtangan is the oldest name and the one which appears first in
this manuscript.
This manuscript is copied from the original, which is in the possession
of the sultan himself. It was obtained through the favor of Datu
Balabadan, who is a relative of the sultan and who belongs to the
same family or an allied branch of the same.
The original is a very old copy and many of the leaves and margins are
torn and have fallen into pieces. The handwriting is fair and plain,
but the composition and grammar are very poor. The orthographical
errors committed in writing Moro names in Arabic characters are very
numerous and greatly change the expression of the words. It is evident
that the original author was a poor writer, and did not have the usual
practical knowledge in writing in Arabic characters that other Moro
authors had.
The dialect is strictly that of Magindanao. The titles of the datus
are similar to those used in Magindanao. Two new titles, Jukulanu and
Jiwana, appear often, and in all probability are applied to subdatus
of the same rank as Gugu, Umar Maya, Maraja Layla, etc.
LITERAL TRANSLATION OF MANUSCRIPT NO. VII
GENEALOGY OF KABUNTALAN
IN THE NAME OF GOD THE COMPASSIONATE AND MERCIFUL
This book speaks of the ancestors of the datus of Nagtangan. Daman
asked for a datu from Bwayan and got Dikaya. Dikaya married a Nagtangan
wife and begot Duka. Duka married Lantyan, a Malitigaw woman, and
begot Myadung. He also married a woman called Ambun and begot Babak
and Naw and Suman.
Babak married Umar Maya, Tubu-tubu, and bore Saripada Kunyaw, Sultan
Digra Alam, and Pataw. Umar Maya married also Andawmada, a Tawlan
lady, and begot Bagamba, Sarabanun, and Bay. By a concubine he begot
Jukulanu Diwa and Bal, and the daughters Buli and Gaw and Bahar.
Saripada Kunyaw married Anik and begot Sultan Mohammed Alimu-d-Din,
who had no offspring, Mawlana Mundug, and Datu Sakaludan Dudin. He
also married Andawmada, an Ipuktn lady, and begot Baya-Wata. By
a concubine he begot Jiwana Jambang, and the following daughters:
Kumkuma, Ayag, Payak, Talilah, and Minding.
Sultan Digra Alam married Nya, a Magindanao woman, and begot Raja
Muda Mangindra and Mohammed; by Bay he begot Baya-Labi; by a Talayan
woman he begot Baya-Wata Lilang.
Bagamba married Raja Bwayan and bore Sultan Darimbang.
Sarabanun begot Kamad, Ubuk, and Dumpiras. Jukulanu Diwa begot
Marajal, Baya Nayug, Jukulanu Kunuk, Jukulanu Badal, and Undung,
and the daughters Atik, Ilug, Nawila.
Bal begot Ginda, Abas, Duwi, and Dangkay, and a daughter, Buli. Buli
married Mupat Salam and bore Banun. She also married Aspa and bore
Jiwana Kunik.
Mawlana Mundug begot Wata-mama Kamad and Ngyan. By a concubine he
begot Dula, Dastara, Jaynal, and Alam, and the daughters Dadaw and
Sambasing. By Lamidas he begot Kadija; by a concubine, Daldal; by
Saban, Aminu-l-Lah.
Datu Sakaludan Dudin married Amina, the daughter of Jukulanu Diwa,
and begot Danding, Madaga, Kudanding, Patima, Gindulungan, and Anat. By
a concubine he begot Ganwi and Kunan.
Baya-Wata married Timbang Sulug and begot Wata-mama Damda.
Jiwana Jimbang begot Asab and Pata.
Raja Muda Mangindra married Mayung, a Binilwan lady, and begot Anig,
Umun, Daywa, and Dawada; and the sons, Sultan Mohammed-sa-Barahaman,
Kunday, Pataw, Janipan, and Dindyaw. By a concubine he begot Lubaba;
by Baya-labi, Ingkung.
Baya-Wata married Aman and begot Inuk, Uku, and Anti, and the daughter
Wata-Babay Didu.
Gugu Kiram begot Anti, Nanun, Lintang, Didu, Ngulu, and Banun.
Maraja Layla Dikaya begot Maraja Layla Kandug, Kunan, Maraja Layla
Amad, and Papung.
Sultan Mohammed Darimbang begot Raja Bwayan Paki, Damda, and
Pidtaylan. By a concubine he begot Kakayt.
Kamad married Anig and begot Bulawan, Inuk, and Dagayug. By a concubine
he begot Mama-sa-Ilud, and Kuntay.
Ubuk begot Daga, Mama-Santi, Bulug, and Tawp.
Dupiras begot Lyaw and Dabu by a concubine.
Jukulanu Kunuk married Dawada, the daughter of Raja Muda Mangindra,
and begot Tamay and Diyug.
Jukulanu Badal married Mayakay and begot Panggu. He also married Ginu,
the daughter of Wata-mama Kamad, and begot Ungji, Ulanulan, Indalan,
Udamag, Kadidung, Aslan, Aminalla, Duwag, Nyugaw, and Tiban.
Udung married Ninaw and begot Mamag, Tuli, Lilang, Lastam, Aning,
and Alungan. By Baybay he begot Namar; by Lumba, Indig and Dandung.
Nawila married Lugung, the son of Jalaludin Tambi, and bore Putri
and Kirig.
Ginda begot Malaga.
Abas married Ngyan, the daughter of Mawlana Mundug, and begot Atshar
and Pinayu; and Nanaw by a concubine.
Wata-Mama Kamad begot Ginu.
Dulay begot Bandun, Jawala, Buli, and Dyaw. By Payaka he begot Kubung
and Paygwan.
Dastara's children lived in Kuran.
Alam married Gindulungan and begot Malatunul. Gindulungan married Mawg,
the son of the sultan of Tuba, and bore Qudrat.
Ngyan married Abas and begot Atshar and Pinayu.
Dadaw married Badang and begot Jambrang, a twan (sir) of Lawgan.
Kadija married Atun, Datu of Burungan; her children lived at Burungan.
Daldal married Kayag and begot Saripa and Nyaw.
Talilah begot Sabu-Din. Sabu-Din begot Abu Bakar, Mindung, Kawan,
Itug, and Pimbar.
Nanaw married Tamama and begot Kalumpunit.
Datu Sakaludan married Lady Tidung and begot Tima and Randu. He also
married Yungayu and begot Andam and Basing.
Barayim married Anu, the daughter of Maraga, and begot Rapruk.
Raja Bwayan Mohammed Alimu-Din married Ani, a lady of Magindanao,
the grandmother of Mupat Idayat, and begot Kabayan. By Mayay, a lady
of Kabalukan, he begot the sultan of Magindanao; by a concubine, Gugu
Jamburang; by Salaya, Gugu Panasang; by Dadayu, Nugal and Gansing; by
Pandarágan, Gaga; by Sitti, Itug; by Kasimna, Atung and Panunggu; by
Takdung, Basing; by Inam, Atabwan; by Inding, Apun; by Amil, Nangalung.
Alimu-Din, the grandson of Baya-labi Sari, married Maraga, the daughter
of Ginda, and begot Tuka and Dubwang.
Kudanding married Kindang and begot Ayung. By Tima, a lady of Tidung,
he begot Putri; by Ija, Limulang and Sina; by Nayung, Gandang and
Kutay; by Nawg, Babayasi.
Datu Tamay and Diyug were cousins. Kibad was their second cousin. Tagi
was a brother, the son of Maryam. Qudrat was another cousin. Anatan,
datu of Kabuntalan, was their uncle.
Madaga married Sultan Mohammed-sa-Barahaman and bore Mayug and Sultan
Iskandar Manamir, which makes three datus of Kabuntalan. Anatan, datu
of Kabuntalan, married Jawya and begot Didu, Untung, and Padidu. By
Malali, he begot Pawag and Kirig and Dyaw and Parug; by Sitti, Umbag;
by Madidu, Anaw and Baralaga.
Wata-Mama Balindung Adamunda married Ani and begot Asim, Iday, Kalug,
Kuntay, Nanun, and Tayting. By a woman of Kadingilan he begot Bantilan.
Asab begot Putri.
Pata married Jiwana Aryung and begot Kibad, Kanapya, Sarapudin,
and Ilm.
Daywa married Datu Palug of Binirwan and bore Kunik, Banun, and
Iyaw. Dindyaw married Maraja Layla Kandug and bore Talawung and
Dastara.
Mawlana Mawg married Iday, the daughter of Balindung, and begot Maning,
Ampal, Lilang, Anti, Bagwa Datu, and Tapudi.
Kawan married Timbay and begot Paydu, Dandayung, and Iday.
Panggu married Talung, the daughter of Maraja Layla Kandug, and begot
Ulanan, Tubu-tubu, and a daughter, Tya. He also married Kubra and
begot Ula.
Tamay married Antam and begot Limulang and Makabwat.
Diyug married Tuli, the daughter of Undung, and begot Paki, Dada,
Tingaw Pulwa, Myayu, Malug, and Tinabun.
Mamag married Didung and begot Babay, Mama, Diruyudun, and Manángka.
Anti, the son of Gugu Kiram, begot Muyuka, Pinagunay, Kunaw, Pindaw,
and Bungayu.
Nglu married Tababay and begot Nawila and Amil.
Lintang begot Bantugun.
Brayim married Anu and begot ----.
Raja married Dabu and begot Kirig and Pakamaman.
Ingkung married Dubung and begot Arimaw, Kalug, Saribu, Padaw,
Dukin, and a daughter, Mayla. By a concubine he begot Pinu, Bilalang,
and Talawd.
Maraja Layla Akad married Miyayu and begot Inal, Idu, and Atshar.
Sultan Mohammed Iskandar Manamir married Sarip, the daughter
of the sultan of Magindanao, and begot Iskandar Sulkarnayn and
Sahabu-d-Din. By Gayang he begot Idris; by Kati, Mamunu-r-Rashid,
Kindang, and Puyuwa; by Apsa, Kadija.
The grandfather of Baya-labi Sarip, by her father, was Raja Bwayan. Her
grandfather, by her mother, was Sultan Diruyudun of Bagu Ingud.
Tagi married Manjanay and begot Lintang and Paramata. By Putri, the
daughter of Kudanding, he begot Pindaw; by Apsa, an Ilanun, Dubuwa,
Tuku, Pakir, and Pandita; by Bayid, Mama-sa-Ingud; by Dabu, Bwisan;
also Kúmkuma.
Idris married Minda, the grandmother of Umar-Maya Anti, and begot
Sindad. By another woman he begot Kunik.
Sultan Mohammed-sa-Barahaman begot also Kamsa. Kamsa begot Itaw,
Jimbah, Antil, Limpul, and Mandi.
Dipatwan Minug married Madaga and begot Tandwal, Pipikan, Pamupun,
Diluyudun, and Talambungan.
Kunik married Pinduk and begot Ninig, Marajal, and Kumipang. By Kumala
he begot Bunti and Muyuk; by Paydu, Atik.
Namal married Tima and begot Tantung, Sawad, and Mohammed.
Bulawan married Rajalam and begot Bula, Anggris, and Pindug.
Raja Muda Asim begot Pintay and Ubab.
Kalug begot Talulad and Mayay, and Katampara and Talama, the last
two from Kurma.
Kintay married Balug and begot Dalmatan, Muntya, Talib, and Alungan.
Ganwi married Itug and begot Gayug. He also married Basing and begot
Anday, Atshar, Luping, and Utung.
Qudrat married Idayu, the daughter of the Sultan of Balilah, and begot
Bwisan, Dundang, and Nuni. By Lilang he begot Asibi; by Tapaya Migayad;
and by Agak, Mohammed.
Rastam married Dawag and begot Tawp, Ampan, Igay, and Payluyan. He
also married Uman and begot Saligan, Gambil, and Timbaw.
Kibad married Ninig and begot Pinduma and Dulan.
Bantugan married Lagay and begot Ayug and Gambis. He married also
Tubu and begot Dawa, Dulan, and Balalagay. By Abu, he begot Bwanda.
Andam married Pudin and Bangkas, Mayung, Mama-sa-Ingud, Gandi,
and Gimbang.
Aminula married Basing and begot Raginut, Angjum, and Anu.
Pawag married Tapudi and begot Talila, Maytum, Mantya, and Sandag.
Kirig married Baliwan and begot Nanwi.
Sapula begot Mindal, Awa, Ijang, Ruging, and Nyaw.
Datu sa-Dalikan married Dagayug and begot Payak, who lived in the
care of a Manobo of Dalikan--not the one who was intrusted to the
care of Sultan Mohammed Iskandar Manamir of Kabuntalan by a Tiruray of
Dalikan. This latter woman was the daughter of the former and was not
an inheritance for the Nagtanganun because the datu did not furnish
her with a dowry. Angki married Puwi and begot Dangus and Tapudi,
the cousin of the sultan's mother.
Sultan Diluyudun of Bagu Ingud married Jumjuma, the daughter of
Dipatwan Marajanun, and begot Danding and Mayung. By Kabayan, a lady
of Kabalukan, he begot Apan, Bwat, and Timbukung; by Adung, Panalaw;
by Paku, Gasing and Dgaw; by Raja, Muntya; by Ampas, Kambang; by
Angkung, Salamat and Gindu; by Bitu, Kapya, Timu, and Naypitan and
Pinamili; by Idag, Uyag, Makalay, Singag; by Kalimah, Umbul; by Ibad,
Amad; by Batata, Dalding, the daughter of Gandum, Maguman; by Anuk,
Kulaga; by Ingi, Paytakay, Bungalus Pimpingan, and Idag.
The sultan of Magindanao married Mayung, the daughter of the sultan of
Bagu Ingud, Sarip, and begot Bangun, the sultan Raja Muda Bayaw, Bagu,
and Gidu. By Atik, a lady of Makatudugan, he begot Laga and Tandu;
by Wayda, Talumpa and Taganuk; by Matundun, Malatunul, Sarabanun,
and Bisinti; by Awig, Gubal; by Kudaw, Isad; by Myayug, Atik, Blaw,
Ngyan; by Malayu, Makaw; by Kumbay, Byalung.
IN THE NAME OF GOD THE COMPASSIONATE AND MERCIFUL.
The first datu of Bwayan was Budtul, who married a woman from
Magindanao and begot Malang-sa-Ingud and Pulwa. Putri Mamur was
married first to Malang-sa-Ingud, but after his death she married
Pulwa. Pulwa married also Budang of Tijaman, and begot Dikaya.
THE HISTORY OF BAGUMBAYAN.
The two greatest powers that figured prominently in the Rio Grande
Valley are the sultan of Magindanao and the raja of Bwayan. These
rulers have at all times been considered as greater in power and higher
in rank than any other ruler in the valley. In the latter part of the
eighteenth century and during the main part of the nineteenth century
the sultan of Kabuntalan also figured prominently and held a very
intimate relation and a close position to both of the other sultans,
which position he still holds at the present time.
It appears that the first ruler of Kabuntalan was Dikaya, the son of a
raja Bwayan, who simply held the honorary title of datu. His successor
had no male heir, and one of his daughters, Babak, married Umar Maya
Tubu-tubu of Magindanao, who became ruler of Kabuntalan and whose son
was the first mentioned sultan there. This makes the line of descent
of Kabuntalan related by Babak to the line of Bwayan and by Umar Maya
to that of Magindanao. This relation to both Magindanao and Bwayan
and the intermediate position Kabuntalan holds to both Saylud and
Saraya have been very prominent factors in the history-making events
of the valley, and have successively been taken advantage of by both
Spanish and American authorities managing the affairs of the country.
Diagram No. 5 gives in a very explicit and clear manner the names of
the rulers of Kabuntalan or Bagumbayan, the order of their descent
and succession, and the relation they hold to each other. Their names
in the order of precedence are as follows:
1. Datu Dikaya
2. Datu Duka
3. Datu Umar Maya
4. Sultan Digra Alam
5. Sultan Mohammed Alimu-d-Din
6. Sultan sa-Barahaman
7. Sultan Mohammed Iskandar Manamir
8. Sultan Iskandar Sul-Karnayn
9. Sultan Idris
10. Sultan Abu Bakar
The diagram shows also the principal relations of Bagumbayan to Bwayan
and to Magindanao.
Very little is known about the early history of Kabuntalan. Datu Kali
Ibrahim, who is the chief judge of Bagumbayan, told the following
story:
Soon after the arrival of Dikaya in Kabuntalan the chief people of
the village took their new datu in a boat on a little excursion. When
they had gone some distance from the village they engaged in a sham
fight and one party attacked the datu. This affair was prearranged
and planned to test the courage and power of their datu. They made
their attack with krises and bamboo lances. Dikaya was frightened and
ran away. The people lost respect for him and expelled him from the
village. Some time later he won their friendship by his good behavior
and was reinstated as datu of Kabuntalan.
The statement on page 47 that Dikaya was the son of Pulwa was taken
from the Bwayan tarsila and is added on account of the relation it
bears to the subject. The part of the tarsila of Bwayan which bears on
this subject states that Dikaya was the son of Pulwa by a concubine,
and that Dikaya begot Duka, who married Rantyan, a Malitigaw lady
whose mother was Agub. The children of Duka and Rantyan were Bulus,
Manalidtu, Puwi, and Miyandung.
As Pulwa must have lived about the year 1550, and as Digra Alam must
have ruled about the year 1770, the statement that Duka married Ambun
and begot Babak, the mother of Digra Alam, can not be accepted as
true. Some links in the list are evidently missing, but the fact is
that the right to rule Kabuntalan belonged to the descendants of Duka,
and was principally derived from Bwayan.
The first ruler of Kabuntalan addressed as sultan was Digra Alam, the
son of Umar Maya and Babak. Diagram No. 5 shows plainly that Digra
Alam must have ruled about the same time as Sultan Pakir Mawlana
Kanza of Mindanao, or his brother, Pakaru-d-Din, that is about the
year A. D. 1770.
In a treaty between the Spanish Government and the sultan of Kabuntalan
in the year 1857 the sultan is addressed as sultan of Tambao. He
must be either Sultan Iskandar Sul-Karnayn or Sultan Idris, probably
the latter.
About midway between Tambao and Libungan on the left bank of the river
is a small monument, possibly a tomb, erected in memory of those who
died during the fight between the Spaniards and Sultan Idris. In 1861
Tambao and Taviran or Tapidan were occupied by the Spaniards. In 1884
Sultan Idris submitted unconditionally to the Spanish authorities and
received their protection against Datu Utu. Datu Ayunan of Taviran,
Datu Balabadan's brother, aided the Spanish authorities in the war
against Datu Utu and was one of the most prominent datus of Talakuku
and Magindanao.
MANUSCRIPT NO. VIII
THE ANCESTORS OF THE DATUS OF MINDANAO
INTRODUCTION
This manuscript is a copy of the original in the possession of Datu
Mastura. It was written by the same original author as Manuscript
No. II and belongs to the same class and style of composition. It
consists of nineteen paragraphs that give the names of the first
rulers or datus of nineteen datuships of Mindanao. A few Malay words
are used at the beginning of each paragraph. Each paragraph begins
as if it were written as a separate document or statement, distinct
from all the rest, and in the same manner as their letters and books
generally begin.
The Arabic words surat, riwayat, kissa, hadis, asal, meaning book,
narrative, story, discourse, origin, respectively, are all used to
signify book or history. The word tsharetra is Malay and means a
story. Sarsila or salsila and tarsila mean genealogy or history and
are used in the same sense.
LITERAL TRANSLATION OF MANUSCRIPT NO. VIII
IN THE NAME OF GOD THE COMPASSIONATE AND MERCIFUL
1. This book tells about the ruler of Bwayan. The first ruler of
Bwayan was Pulwa, the first raja Bwayan. He begot Raja Sirungan, the
second raja Bwayan. Pulwa married the daughter of Sarip Kabungsuwan.
2. This is a statement about the ruler of the country of Mandanawi,
the Land of Peace. The first datu of Magindanao was Mangalang or
Maka-alang, the son of Sarip Kabungsuwan, from Angintabu. Maka-alang
was the second sarip; Sarip Kabungsuwan was the first.
3. This is the genealogy of the ruler of the country (or town)
of Ilanun. The first datu of Malabang was Gantar, the father of
Maka-apun and Angintabu.
4. This story tells about the ruler of Bakayawan. The first datus of
Bakayawan were Mirugung and Dimalawang.
5. This is the history of the ruler of Bayabaw. The first datu of
Bayabaw was Kalangit. His son was Pundama, who married Umpas. The end.
6. This is the history of the ruler of Balabagan. The first datu of
Balabagan was Dungkulang. His son Rimba was sultan of Balabagan. The
end.
7. This is the history of the ruler of Pidatan. The first datu of
Pidatan was Dyam, sultan of Pidatan. He begot Punduma. Punduma begot
Tawgung.
8. The first datu of Lumbayanági was Sultan Gulambay. He begot Ranu.
9. The first datu of Dupilas was Dindu, who was called Datu
sa-Palaw. He begot Dimalawang.
10. The first datu of Sulug was Sarip Payang, who begot Raja Hasan,
sultan of Sulug.
11. The first datu of Sangir was Makalindi. Makalindi married Timbang
Saribu and begot Manamil, sultan of Sangir.
12. The first datu of Malalis was Ampwan, sultan of Malalis.
13. The first datu of Dulangan was Alip, the son of Abu, sultan
of Dulamgan.
14. The first datu of Makadar was Sultan Limba, who also is a son
of Abu.
15. The first datu of Didagun was Abad. Abad begot Dumalundung,
who was sultan of Didagun.
16. The first datu of Barira was Dumak. Dumak begot Antagu, who was
sultan of Barira.
17. The first datu of Sikun was Amat. Amat begot Salumbay, datu
of Islnun.
18. The first datu of Kadingilan was Kapusan, the brother of Salumbay,
son of Amat.
19. The first datu of Magulalngun was Balbal, who married Maradi,
the daughter of the sultan of Tatarikun, and begot Burwa. Burwa became
sultan of Tatarikun.
Here ends the genealogy of all the countries or towns.
THE HISTORY OF MAGINDANAO
Before the first mass was celebrated on the northern shore of Mindanao
mosques had been built on the fertile banks of the Pulangi, and before
Legaspi landed on Cebu Kabungsuwan had been declared and acknowledged
datu of Magindanao.
The Mohammedan conqueror of Mindanao was neither an admiral of a fleet
nor a leader of an army of regular troops. He had no nation back of
him to reënforce his battalions nor a royal treasury to support his
enterprise. His expedition was not prompted by mere chivalry or the
gallant adventures of discovery. He was not looking for a new route
to rich lands nor searching for spices and gold dust. The emigrant
sought a new land to live in, and trusted his fortune and success to
the valor of his crew and the influence of his witchcraft.
Having a fair admixture of Malay blood in him and sufficient Arabian
energy and enthusiasm to push on, he came and conquered and soon
found himself at home in Mindanao as well as at Juhur. There was
no racial prejudice to contend against and the language of the new
land was akin to his own. But true to his religion, as he was true
to his ancestry, his faith suffered no defeat. No submission was
accepted without conversion, and no friendship was cultivated with
the unfaithful. He married in the land of his conquest, and the ties
of faith were soon strengthened by the ties of blood and kinship; and
as the first generation passed and the second generation followed,
the conqueror and the conquered became one in blood and sympathy,
one in faith, and one in purpose. A new dynasty which stood for
Islam, for progress, and for civilization arose on the ruins of
barbarism and heathenism. Savage and fierce as the Moros look, they
are greatly superior to the surrounding pagans who inhabit the hills
and the interior of Mindanao. Once their equals and kinsmen, they
have vastly surpassed them now and are preëminently above them. With
Mohammedanism came art and knowledge, and communication with the
outside world was established.
For four centuries two different agencies of civilization have been at
work in the Philippine Islands. One started in the north and worked
its way south, continually progressing and constantly growing in
power and improving in character. The other began in the south and
extended north, but it soon reached a definite limit, and like a tree
stunted in its growth it reverted to its wild nature and grew thorny
and fruitless. The first graft of the tree of Magindanao was not aided
by later irrigation. The first wave of immigration was not reënforced,
and with an ebb tide it lost most of its size and force.
The Moros of Mindanao figured very prominently in the history of the
Philippines. They were never united under one flag, but they formed
different sultanates, some of which attained considerable power and
fame. In the fullness of his glory, the sultan of Magindanao ruled
over the whole southern coast of Mindanao from Point Tugubum, east
of Mati, to Zamboanga, and beyond this latter point to the outskirts
of Dapitan. All the pagan tribes living around the Gulf of Davao
and in the Sarangani country, and all the Subanos west of Tukurun
and Dapitan submitted to his power and paid him tribute. In the
upper Rio Grande Valley the power of the rajas of Bwayan was felt
and respected as far as the watershed of the Cagayan Valley on the
north and the inaccessible slopes of Mount Apo on the east. The Ranao
Moros controlled the whole country and the seacoast west of Cagayan
de Misamis and north of the Illana Bay.
The large majority of the Moro sultanates are, however, small, and
have never been fully numbered or described. They generally represent
small divisions of territory and subdivisions of tribes, each under
one chief who calls himself sultan or datu. Nevertheless, tribal
relations and language group these petty divisions into two large
distinct groups, the Magindanao and the Iranun. The Magindanao group
includes the majority of the tribes. The Iranun group is restricted
to the tribes living along the eastern coast of the Bay of Illana
from the point of Polloc to the neighborhood of Tukurun, and the
whole Ranao region lying between that line and the Bay of Iligan.
The Magindanao group is the greater of the two in number, in the extent
of its territory, and in fame. Indeed, all the Moros of Mindanao,
except the Iranun, were at one time under one influence and were
brought under the sole control of the sultan of Magindanao.
The Samal Moros, who are variously classified by different writers
and who are often mentioned as one of the main divisions of the Moros
of Mindanao, are really foreign to Mindanao and belong to a distinct
and separate group. Until recently they had never been independent,
but had lived under the protection of various datus, and always served
the datu for the protection he afforded them, or paid him tribute. They
were sea rovers and had no claim on territory anywhere. Lately they
have settled down on the Island of Basilan, the Sulu Archipelago,
and around the Zamboanga peninsula. The Samals were the latest of the
Malay people to arrive in the Philippine Islands. In fact, they are
the only Malay people of whom we have positive historical statement of
emigration from the Malay Peninsula to Sulu and Mindanao, and were in
all probability Mohammedans prior to their arrival in the Philippine
Islands. With the Magindanao and Iranun peoples it is different. They
were in the land and belonged to the native element of the country
long before their conversion to Islam.
Islam was successfully introduced and firmly established in Mindanao by
one man. This same man founded the sultanate of Magindanao and reformed
the whole system of government among his converts. His full name was
Sharif Mohammed Kabungsuwan, generally known as Sharif Kabungsuwan.
Kabungsuwan was without doubt the greatest Mohammedan adventurer who
trod the soil of the island. But both the traditions of Magindanao
and its written records state that he was preceded by two pioneers,
the first of whom was Sharif Awliya. Awliya was universally regarded
as a relative and a predecessor of Kabungsuwan. His history is wrapped
in myths. He is said to have come to Mindanao in the air to search
for paradise, or that part of it which remained in Mindanao, and,
while he was looking for it on the hill of Tantawan (Cotabato), to
have found a houri who was sent to him from heaven. He married this
houri and she bore a daughter called Paramisuli. Later the sharif
returned to the west, but his wife and daughter remained in Magindanao.
The second arrival in Magindanao was Sharif Maraja, who married
Paramisuli and was thought to have begotten Tabunaway and Mamalu,
who were the chiefs of Magindanao when Kabungsuwan arrived in the
land. Sharif Maraja is said to have had a brother called Sharif Hasan,
who accompanied him as far as Basilan, but who stopped there and
founded the sultanate of Sulu. Whether Bidayan, the son of Sharif
Hasan, who is mentioned in the fourth tarsila, should be Bidin, the
abbreviated form of Zainul-Abidin, who was the first sultan of Sulu, it
is not easy to say. No copy of the Sulu genealogy has been obtained as
yet, and no authoritative statement can be made. But it is universally
believed that the first sultan of Sulu came from Basilan, and that the
ancestors of the sultans of Bruney, Sulu, and Magindanao were brothers.
Sharif Kabungsuwan was the son of Sharif Ali Zainul Abidin, a
descendant of the Prophet Mohammed who emigrated from Hadramut,
southern Arabia, to Juhur, Malay Peninsula. The sultan of Juhur, was
evidently a Mohammedan then, and was called Iskandar Thul-Karnayn,
the Arabic appellation of Alexander the Great. The word "Sharif"
is Arabic and means "noble." It is a title which is universally
given to the descendants of the Prophet Mohammed. The full title is
"Sayid Sharif," the "master and noble." The Arabians generally use the
first word, Sayid, alone, but the Moros have adopted the second. Being
highly respected on account of his ancestry, Zainul-Abidin was given
the hand of the sultan's daughter in marriage. Her name was Jusul
Asiqin, a corrupted form of the Arabic name "Jawzul-'Ashiqin." It is
generally believed that she bore three children, the youngest of whom
was called Kabungsuwan. The word "Kabungsuwan" is Malay and means
"the youngest." The names of the two older brothers of Kabungsuwan
were variously given. They were not mentioned in the tarsila and
have been obtained from mere traditions. One authority gave them as
Ahmad and Alawi, the other as Mohammed and Ahmad. Both authorities
agreed on the fact that the oldest founded the sultanate of Bruney,
and the second the sultanate of Sulu.
Kabungsuwan probably knew some Arabic, but he necessarily spoke and
used the Malay language, his mother's tongue.
The incidents connected with his departure from Juhur are
of considerable historical interest. No dates have been obtained
relative to this departure. The early Moros never dated their events or
documents. Their narratives were very brief and crude. When they dated
their events or wars they used a cycle of eight years, and designated
its years by the letters A, H, J, Z, D', B, W, D''. Whenever one
cycle ended they began another without any relation or reference to
the corresponding Mohammedan year. The earliest date that has been
obtained which has immediate bearing on Mindanao history is that
Bwisan, the father of the Corralat of Combés, was living in 1597;
the next date was that of Corralat's defeat by General Corcuera in
1636. Bwisan had two older brothers, and he was probably preceded in
the sultanate by both of them. His father, Bangkaya, was the son of
Makaalang, the son of Kabungsuwan. It will therefore be within safe
limits to say that Kabungsuwan's departure from Juhur or his arrival
in Mindanao occurred about the end of the fifteenth or the beginning
of the sixteenth century. Captain Forest, who visited Magindanao in
1775, placed that event roughly at A. D. 1475, which is near enough
to assume as correct.
Tarsila No. II states that there departed with Sharif Kabungsuwan
from Juhur many people who were dispersed by the storm and ultimately
found their way to different ports. The places to which they went were
Balimbang, Bangjar, Kuran, Tampasuk, Bruney, Sandakan, Sulu, Malabang,
Tubuk, and Mindanao. There is no doubt that this statement refers
to an emigration from Juhur east as far as Mindanao, and that with
this emigration came Kabungsuwan. The Samal people generally believe
that they came from Juhur and its neighborhood. The traditions of
Magindanao distinctly state that the people who came with Kabungsuwan
were Samals. The Samals or Bajaws are the sea nomads of the Malay
Archipelago and their emigrations are frequent.
The Samals of the Sulu Archipelago are ruled by the Sulu datus and
are generally very submissive. They are allowed to live on Sulu soil,
but they have never made themselves independent anywhere. Indeed,
all the evidence that can be obtained seems to point distinctly to
the fact that they are of late arrival and do not belong to the older
peoples of the Philippine Islands.
The early Magindanao records give the impression that the arrival of
Kabungsuwan and the conversion of the people of Magindanao to Islam
were accomplished peaceably. The word Samal is never mentioned and the
Samals are always considered as aliens in every respect. The Samals
seem never to have settled in Magindanao itself, but they did settle
for some time on the Island of Bongo or Bungud, that lies opposite the
mouth of the Pulangi, and at Batwan and Banago, near Malabang. From
these places they moved later to Sibugay and Sarangani and the Gulf
of Davao. Combés called the Samals Lutaw and said that they were in
the employ of Corralat, and manned some of his boats, fighting and
carrying on piracy side by side with the people of Magindanao and with
the Iranun. Summing up the preceding evidence, we can unhesitatingly
say that the Samals came to Magindanao with Kabungsuwan, but that
they did not settle on the soil of Magindanao, nor did they intermarry
sufficiently to assimilate with the Magindanao people.
The character of the conquest Kabungsuwan achieved and the bearing
it has on the admixture of races in Mindanao is therefore of special
interest. When Kabungsuwan arrived at the mouth of the Pulangi there
were on the neighboring soil of Magindanao the following settlements:
Slangan, Magindanao proper, Lusud, Matampay, Tagiman, and Katitwan. The
first and the last were probably the greatest and the strongest of
all, for they were the first to meet Kabungsuwan and interrupted his
advance at Tinundan. After some fighting they were evidently defeated
and retreated up the river. The people of Magindanao, under the
leadership of the brothers Tabunaway and Mamalu, came next, but their
attitude was not hostile. For some reason they secured an alliance
or agreement with Kabungsuwan and invited him to Magindanao. They
submitted to a form of Mohammedan baptism and to circumcision, and
towed Kabungsuwan's boat from that place up to Magindanao. Hence the
meaning of the word tinundan, the place of towing. The ceremony for
circumcision occurred at Katuri, the little settlement on the river
just opposite Cotabato; the baptism or washing occurred at Paygwan
at the mouth of the river. The word katuri means circumcision.
The dumatus urge that Tabunaway and Mamalu had been Mohammedans
previous to that incident and that they had some intimate relation to
Kabungsuwan. This is possible, but it is very difficult to understand
how such a submission could have been enforced or obtained had
Kabungsuwan been a mere relative and guest whom they had never seen
before. The people of Magindanao proper were, even in the best days
of the sultanate, far outnumbered by the people of Slangan. Yet,
soon after his arrival in Magindanao, Kabungsuwan went on conquering
and converting to Islam all the surrounding tribes and chiefs, and
succeeded. This seems impossible of achievement unless Kabungsuwan
had some force with him which commanded the fear and respect of the
natives, and which, with the aid of Magindanao, was able to carry his
arms to victory over all the neighboring native chiefs and tribes of
the land. This force was in all probability made up of the Samals who
accompanied him from Juhur and who remained in his service and in the
neighboring seas for a certain period of time. But having married in
Mindanao, the succession to Kabungsuwan's sultanate naturally reverted
to the native element, and the Samals were gradually alienated and
their sympathy with their master grew steadily weaker. Not being
agricultural in their habits and preferring the sea, they gradually
withdrew from Magindanao. The natives proved superior to the Samals
and, though converted to Islam, they preserved, to a great extent,
their own identity and their language. Knowing how insignificant the
former chiefs and their settlements had been, it is not difficult for
us to conceive how Kabungsuwan, with a small foreign force but with
superior talent and with superior arms, could so easily accomplish the
conquest of Magindanao. It is commonly believed that the natives who
fought Kabungsuwan had no swords and depended chiefly on their wooden
arrows as implements of war, and that the Mohammedans who attacked
the natives fought with swords and gained an easy victory. Possibly
they used gunpowder, too.
The inhabitants of Slangan, Magindanao, Katitwan, and those of
all the other settlements of the valley were pagans and were very
similar to the present Tirurays in language and worship. Those who
adopted the new religion remained in the rich lowlands of the valley,
but those who refused fled to the mountains and have stayed away ever
since. Those who wavered in accepting the new terms of submission and
who were later suffered to stay in the neighboring hills were called
Tiruray. Those who refused to submit, fled to more distant places,
and kept up their enmity and opposition were called Manobos. The pagans
who are thus spoken of as related to the Moros of Mindanao in origin,
besides the above, are the Bilans, the Tagabilis, and the Subanos.
Every settlement of these former pagan tribes had its chief. The
chief was called timway. Tabunaway was the last timway of
Magindanao. Manumbali was the last timway of Slangan. The Tirurays and
the Manobos still call their chief timway. The ruler of the Mohammedan
dynasty assumed the title of datu. The noun datu means king or ruler;
the verb datu means to rule. Kabungsuwan retained the title sharif. His
son Maka-alang also is always referred to as sharif. Later the term
datu prevailed, and the first datu who is mentioned in the tarsila
as sultan was Sultan Qudrat, whom Combés called Corralat.
Soon after Kabungsuwan had established his power in Magindanao he
received the submission of many chiefs, all of whom he converted to
Islam. Later he advanced up the valley to Bwayan and along the coast
to Malabang. Some believe that he went to the Ranao country, but it
is difficult to support all the statements made. His descendants and
his converts carried on the war and the conversion, so that before
the Spaniards reached their country their conquest and conversion
had reached the present limits.
The story of Putri Tunina and her marriage to Kabungsuwan is
universally known to the Moros of Mindanao. The custom of burying the
dead next to the house, as practiced by Tabunaway, is still common
everywhere, and trees are often planted around the tomb.
By Sarabanun, the sister of Tabunaway, Kabungsuwan begot no
children. By Putri Tunina he begot three daughters, one of whom, Putri
Mamur, married the first Moslem datu of Bwayan, Malang-sa-Ingud. At
Malabang Kabungsuwan married Angintabu, the daughter of the chief of
that place, and begot Sharif Maka-alang, who succeeded him.
The people of Magindanao who aided Kabungsuwan in his wars secured
from him certain privileges and favors over their neighbors. These
privileges are still claimed by the dumatus, the present descendants
of Tabunaway. They have not paid tribute to the datus and have often
intermarried with the datu class. It was different with the people
of Slangan. The descendants of Manumbali and his subjects all became
subjects and servants to the datus. Their descendants are, however,
still known and live in Lugaylugay, about 1 mile below Cotabato,
and on the same side of the Pulangi.
Little is known about Sharif Maka-alang. He in all probability ruled
in Magindanao, not in Malabang. His wife was a Bilan woman related
to Parasab, a Bilan chief.
Bangkaya succeeded Maka-alang and married three wives, daughters of
the principal chiefs of Slangan, Magindanao, and Matampay, by each
one of whom he begot a son. His sons were Dimasangkay, Gugu Sarikula,
and Kapitan Lawut Bwisan, all of whom become datus and succeeded to
the rule of Magindanao in order. Sarikula married a Sulu princess
called Raja Putri, who was supposed to be the noblest lady of her
day in Magindanao and who probably was the daughter of the sultan
of Sulu. The word Putri is equivalent to "princess," and Raja Putri
means "royal princess." Kapitan means "holder" or "leader." Lawut is
a Malay word meaning "sea." Bwis means "tax." Kapitan Lawut Bwisan
distinguished himself more than his predecessors and was the most
powerful enemy Spain encountered in the south in her first effort
to reduce the Moro land. In 1597, in company with Silungan, the raja
of Bwayan, he checked the invasion of Marquis Rodriguez and defeated
him at Tampakan.
Bwisan was succeeded by his son, Sultan Dipatwan Qudrat, the Corralat
of Combés. The word Dipatwan is Malay in origin and means "master"
or "sir." The word qudrat is Arabic and means "power." The letters d
and r and r and l are interchangeable in Moro, and the word qudrat
is commonly pronounced kudlat or kurlat; hence the corrupted form
"Corralat." Sultan Qudrat overshadowed his father, Bwisan, and ruled
with a strong hand. He was probably the strongest and greatest Mindanao
sultan that ever lived. He fought the Spaniards bitterly and held
their sovereignty in check for many years. His pirates terrorized
Luzon and the Visayas and controlled the southern seas for a long time.
In 1636 General Corcuera led an expedition against him and
after considerable difficulty reduced his fort and defeated his
forces. Qudrat appears to have had a large number of firearms, and
his fort was very strongly fortified. The Spaniards captured 8 bronze
cannons, 27 lantaka or culverins, and 100 muskets.
In 1645 his relations with Spain had undergone a distinct change. He
had become more powerful, but he was desirous of peace and made a
treaty with the Spanish Government. This treaty was in the nature of an
alliance for mutual aid and protection. It secured better commercial
facilities and gave the Jesuits the privilege of building a church in
the sultan's capital. Thirteen years later hostilities were renewed
and another campaign was directed against Simway. This time Qudrat
succeeded in blocking the river at different places and successfully
checked the invasion.
Qudrat was followed by his son, Dundang Tidulay, of whom very little
is known. Sultan Dundang Tidulay begot Sultan Mohammed sa-Barahaman
and Sultan Mohammed Kaharu-d-Din Kuda. Barahaman ruled peacefully and
begot several children, two of whom, Japar Sadik Manamir and Dipatwan
Anwar, became sultans.
After the death of Sultan Barahaman his son Manamir was declared
sultan. As Manamir was very young, his succession was considered
illegal and an act of enmity directed against his uncle, Kuda. Kuda
therefore "usurped the government and went to Simway, carrying with
him the effects of the deceased sultan."
Civil war ensued and the peace of the state was greatly disturbed. This
war must have lasted more than thirty years, and its story is variously
related by the Moros. The tarsila do not mention it at all. The best
description was given by Captain Forest, who learned its details
from the mouth of Pakir Mawlana, the chief person who conducted the
campaign and terminated the struggle.
Kuda invited a party of Sulus living in Magindanao to Simway to support
him against his nephew. The Sulus came, but finding him with only a
small force, they treacherously murdered him and plundered his camp and
possessed themselves of many pieces of heavy cannon, which Kuda had
transported from Magindanao to Simway. "The Sulus returned home with
their booty, and Manamir's party got the ascendency." But the Sulus,
conscious of their iniquity and fearful of resentment when peace should
be restored, fomented trouble between Manamir and his brother Anwar,
and supported the latter. The state was again divided against itself,
and the second struggle proved worse than the first. Skirmishes
were kept up and nightly attacks and assassinations were continued
until both sides were very much weakened. Their enmity grew bitter
and Malinug, the son of Anwar, killed his uncle Manamir. Manamir
was the rightful sultan, and on account of his assassination
he has ever since been called Sahid Mupat, which means "died a
martyr." Pakir Mawlana and Pakaru-d-Din, the sons of Sahid Mupat,
were obliged to leave Magindanao, and retired to Tamontaka. "The
country then suffered much. The great palace at the town was first
plundered and then burned. In the conflagration many of the houses
of Magindanao were destroyed, as was also a great part of the town
of Slangan. The groves of cocoanut trees were also mostly destroyed,
as being convenient and at hand to make palisades for temporary forts."
In the meantime Sultan Anwar died at Batwa and has ever since been
referred to as Mupat Batwa, which means "died in Batwa." Malinug
assumed the sultanate after his father's death and kept up the fight.
"After a tedious, desultory war, Malinug fled up the Pulangi to
Bwayan. Pakir Mawlana then got possession of all the lands about
Magindanao, and peace was made soon after. Malinug died a natural
death, and some time later his two sons visited Pakir Mawlana."
Pakir Mawlana was a man of low stature, smiling countenance,
and communicative disposition. He acquired a great reputation
for wisdom and bravery during the civil war, which he brought to
a happy conclusion. He spoke Malay and wrote the best tarsila of
Magindanao. Magindanao flourished in his day and regained its former
glory and prosperity. His pirates invaded the Celebes and had several
encounters with Dutch and English vessels, often with success. His
relations with Spain were friendly, but Spain had very little influence
outside of the Zamboanga colony.
The greater part of Magindanao was in his days built on the point
and the adjacent narrow strip of land which lies at the junction of
the Matampay and the Pulangi and between them. A longitudinal raised
street began at the point and extended for half a mile to a canal
which was cut from river to river. More than 150 houses were situated
on both sides of this street. The other part of the town of Magindanao
did not exceed 20 houses. The town of Slangan was really continuous
with Magindanao and extended for about half a mile down the river,
forming one continuous street. Slangan was the larger town and had
over 200 houses. Both towns had large numbers of mechanics, vessel
builders, and merchants. Many Chinese carpenters, arrack distillers,
and millers lived in both towns, but chiefly in Slangan. Gardens and
rice fields surrounded the town. The chief datus at that time had
forts and kept small bodies of troops as bodyguards and artillery
corps to take care of the muskets and guns. Kibad Sahriyal, son
of the sultan, had the best and strongest fort at that time. This
fort was called Kuta Intang (diamond fort) and was located at the
extreme point of the land and commanded the river and the town. The
fort had five pieces of cannon, 6 and 9 pounders, and a large number
of swivels and lantaka. The Magindanao warriors of those days wore
armor coats and helmets and carried krises, spears, and shields. The
natives made gunpowder and secured their saltpeter from a cave near
Taviran. They built vessels of all dimensions and cruised as far as
Java and the Celebes. Their vessels were always long for the breadth
and very broad for their draft of water.
In 1774 Mawlana retired from office in favor of his brother,
Pakaru-d-Din. Pakar was a weaker man than his brother and
practically had very little control over affairs, and always acted
in important state questions with the advice and consent of Kibad,
his nephew. During his time the English tried to get Bongo Island
and to establish a footing near the mouth of the Pulangi.
Sultan Pakaru-d-Din was succeeded by Kibad Sahriyal, who possessed
many of the good qualities of his father and ruled with firmness and
success. In the meantime the power of Spain in Mindanao had revived
and her forces became active again. Kibad maintained friendly relations
with Spain and signed a treaty with her in 1794, in which he promised
not to enter into any treaty or agreement with another power.
Like his father he had many wives and concubines and begot many
children, chief among whom are Sultan Kawasa and Alamansa Sul-Karnayn.
Kawasa succeeded his father and maintained the dignity of his office
and the prosperity of his sultanate. He is often called Anwaru-d-Din
(lights of religion) and Amiru-l-Umara (the prince of the princes). He
had many children, chief of whom was Intirinu or Amirul.
Alamansa died at Dansalan. He had many children, two of whom were Raja
Twa, and Datu Dakula, the prince of Sibugay. Raja Twa begot Untung
and Perti. The nation looked to Raja Twa to succeed Sultan Kawasa,
but he died before his uncle, and the sultanate fell to his young son,
Untung. Intirinu was rejected for family reasons and Datu Dakula was
set aside to give representation to the favorite house of Twa.
Untung was known as Sultan Sakandar Qudratu-l-Lah (Alexander, the
power of God). He was also surnamed Jamalu-l-A'lam (A'zham), which
means "greatest beauty." Qudrat the Second was the last sultan who
observed all the customs and rites of the sultanate. He was young
when he assumed power, and his reign marked the beginning of the
downfall of the sultanate and the actual occupation by Spain of the Rio
Grande Valley. In the treaty of 1837 he submitted to the sovereignty
of Spain and accepted the subordinate title of Feudatory King of
Tamontaka. Spain appointed his successor and prohibited his people
from invading any territory west of Point Flechas. She regulated the
licensing of boats sailing beyond Zamboanga and erected a trading
house at Paygwan, at the mouth of the Rio Grande.
In 1843 Datu Dakula ceded to Spain the west coast of the Zamboanga
peninsula, promised to aid in suppressing slavery, and acknowledged
Spanish protection.
In 1845 Sultan Qudrat confirmed the treaty of 1837, with a more
definite submission, and allowed the establishment of a Spanish
trading house at Cotabato.
This aggression on the part of Spain was prompted by her increased
strength and an additional naval revival. Steamboats and improved
firearms ended Moro aggression and solved the Moro question. In 1851
Polloc was occupied and was made a naval station. In 1857 Spanish boats
advanced as far up as Tambao and drew up a treaty with the sultan of
Talakuku in which he acknowledged his surrender and his submission to
the authority of Spain. In 1861 camps were established at Cotabato,
Libungan, Tambao, Taviran, and Tamontaka.
Sultan Qudrat begot Mamaku, Ambuludtu, Mastura, Raja Putri, and
others. Mamaku is the present Raja Muda of Magindanao and lives at
Cran, Sarangani. Ambuludtu and Mastura are living at Nuling, about
1 mile above Cotabato. Raja Putri, generally known as the Princesa,
was Datu Utu's wife.
Sultan Mohammed Makakwa, the son of Intirinu, succeeded Qudrat. He was
the last sultan of Magindanao who lived in Cotabato. The Spaniards
paid him a monthly salary of 70 pesos, but kept him under complete
control. In his days modern Cotabato was built, and in 1871 it was
made the capital of Mindanao. An earthquake destroyed the town that
year, and in 1872 it was abandoned as capital in favor of Zamboanga.
Makakwa died about 1883, and his son, Pablu, became sultan. Pablu's
full title was Sultan Mohammed Jalalu-d-Din Pablu. He lived at Banubu,
opposite Cotabato, and was the last sultan who received a salary from
the Spanish Government.
In 1884 the Spanish engaged the forces of Idris, the sultan of
Talakuku, on the banks of the river at Tambao and completely defeated
him. Idris then signed a treaty acknowledging unconditional surrender
and submission.
During Pablu's life General Terrero conducted the campaign of 1886-87
against Datu Utu of Bwayan, and the Spanish gunboats destroyed every
fort on the river.
Datu Utu resisted the Spanish invasion vigorously and repeatedly,
but he was repeatedly defeated, and the Moros of the Rio Grande felt
convinced that the arms of Spain were much superior to their own, and
have submitted peacefully ever since. Pablu's sultanate was nominal and
powerless. In 1888 Pablu died, and the seat of the sultanate remained
vacant until about 1896. Pablu died without a male heir. Mamaku,
the Raja Muda of Magindanao, did not meet the requirements of the
sultanate, so the sultanate passed over to the house of Datu Dakula
the First. The prince of Sibugay had three sons, Pagat, Puyu or
Jamalu-l-Kiram, and Datu Dakula the Second. Pugat, the eldest, begot
Mamuppun, the last prince of Sibugay, and Mangigin. Datu Dakula the
Second begot Datu Dakula the Third, who lives at Kumaladan, at the
head of Damanquilas Bay. Mamuppun was passed over by the council of
the datus in favor of Mangigin, the present sultan.
Mangigin is a weak man. After his succession he went to Libungan and
lived there during Spanish rule. After the Spanish evacuation and
after the attack on Cotabato by Datus Ali, Jimbangan, and Piang, which
occurred in 1899, he became fearful of the Saraya datus and returned
to peaceful Sibugay, his birthplace and the land of his father.
In her conquest of Mindanao Spain directed her forces against the
district of Sibugay first, and then against Mindanao. The district of
Sibugay was in a state of complete submission before the Rio Grande
Moros were controlled. The subjection of Sibugay advanced to such
an extent that in 1896 the region was divided into three districts,
to each one of which a datu was assigned by Spanish authority. The
datus received orders and directions from the governor of Zamboanga
direct, and an annual tax of one real was imposed upon every Subano
and Moro male above the age of 18 years.
CHAPTER II
LAWS OF THE MOROS
GENERAL INTRODUCTION
The Mohammedan conquerors of Mindanao and Sulu established a new
form of government planned on lines similar to those of the Arabian
caliphate, and adopted written codes of law for guidance in the
administration of the state. In all probability the art of writing was
not known in Mindanao and Sulu prior to the Mohammedan invasion. The
author has no knowledge of the existence of any written law among the
pagan tribes of Mindanao, nor of any written material that antedates
Islam in Mindanao or Sulu. The Moros are not savage, though they
seem so at first sight. As early as the end of the fifteenth century
they could read and write. Mohammedanism encouraged education and
invited learning. The Arabic alphabet was applied to the Mindanao
tongue, and old Arabic and Malay books on religion and law were
translated into the native Magindanao and Ranao dialects. The Moros
of Magindanao have translations of the Quran, Hadeeth, some books
on law, some commentaries on the Quran, some magic, and other varied
literature. Their original writings in the Magindanao tongue consist
of many genealogies and stories.
The Sulu Moros have done the same. They acted independently, but on
the same general lines.
The languages of Mindanao and Sulu are members of the general Malayan
family of languages, but they differ so much as to render intercourse
impracticable without an interpreter. The Moros are several tribes,
and each tribe differs as much from the others as the Visayan and
the Ilocano and the Igorot tribes differ one from another.
The laws of these tribes are different. They came from similar sources,
but they were worked out and compiled separately and independently. The
present chapter includes the best official codes of Magindanao
and Sulu. The manuscripts themselves are undoubtedly authentic and
complete. Every care has been taken to render the translations as
accurate and complete and useful as possible.
THE LUWARAN; OR, THE LAWS OF MAGINDANAO
INTRODUCTION
The term Luwaran, which the Mindanao Moros apply to their code of
law, means "selection" or "selected." The laws that are embodied in
the Luwaran are selections from old Arabic law and were translated
and compiled for the guidance and information of the Mindanao datus,
judges, and pandita who do not understand Arabic. The Mindanao copies
of the Luwaran give no dates at all, and nobody seems to know when this
code was made. They say it was prepared by the Mindanao judges some
time ago, but none of those judges is known by name. Datu Mastura's
copy of this code was written about 1886, and it is undoubtedly copied
from some older manuscript. The original manuscript [11] accompanying
this code is older still, but it bears no date at all.
The Arabic books quoted in the Luwaran are Minhaju-l-Arifeen,
Taqreebu-l-Intifa, Fathu-l-Qareeb, and Miratu-t-Tullab. The first
of these, generally known as the Minhaj, is the chief authority
quoted. Datu Utu had an old copy of the Minhaj that looked more than
two hundred years old. The author of the Minhaj must have lived in
the ninth or tenth century. The compilation of the Luwaran must have
been made before the middle of the eighteenth century.
Each Mindanao datu is assisted in the administration of justice by a
judge and a vizier. The judge is called Datu Kali. The word kali is
derived from the Arabic word meaning "judge." The Datu Kali is the
chief pandita of the district and is supposed to be the best-informed
man of the community. The pandita is the scholar who can read and
write and perform the functions of a priest. The vizier is called
"wazir;" he is a pandita, too, and acts in a semijudicial and clerical
capacity. Mohammedan law being based on the teachings of the Quran,
the chief pandita of the district is naturally regarded as the most
competent expounder of the law and the best-fitted person in the
community to act as a judge. As the wazir is a pandita, he should be
a well-informed and wise man. Some datus are pandita themselves, and
some take all matters into their own hands and delegate none of their
offices or duties to a judge or a vizier; but this is the exception,
not the rule.
In making the Luwaran the Mindanao judges selected such laws as in
their judgment suited the conditions and the requirements of order
in Mindanao. They used the Arabic text as a basis, but constructed
their articles in a concrete form, embodying genuine examples and
incidents of common occurrence in Mindanao. In some places they
modified the sense of the Arabic so much as to make it agree with the
prevailing customs of their country. In a few instances they made
new articles which do not exist in Arabic but which conform to the
national customs and common practices. The authority of the Luwaran
is universally accepted in Mindanao and is held sacred next to that
of the Quran. The Mindanao judge is at liberty to use either of them
as his authority for the sentence to be rendered, but as a rule a
quotation from the Quran bearing on the subject is desirable.
All datus and viziers and all persons acting in the capacity of a
chief or a vizier find the Luwaran very convenient and helpful. Very
few people can become kali, but all who are able to read can study
and use the Luwaran. Consequently the Luwaran has had general use, and
copies of it are seen in all the districts that speak the Magindanao
dialect. To establish this fact copies of it were secured from the
ruling datus of Bagumbayan and of Saraya or the upper valley.
The copy [12] secured from Datu Mastura is by far the most complete
of all. The text is well written, neat, and distinct. The original
Arabic articles are written separately on the margin of the book
and opposite the Magindanao articles with which they were supposed
to correspond. Datu Mastura is the best living descendant and
representative of the house of Mindanao, and he probably owns the
most reliable books and documents that have been transmitted from
the previous generations.
This book is certainly the best specimen of Magindanao literature;
it is genuine, correct, and well written. On account of inability to
secure the book itself, an accurate and exact copy of the same was
taken. The Magindanao articles are written separately and are numbered
for convenience in reference. The translation is not exactly literal,
but nearly so.
The Arabic marginal quotations are copied separately and are numbered
in the order in which they appeared in the original copy. They
are also translated, and a table indicating the Arabic quotation
which corresponds to each article of the Luwaran is attached to the
introduction to the translation.
In actual practice the Moros do not distinguish between custom and
law. Many of their customs are given the force of law, and many laws
are set aside on account of contradiction to the prevailing customs
of the day.
Slavery is such an established custom and institution of the land
that it is generally sanctioned and supported in the Luwaran.
An oath on the Quran is so firmly binding and the fear of perjury is
so strong in the mind of the Moro that oaths are generally taken and
are always regarded as sufficient confirmation even in the absence
of evidence.
The Moros are not strict nor just in the execution of the law. The
laws relating to murder, adultery, and inheritance are seldom strictly
complied with. Indeed, the laws of inheritance as given in the Luwaran
are generally disregarded and are seldom considered at all. Mohammedan
law does not recognize classes, except the slave class. But Moro law is
not applied equally to all classes. Great preference is shown the datu
class, and little consideration is given to the children of concubines.
The Luwaran, nevertheless, is the recognized law of the land and
compliance with it is a virtue.
TRANSLATION OF THE LUWARAN, THE MAGINDANAO CODE OF LAWS
In the name of God the Compassionate and Merciful, praise be to God,
who led us to the faith and religion of Islam. May God's blessing be
with our master Mohammed and with all his people and followers.
The following articles are taken from the Minhaj and Fathu-l-Qareeb
and Taqreebu-l-Intifa and Mir-atu-t-Tullab and have been translated
from the Arabic into the Java (Malay) dialect of Mindanao, the land
of peace:
Article I
If two people disagree as to the ownership of a certain property,
the actual possessor has the right to the property if he swears to
that effect. In case both of them are in actual possession of the
property, both ought to swear. If both of them swear to that effect,
the property shall be divided between them equally. If only one person
swears, the property shall be given to that person alone.
Article II
If a person borrows an article and loses it, he shall replace it
or pay its value. The same rule shall apply in case the article is
stolen. There shall also be paid a reasonable additional compensation
for the lost article.
Article III
If a person borrows an ax or a button, and the ax is broken or the
button lost while being used for the purpose for which it was loaned,
and not on account of carelessness, the lost article shall not be
replaced. But if the ax is used at a place overhanging the water or
is used to cut a stock of bamboo without being well tied or fastened,
and is lost, it shall then be replaced.
Article IV
If two persons disagree as to whether or not a certain debt has been
paid and have no witness to the fact, the plaintiff's claim shall be
sustained in case he confirms it by an oath. In case he refuses to
take an oath the defendant's claim shall be sustained.
Article V
If a person intrusts another with his property and later calls for
it and it is denied him on the plea that it has been taken back or
that it was lost, and no witness can be obtained, the trustee's plea
shall be sustained if he confirms it by oath.
Article VI
If a person enters a claim to his lost property which has been found
and kept by another person, and the finder refuses to deliver the
property on the plea that it is his own property and that it has been
in his possession for a long time, and there be a witness who testifies
that the property is a find and not an old possession of the finder,
the finder shall return the property found and pay a compensation of
one cuspidor or two.
Article VII
The seizer of another's property shall return the seized property
and pay an additional amount proportional to the interest derived
from the property.
Article VIII
If a person enters the house of another at night without the consent
of the owner thereof, and the said owner complains of the offense,
the defendant shall be fined four cuspidors.
Article IX
If a man enters the house of another with the intention of holding
private intercourse with a woman therein with whom it is unlawful
for him to associate privately, and the woman objects, he shall be
fined four cuspidors or four pesos, or shall suffer from twenty to
thirty-nine lashes, or shall be slapped on his face, at the discretion
of the judge.
Article X
If a woman comes into the house of a man with the intention of marrying
him and of living with him, and the man refuses to marry her and she
is later taken away by her people, the man shall not be liable to
fine or punishment.
Article XI
Section 1. If a man divorces his wife after the conclusion of the
marriage act or ceremonies, and before any sexual intercourse has
taken place, the woman shall have half of the dower only. If the
divorce occurs after sexual intercourse has taken place, the woman
shall have all the dower.
Sec. 2. If a man refuses to marry a woman after having been engaged to
her, the whole dower shall be returned to him, excepting the expenses
for the feast incurred by the father of the woman.
Article XII
If a person curses or abuses another person without cause, he shall
be fined not more than three cuspidors.
Article XIII
Section 1. If a person falsely claims another person as his slave,
he shall be fined the value of one slave.
Sec. 2. If a person defames another person by calling him balbal
(a human being who transforms at night into an evil spirit which
devours dead people) or poisoner, he shall be fined one slave or the
value of one slave.
Article XIV
If both the giver and the receiver understand that a return gift shall
be made for a certain given property and the receiver fails to make
the gift, the giver can take back the gift.
Article XV
No gift given without expectation of reward can be recovered after the
receiver has had possession of it. But if the giver changes his mind
before the receiver takes possession of the gift, the giver resumes
his ownership of the given property.
Article XVI
Property the gift of parents to their child shall be recoverable if
it has not been expended or destroyed.
Article XVII
In the discretion of the judge and the datu, a thief of property
amounting to the value of one malong or more shall have his hand
cut off and shall return the stolen property. If the stolen property
does not amount to the value of one malong, the thief shall suffer
thirty-nine lashes or pay a fine of four cuspidors.
Article XVIII
If there is any doubt of the truth of evidence or the truthfulness
of a witness, they shall be confirmed by oath.
Article XIX
Testimony of a slave which is detrimental to himself shall be accepted.
Article XX
Testimony of children and of the insane or imbecile shall be held
invalid.
Article XXI
If a person enters a house without permission and in the absence of
the owner, he shall be held responsible for and shall restore or pay
for any article that may be found missing from said house. A person
who enters the field of another shall likewise be held responsible
for and shall restore or pay for any article that may be found missing
from said field.
Article XXII
If a person loans or sells to a slave without the knowledge or consent
of the master of the slave, the person who loans or sells shall be
guilty of a misdemeanor; and the master of the slave shall not be
held responsible for the transaction of his slave.
Article XXIII
If in the course of an agreement for the sale of property questions
arise respecting the price or the amount of the sold property,
and no witness can be obtained, the seller shall be sustained if he
confirms his statement by oath; but the statement of the buyer shall
be sustained if the seller fails to take oath.
Article XXIV
If the seller and the buyer differ as to whether a certain defect in
the purchased property developed prior to or later than the date of
the purchase, the seller's statement shall be sustained if he confirms
it by oath; otherwise the buyer's statement shall be sustained.
Article XXV
If after the purchase of property the buyer discovers a defect in the
property which existed prior to the sale or purchase, he may return
the property to the seller and pay him a reasonable compensation
proportional to the decrease occasioned in the value of the property
through the detection of the defect; and the buyer shall then recover
the purchase price of the property.
Article XXVI
No purchased property shall be returnable to the seller on account
of a defect therein which has developed after the sale.
Article XXVII
If a person buys a slave and later discovers a defect in him and
returns him to the seller, but the seller denies the slave's identity,
the statement of the seller shall be sustained if he confirms it by
oath; otherwise the statement of the buyer shall be sustained. Similar
cases pertaining to other kinds of property shall be judged similarly.
Article XXVIII
It shall be lawful to return promptly purchased property which is
defective. The return shall not be delayed longer than prayer time
or mealtime, or one night in event of the purchase having been made
in the evening.
Article XXIX
If a creditor dies and his heirs sue his debtor, but the debtor denies
the debt on the plea that the deceased creditor gave him as a gift,
or in charity, or that he has paid for that for which he is sued,
and there is no witness, the heir must swear. Failure to swear on the
part of the heir shall render the debtor free from payment of the debt.
Article XXX
If a person buys property or a slave, and another person recognizes
the slave or property as his own and lays claim thereto, and is
able to produce a witness to that effect, the buyer shall return
the purchased property or the slave to the seller, but shall recover
whatever he has paid.
Article XXXI
If a person finds his property in the possession of another, and
is able to recover it without any injury or injustice, he shall be
justified in so doing. But in the event of an objection being raised
to the recovery or in case an injury or injustice is unavoidable in
recovering the property, he shall present the matter to the datu
and to the judge, after which it shall be justifiable for him to
take his property even though it be necessary to break through a
door or through walls to do so. Under any circumstances he shall
have the right to recover his property, or its equivalent in kind,
or any other substitute not in excess of the value of the property.
Article XXXII
If, while a person is spying on the house of another, the occupants
throw a stone or other thing out of the house and thereby cause the
death of the spy, no guilt shall be attached to their action.
Article XXXIII
If the provisions or the fowls of a person are eaten by cats or cattle,
and the owners thereof are notified by the injured person to secure
their animal or animals, and the warning or notice is disregarded so
that the provisions or fowls are eaten up, the owners of the cats or
cattle shall be held responsible for the loss.
Article XXXIV
Section 1. If a person seduces or cohabits with a female slave,
held by him as security for debt, with the knowledge or consent of
the debtor, he shall not be held guilty; but he shall give her a dower.
Sec. 2. If the seduction or cohabitation occurs without the consent
of the debtor, the creditor shall be liable to a fine, or shall give
the woman a dower to be paid to the debtor.
Sec. 3. If the creditor begets a child of the slave held as security
in the preceding section, he shall buy the child from the debtor;
otherwise the child shall become the slave of the debtor.
Article XXXV
If the creditor and the debtor differ as to the security or its amount,
the debtor's statement shall be sustained if confirmed by oath;
otherwise the statement of the creditor shall be sustained.
Article XXXVI
If the security is lost and no blame is attached to the creditor,
he shall not be held responsible for the loss, and the debtor shall
not be relieved from his debt.
Article XXXVII
If a principal and his agent differ, and the agent claims that he
has acted in accordance with the orders of his principal, and the
claim be denied by the principal, the statement of the latter shall
be sustained if confirmed by oath.
Article XXXVIII
If a married woman commits adultery, both adulterer and adulteress
shall suffer eighty lashes. If the lashes are changed or reduced to
a fine, half the number of the woman's lashes shall be added to the
man's fine.
Article XXXIX
If a person charges another with the payment of his debt, and the
creditor sues the proxy for the unpaid debt, but the proxy claims to
have paid the same, the creditor's statement shall be sustained if
confirmed by oath.
Article XL
If a man seduces a maiden, both shall suffer one hundred lashes,
and the man shall marry the woman and live with her even though he
is married.
Article XLI
The statement of the plaintiff shall be sustained if confirmed by a
witness. If there is no witness, the defendant shall take an oath.
Article XLII
If slaves commit adultery, both man and woman shall suffer fifty
lashes.
Article XLIII
If a married man commits adultery with a free woman, both shall
be stoned to death. The punishment of the man may be reduced to
imprisonment. The woman shall be buried up to her chest and be stoned
with medium-sized stones.
Article XLIV
If a free man seduces a maiden slave, the property of another person,
and she becomes pregnant and dies during childbirth, the seducer
shall then pay the value of the slave to her owner.
Article XLV
If a bachelor or widower commits adultery and is killed by a
non-Mohammedan, the non-Mohammedan shall be put to death. But a
Mohammedan who may kill such an adulterer shall not be put to death.
Article XLVI
If a man recognizes his cattle or his trees in another's charge and
notifies him of the fact, and has a witness to confirm his statement
that the cattle or trees are his, he shall be entitled to the produce
of the cattle or of the trees although they remain in the charge
of the other. Likewise, if a slave who has been lost is recognized
by his master in the charge of another person, and the master of the
slave notifies that person of the fact that the slave is his and has a
witness to confirm his statement, he shall be entitled to whatever his
slave may produce if he remains in the charge of the person aforesaid.
Article XLVII
If a man rents a field of another with the intention of cultivating
it, but later fails to do so and returns it to the owner thereof, he
shall be liable for the rent and shall pay the same at harvest time,
as though he had cultivated the land and reaped the produce. Likewise,
if a boat is hired, the hire thereof shall be paid to its owner,
whether or not it has been used for the intended travel.
Article XLVIII
If a slave runs away and enters the house of a certain person, or if
a person finds a runaway slave, the owner of which is known to him
but to whom he fails to give notice of the fact, and the slave again
runs away, he, the finder, shall be responsible for the slave to the
owner thereof.
Article XLIX
If a married man leaves his home on a long journey and nothing is
heard of him, his wife shall not have the right to marry another;
but if she learns that he has died or that he has divorced her,
she shall then wait four years, after which she shall observe the
customary mourning for his death; then she may marry again. The judges
shall be careful not to change this decree in order that their power
and influence may not suffer.
Article L
If a boat is in danger of sinking, it shall be right and proper to
throw its cargo overboard. But if a man throws away property without
the knowledge of the owner thereof, and the boat does not sink, he
shall replace the property. If a person tells another to throw his
property overboard, promising to replace it, and the property is thrown
overboard but the boat does not sink, he shall replace the property;
but where there has been no promise to replace the property he shall
not be held liable.
Article LI
Section 1. If a debtor dies, his debts shall be payable from his
estate, his estate being regarded in the nature of a security.
Sec. 2. If a debtor dies and leaves no estate, his heirs shall not
be liable for his debt. By heirs is here meant parents, children,
brothers, sisters, grandchildren, or grandparents.
Sec. 3. If a debtor dies and leaves an estate to his heirs, the estate
shall be expended in payment of his debts whether it is sufficient
in amount or not.