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@@ -1,37 +1,4 @@ -The Project Gutenberg EBook of Studies in Moro History, Law, and Religion, by -Najeeb M. Saleeby - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: Studies in Moro History, Law, and Religion - -Author: Najeeb M. Saleeby - -Release Date: January 3, 2013 [EBook #41770] - -Language: English - -Character set encoding: ASCII - -*** START OF THIS PROJECT GUTENBERG EBOOK STUDIES IN MORO HISTORY *** - - - - -Produced by Jeroen Hellingman and the Online Distributed -Proofreading Team at http://www.pgdp.net/ for Project -Gutenberg - - - - - - - +*** START OF THE PROJECT GUTENBERG EBOOK 41770 *** Department of the Interior @@ -264,7 +231,7 @@ 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, n, p, q, r, + 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 @@ -289,8 +256,8 @@ the original Roman sounds of the letters. like the h in hill, behind j is rarely used; when used it is pronounced like the s in adhesion, vision - n has a distinct palato-nasal sound and is related to the - Spanish n in senor; it is generally followed by ya + 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, @@ -386,7 +353,7 @@ 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. Lumbayanagi lies a +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 @@ -714,11 +681,11 @@ Kabil (Cain) and Aklayma, his sister; these also were twins. Sit begot Yanas. Yanas begot Kinana. Kinana begot Mahalayla. Mahalayla begot Idris. Idris begot Uknuk. Uknuk begot - Mustawsalik. [6] Lamik, Nuk, Samir, Paksal, Sakih, Amir, Palik, + Mustáwsalik. [6] Lamik, Nuk, Samir, Paksal, Sakih, Amir, Palik, Ragu, Ruk, Pakur, Azara, Ibrahim, Ismayil, Sabit, Yaskib, Yarab, - Batrik, Taku, Mukawim, Adadi, Adnani, Madi, Nazar, Mudri, Ilyas, - Mudakih, Karima, Kinana, Nadri, Malik, Kahri, Galib, Luway, - Kabu, Murat, Kilab, Kusay, Abdu-l-Manap, Hasim, Abdu-l-Mutalib, + 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 @@ -908,7 +875,7 @@ Kabungsuwan arrived at Magindanao. The others scattered to Bulunay (Bruney), Kuran, Tampasuk, Sandakan, Palimbang, Bangjar, Sulug, Tubuk, and Malabang. -Sarip Kabungsuwan anchored at Natubakan, at the mouth of the Rio +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 @@ -1117,7 +1084,7 @@ and Rantyan there were born Bulus, Manalidtu, Pwi, and a daughter, Miyandung. Burwa married Nungku, the sister of Nuni, and begot Muluk, Nanak, -Banalak, Mama-sa-Palu, Kalangit, and Wapagay. +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 @@ -1236,7 +1203,7 @@ 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 Paramisuli, whom he left in the blessed land. +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 @@ -1247,8 +1214,8 @@ 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, Paramisuli. Sharif Maraja dived -into the river and brought up Paramisuli; later he married her and +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. @@ -1257,7 +1224,7 @@ 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 Manumbali, the datu of Slangan, with seven men, to +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 @@ -1280,7 +1247,7 @@ married Sarabanun, but she died before her child was born. After the death of his father Tabunaway became datu of Magindanao. -Sitti Paramisuli, the mother of Tabunaway, had asked her son to bury +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 @@ -1296,7 +1263,7 @@ 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 Liyamin in Balabagan. Dumaya begot Lawana +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 @@ -1306,7 +1273,7 @@ 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 Dawuntanan and Mantag. Nyaw +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 @@ -1354,7 +1321,7 @@ 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 Combes. He had several children who +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 @@ -1727,7 +1694,7 @@ 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 +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 @@ -1850,11 +1817,11 @@ by Istipanya, Abidin. Babay Basing married Watamama Sahabu-d-Din and bore Barahaman, Kuda, Manamir, Fatima Zuhra, Sari, and Mindarakma. -Puyuwa married Raja Bwayan Malang and bore Sajar. +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 Dumalundung. +Mohammed Sahru-d-Din married Mulak and begot Dumalúndung. Paku married Sultan Ajipat and bore Kuning. @@ -2069,7 +2036,7 @@ 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 -Pandaragan, Gaga; by Sitti, Itug; by Kasimna, Atung and Panunggu; 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 @@ -2115,7 +2082,7 @@ 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 Manangka. +Mamag married Didung and begot Babay, Mama, Diruyudun, and Manángka. Anti, the son of Gugu Kiram, begot Muyuka, Pinagunay, Kunaw, Pindaw, and Bungayu. @@ -2145,7 +2112,7 @@ 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 Kumkuma. +also Kúmkuma. Idris married Minda, the grandmother of Umar-Maya Anti, and begot Sindad. By another woman he begot Kunik. @@ -2385,7 +2352,7 @@ end. Pidatan was Dyam, sultan of Pidatan. He begot Punduma. Punduma begot Tawgung. -8. The first datu of Lumbayanagi was Sultan Gulambay. He begot Ranu. +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. @@ -2433,7 +2400,7 @@ 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 reenforce his battalions nor a royal treasury to support his +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 @@ -2456,7 +2423,7 @@ 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 preeminently above them. With +have vastly surpassed them now and are preëminently above them. With Mohammedanism came art and knowledge, and communication with the outside world was established. @@ -2467,7 +2434,7 @@ 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 reenforced, +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 @@ -2581,7 +2548,7 @@ 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 Combes, was living in 1597; +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 @@ -2619,7 +2586,7 @@ 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. Combes called the Samals Lutaw and said that they were in +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 @@ -2698,7 +2665,7 @@ 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 Combes called Corralat. +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 @@ -2751,7 +2718,7 @@ 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 Combes. The word Dipatwan is Malay in origin and means "master" +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 @@ -4575,59 +4542,59 @@ born of a son, the wife shall inherit an eighth part of his estate." TRANSLITERATION OF ARTICLES I-VIII OF THE LUWARAN Bismi-l-Lahi-r-Rakmani-r-Rahim. Alhamdu lillahi-l-lazi hadana lil -iman wal islam, wa salla-l-Lahu ala sayyidina Muhammad wa ala alihi +iman wal islam, wa sálla-l-Lahu ala sáyyidina Muhammad wa ala alihi wa sahbihi ajmain. -Article I. Nini isa a hukum. Amayka adun uttuntuta a duwa a taw atawa -i ya tigu sakataw tamukku inin ya manum tigu sakataw tamukku inin, i -ya bunarun su uppakakamal kanu tamuk sarta ussapanin. Amayka silandun -a duwa kataw uppakakamal kanu tamuk sapan silan a duwa kataw; amayka -ussapa silan a duwa kataw badun sakanilan su tamuk sapapagissanun. -Amayka ya bu ussapa su sakataw ya bu makakwa kanu tamuk su ussapa -salkanin su tamuk. Hatta wal-Lahu alam. - -Article II. Nini isa a hukum. Anunu sumu'mbay su isa a taw kanu pudin -unggu dun madadag su sinumbayan, baliwanan dun kanu haraganin. Pissan -rinampas su sinu'mbayan u kanu sinumu'mbay baliwanan dun kanu -haraganin unggu umanan sa undawi (ndawi) kapatuta kaumanun kanu tamuk -u nadadag. Hatta tamat al-Lahu alam. - -Article III. Nini isa a hukum. Anunu sumu'mbay su isa ataw kanu pudin -saparati patuk atawa tambuku unggu dun matupud su patukatawa magbang -atawa madagag su tambuku, amayka ya katupudu patuk atawa ya, kakbangu -patuk atawa ya kadadagu tambuku su atagu kina-su'mbayninun unggu dikna -taksir su sinumu'mbay dili kabaliwanan su sinumbayan. Amayka sin -itimbas su Patuk sa ataga ig atawa sin itimbas kanu sapun a tamlang -undu dili iktan su patuk unggu dun madadag disadili baliwanan dunu +Article I. Nini isa a húkum. Amayka adun uttuntuta a duwa a taw atawa +i ya tigu sakataw tamúkku inín ya manum tigu sakataw tamúkku inín, i +ya bunárun su uppákakámal kanu tamuk sarta ussápanin. Amáyka silandun +a duwa kataw uppákakámal kanu tamuk sapan silan a duwa kataw; amayka +ussápa silan a duwa kataw badun sakanilan su tamuk sapapagíssanun. +Amayka ya bu ussápa su sakataw ya bu makákwa kanu tamuk su ussápa +salkanín su tamuk. Hatta wal-Lahu alam. + +Article II. Nini isa a húkum. Anunu sumu´mbay su isa a taw kanu pudin +unggu dun mádadag su sinumbayan, báliwanan dun kanu háraganin. Píssan +rinámpas su sinu´mbayan u kanu sinumu´mbay báliwanan dun kanu +háraganin unggu úmanan sa undáwi (ndáwi) kapatúta kaúmanun kanu tamuk +u nádadag. Hatta tamat al-Lahu alam. + +Article III. Nini isa a húkum. Anúnu sumu´mbay su isa ataw kanu pudin +sapárati patuk atawa tambuku unggu dun matupud su patukatawa mágbang +atawa mádagag su tambuku, amayka ya katupudu patuk atawa ya, kakbángu +patuk atawa ya kadádagu tambuku su átagu kina-su´mbayninún unggu dikna +táksir su sinumu´mbay dili kabáliwanán su sinumbayan. Amayka sin +itímbas su Patuk sa átaga ig atawa sin itímbas kanu sápun a tamlang +undu dili íktan su patuk unggu dun mádadag disadíli baliwanan dunu sinumumbay su sinumbaynin. Tamat wal-Lahu alam. -Article IV. Nini isa a hukum. Anunu malidu duwa kataw i ya, tigu -sakataw su utangku nabayadangku dun, i ya manum tigu sakataw dalaka -makabayad, amayka dala saksi nu duwa kataw bunarun su panuntut sarta -ussapanin; amayka dili ussapa, i ya bunarun su pudtuntutan. Tamat +Article IV. Nini isa a húkum. Anunu malidu duwa kataw i ya, tigu +sakataw su utángku nábayadángku dun, i ya manum tigu sakataw dalaka +makabáyad, amayka dala sáksi nu duwa kataw bunárun su panúntut sarta +ussápanin; amayka dili ussápa, i ya bunárun su pudtuntutan. Tamat wal-Lahu alam. -Article V. Nini isa a hukum. Anunu itagunu isa ataw su tamukin kanu -pudin, mawli nggu dun kuwanu (kwanu) tinumagu su tamukin, i ya tigu -tinagwan kinwanungka dun atawa ya nin tig nadadag, amayka dala saksi -nilan a duwa kataw ya bunar su tinagwan sarta ussapanin. Tamat +Article V. Nini isa a húkum. Anunu itágunu isa ataw su tamukin kanu +púdin, máwli nggu dun kuwánu (kwánu) tinumágu su tamukin, i ya tigu +tinágwan kinwanungka dun atawa ya nin tig nádadag, amayka dala saksi +nilan a duwa kataw ya bunár su tinágwan sarta ussápanin. Tamat wal-Lahu alam. -Article VI. Nini isa a hukum. Anunu su tamuku taw a nadagag sabap sa -natagakin nggu dun matunu isa a taw nggu nin dun itabun, mawli nggu -dun maylaynu ugkwan kanu tamuk i ya nin tig tamuku inin a natagakku, +Article VI. Nini isa a húkum. Anunu su támuku taw a nadagag sábap sa +natágakin nggu dun matunu isa a taw nggu nin dun itábun, mawli nggu +dun maylaynu ugkwan kanu támuk i ya nin tig támuku inín a natagákku, i ya tigu nakatun dikna nungka tamuk dan dun a tamuku; amayka adun -saksi kanu tamuk a natun a dikna tamuk a dan dun sabap sa tamuk a -natun, yuli su tamuk sarta umanan su undawi kapatutin, isa a dudan -atawa duwa a dudan. Tamat wal-Lahu alam. +saksi kanu tamuk a natun a dikna tamuk a dan dun sabap sa támuk a +natun, yuli su tamuk sarta úmanan su undáwi kapatútin, isa a dúdan +atawa duwa a dúdan. Tamat wal-Lahu alam. -Article VII. Nini isa a hukum. Anunu rinampas su tamuku taw wajib -i yulinu rinumampas sarta umanan sa kiira kiranu gunanin kanu -kinarampasun. Tamat wal-Lahu alam. +Article VII. Nini isa a húkum. Anunu rinámpas su támuku taw wájib +i yulinu rinumámpas sarta úmanan sa kiira kiranu gúnanin kanu +kínarámpasun. Tamat wal-Lahu alam. -Article VIII. Nini isa a hukum. Anunu manik su taw kanu walaynu salakaw -salkanin a dikna kiyugu ugkwan kanu walay unggu dun malipungu't su -gkwan kanu walay, amayka magabi masala su minanik sa pata dudan. Tamat +Article VIII. Nini isa a húkum. Anunu mánik su taw kanu walaynu salakáw +sálkanin a dikna kiyúgu ugkwan kanu walay unggu dun malipungu't su +gkwan kanu walay, amayka mágabi masála su minánik sa pata dúdan. Tamat wal-Lahu alam. @@ -5683,360 +5650,4 @@ intrusted with its rule. End of the Project Gutenberg EBook of Studies in Moro History, Law, and Religion, by Najeeb M. 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You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: Studies in Moro History, Law, and Religion - -Author: Najeeb M. Saleeby - -Release Date: January 3, 2013 [EBook #41770] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK STUDIES IN MORO HISTORY *** - - - - -Produced by Jeroen Hellingman and the Online Distributed -Proofreading Team at http://www.pgdp.net/ for Project -Gutenberg - - - - - - - - - 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, , 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 - has a distinct palato-nasal sound and is related to the - Spanish in seor; 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. Lumbayangi 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 - Mustwsalik. [6] Lamik, Nuk, Samir, Paksal, Sakih, Amir, Palik, - Ragu, Ruk, Pakur, Azara, Ibrahim, Ismayil, Sabit, Yaskib, Yarab, - Batrik, Taku, Mukwim, dadi, Adnani, Madi, Nazar, Mudri, Ilyas, - Mudkih, Karima, Kinana, Nadri, Malik, Kahri, Galib, Lway, - Kabu, Mrat, Kilab, Kusay, Abdu-l-Manap, Hasim, Abdu-l-Mtalib, - 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 Natbakan, 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, -Banlak, Mama-sa-Palu, Kalangit, and Wapagy. - -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 Paramisli, 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, Paramisli. Sharif Maraja dived -into the river and brought up Paramisli; 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 Manmbali, 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 Paramisli, 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 Liymin 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 Dawuntnan 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 Combs. 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. - - - -PART II - -This book is the genealogy of the descendants of Hashim and Kureish, -who came from Mecca to Mindanao, Bwayan, and the land of Ilanun. It was -obtained from Pakih Mawlana Mohammed Amiru-Din, who acquired it from -his father, Sahid Wapat. Sahid Wapat and his brothers Umar Maya, Wapat -Batwa, Jarnik, and Sumannap received it from their father, Barahaman, -who was surnamed Minuli Karakmatu-l-Lah, and Jamalu-l-Alam. Later -it passed into the possession of Kali Akmad and Sapak, [10] who -married Duyan. - -The descendant of the Apostle of God, Sarip Mohammed, came to Juhur -and married a woman related to the sultan of Juhur and begot Sarip -Kabungsuwan, who came to Mindanao and introduced the religion of Islam. - -The ruler of Mindanao then was Raja Tabunaway. Kabungsuwan married -Banun, the sister of Raja Tabunaway, who died before any children -were born to them. After that Kabungsuwan married Putri Tunina, -who became human and was begotten by Mamalu out of the bamboo. Putri -Tunina bore three daughters--Putri Milagandi, Putri Mamur, and Putri -Batula. Putri Mamur married Pulwa, Raja Bwayan. Putri Milagandi -married Malang-sa-Ingud. Putri Batula married Ambang. - -Later Sarip Kabungsuwan married Angintabu of Malabang, whose -mother was Mazawang and whose father was Sambahan. Angintabu bore -Maka-alang, surnamed Saripada, Angintabu had a brother whose name -was Maka-apun. Maka-alang married a Bilan woman who was begotten -out of a crow's egg, and begot Bangkaya. Bangkaya married two women -of Mindanao and begot two sons, Dimasangkay and Gugu Sarikula, one -from each wife. Later he married Maginut of Malabang, the daughter -of Maka-apun, and begot Kapitan Lawut. Dimasangkay married a woman -of Lusud, called Mira, and another of Simway who bore Umun and -Butu-na-Samar. Butu-na-Samar was surnamed Jukulanu, but died young -and had no children. Dimasangkay married also Ampas, the sister of -Sandab, and begot Umburung. Umburung married Umun and begot Nuni, who -was surnamed Amatanding. Ampas married again Pinduma. Nuuni married -Gayang, the daughter of Kapitan Laawut Bwisan and the sister of Qudrat, -who was surnamed Mupat, and begot Anta, Nagu, Umbun, and the daughters -Patawu, Pindaw, Bayu, and Sa-ib. - -Sarikula married a lady of Sulug called Raja Putri, who was the sister -of Raja Husayn, both of whom descended from the original rulers of -Sulug. Raja Putri begot one daughter, Raja Mampay. - -Kapitan Lawut married a lady of Slangan called Imbang, who descended -from Raja Tabunaway, and begot a son called Qudrat, and a daughter -called Gayang, who married Nuni. - -Qudrat married Raja Mampay and begot Tiduray. Tiduray married Myayu -of Lwan and begot Paramata Asya, who was known as Baya-labi. - -He married again Angki, the daughter of Natib Syam by his wife -Sawakung of Puntiyabaq, and begot two sons--Barahaman, known as Minuli -sa-Rakamatu-l-Lah, and Jamalu-l-Alam. - -Barahaman married a woman of Tagman named Panubawun and begot four -sons--Bagas, also known as Raja Muda; Anwal, who was entitled Paduka -Sari Sultan and surnamed Wapat Batwa; Jarnik, who was entitled Gugu; -and Sumana, who was Datu Ma-as; also four daughters--Ngway, Lugung, -Awu, and Tundug. By Basing of Sangir, the daughter of Makalindi -and Timbang Saribu, he begot Manamir, who was entitled Paduka Sari -Sultan and surnamed Sahid Wapat; and Tubu-tubu, entitled Umar Maya; -Maginut; Atika; and Patima. By a Samal woman he begot Datu Sakaludan -Jamalu-d-Din and Manjanay. Raja Muda Bagas begot Ampwan, Dayang, -and Bayaw by a concubine. Jamalu-l-A'lam married Sinal of Bwayan and -begot a son, Banswil, and a daughter, Karani. He also begot Ija, Ila, -Awu, Ampan, and Sayka-Datu Abdu-r-Rakun. - -Manamir married Karani and Banswil married Manjanay, all of whom are -first cousins, the children of Barahaman and Jamalu-l-A'lam. - - - -PART III - -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, Mamalumpung, 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. - -Pyuwa 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 Dumalndung. - -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 -Pandargan, 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 Manngka. - -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 Kmkuma. - -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 Lumbayangi 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 renforce 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 preminently 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 renforced, -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 Combs, 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. Combs 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 Combs 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 Combs. 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. - -Sec. 4. If the heirs divide their inheritance before they know of the -existence of a claim for debt against the estate, they shall return -their shares to pay the debt, whether the inheritance is sufficient -or not; and if they have used their inheritance prior to the knowledge -of the debt, they shall pay out of their own property an amount equal -thereto in payment of the debt. - - -Article LII - -If a man orders another to shoot at a deer, believing that he is -ordering him to shoot at a deer, and the person shoots believing also -that he is shooting at a deer, but hits a man, neither the shooter nor -the man who has ordered him to shoot shall be liable to punishment, -but shall pay only a light fine as blood money. Likewise, if a man -orders another to shoot at a tree, believing that he is ordering -him to shoot at a tree, and the person shoots, believing also that -he is shooting at a tree, but hits a man, neither the shooter nor -the man who has ordered him to shoot shall be liable to punishment, -but shall pay only a light fine as blood money. - - -Article LIII - -In case a person orders another person to climb up a tree and the -climber falls from the tree, there shall be no liability to punishment, -whether the person dies or not. A medium fine only shall be paid as -blood money. - - -Article LIV - -If a female slave in the possession of a certain person has a child -which is recognized by another person as his own child and born of -the slave during her stay in his possession, and the claim is denied -by her present owner and there is a witness to the truth of the claim, -the plaintiff shall confirm his testimony by oath. Failure to confirm -this testimony by oath and the lack of conclusive evidence that the -child is a free child, begotten by the plaintiff of the slave, shall -render the claim null. - - -Article LV - -If a man recognizes a slave whom he has liberated in the possession -of another man who denies the claim, and there is a witness who -bears out the claim of the plaintiff, the plaintiff shall confirm -his statement by an oath, and, having taken an oath, may recover his -slave and reliberate him. But his statement shall not be sustained -if an oath is not taken. - - -Article LVI - -Section 1. If two persons enter into partnership and later one of them -asks the other to sell the property or stock and divide the proceeds, -and the property is sold and its amount received, but the seller -claims the whole amount as his, to which the other partner objects -on the ground that it belongs to the partnership; or if the seller -claims that it belongs to the partnership, and the other partner -claims that it is his own, the statement of the person in possession -of the property or its price shall be sustained if confirmed by oath; -but otherwise it shall be rejected. - -Sec. 2. If in the preceding case the seller divides the proceeds and -gives his partner a part thereof and holds the remainder for himself, -claiming that the amount of the proceeds has been divided, but the -other partner refuses to accept the division on the ground that it -has not occurred, the claim against the division by the complaining -partner shall be sustained if confirmed by oath; otherwise it shall -not be sustained. - -Sec. 3. If one of the two partners in the preceding case buys and -takes possession of the property of the partnership and then denies -that it is the former property, claiming that it has been bought by -some one else, to which the other partner objects as a false claim, -the statement of the latter shall be sustained if confirmed by oath; -otherwise the buyer's statement shall be sustained. - - -Article LVII - -Section 1. If a free man kills another free man, or a free woman kills -another free woman, or a slave kills another slave, the slayer shall -be punished. - -Sec. 2. If a free man kills a slave, the free man shall not be put -to death. - -Sec. 3. If a slave or other servant kills a free person, he shall be -put to death. - - -Article LVIII - -The blood money for the life of a woman or of a hermaphrodite shall -be half that of a man; so also shall the fines for wounding a woman -be rated as half those for wounding a man. - - -Article LIX - -If a free man divorces his wife three times, or a slave divorces his -wife twice, it shall not be lawful for him, the man, to marry again -before the divorced woman is married to another person. - - -Article LX - -Section 1. If the husband of a pregnant free woman dies, or a free -woman is divorced, she shall mourn four months and ten days. - -Sec. 2. If a slave woman is divorced, she shall mourn two months and -five days. - -Sec. 3. If a pregnant free woman is divorced, she shall mourn until -childbirth. - - -Article LXI - -If a person throws the sweepings of a house or the parings of fruits -on the road, and a person carrying certain articles and passing on the -road steps on them and thereby slips and falls and loses his property, -the person who threw the sweepings or the fruit parings on the road -shall pay for the lost property. He shall also be responsible for -any injury resulting from the fall. - - -Article LXII - -If a person gives an imbecile or an insane person or a child poison -to eat, and said child, insane person, or imbecile dies as a result -thereof, he shall be punished. - - -Article LXIII - -If a man gets drunk and fights or kills another, he shall be liable -to punishment. - - -Article LXIV - -If a child or an imbecile or an insane person kills another person, -he shall not be liable to punishment, but shall pay blood money. - - -Article LXV - -If a child under age is in a high place and is frightened by some -person and as a result thereof falls and dies, the person who -frightened him shall pay his blood money. - - -Article LXVI - -If a person who is shooting or hunting startles a child who happens -to be in some high place, and the child falls and dies as a result -thereof, he shall pay a small fine as blood money. - - -Article LXVII - -If a slave is wounded, the fine in compensation for his injury shall -be the price of the slave in case of death, or an amount equal to -the decrease in the value of the slave in case he does not die. - - -Article LXVIII - -Section 1. If a slave is guilty of cutting another, he shall be -liable for the fine thereby incurred; if his master does not pay the -fine, he may sell the guilty slave and pay the fine from the amount -received therefor. - -Sec. 2. If the master of the guilty slave refuses to sell him, he -shall compensate for the decreased value of the slave who has been cut. - - -Article LXIX - -Section 1. If a plaintiff produces a witness, his statement shall -be sustained. - -Sec. 2. If a plaintiff has not a witness, the defendant shall take -an oath; but if the defendant refuses to take an oath, the plaintiff -shall swear and his statement shall be sustained. - - -Article LXX - -If the owner of a slave dies and his heirs claim the slave, and the -slave objects on the ground that he had been liberated by his deceased -master, the slave shall take an oath to that effect, which oath shall -confirm his statement; but if an oath is not taken by the slave, -the claim of the heirs shall be sustained. - - -Article LXXI - -All property loaned shall be paid back in kind, but if that be -impracticable, the value thereof shall be accepted. - - -Article LXXII - -The will of a free person shall be legitimate whether he be a -non-Mohammedan or a person of bad character; but the will of an insane -person or an imbecile or a child or a slave shall not be legitimate. - - -Article LXXIII - -If the legatee dies before the testator, the will shall be held -invalid; but if the legatee dies after the death of the testator, -the heirs of the legatee shall be entitled to his share under the will. - - -Article LXXIV - -If a person wills his estate to one of his heirs, the will shall be -sustained if the other heirs consent to it; but if they do not consent, -the will shall not be sustained. - - -Article LXXV - -If a person recognizes his property in the possession of another, which -property he has neither sold nor given away as charity or otherwise, -it shall be lawful for him to take or recover his property, unless -he is afraid of being killed. In case he is afraid, he shall present -the matter to the datu and then to the judge. - - -Article LXXVI - -The action of a guardian or agent shall be binding on the ward or -the principal, respectively. The insane, imbeciles, or children shall -never be guardians or agents. - - -Article LXXVII - -If two persons collide unintentionally and one person is injured, -the liability of the guilty person for the fine or compensation -thereby incurred shall extend to his heirs. The fine shall be small. - - -Article LXXVIII - -If in the preceding case the collision is intentional, the liability -shall be the same, but the fine shall be equal to half the limit. - - -Article LXXIX - -If children or imbeciles or insane persons collide, the same law -shall govern as in the case of sui juris persons. - - -Article LXXX - -Section 1. A son, the only child, shall inherit all of the estate of -his father and mother. - -Sec. 2. A daughter, the only child, shall inherit half the estate of -her father and mother. - -Sec. 3. Two or more sons, the only children, shall share the estate -of their father and mother equally. - -Sec. 4. In case one son and one daughter are the only children, the -estate of the father and mother shall be divided into three equal -parts, of which the son shall receive two parts and the daughter -one part. - -Sec. 5. In case of multiplicity of sons and daughters, the estate -shall be so divided as to give each daughter half the share of one son. - - -Article LXXXI - -A husband shall inherit half the estate of his wife in event of her -death and when she has neither a child nor a grandchild. - -Article LXXXII - -In the event of the death of a wife who has children or grandchildren, -her husband shall inherit one-quarter of her estate only, and the -other heirs shall inherit the remaining three-quarters. - -Article LXXXIII - -In the event of the death of a man who has no children or -grandchildren, his wife shall inherit one-quarter of his estate only. - -Article LXXXIV - -In the event of the death of a man who has children or grandchildren, -his wife shall inherit one-eighth of his estate only. - -Article LXXXV - -Section 1. A father or son or wife or husband can not be disinherited -by other heirs. - -Sec. 2. A son disinherits full brothers and sisters, and all other -heirs. - -Sec. 3. Full brothers and sisters disinherit more remote heirs. - -Sec. 4. A grandfather, a father, and a grandson disinherit a brother -or sister from the mother alone, or other heirs. - -Sec. 5. A grandfather, brother, son, and uncle or aunt on the father's -side disinherit a full nephew or niece, or more remote heirs. - -Sec. 6. A full nephew disinherits another nephew who is not from a -full brother or sister. - -Sec. 7. A nephew on the father's side disinherits a full cousin and -more remote heirs. - -Sec. 8. A full uncle [13] or aunt disinherits an uncle or aunt on -the father's side. - -Sec. 9. A full cousin disinherits a cousin on the father's side. - -God's knowledge surpasses our knowledge. - - [The End] - - -This copy [the original] was made at noon of the 20th day of -Jamadu-l-awal, in the year of the war between Bwayan and the infidels -[non-Mohammedans]. - - -WOUNDS - -Wounds are classified with respect to depth, locality, and tissue -cut. To each class of wound a definite fine is fixed. - - -Class I - -SIMPLE WOUNDS - -The fine for wounds of the skin unaccompanied by bleeding shall be -three pesos. [14] - -Class II - -BLEEDING WOUNDS - -The fine for wounds of the skin accompanied by bleeding shall be -five pesos. - -Class III - -SKIN-PENETRATING WOUNDS - -The fine for wounds of the skin where the skin is cut through and -the flesh exposed shall be ten pesos. - -Class IV - -FLESH WOUNDS - -The fine for wounds where the skin and flesh are cut through shall -be fifteen pesos. - -Class V - -PERIOSTEAL WOUNDS - -The fine for wounds where the skin and flesh are cut through and the -periosteum exposed shall be twenty pesos. - -Class VI - -DEEP WOUNDS - -The fine for wounds that cut into the bone shall be twenty-five pesos. - -Class VII - -FRACTURE WOUNDS - -The fine for wounds where the bone is fractured and cut through shall -be fifty pesos. - -Class VIII - -DISLOCATING WOUNDS - -The fine for wounds where the bone is dislocated shall be seventy -pesos. - -Class IX - -SKULL-PENETRATING WOUNDS - -The fine for wounds where the membranes of the brain are penetrated -shall be two hundred and fifty pesos. - -Class X - -BRAIN WOUNDS - -The fine for wounds where the brain is penetrated shall be three -hundred pesos. - -Class XI - -BLOOD MONEY - -The blood money for the intentional or willful murder of a Moslem shall -be one hundred camels or one thousand three hundred and seventy pesos. - -Class XII - -The fine for amputating or cutting off one hand at the wrist, or -higher, shall be fifty camels or six hundred pesos. - -Class XIII - -DEEP BONE WOUNDS OF THE HEAD OR FACE - -The fine for deep wounds of the head or face shall be five camels, -or sixty-eight and one-half pesos. - -Class XIV - -FRACTURE WOUNDS OF THE HEAD OR FACE - -The fine for fracture wounds of the head or face shall be ten camels, -or one hundred and thirty-seven pesos. - -Class XV - -DEEP STAB WOUNDS - -The fine for deep stab wounds shall be thirty-three camels and -one-third, or four hundred and fifty-six and two-thirds pesos, which -is one-third of the amount of blood money. - -Class XVI - -The minimum amount of the blood money of a Moslem shall be eight -hundred and sixty-eight and one-quarter pesos. - -Class XVII - -The minimum blood money of a heathen or pagan, fifty-seven and -one-quarter pesos. - -Class XVIII - -The fine for an involuntary deep wound of a pagan shall be two and -four-tenths pesos. - -Class XIX - -The blood money for the accidental or involuntary murder of a pagan -shall be forty-three and one-third pesos. - -Class XX - -The fine for the intentional deep wound of a pagan shall be four and -two-tenths pesos. - - - -ARABIC MARGINAL QUOTATIONS OF THE LUWARAN - - -INTRODUCTION - -These quotations are given here in the same order in which they appear -on the margin of the original copy of the Luwaran, with only a few -clerical corrections. They are selections from Arabic books on law -and religion, and form the basis of the Magindanao law as given in -the Luwaran. The order they come in does not always conform to the -order of the corresponding articles of the Luwaran to which they are -appended. The Magindanao judges who prepared the Luwaran used these -texts or quotations as authority for the corresponding Magindanao -articles they made. But subsequent scribes must have changed the -order of these texts on account of their ignorance of the meaning of -the Arabic text and the places where they should be applied. - -For aid in reference the following table is prepared: - - - Article of Corresponding Arabic - Luwaran marginal quotations - 1 1 - 2 2 - 3 3 - 4 4 - 5 4 - 6 8, 9 - 7 7 - 8 12 - 9 ---- - 10 ---- - 11 14-16 - 12 ---- - 13 ---- - 14 17 - 15 18, 19 - 16 19 - 17 20, 21 - 18 23 - 19 26 - 20 25 - 21 13 - 22 27 - 23 30 - 24 29 - 25 31 - 26 32 - 27 33 - 28 34 - 29 36 - 30 37 - 31 38 - 32 39 - 33 40 - 34 41 - 35 42 - 36 43 - 37 44 - 38 45 - 39 46 - 40 47 - 41 48 - 42 49 - 43 50 - 44 51 - 45 52 - 46 53 - 47 54 - 48 55 - 49 56 - 50 57, 58 - 51 59, 60 - 52 61-63 - 53 64 - 54 65 - 55 66 - 56 67-69 - 57 70-72 - 58 73 - 59 74 - 60 75, 76 - 61 78 - 62 79 - 63 81 - 64 82 - 65 83 - 66 84 - 67 85, 86 - 68 87 - 69 88 - 70 89 - 71 90 - 72 91 - 73 92 - 74 93 - 75 94 - 76 95, 96 - 77 97 - 78 98 - 79 99 - 80 100-103 - 81 104 - 82 105 - 83 106 - 84 107 - 85 108 - - - -TRANSLATION OF THE ARABIC MARGINAL QUOTATIONS OF THE LUWARAN - -1. The person in charge of a property the subject of a suit has the -first right to that property; his right must, however, be confirmed -by oath. If both parties have charge of the property, their rights -shall be regarded equal, and both parties shall take oath. - -2. The compensation for a slave shall be equal to his value. The loss -of a limb shall be compensated for by the amount by which that loss -reduces the value of the slave. - -3. No indemnity shall attach to the loss or damage of an article -borrowed if such loss or damage be incurred in the proper use of -such article. - -4. The plea of the defendant in reference to the loss of a borrowed -article shall be confirmed by oath. In cases of doubt the loss shall -be established first by evidence, and the plea of the defendant shall -then be confirmed by oath. - -5. If the borrowed article or property is subjected to insecurity or -danger, responsibility shall attach to such an action. - -6. No suit shall be triable after the lapse of fifteen years from -the date of the act giving rise to the suit. Imam Shafii restricted -the application of this law to cases where the plaintiff and the -defendant live in one town, and where the delay was avoidable. - -7. Lost or damaged finds shall be compensated for in kind or in value. - -8. A find shall be the property of the finder irrespective of his -religion or character. - -9. The find shall be delivered to its owner, if the owner is known. The -finder shall be held responsible for loss of the find or damage to -it as long as the find is in his charge. - -10. Property seized by force shall be returned to its owner -with compensation for any loss that may have been incurred by the -seizure. If the seized property be lost, the seizer shall compensate -for the loss in kind or in value. - -11. If the seizer and the owner differ concerning a defect in the -property, the owner's statement shall be valid if confirmed by oath. - -12. God said, "To you believers I say, you shall not enter the houses -of others without their permission." - -13. Mohammed said, "Whoever enters the house of another shall be -responsible for the loss that may occur therein." - -14. If a divorce occurs after marriage but prior to sexual intercourse, -half the dower shall be paid. If the divorce occurs after sexual -intercourse, all the dower shall be paid. - -15. No dower shall be paid if the marriage contract is broken prior -to sexual intercourse. - -16. The expenses of the marriage feast shall not be recovered. - -17. A gift conditioned on compensation may be recovered in kind -or value. - -18. The will of the giver and the acceptance of the receiver shall -determine the gift. - -19. A gift not conditioned on compensation shall not be recoverable. - -20. A thief shall have his hands cut off. - -21. The thief shall return the stolen property or compensate for -its loss. - -22. The confession of the thief and the oath of the plaintiff shall -confirm the theft. - -23. The plaintiff's oath if corroborated by evidence shall confirm -the theft. - -24. If the statement of the defendant begins with confession and ends -with denial, the confession shall be regarded valid. - -25. The testimony of a minor or insane person is null. - -26. The testimony of a slave shall be valid when it bears a -disadvantage or punishment to himself. - -27. A slave shall not be contracted with or loaned without the -permission of his master. - -28. A slave shall be liable for the payment of a debt contracted -prior to liberation. - -29. If the vender and the vendee differ as to the time a certain -defect developed in the property sold, the vender's claim shall be -sustained if confirmed by oath. - -30. Differences between the vender and the vendee as to the amount or -price of the property sold or date of the purchase shall be subject -to oaths by both parties. - -31. If a defect in the purchased property is recognized after the -conclusion of the sale, the property may be returned to the vender, -who shall retain of its price an amount equal to the reduction in -the value of the property occasioned by the discovery of the defect. - -32. The occurrence of a defect in a slave after the conclusion of the -contract does not constitute a right by which the vendee can revoke -the sale contract. - -33. If a person purchases a slave and later presents a defective -slave and requests the revocation of the purchase contract, and the -vender denies the identity of the slave, the vender's statement or -plea shall be sustained if confirmed by oath. - -34. If a defect is observed during prayer or meals or at night, -notice thereof may be delayed for the time necessary to finish the -prayer or meal, or overnight. - -35. Other nonpermissible delays annul the right to revoke a sale -contract. - -36. If a debtor is sued by the legatee of the creditor and makes the -plea that the debt was canceled, the legatee shall take oath to the -effect that he has no knowledge of the cancellation of the debt. - -37. A sale contract may be revoked if it does not define the price -of the property sold. - -38. The right to property justifies breaking a door or breaking through -walls for the purpose of securing it, or its equivalent in kind. - -39. If a person spies on the wife of another person through cracks -or holes in her house and an occupant throws a stone at him which -hurts or kills him, no fault shall attach to such action. - -40. If the owner of a cat is warned of the fact that his cat eats -fowls or provisions of others and the cat repeats such an act, the -owner of the cat shall be held responsible for its action. - -41. If a woman is held as security for debt, and her trustee cohabits -with her, without the knowledge and consent of the debtor, his -action shall be regarded as adultery and he shall pay her dower. If -such cohabitation is with the consent of the debtor, no blame shall -attach to such action, but the creditor shall pay her dower. The -child born under such conditions shall be regarded as a free child, -but his value shall be paid to the debtor. - -42. In cases of difference between the debtor and the creditor in -reference to the security and its value, the debtor's statement shall -be sustained if confirmed by oath. - -43. The creditor shall not be held responsible for the unavoidable -loss or destruction of the security. - -44. In cases of difference between the principal and his agent in -reference to the compliance of the latter with the instructions of -the former, the statement of the principal shall be sustained if -confirmed by oath. - -45. The penalty for adultery committed with a married woman shall be -eighty lashes. - -46. If an agent is intrusted with the payment of a debt of his -principal and is sued by the creditor for his failure to pay the debt, -the statement of the creditor shall be valid if confirmed by oath. - -47. The penalty for adultery committed with an unmarried woman -is, according to the letter of the law, stoning to death of both -adulterers. This is generally reduced to 100 lashes for each offender. - -48. The judge shall first hear the evidence of the plaintiff if he -has any, and render judgment accordingly. If no evidence is produced, -the statement of the defendant shall be valid if confirmed by oath. - -49. The punishment for adultery committed by slaves is fifty lashes. - -50. In stoning adulterers both men and women shall be buried to the -level of the chest and the stones shall be of medium size. - -51. If a man has sexual intercourse with the slave of another man -and she dies during childbirth, he shall pay a fine equal to her value. - -52. If a married Mohammedan is killed by a Christian on account of -adultery, the Christian shall be put to death; but if he is killed -by another Mohammedan, the latter Mohammedan shall not be put to death. - -53. If a plaintiff proves by evidence his ownership to a certain -animal or tree, he shall be entitled to the future produce of that -animal or tree. - -54. If a person secures a lease on a certain piece of land for the -purpose of cultivating it, he shall be bound by the terms of the lease -whether he cultivates the land or not. The payment is generally made -at harvest time. - -55. If a slave runs away from his master and seeks refuge in the -house of another person who knows the master of the slave and such -person does not inform the master of the slave of the fact, such -person shall be held responsible for the slave whether the slave -stays with him or runs away again. - -56. If a husband's absence is unusually long and no information can -be obtained concerning him, his wife shall not marry another person -unless she knows surely that he is dead or that she is divorced. - -57. If a ship is in danger of foundering, the cargo should be cast -overboard for the purpose of saving the passengers; but if a person -cast overboard another person's property without order or permission, -he shall be held responsible for the loss. - -58. If a person under conditions similar to the preceding case orders -another person to cast his property overboard and such other person -casts his property overboard, no responsibility shall be attached to -the order, unless express responsibility is stated in the order. - -59. The estate of a deceased person shall be held as security for the -payment of his debt, whether the debt be known to his heirs prior to -or after the division of the estate. - -60. The heir has the right to take possession of the estate if he -pays the debt with his own money. - -61. No punishment shall attach to accidental murder while hunting, -whether the shooting be voluntary or forced. - -62. If in such a case a fine is imposed, it shall be equally divided -between the shooter and the person who ordered the shooting. - -63. If a person shoots at a tree and kills a person, or shoots at a -person and kills another, such murder shall be regarded as accidental -murder. - -64. If a person is ordered to climb a tree and he falls and dies, -no blood money shall be paid by the person who gave the order, for -such murder is not intentional. - -65. If a person claims that a certain child was born of a female -slave who conceived the child while in his possession, and confirms -his claim by witness and by oath, his claim shall be valid and the -child shall be regarded as a free child. - -66. If a person claims that a certain slave had been his and was -liberated, and his claim is confirmed by a witness and by oath, -the slave shall be liberated again. - -67. If two parties differ as to whether a certain property belongs to -one of the parties or to both of them as partners, the statement of the -party in charge of the property shall be valid if confirmed by oath. - -68. If a person claims that the partnership has been dissolved and that -a certain property has become his own, and his claim is contested by -another party to the partnership, the statement of the latter party -shall be valid if confirmed by oath. - -69. If a person who is a party to a partnership buys a certain property -and states that such property has been bought for the partnership, -and his statement is contested by another party to the partnership, the -statement of the purchasing party shall be valid if confirmed by oath. - -70. God said, "The punishment for murder has been ordained for you, -a free person for a free person, a slave for a slave, and a woman -for a woman." - -71. Such punishment shall not be executed without the authority of -the Imam (Caliph). - -72. A free person shall not be put to death for killing a slave, -but all grades of slaves shall be subject to such punishment. - -73. A free woman or a hermaphrodite shall be regarded as half a man -in all considerations referring to person or injury. - -74. If a free man divorces his wife three times or a slave divorces -his wife twice, it shall not be lawful for either of them to marry -the same woman again before she has been married to another person. - -75. A nonpregnant woman shall mourn for her husband four months -and ten days in full. A nonpregnant slave woman shall mourn for her -husband two months and five days. - -76. God said: "Your widows shall not be allowed to marry again before -the lapse of four months and ten days. Pregnant widows shall not -marry again before childbirth." - -77. A divorced wife who is still in the period of suspension can -inherit unless she has been divorced three times. - -78. If a person throws sweepings or melon rinds on the road, he shall -be responsible for the consequences. - -79. If a person helps a child or insane person to poisoned food, -he shall be punished. - -80. Adults and sane persons shall be liable to punishment for murder; -an intoxicated man is also liable to punishment for the same offense. - -81. Intentional intoxication fixes the liability to punishment. - -82. A defendant's plea on the ground that he was a child or insane -at the time the murder or crime was committed, if reasonable and -confirmed by oath, shall be valid. - -A child is exempt from oath and from punishment. - -83. If a person startles a minor standing near the edge of a roof -(flat roof) and the minor falls and dies on that account, he shall -pay a heavy fine. - -84. If a minor is accidentally alarmed and falls from a roof and dies, -the fine shall be light. - -85. Injuries done to a slave are compensated for by the amount of -the reduction affecting his value. - -86. Similar to 85. - -87. A slave is liable to fine for his crimes; his master shall either -pay his fine for him or sell him to pay the fine, if the price exceeds -the fine. If the fine exceeds the price, the slave shall be held -personally responsible. - -88. In case the plaintiff can not produce evidence or witness, the -defendant shall take the oath. But if the defendant refuses to take -oath, the plaintiff shall take oath and confirm the charge. - -89. If the plaintiff claims that a certain adult person is his slave, -and the defendant denies the charge, the defendant's statement shall -be valid if confirmed by oath. - -90. What is borrowed shall be returned in kind. - -91. The will of a free adult shall be legitimate whether he be an -immoral person or an infidel. The will of the insane, the intoxicated, -the child, and the slave shall not be legitimate. - -92. A will is null if the legatee dies before the testator; otherwise -it is legitimate, and [the property] may be transmitted to the heirs -of the legatee. - -93. A will can not exclude legitimate heirs in the interest of one -heir alone, except with the consent of the excluded heirs. - -94. A person may recover his property directly if that can be done -peaceably; otherwise he shall submit the case to the judge. - -95. To be legal and binding the instructions and the trust of a -principal must be authentic. - -96. The agent must be capable of independent action and must be of -age and sane. The agent shall not be a minor or insane. - -97. In case of involuntary collision attended with the death of both -parties, the respective heirs shall pay a light fine. (This is intended -to secure aid for funeral expenses.) - -98. If the collision is intentional, the fine shall be heavy. If -only one party intended the collision, such party shall be punished -on the merits of the case. - -99. Minors and insane persons shall be judged like sane adult -people. (This has reference to conditions similar to those of the -two preceding cases.) - -100. Male children, whether single or multiple, shall inherit all -the estate of the parents. - -101. A daughter shall inherit one-half. - -102. Two or more daughters shall inherit two-thirds. - -103. In case of multiplicity of children, males and females, the -male child shall receive twice as much as the female child. The word -of God said: "This command God gives you concerning your children, -the male shall have the shares of two females." - -104. God said: "Each man shall have half of the inheritance of his -wife if she have neither a child nor a grandchild born of a son." - -105. God said: "If a man's wife dies and leaves a child or a grandchild -born of a son, he shall have a quarter of her inheritance." - -106. God said: "If a husband dies without a child or a grandchild -born of a son, the wife shall inherit a quarter of his estate." - -107. God said: "If a husband dies and leaves a child or a grandchild -born of a son, the wife shall inherit an eighth part of his estate." - -108. The father, the son, and the husband can not be disinherited. - - - -TRANSLITERATION OF ARTICLES I-VIII OF THE LUWARAN - -Bismi-l-Lahi-r-Rakmani-r-Rahim. Alhamdu lillahi-l-lazi hadana lil -iman wal islam, wa slla-l-Lahu ala syyidina Muhammad wa ala alihi -wa sahbihi ajmain. - -Article I. Nini isa a hkum. Amayka adun uttuntuta a duwa a taw atawa -i ya tigu sakataw tamkku inn ya manum tigu sakataw tamkku inn, i -ya bunrun su uppkakmal kanu tamuk sarta usspanin. Amyka silandun -a duwa kataw uppkakmal kanu tamuk sapan silan a duwa kataw; amayka -usspa silan a duwa kataw badun sakanilan su tamuk sapapagssanun. -Amayka ya bu usspa su sakataw ya bu makkwa kanu tamuk su usspa -salkann su tamuk. Hatta wal-Lahu alam. - -Article II. Nini isa a hkum. Anunu sumumbay su isa a taw kanu pudin -unggu dun mdadag su sinumbayan, bliwanan dun kanu hraganin. Pssan -rinmpas su sinumbayan u kanu sinumumbay bliwanan dun kanu -hraganin unggu manan sa undwi (ndwi) kapatta kamanun kanu tamuk -u ndadag. Hatta tamat al-Lahu alam. - -Article III. Nini isa a hkum. Annu sumumbay su isa ataw kanu pudin -saprati patuk atawa tambuku unggu dun matupud su patukatawa mgbang -atawa mdagag su tambuku, amayka ya katupudu patuk atawa ya, kakbngu -patuk atawa ya kaddagu tambuku su tagu kina-sumbayninn unggu dikna -tksir su sinumumbay dili kabliwann su sinumbayan. Amayka sin -itmbas su Patuk sa taga ig atawa sin itmbas kanu spun a tamlang -undu dili ktan su patuk unggu dun mdadag disadli baliwanan dunu -sinumumbay su sinumbaynin. Tamat wal-Lahu alam. - -Article IV. Nini isa a hkum. Anunu malidu duwa kataw i ya, tigu -sakataw su utngku nbayadngku dun, i ya manum tigu sakataw dalaka -makabyad, amayka dala sksi nu duwa kataw bunrun su panntut sarta -usspanin; amayka dili usspa, i ya bunrun su pudtuntutan. Tamat -wal-Lahu alam. - -Article V. Nini isa a hkum. Anunu itgunu isa ataw su tamukin kanu -pdin, mwli nggu dun kuwnu (kwnu) tinumgu su tamukin, i ya tigu -tingwan kinwanungka dun atawa ya nin tig ndadag, amayka dala saksi -nilan a duwa kataw ya bunr su tingwan sarta usspanin. Tamat -wal-Lahu alam. - -Article VI. Nini isa a hkum. Anunu su tmuku taw a nadagag sbap sa -natgakin nggu dun matunu isa a taw nggu nin dun itbun, mawli nggu -dun maylaynu ugkwan kanu tmuk i ya nin tig tmuku inn a natagkku, -i ya tigu nakatun dikna nungka tamuk dan dun a tamuku; amayka adun -saksi kanu tamuk a natun a dikna tamuk a dan dun sabap sa tmuk a -natun, yuli su tamuk sarta manan su undwi kapattin, isa a ddan -atawa duwa a ddan. Tamat wal-Lahu alam. - -Article VII. Nini isa a hkum. Anunu rinmpas su tmuku taw wjib -i yulinu rinummpas sarta manan sa kiira kiranu gnanin kanu -knarmpasun. Tamat wal-Lahu alam. - -Article VIII. Nini isa a hkum. Anunu mnik su taw kanu walaynu salakw -slkanin a dikna kiygu ugkwan kanu walay unggu dun malipungu't su -gkwan kanu walay, amayka mgabi masla su minnik sa pata ddan. Tamat -wal-Lahu alam. - - - -SULU CODES - - -THE PRINCIPAL SULU CODE - -This code was prepared by Sultan Jamalu-l-A'lam and was used without -any modification by Sultan Harun. The present sultan's minister, Hajji -Butu Abdul-Baqi, has made a new code which has just been proclaimed, -but which has not yet met with general approval. - -This copy of the old Sulu Code is the original which was used by the -Sultan Jamalu-l-A'lam himself, and also by Sultan Harun. It was written -by Asmawil, the chief clerk and minister of Jamalu-l-A'lam. The -manuscript was secured from Sheikh Mustafa, former minister to -Sultan Harun. - -This code differs considerably from the former one used by Sultan -Pulalun, the father of Jamalu-l-A'lam, which was more in conformity -with the letter of the Quran, much more severe in its sentences; -hence the change was welcomed. - - - -INTRODUCTION - -This book is a guide for the proper execution of the duties of office -in accordance with the law and rules of the country. It is concurred in -by all, and is promulgated with the general consent of all the datus, -panglima, and subordinate officers of state. - -This on Sunday, the fourth day of the month Rabi' Akir, in the year -Dal Akir, which corresponds to the year 1295 A. H. - -May it enhance the good and the prosperity of our country; and may -God give blessing and peace to its author. - - - -THE CODE - -Article I - -Section 1. Whoever shall abduct the child of a free man, and be found -out, shall be fined twenty rolls or pieces (gajahilaw) of calico -(siddip) or its value. [15] The abductor shall return the child. A -bail also is required which shall be equal in character and value to -the abducted child. - -Sec. 2. If the abductor of a free person is a slave, the master of -the slave shall be examined to find out whether or not the abduction -was committed with his knowledge and consent. In case he says that -it was done without his knowledge and consent he must be sworn on -the Quran. But, though he swears to that effect, he shall be held -responsible for the return of the abducted person. Then if the actual -abductor or abductors do not return the person or persons abducted, -he or they shall be taken in payment thereof. - -But if the master of the slave does not swear to that effect, he -shall be held responsible personally for the abduction, and the case -shall be treated as a case of abduction by a free man. The condition -of the slave, whether privileged to live independently or not, does -not affect this decision. - -Article II - -Section 1. (a) If property of any kind of the sultan is stolen, -the thief shall be fined fifty pieces (gajahilaw) of calico. - -(b) If property of datus with official titles or that of Twan Sarip -Usman is stolen, the thief shall be fined thirty-five pieces of calico. - -(c) If datus without official title or descendants of a Sarip or -of Panglima Adaq are robbed, the thief shall be fined thirty pieces -of calico. - -(d) If ministers of state or Panglima Pihaq are robbed, the thief -shall be fined twenty-five pieces of calico. - -(e) If subordinate officers below the panglima [16] or inland country -pandita or the agents of the sultan or panglima are robbed, the thief -shall be fined twenty pieces of calico. - -(f) If children of subordinate rulers or chiefs are robbed, the thief -shall be fined ten pieces of calico. - -Sec. 2. (a) Theft of small articles (petit larceny) such as articles -of diet, etc., of the value of one piece or half of a kusta or sarong, -shall not be punished by fines, but the articles themselves shall -be restored to the proper owner or owners, twofold, and the thief -shall suffer fifty lashes; if the theft is repeated on two or three -occasions, the offense shall then be regarded as a case of great theft. - -(b) Theft of property of the value of one kusta and over is great theft -(grand larceny) and shall be punished by fine as provided in section -one: Provided further, That the articles of property stolen shall be -restored to the owner or owners thereof, and the thief shall suffer -one hundred lashes. - -The fine shall be divided between the person robbed and the governor -(the chief usually acts as judge), in the following manner: When no -trial shall have been held, the robbed party shall receive seven -parts and the governor three parts; if a trial is held, the fine -shall be divided equally between the governor and the party robbed, -whether he be a person of rank or otherwise. - -(c) If the thief is a great or noted person or a governor, the fine -shall be doubled. - -(d) The same penalty shall be applied to all persons convicted of -theft, whether male or female. - -(e) In all cases of theft the stolen property shall be restored to -the owner or owners thereof. - -(f) The buyer of stolen property shall be regarded as a thief unless -he proves the truth of the sale in the presence of the governor. If -he fails to have the seller examined and brought before the governor, -he shall be regarded as a partner in the theft. - -Article III - -Section 1. A false claim to property or debt shall be regarded as -theft and shall be adjudicated accordingly. - -Article IV - -Section 1. Whoever exacts a claim by force without the permission or -direction of the governor shall return whatever he exacts and forfeit -his claim; and in case the claim is not substantiated he shall return -the exacted object, and shall be fined two pieces of calico, to be -equally divided between the governor and the person from whom he -has exacted. - -Article V - -Section 1. Complainants who disagree upon the authority before which -they should appear shall come to a panglima. In case they do not agree -upon a panglima they must come to the sultan. But in case they agree, -it is preferable that they should appear before the local governor -or authority. - -Article VI - -Section 1. Whoever attempts to kill and kills a freeman shall be -fined fifty pieces of calico as blood money, also twenty gajahilaw -to be paid to the governor. - -Whoever attempts to kill, but fails to kill, a freeman shall be -fined twenty-five pieces of calico, to be paid to the attacked party, -and ten gajahilaw to be paid to the governor. - -Cases of unintentional and accidental killing and cases where the -killing is done by an undetermined party shall be regarded alike. The -blood money in each case shall be thirty gajahilaw. - - - Note.--In case a murder occurs in a neighborhood or village, - and the actual murderer is unknown, the blood money is paid by - the people of that neighborhood or village. They pay the full - amount of blood money in case they do not swear to the effect - that they did not commit the murder, but in case they swear to - that effect they pay only half the fine. - - -Article VII - -Section 1. The fine for marriage by abduction [17] shall be six pieces -of calico and the woman's dower [18] shall be doubled. In case the -dower is expressed in terms of slaves, the value of the slave shall -be considered equal to four pieces or gajahilaw. The price of the -bride, usually paid to the parents of the woman, in ounces of gold, -called in Sulu basing, will be paid at the rate of one gajahilaw for -a basing. The governor's share of the fine shall be four gajahilaw. - -Sec. 2. The fine for elopement is four gajahilaw and the dower shall -not be doubled. The slave's rate of exchange shall be four gajahilaw -in case it is the custom of her family to receive actual slaves as -a dower. The basing's rate of exchange is one gajahilaw. - -In case the slave dower is nominal, the slave's rate of exchange -shall be three gajahilaw of calico, and the basing one piece of kusta, -of low grade. - -Sec. 3. In case of seduction admitted or disguised, marriage shall -be concluded if the woman requests it. The man shall be fined two -gajahilaw and the woman shall be treated as if she eloped. In cases -of actual slave dowers, the slave's rate shall be four gajahilaw -and the basing one gajahilaw. In cases of nominal slave dower, the -slave's rate shall be three gajahilaw and the basing's one piece of -kusta of the low grade. - -Sec. 4. Compulsory marriage is treated as marriage by abduction. - -Sec. 5. (a) If adultery is committed with a panglima's wife, the -man shall be fined fifty gajahilaw, which can not be exchanged with -anything except gold, silver, brass drums, or lantaka. If unable to -pay, the man himself shall become the property of the panglima. [19] - -(b) If adultery is committed with the wife of a maharaja pahlawan, -[20] the man shall be fined forty gajahilaw; which can not be exchanged -except as in the previous case. - -(c) If adultery is committed with the wife of a subordinate officer -of state or a country pandita, or an agent of a governor, the man -shall pay a fine of thirty gajahilaw, unexchangeable except as in -section five (a). - -(d) If adultery is committed with the wife of a pandita who is in -the council or in the capital of the sultan, the man shall pay forty -gajahilaw. - -(e) If adultery is committed with any married woman, the man shall pay -a fine of twenty gajahilaw, unexchangeable except as in section five -(a). - -(f) If a married woman commits adultery with her own consent, she -becomes a slave to her husband; but if it is compulsory and without -her consent, she will not be subjected to slavery; it is her duty -then to tell her husband or his nearest relatives of the fact at the -earliest opportunity--the next morning in case it occurs at night. - -(g) If a male slave commits adultery with a free married woman, -the slave becomes the property of the husband of that woman. - -(h) If a free man commits adultery with a married female slave, the -decision will be the same as if the crime had been committed with a -free married woman. - -(i) If a male slave commits adultery with a married female slave -against her consent, the male slave becomes the property of the master -of the married female slave; but if the crime is committed with her -consent, she becomes the property of the master of her husband. Her -master pays the fine due the governor. - -(j) If a man commits adultery with the sister of his wife, his wife -not being divorced, he will be judged as if he had committed adultery -with the wife of another man. - -All the subordinate officers [21] of state are hereby requested to -exercise all care in administering justice to all who come to them for -judgment and decision. They should all adhere to the seven articles -of Mohammedan law and be deliberate in their just application. - -In case any complainant appeals to one of you from the decision -of another authority, do not accept the appellant's statement and -render your decision unless you inquire well about the case from -the previous authority who judged it. In case you find the decision -of that authority wrong do not be ready and quick to blame him and -criticise him, but try to act in conformity and union. In case you -find his decision right, notwithstanding the appellant's complaints, -bring both the appellant and the appellee to the panglima. If the -panglima can not render a solution, he should bring them to the sultan, -together with the authority from whose decision the appeal was made -and the authority to whom the appeal was made. - -If the governor or the authority to whom they appeal does not -investigate or inquire about the case from the governor from whom -they have appealed, his decision shall be null and void. - -Any person who exercises the right to judge without authority from -the sultan shall be fined one male slave. - -All governors and their subjects ought to abide by and aid in carrying -out all the articles of this code. Any person who does not fulfill -this duty will have all the curses and the calamities of this world -and the world to come that befall the man who swears falsely by the -thirty parts of the Quran. - - - -THE NEW SULU CODE - -The new code is a rearrangement of the old code with some changes -and modifications. Its author is Hajji Butu Abdu-l-Baqi, the present -prime minister or adviser of the Sultan Jamalu-l-Kiram the Second. It -was issued in the latter part of 1902, but there has been so much -objection to it on the part of many datus and chiefs that its general -adoption seems impossible. - -For a Sulu Hajji Butu is a man of talent and understanding. He knows -some Arabic and is probably the best Sulu scholar in the Archipelago. - -This code greatly increases the fines exacted from the people, -creates a treasury under the control of Hajji Butu, and entitles the -sultan to a share of the fines collected by the various datus and -chiefs. The chiefs and the people look upon it as another form of -unjust taxation. The opposition to its adoption is so strong and so -bitter that nothing except force of arms can enforce its use. This -is beyond the power of the present sultan. - - - -INTRODUCTION - -This book is a guide to the proper execution of the duties of office in -accordance with the law and the rules of the country. It is concurred -in by all and is promulgated with the general consent of all datus, -ministers, panglima, and subordinate officers of state. - -May God enhance by it the good and prosperity of our country. - -This at 9 o'clock, Saturday, the 11th of the month Jul Kaidat of the -year B, which corresponds to the year 1320 A. H. - -This is to proclaim hereby the decrees of Padukka Mahasari Mawlana -Hajji Mohammed Jamalu-l-Kiram. - -The subjects discussed in the following articles are, first, theft; -second, murder; third, adultery; fourth, opprobrium; fifth, cases -arising from unwitnessed purchase; sixth, false claims; seventh, -unlawful or unauthorized exactions; eighth, debt; ninth, finds; tenth, -unjust actions and decisions. - -To every crime or misdemeanor which comes under these articles a -fine is attached, differing according to the nature and the degree -of the crime. - - - -THE CODE - -Article I - -Section 1. The thief shall be fined seventy pesos, no matter what he -steals. The fine shall always be seventy pesos irrespective of the -person robbed, be he low or high in rank. The manner in which the fine -shall be divided between the person robbed and the treasury differs. - -(a) If the sultan's property is stolen, fifty pesos shall go to the -sultan and twenty pesos to the treasury. - -(b) If datus with official titles or Twan Habib Mura are robbed, -forty pesos shall go to the person robbed and thirty pesos shall go -to the treasury. - -(c) If other datus or Twan Hajji Butu or a descendant of a Sarip -are robbed, thirty-five pesos shall be paid to the person robbed and -thirty-five to the treasury. - -(d) If a minister of rank and official title or a hajji in the council -of the sultan is robbed, thirty pesos shall be paid to the person -robbed and forty pesos to the treasury. - -(e) If a minister of rank without any official title or a panglima -pihaq [22] or a pandita of the capital is robbed, twenty-five pesos -shall be paid to the person robbed and forty-five to the treasury. - -(f) If a subordinate officer of state or an agent of the sultan or a -country pandita is robbed, twenty pesos shall be paid to the person -robbed and fifty to the treasury. - -(g) If a common person is robbed, fifteen pesos shall be paid to him -and fifty-five to the treasury. - -(h) The thefts referred to above include cattle, slaves, and every -article of value. - -Sec. 2. (a) If a free person is abducted, the fine shall be divided -equally between his agnate and cognate heirs and the treasury. - -(b) The abducted person should be returned. No one except the child -or wife of the abductor, in case the abductor is a free man, can be -substituted for the abducted person. - -(c) If a free person is abducted by a slave, the master of the slave -will be held responsible. If the abducted person is not returned, -the abducting party, whether one person or many, will be taken instead. - -(d) Small thefts below the value of one peso shall not be punishable -by fines. The stolen object shall be returned twofold and the thief -shall suffer fifty lashes. - -Article II - -Section 1. Murder is of four kinds--the first is intentional; the -second, semiintentional; the third is accidental; the fourth, murder -committed by a crowd. - -Sec. 2. The fine for intentional murder shall be one hundred and five -pesos; seventy for the agnate and cognate heirs of the murdered person -and thirty-five for the treasury. - -Sec. 3. An attempt to kill that does not result in death shall be -punished by a fine of fifty-two pesos and a half; thirty-four pesos -and a half shall be paid to the near relatives of the attacked or -injured person and eighteen pesos shall be paid to the treasury. - -Sec. 4. All cases of semiintentional and of accidental murder and -cases of murder committed by a crowd shall be treated alike and fined -equally. The fine shall be fifty-two pesos and a half; thirty-four -pesos and a half shall be paid to the heirs of the murdered person -and eighteen pesos to the treasury. - -Sec. 5. If more than one person is killed, one hundred and five pesos -shall be paid for each person killed as his blood money. - -Article III - -IMMORAL CONDUCT - -Section 1. If a married woman commits adultery, she shall become -the slave of her husband, and the guilty man shall pay a fine of one -hundred pesos to the treasury, and in case he can not pay that sum -he shall become a slave himself. - -Sec. 2. If a married woman is simply guilty of immoral conduct, such as -a kiss or an embrace with another man, and quickly reports the facts -to her husband or his immediate relatives, her conduct will then be -regarded as compulsory and she will not be liable to any punishment; -but the man shall be liable to a fine of one hundred pesos, half of -which shall be paid to the husband of the woman and the other half -to the treasury. - -Sec. 3. The abduction of a woman and cases of compulsory marriage -shall be treated alike. The guilty man shall pay a fine of fifty pesos, -out of which the treasury shall receive twenty pesos. - -The woman's dower under such circumstances will be like that of her -mother, and nothing else of the usual formalities shall be given to -her people. - -Sec. 4. In cases of seduction, admitted or inferred by the woman's -request to marry the man, both man and woman shall be fined. The man -shall pay a fine of fifty pesos, twenty of which shall be paid to the -treasury, and the woman shall pay a fine of ten pesos to the treasury. - -Sec. 5. Cases of elopement are considered as seduction, though there be -no actual sexual intercourse between the man and the woman, because -elopement occurs by the mutual consent of both parties. - -Sec. 6. (a) In case a woman was regularly engaged and has lost her -virginity, her dower and her basingan (the bridal price expressed in -ounces of gold, and paid to the parents of the bride) and all other -gifts shall be returned to her husband. The expenses of the marriage, -as of rice and meat, etc., shall not be paid back. - -(b) But in case a woman who has lost her virginity is abducted or -married by compulsion, the husband shall forfeit all claim to her -dower or her basingan, etc. - -Sec. 7. (a) If a male slave commits adultery with a married free woman, -he becomes the slave of her husband. - -(b) If a free man commits adultery with a married slave woman, he -becomes the slave of her husband. - -(c) If a male slave commits adultery with a married female slave, -he becomes the property of her master. - -(d) Cases of seduction or marriage between slaves, in which the woman -is a maid, shall be treated the same as if they were free persons, -except that the fines shall be half as much. - -Article IV - -OPPROBRIUM - -Section 1. An adult who insults, abuses, defames, or slanders another -adult, without any provocation or in a way that is inappropriate to -the guilt committed, shall, if brought to trial, be fined ten pesos. - -Sec. 2. Children who commit the aforesaid offense are not liable -to trial. - -Sec. 3. If in such cases an adult interferes with children and hurts -a child, he shall compensate for the harm done. - -Sec. 4. If in such cases an adult interferes with children and he -hurts himself, he forfeits all claim for compensation. - -Sec. 5. Women who commit the same offense shall, as in the case of -children, not be liable to trial. - -Article V - -TRADE AND EXCHANGE - -Section 1. Under this article is included the sale or exchange of -slaves, cattle, arms, and all commodities. - -Sec. 2. Whoever trades or exchanges without the knowledge and the -authorization of the governor or his representative shall be fined -seventy pesos. Each party to a sale or exchange, no matter what the -rank of the person may be, shall pay the fine. All of the fine shall -go to the treasury. - -Sec. 3. To buy a stolen article is the same as to steal it. - -Article VI - -FALSE CLAIM - -Section 1. A false charge, a false claim of debt, and a false complaint -or suit shall be regarded as cases of robbery. - -Article VII - -UNLAWFUL EXACTIONS - -Section 1. Whoever exacts or enforces a claim without either the -permission or the advice of the governor shall forfeit that claim -and all rights to a just trial of the case. - -Sec. 2. If a person fails to respect or disobeys the advice or decision -of the governor, he shall forfeit his right to the contested object. - -Sec. 3. If a person is not sure of the exact amount of the claim -he exacts, he shall forfeit his right, and shall return the amount -exacted, and pay a fine of ten pesos, to be divided equally between -the governor and the treasury. - -Sec. 4. (a) If a fight starts unexpectedly between two parties and -results in harm to a third noncombatant party, the combatants shall -be held equally responsible for the harm. - -(b) If the harm in the above case amounts to death, both combatants -shall be liable for the blood money and the crime shall be regarded -as intentional murder. - -(c) If harm in the same case falls short of death, the combatants -shall be liable for half the blood money and a fine of twenty pesos, -to be paid to the treasury. - -Sec. 5. Whoever attacks or invades the house of another without the -permission of the governor and causes the death of another party shall -be guilty of intentional murder and shall be liable for the blood -money of the person killed and a fine of twenty pesos to the treasury. - -Sec. 6. (a) If in the above case the attacking party is killed the -blood money shall be forfeited. - -(b) If the attacking party is only injured, he shall be liable to a -fine of twenty pesos and shall pay for all that is lost or destroyed -by reason of his attack. - -(c) If the attacking party is multiple, each person shall be liable -to a fine of twenty pesos, no matter how many they may be, but the -damage done shall be compensated for by the leader or instigator of -the attack alone. - -Article VIII - -DEBT - -Section 1. The creditor shall ask and investigate about the debtor -from those who know him and shall also inform the heirs of the -debtor concerning the debt to be contracted, for in case the debt -is contracted without the knowledge of the heirs and the debtor dies -the heirs shall not be held responsible for the payment of the debt. - -Sec. 2. In case the debtor dies and leaves property inheritance and -wives and children, his debt shall be paid from that inheritance. - -Sec. 3. A debt is void unless it is called for before the lapse -of three years in case both debtor and creditor live in the same -town. This shall not hold true in case they live in two different -towns, especially when they are separated by sea. - -Article IX - -FINDS - -Section 1. The finder of any property, whether it be a horse or head -of cattle, or a runaway slave, or any forgotten or fallen article, -shall be rewarded, no matter who finds it. - -Sec. 2. The customary reward for a find is at the rate of one cent -for every dollar's worth of the find. - -Sec. 3. In case the find is made within the limits of the town and -belongs to a member of the same party, it shall be returned without -any reward. - -Sec. 4. Any person who makes a find shall make it known to the public, -or bring it to the governor, or return it to its owner. If this is -not done, and the find is not submitted to the governor within seven -days, the case shall be regarded as robbery and the finder shall be -fined seventy pesos, to be paid to the treasury. The same rule shall -govern similar cases that occur out in the country or on the sea, -except that the fine shall be equally divided between the governor -and the treasury. The share that belongs to the treasury shall be -intrusted to the governor for safe-keeping and future payment to the -treasury. Any dishonesty committed in this matter will be a sin that -results in loss both in this world and in the world to come. - -Article X - -All subordinate officers of state are hereby enjoined to exercise all -care and justice in their judgments and to adhere with all devotion -to the seven articles of Mohammedan law. - -In case any complainant appeals to one of you from the decision -of another authority, do not accept the appellant's statement and -render your decision without inquiring well about the case from the -previous authority who judged it. In case you find the decision of that -authority wrong, do not be ready and quick to blame and criticise him, -but try to act in conformity and union. - -In case you find his decision right, bring both the appellant and the -appellee to the panglima. If the panglima does not furnish a solution, -he shall bring them to the sultan, together with the authority from -whose decision the appeal was made and the authority to whom the -appeal was made. - -If the authority to whom they appeal does not investigate or inquire -from the authority from whom they have appealed, his decision shall -be null and void. - -Any person who exercises the right to judge without authority from -the sultan shall be fined one male unmarried slave. - -All governors and their subjects shall abide by and aid in carrying -out all the articles and provisions of this code. Any person who does -not fulfill this duty will have all the curses and the calamities of -this world and of the world to come that befall the man who swears -falsely by the thirty parts of the Quran. - - - - - - - -CHAPTER III - -TWO SULU ORATIONS - - -THE SULU ORATION FOR THE FEAST OF RAMADAN - - - (Written in the six semicircles) - - PRAISE BE TO GOD. GLORY BE TO GOD. THERE IS NO GOD BUT GOD. GOD - IS ALMIGHTY - - -This oration was finished at noon, Friday, the 29th of Rabi-el-Akhir, -in the year 1321 Hejira. - -In the name of God the Compassionate and Merciful. God is greatest. God -is exalted. He is the Master of the World and the King of the Universe -who rules with conquering power. Invisible to the eye, He is visible -through His power and might. His is all the power and glory. His is -all kindness and glory. He is the Almighty and the Ruler of All. He -is everlasting and never dies. There is no God but He. Everything -vanishes but the face of God. He is our Governor, and to Him all shall -return. Before Him the learned men are humiliated; and the mighty -humble themselves in His presence. All the prophets have spoken of His -Lordship; and all the men of old have borne witness to His unity. All -the men of learning have spoken of His eternal being. The wise men are -unable to give an adequate description of His attributes. All that -is in the earth and the heavens acknowledge His worship, and praise -Him day and night without ceasing. God is greatest. He is the Lord -of Lords and the Liberator of the World. He inspired the Book and -commands the clouds. He overcomes all difficulties. He is the Cause -of all Causes. He opens all doors and answers all who call Him. The -Lord has said, "Call Me, and I shall answer you. All who despise My -worship shall enter hell." God is almighty. All the heavens praise -Him. The sandy deserts, the shades and all darkness, on the right and -on the left, praise Him morning and night. There is nothing that does -not sing His praises; but you can not understand their praises. Oh, -how kind and forgiving He is! God is almighty. All the angels praise -Him. The heavens, the earth, the mountains and hills, and all the -birds praise Him. Praise and glory be to Thee, O Lord. Thou art the -Lord of Indescribable Might and Honor. Peace be to the missionaries, -and praise to God, the Lord of the Universe. - - - Here the orator shall repeat, "God is almighty," seven times, - then say the following: - - -God is Almighty. Praise be to God, the God of Kindness and of Grace, -who ordained that the faithful should observe the month of fasting and -gave them at the end thereof a feast, to all whether near or far, in -token of His hospitality and generosity. Let us praise him always. He -is righteous and all sacredness. The King of the Universe, land and -sea. He ordained for the Mohammedans the two feasts, Ramadan and that -of the Sacrifice. I bear witness that there is but one God, who is -alone without a partner. He made the two feasts for the observance of -all Mohammedans and the time of their celebration the greatest season -of the year. I testify that Mohammed is His servant and apostle. God -bless Mohammed at all times and through all ages. Oh, you people, fear -God. May God have mercy on you fellow-Mohammedans and brothers in the -faith. He has sent down to you this exalting and magnifying day as an -expression of his generosity and hospitality. On this day He permits -you to feast and forbids you to fast. Respectful observance of this -day is pleasing to God and he who so observes it shall be greatly -blessed. Charity on this day is highly acceptable. All you ask on -this day shall be given you. On this day every call is answered. The -prophet, God bless him, said, "On this day give charity for everyone, -male and female, for every free man, for every slave, for the young, -and for the old give a measure of flour or a measure of dates, -a measure of rice, a measure of raisins, or a measure of barley, or -whatever you eat on this day give as charity for all the people who are -of your religion, of your nation and under your law. This will atone -for your sins and all your misdeeds during the days of fasting." The -prophet, God bless him, has said, "He who fasts the month of Ramadan -and withholds his measure of charity on the feast day, his fasting -shall not be acceptable to God, and he shall not reach heaven, but -shall be stopped halfway between earth and heaven." The prophet said, -"He who fasts the month of Ramadan and follows it with six days of -Shawal shall be regarded as if he had fasted forever." May God make -us successful and honest and enlist us in the ranks of His faithful -followers. The best of all speech is the word of God, the All-knowing -King, the Exalted and the Respected. God himself, whose word is perfect -truth, said, "When the Quran is read, listen to it with attention, -that ye may obtain mercy." - -When the Quran is read, ask refuge in God from the accursed -devil. Jesus, the son of Mary, said, "God our Lord, send us a -table from heaven that we may all, from the first to the last, -feast thereon." Be Thou generous to us for Thou art the best of all -givers. Exalted is God the true King. There is no God but God, the -Lord of the great throne. He who calls another god whose deity he can -not prove shall render account to the Lord his God. Infidels can not -succeed. Say my Lord, forgive me, and have mercy upon me. Thou art -most merciful. - - - He who may deliver this oration shall here repeat the chapter of - the salvation, after which he shall rise and read the following - oration twice, and shall say, "God is Almighty," seven times: - - -God is Almighty. Praise be to God, whose praise is exalted and -glorious. I testify that there is no God but God, and that He is alone -and has no partner. I bear witness that Mohammed is his servant and -apostle, and the bright light of the world. May God bless Mohammed -and all his people and descendants. Oh, ye people, depart from evil -and draw near to good. Avoid excess and ye shall be happy. God and -His angels bless the prophet. Ye who have faith bless Him also. Ye -servants of God answer His call, and bless Him through whom God has -directed you. O God, bless Mohammed and his descendants, for he has -directed us to paradise and the roads that lead thereto. O God, bless -Mohammed and his descendants because he warned us of the fire and -its evils. O God, forgive his followers, and his caliphs Abu-Bakar, -Omar, Othman, Ali, Talhat, Zubayr, Abdu-r-Rahman the son of Awf, -Sa'din Saidin, and Abi Ubaydat, because they are the princes of -the faithful and the best of all people. O God, forgive all other -followers and friends of your prophet, and all who follow them. Be -kind to them in the day of judgment. Give them and us mercy, for Thou -art most merciful. O God, perpetuate the power and the victories and -the conquests of him whom Thou hast chosen for the administration and -good management of temporal affairs and religion; he who beseeches the -intercession of the faithful prophet, our master, the Sultan Mohammed -Pudhalun, the son of the late Sultan Mohammed Jamalu-l-Kiram, and -the Sultan, the master, and the noble whom Thou hast chosen, Sultan -Esh-Sharifu-l-Hashim, the kindled light of God; and our thoughtful -and wise master the late Sultan Kamalu-d-Din; and protect the kind and -generous late Sultan Alawa-d-Din, whose descendants became the kings -of the Sulu country. Protect the champion of the Mohammedan religion -and faith, the late Sultan Amirul Umara, and the late Sultan Shah -Muizzu-l-Mutawadhi-in. Protect the power of the generous and victorious -late Sultan Shah Nasiru-d-Din the First. Defend the conqueror, the -late Sultan Shah Mohammed el Halim; defend the intelligent late Sultan -Batara Shah; protect the noble late Sultan Muwalli el Wasit Shah; -aid our great master, the excellent and powerful and the victorious -on land and sea, the Sultan Shah Nasiru-d-Din the Last; aid the just -and honorable and ascetic master, the late Sultan Shah Salahu-d-Din. - -O God, support Islam and all Mohammedans. Fight against atheism and -heresy and evil, the enemies of religion. Aid the ever-victorious -Sultan Ali Shah, the great and most superior sultan; sultan of -the land and sea; and his heir, the late Sultan Shah Shahabu-d-Din -Mohammed, who was versed in law and all learning; and the late Sultan -Shah Shafi-d-Din Mohammed Mustafa, the best of all things. Defend -the late sultan and wise Governor Shah Badaru-d-Din Mohammed, the -victorious. May God perpetuate on earth his power, and his kingdom, -and his justice. - -O God, support the late Sultan Nasaru-d-Din, the victorious, the -administrator, and the able supporter of our religion; the late -Sultan Alimu-d-Din the First, Mohammed, the prince of the faithful, -the seeker of God's mercy; and the obedient to His will; the late -Sultan Shah Muizzi-d-Din Mohammed, the emigrant, the learned, the -truthful, and the generous; the late patient Sultan Shah Mohammed -Israyil; the late Sultan Shah Alimu-d-Din the Second, Mohammed, -the peaceful, the chosen, and the powerful; the late Sultan Shah -Sharafu-d-Din Mohammed, the merciful, seeker of knowledge, and doer -of good deeds; the late noble Sultan Shah Alimu-d-Din the Third, -Mohammed; the late Sultan Shah Aliu-d-Din Mohammed, the great and -victorious; the late Sultan Shah Shakira-l-Lah Mohammed, conqueror of -atheism and heresy, who was versed in Mohammedanism and monotheism; -the late Sultan Shah Jamalu-l-Kiram Mohammed, the kind and the wise -and beloved of his people, master of truth and good, whom God alone -prevented from making the pilgrimage to the House, and who was patient, -lenient, and good, who encouraged good deeds and forbade evil, and -who was good in his administration. May God perpetuate his kingdom, -his power, his justice, and his kindness. May God forgive him and -his forefathers and be good to all of them and give them a place in -paradise. O God, aid all who befriend him; be the enemy of all his -enemies; uphold all who uphold him; reject those who reject him; -and vanquish those who may vanquish him. Be Thou his help and aid, -and use him as a sword of vengeance against all offenders. - -Thou art my God, the God of Truth and Lord of the Universe. - -O God, set right our leaders and our nation, our judges, our rulers, -our learned men, our lawgivers, our wise men, and our old men. Aid -them in righteousness, and guide us. O God, destroy the enemies of -our religion and unite the hearts of the faithful. Free the captives -and pay the debts of the debtors. Relieve the distressed and forgive -the living and the dead. God grant peace and safety to us and to -the pilgrims and to the travelers on land and on sea who are of the -people of Mohammed, for Thou art the most powerful, the best Master -and the best Helper. - -O God, drive away famine and distress, and disease, and iniquity, -and oppression, and all calamities, and all evils outward and secret -that may exist in our country especially and the countries of the -Mohammedans in general, for Thou hast power over everything. Our Lord, -forgive us and forgive our brothers who preceded us in the faith, -and cast away from our hearts all jealousies and ill feeling toward -the faithful. O God, our Lord, Thou art kind and gracious and generous -and compassionate and able to forgive. - -This was written by the poor and humble pilgrim Hajji Abdu-l-Baqi, -who hopes for forgiveness from the forgiving Lord and who was the -son of Twan Hatib Jawari, a native of Sulug and follower of Shafi'i -and Ash'ari. - -May God forgive them and all Mohammedans and all the faithful. Amen. - - - -THE SULU FRIDAY ORATION - - - IN THE NAME OF GOD THE COMPASSIONATE AND MERCIFUL. TO GOD BE ALL - THE PRAISE AND GLORY. THERE IS NO OTHER GOD BUT GOD - - -This I repeat a thousand times more than others. God is greater, far -greater, than He is thought to be. I testify that there is no God -but God alone. God is one, and only one. He has no partner. God is -the owner of the heavens and the earth and all that is therein. God -is owner of all. - -I testify that Mohammed is His servant and His apostle, sent by Him -to guide all people to the true religion, and that His religion may -thereby be exalted above all others, though the unfaithful and the -worshipers of many gods may reject it. We ask Thee, O God, to bless -Mohammed and all his descendants and bestow on them all the blessings -that can be named and all the blessings that can be forgotten. I advise -ye, O people, and myself, servants of God, with fear of God which is -the sign of faith and God's command to us all. Fellow-Mohammedans, the -mercy of God be upon you. Friday is the chief of all days. The apostle -of God said: "The day Friday is the chief of all days." It is greater -than the day of Ramadan and the day of el-Adha and the day of Ashura. - -Charity on Friday is preferable to all charity. Good deeds done on -Friday are preferable to all good deeds, and evil done on Friday is -the greatest evil that can be done. The noblest and best men have -testified to its greatness over other days. It is the beauty of all -days and years. It is a pilgrimage that the poor can make once every -seven days. Its observance intercedes for the offender before the -King of Unbounded Knowledge. - -It has been told of the chosen prophet that he said: "God registers -the name of the person who leaves out three successive Fridays, on a -tablet on which he keeps the number of liars." The prophet said that -he who leaves out three successive Fridays shall have written on his -forehead when the day of judgment comes: "He has no hope of the mercy -of God." May God bless us and give us all peace. - -May it be that God has declared us among the successful and the -faithful and enlisted us into the number of His good servants. The -best of all utterances and constitutions are in the word of God, King -of Unbounded Knowledge, possessor of glory and of all reverence. It -is God the Highest who speaks and who is the truest of all speakers. - -When the Quran is read you should listen attentively so that you may -obtain mercy. He said, and His saying is most precious and full of -wisdom, "When you read the Quran ask God's help against the accursed -Satan." I take refuge in God the All Hearing and All Knowing from -the accursed Satan. Oh, ye who have believed, when you hear the call -for prayers on Friday go ye to hear God's word. Leave your business, -for you have a greater good and benefit in this. May God bless the -great Quran for us, and may he benefit us through its texts and the -wise mention of His name. May He reward us all with mercy from the -painful punishment. - -I command you, and myself, with what God demands for good obedience -so that you may obey Him. And I prohibit you from doing evil and -from disobedience as He prohibits you so that you may not disobey -him. I pray for the plentiful reward of God for you and for myself, -so that you may seek Him; and I ask the pardon and forgiveness of -God for you and for myself and for all the faithful Mohammedans for -He is gracious and forgiving. - -Praise be to God. I praise and exalt God with all my strength and I -testify that, there is no God but God. God is one and only one. God -has no partner. He knows all and has good news for you all. I testify -that Mohammed is the servant of God and His apostle, and a shining -light to the world. We ask Thee, O God, to bless Mohammed and his -people and descendants because he is our preacher and warner. To ye, -Oh, people, I say, fear God, draw near to good, and depart from -evil. God and all His angels bless the prophet. All ye believers -bless him, too. Ye servants of God, obey the call of God, and bless -him who directed you to God. We ask Thee, O God, to bless Mohammed -and the people of Mohammed, for he directed us to paradise and to the -roads that lead thereto. We ask Thee, O God, to bless Mohammed and -the descendants of Mohammed, because he warned us of the fire and -its destruction. We ask Thee, O God, to bless Mohammed because he -conquered the kings of the infidels and their empires. We ask Thee, -O God, to forgive his followers and his successors, Abu Bakar, Omar, -Othman, Ali, Abi Ubaydat, for they are the princes of the faithful -and the best of all people. We ask Thee, O God, to forgive his two -sons, Hasan and Husein, and his two noble uncles, Hamzat and Abbas; -and mayst Thou be kind to all the emigrants and all the allies and -followers till the judgment day, that we may share Thy mercy with -them and through them, for Thou art most merciful. We ask Thee, -O God, to perpetuate the power, the victory, and the valor of -those whom Thou hast chosen for the good administration and good -conduct of our religious and worldly affairs, chief among whom is -he who begs the intercession of the faithful prophet, our master, -the sultan and the pilgrim, Mohammed Jamalu-l-Kiram, the brother -of the late sultan, the pilgrim Mohammed Badaru-d-Din the Second, -both of whom made the pilgrimage to the house Al-Haraam. May God -give them a place with the faithful. They are the children of the -late Sultan Mohammed Jamalu-l-A'lam. May God perpetuate his kingdom -and his power, and his justice and kindness. And may God forgive his -predecessors and his grandfathers and be good to them and give them -a place in paradise. We ask Thee, O God, to be friendly with those -who are friendly with him, and to antagonize them who are against -him; give victory to those who aid him; reject those who reject him; -vanquish those who disobey him, and be his help and helper and make -him Thy sword of vengeance against the offender. O God, my God, -Thou art Truth and the Lord of the Universe. O God, set right our -leaders and our nation, our judges, our rulers, our learned men, our -lawgivers, our wise men, and our old men. Aid them in righteousness, -and guide us. O God, destroy the enemies of our religion and unite -the hearts of the faithful. Free the captives and pay the debts of -the debtors. Relieve the distressed and forgive the living and the -dead. God grant peace and safety to us and to the pilgrims and to -the travelers on land and on sea who are of the people of Mohammed, -for Thou art the Most Powerful, the best Master and the best Helper. - -O God, drive away famine and distress, and disease and iniquity, -and oppression, and all calamities, and all evils outward and secret -that may exist in our country especially and in the countries of the -Mohammedans in general, for Thou hast power over everything. Our Lord, -forgive us and forgive our brothers who preceded us in the faith, -and cast away from our hearts all jealousies and ill feeling toward -the faithful. O God, our Lord, Thou art kind and gracious and generous -and compassionate and able to forgive. - - - - - - - -NOTES - - -[1] Throughout this paper foreign words which do not often appear in -an English text are given the same form for both singular and plural. - -[2] Mindanao, Magindanao, and a few other words with the same terminal -sound are written in this paper with the final "ao" because they -are well-known words. Other words ending with the same sound are -written with the final "aw," in accordance with the author's rules -for transliteration.--[Editor.] - -[3] The word Kabalalan means the place of the rattan, because the -rattan plant used to grow abundantly on the mountain and its base. - -[4] This word may be a corruption of the name of the bird Rock or Rokh, -mentioned in the Arabian Nights. - -[5] This word is a corruption of the Arabic word Thul-Fakar, the name -of the famous sword of the Caliph Ali. Ali was a noted warrior. - -[6] The translation here omits the formal words and repetitions and -simply gives the names of the descendants in order. - -[7] Sarip and sharif are both in common use and have the same -meaning. The latter is the Arabic form of the word. - -[8] It will be noticed both here and elsewhere that the genealogies -are confused and that often it is not possible to make out in the text -the descent of a given individual. In explanation of this confusion -the translator says: "The Moros do not know any better. This is the -way they write. No attempt was made in the translation to change the -order of the original text."--[Editor.] - -[9] It is not clear in Moro who the parents were. These are chosen -pursuant to the general rule that the pronoun refers to the nearest -noun, unless otherwise indicated. - -[10] The Malay version said three people, but mentions only the above -two, Akmad and Sapak. - -[11] See Pls. I-IV. This manuscript is purely Magindanao in its style -and is the oldest copy that I have seen. The main text is a little -inferior to that of Datu Mastura's copy, but its marginal Arabic -quotations are more nearly correct and better written. The spelling -and the grammar differ in many places, but the general sense of the -text is mainly the same and does not warrant a separate translation. - -[12] This copy is in the possession of The Ethnological Survey. It -is not reproduced here because of the expense of half-tone work--the -only satisfactory method of reproduction in this case. - -[13] By a full uncle is meant a brother of one's father or mother who -had both the same father and the same mother as one's own father or -mother, as distinguished from a half uncle; so of a full aunt. - -[14] These fines are stated in Mexican currency. The peso was worth -about 50 cents, United States currency. - -[15] The gajahilaw of siddip or piece of calico used is worth 1.50 -pesos. It used to be the rule to demand the son of the abductor as -bail for the return of the abducted free child or person. - -[16] The words panglima and pandita are used in a plural sense in -this paragraph. - -[17] Abduction and elopement are regarded as crimes by the Sulus. The -consent of the parents is always necessary for the marriage contract. - -[18] Dower is a provision for a widow on the death of the husband -or on separation by divorce. It is generally paid or delivered or -guaranteed before marriage. - -[19] Such slaves are generally killed by the authority against whom -the offense was committed. - -[20] The maharajah pahlawan form the highest grade of maharaja, -their rank being next below that of a panglima. - -[21] The term tuku-pipul, which is applied in Sulu to all officers -subordinate to panglima, means the small and large poles or pillars -that support the house. - -[22] A panglima pihaq is one of the regularly chosen panglima of the -Island of Sulu. The island used to be divided into five main divisions -for administrative purposes, each of which used to have one panglima -intrusted with its rule. - - - - - - -End of the Project Gutenberg EBook of Studies in Moro History, Law, and -Religion, by Najeeb M. Saleeby - -*** END OF THIS PROJECT GUTENBERG EBOOK STUDIES IN MORO HISTORY *** - -***** This file should be named 41770-8.txt or 41770-8.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/4/1/7/7/41770/ - -Produced by Jeroen Hellingman and the Online Distributed -Proofreading Team at http://www.pgdp.net/ for Project -Gutenberg - - -Updated editions will replace the previous one--the old editions -will be renamed. - -Creating the works from public domain print editions means that no -one owns a United States copyright in these works, so the Foundation -(and you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. 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