diff options
Diffstat (limited to '41770-0.txt')
| -rw-r--r-- | 41770-0.txt | 5653 |
1 files changed, 5653 insertions, 0 deletions
diff --git a/41770-0.txt b/41770-0.txt new file mode 100644 index 0000000..8f01e39 --- /dev/null +++ b/41770-0.txt @@ -0,0 +1,5653 @@ +*** START OF THE PROJECT GUTENBERG EBOOK 41770 *** + + Department of the Interior + + Ethnological Survey Publications + + Volume IV, Part I + + STUDIES IN MORO HISTORY, LAW, AND RELIGION + + + By + + NAJEEB M. SALEEBY + + Manila + Bureau of Public Printing + 1905 + + + + + + + + Letter of Transmittal + + + Department of the Interior, + The Ethnological Survey, + Manila, December 21, 1904. + + + Sir: I have the honor to transmit a series of papers on Moro + history, law, and religion consisting of original studies and + translations from Moro texts made by Dr. Najeeb M. Saleeby. I + recommend that these papers be published as Part I of Volume IV + of the scientific studies edited by the Survey. + + + Very respectfully, + + Merton L. Miller, + Acting Chief of The Ethnological Survey. + + + Hon. Dean C. Worcester, + Secretary of the Interior, Manila, P. I. + + + + + + + +CONTENTS + + Page +Chapter I + +History of Magindanao 11 + + Magindanao history and genealogies 11 + Introduction 11 + The transliteration 11 + Geographical sketch of the chief Moro settlements + mentioned in the Tarsila of Mindanao 13 + The mythology of Mindanao 16 + Manuscripts: + I. From Adam to Mohammed 20 + Genealogy of Mohammed 20 + Translation 20 + II. Genealogy of Kabungsuwan and his coming to + Magindanao, or the conversion of Magindanao + to Islam 21 + Introduction 21 + Translation 23 + III. Genealogy of Bwayan 25 + Introduction 25 + Translation 26 + IV. History of the Dumatus and the conversion of + Mindanao to Islam 28 + Introduction 28 + Translation 29 + V. Oldest copy of the genealogy of Magindanao and + the Iranun datus 31 + Introduction 31 + Translation 33 + VI. History and genealogy of Magindanao proper 36 + Introduction 36 + Translation 37 + VII. Genealogy of Bagumbayan 41 + Introduction 41 + Translation 42 + History of Bagumbayan 47 + VIII. Ancestors of the datus of Mindanao 49 + Introduction 49 + Translation 49 + History of Magindanao 50 + + +Chapter II + +Laws of the Moros 63 + + General introduction 63 + The Luwaran, or the laws of Magindanao 64 + Introduction 64 + Translation of the Luwaran, the Magindanao code of + laws 66 + Arabic marginal quotations of the Luwaran 81 + Introduction 81 + Translation of the Arabic marginal quotations of + the Luwaran 82 + Transliteration of Articles I to VIII of the Luwaran 88 + Sulu Codes 89 + The principal Sulu Code 89 + Introduction 89 + The Code 90 + The new Sulu Code 94 + Introduction 94 + The Code 95 + + +Chapter III + +Two Sulu Orations 101 + Sulu oration for the feast of Ramadan 101 + Sulu Friday oration 105 + + + + + + + +ILLUSTRATIONS + + + After page + +Plate I. First page of an original manuscript copy of the Luwaran 64 + II. Second page of an original manuscript copy of the Luwaran 64 + III. Third page of an original manuscript copy of the Luwaran 64 + IV. Fourth page of an original manuscript copy of the Luwaran 64 + V. First page of the Sulu Code made and used by Sultan + Jamalu-l-A'lam 90 + VI. Second page of the Sulu Code made and used by Sultan + Jamalu-l-A'lam 90 + VII. Third page of the Sulu Code made and used by Sultan + Jamalu-l-A'lam 90 + VIII. Fourth page of the Sulu Code made and used by Sultan + Jamalu-l-A'lam 90 + IX. First page of the new Sulu Code in the Sulu dialect 94 + X. Second page of the new Sulu Code in the Sulu dialect 94 + XI. First page of the Sulu oration for the feast of Ramadan 102 + XII. Second page of the Sulu oration for the feast of Ramadan 102 + XIII. Third page of the Sulu oration for the feast of Ramadan 102 + XIV. First page of the Sulu Friday oration 106 + XV. Second page of the Sulu Friday oration 106 + XVI. Third page of the Sulu Friday oration 106 + + +Diagrams + + No. 1. Rulers of Bwayan from the first datu, Mamu 22 + 2. Rulers of Bwayan from Maytum, to the present time 22 + 3. Rulers of Magindanao from Kabungsuwan to Sultan Pakir + Mawlana Kamza 36 + 4. Rulers of Magindanao from Sultan Pakir Mawlana Kamza to + the present time 36 + 5. Rulers of Bagumbayan from Raja Bwayan 48 + + + + + + + +CHAPTER I + +HISTORY OF MAGINDANAO + + +MAGINDANAO HISTORY AND GENEALOGIES + + +INTRODUCTION + +The history of Mindanao prior to the advent of Islam is traditional +and mythological, and no effort has been made to put it on record. With +Islam came knowledge, art, and civilization. A new system of government +was instituted and its records were registered. Tarsila [1] were +written and the noble lineage of the datus was carefully kept. Each +sultanate or datuship kept a separate genealogy. These genealogies, +called tarsila or salsila, were very limited in their scope and brief +in their narration of events. They are our only source of written +information on the early history of the Moros, and are valuable on +that account. Previously the Moros withheld these tarsila and kept +them away from all foreigners and non-Mohammedans; but their attitude +has changed lately, and several different salsila were secured from +the chief datus of the Rio Grande Valley. + +The original manuscripts could not be bought, but exact and true copies +of the same have been secured and translated and their translations +are herein published for the first time. + + + +THE TRANSLITERATION + +These tarsila are written in the Magindanao dialect with Arabic +characters, and a great part of their text is Magindanao names which +have never yet been expressed by means of Romanic characters. In +translating these tarsila such a large number of words have to +be transliterated that it is deemed necessary to adopt a system of +transliteration which can be easily understood by every English reader +and which is more adequate to express Magindanao sounds than either +Spanish or English. Such a system is herein adopted and is briefly +described as follows: + +With the exception of ng and sh, the characters used in this system are +simple and represent simple sounds only. Every radical modification +of a certain simple sound is regarded as a different simple sound +and is represented by a separate and distinct character. Every +compound sound is represented by those characters that express its +simple constituent sounds. It is an unvarying rule in this system +that every character represents an invariable sound and every sound +has only one invariable character. The Magindanao dialect has only +twenty-seven simple sounds and can be expressed by twenty-seven simple +characters. These characters are the following: + + + a, a, i, i, u, u, u, b, d, g, ng, h, j, k l, m, n, ñ, p, q, r, + s, sh, t, w, y, z + + +The sounds which these characters represent conform very closely to +the original Roman sounds of the letters. + + + a is the short sound of a; it is pronounced midway between + the a in bad and the e in bed + a is pronounced as the a in far, father + i is pronounced as the i in fin, ill + i is pronounced as the i in machine, police + u is pronounced as the u in put, push + u is pronounced as the u in rude, flute + u is a midvowel, pronounced with the tongue slightly moved + from its normal position; it is intermediate between u + and e, and is somewhat related to the u in hurt + b, d, k, l, m, n, p, r, s, t are pronounced as in English + g is always hard, as the g in gold, get + ng has a guttural-nasal sound like the ng in ring + h has an aspirate sound and should be always pronounced + like the h in hill, behind + j is rarely used; when used it is pronounced like the s in + adhesion, vision + ñ has a distinct palato-nasal sound and is related to the + Spanish ñ in señor; it is generally followed by ya + q is a clicking, guttural sound related to k + sh is equivalent to sh in ship + w is always consonantal and sounds like the w in we, twin, + water + y is always consonantal and sounds like the y in you, yes, + beyond + z is pronounced midway between z and s + + +The triphthongs herein expressed by tsha and nya are used in words +of Malay origin, and are represented by single characters in Malay +and Magindanao. + +In many cases when u precedes w and i precedes y the natives omit the +u and the i, and the same word may be written either with or without +the u or the i. When written they are pronounced very short; u at +the beginning of a word, as in undu, unggu, is often omitted both in +pronunciation and in writing. Such words may be written ndu and nggu. + +To write Magindanao words by means of Arabic characters correctly a +certain knowledge of Arabic grammar and orthography is necessary. The +Moros lack that knowledge and write very inaccurately and +inconsistently. They neither punctuate nor use the accent sign. + +In transliterating these tarsila that pronunciation which seemed +consistent and characteristic of each tarsila was adopted in the +transliteration of the same. The text is punctuated. The accent sign +is used very frequently. It is generally omitted when the accent is +upon the first syllable in words of two syllables and when it is upon +the syllable containing the long vowel. Some stress should be put on +the last syllable as a rule. + +The Magindanao tongue is energetic and strong. Its pronunciation is +generally forcible, the last syllable being spoken abruptly and with +a certain amount of stress. + +The word Mohammed is written with o in spite of the fact that it is +pronounced with u sound in both Arabic and Magindanao. + +The combinations ay, ay, aw, aw are not diphthongs, but simple +syllables. The y and w in these cases and in all cases where they +precede a vowel have pure and distinct consonantal sounds. + + + +A GEOGRAPHICAL SKETCH OF THE CHIEF MORO SETTLEMENTS MENTIONED IN THE +TARSILA OF MINDANAO + +The term Mindanao [2] or Magindanao was originally given to the town +now known as Cotabato and its immediate vicinity. As the power of the +sultan of Magindanao extended over the adjacent territory it was next +applied to the lower Rio Grande Valley and later to all the valley and +the whole seacoast that was brought under the rule of the sultan. The +word is derived from the root "danao," which means inundation by a +river, lake, or sea. The derivative "Mindanao" means "inundated" +or "that which is inundated." "Magindanao" means "that which has +inundation." This is the most appropriate term which could have been +given to this land. For more than 10 miles from the sea the Rio Grande, +aided by the rise of the tide, periodically overflows its banks and +floods all the adjacent lands. In the rainy season this inundation +extends farther up and includes an extensive tract of country. The +word "Cotabato" is in Moro kuta watu, which means a stone fort. Batu +is the equivalent of watu in Malay, Sulu, Tagalog, and Visaya. This +name is very modern, for the older maps that are still in use give +the name Mindanao in place of Cotabato. The little stream that rises +in the sulphur springs of Cotabato and empties into the Rio Grande +at its junction with the Matampay in front of the present guardhouse +is still known as the Stream of Magindanao. + +The name of the Rio Grande in the Magindanao dialect is "Pulangi," +which means "large river." The Rio Grande divides, 20 miles before it +reaches the sea, into the north branch and the south branch. Cotabato +is situated on the left bank of the north branch, about 5 miles from +its mouth. The hill of Cotabato is called "Tantawan," which means +"extensive view." Paygwan means "the place of washing," and is on the +left bank of the river at its mouth and above the bar. The Spanish +maps give it as Paiuan. Tinundan is at the mouth of a dead estuary +of the same name that joins the Pulangi about half a mile above +Paygwan and on the same side. Slangan is the western part of present +Cotabato and extends along the Manday stream. The Moros call the Manday +"Masurut." Simway extends along the river of the same name for about +2 miles from its mouth and lies about 4 miles north of Cotabato. + +The Matampay River is a dead stream which joins the Pulangi +at Cotabato. Tagiman is the name of an old settlement built on +the Matampay River some distance above Cotabato. It is now called +Binilwan. Matampay and Lusudun were built on the Matampay River east of +Cotabato. Katitwan is an old settlement on the right bank of the river +3 miles below Libungan. Libungan is built at the junction of a river +of the same name with the Pulangi, about 9 miles above Cotabato. The +point at the fork is called Tambao. Three miles below Tambao on +the right bank of the south branch is the site of Bagumbayan. Three +miles below Bagumbayan on the left bank of the river is Taviran or +Tapidan. Ten miles below Taviran comes Tamontaka, which is nearly +south of Cotabato and about 4 miles distant. Tamontaka is about 4 miles +from the mouth of the south branch of the Pulangi. Lumbayanági lies a +little below Tamontaka, on the right bank of the river. Immediately +above the fork and on the left bank of the main river lies the old +site of Kabuntalan. Fourteen miles above the fork lies Dulawan, the +settlement at present occupied by Datu Piang. Here empties one of the +largest tributaries of the Pulangi, which is navigable by launches for +12 miles farther up, to Sapakan, Datu Utu's main residence. Rakungan +lies in the foothills of the Tiruray Mountains about 12 miles south +of Sapakan. Talayan lies in the foothills of the Tiruray Mountains 15 +miles southwest of Dulawan. Two miles below Dulawan lies the old site +of Bwayan, on the left bank of the Pulangi. Opposite Bwayan and Dulawan +lies the land of Kudarangan. Tinunkup is Reina Regente and Kabarukan +is the wooded hill beyond. Sarunayan is the stretch of country lying +north of Reina Regente and northeast of Kudarangan and extending to +the base of the Kulingtan Mountains, which separate the Rio Grande +Valley from the Ranao region. The country occupying the declivities +of these mountains north of Sarunayan is called Pidatan. Bagu Ingud +is an old settlement that lies along the left bank of the river about +16 or 20 miles above Reina Regente. Matbangan is on the right bank of +the river and extends a short distance below Piket. The Malitigaw or +Malidigaw is a large tributary of the Pulangi, about 15 miles above +Piket. Matinggawan is located at the junction of the Kabakan tributary +and about 30 miles above Piket. It is the chief settlement of the +last Moro district in the Rio Grande Valley whose farthest boundary +is the Mulita stream, which is about 115 miles by river above Cotabato. + +Immediately south of the mouth of the south branch of the Rio Grande +and rising above the seashore at Linuk is the lofty and picturesque +pyramidal peak of Mount Kabalalan. From Kabalalan and the hills of +Taviran there stretches an extensive mountainous region or table-land +which extends as far south as the Bay of Sarangani. This table-land +is designated as the Tiruray table-land or mountains for the reason +that its northern half is inhabited by the tribe of pagans of the +same name who are not met with anywhere else. The Bay of Sarangani +is called in Moro Sugud Bwayan. Sugud means "bay," and Bwayan is +the chief settlement at the head of the bay. North of the head of +Sarangani Bay and at the southern terminus of one of the ranges of +the Apo system of mountains towers the picturesque and conical peak of +Mount Matutun. Matutun means "burning," and the mountain is an extinct +volcano. Lying between Matutun on the east and the previously mentioned +table-land on the west is the country of Talik. North of Talik lie Lake +Buluan or Bulwan and farther north Lake Ligwasan, which empties into +the Rio Grande through a stream called Maytum ig or black water. This +junction occurs at Kukmun, about 8 or 10 miles above Reina Regente. + +Balabagan is about 10 miles south of Malabang. Magulalung is in the +neighborhood of Balabagan. The Iranun sultanate was on the shore of +Illana Bay, and the term Iranun signifies, in general, the people +who live along the shores of that bay. Iranun is also pronounced +and written as Ilanun; hence the corrupted Spanish name given to the +bay. The former Iranun sultanate must have occupied the country in the +vicinity of Malabang. Tubuk is the territory immediately bordering +on Malabang to the north of the Malabang stream. Baras lies a few +miles north of Malabang. Ramitan is in the immediate vicinity of Baras. + +Malalis is near Tukurun. Dinas is the principal settlement on the +western coast of Illana Bay. Kumaladan is at the head of Dumanquilas +Bay. Sibugay is the name of the large bay east of the Zamboanga +peninsula. + +The word "ranao" means a lake and is the name the Moros give to +the upland lake lying midway between Malabang and Iligan and to the +region surrounding the lake. The mountain range separating the Ranao +table-land from the Rio Grande Valley is called the Kulingtan Range +on account of the resemblance its peaks bear to the knobs of the row +of kulingtan on which the Moros make their music. The highest peak +in this range north of Parang and above Barira is supposed to be +Mount Bita. The highest ridge west of Ranao is called Mount Gurayn, +at the base of which lies the settlement of Bacolod or Bakulud. + +The Ranao settlements which are mentioned in the tarsila are +Kadingilan, Bayan, Makadar, and Bakayawan in the south, and the +Bayabaw settlements of Marawi (Marahui), Madaya, and others in the +north; also Sikun, Didagun, and Dupilas. + +At the time of the Spanish invasion of Mindanao all the southern and +western shores of the Island of Mindanao except the eastern shore +of Illana Bay were ruled and controlled by the sultan and datus +of Magindanao. The Ranao inhabitants are related to the Iranun in +language and tribal characteristics. + +The word Mindanao unless restricted by the sense of the sentence +is generally used to mean the Island of Mindanao, while the term +Magindanao is limited to the old district or town of Cotabato proper. + + + +THE MYTHOLOGY OF MINDANAO + +Long ago, before the days of Kabungsuwan, Magindanao was covered +by water and the sea extended all over the lowlands and nothing +could be seen but mountains. The people lived on the highlands on +both sides. They were numerous and prosperous, and many villages and +settlements arose everywhere. But their prosperity and peace did not +last very long. There appeared in the land pernicious monsters which +devoured every human being they could reach. One of these terrible +animals was called Kurita. It had many limbs and lived partly on land +and partly in the sea. It haunted Mount Kabalalan [3] and extirpated +all animal life in its vicinity. The second was called Tarabusaw. This +ugly creature had the form of a man, but was very much larger. It +was extremely voracious and spread terror far and wide. It haunted +Mount Matutun and its neighborhood. + +The third was a monstrous bird called Pah. [4] This bird was so +large when on the wing that it covered the sun and produced darkness +underneath. Its egg was as large as a house. It haunted Mount Bita +and the eastern Ranao region. It devoured the people and devastated +the land. The people were awe-struck, and those who escaped hid +themselves in the caves of the mountains. + +The fourth was a dreadful bird, also, which had seven heads. It lived +in Mount Gurayn and the adjacent country. + +The havoc was complete and the ruin of the land was awful. The sad +news found its way to strange and far lands, and all nations felt +sorry for the fate that befell Mindanao. + +When the news reached Raja Indarapatra, the King of Mantapuli, +it grieved him very much and filled his heart with sympathy. Raja +Indarapatra called his brother, Raja Sulayman (Solomon) and asked +him to come to Mindanao to save the land from those destructive +animals. Raja Sulayman was moved with sorrow, mingled with enthusiasm +and zeal, and consented to come. Raja Indarapatra handed to his +brother his ring and his kris, Juru Pakal, [5] and wished him safety +and success. But before they parted Raja Indarapatra took a sapling +and planted it in the ground in front of his window. This he thought +was a sure sign by which he could tell what would happen to Sulayman +after his departure. He said to Sulayman, "If this tree lives, you +will live also; and if this tree dies, you will die too." + +Raja Sulayman left Mantapuli and came over to Mindanao in the air. He +neither walked nor used a boat. The first place he reached was +Kabalalan. There he stood on the summit of the mountain and viewed +the land and the villages, but he could not see a single human being +anywhere. The sight was woeful, and Raja Sulayman exclaimed, "Alas, +how pitiful and dreadful is this devastation!" As Sulayman uttered +these words the whole mountain moved and shook, and suddenly there +came out of the ground a dreadful animal which attacked Sulayman and +fixed its claws in his flesh. The minute Sulayman saw the Kurita he +knew that it was the evil scourge of the land, and he immediately +drew his sword and cut the Kurita to pieces. + +From there Sulayman went to Matutun. There he saw greater devastation +and a more awful condition of affairs. As he stood on the mountain +he heard a noise in the forest and saw a movement in the trees. Soon +there appeared Tarabusaw, which drew near and gave a loud yell. It +cautioned Sulayman and threatened to devour him. Sulayman in his +turn threatened to kill Tarabusaw. The animal said to Sulayman, "If +you kill me, I shall die the death of a martyr," and as it said these +words it broke large branches from the trees and assailed Sulayman. The +struggle lasted a long while, until at last the animal was exhausted +and fell to the ground; thereupon Sulayman struck it with his sword +and killed it. As the animal was dying it looked up to Sulayman +and congratulated him on his success. Sulayman answered and said, +"Your previous deeds brought this death on you." + +The next place Sulayman went to was Mount Bita. Here the devastation +was worse still. Sulayman passed by many houses, but they were +all vacant and not a soul lived there. "Alas, what havoc and what +misfortune has befallen this country!" he exclaimed, as he went +on. But suddenly there came a darkness upon the land and Sulayman +wondered what it could mean. He looked up to the sky and beheld a +wonderful and huge bird descending from the sky upon him. He at once +recognized the bird and understood its purpose, and as quick as he +could draw his sword he struck the bird and cut off its wing. The +bird fell dead, but its wing fell on Sulayman and killed him. + +At this same time Raja Indarapatra was sitting in his window, and he +looked and saw the little tree wither and dry up. "Alas!" he said, +"Raja Sulayman is dead;" and he wept. + +Sad at heart but full of determination and desire for revenge, he got +up, put on his sword and belt, and came over to Mindanao to search +for his brother. He traveled in the air with wonderful speed and came +to Kabalalan first. There he looked around and saw the bones of the +Kurita and concluded that his brother had been there and had gone. At +Matutun he saw the bones of Tarabusaw, but Sulayman was not there. So +he passed on to Mount Bita and resumed the search. There he saw the +dead bird lying on the ground, and as he lifted the severed wing, +he saw the bones of Sulayman, and recognized them by means of the +sword that was lying by their side. As he looked at the sword and at +the bones he was overwhelmed with grief and wept with tears. Raising +up his head he turned around and beheld a small jar of water near +him. He knew that the jar was sent down from heaven, so he took it +and poured its water on the bones of his brother, and his brother +came to life again. Sulayman stood up, greeted his brother, and +talked with him. Raja Indarapatra had thought that Sulayman was dead, +but Sulayman assured him that he had not been dead, but that he had +been asleep. Raja Indarapatra rejoiced and life and happiness filled +his heart. + +Raja Sulayman returned after that to Mantapuli, but Raja Indarapatra +continued his march to Mount Gurayn. There he met the dreadful bird +that had seven heads and killed it with his sword, Juru Pakal. + +Having destroyed all these noxious animals, and having restored +peace and safety to the land, Raja Indarapatra set himself searching +for the people that might have escaped destruction. He was of the +opinion that some people must have contrived to hide in the earth +and that they might be alive yet. One day during his search he saw +a beautiful woman at some distance, and as he hastened to meet her +she disappeared quickly through a hole in the ground where she was +standing. Having become tired and pressed with hunger, he sat down on +a rock to rest. Looking around for food, he saw a pot full of uncooked +rice and a big fire on the ground in front of it. Coming to the fire +he placed it between his legs and put the pot over his knees to cook +the rice. While so occupied he heard a person laugh and exclaim, +"Oh, what a powerful person this man is!" He turned around and, +lo, there was an old woman near by looking at him and wondering how +he could cook his rice on a fire between his legs. The woman drew +nearer and conversed with Raja Indarapatra, who ate his rice and +stood talking to her. He inquired of her about her escape and about +the inhabitants of the land. She answered that most of them had been +killed and devoured by the pernicious animals, but that a few were +still alive. She and her old husband, she said, hid in a hollow tree +and could not come out from their hiding place until Raja Sulayman +killed the awful bird, Pah. The rest of the people and the datu, she +continued, hid in a cave in the ground and did not dare to come out +again. He urged her to lead him to the cave and show him the people, +and she did so. The cave was very large, and on one side of it were +the apartments of the datu and his family. He was ushered into the +presence of the datu and was quickly surrounded by all the people who +were in the cave. He related to them his purpose and his mission and +what he had accomplished and asked them to come out and reinhabit the +land. There he saw again the beautiful girl whom he had observed at +the opening of the cave. She was the daughter of the datu, and the +datu gave her to him in marriage in appreciation of the good he had +done for them and the salvation he had brought to the land. The people +came out of the cave and returned to their homes, where they lived +in peace and prosperity again. At this time the sea had withdrawn +and the lowland had appeared. + +One day as Raja Indarapatra was considering his return home he +remembered Sulayman's ring and went out to search for it. During +the search he found a net near the water and stopped to fish to +replenish his provisions for the continuation of the march. The net +caught a quantity of buganga fish, some of which he ate. Inside one +of the fish he found his ring. This cheered Raja Indarapatra's heart +and completed his joy. Later he bade his father-in-law and his wife +good-bye and returned to Mantapuli pleased and happy. + +Raja Indarapatra's wife was pregnant at the time of their parting and +a few months later gave birth to twins, a boy and a girl. The boy's +name was Rinamuntaw and the girl's name was Rinayung. These two persons +are supposed to be the ancestors of some of the Ranao tribes or datus. + +This narration was secured from Datu Kali Adam, who learned it from +the late Maharaja Layla of Magindanao and from Alad, one of the oldest +and most intelligent Moros living. Alad says that Mantapuli was a very +great city far in the land of the sunset; where, exactly, he does not +know, but he is sure it was beyond the sea. Mantapuli was so large, +he said, and its people were so numerous, that it blurred the eyes +to look at them move; they crushed the bamboo very fine if it was +laid in the street one day. + +Raja Indarapatra is the mythological hero of Magindanao and Mantapuli +is his city. These names are very frequently mentioned in Moro stories, +and various miracles are ascribed to them. + +Kabalalan, Matutun, Bita, and Gurayn are the most prominent and +picturesque peaks of Mindanao and Ranao with which the Moros are +familiar. The whole narration is native and genuine, and is typical +of the Magindanao style and superstitions. Some Arabic names and +Mohammedan expressions have crept into the story, but they are really +foreign and scarcely affect the color of the story. + +The animal Kurita seems to bear some resemblance to the big crocodiles +that abound in the Rio Grande River. Tarabusaw may signify a large +variety of ape. A heinous bird is still worshiped and is greatly +feared by the Tirurays and Manobos who live in the mountains south +of Cotabato. The hateful Balbal, in which all Moros believe, is +described as a night bird, and its call is supposed to be familiar +and distinctly audible every night. + +What relation the names of Rinamuntaw and Rinayung bear to the +ancestors of the Ranao Moros it will be very interesting to find out +in the future. + + + + + +MANUSCRIPTS + + +MANUSCRIPT NO. I + +FROM ADAM TO MOHAMMED + + +THE GENEALOGY OF MOHAMMED + +This manuscript was copied from Datu Mastura's book. It relates, +in the dialect of Magindanao, what the Moros of Mindanao know about +Adam, the death of Abel, and the ancestors of the Prophet Mohammed. + +The first line is Arabic and is generally written at the beginning +of every book they write. The second line is Malay; this also is the +rule with most Moro writers. The Moros derived what learning they +have from Malay and Arabic sources, and consequently take pride in +what Malay and Arabic they know and can write; hence their custom of +beginning their books with an Arabic and Malay introduction. + + + +LITERAL TRANSLATION OF MANUSCRIPT NO. I + + + IN THE NAME OF GOD THE COMPASSIONATE AND THE MERCIFUL + + +This chapter speaks of the story of the prophet of God, Adam. Adam and +Sitti Kawa (Eve) begot first the twins Abdu-l-Lah and Amata-l-Lah. They +also begot Abdu-r-Rakman and Amatu-r-Rakman, other twins. They also +begot Habil (Abel) and Kalima, who were twins also. They again begot +Kabil (Cain) and Aklayma, his sister; these also were twins. + + + A STORY ABOUT HABIL AND KABIL + + Kabil killed Habil in order to take away his wife. Adam and Sitti + Kawa wept on the death of Habil, therefore God sent Jabrayil + (Gabriel) to admonish them. The Lord said to Jabrayil, "If they + simply lament for their child, I will restore him to them." The + Lord then replaced him by the prophet of God, Sit. + + Sit begot Yanas. Yanas begot Kinana. Kinana begot + Mahalayla. Mahalayla begot Idris. Idris begot Uknuk. Uknuk begot + Mustáwsalik. [6] Lamik, Nuk, Samir, Paksal, Sakih, Amir, Palik, + Ragu, Ruk, Pakur, Azara, Ibrahim, Ismayil, Sabit, Yaskib, Yarab, + Batrik, Taku, Mukáwim, Ádadi, Adnani, Madi, Nazar, Mudri, Ilyas, + Mudákih, Karima, Kinana, Nadri, Malik, Kahri, Galib, Lúway, + Kabu, Múrat, Kilab, Kusay, Abdu-l-Manap, Hasim, Abdu-l-Mútalib, + Abdu-l-Lah, Mohammed, may the mercy and the blessing of God be his. + + The father of Baginda (Caliph or Sayid) Ali was Talib. The father + of Usman was Apan. The father of Umar was Kattab. Abu Bakar was + surely beloved by God. + + [The End] + + + +MANUSCRIPT NO. II + +THE GENEALOGY OF KABUNGSUWAN AND HIS COMING TO MAGINDANAO; OR, THE +CONVERSION OF MAGINDANAO TO ISLAM + + +INTRODUCTION + + +PART I + +This manuscript is a copy of the original in the possession of +Datu Mastura of Magindanao. The original copy is neat and very well +written. It gives first the descent of Kabungsuwan from Mohammed, +then a narrative of his departure from Juhur, his arrival in Mindanao, +and the conversion of the people of Mindanao to Islam. The latter half +of it gives the genealogy of the reigning family of Bwayan from Pulwa +to Pakih Mawlana and Pakaru-d-Din, his brother. It is a very good type +of the style and composition of the Mindanao dialect. It is original +and borrows nothing of its text and form from either Malay or Arabic. + +The combination of the genealogy of Bwayan with the story of the +conversion of Magindanao to Islam brings the history of Bwayan into +attention before that of Mindanao; but, as very little is known of +the early history of Bwayan, it matters not when it comes. + +The rule of Bwayan extends all the way from the head of the delta +or from the Kakal (canal) to Bagu-Ingud, which is a few miles below +Piket. In fact the datus of the surrounding country, all through the +upper valley of the Rio Grande, owed more or less allegiance to the +rulers of Bwayan through all ages. + +The sultan of Bwayan is known as Raja Bwayan. The rajas of Bwayan +attained a distinction and a power second to none, except that of the +sultan of Magindanao. The greatest datus of Bwayan who have figured +prominently in the recent history of the country are Datu Utu and +Datu Ali of Tinunkup, both of whom will be referred to later. + +Diagram No. 1 ends with Sultan Sakandar. The relation between him +and Sultan Maytum, the next raja of Bwayan, is not given in the +records. The second diagram begins with Sultan Maytum and ends with +the present generation of rulers. + + + +PART II + +Diagrams Nos. 1 and 2 show plainly that the sultanate of Bwayan did +not follow any direct line of succession, that the rajas of Bwayan did +not always stay at Bwayan, and that Bwayan was not the only capital of +the sultanate. The datus and the sultans of the neighboring datuships +who married the principal princesses of Bwayan seem to have assumed +the title of Raja Bwayan also. + +The order of succession was a very complicated one. It is not stated +in the records nor can it be exactly inferred from the genealogies +kept. Sharif Ali of Sapakan gives the following order: + + + 1. Raja Sirungan + 2. Sultan Tambingag Kaharu-d-Din + 3. Sultan Sabaraba Jamalu-d-Din + 4. Kayib Alimu-d-Din + 5. Malang Jalalu-d-Din + 6. Sahid Amiru-d-Din + 7. Sakandar Jamalu-l-Alam + 8. Pakir Mawlana Alimu-d-Din + 9. Sultan Maytum + + +Sharif Afdal of Dulawan gives the following order: + + + 1. Raja Sirungan + 2. Datu Maputi + 3. Tapudi + 4. Tamay + 5. Malang + 6. Sakandar, Sultan of Lakungan + 7. Burhan + 8. Jamalu-l-Alam + 9. Banswil + 10. Sayid Wapat + 11. Pakih + 12. Maytum + + +These two orders represent the best opinions of the Saraya or upper +valley, but there is no doubt that both of them are wrong. The order +of Sharif Ali is, generally speaking, nearer the truth. From an +examination of the records the following order seems the best of all: + + + 1. Raja Sirungan + 2. Datu Maputi + 3. Tambingag + 4. Datu Tapudi + 5. Baratamay + 6. Sabaraba + 7. Malang + 8. Manuk + 9. Sakandar + 10. Maytum + + +Sultan Kayib given by Sharif Ali probably is Baratamay. There is +no indication in the records that Tamay, Burhan, Jamalu-l-Alam, and +Banswil were ever rajas of Bwayan, as Sharif Afdal seems to think. The +records that seem most reliable are those in the possession of Datu +Mastura, which are herein translated. + +The missing link, as far as these records and the notes of the +author are concerned, is the relation between Sultan Maytum and +his predecessors. Common opinion declares him to be a son of Pakir +Mawlana, but this does not seem probable, and it is certainly not in +the records of Magindanao, though these are reasonably accurate and +complete. Sharif Ali, in his list, makes no distinction between a +successor and a son; most people have the same idea, which is very +misleading, to say the least. From the facts obtainable it seems +probable that Sultan Maytum was the son of either Sultan Sakandar of +Rakungan or Datu Maputi, the uncle of Sakandar. This is corroborated +by the fact that the chief line of descent has been in the line of +Datu Maputi, the son of Raja Sirungan, and his grandson, Sabaraba. The +opinion of the sheikh-a-datu of Mindanao is that Sultan Maytum was the +son of Datu Maputi, who would be the most eligible to the succession. + +Jamalu-l-Alam mentioned here is Sultan Kaharu-d-Din Kuda of +Magindanao. Sahid Wapat, or Amiru-d-Din, is Sultan Japar Sadik Manamir +of Magindanao. Mupat Batwa is Sultan Dipatwan Anwar. Pakih Mawlana +Alimu-d-Din is Sultan Pakir Mawlana Kayru-d-Din Kamza. Panglu is +Sultan Pakaru-d-Din. + +From Sultan Maytum down the succession is accurately known. The +sultanate has evidently been divided. Marajanun or Bangun, the older +brother, succeeded to Bwayan and all the country lying on the left +bank of the Pulangi and the Sapakan Rivers and all the country between +Sapakan and the lakes of Ligwasan and Bulawan. Bayaw, known as the +sultan of Kudarangan, succeeded to Kudarangan and all the northern +half of the sultanate. + +Datu Utu succeeded his father, Marajanun, and lived first at +Bwayan. After the Terrero campaign of 1886 he moved to Sapakan. His +full name is Sultan Anwaru-d-Din Utu. + +The sultan of Kudarangan was succeeded by his son, the sultan of +Tambilawan. Tambilawan is the name of the sultan's residence and +lies on the right bank of the Rio Grande a short distance above +Kudarangan. The sultan of Tambilawan is a weak leader, and the chief +power of the land has fallen to his brother, Datu Ali, who is a noted +warrior among the Moros. + + + +LITERAL TRANSLATION OF MANUSCRIPT NO. II + + + PRAISE BE TO GOD. I HAVE FULL SATISFACTION THAT GOD IS MY WITNESS + + +This book gives the genealogy of the descendants of the Apostle of God +who came into Magindanao. It is learned that the Apostle of God begot +Patima Zuhrah, who begot Sarip [7] Hasan and Sarip Husayn. The latter +begot Sarip Zayna-l-Abidin; Sarip Mohammadu-l-Bakir; Sarip Japar Sadik; +Sarip Ali; Sarip Isa; Sarip Akmad; Sarip Abdu-l-Lah; Sarip Mohammad +Alawi; Sarip Ali; Sarip Alawi; Sarip Abdu-l-Lah; Sarip Ali; Sarip +Mohammad; Sarip Abdu-l-Lah; Sarip Akmad; Sarip Ali Zayna-l-Abidin. + +Sarip Zayna-l-Abidin came to Juhur and heard that the sultan of Juhur, +Sultan Sulkarnayn, had a daughter called Putri Jusul Asikin. The Sarip +married Putri Jusul Asikin and begot Sarip Kabungsuwan. As Sarip +Kubungsuwan grew up and reached maturity he obtained his father's +permission and set out on a sea voyage with a large number of followers +from Juhur. As they got out to the open sea they unfurled their sails +to make speed, but a very strong wind blew and scattered them in all +directions, so that they lost track of one another. As a result Sarip +Kabungsuwan arrived at Magindanao. The others scattered to Bulunay +(Bruney), Kuran, Tampasuk, Sandakan, Palimbang, Bangjar, Sulug, Tubuk, +and Malabang. + +Sarip Kabungsuwan anchored at Natúbakan, at the mouth of the Rio +Grande. Tabunaway and Mamalu directed some people of Magindanao +to carry their net for them and went down to the mouth of the +river. There they met Sarip Kabungsuwan, and Tabunaway sent Mamalu +up the river to bring down all the men of Magindanao. After the +arrival of the men Tabunaway invited Kabungsuwan to accompany him +to Magindanao. Kabungsuwan refused to accompany them unless they +became Moslems. Tabunaway and Mamalu then repeated their invitation +and all of them promised to become Moslems. Kabungsuwan insisted that +he would not land at all unless they came together then and there and +were washed and became Mohammedans. This they did, and on account of +the bathing at that place they changed its name to Paygwan. + +Kabungsuwan then accompanied Tabunaway and Mamalu, and the men towed +them up all the way from Tinundan to Magindanao. Thus Kabungsuwan +converted to Islam all the people of Magindanao, Matampay, Slangan, +Simway, and Katitwan. + +Soon after his arrival in Magindanao Sarip Kabungsuwan married Putri +Tunina, whom Mamalu found inside a stalk of bamboo. This occurred at +the time Tabunaway and Mamalu were cutting bamboo to build their fish +corral. As Mamalu, who was felling the bamboo tree returned, Tabunaway +inquired whether all the tree was felled or not. Mamalu answered that +all the tree was felled except one young stalk. Tabunaway then said, +"Finish it all, because it omens ill to our fish corral to leave that +one alone." Mamalu struck it and it fell down, and there came out of +it a child who was called Putri Tunina. Her little finger was wounded, +for the bolo had cut through the bamboo. + +Some time later Sarip Kabungsuwan and Putri Tunina begot three +children--Putri Mamur, Putri Milagandi, and Bay Batula. Putri Mamur +married Malang-sa-Ingud, the datu of Bwayan. Malang-sa-Ingud died +later, and Pulwa, his brother, came down to Magindanao and married +the widow of his elder brother, Putri Mamur. + +Malang-sa-Ingud and Pulwa were the children of Budtul. Budtul was +the son of Mamu, the first datu of Bwayan. + +Pulwa and Putri Mamur begot Raja Sirungan, who was the first raja +of Bwayan. Raja Sirungan begot Datu Maputi, Tambingag, Tangkwag, +and the daughters Kdaw, Banitik, Malilumbun, Duni, and Libu. + +Datu Maputi begot two daughters, Gimbulanan and Gawang. Gawang married +Datu Tapudi of Tawlan and begot Sabaraba and a daughter, Dumbay. Dumbay +begot Tamay, who married a concubine and begot Linug-Bulawan and the +daughters Nanun, Pinayu, Antanu, and Putri. + +Sabaraba begot Datu Maputi and Malang, who was Raja Bwayan, in +Bwayan. Malang begot Sakandar, who was sultan of Rakungan. + +Tambingag begot Burhan and the daughters Kalima, Tambil, and +Sinal. Sinal married Jamalu-l-Alam, who was treacherously murdered. She +bore Banswil and Kuning. Kuning was married to Sahid Wapat and begot +Pakih Mawlana and Panglu, who was Mupat Hidayat, and the daughters +Salilang, entitled Baya-labi, and Gindulungan, who was the mother of +Baya-labi of Lakungan. + +Tangkwag begot Mukarna and Buntang, who was the son of a concubine. + +Kdaw was married to Makadulu and begot Baratamay and Bani. Makadulu +begot also Undung and Nawang by a concubine. + +Baratamay married Gimbulanan and begot Lalanu, entitled Baya Budtung, +who married Sultan Barahaman and died without offspring; she was +overshadowed by Panabwan, a lady of Tajiman. + +Baratamay and Bani were both born of a princess; so one day Baratamay +said to Bani, "You rule Bwayan, for I am going away and shall be +absent," and Baratamay left for Sulug. There he married a lady of Sulug +and begot Pangyan Ampay. Some time after that Baratamay returned to +the land of Bwayan and went up as far as Bagu Ingud. There he married a +lady of Bagu Ingud and begot Munawal and Gangga. Munawal married Mupat +Batwa and begot Manuk, Raja Bwayan in Bagu Ingud. Manuk begot Manman, +Tapudi, and Raja Muda of Matingawan. Manman was sultan of Bagu Ingud. + +Baratamay begot also Tuntu, who begot Dungkulang, a datu of Kabulukan, +and Ambuludtu, and Ugu Niga; also Pandaligun, Anib, Kabaw, Manabu, +Talibubu, Danaw, and the daughters Gayang and Tundwan. These were +all the children of Baratamay--in all, fourteen. + + [The End] + + + +MANUSCRIPT NO. III + +THE GENEALOGY OF BWAYAN + + +INTRODUCTION + +This manuscript is copied from a scroll written for the sultan of +Kudarangan by Twan Kali, a noted Moro judge who was in the service +of the sultan. It was obtained through the favor of Sharif Afdal, +the son-in-law of the late sultan. + +The few books or documents belonging to the family of Bwayan or +Kudarangan that I have seen are neat and well written. The dialect +spoken in Saraya differs a little from that of Magindanao, but in the +main they are one and the same dialect. This manuscript is strictly +Magindanao in its dialect and in its style. The first two pages of +this copy give the genealogy of Kabungsuwan from Mohammed and Adam; +it is similar to that of Manuscripts Nos. I and II, and ends with +Putri Mamur, the daughter of Sarip Kabungsuwan, who married Pulwa, +the first Mohammedan datu of Bwayan. + +The second part gives the descendants of Pulwa and the genealogy of +the rajas of Bwayan. This is, however, incomplete and deficient. It +stops at the seventh generation, which is practically midway, and +does not distinctly state who were the rajas of Bwayan. + +It is fuller than Manuscript No. II in giving the descendants of all +the sons of Raja Sirungan, but it does not proceed in the main line +of descent as far and as fully as Manuscript No. II. The original +scroll from which this copy was taken is evidently older than Datu +Mastura's copy. + + + +LITERAL TRANSLATION OF MANUSCRIPT NO. III + + +PART I + +... Mahlayl begot Uknuk, who is Idris. Idris begot Mustawsilik, +Lamik, the prophet of God Nuh, Samir, Arpaksal, Sakih, Amir, Palih, +Ragu, Saruk, Pakur, Azara, the prophet of God Ibrahim, Ismayil, Sabit, +Yuskab, Yarab, Yatrah, Taku, Makum, Adadi, Adnani, Madi, Nazar, Madri, +Ilyas, Mudrika, Karima, Kinana, Nalil, Malik, Kahri, Galib, Lway, +Kabun, Murrat, Kilab, Kusay, Abdul-Manap, Hashim, Abd-l-Muttalib, +Abd-l-Lah, Mohammed, the Apostle of God. + +The Apostle of God, Mohammed, begot Patima Zuhrah; Sayid Sarip +Husayn; Sarip Ali Akbar and Ali Asgar and Zayna-l-Abidin and Patima; +Sarip Zayna-l-Abidin begot Sarip Mohammed; Bakir; Sarip Japar Sadik; +Sarip Ali; Sarip Mohammed; Sarip Isa; Sarip Akmad; Sarip Abdullah; +Sarip Alawi; Sarip Mohammed; Sarip Alawi; Sarip Ali; Sarip Mohammed; +Sarip Alawi; Sarip Abdu-r-Rakman; Sarip Akmad; Sarip Abdullah; Sarip +Ali; Sarip Mohammed; Sarip Abdullah; Sarip Akmad; Sarip Ali; Sarip +Mohammed; Sarip Husayn; Sarip Ali Bakar; Sarip Ali, not the former +Ali, but the one who came to Juhur and married the sister of Sultan +Iskandar of Juhur. They begot Sarip Kabungsuwan. Sarip Kabungsuwan +begot, in Juhur, Sambgan and a daughter, Mazawang. + +Some time after that Sarip Kabungsuwan came to Magindanao and +married Putri Tunina, whom Tabunaway and Mamalu found inside the +bamboo. By Putri Tunina he begot Putri Milagandi and Putri Mamur. Sarip +Kabungsuwan brought his children Sambgan and Mazawang to the town of +Magindanao. This finishes the book relative to the earlier ancestors. + + + +PART II + +The first ruler of Bwayan was Mamu. + +In the name of God the Compassionate and Merciful. The first datu +of the town of Bwayan was Mamu. Mamu begot Budtul. Budtul begot +Pulwa and Malang-sa-Ingud. Pulwa married Putri Mamur in the town of +Magindanao. Putri Mamur was the daughter of Sarip Kabungsuwan from +Putri Tunina, whom Tabunaway and Mamalu found inside the bamboo. Pulwa +begot Raja Sirungan from Putri Mamur. By another wife he begot Dikaya; +by a concubine, Sababnun, Butaku, and Balatukay. Raja Sirungan begot +Datu Maputi, Kdaw, Tambingag, Tungkwang, Binitis, Malilimbun, Duni, +Libu. + +The children of Datu Maputi were all girls. The oldest was Gimbulanan, +another was Gawang. Tapudi, a Tawlan datu, married Gayang and begot +Sabaraba and a daughter, Dumbay. Dumbay begot Tamay. Tamay married +a concubine and begot Linug Bulawan and the daughters Nanum, Pinayu, +Antanu, and Putri. + +Sabaraba begot Datu Maputi and Malang. By a concubine he begot Kuba, +Ndaw, and Taming. Malang begot Sakandar, who was entitled sultan +of Lakungan. + +Kdaw married Makadulu and begot Baratamay, and Bani, and Nawung, +a datu of Talayan, and Undung, a datu of Matabangan. + +Baratamay married Gimbulanan, the daughter of Datu Maputi, and begot +Lalanu, the Lady of Budtung, who had no children. + +By a Sulu lady Baratamay begot Pangyan Ampay; by a lady of Bagu Ingud, +Munawal, Danaw, Gayang, and Tindwan; by a concubine, Ambuludtu, Ugu +Niga, Ani, Gabaw, Ganggay, Manabu, Talibubu, Pundu, Tuntu, Sawal; +by another concubine, Pandaligan, he begot also Magalang, who married +a lady from Lagindingan. + +Tambingag, the son of Raja Sirungan, married Sinal and begot Burhan; +by a concubine he begot Kasim and Tambil. + +Tungkwang begot Mukarna and Buntang. + +Binitis begot Sayim, Dimamamala, Bunsal, Piniyata, Kasangkalan, Miza, +Tapuli, Buludan, Salab; a daughter, Kanggay, and Dimakaling. + +Malilimbun begot Manding, the father of Panalan Samu. + +Duni, the daughter of Raja Sirungan, married the datu of Bansayan, +whose name was Arugung, and bore Burwa, and a daughter called +Indingu. After the death of the datu of Bansayan she married Alip +and bore Ugu. + +Dikaya, the son of Pulwa by a concubine, begot Duka. Duka married +a lady of Malitigaw called Rantyan, whose mother was Agb. To Duka +and Rantyan there were born Bulus, Manalidtu, Pwi, and a daughter, +Miyandung. + +Burwa married Nungku, the sister of Nuni, and begot Muluk, Nanak, +Banálak, Mama-sa-Palu, Kalangit, and Wapagáy. + +Later Malilimbu married Balbal, the datu of Magulaling, and bore Abad, +Mama-Rapat, and a daughter, Gansawu. Gansawu married Uku, the son of +Punduma from Ampas, and bore Alawa-d-Din, also called Aluyudan and +Jannatu-n-Nayim, and Alim, and Ariraw, and Igang or Buging. + +Jannatu-n-Nayim begot Baduyan or Adwi, Inal, Limbayan, Sayimbu, +Bayu, Mbayu. He also begot Tungkaling, Buliyungan, and Anggurung by +a concubine. + +Adwi and Dungklang married and there were born to them Dunding, Ratkan, +Pataw, Gayang, Ariraw, and Pimbarat, who was sultan of Balabagan. + +Ratkan, the datu of Isikun, begot Dimalawang and Marang. Dimalawang +begot Arani. Arani begot Antaw, Sayu, and Arawa. Arawa married Bayu +and begot Baya. + + + +MANUSCRIPT NO. IV + +HISTORY OF THE DUMATUS AND THE CONVERSION OF MINDANAO TO ISLAM + + +INTRODUCTION + +This manuscript is a correct copy of the original which is in the +possession of Datu Kali Adam of Kalangnan, one of the principal +present representatives of the dumatus. The dumatus are a distinct +class of the Moros of Magindanao who trace their origin back to the +former chiefs of the country who reigned before the introduction of +Mohammedanism. The original was written by Datu Kali Adam himself, +copied from a previous manuscript handed down to him from his father, +who was a prominent judge, with some later additions of his own. It +was neither neat nor well kept. It abounds with grammatical mistakes +and has several errors in the text. Its style is mixed; Ranao words, +pronouns, and terminations occur; still, in general it is a fair +specimen of the literature of the Magindanao dialect. It is the best +authority on its subject, and is greatly valued by the people. It is +the oldest manuscript known on this subject. + +The ruler of Magindanao at the time of Kabungsuwan's arrival was +Tabunaway. Tabunaway was not a datu; he was a timuway. The word +timuway or timway means chief or leader, and is still generally +used by the Tirurays and Manobos and other hill tribes. Kabungsuwan +evidently conquered Magindanao, and its sovereignty passed over from +Tabunaway to him, and to his descendants after him. The Moros greatly +regard and respect every Mohammedan who is related to the Prophet, +and look upon every Arabian as of noble birth and equal in rank to +their datu class. Descent from Kabungsuwan constitutes all their +claim to nobility and their right to the datuship. + +The descendants of Tabunaway are naturally jealous. They claim to +have come from an Arabian ancestor who is descended from the Prophet, +and take great pride in the fact. They assert that the datus omitted +this part of the history from their books intentionally in order to +give more importance to Kabungsuwan and to their own descent. + +The descendants of Tabunaway are called dumatus, which is the +future tense of the verb datu. The dumatus are well known, and I +have met several of them. Chief among them I mention Datu Mawlana +Sa-Magindanao and Datu Kali Adam. The former has lately been favored +with the honorary title of datu by Datu Mastura, because his mother +was a datu's daughter and he personally deserved the honor. Both +Datu Mawlana and Datu Kali claim that Sharif Maraja, the father +of Tabunaway, was an uncle of Sharif Kabungsuwan and that he and +his children were Mohammedans prior to the arrival of Kabungsuwan, +though their people were not so until Kabungsuwan converted them. The +story that the angels brought paradise to Mindanao does not appear +in the other manuscripts, but it is generally believed by all the +datus and people of Magindanao. I heard both Datu Mastura and Datu +Mawlana Sa-Magindanao affirm the fact. They say that a part of the +white earth of paradise was left in the hill behind Cotabato and they +call it the sacred dust. It was the custom in Magindanao to bring this +earth before the new sultan after his appointment that he might step +on it for the confirmation of his sultanate. They believed no sultan +could be successful and prosperous in his reign unless he performed +this rite. The last sultan who obeyed this custom was Sultan Untung +Qudratul-Lah, Datu Mastura's father, during the latter part of whose +reign the Spaniards came into Magindanao and occupied Cotabato. The +later three sultans did not perform this rite; this the Moros cite +as the cause of the decline of the sultans' power and the lack of +prosperity in the country. They believe this white earth still exists +in the hill of Cotabato, but nobody can find it except the oldest +living dumatus whose forefathers have not intermarried with either +datus or the common people, and to whom the secret has been handed +down from Tabunaway. This they keep away from everybody except their +children. The dumatus are a privileged class of people, and claim +they can follow any datu they choose, and that they should not pay any +tribute. They assert that when Tabunaway resigned his sovereignty in +favor of his older brother, Kabungsuwan, he reserved this privilege +for his children, which privilege Kabungsuwan promised to respect. + +For these reasons the dumatus keep their own records of the history +of their country, and the genealogy of their line. + +Sambug, who is mentioned here, is stated to be the son of +Tabunaway. Manuscript No. III states that Kabungsuwan had a son named +Sambgan, who was born in Juhur. Whether these two are one and the +same name or not it is very difficult to say. Probably they are two +different names. + + + +LITERAL TRANSLATION OF MANUSCRIPT NO. IV + +THE GENEALOGY AND HISTORY OF THE PEOPLE OF MINDANAO + +The land of paradise was brought by the angels from the west (Arabia) +to Mindanao. Later the angels moved paradise to Madinat, but the +earth did not balance and tipped on the side of Mindanao. They +then measured the earth to find its center, but it had none. Then +the angels took paradise and carried it to Mecca, but a part of it +remained in Mindanao. + +Sharif Awliya knew that and came to Mindanao to search for it. He saw +a column of smoke, and as he came to this smoke he found that it was +a woman. He took her and married her and begot a daughter whose name +was Paramisúli, whom he left in the blessed land. + +Afterwards there came from Juhur Sharif Hasan and Sharif Maraja, +who were brothers. Sharif Hasan came to Sulu, and from him descended +all the datus of Sulu. Sharif Maraja had two sons, Sharif Bidayan +and Sharif Timbangan. He or one of his sons lived at Basilan. Sharif +Hasan and Sharif Maraja were followed by Sharif Kabungsuwan, a nephew +of Sharif Maraja. Sharif Maraja was the first Mohammedan who came to +Bawangin, which is Mindanao. He first came to Slangan (the western +part of Cotabato), where he saw Burak (an animal intermediate between +a bird and a horse) light on a bamboo tree. Burak slipped and let +fall his load, which was the lady, Paramisúli. Sharif Maraja dived +into the river and brought up Paramisúli; later he married her and +begot several children. The oldest of his children was Tabunaway, +the youngest Mamalu. The daughters were Sarabanun and Pindaw. + +Some time after that Sharif Kabungsuwan came from Juhur and anchored at +Tinundan (a stream or estuary very near the mouth of the Rio Grande of +Mindanao). There was nobody there then; but the sharif saw a taro plant +and a cornstalk floating down, and said, "There must be some people at +the head of this river; let us wait until they come down." Later there +came down the river Manúmbali, the datu of Slangan, with seven men, to +fish at Tinundan. They saw Sharif Kabungsuwan. The sharif called them, +but they could not understand him. He beckoned to them, but one of them +died on that account, and they were frightened and returned. Later the +people of Katittwan, having heard of this, came down the river to see +the sharif, but they also could not understand him, and one of their +men died of the same cause. They again returned and told Tabunaway, +who came down the river and saw Sharif Kabungsuwan. The sharif called +to Tabunaway and Mamalu, who both understood him and came into his +boat. Tabunaway saw the ring of Sharif Kabungsuwan, and the sharif +observed the ring of Tabunaway. The sharif then asked Tabunaway how he +had become possessed of this ring, and if he had bought or inherited +it. Tabunaway replied that he had not bought the ring, but that he +had inherited it. "Then," said the sharif, "you must be a descendant +of my uncle." He then informed Tabunaway of his relation to him, and +they became acquainted with each other. They then went up the river +together in the boat of Sharif Kabungsuwan and came to Magindanao +(which is Cotabato). There Kabungsuwan met Sarabanun, the sister of +Tabunaway, and asked to marry her. Tabunaway consented and the sharif +married Sarabanun, but she died before her child was born. + +After the death of his father Tabunaway became datu of Magindanao. + +Sitti Paramisúli, the mother of Tabunaway, had asked her son to bury +her comb, after her death, underneath her window. This he did. The +comb grew and become a large bamboo tree. As Mamalu was cutting the +tree one day he found a lady in one of the bamboo joints which he had +cut. The blow had reached her little finger and cut it slightly. He +took the child to Tabunaway who told Mamalu to adopt her because he +had no children. They called her Putri Tunina, because they thought +their mother had come to life again. As she was a virgin and of age +she was married to Sharif Kabungsuwan and bore three daughters. The +first daughter was called Mamuranda, and married Pulwa, the datu of +Bwayan. The second was called Milagandi, and married Malang-sa-Ingud, +who is also a datu of Bwayan. The third daughter was called Putri +Batula. + +Sambug, the son of Tabunaway, married and begot Dagansina. Dagansina +begot Ampan; Ampan begot Alang; Alang begot Dumaya, who married +Duyuttanan, who is from Liyámin in Balabagan. Dumaya begot Lawana +and Mandawa and Taluwa. Lawana begot Bansara. Bansara begot Iput and +Ibrahim and Jubayr and the following daughters: Lamyuna, Kalima, and +Malubay, the mother of Sultan Izra of Ramitan. From Lamyuna descended +Mohammed, whose children are Gayag and Sakandar and Undang. Kalima +bore Antim. Antim begot Jayra and Tunug. + +Iput begot Karija. Ibrahim begot Ugu. Ugu begot Mintal and Umar, one +of whom was a judge (kali). The judge begot Ruranun and Gansing and +Mamalu and a daughter called Mandi. Kali Ruranun begot Nyaw and Tarawya +and Mangilay. Mamalu begot Kudarat and Dawuntánan and Mantag. Nyaw +begot Jamarun and Kawali. Tarawya begot Anggris and Sayd. Mangilay +begot Abbas and Payag and Dadaw. Mandi begot Gawi and Mindang and +Inding. Gawi begot Lambway and Bkaran and Gandayra. Mindang begot +Rakman. Inding begot Dindaw. + + + +MANUSCRIPT NO. V + +THE OLDEST COPY OF THE GENEALOGY OF MAGINDANAO AND THE IRANUN DATUS + + +INTRODUCTION + +This manuscript is a copy of the original which is in the possession +of Datu Kali Adam of Kalangnan mentioned in the previous manuscript +(No. IV). It is written partly in the Mindanao dialect and partly in +Malay. It refers to three subjects and comprises three distinct parts. + +The first part includes the first three pages and three lines of the +fourth page. The first two pages are written in the Mindanao dialect +and the rest in Malay. It gives the genealogy of many of the Iranun +datus, but is very ambiguous and lacks interest. The Malay part is +written by the same Mindanao author, no doubt, and is neither correctly +written nor clear. This part has no special interest except for the +student who desires to investigate the oldest records referring to +the origin of the ruling datus of the country. + +The second part is much more interesting. It is the oldest record on +hand referring to the genealogy of Magindanao proper with distinct +information as to the source from which it was obtained. It is all in +Malay, but it is so poorly written and composed that its translation +is a very difficult task. Pakir Mawlana, the authority this book +claims, was one of the most intelligent sultans Magindanao had. The +substance of this text was transmitted in Malay by Pakir Mawlana +himself to Capt. Thomas Forest in the year 1775. It appears that +there have always been in Mindanao natives who could converse and +write in Malay. The statement of Captain Forest would lead one to +infer that the book from which Pakir Mawlana translated was written +in the native dialect, and not in Malay. Probably the text of this +manuscript is not identical with that of Pakir Mawlana's copy, +but derived from the same source and written in Malay instead of +Magindanao. Its text is by no means as reliable as that of Manuscript +No. VI, but it gives some very interesting information which is +not mentioned in the other copies. Sultan Barahaman, to whom the +principal source and authority of the tarsila is referred, was the +fifth grandson of Sarip Kabungsuwan and the first grandson of Sultan +Qudrat, the famous Corralat of Combés. He had several children who +figured prominently in the history of the country, four of whom are +quoted here as authorities, and who are surnamed Sahid Wapat, Wapat +Batwa, Jarnik, and Sumannap. Their full and exact titles were Sultan +Japar Sadik Manamir, Sultan Dipatwan Anwar, Gugu Jarnik, and Datu +Ma-as Sumannap. Manamir was assassinated by his nephew, Malinug, +and is always referred to as Sahid Wapat, which means, in Arabic, +"Dead Martyr." Jamalu-l-Alam, the brother of Barahaman, is Sultan +Mohammed Kaharu-d-Din Kuda, who usurped the sultanate after the death +of his brother. Pakih Mawlana Amiru Din was the eldest son of Sahid +Wapat, and his correct full title was Sultan Pakir Mawlana Mohammed +Kayru-d-Din Kamza. He is generally referred to as Pakir Mawlana, +and is sometimes called Pakih instead of Pakir. + +Though the text of this manuscript varies from that of No. VI, it +very often mentions facts and names that are lacking in the latter +and which help to complete the sense and the subject-matter of the +tarsila. The first two words of the address Paduk Sari Sultan do not +belong to the Mindanao dialect, but are Malay. This tarsila ends with +the children of Barahaman and Jamalu-l-Alam, and evidently belongs +to the period prior to the death of Pakir Mawlana, or his name and +those of his brothers would otherwise have been mentioned. + +The third part is written in the Magindanao dialect and comprises +the twelfth and thirteenth pages only. It shows the exact ancestral +relation that exists between the ruling datus of Magindanao and the +Iranun datus, and throws considerable light upon the nature and the +tribal characteristics of the datuships or Moro communities. The +principal ancestors of the sultans of Ramitan, Tubuk, Dissan, and +Tapurug were Umang Nagu, Anta, and Umbun, respectively, and they were +the grandchildren of Dimasangkay, the brother of Kapitan Lawut Bwisan, +whose descendants are the sultans of Magindanao. Ramitan lies a little +north of Baras and Malabang. Tubuk is the principal district in the +immediate vicinity of Malabang. Dissan lies on the north shore of +Lake Lanao. + +Being mainly written in Malay, this manuscript is of no literary +value at all. That part of it written in the Magindanao dialect shows +a slight admixture of the Iranun dialect. Both its composition and +style are poor, and mistakes in spelling and writing abound. + + + +LITERAL TRANSLATION OF MANUSCRIPT NO. V + + +PART I + +THIS IS THE GENEALOGY OF THE FOREFATHERS OF RAHABAN. [8] + +Ami and Palu were brothers from one father and one mother. Ami begot +Mangqaw. Mangqaw begot Layna and Linawan, and the sons of Luntung and +Makabuyu. Layna begot Rahaban, Kusin, Malin, and Usman. Linawan begot +Anggab, Amiru, Nudin, and Musa, and the daughters Limbwan, Ambay, +and Alima. Luntung's sons were Palu and Mamangking; his daughters +were Idaw, Ubaw, Baylawa, and Gnaw. Makabuyu begot Asan, Ibrahim, +Kambal, Dunggi, Malnang, Linaw, and Ami. Palu begot Dingan, Ansi, +Alumay, and a son, Ganap. + +Dingan begot Sultan Padinding. Sultan Padinding begot Paramata, +Sultana Wata, Sultan Alud, Raja Muda Dawd of Balangingi, Badang, +Daga of Lyangan, Badwi, Mawung, Muna, and Ktim. + +Talama was the sister of Maka-Kuyung, the sultan of Tapurug. + +Dmak of Tatarikun, the son of Magi and Dabulawan, begot Aluyudan, +Palala, Amilulung, Dilabayan, Zumukar, Kandigan, Makalinug, and +Midaray. + +Midaray married a lady from Tatarikun and begot Matanug, Tapu, +Mapundilu, and Tumug. Aluyudan begot Anzang, Dapamagi, Laygu, and +Madayaw. Madayaw begot Ilunayn, Datu Kabu, and Andabu. Anzang begot +Antus. Antus begot Mpas. Dapamagi begot Adadang, Aryung, and Aryung +begot Bagang. Layngu begot Mangakut and Mangakut begot Daba. Andabu +begot Maslang, Kaluyunan, and Umbayu. Kaluyunan begot Datu Kayu. Umbayu +begot Saygu. Saygu begot Rabsar, Baypat, and Binisa. Binisa begot +Angudap and Antus. + +Matanug begot also Angalin. Angalin begot Ujyaw and Utuq. Utuq begot +Abayug, Kubag, Angalin, and the daughter Awyanu. Abayug begot Gi. Gi +begot Saliling Zaynudin. Zaynudin begot Ayad and the daughters Ijag and +Alay. Alay [9] bore Tarid, Bayutuga, and the daughter Agayun. Agayun* +bore Badri. Badri begot Datu Gibang. Datu Gibang begot Mama-Sati and +Datu Badar Adayaw. Datu Badar begot Mbayug. Zaynudin Saliling begot +also the daughters Nurun, the mother of Apki, and Agunuku, Padangan, +and Layma, the grandmother of Diping. + + + +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, Mamalum´pung, and the daughters +Amina, Inam, Panubawun, Atshar, Bitun, Angki, and Labyah. + +Hajji Sayk Abdu-r-Rakman Banswil married Manjani, the daughter of +Sultan Barahaman, and begot Datu Sakaludan, a Lingkung Tidulay, +and Putri Kintay, Kaludan, the son of a concubine, Japar, Undung, +Kapitan Lawut Mohammed, and Ibrahim, and the following daughters: +Duni, Pindaw, and Dasumbay. + +Maraja Layla Bahar begot Badaru-d-Din and Sakandar, and the daughters +Dina and Bidury. + +Paki Hajji Abdu-l-Kahar Ampan begot Ismayil and Milug. + +Hajji Sayk Abdu-r-Rakim begot Namli, Amina-l-Lah, Yasin Kamim, +Mohammed, Mawug, Akmad, and the daughters Latipa, Badalya, Bulawan +Dagayug, Dindyaw, Sitti. + +Dinda married Abdul Patah, a Sulug datu, and begot Pangyan Ampay. + +Papani married Sumuku and begot Mahraja Layla Mindug and a daughter, +Sinal. + +Ungki married Simping and begot Iday. + +Ila married Datu Wata Maputi and begot Milug and Mayug. + +The children of Talama by Dumlinaw are Jiwana Jaya, Nasari, Palawan, +and a daughter, Kurays. + +The children of Maharaja Layla Parasab by Pangyan Bata, the daughter +of Gugu, are Mayug and Tahir. + +The children of Gugu Ampwan are Makalapun, Kanday, Tawug, and Udin, +the last two being daughters. + +The children of Sultan Dipatwan Malinug are Watamama, Gulay, Tawpan, +Uku, Bay Mayung, Dingan, and Musturi. + +Datu Sakaludan a Kantar, begot by Nanaw, Anni and Mangki. Maraja +Layla Yusup begot Iday, Ndawmada, Munay, Bayu, Dayang, Zaman, Muning, +Tamama, Undung, Ga-as, and Palti. + +The children of Datu Lukus Ganwi are Munay from Bayu, and Manun and +Jamalya by a concubine. + +The children of Talinganup are Dindu, Bungayu, Ampay, Nanaw, and Kunan. + +Dayang begot by Tuwyla Answay. + +Dang begot by Sumapa Jamalu-d-Din and Sabdulla. + +Panubawun begot by Bagwa Datu Tabunaway, Tamama, Ulu, Timbang, Gindu, +and Ampay. + +The children of Atshar from Sultan Yusup are Isra-il, Watababay Payak, +Musturi, Dadaw, Lyaw, and Kunan. + +Bitun married Mawlana Taray and begot Agas and Kuntay. + +Angki married Raja Muda Kaludan and begot Jamalu-d-Din, Milug, Ismayil, +Ayung, Ayu, and Fatima. + +Rastam married Pinaw and begot Dingan and Kiram; he also begot Indim +by a concubine. + +Maraja Dinda Jamburang married Pinaw and begot Danding, Isra-il, Ani, +Bantilan, Ayung, Ija, and Nanun. + +Jalalu-d-Din Tambi begot Angkaya, Panji, Gulay, Manalantang, Lugung, +Mangki, Anday, Gayung, Latipa, Ami, Buli, Bahar, Darisay, and Pataw; +the last eight being females. + +Dipatwan Palti married Buli and begot Sarabanun. He also begot +Sahabu-d-Din, Ampan, Ija, Kuntay, and Ayung by a concubine; the last +three are females. + +Pakir Mawlana Mohammed Amiru-d-Din Kamza begot the following: By Dang, +Raja Muda Amiru-l-Umara Mohammed Alimu-d-Din Kibad Sahriyal; by Dawung +the daughter of Dipatwan Anwar, Lidang and Paywa; by Dawa-dawa, Kuda, +and Lalanu; by Bay Linaw, Burhanu-d-Din; by Sapar, Basing and Hajar; +by Kanul, Paku; by Sinayan, Mohammed Sahru-d-Din, Asim, and Tawung; +by Dalikayin, Jamalu-d-Din, Gindu, Amina, and Ampay; by Talangami, +Jamalya, Ami, Zamzam, and Ismayil; by Muna, Sara, Yasin, Malinug, +and Abdu-l-Lah; by Mida, Idu, and Sad; by Untay, Isra-il, Angkaya, +and Tambi; by Palambi, Ndaw; by Jalya, Dudawa; by Anggun, Payak; by +Kalima, Badaru-d-Din; by Janim, Maryam; by Limbay, Isa; by Linuyaman, +Sinal; by Milagandi, Bilangkul. + +Sultan Mohammed Pakaru-d-Din Bulagas Armansa married Badwi and begot +Kartaw, Atik, Anday, and Pindaw, the last three being females. He +also married a concubine and begot Zaman, Sumannap, Bayna, and Nanaw, +the last two being females. + +Datu Sakaludan Lingkung Tidulay begot Kaka-it. + +Datu Sakaludan Lagat begot Parasab, Ampan, Manunggul, Dading Umar, +Dubwa, Ta-ib, Nanun, Mayay, and Gayang. + +Nanun married Datu-a-Wata Maputi and bore Tamayug, Dawa-dawa, +and Idayu. + +Mayay married Raja Bwayan Manuk and bore Maman, Tapudi, Kudaw, +and Ampay. + +Putri married Datu Maytum Bwisan and bore Dubwa. + +Tamaying married Bungu and begot Gangga. He also married Mangilay +and begot Answay and Anig. He again married a concubine and begot +Parasab and Tuli. + +Baya-Labi Sari married Mawlana Kudanding Purang Sabilu-l-Lah and bore +Maman, Abu Bakar, Kuntay, Mindarakma, and Mimya. + +Kibad Sahriyal married Ninig, the daughter of Datu Sakaludan Gantar, +and begot Yusup and Fatima; by Watababay Apayak he begot Anwar and +Sul-Karnayn; by Angki, Palti; by Kindaw, Badaru-d-Din and Mayug; +by Jami, Nasaru-d-Din; by Lina, Imran; by Julya, Dingan and Ibrahim; +by Istipanya, Abidin. + +Babay Basing married Watamama Sahabu-d-Din and bore Barahaman, Kuda, +Manamir, Fatima Zuhra, Sari, and Mindarakma. + +Púyuwa married Raja Bwayan Malang and bore Sajar. + +Burhan married Kudi and begot Jamalu-d-Din and Ila. + +Mohammed Sahru-d-Din married Mulak and begot Dumalúndung. + +Paku married Sultan Ajipat and bore Kuning. + +Sinal married Mundug and bore Daru-d-Din. + +Jamalya married Sayduna and bore Mohammed Idris and Tuli. + +To Gantar, the son of Jiwana Kunik, she bore Samal and Ninig. + +Jamalu-d-Din married Gayang, the daughter Datu Sakaludan Lagat, +and begot Amina and Dawung. + +Zamzam married Dindyaw, the child of Sayka Datu, and bore Paramata. + +Buli married Mupalal, the son of Namli, and bore Harmansa. + +Badaru-d-Din married Putri, the daughter of Namli, and begot +Jalalu-d-Din. + +Sari married Amil and bore Ibrahim and Sitti. + +Nasaru-d-Din married Ayu and begot Kamid. + +Kartaw married Paramata, the daughter of Watamama Gulay, and begot +Putri Lidang, Ani, Jumjuma, and Gindulungan; by Jayba he begot Jaya; +by Jamila, Ndaw and Nangka; by Uyam, Dadawa and Naw; by Alima, Nunay. + +Pindaw married Lintang and begot Milug. + +Ndima married Hajji Kari Abdu-r-Rakman and bore Mohammed, Taha, Banun, +and Panubawun. + +Completed on the day Thursday of the month Shaban. God's knowledge +is superior. + + + +MANUSCRIPT NO. VII + +THE GENEALOGY OF BAGUMBAYAN + + +INTRODUCTION + +The sultanate of Bagumbayan occupies the middle ground between the +Saylud or lower Rio Grande Valley and the Saraya or upper Rio Grande +Valley. It is located at the head of the delta, and really comprises +the upper part of the Saylud, and lies mainly along the banks of the +southern branch of the Rio Grande. It extends as far down the banks of +the southern Rio Grande as the upper borders of Tamontaka, and as far +down as Libungan, along the banks of the northern branch of the Rio +Grande. Its upper limit is Maysawa, a little above the Kakar or canal. + +The present sultan, Abu-Bakar, lives at Bagumbayan proper, which +is located on the right bank of the southern Rio Grande about 3 +miles below Tambao or the fork. He is still addressed, at times, as +the sultan of Talakuku, which was the proper address of his father, +named after the older name of the capital. The word Bagumbayan means +"newly built," and has lately been applied to the sultanate on account +of the late change of the residence of the sultan. Talakuku is the +word that appears in all Spanish records and histories. Kabuntalan is +still older and is more used by the Moros themselves. The old site +of Kabuntalan was on the left bank of the main river just above the +fork. It has been completely abandoned. + +Nagtangan is the oldest name and the one which appears first in +this manuscript. + +This manuscript is copied from the original, which is in the possession +of the sultan himself. It was obtained through the favor of Datu +Balabadan, who is a relative of the sultan and who belongs to the +same family or an allied branch of the same. + +The original is a very old copy and many of the leaves and margins are +torn and have fallen into pieces. The handwriting is fair and plain, +but the composition and grammar are very poor. The orthographical +errors committed in writing Moro names in Arabic characters are very +numerous and greatly change the expression of the words. It is evident +that the original author was a poor writer, and did not have the usual +practical knowledge in writing in Arabic characters that other Moro +authors had. + +The dialect is strictly that of Magindanao. The titles of the datus +are similar to those used in Magindanao. Two new titles, Jukulanu and +Jiwana, appear often, and in all probability are applied to subdatus +of the same rank as Gugu, Umar Maya, Maraja Layla, etc. + + + +LITERAL TRANSLATION OF MANUSCRIPT NO. VII + +GENEALOGY OF KABUNTALAN + + + IN THE NAME OF GOD THE COMPASSIONATE AND MERCIFUL + + +This book speaks of the ancestors of the datus of Nagtangan. Daman +asked for a datu from Bwayan and got Dikaya. Dikaya married a Nagtangan +wife and begot Duka. Duka married Lantyan, a Malitigaw woman, and +begot Myadung. He also married a woman called Ambun and begot Babak +and Naw and Suman. + +Babak married Umar Maya, Tubu-tubu, and bore Saripada Kunyaw, Sultan +Digra Alam, and Pataw. Umar Maya married also Andawmada, a Tawlan +lady, and begot Bagamba, Sarabanun, and Bay. By a concubine he begot +Jukulanu Diwa and Bal, and the daughters Buli and Gaw and Bahar. + +Saripada Kunyaw married Anik and begot Sultan Mohammed Alimu-d-Din, +who had no offspring, Mawlana Mundug, and Datu Sakaludan Dudin. He +also married Andawmada, an Ipuktn lady, and begot Baya-Wata. By +a concubine he begot Jiwana Jambang, and the following daughters: +Kumkuma, Ayag, Payak, Talilah, and Minding. + +Sultan Digra Alam married Nya, a Magindanao woman, and begot Raja +Muda Mangindra and Mohammed; by Bay he begot Baya-Labi; by a Talayan +woman he begot Baya-Wata Lilang. + +Bagamba married Raja Bwayan and bore Sultan Darimbang. + +Sarabanun begot Kamad, Ubuk, and Dumpiras. Jukulanu Diwa begot +Marajal, Baya Nayug, Jukulanu Kunuk, Jukulanu Badal, and Undung, +and the daughters Atik, Ilug, Nawila. + +Bal begot Ginda, Abas, Duwi, and Dangkay, and a daughter, Buli. Buli +married Mupat Salam and bore Banun. She also married Aspa and bore +Jiwana Kunik. + +Mawlana Mundug begot Wata-mama Kamad and Ngyan. By a concubine he +begot Dula, Dastara, Jaynal, and Alam, and the daughters Dadaw and +Sambasing. By Lamidas he begot Kadija; by a concubine, Daldal; by +Saban, Aminu-l-Lah. + +Datu Sakaludan Dudin married Amina, the daughter of Jukulanu Diwa, +and begot Danding, Madaga, Kudanding, Patima, Gindulungan, and Anat. By +a concubine he begot Ganwi and Kunan. + +Baya-Wata married Timbang Sulug and begot Wata-mama Damda. + +Jiwana Jimbang begot Asab and Pata. + +Raja Muda Mangindra married Mayung, a Binilwan lady, and begot Anig, +Umun, Daywa, and Dawada; and the sons, Sultan Mohammed-sa-Barahaman, +Kunday, Pataw, Janipan, and Dindyaw. By a concubine he begot Lubaba; +by Baya-labi, Ingkung. + +Baya-Wata married Aman and begot Inuk, Uku, and Anti, and the daughter +Wata-Babay Didu. + +Gugu Kiram begot Anti, Nanun, Lintang, Didu, Ngulu, and Banun. + +Maraja Layla Dikaya begot Maraja Layla Kandug, Kunan, Maraja Layla +Amad, and Papung. + +Sultan Mohammed Darimbang begot Raja Bwayan Paki, Damda, and +Pidtaylan. By a concubine he begot Kakayt. + +Kamad married Anig and begot Bulawan, Inuk, and Dagayug. By a concubine +he begot Mama-sa-Ilud, and Kuntay. + +Ubuk begot Daga, Mama-Santi, Bulug, and Tawp. + +Dupiras begot Lyaw and Dabu by a concubine. + +Jukulanu Kunuk married Dawada, the daughter of Raja Muda Mangindra, +and begot Tamay and Diyug. + +Jukulanu Badal married Mayakay and begot Panggu. He also married Ginu, +the daughter of Wata-mama Kamad, and begot Ungji, Ulanulan, Indalan, +Udamag, Kadidung, Aslan, Aminalla, Duwag, Nyugaw, and Tiban. + +Udung married Ninaw and begot Mamag, Tuli, Lilang, Lastam, Aning, +and Alungan. By Baybay he begot Namar; by Lumba, Indig and Dandung. + +Nawila married Lugung, the son of Jalaludin Tambi, and bore Putri +and Kirig. + +Ginda begot Malaga. + +Abas married Ngyan, the daughter of Mawlana Mundug, and begot Atshar +and Pinayu; and Nanaw by a concubine. + +Wata-Mama Kamad begot Ginu. + +Dulay begot Bandun, Jawala, Buli, and Dyaw. By Payaka he begot Kubung +and Paygwan. + +Dastara's children lived in Kuran. + +Alam married Gindulungan and begot Malatunul. Gindulungan married Mawg, +the son of the sultan of Tuba, and bore Qudrat. + +Ngyan married Abas and begot Atshar and Pinayu. + +Dadaw married Badang and begot Jambrang, a twan (sir) of Lawgan. + +Kadija married Atun, Datu of Burungan; her children lived at Burungan. + +Daldal married Kayag and begot Saripa and Nyaw. + +Talilah begot Sabu-Din. Sabu-Din begot Abu Bakar, Mindung, Kawan, +Itug, and Pimbar. + +Nanaw married Tamama and begot Kalumpunit. + +Datu Sakaludan married Lady Tidung and begot Tima and Randu. He also +married Yungayu and begot Andam and Basing. + +Barayim married Anu, the daughter of Maraga, and begot Rapruk. + +Raja Bwayan Mohammed Alimu-Din married Ani, a lady of Magindanao, +the grandmother of Mupat Idayat, and begot Kabayan. By Mayay, a lady +of Kabalukan, he begot the sultan of Magindanao; by a concubine, Gugu +Jamburang; by Salaya, Gugu Panasang; by Dadayu, Nugal and Gansing; by +Pandarágan, Gaga; by Sitti, Itug; by Kasimna, Atung and Panunggu; by +Takdung, Basing; by Inam, Atabwan; by Inding, Apun; by Amil, Nangalung. + +Alimu-Din, the grandson of Baya-labi Sari, married Maraga, the daughter +of Ginda, and begot Tuka and Dubwang. + +Kudanding married Kindang and begot Ayung. By Tima, a lady of Tidung, +he begot Putri; by Ija, Limulang and Sina; by Nayung, Gandang and +Kutay; by Nawg, Babayasi. + +Datu Tamay and Diyug were cousins. Kibad was their second cousin. Tagi +was a brother, the son of Maryam. Qudrat was another cousin. Anatan, +datu of Kabuntalan, was their uncle. + +Madaga married Sultan Mohammed-sa-Barahaman and bore Mayug and Sultan +Iskandar Manamir, which makes three datus of Kabuntalan. Anatan, datu +of Kabuntalan, married Jawya and begot Didu, Untung, and Padidu. By +Malali, he begot Pawag and Kirig and Dyaw and Parug; by Sitti, Umbag; +by Madidu, Anaw and Baralaga. + +Wata-Mama Balindung Adamunda married Ani and begot Asim, Iday, Kalug, +Kuntay, Nanun, and Tayting. By a woman of Kadingilan he begot Bantilan. + +Asab begot Putri. + +Pata married Jiwana Aryung and begot Kibad, Kanapya, Sarapudin, +and Ilm. + +Daywa married Datu Palug of Binirwan and bore Kunik, Banun, and +Iyaw. Dindyaw married Maraja Layla Kandug and bore Talawung and +Dastara. + +Mawlana Mawg married Iday, the daughter of Balindung, and begot Maning, +Ampal, Lilang, Anti, Bagwa Datu, and Tapudi. + +Kawan married Timbay and begot Paydu, Dandayung, and Iday. + +Panggu married Talung, the daughter of Maraja Layla Kandug, and begot +Ulanan, Tubu-tubu, and a daughter, Tya. He also married Kubra and +begot Ula. + +Tamay married Antam and begot Limulang and Makabwat. + +Diyug married Tuli, the daughter of Undung, and begot Paki, Dada, +Tingaw Pulwa, Myayu, Malug, and Tinabun. + +Mamag married Didung and begot Babay, Mama, Diruyudun, and Manángka. + +Anti, the son of Gugu Kiram, begot Muyuka, Pinagunay, Kunaw, Pindaw, +and Bungayu. + +Nglu married Tababay and begot Nawila and Amil. + +Lintang begot Bantugun. + +Brayim married Anu and begot ----. + +Raja married Dabu and begot Kirig and Pakamaman. + +Ingkung married Dubung and begot Arimaw, Kalug, Saribu, Padaw, +Dukin, and a daughter, Mayla. By a concubine he begot Pinu, Bilalang, +and Talawd. + +Maraja Layla Akad married Miyayu and begot Inal, Idu, and Atshar. + +Sultan Mohammed Iskandar Manamir married Sarip, the daughter +of the sultan of Magindanao, and begot Iskandar Sulkarnayn and +Sahabu-d-Din. By Gayang he begot Idris; by Kati, Mamunu-r-Rashid, +Kindang, and Puyuwa; by Apsa, Kadija. + +The grandfather of Baya-labi Sarip, by her father, was Raja Bwayan. Her +grandfather, by her mother, was Sultan Diruyudun of Bagu Ingud. + +Tagi married Manjanay and begot Lintang and Paramata. By Putri, the +daughter of Kudanding, he begot Pindaw; by Apsa, an Ilanun, Dubuwa, +Tuku, Pakir, and Pandita; by Bayid, Mama-sa-Ingud; by Dabu, Bwisan; +also Kúmkuma. + +Idris married Minda, the grandmother of Umar-Maya Anti, and begot +Sindad. By another woman he begot Kunik. + +Sultan Mohammed-sa-Barahaman begot also Kamsa. Kamsa begot Itaw, +Jimbah, Antil, Limpul, and Mandi. + +Dipatwan Minug married Madaga and begot Tandwal, Pipikan, Pamupun, +Diluyudun, and Talambungan. + +Kunik married Pinduk and begot Ninig, Marajal, and Kumipang. By Kumala +he begot Bunti and Muyuk; by Paydu, Atik. + +Namal married Tima and begot Tantung, Sawad, and Mohammed. + +Bulawan married Rajalam and begot Bula, Anggris, and Pindug. + +Raja Muda Asim begot Pintay and Ubab. + +Kalug begot Talulad and Mayay, and Katampara and Talama, the last +two from Kurma. + +Kintay married Balug and begot Dalmatan, Muntya, Talib, and Alungan. + +Ganwi married Itug and begot Gayug. He also married Basing and begot +Anday, Atshar, Luping, and Utung. + +Qudrat married Idayu, the daughter of the Sultan of Balilah, and begot +Bwisan, Dundang, and Nuni. By Lilang he begot Asibi; by Tapaya Migayad; +and by Agak, Mohammed. + +Rastam married Dawag and begot Tawp, Ampan, Igay, and Payluyan. He +also married Uman and begot Saligan, Gambil, and Timbaw. + +Kibad married Ninig and begot Pinduma and Dulan. + +Bantugan married Lagay and begot Ayug and Gambis. He married also +Tubu and begot Dawa, Dulan, and Balalagay. By Abu, he begot Bwanda. + +Andam married Pudin and Bangkas, Mayung, Mama-sa-Ingud, Gandi, +and Gimbang. + +Aminula married Basing and begot Raginut, Angjum, and Anu. + +Pawag married Tapudi and begot Talila, Maytum, Mantya, and Sandag. + +Kirig married Baliwan and begot Nanwi. + +Sapula begot Mindal, Awa, Ijang, Ruging, and Nyaw. + +Datu sa-Dalikan married Dagayug and begot Payak, who lived in the +care of a Manobo of Dalikan--not the one who was intrusted to the +care of Sultan Mohammed Iskandar Manamir of Kabuntalan by a Tiruray of +Dalikan. This latter woman was the daughter of the former and was not +an inheritance for the Nagtanganun because the datu did not furnish +her with a dowry. Angki married Puwi and begot Dangus and Tapudi, +the cousin of the sultan's mother. + +Sultan Diluyudun of Bagu Ingud married Jumjuma, the daughter of +Dipatwan Marajanun, and begot Danding and Mayung. By Kabayan, a lady +of Kabalukan, he begot Apan, Bwat, and Timbukung; by Adung, Panalaw; +by Paku, Gasing and Dgaw; by Raja, Muntya; by Ampas, Kambang; by +Angkung, Salamat and Gindu; by Bitu, Kapya, Timu, and Naypitan and +Pinamili; by Idag, Uyag, Makalay, Singag; by Kalimah, Umbul; by Ibad, +Amad; by Batata, Dalding, the daughter of Gandum, Maguman; by Anuk, +Kulaga; by Ingi, Paytakay, Bungalus Pimpingan, and Idag. + +The sultan of Magindanao married Mayung, the daughter of the sultan of +Bagu Ingud, Sarip, and begot Bangun, the sultan Raja Muda Bayaw, Bagu, +and Gidu. By Atik, a lady of Makatudugan, he begot Laga and Tandu; +by Wayda, Talumpa and Taganuk; by Matundun, Malatunul, Sarabanun, +and Bisinti; by Awig, Gubal; by Kudaw, Isad; by Myayug, Atik, Blaw, +Ngyan; by Malayu, Makaw; by Kumbay, Byalung. + + + + IN THE NAME OF GOD THE COMPASSIONATE AND MERCIFUL. + +The first datu of Bwayan was Budtul, who married a woman from +Magindanao and begot Malang-sa-Ingud and Pulwa. Putri Mamur was +married first to Malang-sa-Ingud, but after his death she married +Pulwa. Pulwa married also Budang of Tijaman, and begot Dikaya. + + + +THE HISTORY OF BAGUMBAYAN. + +The two greatest powers that figured prominently in the Rio Grande +Valley are the sultan of Magindanao and the raja of Bwayan. These +rulers have at all times been considered as greater in power and higher +in rank than any other ruler in the valley. In the latter part of the +eighteenth century and during the main part of the nineteenth century +the sultan of Kabuntalan also figured prominently and held a very +intimate relation and a close position to both of the other sultans, +which position he still holds at the present time. + +It appears that the first ruler of Kabuntalan was Dikaya, the son of a +raja Bwayan, who simply held the honorary title of datu. His successor +had no male heir, and one of his daughters, Babak, married Umar Maya +Tubu-tubu of Magindanao, who became ruler of Kabuntalan and whose son +was the first mentioned sultan there. This makes the line of descent +of Kabuntalan related by Babak to the line of Bwayan and by Umar Maya +to that of Magindanao. This relation to both Magindanao and Bwayan +and the intermediate position Kabuntalan holds to both Saylud and +Saraya have been very prominent factors in the history-making events +of the valley, and have successively been taken advantage of by both +Spanish and American authorities managing the affairs of the country. + +Diagram No. 5 gives in a very explicit and clear manner the names of +the rulers of Kabuntalan or Bagumbayan, the order of their descent +and succession, and the relation they hold to each other. Their names +in the order of precedence are as follows: + + + 1. Datu Dikaya + 2. Datu Duka + 3. Datu Umar Maya + 4. Sultan Digra Alam + 5. Sultan Mohammed Alimu-d-Din + 6. Sultan sa-Barahaman + 7. Sultan Mohammed Iskandar Manamir + 8. Sultan Iskandar Sul-Karnayn + 9. Sultan Idris + 10. Sultan Abu Bakar + + +The diagram shows also the principal relations of Bagumbayan to Bwayan +and to Magindanao. + +Very little is known about the early history of Kabuntalan. Datu Kali +Ibrahim, who is the chief judge of Bagumbayan, told the following +story: + +Soon after the arrival of Dikaya in Kabuntalan the chief people of +the village took their new datu in a boat on a little excursion. When +they had gone some distance from the village they engaged in a sham +fight and one party attacked the datu. This affair was prearranged +and planned to test the courage and power of their datu. They made +their attack with krises and bamboo lances. Dikaya was frightened and +ran away. The people lost respect for him and expelled him from the +village. Some time later he won their friendship by his good behavior +and was reinstated as datu of Kabuntalan. + +The statement on page 47 that Dikaya was the son of Pulwa was taken +from the Bwayan tarsila and is added on account of the relation it +bears to the subject. The part of the tarsila of Bwayan which bears on +this subject states that Dikaya was the son of Pulwa by a concubine, +and that Dikaya begot Duka, who married Rantyan, a Malitigaw lady +whose mother was Agub. The children of Duka and Rantyan were Bulus, +Manalidtu, Puwi, and Miyandung. + +As Pulwa must have lived about the year 1550, and as Digra Alam must +have ruled about the year 1770, the statement that Duka married Ambun +and begot Babak, the mother of Digra Alam, can not be accepted as +true. Some links in the list are evidently missing, but the fact is +that the right to rule Kabuntalan belonged to the descendants of Duka, +and was principally derived from Bwayan. + +The first ruler of Kabuntalan addressed as sultan was Digra Alam, the +son of Umar Maya and Babak. Diagram No. 5 shows plainly that Digra +Alam must have ruled about the same time as Sultan Pakir Mawlana +Kanza of Mindanao, or his brother, Pakaru-d-Din, that is about the +year A. D. 1770. + +In a treaty between the Spanish Government and the sultan of Kabuntalan +in the year 1857 the sultan is addressed as sultan of Tambao. He +must be either Sultan Iskandar Sul-Karnayn or Sultan Idris, probably +the latter. + +About midway between Tambao and Libungan on the left bank of the river +is a small monument, possibly a tomb, erected in memory of those who +died during the fight between the Spaniards and Sultan Idris. In 1861 +Tambao and Taviran or Tapidan were occupied by the Spaniards. In 1884 +Sultan Idris submitted unconditionally to the Spanish authorities and +received their protection against Datu Utu. Datu Ayunan of Taviran, +Datu Balabadan's brother, aided the Spanish authorities in the war +against Datu Utu and was one of the most prominent datus of Talakuku +and Magindanao. + + + +MANUSCRIPT NO. VIII + +THE ANCESTORS OF THE DATUS OF MINDANAO + + +INTRODUCTION + +This manuscript is a copy of the original in the possession of Datu +Mastura. It was written by the same original author as Manuscript +No. II and belongs to the same class and style of composition. It +consists of nineteen paragraphs that give the names of the first +rulers or datus of nineteen datuships of Mindanao. A few Malay words +are used at the beginning of each paragraph. Each paragraph begins +as if it were written as a separate document or statement, distinct +from all the rest, and in the same manner as their letters and books +generally begin. + +The Arabic words surat, riwayat, kissa, hadis, asal, meaning book, +narrative, story, discourse, origin, respectively, are all used to +signify book or history. The word tsharetra is Malay and means a +story. Sarsila or salsila and tarsila mean genealogy or history and +are used in the same sense. + + + +LITERAL TRANSLATION OF MANUSCRIPT NO. VIII + + + IN THE NAME OF GOD THE COMPASSIONATE AND MERCIFUL + + +1. This book tells about the ruler of Bwayan. The first ruler of +Bwayan was Pulwa, the first raja Bwayan. He begot Raja Sirungan, the +second raja Bwayan. Pulwa married the daughter of Sarip Kabungsuwan. + +2. This is a statement about the ruler of the country of Mandanawi, +the Land of Peace. The first datu of Magindanao was Mangalang or +Maka-alang, the son of Sarip Kabungsuwan, from Angintabu. Maka-alang +was the second sarip; Sarip Kabungsuwan was the first. + +3. This is the genealogy of the ruler of the country (or town) +of Ilanun. The first datu of Malabang was Gantar, the father of +Maka-apun and Angintabu. + +4. This story tells about the ruler of Bakayawan. The first datus of +Bakayawan were Mirugung and Dimalawang. + +5. This is the history of the ruler of Bayabaw. The first datu of +Bayabaw was Kalangit. His son was Pundama, who married Umpas. The end. + +6. This is the history of the ruler of Balabagan. The first datu of +Balabagan was Dungkulang. His son Rimba was sultan of Balabagan. The +end. + +7. This is the history of the ruler of Pidatan. The first datu of +Pidatan was Dyam, sultan of Pidatan. He begot Punduma. Punduma begot +Tawgung. + +8. The first datu of Lumbayanági was Sultan Gulambay. He begot Ranu. + +9. The first datu of Dupilas was Dindu, who was called Datu +sa-Palaw. He begot Dimalawang. + +10. The first datu of Sulug was Sarip Payang, who begot Raja Hasan, +sultan of Sulug. + +11. The first datu of Sangir was Makalindi. Makalindi married Timbang +Saribu and begot Manamil, sultan of Sangir. + +12. The first datu of Malalis was Ampwan, sultan of Malalis. + +13. The first datu of Dulangan was Alip, the son of Abu, sultan +of Dulamgan. + +14. The first datu of Makadar was Sultan Limba, who also is a son +of Abu. + +15. The first datu of Didagun was Abad. Abad begot Dumalundung, +who was sultan of Didagun. + +16. The first datu of Barira was Dumak. Dumak begot Antagu, who was +sultan of Barira. + +17. The first datu of Sikun was Amat. Amat begot Salumbay, datu +of Islnun. + +18. The first datu of Kadingilan was Kapusan, the brother of Salumbay, +son of Amat. + +19. The first datu of Magulalngun was Balbal, who married Maradi, +the daughter of the sultan of Tatarikun, and begot Burwa. Burwa became +sultan of Tatarikun. + +Here ends the genealogy of all the countries or towns. + + + +THE HISTORY OF MAGINDANAO + +Before the first mass was celebrated on the northern shore of Mindanao +mosques had been built on the fertile banks of the Pulangi, and before +Legaspi landed on Cebu Kabungsuwan had been declared and acknowledged +datu of Magindanao. + +The Mohammedan conqueror of Mindanao was neither an admiral of a fleet +nor a leader of an army of regular troops. He had no nation back of +him to reënforce his battalions nor a royal treasury to support his +enterprise. His expedition was not prompted by mere chivalry or the +gallant adventures of discovery. He was not looking for a new route +to rich lands nor searching for spices and gold dust. The emigrant +sought a new land to live in, and trusted his fortune and success to +the valor of his crew and the influence of his witchcraft. + +Having a fair admixture of Malay blood in him and sufficient Arabian +energy and enthusiasm to push on, he came and conquered and soon +found himself at home in Mindanao as well as at Juhur. There was +no racial prejudice to contend against and the language of the new +land was akin to his own. But true to his religion, as he was true +to his ancestry, his faith suffered no defeat. No submission was +accepted without conversion, and no friendship was cultivated with +the unfaithful. He married in the land of his conquest, and the ties +of faith were soon strengthened by the ties of blood and kinship; and +as the first generation passed and the second generation followed, +the conqueror and the conquered became one in blood and sympathy, +one in faith, and one in purpose. A new dynasty which stood for +Islam, for progress, and for civilization arose on the ruins of +barbarism and heathenism. Savage and fierce as the Moros look, they +are greatly superior to the surrounding pagans who inhabit the hills +and the interior of Mindanao. Once their equals and kinsmen, they +have vastly surpassed them now and are preëminently above them. With +Mohammedanism came art and knowledge, and communication with the +outside world was established. + +For four centuries two different agencies of civilization have been at +work in the Philippine Islands. One started in the north and worked +its way south, continually progressing and constantly growing in +power and improving in character. The other began in the south and +extended north, but it soon reached a definite limit, and like a tree +stunted in its growth it reverted to its wild nature and grew thorny +and fruitless. The first graft of the tree of Magindanao was not aided +by later irrigation. The first wave of immigration was not reënforced, +and with an ebb tide it lost most of its size and force. + +The Moros of Mindanao figured very prominently in the history of the +Philippines. They were never united under one flag, but they formed +different sultanates, some of which attained considerable power and +fame. In the fullness of his glory, the sultan of Magindanao ruled +over the whole southern coast of Mindanao from Point Tugubum, east +of Mati, to Zamboanga, and beyond this latter point to the outskirts +of Dapitan. All the pagan tribes living around the Gulf of Davao +and in the Sarangani country, and all the Subanos west of Tukurun +and Dapitan submitted to his power and paid him tribute. In the +upper Rio Grande Valley the power of the rajas of Bwayan was felt +and respected as far as the watershed of the Cagayan Valley on the +north and the inaccessible slopes of Mount Apo on the east. The Ranao +Moros controlled the whole country and the seacoast west of Cagayan +de Misamis and north of the Illana Bay. + +The large majority of the Moro sultanates are, however, small, and +have never been fully numbered or described. They generally represent +small divisions of territory and subdivisions of tribes, each under +one chief who calls himself sultan or datu. Nevertheless, tribal +relations and language group these petty divisions into two large +distinct groups, the Magindanao and the Iranun. The Magindanao group +includes the majority of the tribes. The Iranun group is restricted +to the tribes living along the eastern coast of the Bay of Illana +from the point of Polloc to the neighborhood of Tukurun, and the +whole Ranao region lying between that line and the Bay of Iligan. + +The Magindanao group is the greater of the two in number, in the extent +of its territory, and in fame. Indeed, all the Moros of Mindanao, +except the Iranun, were at one time under one influence and were +brought under the sole control of the sultan of Magindanao. + +The Samal Moros, who are variously classified by different writers +and who are often mentioned as one of the main divisions of the Moros +of Mindanao, are really foreign to Mindanao and belong to a distinct +and separate group. Until recently they had never been independent, +but had lived under the protection of various datus, and always served +the datu for the protection he afforded them, or paid him tribute. They +were sea rovers and had no claim on territory anywhere. Lately they +have settled down on the Island of Basilan, the Sulu Archipelago, +and around the Zamboanga peninsula. The Samals were the latest of the +Malay people to arrive in the Philippine Islands. In fact, they are +the only Malay people of whom we have positive historical statement of +emigration from the Malay Peninsula to Sulu and Mindanao, and were in +all probability Mohammedans prior to their arrival in the Philippine +Islands. With the Magindanao and Iranun peoples it is different. They +were in the land and belonged to the native element of the country +long before their conversion to Islam. + +Islam was successfully introduced and firmly established in Mindanao by +one man. This same man founded the sultanate of Magindanao and reformed +the whole system of government among his converts. His full name was +Sharif Mohammed Kabungsuwan, generally known as Sharif Kabungsuwan. + +Kabungsuwan was without doubt the greatest Mohammedan adventurer who +trod the soil of the island. But both the traditions of Magindanao +and its written records state that he was preceded by two pioneers, +the first of whom was Sharif Awliya. Awliya was universally regarded +as a relative and a predecessor of Kabungsuwan. His history is wrapped +in myths. He is said to have come to Mindanao in the air to search +for paradise, or that part of it which remained in Mindanao, and, +while he was looking for it on the hill of Tantawan (Cotabato), to +have found a houri who was sent to him from heaven. He married this +houri and she bore a daughter called Paramisuli. Later the sharif +returned to the west, but his wife and daughter remained in Magindanao. + +The second arrival in Magindanao was Sharif Maraja, who married +Paramisuli and was thought to have begotten Tabunaway and Mamalu, +who were the chiefs of Magindanao when Kabungsuwan arrived in the +land. Sharif Maraja is said to have had a brother called Sharif Hasan, +who accompanied him as far as Basilan, but who stopped there and +founded the sultanate of Sulu. Whether Bidayan, the son of Sharif +Hasan, who is mentioned in the fourth tarsila, should be Bidin, the +abbreviated form of Zainul-Abidin, who was the first sultan of Sulu, it +is not easy to say. No copy of the Sulu genealogy has been obtained as +yet, and no authoritative statement can be made. But it is universally +believed that the first sultan of Sulu came from Basilan, and that the +ancestors of the sultans of Bruney, Sulu, and Magindanao were brothers. + +Sharif Kabungsuwan was the son of Sharif Ali Zainul Abidin, a +descendant of the Prophet Mohammed who emigrated from Hadramut, +southern Arabia, to Juhur, Malay Peninsula. The sultan of Juhur, was +evidently a Mohammedan then, and was called Iskandar Thul-Karnayn, +the Arabic appellation of Alexander the Great. The word "Sharif" +is Arabic and means "noble." It is a title which is universally +given to the descendants of the Prophet Mohammed. The full title is +"Sayid Sharif," the "master and noble." The Arabians generally use the +first word, Sayid, alone, but the Moros have adopted the second. Being +highly respected on account of his ancestry, Zainul-Abidin was given +the hand of the sultan's daughter in marriage. Her name was Jusul +Asiqin, a corrupted form of the Arabic name "Jawzul-'Ashiqin." It is +generally believed that she bore three children, the youngest of whom +was called Kabungsuwan. The word "Kabungsuwan" is Malay and means +"the youngest." The names of the two older brothers of Kabungsuwan +were variously given. They were not mentioned in the tarsila and +have been obtained from mere traditions. One authority gave them as +Ahmad and Alawi, the other as Mohammed and Ahmad. Both authorities +agreed on the fact that the oldest founded the sultanate of Bruney, +and the second the sultanate of Sulu. + +Kabungsuwan probably knew some Arabic, but he necessarily spoke and +used the Malay language, his mother's tongue. + +The incidents connected with his departure from Juhur are +of considerable historical interest. No dates have been obtained +relative to this departure. The early Moros never dated their events or +documents. Their narratives were very brief and crude. When they dated +their events or wars they used a cycle of eight years, and designated +its years by the letters A, H, J, Z, D', B, W, D''. Whenever one +cycle ended they began another without any relation or reference to +the corresponding Mohammedan year. The earliest date that has been +obtained which has immediate bearing on Mindanao history is that +Bwisan, the father of the Corralat of Combés, was living in 1597; +the next date was that of Corralat's defeat by General Corcuera in +1636. Bwisan had two older brothers, and he was probably preceded in +the sultanate by both of them. His father, Bangkaya, was the son of +Makaalang, the son of Kabungsuwan. It will therefore be within safe +limits to say that Kabungsuwan's departure from Juhur or his arrival +in Mindanao occurred about the end of the fifteenth or the beginning +of the sixteenth century. Captain Forest, who visited Magindanao in +1775, placed that event roughly at A. D. 1475, which is near enough +to assume as correct. + +Tarsila No. II states that there departed with Sharif Kabungsuwan +from Juhur many people who were dispersed by the storm and ultimately +found their way to different ports. The places to which they went were +Balimbang, Bangjar, Kuran, Tampasuk, Bruney, Sandakan, Sulu, Malabang, +Tubuk, and Mindanao. There is no doubt that this statement refers +to an emigration from Juhur east as far as Mindanao, and that with +this emigration came Kabungsuwan. The Samal people generally believe +that they came from Juhur and its neighborhood. The traditions of +Magindanao distinctly state that the people who came with Kabungsuwan +were Samals. The Samals or Bajaws are the sea nomads of the Malay +Archipelago and their emigrations are frequent. + +The Samals of the Sulu Archipelago are ruled by the Sulu datus and +are generally very submissive. They are allowed to live on Sulu soil, +but they have never made themselves independent anywhere. Indeed, +all the evidence that can be obtained seems to point distinctly to +the fact that they are of late arrival and do not belong to the older +peoples of the Philippine Islands. + +The early Magindanao records give the impression that the arrival of +Kabungsuwan and the conversion of the people of Magindanao to Islam +were accomplished peaceably. The word Samal is never mentioned and the +Samals are always considered as aliens in every respect. The Samals +seem never to have settled in Magindanao itself, but they did settle +for some time on the Island of Bongo or Bungud, that lies opposite the +mouth of the Pulangi, and at Batwan and Banago, near Malabang. From +these places they moved later to Sibugay and Sarangani and the Gulf +of Davao. Combés called the Samals Lutaw and said that they were in +the employ of Corralat, and manned some of his boats, fighting and +carrying on piracy side by side with the people of Magindanao and with +the Iranun. Summing up the preceding evidence, we can unhesitatingly +say that the Samals came to Magindanao with Kabungsuwan, but that +they did not settle on the soil of Magindanao, nor did they intermarry +sufficiently to assimilate with the Magindanao people. + +The character of the conquest Kabungsuwan achieved and the bearing +it has on the admixture of races in Mindanao is therefore of special +interest. When Kabungsuwan arrived at the mouth of the Pulangi there +were on the neighboring soil of Magindanao the following settlements: +Slangan, Magindanao proper, Lusud, Matampay, Tagiman, and Katitwan. The +first and the last were probably the greatest and the strongest of +all, for they were the first to meet Kabungsuwan and interrupted his +advance at Tinundan. After some fighting they were evidently defeated +and retreated up the river. The people of Magindanao, under the +leadership of the brothers Tabunaway and Mamalu, came next, but their +attitude was not hostile. For some reason they secured an alliance +or agreement with Kabungsuwan and invited him to Magindanao. They +submitted to a form of Mohammedan baptism and to circumcision, and +towed Kabungsuwan's boat from that place up to Magindanao. Hence the +meaning of the word tinundan, the place of towing. The ceremony for +circumcision occurred at Katuri, the little settlement on the river +just opposite Cotabato; the baptism or washing occurred at Paygwan +at the mouth of the river. The word katuri means circumcision. + +The dumatus urge that Tabunaway and Mamalu had been Mohammedans +previous to that incident and that they had some intimate relation to +Kabungsuwan. This is possible, but it is very difficult to understand +how such a submission could have been enforced or obtained had +Kabungsuwan been a mere relative and guest whom they had never seen +before. The people of Magindanao proper were, even in the best days +of the sultanate, far outnumbered by the people of Slangan. Yet, +soon after his arrival in Magindanao, Kabungsuwan went on conquering +and converting to Islam all the surrounding tribes and chiefs, and +succeeded. This seems impossible of achievement unless Kabungsuwan +had some force with him which commanded the fear and respect of the +natives, and which, with the aid of Magindanao, was able to carry his +arms to victory over all the neighboring native chiefs and tribes of +the land. This force was in all probability made up of the Samals who +accompanied him from Juhur and who remained in his service and in the +neighboring seas for a certain period of time. But having married in +Mindanao, the succession to Kabungsuwan's sultanate naturally reverted +to the native element, and the Samals were gradually alienated and +their sympathy with their master grew steadily weaker. Not being +agricultural in their habits and preferring the sea, they gradually +withdrew from Magindanao. The natives proved superior to the Samals +and, though converted to Islam, they preserved, to a great extent, +their own identity and their language. Knowing how insignificant the +former chiefs and their settlements had been, it is not difficult for +us to conceive how Kabungsuwan, with a small foreign force but with +superior talent and with superior arms, could so easily accomplish the +conquest of Magindanao. It is commonly believed that the natives who +fought Kabungsuwan had no swords and depended chiefly on their wooden +arrows as implements of war, and that the Mohammedans who attacked +the natives fought with swords and gained an easy victory. Possibly +they used gunpowder, too. + +The inhabitants of Slangan, Magindanao, Katitwan, and those of +all the other settlements of the valley were pagans and were very +similar to the present Tirurays in language and worship. Those who +adopted the new religion remained in the rich lowlands of the valley, +but those who refused fled to the mountains and have stayed away ever +since. Those who wavered in accepting the new terms of submission and +who were later suffered to stay in the neighboring hills were called +Tiruray. Those who refused to submit, fled to more distant places, +and kept up their enmity and opposition were called Manobos. The pagans +who are thus spoken of as related to the Moros of Mindanao in origin, +besides the above, are the Bilans, the Tagabilis, and the Subanos. + +Every settlement of these former pagan tribes had its chief. The +chief was called timway. Tabunaway was the last timway of +Magindanao. Manumbali was the last timway of Slangan. The Tirurays and +the Manobos still call their chief timway. The ruler of the Mohammedan +dynasty assumed the title of datu. The noun datu means king or ruler; +the verb datu means to rule. Kabungsuwan retained the title sharif. His +son Maka-alang also is always referred to as sharif. Later the term +datu prevailed, and the first datu who is mentioned in the tarsila +as sultan was Sultan Qudrat, whom Combés called Corralat. + +Soon after Kabungsuwan had established his power in Magindanao he +received the submission of many chiefs, all of whom he converted to +Islam. Later he advanced up the valley to Bwayan and along the coast +to Malabang. Some believe that he went to the Ranao country, but it +is difficult to support all the statements made. His descendants and +his converts carried on the war and the conversion, so that before +the Spaniards reached their country their conquest and conversion +had reached the present limits. + +The story of Putri Tunina and her marriage to Kabungsuwan is +universally known to the Moros of Mindanao. The custom of burying the +dead next to the house, as practiced by Tabunaway, is still common +everywhere, and trees are often planted around the tomb. + +By Sarabanun, the sister of Tabunaway, Kabungsuwan begot no +children. By Putri Tunina he begot three daughters, one of whom, Putri +Mamur, married the first Moslem datu of Bwayan, Malang-sa-Ingud. At +Malabang Kabungsuwan married Angintabu, the daughter of the chief of +that place, and begot Sharif Maka-alang, who succeeded him. + +The people of Magindanao who aided Kabungsuwan in his wars secured +from him certain privileges and favors over their neighbors. These +privileges are still claimed by the dumatus, the present descendants +of Tabunaway. They have not paid tribute to the datus and have often +intermarried with the datu class. It was different with the people +of Slangan. The descendants of Manumbali and his subjects all became +subjects and servants to the datus. Their descendants are, however, +still known and live in Lugaylugay, about 1 mile below Cotabato, +and on the same side of the Pulangi. + +Little is known about Sharif Maka-alang. He in all probability ruled +in Magindanao, not in Malabang. His wife was a Bilan woman related +to Parasab, a Bilan chief. + +Bangkaya succeeded Maka-alang and married three wives, daughters of +the principal chiefs of Slangan, Magindanao, and Matampay, by each +one of whom he begot a son. His sons were Dimasangkay, Gugu Sarikula, +and Kapitan Lawut Bwisan, all of whom become datus and succeeded to +the rule of Magindanao in order. Sarikula married a Sulu princess +called Raja Putri, who was supposed to be the noblest lady of her +day in Magindanao and who probably was the daughter of the sultan +of Sulu. The word Putri is equivalent to "princess," and Raja Putri +means "royal princess." Kapitan means "holder" or "leader." Lawut is +a Malay word meaning "sea." Bwis means "tax." Kapitan Lawut Bwisan +distinguished himself more than his predecessors and was the most +powerful enemy Spain encountered in the south in her first effort +to reduce the Moro land. In 1597, in company with Silungan, the raja +of Bwayan, he checked the invasion of Marquis Rodriguez and defeated +him at Tampakan. + +Bwisan was succeeded by his son, Sultan Dipatwan Qudrat, the Corralat +of Combés. The word Dipatwan is Malay in origin and means "master" +or "sir." The word qudrat is Arabic and means "power." The letters d +and r and r and l are interchangeable in Moro, and the word qudrat +is commonly pronounced kudlat or kurlat; hence the corrupted form +"Corralat." Sultan Qudrat overshadowed his father, Bwisan, and ruled +with a strong hand. He was probably the strongest and greatest Mindanao +sultan that ever lived. He fought the Spaniards bitterly and held +their sovereignty in check for many years. His pirates terrorized +Luzon and the Visayas and controlled the southern seas for a long time. + +In 1636 General Corcuera led an expedition against him and +after considerable difficulty reduced his fort and defeated his +forces. Qudrat appears to have had a large number of firearms, and +his fort was very strongly fortified. The Spaniards captured 8 bronze +cannons, 27 lantaka or culverins, and 100 muskets. + +In 1645 his relations with Spain had undergone a distinct change. He +had become more powerful, but he was desirous of peace and made a +treaty with the Spanish Government. This treaty was in the nature of an +alliance for mutual aid and protection. It secured better commercial +facilities and gave the Jesuits the privilege of building a church in +the sultan's capital. Thirteen years later hostilities were renewed +and another campaign was directed against Simway. This time Qudrat +succeeded in blocking the river at different places and successfully +checked the invasion. + +Qudrat was followed by his son, Dundang Tidulay, of whom very little +is known. Sultan Dundang Tidulay begot Sultan Mohammed sa-Barahaman +and Sultan Mohammed Kaharu-d-Din Kuda. Barahaman ruled peacefully and +begot several children, two of whom, Japar Sadik Manamir and Dipatwan +Anwar, became sultans. + +After the death of Sultan Barahaman his son Manamir was declared +sultan. As Manamir was very young, his succession was considered +illegal and an act of enmity directed against his uncle, Kuda. Kuda +therefore "usurped the government and went to Simway, carrying with +him the effects of the deceased sultan." + +Civil war ensued and the peace of the state was greatly disturbed. This +war must have lasted more than thirty years, and its story is variously +related by the Moros. The tarsila do not mention it at all. The best +description was given by Captain Forest, who learned its details +from the mouth of Pakir Mawlana, the chief person who conducted the +campaign and terminated the struggle. + +Kuda invited a party of Sulus living in Magindanao to Simway to support +him against his nephew. The Sulus came, but finding him with only a +small force, they treacherously murdered him and plundered his camp and +possessed themselves of many pieces of heavy cannon, which Kuda had +transported from Magindanao to Simway. "The Sulus returned home with +their booty, and Manamir's party got the ascendency." But the Sulus, +conscious of their iniquity and fearful of resentment when peace should +be restored, fomented trouble between Manamir and his brother Anwar, +and supported the latter. The state was again divided against itself, +and the second struggle proved worse than the first. Skirmishes +were kept up and nightly attacks and assassinations were continued +until both sides were very much weakened. Their enmity grew bitter +and Malinug, the son of Anwar, killed his uncle Manamir. Manamir +was the rightful sultan, and on account of his assassination +he has ever since been called Sahid Mupat, which means "died a +martyr." Pakir Mawlana and Pakaru-d-Din, the sons of Sahid Mupat, +were obliged to leave Magindanao, and retired to Tamontaka. "The +country then suffered much. The great palace at the town was first +plundered and then burned. In the conflagration many of the houses +of Magindanao were destroyed, as was also a great part of the town +of Slangan. The groves of cocoanut trees were also mostly destroyed, +as being convenient and at hand to make palisades for temporary forts." + +In the meantime Sultan Anwar died at Batwa and has ever since been +referred to as Mupat Batwa, which means "died in Batwa." Malinug +assumed the sultanate after his father's death and kept up the fight. + +"After a tedious, desultory war, Malinug fled up the Pulangi to +Bwayan. Pakir Mawlana then got possession of all the lands about +Magindanao, and peace was made soon after. Malinug died a natural +death, and some time later his two sons visited Pakir Mawlana." + +Pakir Mawlana was a man of low stature, smiling countenance, +and communicative disposition. He acquired a great reputation +for wisdom and bravery during the civil war, which he brought to +a happy conclusion. He spoke Malay and wrote the best tarsila of +Magindanao. Magindanao flourished in his day and regained its former +glory and prosperity. His pirates invaded the Celebes and had several +encounters with Dutch and English vessels, often with success. His +relations with Spain were friendly, but Spain had very little influence +outside of the Zamboanga colony. + +The greater part of Magindanao was in his days built on the point +and the adjacent narrow strip of land which lies at the junction of +the Matampay and the Pulangi and between them. A longitudinal raised +street began at the point and extended for half a mile to a canal +which was cut from river to river. More than 150 houses were situated +on both sides of this street. The other part of the town of Magindanao +did not exceed 20 houses. The town of Slangan was really continuous +with Magindanao and extended for about half a mile down the river, +forming one continuous street. Slangan was the larger town and had +over 200 houses. Both towns had large numbers of mechanics, vessel +builders, and merchants. Many Chinese carpenters, arrack distillers, +and millers lived in both towns, but chiefly in Slangan. Gardens and +rice fields surrounded the town. The chief datus at that time had +forts and kept small bodies of troops as bodyguards and artillery +corps to take care of the muskets and guns. Kibad Sahriyal, son +of the sultan, had the best and strongest fort at that time. This +fort was called Kuta Intang (diamond fort) and was located at the +extreme point of the land and commanded the river and the town. The +fort had five pieces of cannon, 6 and 9 pounders, and a large number +of swivels and lantaka. The Magindanao warriors of those days wore +armor coats and helmets and carried krises, spears, and shields. The +natives made gunpowder and secured their saltpeter from a cave near +Taviran. They built vessels of all dimensions and cruised as far as +Java and the Celebes. Their vessels were always long for the breadth +and very broad for their draft of water. + +In 1774 Mawlana retired from office in favor of his brother, +Pakaru-d-Din. Pakar was a weaker man than his brother and +practically had very little control over affairs, and always acted +in important state questions with the advice and consent of Kibad, +his nephew. During his time the English tried to get Bongo Island +and to establish a footing near the mouth of the Pulangi. + +Sultan Pakaru-d-Din was succeeded by Kibad Sahriyal, who possessed +many of the good qualities of his father and ruled with firmness and +success. In the meantime the power of Spain in Mindanao had revived +and her forces became active again. Kibad maintained friendly relations +with Spain and signed a treaty with her in 1794, in which he promised +not to enter into any treaty or agreement with another power. + +Like his father he had many wives and concubines and begot many +children, chief among whom are Sultan Kawasa and Alamansa Sul-Karnayn. + +Kawasa succeeded his father and maintained the dignity of his office +and the prosperity of his sultanate. He is often called Anwaru-d-Din +(lights of religion) and Amiru-l-Umara (the prince of the princes). He +had many children, chief of whom was Intirinu or Amirul. + +Alamansa died at Dansalan. He had many children, two of whom were Raja +Twa, and Datu Dakula, the prince of Sibugay. Raja Twa begot Untung +and Perti. The nation looked to Raja Twa to succeed Sultan Kawasa, +but he died before his uncle, and the sultanate fell to his young son, +Untung. Intirinu was rejected for family reasons and Datu Dakula was +set aside to give representation to the favorite house of Twa. + +Untung was known as Sultan Sakandar Qudratu-l-Lah (Alexander, the +power of God). He was also surnamed Jamalu-l-A'lam (A'zham), which +means "greatest beauty." Qudrat the Second was the last sultan who +observed all the customs and rites of the sultanate. He was young +when he assumed power, and his reign marked the beginning of the +downfall of the sultanate and the actual occupation by Spain of the Rio +Grande Valley. In the treaty of 1837 he submitted to the sovereignty +of Spain and accepted the subordinate title of Feudatory King of +Tamontaka. Spain appointed his successor and prohibited his people +from invading any territory west of Point Flechas. She regulated the +licensing of boats sailing beyond Zamboanga and erected a trading +house at Paygwan, at the mouth of the Rio Grande. + +In 1843 Datu Dakula ceded to Spain the west coast of the Zamboanga +peninsula, promised to aid in suppressing slavery, and acknowledged +Spanish protection. + +In 1845 Sultan Qudrat confirmed the treaty of 1837, with a more +definite submission, and allowed the establishment of a Spanish +trading house at Cotabato. + +This aggression on the part of Spain was prompted by her increased +strength and an additional naval revival. Steamboats and improved +firearms ended Moro aggression and solved the Moro question. In 1851 +Polloc was occupied and was made a naval station. In 1857 Spanish boats +advanced as far up as Tambao and drew up a treaty with the sultan of +Talakuku in which he acknowledged his surrender and his submission to +the authority of Spain. In 1861 camps were established at Cotabato, +Libungan, Tambao, Taviran, and Tamontaka. + +Sultan Qudrat begot Mamaku, Ambuludtu, Mastura, Raja Putri, and +others. Mamaku is the present Raja Muda of Magindanao and lives at +Cran, Sarangani. Ambuludtu and Mastura are living at Nuling, about +1 mile above Cotabato. Raja Putri, generally known as the Princesa, +was Datu Utu's wife. + +Sultan Mohammed Makakwa, the son of Intirinu, succeeded Qudrat. He was +the last sultan of Magindanao who lived in Cotabato. The Spaniards +paid him a monthly salary of 70 pesos, but kept him under complete +control. In his days modern Cotabato was built, and in 1871 it was +made the capital of Mindanao. An earthquake destroyed the town that +year, and in 1872 it was abandoned as capital in favor of Zamboanga. + +Makakwa died about 1883, and his son, Pablu, became sultan. Pablu's +full title was Sultan Mohammed Jalalu-d-Din Pablu. He lived at Banubu, +opposite Cotabato, and was the last sultan who received a salary from +the Spanish Government. + +In 1884 the Spanish engaged the forces of Idris, the sultan of +Talakuku, on the banks of the river at Tambao and completely defeated +him. Idris then signed a treaty acknowledging unconditional surrender +and submission. + +During Pablu's life General Terrero conducted the campaign of 1886-87 +against Datu Utu of Bwayan, and the Spanish gunboats destroyed every +fort on the river. + +Datu Utu resisted the Spanish invasion vigorously and repeatedly, +but he was repeatedly defeated, and the Moros of the Rio Grande felt +convinced that the arms of Spain were much superior to their own, and +have submitted peacefully ever since. Pablu's sultanate was nominal and +powerless. In 1888 Pablu died, and the seat of the sultanate remained +vacant until about 1896. Pablu died without a male heir. Mamaku, +the Raja Muda of Magindanao, did not meet the requirements of the +sultanate, so the sultanate passed over to the house of Datu Dakula +the First. The prince of Sibugay had three sons, Pagat, Puyu or +Jamalu-l-Kiram, and Datu Dakula the Second. Pugat, the eldest, begot +Mamuppun, the last prince of Sibugay, and Mangigin. Datu Dakula the +Second begot Datu Dakula the Third, who lives at Kumaladan, at the +head of Damanquilas Bay. Mamuppun was passed over by the council of +the datus in favor of Mangigin, the present sultan. + +Mangigin is a weak man. After his succession he went to Libungan and +lived there during Spanish rule. After the Spanish evacuation and +after the attack on Cotabato by Datus Ali, Jimbangan, and Piang, which +occurred in 1899, he became fearful of the Saraya datus and returned +to peaceful Sibugay, his birthplace and the land of his father. + +In her conquest of Mindanao Spain directed her forces against the +district of Sibugay first, and then against Mindanao. The district of +Sibugay was in a state of complete submission before the Rio Grande +Moros were controlled. The subjection of Sibugay advanced to such +an extent that in 1896 the region was divided into three districts, +to each one of which a datu was assigned by Spanish authority. The +datus received orders and directions from the governor of Zamboanga +direct, and an annual tax of one real was imposed upon every Subano +and Moro male above the age of 18 years. + + + + + + + +CHAPTER II + +LAWS OF THE MOROS + + +GENERAL INTRODUCTION + +The Mohammedan conquerors of Mindanao and Sulu established a new +form of government planned on lines similar to those of the Arabian +caliphate, and adopted written codes of law for guidance in the +administration of the state. In all probability the art of writing was +not known in Mindanao and Sulu prior to the Mohammedan invasion. The +author has no knowledge of the existence of any written law among the +pagan tribes of Mindanao, nor of any written material that antedates +Islam in Mindanao or Sulu. The Moros are not savage, though they +seem so at first sight. As early as the end of the fifteenth century +they could read and write. Mohammedanism encouraged education and +invited learning. The Arabic alphabet was applied to the Mindanao +tongue, and old Arabic and Malay books on religion and law were +translated into the native Magindanao and Ranao dialects. The Moros +of Magindanao have translations of the Quran, Hadeeth, some books +on law, some commentaries on the Quran, some magic, and other varied +literature. Their original writings in the Magindanao tongue consist +of many genealogies and stories. + +The Sulu Moros have done the same. They acted independently, but on +the same general lines. + +The languages of Mindanao and Sulu are members of the general Malayan +family of languages, but they differ so much as to render intercourse +impracticable without an interpreter. The Moros are several tribes, +and each tribe differs as much from the others as the Visayan and +the Ilocano and the Igorot tribes differ one from another. + +The laws of these tribes are different. They came from similar sources, +but they were worked out and compiled separately and independently. The +present chapter includes the best official codes of Magindanao +and Sulu. The manuscripts themselves are undoubtedly authentic and +complete. Every care has been taken to render the translations as +accurate and complete and useful as possible. + + + +THE LUWARAN; OR, THE LAWS OF MAGINDANAO + + +INTRODUCTION + +The term Luwaran, which the Mindanao Moros apply to their code of +law, means "selection" or "selected." The laws that are embodied in +the Luwaran are selections from old Arabic law and were translated +and compiled for the guidance and information of the Mindanao datus, +judges, and pandita who do not understand Arabic. The Mindanao copies +of the Luwaran give no dates at all, and nobody seems to know when this +code was made. They say it was prepared by the Mindanao judges some +time ago, but none of those judges is known by name. Datu Mastura's +copy of this code was written about 1886, and it is undoubtedly copied +from some older manuscript. The original manuscript [11] accompanying +this code is older still, but it bears no date at all. + +The Arabic books quoted in the Luwaran are Minhaju-l-Arifeen, +Taqreebu-l-Intifa, Fathu-l-Qareeb, and Miratu-t-Tullab. The first +of these, generally known as the Minhaj, is the chief authority +quoted. Datu Utu had an old copy of the Minhaj that looked more than +two hundred years old. The author of the Minhaj must have lived in +the ninth or tenth century. The compilation of the Luwaran must have +been made before the middle of the eighteenth century. + +Each Mindanao datu is assisted in the administration of justice by a +judge and a vizier. The judge is called Datu Kali. The word kali is +derived from the Arabic word meaning "judge." The Datu Kali is the +chief pandita of the district and is supposed to be the best-informed +man of the community. The pandita is the scholar who can read and +write and perform the functions of a priest. The vizier is called +"wazir;" he is a pandita, too, and acts in a semijudicial and clerical +capacity. Mohammedan law being based on the teachings of the Quran, +the chief pandita of the district is naturally regarded as the most +competent expounder of the law and the best-fitted person in the +community to act as a judge. As the wazir is a pandita, he should be +a well-informed and wise man. Some datus are pandita themselves, and +some take all matters into their own hands and delegate none of their +offices or duties to a judge or a vizier; but this is the exception, +not the rule. + +In making the Luwaran the Mindanao judges selected such laws as in +their judgment suited the conditions and the requirements of order +in Mindanao. They used the Arabic text as a basis, but constructed +their articles in a concrete form, embodying genuine examples and +incidents of common occurrence in Mindanao. In some places they +modified the sense of the Arabic so much as to make it agree with the +prevailing customs of their country. In a few instances they made +new articles which do not exist in Arabic but which conform to the +national customs and common practices. The authority of the Luwaran +is universally accepted in Mindanao and is held sacred next to that +of the Quran. The Mindanao judge is at liberty to use either of them +as his authority for the sentence to be rendered, but as a rule a +quotation from the Quran bearing on the subject is desirable. + +All datus and viziers and all persons acting in the capacity of a +chief or a vizier find the Luwaran very convenient and helpful. Very +few people can become kali, but all who are able to read can study +and use the Luwaran. Consequently the Luwaran has had general use, and +copies of it are seen in all the districts that speak the Magindanao +dialect. To establish this fact copies of it were secured from the +ruling datus of Bagumbayan and of Saraya or the upper valley. + +The copy [12] secured from Datu Mastura is by far the most complete +of all. The text is well written, neat, and distinct. The original +Arabic articles are written separately on the margin of the book +and opposite the Magindanao articles with which they were supposed +to correspond. Datu Mastura is the best living descendant and +representative of the house of Mindanao, and he probably owns the +most reliable books and documents that have been transmitted from +the previous generations. + +This book is certainly the best specimen of Magindanao literature; +it is genuine, correct, and well written. On account of inability to +secure the book itself, an accurate and exact copy of the same was +taken. The Magindanao articles are written separately and are numbered +for convenience in reference. The translation is not exactly literal, +but nearly so. + +The Arabic marginal quotations are copied separately and are numbered +in the order in which they appeared in the original copy. They +are also translated, and a table indicating the Arabic quotation +which corresponds to each article of the Luwaran is attached to the +introduction to the translation. + +In actual practice the Moros do not distinguish between custom and +law. Many of their customs are given the force of law, and many laws +are set aside on account of contradiction to the prevailing customs +of the day. + +Slavery is such an established custom and institution of the land +that it is generally sanctioned and supported in the Luwaran. + +An oath on the Quran is so firmly binding and the fear of perjury is +so strong in the mind of the Moro that oaths are generally taken and +are always regarded as sufficient confirmation even in the absence +of evidence. + +The Moros are not strict nor just in the execution of the law. The +laws relating to murder, adultery, and inheritance are seldom strictly +complied with. Indeed, the laws of inheritance as given in the Luwaran +are generally disregarded and are seldom considered at all. Mohammedan +law does not recognize classes, except the slave class. But Moro law is +not applied equally to all classes. Great preference is shown the datu +class, and little consideration is given to the children of concubines. + +The Luwaran, nevertheless, is the recognized law of the land and +compliance with it is a virtue. + + + +TRANSLATION OF THE LUWARAN, THE MAGINDANAO CODE OF LAWS + +In the name of God the Compassionate and Merciful, praise be to God, +who led us to the faith and religion of Islam. May God's blessing be +with our master Mohammed and with all his people and followers. + +The following articles are taken from the Minhaj and Fathu-l-Qareeb +and Taqreebu-l-Intifa and Mir-atu-t-Tullab and have been translated +from the Arabic into the Java (Malay) dialect of Mindanao, the land +of peace: + + +Article I + +If two people disagree as to the ownership of a certain property, +the actual possessor has the right to the property if he swears to +that effect. In case both of them are in actual possession of the +property, both ought to swear. If both of them swear to that effect, +the property shall be divided between them equally. If only one person +swears, the property shall be given to that person alone. + + +Article II + +If a person borrows an article and loses it, he shall replace it +or pay its value. The same rule shall apply in case the article is +stolen. There shall also be paid a reasonable additional compensation +for the lost article. + + +Article III + +If a person borrows an ax or a button, and the ax is broken or the +button lost while being used for the purpose for which it was loaned, +and not on account of carelessness, the lost article shall not be +replaced. But if the ax is used at a place overhanging the water or +is used to cut a stock of bamboo without being well tied or fastened, +and is lost, it shall then be replaced. + + +Article IV + +If two persons disagree as to whether or not a certain debt has been +paid and have no witness to the fact, the plaintiff's claim shall be +sustained in case he confirms it by an oath. In case he refuses to +take an oath the defendant's claim shall be sustained. + + +Article V + +If a person intrusts another with his property and later calls for +it and it is denied him on the plea that it has been taken back or +that it was lost, and no witness can be obtained, the trustee's plea +shall be sustained if he confirms it by oath. + + +Article VI + +If a person enters a claim to his lost property which has been found +and kept by another person, and the finder refuses to deliver the +property on the plea that it is his own property and that it has been +in his possession for a long time, and there be a witness who testifies +that the property is a find and not an old possession of the finder, +the finder shall return the property found and pay a compensation of +one cuspidor or two. + + +Article VII + +The seizer of another's property shall return the seized property +and pay an additional amount proportional to the interest derived +from the property. + + +Article VIII + +If a person enters the house of another at night without the consent +of the owner thereof, and the said owner complains of the offense, +the defendant shall be fined four cuspidors. + + +Article IX + +If a man enters the house of another with the intention of holding +private intercourse with a woman therein with whom it is unlawful +for him to associate privately, and the woman objects, he shall be +fined four cuspidors or four pesos, or shall suffer from twenty to +thirty-nine lashes, or shall be slapped on his face, at the discretion +of the judge. + + +Article X + +If a woman comes into the house of a man with the intention of marrying +him and of living with him, and the man refuses to marry her and she +is later taken away by her people, the man shall not be liable to +fine or punishment. + + +Article XI + +Section 1. If a man divorces his wife after the conclusion of the +marriage act or ceremonies, and before any sexual intercourse has +taken place, the woman shall have half of the dower only. If the +divorce occurs after sexual intercourse has taken place, the woman +shall have all the dower. + +Sec. 2. If a man refuses to marry a woman after having been engaged to +her, the whole dower shall be returned to him, excepting the expenses +for the feast incurred by the father of the woman. + + +Article XII + +If a person curses or abuses another person without cause, he shall +be fined not more than three cuspidors. + + +Article XIII + +Section 1. If a person falsely claims another person as his slave, +he shall be fined the value of one slave. + +Sec. 2. If a person defames another person by calling him balbal +(a human being who transforms at night into an evil spirit which +devours dead people) or poisoner, he shall be fined one slave or the +value of one slave. + + +Article XIV + +If both the giver and the receiver understand that a return gift shall +be made for a certain given property and the receiver fails to make +the gift, the giver can take back the gift. + + +Article XV + +No gift given without expectation of reward can be recovered after the +receiver has had possession of it. But if the giver changes his mind +before the receiver takes possession of the gift, the giver resumes +his ownership of the given property. + + +Article XVI + +Property the gift of parents to their child shall be recoverable if +it has not been expended or destroyed. + + +Article XVII + +In the discretion of the judge and the datu, a thief of property +amounting to the value of one malong or more shall have his hand +cut off and shall return the stolen property. If the stolen property +does not amount to the value of one malong, the thief shall suffer +thirty-nine lashes or pay a fine of four cuspidors. + + +Article XVIII + +If there is any doubt of the truth of evidence or the truthfulness +of a witness, they shall be confirmed by oath. + + +Article XIX + +Testimony of a slave which is detrimental to himself shall be accepted. + + +Article XX + +Testimony of children and of the insane or imbecile shall be held +invalid. + + +Article XXI + +If a person enters a house without permission and in the absence of +the owner, he shall be held responsible for and shall restore or pay +for any article that may be found missing from said house. A person +who enters the field of another shall likewise be held responsible +for and shall restore or pay for any article that may be found missing +from said field. + + +Article XXII + +If a person loans or sells to a slave without the knowledge or consent +of the master of the slave, the person who loans or sells shall be +guilty of a misdemeanor; and the master of the slave shall not be +held responsible for the transaction of his slave. + + +Article XXIII + +If in the course of an agreement for the sale of property questions +arise respecting the price or the amount of the sold property, +and no witness can be obtained, the seller shall be sustained if he +confirms his statement by oath; but the statement of the buyer shall +be sustained if the seller fails to take oath. + + +Article XXIV + +If the seller and the buyer differ as to whether a certain defect in +the purchased property developed prior to or later than the date of +the purchase, the seller's statement shall be sustained if he confirms +it by oath; otherwise the buyer's statement shall be sustained. + + +Article XXV + +If after the purchase of property the buyer discovers a defect in the +property which existed prior to the sale or purchase, he may return +the property to the seller and pay him a reasonable compensation +proportional to the decrease occasioned in the value of the property +through the detection of the defect; and the buyer shall then recover +the purchase price of the property. + + +Article XXVI + +No purchased property shall be returnable to the seller on account +of a defect therein which has developed after the sale. + + +Article XXVII + +If a person buys a slave and later discovers a defect in him and +returns him to the seller, but the seller denies the slave's identity, +the statement of the seller shall be sustained if he confirms it by +oath; otherwise the statement of the buyer shall be sustained. Similar +cases pertaining to other kinds of property shall be judged similarly. + + +Article XXVIII + +It shall be lawful to return promptly purchased property which is +defective. The return shall not be delayed longer than prayer time +or mealtime, or one night in event of the purchase having been made +in the evening. + + +Article XXIX + +If a creditor dies and his heirs sue his debtor, but the debtor denies +the debt on the plea that the deceased creditor gave him as a gift, +or in charity, or that he has paid for that for which he is sued, +and there is no witness, the heir must swear. Failure to swear on the +part of the heir shall render the debtor free from payment of the debt. + + +Article XXX + +If a person buys property or a slave, and another person recognizes +the slave or property as his own and lays claim thereto, and is +able to produce a witness to that effect, the buyer shall return +the purchased property or the slave to the seller, but shall recover +whatever he has paid. + + +Article XXXI + +If a person finds his property in the possession of another, and +is able to recover it without any injury or injustice, he shall be +justified in so doing. But in the event of an objection being raised +to the recovery or in case an injury or injustice is unavoidable in +recovering the property, he shall present the matter to the datu +and to the judge, after which it shall be justifiable for him to +take his property even though it be necessary to break through a +door or through walls to do so. Under any circumstances he shall +have the right to recover his property, or its equivalent in kind, +or any other substitute not in excess of the value of the property. + + +Article XXXII + +If, while a person is spying on the house of another, the occupants +throw a stone or other thing out of the house and thereby cause the +death of the spy, no guilt shall be attached to their action. + + +Article XXXIII + +If the provisions or the fowls of a person are eaten by cats or cattle, +and the owners thereof are notified by the injured person to secure +their animal or animals, and the warning or notice is disregarded so +that the provisions or fowls are eaten up, the owners of the cats or +cattle shall be held responsible for the loss. + + +Article XXXIV + +Section 1. If a person seduces or cohabits with a female slave, +held by him as security for debt, with the knowledge or consent of +the debtor, he shall not be held guilty; but he shall give her a dower. + +Sec. 2. If the seduction or cohabitation occurs without the consent +of the debtor, the creditor shall be liable to a fine, or shall give +the woman a dower to be paid to the debtor. + +Sec. 3. If the creditor begets a child of the slave held as security +in the preceding section, he shall buy the child from the debtor; +otherwise the child shall become the slave of the debtor. + + +Article XXXV + +If the creditor and the debtor differ as to the security or its amount, +the debtor's statement shall be sustained if confirmed by oath; +otherwise the statement of the creditor shall be sustained. + + +Article XXXVI + +If the security is lost and no blame is attached to the creditor, +he shall not be held responsible for the loss, and the debtor shall +not be relieved from his debt. + + +Article XXXVII + +If a principal and his agent differ, and the agent claims that he +has acted in accordance with the orders of his principal, and the +claim be denied by the principal, the statement of the latter shall +be sustained if confirmed by oath. + + +Article XXXVIII + +If a married woman commits adultery, both adulterer and adulteress +shall suffer eighty lashes. If the lashes are changed or reduced to +a fine, half the number of the woman's lashes shall be added to the +man's fine. + + +Article XXXIX + +If a person charges another with the payment of his debt, and the +creditor sues the proxy for the unpaid debt, but the proxy claims to +have paid the same, the creditor's statement shall be sustained if +confirmed by oath. + + +Article XL + +If a man seduces a maiden, both shall suffer one hundred lashes, +and the man shall marry the woman and live with her even though he +is married. + + +Article XLI + +The statement of the plaintiff shall be sustained if confirmed by a +witness. If there is no witness, the defendant shall take an oath. + + +Article XLII + +If slaves commit adultery, both man and woman shall suffer fifty +lashes. + + +Article XLIII + +If a married man commits adultery with a free woman, both shall +be stoned to death. The punishment of the man may be reduced to +imprisonment. The woman shall be buried up to her chest and be stoned +with medium-sized stones. + + +Article XLIV + +If a free man seduces a maiden slave, the property of another person, +and she becomes pregnant and dies during childbirth, the seducer +shall then pay the value of the slave to her owner. + + +Article XLV + +If a bachelor or widower commits adultery and is killed by a +non-Mohammedan, the non-Mohammedan shall be put to death. But a +Mohammedan who may kill such an adulterer shall not be put to death. + + +Article XLVI + +If a man recognizes his cattle or his trees in another's charge and +notifies him of the fact, and has a witness to confirm his statement +that the cattle or trees are his, he shall be entitled to the produce +of the cattle or of the trees although they remain in the charge +of the other. Likewise, if a slave who has been lost is recognized +by his master in the charge of another person, and the master of the +slave notifies that person of the fact that the slave is his and has a +witness to confirm his statement, he shall be entitled to whatever his +slave may produce if he remains in the charge of the person aforesaid. + + +Article XLVII + +If a man rents a field of another with the intention of cultivating +it, but later fails to do so and returns it to the owner thereof, he +shall be liable for the rent and shall pay the same at harvest time, +as though he had cultivated the land and reaped the produce. Likewise, +if a boat is hired, the hire thereof shall be paid to its owner, +whether or not it has been used for the intended travel. + + +Article XLVIII + +If a slave runs away and enters the house of a certain person, or if +a person finds a runaway slave, the owner of which is known to him +but to whom he fails to give notice of the fact, and the slave again +runs away, he, the finder, shall be responsible for the slave to the +owner thereof. + + +Article XLIX + +If a married man leaves his home on a long journey and nothing is +heard of him, his wife shall not have the right to marry another; +but if she learns that he has died or that he has divorced her, +she shall then wait four years, after which she shall observe the +customary mourning for his death; then she may marry again. The judges +shall be careful not to change this decree in order that their power +and influence may not suffer. + + +Article L + +If a boat is in danger of sinking, it shall be right and proper to +throw its cargo overboard. But if a man throws away property without +the knowledge of the owner thereof, and the boat does not sink, he +shall replace the property. If a person tells another to throw his +property overboard, promising to replace it, and the property is thrown +overboard but the boat does not sink, he shall replace the property; +but where there has been no promise to replace the property he shall +not be held liable. + + +Article LI + +Section 1. If a debtor dies, his debts shall be payable from his +estate, his estate being regarded in the nature of a security. + +Sec. 2. If a debtor dies and leaves no estate, his heirs shall not +be liable for his debt. By heirs is here meant parents, children, +brothers, sisters, grandchildren, or grandparents. + +Sec. 3. If a debtor dies and leaves an estate to his heirs, the estate +shall be expended in payment of his debts whether it is sufficient +in amount or not. + +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 sálla-l-Lahu ala sáyyidina Muhammad wa ala alihi +wa sahbihi ajmain. + +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 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 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 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 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 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 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. + + + +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 THE PROJECT GUTENBERG EBOOK 41770 *** |