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diff --git a/41770-8.txt b/41770-8.txt deleted file mode 100644 index 79aa205..0000000 --- a/41770-8.txt +++ /dev/null @@ -1,6042 +0,0 @@ -The Project Gutenberg EBook of Studies in Moro History, Law, and Religion, by -Najeeb M. Saleeby - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: Studies in Moro History, Law, and Religion - -Author: Najeeb M. Saleeby - -Release Date: January 3, 2013 [EBook #41770] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK STUDIES IN MORO HISTORY *** - - - - -Produced by Jeroen Hellingman and the Online Distributed -Proofreading Team at http://www.pgdp.net/ for Project -Gutenberg - - - - - - - - - Department of the Interior - - Ethnological Survey Publications - - Volume IV, Part I - - STUDIES IN MORO HISTORY, LAW, AND RELIGION - - - By - - NAJEEB M. SALEEBY - - Manila - Bureau of Public Printing - 1905 - - - - - - - - Letter of Transmittal - - - Department of the Interior, - The Ethnological Survey, - Manila, December 21, 1904. - - - Sir: I have the honor to transmit a series of papers on Moro - history, law, and religion consisting of original studies and - translations from Moro texts made by Dr. Najeeb M. Saleeby. I - recommend that these papers be published as Part I of Volume IV - of the scientific studies edited by the Survey. - - - Very respectfully, - - Merton L. Miller, - Acting Chief of The Ethnological Survey. - - - Hon. Dean C. Worcester, - Secretary of the Interior, Manila, P. I. - - - - - - - -CONTENTS - - Page -Chapter I - -History of Magindanao 11 - - Magindanao history and genealogies 11 - Introduction 11 - The transliteration 11 - Geographical sketch of the chief Moro settlements - mentioned in the Tarsila of Mindanao 13 - The mythology of Mindanao 16 - Manuscripts: - I. From Adam to Mohammed 20 - Genealogy of Mohammed 20 - Translation 20 - II. Genealogy of Kabungsuwan and his coming to - Magindanao, or the conversion of Magindanao - to Islam 21 - Introduction 21 - Translation 23 - III. Genealogy of Bwayan 25 - Introduction 25 - Translation 26 - IV. History of the Dumatus and the conversion of - Mindanao to Islam 28 - Introduction 28 - Translation 29 - V. Oldest copy of the genealogy of Magindanao and - the Iranun datus 31 - Introduction 31 - Translation 33 - VI. History and genealogy of Magindanao proper 36 - Introduction 36 - Translation 37 - VII. Genealogy of Bagumbayan 41 - Introduction 41 - Translation 42 - History of Bagumbayan 47 - VIII. Ancestors of the datus of Mindanao 49 - Introduction 49 - Translation 49 - History of Magindanao 50 - - -Chapter II - -Laws of the Moros 63 - - General introduction 63 - The Luwaran, or the laws of Magindanao 64 - Introduction 64 - Translation of the Luwaran, the Magindanao code of - laws 66 - Arabic marginal quotations of the Luwaran 81 - Introduction 81 - Translation of the Arabic marginal quotations of - the Luwaran 82 - Transliteration of Articles I to VIII of the Luwaran 88 - Sulu Codes 89 - The principal Sulu Code 89 - Introduction 89 - The Code 90 - The new Sulu Code 94 - Introduction 94 - The Code 95 - - -Chapter III - -Two Sulu Orations 101 - Sulu oration for the feast of Ramadan 101 - Sulu Friday oration 105 - - - - - - - -ILLUSTRATIONS - - - After page - -Plate I. First page of an original manuscript copy of the Luwaran 64 - II. Second page of an original manuscript copy of the Luwaran 64 - III. Third page of an original manuscript copy of the Luwaran 64 - IV. Fourth page of an original manuscript copy of the Luwaran 64 - V. First page of the Sulu Code made and used by Sultan - Jamalu-l-A'lam 90 - VI. Second page of the Sulu Code made and used by Sultan - Jamalu-l-A'lam 90 - VII. Third page of the Sulu Code made and used by Sultan - Jamalu-l-A'lam 90 - VIII. Fourth page of the Sulu Code made and used by Sultan - Jamalu-l-A'lam 90 - IX. First page of the new Sulu Code in the Sulu dialect 94 - X. Second page of the new Sulu Code in the Sulu dialect 94 - XI. First page of the Sulu oration for the feast of Ramadan 102 - XII. Second page of the Sulu oration for the feast of Ramadan 102 - XIII. Third page of the Sulu oration for the feast of Ramadan 102 - XIV. First page of the Sulu Friday oration 106 - XV. Second page of the Sulu Friday oration 106 - XVI. Third page of the Sulu Friday oration 106 - - -Diagrams - - No. 1. Rulers of Bwayan from the first datu, Mamu 22 - 2. Rulers of Bwayan from Maytum, to the present time 22 - 3. Rulers of Magindanao from Kabungsuwan to Sultan Pakir - Mawlana Kamza 36 - 4. Rulers of Magindanao from Sultan Pakir Mawlana Kamza to - the present time 36 - 5. Rulers of Bagumbayan from Raja Bwayan 48 - - - - - - - -CHAPTER I - -HISTORY OF MAGINDANAO - - -MAGINDANAO HISTORY AND GENEALOGIES - - -INTRODUCTION - -The history of Mindanao prior to the advent of Islam is traditional -and mythological, and no effort has been made to put it on record. With -Islam came knowledge, art, and civilization. A new system of government -was instituted and its records were registered. Tarsila [1] were -written and the noble lineage of the datus was carefully kept. Each -sultanate or datuship kept a separate genealogy. These genealogies, -called tarsila or salsila, were very limited in their scope and brief -in their narration of events. They are our only source of written -information on the early history of the Moros, and are valuable on -that account. Previously the Moros withheld these tarsila and kept -them away from all foreigners and non-Mohammedans; but their attitude -has changed lately, and several different salsila were secured from -the chief datus of the Rio Grande Valley. - -The original manuscripts could not be bought, but exact and true copies -of the same have been secured and translated and their translations -are herein published for the first time. - - - -THE TRANSLITERATION - -These tarsila are written in the Magindanao dialect with Arabic -characters, and a great part of their text is Magindanao names which -have never yet been expressed by means of Romanic characters. In -translating these tarsila such a large number of words have to -be transliterated that it is deemed necessary to adopt a system of -transliteration which can be easily understood by every English reader -and which is more adequate to express Magindanao sounds than either -Spanish or English. Such a system is herein adopted and is briefly -described as follows: - -With the exception of ng and sh, the characters used in this system are -simple and represent simple sounds only. Every radical modification -of a certain simple sound is regarded as a different simple sound -and is represented by a separate and distinct character. Every -compound sound is represented by those characters that express its -simple constituent sounds. It is an unvarying rule in this system -that every character represents an invariable sound and every sound -has only one invariable character. The Magindanao dialect has only -twenty-seven simple sounds and can be expressed by twenty-seven simple -characters. These characters are the following: - - - a, a, i, i, u, u, u, b, d, g, ng, h, j, k l, m, n, 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 THIS PROJECT GUTENBERG EBOOK STUDIES IN MORO HISTORY *** - -***** This file should be named 41770-8.txt or 41770-8.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/4/1/7/7/41770/ - -Produced by Jeroen Hellingman and the Online Distributed -Proofreading Team at http://www.pgdp.net/ for Project -Gutenberg - - -Updated editions will replace the previous one--the old editions -will be renamed. - -Creating the works from public domain print editions means that no -one owns a United States copyright in these works, so the Foundation -(and you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. 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