The Genealogy of Mohammed

This manuscript was copied from Datu Mastūra’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-Lāh and Amata-l-Lāh. They also begot Abdu-r-Rakmān and Amatu-r-Rakmān, other twins. They also begot Hābil (Abel) and Kalīma, who were twins also. They again begot Kābil (Cain) and Aklayma, his sister; these also were twins.

Introduction

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 Pātima Zuhrah, who begot Sarīp7 Hasan and Sarīp Husayn. The latter begot Sarīp Zayna-l-Ābidīn; Sarīp Mohammadu-l-Bākir; Sarīp Jāpar Sādik; Sarīp Ali; Sarīp Īsa; Sarīp Akmad; Sarīp Abdu-l-Lāh; Sarīp Mohammad Alawi; Sarīp Ali; Sarīp Alawi; Sarīp Abdu-l-Lāh; Sarīp Ali; Sarīp Mohammad; Sarīp Abdu-l-Lāh; Sarīp Akmad; Sarīp Ali Zayna-l-Ābidīn.

Sarīp Zayna-l-Ābidīn came to Juhūr and heard that the sultan of Juhūr, Sultan Sulkarnayn, had a daughter called Putri Jūsul Āsikīn. The Sarīp married Putri Jūsul Āsikīn and begot Sarīp Kabungsuwan. As Sarīp 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 Juhūr. As they got out to the open sea they unfurled [24]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 Sarīp Kabungsuwan arrived at Magindanao. The others scattered to Bulunay (Bruney), Kūran, Tampāsuk, Sandakan, Palimbang, Bangjar, Sūlug, Tŭbŭk, and Malabang.

Sarīp Kabungsuwan anchored at Natúbakan, at the mouth of the Rio Grande. Tabunaway and Mamālu directed some people of Magindanao to carry their net for them and went down to the mouth of the river. There they met Sarīp Kabungsuwan, and Tabunaway sent Mamālu 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 Mamālu 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 Paygwān.

Kabungsuwan then accompanied Tabunaway and Mamālu, 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 Katitwān.

Soon after his arrival in Magindanao Sarīp Kabungsuwan married Putri Tunīna, whom Mamālu found inside a stalk of bamboo. This occurred at the time Tabunaway and Mamālu were cutting bamboo to build their fish corral. As Mamālu, who was felling the bamboo tree returned, Tabunaway inquired whether all the tree was felled or not. Mamālu 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.” Mamālu struck it and it fell down, and there came out of it a child who was called Putri Tunīna. Her little finger was wounded, for the bolo had cut through the bamboo.

Some time later Sarīp Kabungsuwan and Putri Tunīna begot three children—Putri Māmūr, Putri Mīlagandi, and Bay Batūla. Putri Māmūr married Mālang-sa-Ingŭd, the datu of Bwayan. Mālang-sa-Ingŭd died later, and Pulwa, his brother, came down to Magindanao and married the widow of his elder brother, Putri Māmūr.

Mālang-sa-Ingŭd and Pulwa were the children of Budtul. Budtul was the son of Mamū, the first datu of Bwayan.

Pulwa and Putri Māmūr begot Raja Sirūngan, who was the first raja of Bwayan. Raja Sirūngan begot Datu Mapūti, Tambingag, Tangkwag, and the daughters Kdaw, Banītik, Malilŭmbŭn, Duni, and Lību.

Datu Mapūti begot two daughters, Gimbulānan and Gawang. Gawang married Datu Tapūdi of Tawlan and begot Sabaraba and a daughter, Dumbay. Dumbay begot Tamay, who married a concubine and begot Līnug-Bulawan and the daughters Nānun, Pinayū, Antanu, and Putri. [25]

Sabaraba begot Datu Mapūti and Mālang, who was Raja Bwayan, in Bwayan. Mālang begot Sakandar, who was sultan of Rakūngan.

Tambingag begot Burhān and the daughters Kalīma, Tambil, and Sīnal. Sīnal married Jamālu-l-Ālam, who was treacherously murdered. She bore Banswīl and Kŭning. Kŭning was married to Sahīd Wapāt and begot Pakīh Mawlāna and Panglū, who was Mupāt Hidāyat, and the daughters Salīlang, entitled Baya-lābi, and Gindulūngan, who was the mother of Baya-lābi of Lakūngan.

Tangkwag begot Mukarna and Buntang, who was the son of a concubine.

Kdaw was married to Makadūlū and begot Baratamay and Bāni. Makadūlū begot also Undung and Nawang by a concubine.

Baratamay married Gimbulānan and begot Lalanū, entitled Baya Budtung, who married Sultan Barahamān and died without offspring; she was overshadowed by Panabwan, a lady of Tajiman.

Baratamay and Bāni were both born of a princess; so one day Baratamay said to Bāni, “You rule Bwayan, for I am going away and shall be absent,” and Baratamay left for Sūlug. There he married a lady of Sūlug and begot Pangyan Ampay. Some time after that Baratamay returned to the land of Bwayan and went up as far as Bagu Ingŭd. There he married a lady of Bagu Ingŭd and begot Munāwal and Gangga. Munāwal married Mupāt Batwa and begot Manuk, Raja Bwayan in Bagu Ingŭd. Manuk begot Manman, Tapūdi, and Raja Mūda of Matingawan. Manman was sultan of Bagu Ingŭd.

Baratamay begot also Tuntū, who begot Dungkŭlang, a datu of Kabulūkan, and Ambuludtu, and Ugu Nīga; also Pandalīgŭn, Anib, Kābaw, Manabū, Talibūbū, Dānaw, and the daughters Gāyang and Tŭndwan. These were all the children of Baratamay—in all, fourteen.

[The End]

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 [26]Māmūr, the daughter of Sarīp 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 Sirūngan, 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 Mastūra’s copy.

Literal translation of Manuscript No. III

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 dumātūs. The dumātūs 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 dumātūs, which is the future tense of the verb dātū. The dumātūs are well known, and I have met several of them. Chief among them I mention Datu Mawlāna Sa-Magindanao and Datu Kali Adam. The former has lately been favored [29]with the honorary title of datu by Datu Mastūra, because his mother was a datu’s daughter and he personally deserved the honor. Both Datu Mawlāna 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 Mastūra and Datu Mawlāna 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-Lāh, Datu Mastūra’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 dumātūs 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 dumātūs 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 dumātūs keep their own records of the history of their country, and the genealogy of their line.

Sambŭg, 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 Juhūr. 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 [30]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 Juhūr 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 Mamālu. The daughters were Sarabānun and Pindaw.

Some time after that Sharif Kabungsuwan came from Juhūr 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 Mamālu, 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 Sarabānun, the sister of Tabunaway, and asked to marry her. Tabunaway consented and the sharif married Sarabānun, 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 [31]comb grew and become a large bamboo tree. As Mamālu 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 Mamālu to adopt her because he had no children. They called her Putri Tunīna, 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 Mālang-sa-Ingŭd, who is also a datu of Bwayan. The third daughter was called Putri Batūla.

Sambŭg, the son of Tabunaway, married and begot Dagansina. Dagansina begot Ampan; Ampan begot Alang; Alang begot Dumāya, who married Duyuttanan, who is from Liyámin in Balabagan. Dumāya begot Lawana and Mandawa and Taluwa. Lawana begot Bansara. Bansara begot Iput and Ibrāhīm and Jubayr and the following daughters: Lamyuna, Kalīma, and Malubay, the mother of Sultan Izra of Ramītan. From Lamyuna descended Mohammed, whose children are Gayag and Sakandar and Undang. Kalīma bore Antim. Antim begot Jayra and Tunug.

Iput begot Karija. Ibrāhīm begot Ugu. Ugu begot Mintal and Umar, one of whom was a judge (kali). The judge begot Ruranŭn and Gansing and Mamālu and a daughter called Mandi. Kali Ruranŭn begot Nyaw and Tarawya and Mangilay. Mamālu begot Kudarat and Dawuntánan and Mantag. Nyaw begot Jamarun and Kawali. Tarawya begot Anggrīs 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.

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 [32]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. Pakīr Mawlāna, the authority this book claims, was one of the most intelligent sultans Magindanao had. The substance of this text was transmitted in Malay by Pakīr Mawlāna 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 Pakīr Mawlāna translated was written in the native dialect, and not in Malay. Probably the text of this manuscript is not identical with that of Pakīr Mawlāna’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 Barahamān, to whom the principal source and authority of the tarsila is referred, was the fifth grandson of Sarīp 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 Sahīd Wapāt, Wapāt Batwa, Jarnīk, and Sumannap. Their full and exact titles were Sultan Jāpar Sādik Manāmir, Sultan Dipatwān Anwār, Gūgū Jarnīk, and Datu Ma-as Sumannap. Manāmir was assassinated by his nephew, Malīnug, and is always referred to as Sahīd Wapāt, which means, in Arabic, “Dead Martyr.” Jamālu-l-Ālam, the brother of Barahamān, is Sultan Mohammed Kahāru-d-Dīn Kuda, who usurped the sultanate after the death of his brother. Pakīh Mawlāna Amiru Dīn was the eldest son of Sahīd Wapāt, and his correct full title was Sultan Pakīr Mawlāna Mohammed Kayru-d-Dīn Kamza. He is generally referred to as Pakīr Mawlāna, and is sometimes called Pakīh instead of Pakīr.

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 Barahamān and Jamālu-l-Ālam, and evidently belongs to the period prior to the death of Pakīr Mawlāna, 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 [33]of the datuships or Moro communities. The principal ancestors of the sultans of Ramītan, Tubuk, Dissan, and Tapurug were Umang Nāgu, Anta, and Umbun, respectively, and they were the grandchildren of Dimasangkay, the brother of Kapitan Lawut Bwīsan, whose descendants are the sultans of Magindanao. Ramītan 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

Introduction

This manuscript is a copy of the original which is in the possession of Datu Mastūra, the best-informed datu of Magindanao, and the son of Sultan Qudrat Jamālu-l-A’lam Untung, the greatest of the late sultans of Magindanao. Datu Mastūra 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 Tunīna 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 Tunīna. 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 Bangkāya
• 4. Datu Dimasangkay
• 5. Datu Gūgu Sarikūla
• 6. Datu Kapitan Lāwut Bwīsan
• 7. Sultan Dipatwān Qudrat (Corralat)
• 8. Sultan Dundang Tidulay
• 9. Sultan Barahamān
• 10. Sultan Kahāru-d-Dīn Jamālu-l-Ālam Kuda
• 11. Sultan Mohammed Jāpar Sādik Manāmir, generally known as Sahīd Mupāt or Wapāt
• 12. Sultan Dipatwān Anwār, also known as Wapāt Batwa
• 13. Sultan Mohammed Tāhiru-d-Dīn Malīnug
• 14. Sultan Pakīr Mawlāna Mohammed Kayru-d-Dīn Kamza, generally known as Pakīr Mawlāna or Pakīh Mawlāna
• 15. Sultan Pakaru-d-Din
• 16. Sultan Mohammed Amīru-l-Umara Alīmu-d-Dīn Kibād Sahriyāl
• 17. Sultan Kawāsa Anwāru-d-Dīn
• 18. Sultan Qudrata-l-Lāh Jamālu-l-A’lam Untung
• 19. Sultan Mohammed Makakwa
• 20. Sultan Mohammed Jalālu-d-Din Pablu, sometimes called Sultan Wata
• 21. Sultan Mangigīn

[37]

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 Mamālu. One day they were cutting bamboo to build a fish corral. Mamālu cut down all the trees except one small stalk that was left standing alone. Tabunaway then called to Mamālu, “Finish it up, because it omens ill to our fish corral.” Mamālu 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 Tunīna.

On the other hand, there came out from Mecca Sharif Ali Zayna-l-Abidīn, who proceeded to Bawangin (Malaysia) and settled at Juhūr. Here he married the daughter of Sultan Iskandar Thul-Qarnayn of Juhūr, whose name was Jūsul Āsiqin, 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, Katittwān, 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 Tunīna. To them were born three daughters—Putri Māmūr, who married Mālang-sa-Ingŭd, an older brother of Pulwa; Putri Mīlagandi, who married Pulwa, the datu of Bwayan; and Putri Bay Batūla, who had no children.

Later Sharif Kabungsuwan married Angintābu, the daughter of Maka-apŭn, a coast datu of Malabang, and begot Sharif Maka-alang.

Sharif Maka-alang married Bŭli, a Bilan woman who was found by Parāsab in a crow’s egg. There were born to them a boy called Bangkāya and a girl called Maginut.

Bangkāya married a woman of Magindanao and begot Dimasangkay. He also married a woman of Matampay and begot Gūgū Sarikūla. Later he married Ūmbŭn of Slangan and begot Kapitan Lāwut Bwīsan and Tagsan and Pinwis.

Dimasangkay married a Simway woman and begot Būtu-na Samal, who had no offspring, and Ūman, a woman. He married also Ŭmpas, the sister of Sandab, and begot Ŭmbūrung, who was not well known.

Gūgū Sarikūla married Raja Putri, a Sūlug lady, who gave birth to Putri Mampay. He also married the sister of Dasumālung of Linilwān and begot Gāwu.

Kapitan Lāwut Bwīsan married Ambang, the daughter of Dalamba of [38]Slangan, whose son was Sultan Dipatwān Qudrat and whose daughter was Gāyang.

Sultan Dipatwān Qudrat married Putri and begot Dundang Tidulay and Arawaldi.

Dundang Tidulay married Paramāta Āsiya, a Bitalan lady, and begot Putri Gunung Līdang, who was the first Bayalābi of Magindanao and who had no offspring. His children from a concubine were Īla and Īja; from Angki, the daughter of Katīb Syam and Puntyābak of Sawakungan, Sultan Mohammed Barahamān and Sultan Mohammed Kahāru-d-Dīn Kuda.

Īla married Tawbālay and begot Gantar and Lumampaw and a daughter Sarabanun.

Īja was married to Binulūkan and begot Marāja Layla Dangkaya and the following daughters: Tŭmām, Pŭdtad, Darīsay, Nūrun, Lāyin, Imbu, Līlang, Ābū, and Ampay, who had no offspring.

Sultan Barahamān begot from Panubāwun Raja Mūda Bulāgas and Sultan Dipatwān Anwār, and Gūgū Jarnīk and Datu Ma-as Sumannap, and a daughter Anig, and Gāwu, and Datu Sakalūdan Jamālu-d-Dīn, and Manjani and Āwū and Tundug, and Ngwā and Lūgung. From Lady Bāsing, the daughter of Makalindi, and Timbang Sarību, a lady of Sangīl, he begot Sultan Jāpar Sādik Manāmir and Umarmaya Tubu-tubu, and the following daughters: Maginut, Fātima, and Atik.

Sultan Kahāru-d-Dīn Kuda married Lady Sīnal, the daughter of Datu Tambīnag, and begot Balingkŭl, Hajji Sayk Abdu-r-Rakmān Banswīl, and Putri Kalāni Kŭning. By a concubine he begot Marāja Layla Bahar, Paki Abdu-l-Kahār Ampan, and Hajji Sayk Abdu-r-Rakīm, Dinda, Dangsābu, Īla, Talāma.

Raja Mūda Bulāgas married Tŭmbāyu, a lady of Bwayan, and begot Baratamay and the daughters Nānun, Māyay, Antanu, and Putri. By a concubine he begot Parāsab, Gūgū Ampwān, and the daughters Mustŭri, Bāyu, and Dābu.

Sultan Dipatwān Anwār married a lady of Agākan Munāwal and begot Raja Bwayan Manuk. By a Bwayan lady he begot Tambāyū and Kandug; by Lady Pāyak, Sultan Mohammed Tāhiru-d-Dīn Malīnug and Datu Sakalūdan Gantar; by a concubine, Datu Lūkŭs Gānwi and Marāja Layla Yūsup and Talinganup, and the daughters Dāging, Dāyang, Dawung, and Dang.

Gūgū Jarnīk begot Nānu and Kūnan.

Datu Ma-as Sumannap begot Midtŭd-sa-Ingŭd Bāni and Asan.

Nway begot Anday.

Āwū married Arādi and begot Talīla and Andu.

Lūgung married Lŭbas and begot Uranjib and Pīnaw.

Datu Sakalūdan Jamālu-d-Dīn married Layma, the daughter of Sultan Kuda, and begot Mawlāna Kudanding Sabīru-l-Lāh and Datu Sakalūdan Lagat. [39]

Tundug married Ajipāti and begot Rannik and Ami. By Palug he begot Dīngan.

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 Bagŭmba, Sarabanun, and Bay. By a concubine he begot Jukulānu adīwa, Bāl, Bŭli, and a daughter, Sajar.

Fātima married Datu Gūlay of Sulug and begot Raja Baginda Timbang.

Sultan Mohammed Jāpar Sādik Manāmir married Putri Kalāni Kŭning, the daughter of Sultan Kuda, and begot Sultan Pakīr Mawlāna Mohammed Kayru-d-Dīn Kamza, Sultan Mohammed Pakāru-d-Dīn Bulāgas Armansa, and Samal, and the daughters Bayalābi Sari and Gindulūngan. By a concubine he begot Dipatwān Palti, Jalālu-d-Dīn Tambi, Marajā Layla Abdu-l-Lāh, Marāja Dinda Jambŭrang, Rastam, Kahār, Mamalum´pung, and the daughters Amīna, Īnam, Panubāwun, Atshar, Bitun, Angki, and Labyah.

Hajji Sayk Abdu-r-Rakmān Banswīl married Manjani, the daughter of Sultan Barahamān, and begot Datu Sakalūdan, a Lingkung Tidulay, and Putri Kintay, Kalūdan, the son of a concubine, Jāpar, Undung, Kapitan Lawut Mohammed, and Ibrāhīm, and the following daughters: Dūni, Pindaw, and Dasŭmbay.

Marāja Layla Bahar begot Badaru-d-Dīn and Sakandar, and the daughters Dīna and Bidūry.

Paki Hajji Abdu-l-Kahār Ampan begot Ismāyil and Mīlug.

Hajji Sayk Abdu-r-Rakīm begot Namli, Amīna-l-Lāh, Yāsīn Kamīm, Mohammed, Māwug, Akmad, and the daughters Latīpa, Badalya, Bulawan Dagāyug, Dindyaw, Sitti.

Dinda married Abdul Patah, a Sūlug datu, and begot Pangyan Ampay.

Papani married Sumūkū and begot Mahrāja Layla Mindug and a daughter, Sīnal.

Ungki married Simping and begot Īday.

Īla married Datu Wata Mapūti and begot Mīlug and Māyug.

The children of Talāma by Dumlinaw are Jiwana Jāya, Nasari, Palāwan, and a daughter, Kurays.

The children of Maharāja Layla Parāsab by Pangyan Bata, the daughter of Gūgū, are Māyug and Tāhir.

The children of Gūgū Ampwān are Makalapŭn, Kanday, Tāwug, and Udin, the last two being daughters.

The children of Sultan Dipatwān Malīnug are Watamāma, Gūlay, Tawpan, Ūkū, Bay Māyung, Dīngan, and Mustŭri.

Datu Sakalūdan a Kantar, begot by Nānaw, Anni and Mangki. Marāja Layla Yūsup begot Īday, Ndawmada, Mŭnay, Bāyū, Dāyang, Zaman, Mŭning, Tamāma, Undung, Ga-as, and Palti.

The children of Datu Lūkŭs Gānwi are Mŭnay from Bāyū, and Manūn and Jamalya by a concubine. [40]

The children of Talinganup are Dindu, Bungāyū, Ampay, Nānaw, and Kunan.

Dāyang begot by Tuwyla Answay.

Dang begot by Sumāpa Jamālu-d-Dīn and Sabdulla.

Panubāwun begot by Bagwa Datu Tabunaway, Tamāma, Ulu, Timbang, Gindu, and Ampay.

The children of Atshar from Sultan Yūsup are Isrā-il, Watababay Pāyak, Mustŭri, Dadaw, Lyaw, and Kunan.

Bitun married Mawlāna Tāray and begot Agas and Kŭntay.

Angki married Raja Mūda Kalūdan and begot Jamālu-d-Dīn, Mīlug, Ismāyil, Ayung, Āyū, and Fātima.

Rastam married Pīnaw and begot Dīngan and Kirām; he also begot Indīm by a concubine.

Marāja Dinda Jambŭrang married Pīnaw and begot Danding, Isrā-il, Ani, Bantīlan, Ayung, Īja, and Nānun.

Jalalu-d-Dīn Tambi begot Angkāya, Panji, Gūlay, Manalantang, Lūgung, Mangki, Anday, Gāyung, Latīpa, Ami, Bŭli, Bahar, Darīsay, and Pataw; the last eight being females.

Dipatwān Palti married Bŭli and begot Sarabanun. He also begot Sahābu-d-Dīn, Ampan, Īja, Kŭntay, and Ayung by a concubine; the last three are females.

Pakīr Mawlāna Mohammed Amīru-d-Dīn Kamza begot the following: By Dang, Raja Mūda Amīru-l-Umara Mohammed Alīmu-d-Dīn Kibād Sahriyāl; by Dawung the daughter of Dipatwān Anwār, Līdang and Paywa; by Dawa-dawa, Kuda, and Lalanu; by Bay Līnaw, Burhānu-d-Dīn; by Sapar, Bāsing and Hājar; by Kānul, Pakū; by Sināyan, Mohammed Sahru-d-Dīn, Āsim, and Tāwung; by Dalikāyin, Jamālu-d-Dīn, Gindu, Amīna, and Ampay; by Talangāmi, Jamalya, Ami, Zamzam, and Ismāyil; by Mūna, Sāra, Yāsīn, Malīnug, and Abdu-l-Lāh; by Mīda, Īdu, and Sād; by Ŭntay, Isrā-il, Angkāya, and Tambi; by Palambi, Ndaw; by Jalya, Dudawa; by Anggun, Pāyak; by Kalīma, Badaru-d-Dīn; by Jānim, Maryam; by Limbay, Īsa; by Linuyāman, Sīnal; by Mīlagandi, Bilangkŭl.

Sultan Mohammed Pakāru-d-Dīn Bulāgas 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 Nānaw, the last two being females.

Datu Sakalūdan Lingkung Tidulay begot Kakā-it.

Datu Sakalūdan Lagat begot Parāsab, Ampan, Manunggul, Dāding Umar, Dubwa, Tā-ib, Nānun, Māyay, and Gāyang.

Nānun married Datu-a-Wata Mapūti and bore Tamāyug, Dawa-dawa, and Idāyū.

Māyay married Raja Bwayān Manuk and bore Maman, Tapūdi, Kŭdaw, and Ampay.

Putri married Datu Maytŭm Bwīsan and bore Dubwa. [41]

Tamaying married Bungu and begot Gangga. He also married Mangilay and begot Answay and Anig. He again married a concubine and begot Parāsab and Tŭli.

Baya-Lābi Sari married Mawlāna Kudanding Pŭrang Sabīlu-l-Lāh and bore Maman, Abu Bakar, Kŭntay, Mindarakma, and Mimya.

Kibād Sahriyāl married Nīnig, the daughter of Dātū Sakalūdan Gantar, and begot Yūsup and Fātima; by Watababay Apāyak he begot Anwār and Sul-Karnayn; by Angki, Palti; by Kindaw, Badaru-d-Dīn and Māyug; by Jāmi, Nasaru-d-Dīn; by Līna, Imrān; by Jūlya, Dīngan and Ibrāhīm; by Istipānya, Ābidīn.

Babay Bāsing married Watamāma Sahābu-d-Dīn and bore Barahamān, Kuda, Manāmir, Fātima Zuhra, Sari, and Mindarakma.

Púyuwa married Raja Bwayan Mālang and bore Sajar.

Burhān married Kudi and begot Jamālu-d-Dīn and Īla.

Mohammed Sahru-d-Dīn married Mulāk and begot Dumalúndung.

Pakū married Sultan Ajipāt and bore Kŭning.

Sīnal married Mundŭg and bore Dāru-d-Dīn.

Jamalya married Saydūna and bore Mohammed Idrīs and Tŭli.

To Gantar, the son of Jiwana Kŭnik, she bore Samal and Nīnig.

Jamālu-d-Dīn married Gāyang, the daughter Datu Sakalūdan Lagat, and begot Amīna and Dawung.

Zamzam married Dindyaw, the child of Sayka Datu, and bore Paramāta.

Bŭli married Mupalal, the son of Namli, and bore Harmansa.

Badaru-d-Dīn married Putri, the daughter of Namli, and begot Jalālu-d-Dīn.

Sari married Amīl and bore Ibrāhīm and Sitti.

Nasaru-d-Dīn married Āyū and begot Kamid.

Kartaw married Paramāta, the daughter of Watamāma Gūlay, and begot Putri Līdang, Ani, Jumjuma, and Gindulūngan; by Jayba he begot Jāya; by Jamīla, Ndaw and Nangka; by Uyam, Dadawa and Naw; by Alīma, Nunay.

Pindaw married Lintang and begot Mīlug.

Ndīma married Hajji Kāri Abdu-r-Rakman and bore Mohammed, Tāha, Banūn, and Panubāwun.

Completed on the day Thursday of the month Shaban. God’s knowledge is superior.

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 [42]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 Talakūkū, 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. Talakūkū 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, Jukulānu and Jīwana, appear often, and in all probability are applied to subdatus of the same rank as Gūgū, Umar Maya, Marāja 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 Dikāya. Dikāya married a Nagtangan wife and begot Dŭka. Dŭka married Lantyan, a Malitigaw woman, and begot Myadung. He also married a woman called Ambun and begot Babak and Naw and Sūman. [43]

Babak married Umar Maya, Tubu-tubu, and bore Sarīpada 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 Jukulānu Dīwa and Bāl, and the daughters Bŭli and Gaw and Bahar.

Sarīpada Kunyaw married Anik and begot Sultan Mohammed Alīmu-d-Dīn, who had no offspring, Mawlāna Mŭndŭg, and Datu Sakalūdan Dūdin. He also married Andawmada, an Ipuktn lady, and begot Baya-Wata. By a concubine he begot Jīwana Jambang, and the following daughters: Kumkuma, Ayag, Pāyak, Talīlah, and Minding.

Sultan Digra Alam married Nyā, a Magindanao woman, and begot Raja Muda Mangindra and Mohammed; by Bay he begot Baya-Lābi; by a Talayan woman he begot Baya-Wata Līlang.

Bagamba married Raja Bwayan and bore Sultan Darimbang.

Sarabanun begot Kamad, Ūbuk, and Dumpiras. Jukulānu Dīwa begot Marajal, Bāya Nāyug, Jukulānu Kŭnuk, Jukulānu Badal, and Undung, and the daughters Atik, Ilug, Nawila.

Bāl begot Ginda, Abas, Duwi, and Dangkay, and a daughter, Bŭli. Bŭli married Mupāt Salām and bore Bānun. She also married Aspa and bore Jīwana Kŭnik.

Mawlāna Mŭndŭg begot Wata-māma Kamad and Ngyan. By a concubine he begot Dūla, Dastara, Jaynal, and Ālam, and the daughters Dadaw and Sambāsing. By Lamidas he begot Kadīja; by a concubine, Daldal; by Saban, Amīnu-l-Lāh.

Datu Sakalūdan Dūdin married Amīna, the daughter of Jukulānu Dīwa, and begot Danding, Madaga, Kudanding, Pātima, Gindulūngan, and Anat. By a concubine he begot Gānwi and Kunan.

Baya-Wata married Timbang Sūlug and begot Wata-māma Damda.

Jīwana Jimbang begot Asab and Pata.

Raja Muda Mangindra married Māyung, a Binilwan lady, and begot Anīg, Umun, Daywa, and Dawada; and the sons, Sultan Mohammed-sa-Barahamān, Kŭnday, Pataw, Jānipan, and Dindyaw. By a concubine he begot Lubāba; by Baya-lābi, Ingkung.

Baya-Wata married Aman and begot Īnuk, Ūkū, and Anti, and the daughter Wata-Babay Dīdu.

Gūgū Kirām begot Anti, Nānun, Lintang, Dīdu, Ngŭlū, and Bānun.

Marāja Layla Dikāya begot Marāja Layla Kandug, Kūnan, Marāja Layla Amad, and Papung.

Sultan Mohammed Darimbang begot Raja Bwayān Paki, Damda, and Pidtaylan. By a concubine he begot Kakayt.

Kamad married Anīg and begot Bulawan, Īnuk, and Dagāyug. By a concubine he begot Māma-sa-Ilud, and Kŭntay.

Ūbuk begot Daga, Māma-Santi, Bŭlūg, and Tawp.

Dupiras begot Lyaw and Dabū by a concubine. [44]

Jukulānu Kŭnuk married Dawada, the daughter of Raja Muda Mangindra, and begot Tamay and Diyug.

Jukulānu Badal married Mayakay and begot Panggu. He also married Gīnu, the daughter of Wata-māma Kamad, and begot Ungji, Ulanulan, Indalan, Udamag, Kadidung, Aslan, Amīnalla, Duwag, Nyūgaw, and Tiban.

Ūdung married Ninaw and begot Mamag, Tŭli, Līlang, Lastam, Aning, and Ālungan. By Baybay he begot Nāmar; by Lŭmba, Indig and Dandung.

Nawila married Lūgung, the son of Jalāludīn Tambi, and bore Putri and Kirig.

Ginda begot Malaga.

Abas married Ngyan, the daughter of Mawlāna Mŭndŭg, and begot Atshar and Pinayū; and Nānaw by a concubine.

Wata-Māma Kamad begot Ginū.

Dulay begot Bandun, Jawala, Bŭli, and Dyaw. By Payaka he begot Kubung and Paygwan.

Dastara’s children lived in Kūran.

Alam married Gindulūngan and begot Malatunul. Gindulūngan married Mawg, the son of the sultan of Tūba, and bore Qudrat.

Ngyan married Abas and begot Atshar and Pināyu.

Dadaw married Badang and begot Jambrang, a twan (sir) of Lawgan.

Kadīja married Ātun, Datu of Burūngan; her children lived at Burūngan.

Daldal married Kāyag and begot Sarīpa and Nyaw.

Talīlah begot Sābu-Dīn. Sābu-Dīn begot Abu Bakar, Mindung, Kawan, Ītug, and Pimbar.

Nānaw married Tamāma and begot Kalumpŭnit.

Datu Sakalūdan married Lady Tīdung and begot Tīma and Randu. He also married Yungāyu and begot Andam and Bāsing.

Barāyim married Anu, the daughter of Maraga, and begot Raprūk.

Raja Bwayan Mohammed Alīmu-Dīn married Ani, a lady of Magindanao, the grandmother of Mupāt Idāyat, and begot Kabāyan. By Māyay, a lady of Kabalūkan, he begot the sultan of Magindanao; by a concubine, Gūgū Jambŭrang; by Salāya, Gūgū Panāsang; by Dadayu, Nŭgal and Gansing; by Pandarágan, Gāga; by Sitti, Itug; by Kasimna, Atung and Panunggu; by Takdung, Bāsing; by Īnam, Atabwān; by Inding, Apŭn; by Amil, Nangālung.

Alīmu-Dīn, the grandson of Baya-lābi Sari, married Maraga, the daughter of Ginda, and begot Tŭka and Dubwang.

Kudanding married Kindang and begot Āyung. By Tīma, a lady of Tīdung, he begot Putri; by Īja, Limulang and Sīna; by Nāyung, Gandang and Kŭtay; by Nawg, Babayāsi.

Datu Tamay and Diyug were cousins. Kibād was their second [45]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-Barahamān and bore Māyug and Sultan Iskandar Manāmir, which makes three datus of Kabuntalan. Anatan, datu of Kabuntalan, married Jawya and begot Dīdu, Untung, and Padīdu. By Malāli, he begot Pāwag and Kirig and Dyaw and Parug; by Sitti, Umbag; by Madīdu, Anaw and Baralaga.

Wata-Māma Balindung Adamŭnda married Ani and begot Asim, Iday, Kalug, Kŭntay, Nānun, and Tayting. By a woman of Kadingilan he begot Bantīlan.

Asab begot Putri.

Pata married Jīwana Aryung and begot Kibād, Kanapya, Sarapūdin, and Ilm.

Daywa married Datu Pālug of Binirwan and bore Kŭnik, Bānun, and Iyaw. Dindyaw married Marāja Layla Kandug and bore Talawung and Dastara.

Mawlāna Mawg married Īday, the daughter of Balindung, and begot Maning, Ampal, Līlang, Anti, Bagwa Datu, and Tapūdi.

Kāwan married Timbay and begot Paydu, Dandayung, and Īday.

Pānggu married Talung, the daughter of Marāja Layla Kandug, and begot Ulanan, Tubu-tubu, and a daughter, Tyā. He also married Kubra and begot Ūla.

Tamay married Antam and begot Limulang and Makabwat.

Diyug married Tŭli, the daughter of Undung, and begot Paki, Dada, Tingaw Pulwa, Myāyū, Mālug, and Tinābun.

Mamag married Dīdung and begot Babay, Māma, Diruyūdŭn, and Manángka.

Anti, the son of Gūgū Kirām, begot Muyūka, Pinagūnay, Kŭnaw, Pindaw, and Bungāyū.

Nglū married Tabābay and begot Nawīla and Amil.

Lintang begot Bantūgŭn.

Brāyim married Anu and begot ——.

Raja married Dabu and begot Kirig and Pakamaman.

Ingkung married Dubung and begot Arimaw, Kalug, Sarību, Padaw, Dŭkin, and a daughter, Mayla. By a concubine he begot Pinū, Bilālang, and Talawd.

Marāja Layla Akad married Miyāyū and begot Inal, Īdu, and Atshar.

Sultan Mohammed Iskandar Manāmir married Sarīp, the daughter of the sultan of Magindanao, and begot Iskandar Sulkarnayn and Sahābu-d-Dīn. By Gāyang he begot Idrīs; by Kāti, Māmūnu-r-Rashīd, Kindang, and Puyuwa; by Apsa, Kadīja.

The grandfather of Baya-lābi Sarīp, by her father, was Raja Bwayan. Her grandfather, by her mother, was Sultan Diruyūdŭn of Bagu Ingŭd.

Tāgi married Manjanay and begot Lintang and Paramāta. By Putri, [46]the daughter of Kudanding, he begot Pindaw; by Apsa, an Ilanun, Dubuwa, Tŭku, Pakīr, and Pandīta; by Bayid, Māma-sa-Ingŭd; by Dabū, Bwīsan; also Kúmkuma.

Idrīs married Minda, the grandmother of Umar-Maya Anti, and begot Sindad. By another woman he begot Kŭnik.

Sultan Mohammed-sa-Barahamān begot also Kamsa. Kamsa begot Itaw, Jimbah, Antil, Limpŭl, and Mandi.

Dipatwān Mīnug married Madaga and begot Tandwal, Pipikan, Pamupun, Diluyūdŭn, and Talambūngan.

Kŭnik married Pinduk and begot Nīnig, Marajal, and Kumipang. By Kumāla he begot Bunti and Muyuk; by Paydu, Atik.

Namal married Tīma and begot Tantung, Sawad, and Mohammed.

Bulawan married Rajalam and begot Bula, Anggrīs, and Pindug.

Raja Muda Asim begot Pintay and Ubāb.

Kalug begot Talūlad and Māyay, and Katampara and Talāma, the last two from Kurma.

Kintay married Balug and begot Dalmatan, Muntya, Tālib, and Alūngan.

Gānwi married Itug and begot Gāyug. He also married Bāsing and begot Anday, Atshar, Lŭping, and Ūtung.

Qudrat married Idāyū, the daughter of the Sultan of Balīlah, and begot Bwīsan, Dundang, and Nūni. By Līlang he begot Asibi; by Tapayā Migāyad; and by Agak, Mohammed.

Rastam married Dawag and begot Tawp, Ampan, Igay, and Payluyan. He also married Uman and begot Saligan, Gambil, and Timbaw.

Kibād married Nīnig and begot Pinduma and Dulan.

Bantūgan married Lagay and begot Ayug and Gambis. He married also Tubu and begot Dawa, Dulan, and Balalagay. By Abu, he begot Bwanda.

Andam married Pūdin and Bangkas, Māyung, Māma-sa-Ingŭd, Gandi, and Gimbang.

Amīnūla married Bāsing and begot Ragīnut, Angjum, and Anu.

Pāwag married Tapūdi and begot Talīla, Maytŭm, Mantya, and Sandag.

Kirig married Baliwan and begot Nānwi.

Sapūla begot Mindal, Awa, Ijang, Rŭging, and Nyaw.

Datu sa-Dalīkan married Dagāyug and begot Pāyak, who lived in the care of a Manobo of Dalīkan—not the one who was intrusted to the care of Sultan Mohammed Iskandar Manāmir of Kabuntalan by a Tiruray of Dalīkan. This latter woman was the daughter of the former and was not an inheritance for the Nagtanganŭn because the datu did not furnish her with a dowry. Angki married Puwi and begot Dangus and Tapūdi, the cousin of the sultan’s mother.

Sultan Diluyūdŭn of Bagu Ingŭd married Jumjuma, the daughter of [47]Dipatwān Marajānun, and begot Danding and Māyung. By Kabayan, a lady of Kabalūkan, 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 Bītu, Kapya, Tīmu, and Naypitan and Pinamīli; by Idag, Ūyag, Makalay, Singag; by Kalīmah, 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 Māyung, the daughter of the sultan of Bagu Ingŭd, Sarīp, and begot Bāngun, the sultan Raja Muda Bāyaw, Bagu, and Gidu. By Atik, a lady of Makatūdugan, he begot Laga and Tandu; by Wayda, Talumpa and Taganŭk; by Matundun, Malatunul, Sarabanun, and Bisinti; by Awig, Gubal; by Kŭdaw, Isad; by Myayug, Atik, Blaw, Ngyan; by Malāyū, Makaw; by Kŭmbay, 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 Mālang-sa-Ingŭd and Pulwa. Putri Māmūr was married first to Mālang-sa-Ingŭd, but after his death she married Pulwa. Pulwa married also Budang of Tijaman, and begot Dikāya.

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 Dikāya, 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 [48]and succession, and the relation they hold to each other. Their names in the order of precedence are as follows:

• 1. Datu Dikāya
• 2. Datu Dŭka
• 3. Datu Umar Maya
• 4. Sultan Digra Alam
• 5. Sultan Mohammed Alīmu-d-Dīn
• 6. Sultan sa-Barahamān
• 7. Sultan Mohammed Iskandar Manāmir
• 8. Sultan Iskandar Sul-Karnayn
• 9. Sultan Idrīs
• 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 Dikāya 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. Dikāya 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 Dikāya 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 Dikāya was the son of Pulwa by a concubine, and that Dikāya begot Dŭka, who married Rantyan, a Malitigaw lady whose mother was Agŭb. The children of Dŭka and Rantyan were Bulus, Manalidtū, 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 Dŭka 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 Dŭka, 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 Pakīr Mawlāna Kanza of Mindanao, or his brother, Pakāru-d-Dīn, 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 Idrīs, 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 [49]who died during the fight between the Spaniards and Sultan Idrīs. In 1861 Tambao and Taviran or Tapidan were occupied by the Spaniards. In 1884 Sultan Idrīs submitted unconditionally to the Spanish authorities and received their protection against Datu Ūtū. Datu Ayūnan of Taviran, Datu Balabadan’s brother, aided the Spanish authorities in the war against Datu Ūtū and was one of the most prominent datus of Talakūkū and Magindanao.

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 sūrat, riwāyat, kissa, hadīs, 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 Sirūngan, the second raja Bwayan. Pulwa married the daughter of Sarīp Kabungsuwan.

2. This is a statement about the ruler of the country of Mandanāwi, the Land of Peace. The first datu of Magindanao was Mangalang or Maka-alang, the son of Sarīp Kabungsuwan, from Angintābu. Maka-alang was the second sarīp; Sarīp 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-apŭn and Angintābu.

4. This story tells about the ruler of Bakayawan. The first datus of Bakayawan were Mirūgung and Dimalawang.

5. This is the history of the ruler of Bayābaw. The first datu of Bayābaw was Kalangīt. His son was Pundama, who married Ŭmpas. The end. [50]

6. This is the history of the ruler of Balabagan. The first datu of Balabagan was Dungkŭlang. His son Rimba was sultan of Balabagan. The end.

7. This is the history of the ruler of Pidātan. The first datu of Pidātan was Dyam, sultan of Pidātan. He begot Punduma. Punduma begot Tawgung.

8. The first datu of Lumbāyanági 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 Sūlug was Sarīp Pāyang, who begot Raja Hasan, sultan of Sūlug.

11. The first datu of Sangīr was Makalindi. Makalindi married Timbang Sarību and begot Manāmil, sultan of Sangīr.

12. The first datu of Malālis was Ampwan, sultan of Malālis.

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 Didagŭn was Abad. Abad begot Dumalundung, who was sultan of Didagŭn.

16. The first datu of Barīra was Dŭmak. Dŭmak begot Antāgu, who was sultan of Barīra.

17. The first datu of Sīkŭn was Amat. Amat begot Salumbay, datu of Islnŭn.

18. The first datu of Kadingīlan was Kapūsan, the brother of Salumbay, son of Amat.

19. The first datu of Magulalngŭn was Balbal, who married Marādi, the daughter of the sultan of Tatarīkŭn, and begot Burwa. Burwa became sultan of Tatarīkŭn.

Here ends the genealogy of all the countries or towns.

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.

First page of the Sulu Code made and used by Sultan Jamalu-l-A’lam

Photo by Martin. (slightly reduced.)

Second page of the Sulu Code made and used by Sultan Jamalu-l-A’lam

Photo by Martin. (slightly reduced.)

Third page of the Sulu Code made and used by Sultan Jamalu-l-A’lam

Photo by Martin. (slightly reduced.)

Fourth page of the Sulu Code made and used by Sultan Jamalu-l-A’lam

Photo by Martin. (slightly reduced.)

[90]

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.5 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 panglima6 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. [91]

(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 [92]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.

Article VII

Section 1. The fine for marriage by abduction7 shall be six pieces of calico and the woman’s dower8 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.9

(b) If adultery is committed with the wife of a maharāja pahlawan,10 the man shall be fined forty gajahilaw; which can not be exchanged except as in the previous case. [93]

(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 officers11 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. [94]

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.

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 Mawlāna Hajji Mohammed Jamālu-l-Kirām.

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. [95]

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 Habīb Mūra 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 Būtu or a descendant of a Sarīp 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 pihaq12 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. [96]

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 [97]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. [98]

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 [99]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 [100]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.

First page of the new Sulu Code in the Sulu dialect

Photo by Martin. (About one-half original size.)

Second page of the new Sulu Code in the Sulu dialect

Photo by Martin. (About one-half original size.)

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