2nd revision of the last kingdom

LOOKING BACK AT THE LOST MORO KINGDOMS

Looking back at the Lost Moro Kingdom


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LOOKING BACK AT THE LOST MORO KINGDOMS An ICAS Phils Monograph

By YUSUF ROQUE SANTOS MORALES Senior Fellow, Institute for Comparative and Advance Studies (ICAS Philippines) and DR. MEINRADO MARTINEZ y DIMAANDAL Senior Fellow, Institute for Comparative and Advance Studies (ICAS Philippines) Graduate Professor, The Claro M. Recto Academy of Advance Studies – Lyceum of the Philippines University Layout and Design Sheryl R. Morales, DEM Polytechnic University of the Philippines

Institute for Comparative and Advanced Studies Philippines 2011

An ICAS Phils Monograph

Martinez-Morales


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Dedication

Publishers Foreword:

This monograph in the sense has been prepared as an answer to many questions as to what happened to the relatives and kin of the Muslims in Lu Siong and the Vishaya areas.

This work is dedicated first to our parents and families who serve as our inspiration to document the lost legacies that we feel belong to us and deserves to be told. It is dedicated to the last Mawalad descendant who boarded the spanish fleet and eventually settled anonymously in these islands like his Amawi ancestor who fled to the Andalus.

This Monograph is only the initial publication of the authors who hoped to continue in their research into the lost Moro kingdoms.

To the Malay datus who settled in Luzon and the Visayas who in search of better pastures and extending the reach of their kingdoms and the crescent flag, whose descendants were forced under the spanish arquibuse to embrace the cross.

The publication of this monograph has been made possible through the support of our major benefactor, Shaykh Mohammad Rosli Hassan al-Hajj.

To Datu Julano Taupan, Datu Tarik Soliman,Datu Puti, Patu Datu balensusa, Datu kumintang and Datu Dimaandal (fatiha for their souls) and their descendants.

The Publishers

Yusuf Roque Santos Morales Meinrado Martinez Y Dato Dimaandal

Looking back at the Lost Moro Kingdom Looking back at the Lost Moro Kingdom 5


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THE EARLIERS INHABITANTS Introduction: This research has been primarily an answer to many questions of Muslims who have been puzzled as to where have all the Muslims gone in Luzon and Visayas both prior and after the conquest of Legaspi. This present work, however, does not attempt to answer the question in full but tries to start the bowl rolling as in the words of Dean Julkipli Wadi of the Institute of Islamic Studies, University of the Philippines, ¨ allow marginal voices of history to be heard and become part of established history.¨ The references stated therein are partial and some may be open to critique and discussion. However, as an open initiative to allow alternative and marginal opinion to surface in the light of discussions and seek a closure fot those whose tarsilas mention of lost families, datus and rajahnates from the sejarahs of the Moro Royalties in Sulu and Mindanao.

When we discuss Philippine prehistory, this would refer to the periods before the written history. The earliest known record of human remains in the Philippines are the fossilized fragments of a skull and jawbone of three Source: Tabon Man, http://www.google.com.ph individuals discovered on 28 May 1962 by a team headed by Robert B. Fox, an American anthropologist for the Philippine National Museum. These fragments are collectively called “Ta-bon Man” after the place where they were found on the west coast of the island of Palawan. Tabon Cave was a sort of Stone Age workshop which was Carbon-14 dated to roughly 7,000, 20,000, and 22,000 before the Common Era (BCE). The fossils found are considered to have come from a third group of inhabitants, who worked the cave between 22,000 and 20,000 BCE. An earlier cave level lies much farther below the level containing cooking fire assemblages that it is said to represent Upper Pleistocene dates of 45- or 50-thousand years ago.i


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Anthropologists who have examined a Tabon Man skullcap agreed that it belonged to modern man, homo sapiens, indicating that Tabon Man belonged to a racial stock which entered Southeast Asia during the Holocene Period absorbing earlier and latter peoples (some believe including the Austronesians) that would eventually produce the modern Malay, Indonesian, Filipino, and Pacific peoples.ii THE START OF RECORDED HISTORY The ancient artifacts on writing found in the provinces of Batangas, Butuan and Laguna suggested that the literate people of the ancient Philippine Islands had contact with each other and with foreign countries such as Indonesia, Laguna Copperplate Inscription China, and Vietnam. Source: http://www.mts.net/~pmorrow/lcieng.htm Laguna Copperplate Inscription The historical period of the Philippine Islands started on 21 April 900 CE when the Commander in Chief of Tundun though the Lord Minister of Pailah


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had forgiven the living descendants of any debts of the Honorable Namwaran. The contract was inscribed on a copperplate and written in Kawi script. A century later, maritime societies were already existing in the archipelago without a centralized government. Many semi-autonomous settlements called “barangays” ruled by datus, rajahs or sultans. The ancient copperplate was found during dredging of sand in Lumbang River near Laguna de Bay in the Province of Laguna. It was written in the Old Malay language, using an Old Javanese script of the Early Kawi Period (750-925 CE). The Old Malay used in this inscription contained a voculary of Sankskrit, Old Javanese words, and Old Tagalog cognates. It size is about 8 x 12 inches and weighing 268.74 grams. Ten lines of small characters appear to have been inscribed by hammering on one side of its thin surface. An embossed negative version shows up on its backside. It is the first artifact of pre-Hispanic origin with writing on copper materials to be found in the Philippines. Old Malay was the trade language of Southeast Asia in the 10th century, the period in which the Laguna Copperplate Inscription (LCI) was written. The script used is considered to be a standard form of early Kawi which as then commonly used for


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inscription in stone or in copper not only in Java but on the Southeast Asian mainland as well with few or variations in style. The Butuan Ivory Seal An ivory seal from Butuan shows writing in stylized Kawi, each letter being fitted into an oblong box so that it appears distorted. The script is similar to that on the inscription of Puh Serang near Kediri, East Indonesia. The writing says “Butban” which presumably stands for “Butwan” or “Butuan”. The Butuan Silver Strip The silver strip was found in Butuan in the mid seventies inside a wooden coffin by treasure hunter. The The Butuan Silver Strip script is http://www.bibingka.com/dahon/mystery/silver.htm


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also similar to the ancient Indonesian script, Kawi. Its material was dated 14/15th century. William Henry Scott and Bon Juan Go translated the strip as: “In the year 1003 A.D., King Kiling of Butuan sent his ambassadors, Liyihan and Jiaminan to the Sung Court of China. In 1011 A.D., another king of Butuan, Sri Bata Shaja (Xi-li-ba-da-sha-zhi) sent Liyu-xie to china with a memorial engraved on a gold tablet. Liyuxie obtained a recognition from China that Butuan had equal status with Vietnam (Champa) as China's tributary.” The Calatagan Pot In the early 1960's, an artifact was offered by treasure hunters to National Museum staff as they were working on a nearby excavation. It was the Calatagan pot, the first pre-Hispanic artifact with writing to be found. Calatagan is place in Batangas, the ancient Kingdom http://www.pcij.org/blog/2008/03/27/calatagan-potof Kumintang Moros. inscription-no-longer-a-mystery


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As such, it is the best known and written about among all artifacts with writing. The writing on the pot goes around its mouth. The letters look similar to those of classic Philippine scripts (Tagalog, Tagbanwa, Buhid, and Hanunóo) but some appear to be oriented in strange ways. Some show a similarity to older scripts used in Indonesia, suggesting an earlier development of classic Philippine scripts. Since its discovery, several experts have tried but failed to decipher the inscription as of the present time.


throughout Southeast Asia and East Asia.

THE EMERGENCE OF KINGDOMS States began to emerge such Rajahnate of Tunduk, Rajahnate of Seludong, Kingdom of Namayan, Kingdom of Kumintang, Kingdom of Macabebe, Kingdom of Tiwalisi, Rajahnate of Sugbu, Conferation of Madya-as, Rajahnate of Butuan, and Sultanate of Sulu. RAJANATE OF TUNDOK The Rajahnate of Tundok was a fortified kingdom located in the Manila Bay area, specifically north of the Pasig River on Luzon island. It is one of the communities mentioned by the Laguna Copperplate Inscription. There was diplomatic ties between the Empire and China especially during the Ming Dynasty. For this reason, the Empire became a dominant force in trade

Source: Asia Finest Discussion Forum

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throughout Southeast Asia and East Asia.

constructed cities.

The notable monarchs of Tondok Empire are the fo l l o w i n g : 1 ) Lankan Timamanukum (1150-?), Lakan Alon (1200-?), Flag of Rajah Matanda (Ache Ladyang Matanda) Lakan Gambang http://www.watawat.net/early_flags_and_symbols_-_2.html (1390-14 20), Lakan Lontok (1430-1450), Dayang Kaylangitan (1450 -?), Rajah Sulayman I (1515-1558), Rajah Sulayman II (Rajah Matanda/Ache) (1558-1571), Lakan Dula (1558-1571?), Rajah Sulayman III (1571-1575), and Magat Salamat ( 1550-1595).

As with other IndoMalay kingdoms in The Flag of Rajah Lakandula Southeast Asia, (Banaw Lakandula) http://www.watawat.net/early_flags_and_symbols_-_2.html they have developed a close affinity with other kingdoms both by internalizing the nomenclature of religious, cultural and economic practices through both intermarriages and trade relations, this being a distinct characteristic that may be ascribed to Indian rulers of the subcontinent themselves. iii

Due to having been a part of the Shri Vishaya and Madjapahit empires, Tundok was an ‘Indianized’ kingdom in the 10th century. It was based essentially on Hindu and Buddhist cultural and economic influences that permeated most of Southeast Asia at the time. Despite being culturally akin to Hindu cultures, kingdoms like Tundok eventually became autonomous and upon the fall of the earlier empires of India they nevertheless enthusiastically adopted elements of ‘raja-dharma’ (Hindu and Buddhist beliefs, codes and court practices) to legitimize their own rule and

A present-day example of an Indianized culture that has survived is that now found on the island of Bali in Indonesia. Balinese are people of Malay stock whose majority practice the Hindu religion in a somewhat familiar but localised form – one amidst a modern nation which is otherwise dominated by Islamic religious beliefs. An obvious attribute of the cultural links between Southeast Asia and the Indian sub-continent is the spread and absorption of ancient Indian Vedic/Hindu and Buddhist philosophies and culture into presentday nation states-such as Myanmar, Thailand, Malaysia, Laos and Cambodia. Indian scripts are also found in Southeast Asian islands ranging from Sumatra,


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Java, Bali, south Sulawesi and mostly of the Philippine Archipelago. Regional strategic location. What is now known about the Kingdom of Tundok is that it initiated diplomatic ties with China during the Ming Dynasty which ruled China from 1368 to 1644 AD, following the collapse of the Mongol-led Yuan Dynasty. The Ming Annals record the arrival of an envoy from Luzon in 1373 AD. From these records, it is apparent that the rulers of Tundok were acknowledged not as mere chieftains, but as kings. This reference places Tundok into the larger context of Chinese trade with the peoples of the Philippine archipelago and explains why it was considered a dominant force in regional trade. Eventually Tundok thus became a centre from which Chinese goods were traded all across Southeast Asia. Chinese trade was so strict that Luzon traders carrying these goods were considered Chinese” by the people they encountered. Cultural links between what are now China and the Philippines date back to the peopling of these lands. But the earliest archaeological evidence of these lands. However, the earliest archaeological


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evidence of trade between the Philippines and China takes the form of pottery and porcelain pieces dated to the Tang (618-907 AD) and Song (960-1279 AD) Dynasties. Tundok’s existence has already been established and the archeological evidence indicates that both Tundok and the older Namayan Kingdom in Luzon were part of this trade. The rise of the Ming dynasty also witnessed the arrival of the first Chinese settlers in the Philippines. They were welcomed by the inhabitants and settled in harmony with the existing local population eventually intermarrying with them such that today, numerous Philippine people have Chinese blood running in their veins. iv Dealing with the Brunei sultanate. As with the Rajahnate of Sugbu which had Maas Ilidji who was connected with the Sultanate of Sulu settled and established his community in Cebu, so did the kingdom of Tundok had an alliance with the Sultanate of Brunei, which eventually led to Tundok’s regional prominence in trade thru the alliance with Bruneiś Sultan (1485 AD-1524 AD), which led to its peak age as a maritime trading force even as relations


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between them date farther back in history. The political, economic, religious as well as socio -cultural relations between these two countries have existed for more than five centuries and especially during the period when the Spanish, the Portuguese and the Dutch were contesting supremacy over territories comprising the Malay Peninsula and large swaths of Southeast Asia. In that aspect, a more important relationship had been cemented through a stronger bond of bloodbased affinities between the Bruneian royal families with members of the Filipino nobility of the 15th century. The Rajahnate of Tundok became so prosperous that around the year 1500 AD, Sultan Bolkiah (an ancestor of the present ruling Sultan Bolkiah Hassanal) ‘merged’ with it by a royal marriage of Gat Lontok, who later became Rajah (Lord) of Namayan, and Dayang Kalangitan (or ‘Princess of the Heavens’) to establish a city with the Malay name of Seludong (later on to become the city of Maynila) situated on the opposite bank of the Pasig River. The traditional rulers of Tundok – the Lakandula (literally, the “Lords of the Palace’), retained their


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titles and property but the real political power now resided in the House of Sulaymna, the Rajahs of Maynila whose line eventually formed the Tagalog ‘Maginoo’ ruling caste of Tundok. Years after Magellan’s death in 1521 at the hand of a Datu known as Maas Ilidji ( Lapu-lapu), the Spanish belatedly returned in force 50-years later and defeated the local rulers whose dominions surrounded the Manila Bay by 1591. Spanish records mention three rulers who played significant roles after the arrival of Miguel Lopez de Legaspi y Gurruchátegui (1502-1572 CE) on the island of Cebu in the Visayas region of the Philippines towards the latter part of 1570 but more particularly related to his two much younger Lieutenantcommanders –- Martín de Goiti and Juan de Salcedo both who, pursuant to the orders of King Philip of Spain to colonize the Philippines, explored the northern region of Luzon where the Kingdoms of Tundok, Namayan and Maynila were all situated. The Filipino rulers at that time were Rajah Matanda – referred to as El Viejo (the ‘Old Man’), and also known as Ache; Rajah Lakan Dula; and their nephew Rajah Sulayman III – referred to as Rajah Mura or the ‘Young Rajah’. Rajah Matanda and Rajah


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Sulayman III were joint- rulers of the Malay-speaking Moslem Kingdom of Maynila, while Rajah Lakan Dula ruled over. The dissolution of the Tundok Kingdom The Spanish conquest of Luzon culminated in the Battle of Bankusay which occurred on 03 June 1571. After that episode, the area comprising the Kingdoms of Tundok and Namayan also came under the administration of Spanish Manila dissolving their existence as independent states. Under Spain, the City of Manila became the colonial entrepôt in the Far East. Tondo today continues to exist as a district of the city of Manila, which is part of the larger Metro Manila. RAJANATE OF SELUDONG The front base of Brunei: Kota Seludong

The Flag of Rajah Sulayman http://www.watawat.net/early_flags_and_symbols_-_2.html


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The basis for the creation of the Kingdom of Maynila is actually said to be the result of both political need and economic positioning by the sultan of Brunei named Bolkiah who, in order not to accomplish his objectives militarily, found another far more effective approach that neutralised the Kingdom of Tunv dok’s monopoly on trade with China. He achieved this simply by arranging a royal marriage between a Royal Prince of Brunei with a High Princess of Tundok’s ruling dynasty. Instead of spilling more blood, the Sultan found it more convenvi ient to mix it through marriage. As part of the Princess’ dowry, the King of Tondo agreed to the establishment of a new city called Kota Seludong located by the river Pasig across from his capital. For the Sultan of Brunei, this location was a perfect site for his Prince’s so-called ‘retinue’ to establish direct trading activities with the China traders who weighed anchor at the mouth of the river in the Bay of Manila. Bolkiah regarded Seludong as a highly-prized ‘Bruneian’ satellite and, for as long as the marriage lasted and produced children and heirs; he considered it a perfect match of interests, mostly in his favor economically as many students of history of that period now believe.


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The names ‘Seludong’, ‘Saludong’ or ‘Selurong’ are all interchangeably used to denote an area where the Kingdom of Maynila was later established prior to the arrival of Spanish colonizers in the 16th century. It was the last of three major city-states in the island of Luzon which dominated the area surrounding the upper portion of the generally placid Pasig River. Immediate expansion and power The ruling class of this new kingdom in a short period of time established a number of trade agreements with other Asian neighbors as well as with the Hindu empires of Java and Sumatra creating an extended network of commercial interests they controlled. The name of the early settlement in Malay, Hindu and Chinese documents is recorded as ‘Saludung’. It is also narrated through the Tausug and Malay royal histories. Over time and because of the prevalent presence of water-borne plants called “nilad” (Scyphiphora hydrophyllacea), the emerging city-state was known as “May-nila” or simply Maynila, which transliterates as “There is nila (here)”. Maynila is also sometimes called ‘Maynilad’


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because the term ‘nila’ is generally (but mistakenly) referred to as ‘nilad’ by non-local people unfamiliar with the plant. Adding to the confusion, when the Spaniards returned to colonize the Philippines they shortened ‘Maynila’ to ‘Manila’. Since then, it has been more widely known by that name for those who refer to it as the national capital of present-day Philippines. Even then, locals still use the archaic form ‘Maynila’whether referring to it in the past or present tense even up to this day. JEWEL OF THE FAR EAST Under the Malay aristocrats who were the rulers of that time, the city-state established as Seludong was also the same name given for the general region of southwestern Luzon. It was also known as Gintu or “The Land of Gold” and “Suvarnadvipa” by its regional neighbors. That term simply acknowledged its strong trade ties with China which were quite extensive, even eclipsing levels enjoyed by the adjacent Kingdoms of Tundok and Namayan. Contacts with Arab merchants also developed to be another profitable trading activity. When the party of Ferdinand Magellan first arrived in 1521, they certainly took notice of it which


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adds to the reasons why the Spaniards returned half a century later as the lure of the ‘Jewel of the Far East’ could not be ignored much longer. Before the return of the Hispanics to the Philippines, however, the rajahs of the House of Sulayman – Sulayman III and Matanda, who ruled the Muslim communities south of the Pasig River, unified to become the Kingdom of Maynila. The Spaniards in Cebu, upon knowing of the existence of a prosperous kingdom in Luzon, the leader of the returning Spanish expedition, Miguel Lopez de Legazpi sent a reconnaissance mission under Marshal Martin de Goiti and Captain Juan de Salcedo to discover its location and potentials. De Goiti anchored in the area of Cavite, a fishing enclave on the mouth of Manila Bay. It is said that he tried to impose his authority peacefully by sending a message of friendship to the rulers of Maynilad. Rajah Sulayman III was willing to accept an offer of friendship without conditions and not especially one that involves submission of its sovereignty to Spain. One misunderstanding led to another and fighting broke out between them. As a retaliatory measure, De Goiti and his small army attacked Maynilad in June 1570, captured and looted the city


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before returning to the island of Panay in the central part of the Philippine Archipelago where the Spanish had established their base. This was just the first salvo. The demise of the Luzon Rajahnates In 1571, the unity of the Luzon Empire was already being threatened by irreconcilable differences on how to handle the Spanish. Those differences strained an already uneasy alliance between Rajah Matanda of Sapa, Lakan Dula of Tondo and Rajah Sulayman III, the rajah muda or “crown prince” of Maynila. To compound the growing strains between them, other local rulers from the neighbouring region of Pampanga in Central Luzon became bold enough to challenge the traditional leadership of the Kingdoms of Tundok and Maynila due to the point they were vii hesitant to fight the Spaniards. About the same year, the Spaniards returned. This time, they were led by López de Legazpi himself who brought along a force consisting of some 280 fully-armored Spaniards and 600 local warriors conscripted from allies established the year before from the islands of Cebu and Panay. Sulayman III and his


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his forces confronted the Spaniards in the sea channel called Bankusay but after losing that skirmish and seeing the Legazpi-led force approach with much speed, his defenders set ablaze the ancient cities of Tondo and Maynilad along with all the neighbouring towns and then repaired to the hinterlands. It was a terrible battle as the Macabebe leader Tarik Sulayman, whose armorer was Panday Pirak (silver smith?) of Apalit, was the only Luzon datu who stood up against the might of the Spanish conquistadores and their Visayan allies in their 1571 invasion of Manila. Lakandula merely watched as the Macabebe datu rowed down the waterways from Macabebe and Hagonoy to Tundok with several hundred warriors on board 20 or 30 paraos. Refusing the deceptive offer of peace and friendship, the datu fought valiantly against the Spaniards in the waters of Bangkusay in Tundok. The great Macabebe datu and hundreds of his Kapampangan host died in the battle that would start Spain's 333-year colonization of the Philippines. Nevertheless, the Spanish-led force occupied the ruins of Maynilad and eventually established a fortified settlement there which became the title city of the new Spanish colony in the Philippines. It was


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administered by a Governor-General who ruled from Manila but was subordinate to the Viceroy of New Spain in Mexico City. After neutralizing the Sulaymans of Macabebe and Kota Seludong, Rajah Lakandula cooperated with the Spanish invaders to protect his interests and rule which was undermined by the entry of the Bruneian princes intermarrying in Manila and Macabebe. viii


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to Mexico and then all the way around the Pacific Ocean to Southeast Asia. On their return trips, the galleons sailing back to Mexico and thence to Spain were laden with a rich bounty of commodities from all over Asia. This period of Philippine history marks the end of the long-established Moro kingdoms on the island of Luzon and the beginning of 333-years of the Europeanization of the psyche of the Filipinos.

Queen City of the Pacific Kingdom of Namayan As the conquest of Manila bay became complete by the defeat of the Sulayman datus and the conversion of the Lakandula clans, the communities eventually burned and a new fortress was established by the Spaniards. A new entrepot was established replacing the older one based on trade with China to one that would involve an even more lucrative ManilaAcapulco Galleon trade route between the Philippines and Mexico. That new trade alignment flourished from 1571 until 1815. From the Jewel of the Far East under the rajahnates, Maynila was transformed into the ‘Queen City of the Pacific’ under the Spaniards’ Manila due to trade with Acapulco, one which transported goods westward from Europe and parts of the Middle East

The Namayan kingdom is the confederation of barangays which began to peak in 1175. It had been ruled from Sapa by Lakan TagFlag of Rajah Kalamayin of Kingdom of Namayan kan http://www.watawat.net/early_flags_and_symbols_-_2.html (Lacatagcan, Takhan), and Lady Buan. Dayangdayang Pasay inherited the lands now comprising the territories of Culi-culi, Pasay and Baclaran. The royal capital of the kingdom was built in Sapa, known today


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as Santa Ana. The natives brought their products to the capital of Namayan. Trading flourished during the twelfth to the fourteenth centuries. Merchants from the China, Moluccas, Java, Borneo, Sumatra, India, Siam, and Cambodia came to trade with the natives. Namayan's territory has been described bordering Manila Bay, the Pasig river, and Laguna Lake. A more precise description of Namayan's administrative area covered the following: Meycatmon, Kalatundungan, Dungos, Dibag, Pinacauasan, Yamagtogon, Maysapa (Santa Ana), Malate, Dilao (Paco), Pandacan, Quiapo, San Miguel, San Juan del Monte, Mandaluyong, San Pedro de Makati and Taytay. KINGDOM OF KUMINTANG & CONFEDERATION OF MADYAMADYA-AS In a book entitled “Kumintang, the Creation, Development and Demise of a Civilisation”, Sultan Makatunaw not only did grab the lands from the other datus, he even took away their wives. This led Datu Puti, together with 9 other datus decide to leave to seek for a more peaceful abode. http://www.travbuddy.com/travel-blogs/38291/BORNEO-IDENTITY-1#0


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The group landed in the present day island of Panay where they met a tribe of Negritoes led by Marikudo. Being skilled in in diplomacy, Datu Puti convinced the Negritoes to give them a place where they could settle. Marikudo and his tribe agreed to give the Malayans a place in exchange of the golden sukud (also called a salakot, a head dress worn by noble men during those times). From then on, the negritoes went back to the mountains where most of them settle until today. After the purchase, Datu Puti founded a confederation of three dominions, which came to be called the Madia-as Confederation. The confederation was composed of the dominions of Hantik (later Antique) led by Datu Sumakwel, Aklan led by Datu Bankaya and Irong-irong (later Iloilo) led by Datu Paiburong. The dominion easily became a thriving centre, which is proven by Chinese chronicles saying that their ships pass this Dominion for trade. According also to the said chronicles, the Madia-as Confederation was already in existence in 1252. It was not long when Datu Puti realized that the Dominion became too crowded and decided to find another place where he and his dominion could find a greener pasteur. He then left the Confederation under the rule of Datu Sumakwel (said to be the wisest


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among the three rulers of the Madia-as Confederation) and sailed further North with Datu Balensusa and Datu Domangsil. There, they found a place of many rivers that drained into the present day Taal Lake. Here, Datu Puti founded the Kingdom of the Tagalogs, with its centre in the present day Balayan and extended up to the present day provinces of Quezon, Rizal, Cavite, Minodro, Marinduque and even some parts of Romblon and Palawan. Later, studies suggested that the Kingdom included the present day Metropolitan Manila, Bulacan, Bataan, parts of Nueva Ecija, Tarlac and Zambales. Today, all of these provinces have a significant population of Tagalogs. It was also under the rule of Datu Puti when the people of the Tagalog Kingdom built the first national highway (in its sense). All around the lake, the Tagalogs made an even road by putting stones (called sapaw). The road streched up to 40 kilometres and greatly facilitated the travel to the nearby towns. However, the Taal Lake grew older and was filled with water and the sapaw became submerged under water. There, it was forgotten for more than half a century and only discovered in the late 1970s by an underwater archeologist. Though great was the Kingdom Datu Puti founded, he still could not forget the Island from


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where he came. He still dreamt to liberate Borneo from the tyranny of Sultan Makatunaw. So in 1234, he left the Kingdom he founded to sail back South and fight the Sultan. He divided the Kingdom among the six other Datus (namely Domangsil, Balensusa, Bankaya, Paduhinog, Dumalogdog and Lubay). These datus selected Datu Balensusa to lead them and Datu Puti went on to liberate Borneo. And that was the last account that pertained to the Great Datu. When Datu Balensusa came to age, the Kingdom over which he ruled was inherited by Datu Kumintang, that part of the Kingdom was named after its chieftain. During that time, the island of Luzon was identified as May-I in the Chinese annals. The Kingdom of Kumintang remained to be one of the most progressive towns when the Spaniards arrived. In 1570, Spanish generals Martin de Goiti and Juan de Salcedo explored the coast of Batangas on their way to Manila and came upon a Malay settlement at the mouth of Pansipit River. THE TAAL LAKE MOROS BATTLED THE SPANIARDS Captain Juan de Salcedo was the first European to visit Lake Taal. He was a Spaniard born in Mexico City. Being too young, he did not join his grandfather,


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Miguel de Legaspi in conquering Cebu in the Visayas Islands in the central part of the Philippines. However, Salcedo joined his grandfather in military campaigns three years later. Salcedo, now a 21 year old explorer, took command next to Martin de Goiti, the Chief Field Commander. The Spanish forces consisted of about 100 Spanish arquebusiers (soldiers with guns) and 20 sailors. They were assisted by about 300 soldiers from the Visayan Islands who were manning the oared boats. They embarked into “San Miguel Ship” and “Tortuga” war vessels and sailed on 3 May 1570, planned to get to and survey the “Maynila” and its bay. On 3 May 1570, the 21-year-old adventurer set sail north as second-in-command, under Chief Field Commander Martin de Goiti, on the 50-ton “San Miguel” and the frigate “Tortuga”, with about 100


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Spanish soldiers with guns and 20 sailors, aided by about 300 Visayan soldiers who would operate oared boats. Their mission was to reach and explore the fabled “Maynila” and its bay. The fleet reached the waters off Mindoro Island while an advance group in the oared boats clashed, overcame, and took into their custody the two Chinese trading junks and their sailors at Baco River. Goiti and Salcedo were irritated at the haughty manners of the advance Spanish group, made apology to the Chinese, and free the detainees. But when Goiti sent one Chinese ship back to Cebu for repair and confiscated its load of Chinese merchandise. The Spanish forces displayed it superior military might and forced the people of Baco to negotiate for peace. The people presented gold and persuaded the forces of Goiti to proceed to a fortified fort now known as Puerto Galera. The Spaniards demonstrated again their superior military capability and discouraged possible attack by the natives. The invading forces received again levy of gold for the crown of Spain. Afterwards, the Spanish combatants alighted to Balayan Bay now under the province of Batangas. Then, the foreign forces headed out to interior of the land to survey the densely inhabited region with many well tended lands.


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The Spanish forces used the Moro guides from Balayan areas to enter the Lake Taal through Pansipit River in oared boats to the mount of Taal Lake. They were looking for a secured location which was located on the both sides of the water. The place was very high, rugged, and suitable for laying ambuscades. The knowledge of the location shared by the Balayan Moros was confirmed accurate. The Taal Lake Moros who were unsure of the intentions of the Spaniards had prepared their bows, arrows and bolos ready for battle. The Moros were lying in wait ready to attack by surprise, unleashed scores of poisoned arrows into the air hitting Salcedo in the thigh and forcing the invaders to withdraw. After regrouping, Salcedo and his men battled the Lake Taal Moros on land and shot 40 Moros dead at the gate of Taal town. After subduing the Taal Lake Moros, the expedition continued the travel to Maynila where Rajah Soliman and the Maynila Moros confronted the conquering force who was fresh from the victory at Taal Lake encounter. The defeat of Taal Lake Moros may attributed to the superior military might of the Spaniards and the assistance of the Visayan soldiers.


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KINGDOM OF MACABEBE Before the conquest of the Philippines by the Spaniards, early Macabebes already led a highly civilized way of life. They had an advanced system of government, practiced sophisticated farming techniques, were highly skilled in various skills, and were already engaged in trade and diplomatic re l a t i o n s w i t h neighboring http://groups.yahoo.com China and Southeast Asian countries. The first trickle of Macabebe settlers came from Indonesia around 300-200 B.C. By the 11th to 12th century, a mass exodus took place at the height of the Madjapahit era during which the empire embarked on a ruthless adventure that forced the smaller kingdoms to establish their own independent empires. Among these kingdoms were the fiercely independent and free-loving Pampango speaking Sumatrans who, under Prince Balagtas, Balagtas himself a sovereign


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the Madjapahit empire, established his own dynasty based on liberty, independence and economy. Prince Balagtas first stopped at Burnay (Brunei) where he established his dominion and strengthened his influence by marrying the granddaughter of the kingdom's ruler. Enticed by tales of a "paradise land", Prince Balagtas and his group sailed for Central Luzon and gradually pushed inland passing through the Rio Grande (Pampanga River), and the Rio Chico, the only passable routes at the time. The Macabebes lived in relative peace as other tribes in the Philippine Islands from 13th to early 15th century CE until the Spanish Conquistadores came. The response of the Macabebes was a violent one. They were led by datu name Tarik Sulayman a.k.a. Bambalito. He organized a fleet of 40 caracoas (warships) bearing more than 2,000 warriors from Macabebe, Hagonoy and other villages and sailed to Tundok to persuade Lakandula to join his fight against the invading Spaniards led by Miguel Lopez de Legazpi. He chided the Tagalog chieftains of Maynila for allowing the Spaniards to enter Luzon.” When Legazpi sent emissaries to Tundok to talk peace, Tarik Soliman drew his sword and cried, “May


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the sun cut my body in two and may I be disgraced in the eyes of women if I ever became a friend to these Spaniards!” as recorded by Fray Gaspar de San Agustin's Conquistas de las I slas Filipinas 1565-1615 He then jumped out of the window, went to his caracoa and told the emissaries that he and his fleet would be expecting the Spaniards at the mouth of Bangkusay channel in Tundok. In June 3, 1571, Legazpi sent 80 Spanish soldiers and an unspecified number of Visayan warriors, like he did to Balayan Moros of Bonbon (Taal), led by Martin de Goiti to what is now known as the Battle of Bangkusay .Unfortunately, Tarik Soliman was killed by a bullet and his soldiers either fled or were taken prisoners. In 1572, Legazpi wrote about "a province called Macabebe from which came 2000 warriors riding in 40 vessels. They attacked our boats impetuously and discharged their artillery (of bronze cannons) with settled regularity. Their commander lost his life and he was the very one who obstinately rejected my peace overtures.” By this account, the Macabebes were indeed patriotic Moros. However, one may ask: “Why the Macabebe Moros who were one of the fiercest freedom fighters in the Philippine Islands became the most trusted and pampered people by the colonizers both the Spaniards and the Americans?” Rooby


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Tantingco offers us the following answer: “With such audacious ancestors, we don't deserve to be called traitors. If some Kapampangans subsequently served in the Spanish army, it was out of necessity-they did it for money, not politics. They had no concept of nation and, like the other tribes in the islands at the time, they thought of themselves as Kapampangans, not Filipinos. In a way, the Kapampangans' loyalty to Spain was a form of rebellion, too, because they used it to excel, as soldiers, as priests and nuns, as doctors, as artists, as cooks.” And, as Prof. Randy David argues, by beating their colonial masters in their own turf, Kapampangans were in effect saying, "What the Spaniards can do, we can do better!" KINGDOM OF TAWALISI The Tawalisi Kingdom and the legendary warrior princess The Kampilan sword and the mini-hand grenade http://www.asiafinest.com/forum/lofiversion/index.php/t192022.html


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There were varied accounts on this kingdom, some run very different accounts, but what is famous about the Tawalisi kingdom is its legendary warriorprincess Urduja who ancient accounts say, was a 14th century woman-ruler of the dynastic Kingdom of Tawalisi in Pangasinan, a vast area lying by the shores of the Lingayen Gulf and the China Sea. Pangasinan was an important kingdom then, and the sovereign was considered to be an equal to the Emperor of China. Known far and wide, Princess Urduja was famous for leading a retinue of women warriors who were skilled fighters and equestriennes. They developed a high art of warfare to preserve their political state. "These womenfolk took to the battlefields because the male population was depleted by the series of wars which came with the Shri -Visayan Empire in the sixth to the 13th centuries," the accounts said. Strong and masculine in physique, they were called kinalakian ( Amazons warriors). Highly exaggerated by current historians and made into movies and animated films, the most famous third party account comes from the Arab historian and traveller, Ibn Batuta in his book Rihla (a travelogue). Part of the story narrated that in 1347 he was a passenger on a Chinese junk, which has just come from the port of Kakula, north of Java and


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Sumatra and passed by Pangasinan on the way to Canton, China. Urduja, who had a particular fascination for the renowed "Pepper Country"--pepper being considered black gold then--was quoted by Batuta as saying, "I must positively go to war with that country, and get possession of it, for its great wealth and great forces attract me." The description of Princess Urduja's gifts of rice, buffaloes, ginger, pepper, lemons, mangoes, and salt fits Pangasinan perfectly because of the abundance of those products in Pangasinan. The closely related Ibaloi people have an oral tradition of a woman named Udayan who ruled an ancient alliance of lowland and highland settlements in Pangasinan and the neighboring province of Benguet. Ibn Battuta also mentioned that Urduja had some knowledge of Turkish. During the time of Ibn Battuta period, the influence of the Turkish Ottoman Empire was on the rise. Ibn Batutta's travel account suggests that he also saw elephants in the land ruled by Urduja. Elephants can still be found in Borneo, and may have been gifts or traded in Pangasinan in earlier times. Ancient Malayo-Polynesian sailing vessels, like the ones used by the ancient Bugis and those depicted in the Borobudur bas-reliefs, were capable of transporting heavy cargoes, including elephants. There


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are depictions of such ancient ships in maritime Southeast Asia transporting several elephants for ix trade. In Pangasinan, Urduja has been depicted as the only daughter of a Rajah whose sons lost their lives defending their agricultural settlements in the Agno River valley and sea trade routes to their Srivijaya and Champa allies. Urduja was trained in the art of war since she was a child, and she became an expert with the kampilan and was a skilled navigator. She commanded a fleet of proas to protect their maritime trade networks against pirates and threats from Mongol-ruled China. With her beauty, she attracted many suitors. Biased historiography from the academe One of the problems encountered by local historians was the effort of feminists who tried to revive the Urduja story but were discouraged to learn that Batuta's account of the voyage to Tawalisi was labeled as either an intrigue or a fantasy. As a result some scholars, have considered the story absurd, and declared Urduja a myth. This however comes from a strong bias against Arab historiographers who they claim have exaggerated accounts of the places they visit, forgetting that Marco Polo himself was


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describing exaggerated things to people of his time. Dr. Jose Rizal, in Dr. Austin Craig's 1916 paper "Particulars of the Philippines' Pre-Spanish Past" was quoted as saying in one of his letters: "While I may have doubts regarding the accuracy of Ibn Batuta's details, I still beleive in the voyage to Tawalisi". He went as far as to calculate the distance and time of travel from the port of Kakula. Rizal's commentary was triggered by a scholar, Sir Henry Yule, who wrote in his time that: "Tawalisi may be found only in a Gulliver geography." Ironically, tarsilas in Sulu, Brunei and Maguindanao all point to a Muslim enclave that is farther north of Manila bay, and that this is believed by Muslims in the south, and one would be surprised that among the highlanders Urduja's name still has great resonance among the Ibaloi, one of the major ethnolinguistic tribes in the Cordillera region. x The Cordillera tribes, also known collectively as Igorots, pride themselves as being the only ethnic group that doesn't talk about the origin of man according to Spanish chronicles. Among the tribes, genealogy and family history are orally passed history. The Ibaloi, just like other highland tribes, could easily trace their ancestry. This is ensured by their custom


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of naming newborns after ancestors to help keep their memory alive and evoke affection and protection. "No Ibaloi will bear the name of an ancestor unless she's related," Dr. Pungayan explained. While the Bontoc tribe bestows the name of an ancestor to a grandchild, the Ibaloi style is namesaking the greatgrandchild, he added. A book on the history of Benguet province, written by Anavic Bagamasbad and Zenaida HamadaPawid, shows the Benguet genealogy tracing tribal family lines from the year 1380 to 1899. The book says, "The extent of inter-settlement alliances is climaxed in the memory of Tublay informants with the reign of Deboxah, Princess Urduja, in Pinga. She's acknowledged as the granddaughter of Udayan, an outstanding warrior of Darew. Her death signalled continuous decline of kinship and alliance between highland and lowland settlements." The Darew mountain range is remembered as the earliest settlement in the mining town of Tublay. The close relations between the Cordilleras and Lingayen are well-accounted for in Batuta's chronicle. It said that the Kingdom of Tawalisi was very extensive, including the vast areas up to the fringes of the


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Benguet mountains and the Cordillera ranges in the east of Luzon. The ruler, Batuta further said, "possesses numerous junks with which he makes war upon the Chinese until they sue for peace and consent to grant him certain concessions." Despite recent research, however, most Luzonbased academicians remain cold to oral history, saying that such accounts still have to pass through stringent rigors of scholarship. One forgets that the first peoples used oral histories to preserve their culture and civilization and as such all great civilizations have one form or another of oral historical accounts.


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especially since the late William Henry Scott, an American historian in the Cordillera, proved that the so -called pre-Hispanic laws--the Kalantiaw and Maragtas Codes--were faked or invented by pseudohistorians who only wanted fame or riches for themselves. Dr. Jaime Veneracion, the head of the University of the Philippines history department, said that the old Chinese scripts which may have chronicled Urduja's kingdom have remained inaccessible for their archaic language and calligraphy. KINGDOM OF SUGBU

Today, some historians consider the issue of Urduja's historicity as closed. Compounding the issue is the lack of archaelogical evidence on the existence of the Shri-Visayan Empire, but strong evidence on the presence of Muslim rajahships throughout the archipelago, which compounds their inability to address the issue that Urduja was in fact a Muslim Dayang Dayang (female Royalty).

The arrival of Maas Ilijih Hadji Pulaku (known to Cebuano folklore as Lapu-lapu Dimantag) a Sama who frequently traveled from Sulu and Borneo came and asked Rajah Humabon (Sri Bantug’s son) for a place to settle. Being an ‘orang laut’ (man of the sea), Humabon offered the island of Opong but Lapu lapu was convinced instead to settle in Mandawili (now Mandaue) and make that land productive much as it was virtually impossible to cultivate food crops in Opong island due to its rocky terrain.

In fact, due to the coldness of Manila-based historians to these issues, other aspects of Philippine history as a result are being doubted, too,

Under Lapu-lapu’s leadership, the economy of the island flourished largely because of the goods


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he brought from the land and sea in northern Cebu that increased trading. With his power and influence now growing, it did not take long for his relationship with Humabon to sour.


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Bolstered by an alliance that protected his flanks, Lapu-lapu ordered his men to loot enemy ships passing through Opong Island which significantly lowered trading transactions for the Rajah of Cebu. This created tensions between Humabon and Lapu-lapu. Opong Island thus earned the ill-reputed name ‘mangatang’ which later was shortened to the word Mactan. The Conflict of Humabon and Kaggi Pulaku and the first blood shed by the Spanish colonialists. The phrase ‘Cata Raya Chita’

Photo Personally Taken by Dato Dimaandal Fort San Pedro, Cebu City, 10 April 2011

This happened when Lapu-lapu began to gain both influence and his communities grew, and being Sama, his strength comes from his allegiance to the Sulu Sultan which was protection for his lucrative activities. Part of the traditional agreements of the Sama balanguinguih with the Sulu sultans was the autonomy to conduct merchant marine activities and defensive attacks against other fleets, which occasionally includes acts of piracy in high seas on ships belonging to those who pose a threat to the Sultanate of Sulu.

The Cebuano epic poem Aginid mentions of a warning in the Old Malay language given by a visiting merchant to Rajah Humabon, and foretells what could befall the Rajahnate if care is not taken to avoid conflict with a new force looming over the horizon: “Have good care, O king, what you do, for these men are those who have conquered Calicut, Malacca, and all India the Greater. If you give them good reception and treat them well, it will be well for you, but if you treat them ill, so much the worse it will be for you, as they have done at Calicut and at Malacca.” Historians have put forward the notion that if Rajah Humabon had not allowed Lapu-lapu to settle in


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the island of Cebu advising him instead to look elsewhere for land to settle further up north in the archipelago the course of Philippine history would have been drastically different. Soon after, as the merchant had warned, Spanish explorers arrive on Visayan shores after a long voyage of exploration through the Pacific Ocean. While the Aginid retells the story of how Humabon befriends the travelers, converts to Christianity and, according to Italian historian Antonio Pigafetta, requests Magellan to kill Lapu-lapu, the Aginid also relates how Kaggi Pulaku outplays, outlasts, outwits and eventually slays Magellan in the battle of Mactan in the month of April 1521. xi Out of the five ships and more than 300 men who left on the Magellan Expedition in 1519, only one ship (the Victoria) and 18 men returned to Seville in September 1522. Juan Sebastian de Elcano, the master of one of those ships, the “Concepcion” (which sank on the return trip), took over command. They started off through the westward route and returning to Spain by going east; Magellan and Elcano’s entire voyage took almost three years to complete but earned the distinction of being the first to circumnavigate the world in one full journey. It proved


that the world was indeed round.

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After that event, the Spaniards over the next 51-years came back to the Philippines in ships of expedition. The most notable one was commanded by Spanish-Basque explorer Miguel López de Legazpi and to start the elimination of the Moro kingdoms north of Mindanao and begin the reign as colonial masters of the archipelago for the next 333-years (1565-1898). One must understand that Sugbu was an island with different settlements and that each settlement was ruled by an autonomous leader. Before the coming of Islam, the people followed the Indian religions, being part of the Sri Vishaya and Madjapahit empires; however, as the islamization of Moroland took place, the other cousins in order to create synchronous relationships with the others engaged in both conversion and intermarriages as a means of protecting their fiefdoms as well as ensuring that the bloodlines were established to maintain relationships and governance. There are several sources where we see mention of the Diraja Sugbu, some of them are the Suluk tarsilas as well as the Chronicles of Aginid (which some skeptics view as an attempt to downplay the


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presence of Muslim rulers because of the Ilanun and Balanguinguih naval incursions during the Spanish era).

Southeastern India that was one of the longest-ruling dynasties in that part of the world.

Comparing notes on the Chronicles of Aginid, the ancient poem ‘Diyandi’ and the Sulu tarsilas.

During the period 1010–1200, its territories stretched from the islands of the Maldives in the south to as far north as the banks of the Godavari River in Andhra Pradesh. They annexed parts of what is now Sri Lanka, and sent an expedition to North India that touched the river Ganges where they defeated the Pala ruler of Pataliputra in Mahipala.

Comparing and analyzing the tales of Aginid, the ancient poem ‘Diyandi’ (in Bahasa Sug and other Malay languages, the word janjih, or Diyanji refers to a promise, an agreement or a sacred vow)and the Sulu tarsilas and elegies to Maas Ilidji side by side would show up the following mental image. According to other accounts hundreds of years ago inhabitants in the central part of Cebu island burned down a town known as Sugbo as a way to drive away sea pirates. Xiii After accomplishing this deed, they would then flee to nearby mountains but later launch a counteroffensive against the demoralized and exhausted invaders. It is a stirring chronicle of the story of the rich culture and colorful history of pre-colonial Cebu in the Philippines and reveals its links to a powerful Hindu empire. The first organized settlers who had a system of governance were notably descended from the Cholas, a family who founded an ancient Tamil dynasty in

Thereafter, they successfully invaded kingdoms of the Malay Archipelago, then occupied Sumatra and part of the island of Borneo in Indonesia installing members of their own family as rajahs (kings) to rule over the local inhabitants until the dynasty itself went into decline at the beginning of the 13th century with the rise of the Pandyas, who ultimately caused their downfall. The downfall of the Cholas eventually resulted in the settling down of the initial forces sent to these islands who found it a good place to avoid the conflicts in their homeland. Eventually as the continuous waves of Borneans and other sea faring Malays began to settle down in the adjacent districts and areas around the settlement of the descendants of the migrant Cholas, a new system eventually evolved (which was common


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with other parts of the archipelago which was settled by the former forces sent by the Shri Vishaya, Madjapahit and Chola empires) this gave way to a community where the predominantly migrant seafaring Malays took over the whole settlements and assimilated them. As such was born the Rajahnate of Cebu, a classical state which existed in the centre of the Visayas region prior to the arrival of the Spanish, and was supposedly founded by Sri Lumay or ‘Rajamuda Lumaya’ as its first ruler. Sources say he was either a minor or an ambitious native prince from Sumatra who traced his ancestry to the Chola dynasty, or one of those who came from the lineage of Merong Mahawangsa. It is said that he was sent to the Philippines by the ruling maharajah to “establish a forward base for expeditionary forces.” The strategic position of Southeast Asia naturally became part of the trade route of the ancient world. Agricultural products were bartered for Chinese silk cloths, bells, porcelain wares, iron tools, oil lamps, and medicinal herbs. From Japan, perfume and glass utensils were usually traded for native goods. Ivory products, leather, precious and semi-precious stones


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and sarkara (sugar) mostly came from the Burmese and Indian traders. The Maharaja of Sumatra obviously wanted to extend his influence and protect his interests in all these lucrative trading activities but was thwarted when Rajamunda Lumaya took a turn of mind and rebelled by establishing his own independent state instead. This period saw the establishment of this monarchy (estimated between the 13th and 16th century CE) of Sugbu which was inhabited by Hindu, Animist and Muslim tribal groups all ruled by Rajahs and Datus (chieftains). In what remains of the folklore of the Visayan people, Rajamuda Lumaya is said to have sired several sons and for a time established a dynasty of his own. Of these sons Sri Alho (the title ‘Sri’ was used as a title of veneration of the leaders) ruled a land known as ‘Sialo’ which included the present-day towns of Carcar and Santander in the southern part of Cebu island. Another son, Sri Ukob, ruled a kingdom known as ‘Nahalin’ in the north which included the present-day towns of Consolación, Liloan, Compostela, Danao,


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Carmen and Bantayan. Sri Ukob died in battle fighting against other seaborne Malays (ilanuns and balanguinguihs) notably from the larger island of Mindanao and Sulu . The youngest of his sons was Sri Bantug who ruled a kingdom known as ‘Singhapala’, in a region which is today known as Cebu City. He died in an epidemic which spread in the island and was succeeded by his son Sri Hamabar, also known as Rajah Humabon. xv Rajamuda Lumaya also had another son known as Sri Parang the Limp, He could not effectively govern his kingdom because of his infirmity so he handed his throne to his nephew Humabon who became the Rajah of Cebu. Although a strict disciplinarian, Rajamuda Lumaya was also known to be a fair and just ruler that not a single slave ran away from him. During his reign, the Magalos (a term that literally means ‘destroyers of peace’ often used as a derogatory term for the other Moro Corsairs) often invaded the island to loot and hunt for slaves. Each time these raiders appeared over the horizon, Rajamuda Lumaya would command his followers to burn the whole town in order to drive the invaders away empty-handed. The Rajahnate of Cebu continued to fight on for


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several years against the slave traders, even forming an alliance with the Rajahnate of Butuan to strengthen their efforts. Rajamuda Lumaya was eventually killed in one of the battles against the Magalos and was succeeded by Sri Bantug. Bantug carried on his father’s rule throughout his reign. He organized ‘umalahukans’ (reporters) to urge people to obey his orders, especially on agricultural production, trade and defense. xvi RAJANATE OF BUTUAN Much has been said about this kingdom, pitting traditional historians from Mindanao (who rely on their tarsilas) against academic historians who practice some archeology. The name Butuan is believed to have existed before the arrival of the Spanish conquistadores in the Philippines. It suggests the name derives from the word ‘batuan’, a mangosteen-like fruit tree thriving in Mindanao. Whichever source it derives its name from, Butuan has existed for a very long time in the northeast part of Mindanao. One of the main issues is that predominantly most historians try to create the idea that Butuan was a Hindu kingdom, and ironically, the rajah of this Hindu


Flag of Rajahnate of Butuan

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Balanghai Peddled by Ancient Butuan Mariners http://www.backpackingphilippines.com/2008/01/butuanregional-museum-and-balangay.html

kingdom was a brother of a Muslim Sultan who happened to be a descendant of Shariffs (descendants of the Prophet Muhammad); and as such we will discuss the evolution of this kingdom from a Muslim historiographer’s perspective, guided by the tarsilas of the brothers of the King of Butuan and other third party sources, we will attempt to reconstruct in a few details the Kingdom of Butuan. A secret society in Bohol, known as The Eskaya narrates in their records that that their ancestors appeared one day on their island. One of the books of the Eskaya entitled ‘Unang Katawhan Sa Bohol’’ (or, First People of Bohol) relates that an ancestor named Dang-ko, his 12 children (11 boys and a girl), and several followers that included men, women and children made their landed on the shores of Bohol in 677 A.D.


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The group apparently migrants-refugees originated from Sumatra-Manselis (the western side of Sumatra, Indonesia) on board a ‘Lutsa’ – a type of sailing vessel somewhat resembling a cross between a Chinese junk rig or a Portuguese (or European style) hull. Eventually, Dang-ko’s only daughter married a chieftain of Butuan. This narrative attempts to create a relationship which tries to explain why the Eskaya were once part of the Butuan thalassocracy (a state with primarily maritime realms) and also why members of the Eskaya in Butuan maintain close contact with the Eskaya of Bohol to this day. Only few places in the Philippines have a longer and more colorful history than Butuan. Through most of the Middle Ages, specifically between the 5th to the 14th century AD, Butuan was a flourishing and highly-civilized community. It rose to become an international trading centre and possessed a developed political structure, cosmopolitan tastes for fine clothing and jewelry, chinaware, cosmetics, gold ornamentation and silversmithing technology. El Dorado in the Philippines. Gold has always played a role in our history.


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Since ancient times, these islands have been an active producer of this and other precious metals. In that respect, Butuan owes its existence largely to gold mined at the headwaters of Agusan River in the Diwata mountain range. Then as now, it was known as a major source of this metal during the 11th century. Today, nearly 70% of the Central Bank of the Philippines’ prehispanic gold collection comes from Butuan and its neighboring areas. It has grown into one of the most important gold collections in Asia.

During that period, the Kingdom of Butuan was a large settlement and a flourishing port with an established civil structure exercising governance over residents that included traders, craftsmen, and others who would have had religious and cultural activities as well. This explains why it emerged as an urbanized port center and an entrepôt during the first millennium.

The significance of the economic influence of this ancient settlement is undeniable. It was a centre where local merchants bartered gold for foreign goods. But other goods recovered from archeological excavations in Butuan – ceramics, glass beads, bronze vessels and utensils; also highlight the extent and sophistication of Butuan culture, trade and contact with other kingdoms of the time in China, India, Cambodia, Thailand, Vietnam, and countries.

Archival evidence from written records reveal that the kingdom was in contact with the Song dynasty of China (960 and 1279 AD) and that from the 10th up to the 13th century AD, diplomatic and trade missions from Butuan were being received at the Imperial Court.

These excavations reveal that the kingdom of Butuan possessed a much sophisticated stature and was dealing with the Asian Powers of the time, from the Shri Vishayan era, to the Chinese empire through the imperial fleets as documented by Chinese Imperial court historians.

The Diplomacy of Flamboyance

The Chinese annal Song Shih records the first appearance of a Butuan diplomatic mission at the Chinese Imperial Court on March 17, 1001 AD. It describes Butuan (P’u-tuan) as a country by the sea that had regular economic intercourse with Champa – a Cambodian kingdom, and Intermittent contact with Imperial China under a rajah named Kiling (989-1009 AD).


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In the year 1003 A.D., Rajah Kiling sent two of his emissaries – Liyihan and Jiaminan, to the Sung Court of China. But it was eight years later in 1011 AD that his successor Rajah Sri Bata Shaja (pronounced Xi-li-ba-da-sha-zhi) sent a flamboyant ambassador – Likan-hsieh, who shocked the Chinese Emperor by presenting a memorial engraved on a gold tablet, camphor, Moluccan cloves, and a South Sea slave on the eve of an important ceremonial state sacrifice. This display of wealth sparked interests from China over the kingdom and Liyu-xie obtained recognition from China equal to the status of Champa as China’s tributary. xviii


prior to the arrival of the Latin script set foot on its shores.

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Introduced by the Spanish who

In most ancient cultures, the skill of literacy was reserved for the few who belonged to privileged classes. The priestly class in ancient Egyptian and Mayan civilizations and its related class of scribes existed mainly to glorify and record the reign of the ruling monarch and his accomplishments. They were employed to record history, the glorious deeds of the king, and keep track of tributes and taxes that were expected from the governed.

It is perhaps through ignorance that the world continues to consider China and India as countries that have an ancient tradition of writing and assumes that the Philippines owes its literacy to the West. This can be seen in the light of the fact that these eastern countries use their own writing systems while today the Filipinos’ literacy lies in the usage of the Latin script as a proof of their literacy.

On the other hand, there is a contrast to this in the context of the Malay kingdoms in these islands as the accounts of the use of writing in the Philippines indicate that they were not extensively used to record history and tradition of kings but simply for personal communication and writing poetry. The culture that the Spaniards found in the Philippines was unique because when Miguel Lopez de Legazpi came to Manila, he found out that almost everybody could read and write. To their surprise, the Spaniards found the inhabitants in Manila and other places in the archipelago to be literate.

Outsiders may be forgiven for such a belief, but it is ironic that many Filipinos also do not know that several writing systems existed in the Philippines

There were two systems in place being used, the northern areas (Mayi, Pulilo, Tundok, Sugbu) utilized a script that was identical to the script used by the

An enlightened people


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people in Champa. The inhabitants in Manila and other places in the archipelago were writing on bamboo and specially-prepared palm leaves using knives and styli. They used the ancient Tagalog script which had 17 basic symbols – three of which were the vowels a, i, and u. Each basic consonantal symbol had the inherent ‘a’ sound: ka, ga, nga, ta, da, na, pa, ba, ma, ya, la, wa, sa, and ha.


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a century of their arrival, literacy in the Tagalog script that they came upon was gone, largely through forced introduction of the Spanish language. It was not, however, until the end of the Spanish Period in the Philippines where it became known that remote mountain groups had maintained their literacy in scripts similar to the Tagalog script. They are still in use today. Xx Relationships with the other kingdoms.

A diacritical mark called ‘kudlit’ modified the sound of the symbol. This mark could be a dot, a short line, or even an arrowhead. When placed above the symbol, it changed the inherent sound of the symbol from ‘a’ to ‘i’; placed below, the sound became ‘u’. Thus a ba with a kudlit placed above became a bi; if the kudlit was placed below, the symbol became a bu. It was a simple and elegant system that was called baybayin. xix This system was unique as it utilized the diatrical marks that were indicative of the Arabic, Pahlavi and Jawi scripts (fatra, kasra, dammah) and as such there was clear evidence that there was an evolution in the script known as baybayin with the Jawi script, used by the Malay nobles who ruled these islands. This prompted the Spanish Catholic friars to publish a book in the native script in 1593, but within

The rulers of Butuan were related to the Sultan of Sulu. There were references that at one time the ruler of Butuan was the younger brother of the Sultan of Sulu, one strong proof was that even the language of the Butuanons as well as the Suriganonon bears very strong similarities with the Bahasa Sug, the Tausug language. Tarsilas and stories abound from both kingdoms. The demise of a KINGDOM Colonization of the west has always been destructive ever since, most especially in the case of Spanish Imperialism and whenever civilizations make contact with them, this leads to both civilizational and cultural demise which is a result of colonization and enforced acculturation by colonizing authorities, evidenced by the demise of the Mayans, Aztecs and


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Incas in Central and South America, and the glory of the Rajahnate of Butuan was eventually faded away.

Additional References Used:

It was a lust for gold and spices that propelled a furious race to establish colonies around the world in the Age of Discovery. The intense competition between the Spaniards and Portuguese made sure of these inevitable outcomes.

Ancient Flags and Symbols. http://www.watawat.net/ early_flags_and_symbols_-_2.html

Facing the same colonial forces, the Kingdom of Butuan, was harassed by the Portuguese and their Mollucan allies. Although diplomatic relations between China and the Rajahnate reached its peak during the Yuan Dynasty (1271-1368), Chinese records about the kingdom stopped after the reign of Rajah Siagu – the last independent King of Butuan. His association with Ferdinand Magellan in March 1521 marked the subjugation of his kingdom into the Spanish empire eventually destroyed by the assault of both the Crux and the cannon.

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Kingdom of Tondo. http://en.wikipedia.org/wiki/Kingdom_of_Tondo

Butuan Regional Museum and Balangay Shrine. http://www.backpackingphilippines.com/2008/01/butuan-regionalmuseum-and-balangay.html Valdez, Cynthia O. Ancient Filipino Writing. http:// katribubulacan.multiply.com/notes/item/1 History of the Philippines: http://en.wikipedia.org Laguna Copperplant Inscription. http://www.asiafinest.com Philippine prehispanic writings. http://www.catswalks.com/2008/03/prehispanic-writings.html Santos, Hector. Butuan Silver Strip Deciphered ? http://www.bibingka.com/dahon/mystery/silver2.htm Scott, William Henry and Go, Bon Juan (1989). Filipinos in China before 1500. Manila: China Studies Program, De La Salle University. Santos, Hector. The Calatagan Pot. http://www.bibingka.com/dahon/mystery/pot.htm Batangas: The Home of Maria Catapang. http://jung-su.webs.com/ history.htm Blair, Emma Helen and James Alexander Robertson. “The Philippine Islands”. Mandaluyong, Philippines: Cacho Hermanos Inc., 1973.


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Paulina. “Taal.” Taal, Batangas, Philippines: P. Gahol Orlina, 1976. Hargrove, Thomas R. “The Mysteries of Taal, A Philippine volcano and lake, her sea life and lost towns.” Makati City, Philippines: Bookmark Publishing, 1991. Hill, Percy A. “Taal and Its History.” Philippine Magazine, September 1937, p. 353. Manila, Philippines. History and Culture of Taal. Available at http://taal.com,ph Sitoy, T. Valentino Jr. “The Initial Encounter: A History of Christianity in the Philippines, Vol. 1. Quezon City, Philippines: New Day Publishers, 1985. Quirino, C. “Juan de Salcedo, The Last Conquistador.” Filipino Heritage: The Making of a Nation, Vol. 4, pp897-900, Manila, Philippines: Lahing Pilipino Publishing Inc., 1977. Noone, Martin J. “The Discovery and Conquest of the Philippines" (15211581). Part 1, Vol. 1 of General History of the Philippines. Ireland: Richview Browne & Nolan Ltd.,_____ Taal, Batangas. Available at http://wikipedia.org Pasamonte, Edwin. Land with a Glorious Past. The Manila Times, December 11, 1986. Manuel, Mark Anthony N. First Filipino Martyr Honored Thursday. Manila Bulletin. June 2, 2010 Tantingco, Robby. From Tarik to Taruc. Sun Star Pampanga. July 19, 2010. The Kingdom of Tiwalisi http://www.asiafinest.com/forum/index.php? showtopic=192022 Kingdom of Namayan. http://web.archive.org/web/20080120235633/ http://www.pasay.gov.ph/ About+Pasay/History.html Kingdom of Namayan http://en.wikipedia.org/wiki/Kingdom_of_Namayan


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Gahol-Orlina, Paulina. “Taal.” Taal, Batangas, Philippines: P. Gahol Orlina, 1976. Hargrove, Thomas R. “The Mysteries of Taal, A Philippine volcano and lake, her sea life and lost towns.” Makati City, Philippines: Bookmark Publishing, 1991. Hill, Percy A. “Taal and Its History.” Philippine Magazine, September 1937, p. 353. Manila, Philippines. History and Culture of Taal. Available at http://taal.com,ph Sitoy, T. Valentino Jr. “The Initial Encounter: A History of Christianity in the Philippines, Vol. 1. Quezon City, Philippines: New Day Publishers, 1985. Quirino, C. “Juan de Salcedo, The Last Conquistador.” Filipino Heritage: The Making of a Nation, Vol. 4, pp897-900, Manila, Philippines: Lahing Pilipino Publishing Inc., 1977. Noone, Martin J. “The Discovery and Conquest of the Philippines" (15211581). Part 1, Vol. 1 of General History of the Philippines. Ireland: Richview Browne & Nolan Ltd.,_____ Taal, Batangas. Available at http://wikipedia.org Pasamonte, Edwin. Land with a Glorious Past. The Manila Times, December 11, 1986. Manuel, Mark Anthony N. First Filipino Martyr Honored Thursday. Manila Bulletin. June 2, 2010 Tantingco, Robby. From Tarik to Taruc. Sun Star Pampanga. July 19, 2010. The Kingdom of Tiwalisi http://www.asiafinest.com/forum/index.php? showtopic=192022 Kingdom of Namayan. http://web.archive.org/web/20080120235633/ http://www.pasay.gov.ph/ About+Pasay/History.html


69

Kingdom of Namayan http://en.wikipedia.org/wiki/Kingdom_of_Namayan Bellwood, Peter (1997), Prehistory of the Indo-Malaysian Archipelago (revised edition), Honolulu, Hawaii: University of Hawai’i Press http://en.wikipedia.org/wiki/Prehistory_of_the_Philippines Capelli, Cristian; James F. Wilson, Martin Richards, Michael P. H. Stumpf, Fiona Gratrix, Stephen Oppenheimer, Peter Underhill, Vincenzo L. Pascali, Tsang-Ming Ko, David B. Goldstein1 (2001), "A Predominantly Indigenous Paternal Heritage for the Austronesian-Speaking Peo ples of Insular Southeast Asia and Oceania" (pdf), American journal of Human Genetics 68 (2): 432–443, doi:10.1086/318205, PMC 1235276, PMID 11170891, retrieved 2007-06-24


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Bulwagan Foundation Trust, Karl Quirino, Kingdom of Namayan, Philippine History, The Community WellNZ Project. http://en.wikipedia.org/wiki/Kingdom_of_Namayan The Kingdom of Namayan and Maytime Fiesta in Sta. Ana of Old Manila". Traveler on Foot: A Travel Journal. May 12, 2008. Retrieved 200809-27. Bulwagan Foundation Trust, Karl Quirino, Kingdom of Butuan, Philippine History, The Community WellNZ Project Bulwagan Foundation Trust, Kingdom of Butuan, Philippine History, The Community WellNZ Project

http://en.wikipedia.org/wiki/History_of_the_Philippines_(900-1521) Bulwagan Foundation Trust, Karl Quirino, Philippine History, The Community WellNZ Project, The Kingdom of Maynila.

Baybayin, the Ancient Philippine script. Accessed September 04, 2008. Lealiz, Sia (February 4, 2009). "Discovering the Ancient Kingdom of Butuan". The Philippine Star. Retrieved 2009-10-09

Malay Relation with Kapampangan Language and Culture , by Alejandro S. Camiling, CPA with Tere sita Z. Camiling, BSE, MA

Jovito Abellana, Aginid, Bayok sa Atong Tawarik, 1952a

Santiago, Luciano P.R., The Houses of Lakandula, Matanda, and Soliman [1571-1898]:Genealogy and Group Identity, Philippine Quarterly of Culture and Society 18 [1990].

William Henry Scott (1992), Looking for the prehispanic Filipino: and other essays in Philippine his tory, New Day Publishers, ISBN 9789711005245, http://books.google.com/books? id=Z6ZwAAAAMAAJ. http://en.wikipedia.org/wiki/Rajahnate_of_Cebu http://en.wikipedia.org/wiki/Rajahnate_of_Cebu Bulwagan Foundation Trust, Karl Quirino, Philippine History, Rajahnate of Cebu, The Commu nity WellNZ Project. Marivir Montebon, Retracing Our Roots – A Journey into Cebu’s PreColonial Past, p.15 Ibn Battuta, The Travels of Ibn Baṭṭūṭa, A.D. 1325–1354, vol. 4, trans. H. A. R. Gibb and C. F. Beckingham (London: Hakluyt Society,


71


72

"In Search of a Princess" from Urduja.com (http://www.urduja.com/ princess.html)

The Kingdom of Namayan and Maytime Fiesta in Sta. Ana of Old Manila". Traveler on Foot: A Travel Journal. May 12, 2008. Retrieved 200809-27.

Karl Quirino, Kingdom of Tondo, Philippine History, The WellNZ Project

Bulwagan Foundation Trust, Karl Quirino, Kingdom of Butuan, Philippine History, The Community WellNZ Project

Community

http://en.wikipedia.org/wiki/Kingdom_of_Tondo Wang Zhenping (2008). "Reading Song-Ming Records on the Pre-colonial History of the Philippines" (http://www.icis.kansai-u.ac.jp/data/ journal01-v1/journal01-19-wang.pdf) . Journal of East Asian Cultural Interaction Studies 1: 249–260. ISSN 1882-7756 (http:// www.worldcat.org/issn/1882-7756)

Bulwagan Foundation Trust, Kingdom of Butuan, Philippine History, The Community WellNZ Project Baybayin, the Ancient Philippine script. Accessed September 04, 2008. Lealiz, Sia (February 4, 2009). "Discovering the Ancient Kingdom of Butuan". The Philippine Star. Retrieved 2009-10-09

Kingdom of Brunei in ancient Chinese records, by ROZAN YUNOS, The Brunei Times,BANDAR SERI BEGAWAN, Monday, March 14, 2011a

Jovito Abellana, Aginid, Bayok sa Atong Tawarik, 1952a

XXXX-end

William Henry Scott (1992), Looking for the prehispanic Filipino: and other essays in Philippine history, New Day Publishers, ISBN 9789711005245, http://books.google.com/books?id=Z6ZwAAAAMAAJ. http://en.wikipedia.org/wiki/Rajahnate_of_Cebu

Bellwood, Peter (1997), Prehistory of the Indo-Malaysian Archipelago (revised edition), Honolulu, Hawaii: University of Hawai’i Press http://en.wikipedia.org/wiki/Prehistory_of_the_Philippines Capelli, Cristian; James F. Wilson, Martin Richards, Michael P. H. Stumpf, Fiona Gratrix, Stephen Oppenheimer, Peter Underhill, Vincenzo L. Pascali, Tsang-Ming Ko, David B. Goldstein1 (2001), "A Predominantly Indigenous Paternal Heritage for the Austronesian-Speaking Peoples of Insular Southeast Asia and Oceania" (pdf), American journal of Human Genetics 68 (2): 432–443, doi:10.1086/318205, PMC 1235276, PMID 11170891, retrieved 2007-06-24 http://en.wikipedia.org/wiki/History_of_the_Philippines_(9001521) Bulwagan Foundation Trust, Karl Quirino, Kingdom of Namayan, Philippine History, The Community WellNZ Project. http://en.wikipedia.org/wiki/Kingdom_of_Namayan

http://en.wikipedia.org/wiki/Rajahnate_of_Cebu Bulwagan Foundation Trust, Karl Quirino, Philippine History, Rajahnate of Cebu, The Community WellNZ Project. Marivir Montebon, Retracing Our Roots – A Journey into Cebu’s PreColo nial Past, p.15 Ibn Battuta, The Travels of Ibn Baṭṭūṭa, A.D. 1325–1354, vol. 4, trans. H. A. R. Gibb and C. F. Beckingham (London: Hakluyt Society, 1994), "In Search of a Princess" from Urduja.com (http:// www.urduja.com/princess.html) Karl Quirino, Kingdom of Tondo, Philippine History, The Community WellNZ Project


73


Wang Zhenping (2008). "Reading Song-Ming Records on the Pre-colonial History of the Philippines" (http://www.icis.kansai-u.ac.jp/data/ journal01-v1/journal01-19-wang.pdf) . Journal of East Asian Cultural Interaction Studies 1: 249–260. ISSN 1882-7756 (http:// www.worldcat.org/issn/1882-7756) Kingdom of Brunei in ancient Chinese records, by ROZAN YUNOS, The Brunei Times,BANDAR SERI BEGAWAN, Monday, March 14, 2011a Bulwagan Foundation Trust, Karl Quirino, Philippine History, The Community WellNZ Project, The Kingdom of Maynila. Malay Relation with Kapampangan Language and Culture , by Alejandro S. Camiling, CPA with Teresita Z. Camiling, BSE, MA Santiago, Luciano P.R., The Houses of Lakandula, Matanda, and Soliman [1571-1898]:Genealogy and Group Identity, Philippine Quarterly of Culture and Society 18 [1990].

Institute for Comparative and Advanced Studies Philippines Copyright@2011

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