Читать книгу The History of Sulu - Najeeb M. Saleeby - Страница 26

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The Genealogy of Sulu is a succinct analysis of the tribes or elements which constituted the bulk of the early inhabitants of the island and is the most reliable record we have of the historical events which antedated Islam.

The original inhabitants of the island are commonly referred to as Buranŭn or Budanŭn, which means “mountaineers” or “hill people.” This term is occasionally used synonymously with Gimbahanŭn, which means “people of the interior,” and with Manubus in the sense of “savage hill people” or “aborigines.” Some of the old foreign residents of Sulu maintain that they recognize considerable similarity between the Buranŭn and the Dayaks of Borneo, and say that the home utensils and clothes of the Sulus in the earlier days closely resembled those of the Dayaks.

The capital of the Buranŭn was Maymbung. The earliest known ruler of Maymbung was Raja Sipad the Older, of whom nothing is related except that he was the ancestor of Raja Sipad the Younger. In the days of the latter there appeared Tuan Masha’ika, about whose ancestry there seems to be considerable ambiguity and difference of opinion. According to the Genealogy of Sulu he was supposed to have issued out of a stalk of bamboo, and was held by the people as a prophet. The traditions state that Tuan Masha’ika was the son of Jamiyun Kulisa and Indira Suga, who came to Sulu with Alexander the Great.

Jamiyun Kulisa and Indira Suga are mythological names1 and in all probability represent male and female gods related to the thunderbolt and the sun, respectively. The former religion of the Sulus was of Hindu origin. It deified the various phenomena of nature and assigned the highest places in its pantheon to Indra, the sky; Agni, the fire; Vayu, the wind; Surya, the sun. The ancient Sulus no doubt had many myths relating to the marriages and heroic deeds of their gods by which natural phenomena were explained, and it is not unlikely that the above story of Jamiyun Kulisa was one of those myths. Taken in this light, the above legend may express the belief of the ancient Sulus that, by the marriage of the gods, Jamiyun Kulisa and Indira, rain fell and life was so imparted to the soil that plants grew.

The word Masha’ika is so written in the Malay text as to suggest its probable formation from two words Māsha and ika. The Sanskrit word Māsha means “pulse” or “plant.” Ika or eka means “one.” On the other hand māsha-ika may represent the two parts of the Sanskrit māshika which means “five māshas.” It may not therefore be improbable that masha-ika refers to the subordinate deity which assumes the form of a plant or signifies the first man, whom the deity created from a plant. It is not an uncommon feature of Malay legends to ascribe a supernatural origin to the ancestor of the tribe, and Tuan Masha’ika probably represents the admission into the Buranŭn stock of foreign blood and the rise of a chief not descended from Rajah Sipad the Older. The tarsila2 adds that he married the daughter of Raja Sipad the Younger, Iddha,3 and became the forefather of the principal people of Sulu.

The common belief among the Sulus that Alexander the Great invaded their island is one of many indications which lead one to think that most of their knowledge and traditions came by the way of Malacca or Juhur, and possibly Tuan Masha’ika came from the same direction. It does seem therefore as if the dynasty of Sipad was supplanted by a foreign element represented by Tuan Masha’ika.

These two elements were later augmented by the Tagimaha who settled at Bwansa and along the coast west of that point, and by the Baklaya who settled on the same coast east of the present site of Jolo. The four tribes thus brought so closely together mixed very intimately and later lost their identity in the development of a single nation, which reached its maturity under the guiding hand of a Mohammedan master. In spite of later immigrations to the island and in spite of conquest and defeat, the national character thus formed has remained unchanged throughout history and the Sulu of to-day still maintains that same individuality which he acquired in his earlier days.

The noted emigration of the Bajaws or Samals of Juhur must have begun in the earlier parts of the fourteenth century, if not earlier. These sea nomads came in such large numbers and in such quick succession as to people the whole Tawi-tawi Group, the Pangutaran and Siasi Groups, all available space on the coast of Sulu proper, the Balangingi Group, and the coasts of Basilan and Zamboanga, before the close of the century and before the arrival of the first Mohammedan pioneers.

The Samals exceeded the Sulus in number, and the effect of such overwhelming immigration must have been considerable; but, nevertheless, the Sulu maintained his nationality and rose to the occasion in a most remarkable manner. The newcomers were taken into his fold and were given his protection, for which they rendered noteworthy service; but their relation was never allowed to exceed that of a slave to his master or that of a subject to his ruler, and the Samals thus remained like strangers or guests in the land until a late date.

Besides the Samals, some Bugis4 and Ilanun emigrants gained a foothold on the northern and northeastern coast of Sulu. The Bugis appear to have lost their identity, but the Ilanun are still recognizable in many localities, and some of the principal datus of Sulu still trace their origin to Mindanao.

The numerous and extensive piratical expeditions undertaken by the Sulus from time immemorial must have been a great source of further influx of foreign blood. The earliest traditions say that, in the days of the Timway,5 Orangkaya Su’il, slaves or hostages were sent by the raja of Manila to secure the friendship of the Sulus. These slaves were, according to some accounts, of six colors, but the written records give them as four—red-eyed, white-eyed, blue-eyed, and black-eyed. The people do not entertain any doubt relative to the truth of these statements, and the custom is current even among the Samals of referring to the origin of some person as descended from the red-eyed slave, in making distinction as to whether he comes from a noble or is of low birth and as to the part of the country to which he belongs. According to general opinion the red-eyed slaves lived at Parang, the western section of the island; the white-eyed at Lati, the northern section lying to the east of Jolo; the black-eyed at Gi’tung, the middle and southern section; the blue-eyed at Lu’uk, the eastern section.

This color distinction is difficult to explain, but it must have arisen out of the established custom of dividing slaves and captives, after returning from a piratical expedition, among the great chiefs of the various parties which composed the expedition. These parties as a rule belonged to four sections representing the four great districts of the island, over each of which one chief formerly was in authority.6

The number of elements which have thus entered into the constitution of the Sulu people must be great, for there was not a single island in the Philippine Archipelago which was spared by these marauders. Indeed, the nation owes its origin and its chief characters to piracy. As pirates these people took refuge in this island and lived in it, and as pirates they have stamped their reputation on the annals of history.

However, the Sulus do not differ in this particular point from the Malays of other countries. All Malays were equally addicted to piracy. “It is in the Malay’s nature,” says an intelligent Dutch writer, “to rove on the seas in his prau, as it is in that of the Arab to wander with his steed on the sands of the desert. It is as impossible to limit the adventurous life of a Malay to fishing and trading as to retain a Bedouin in a village or in a habitation. * * * This is not merely their habit; it may be termed their instinct.”7

“As surely as spiders abound where there are nooks and corners,” says another, “so have pirates sprung up wherever there is a nest of islands offering creeks and shallows, headlands, rocks, and reefs—facilities, in short, for lurking, for surprise, for attack, and for escape. The semibarbarous inhabitant of the Archipelago, born and bred in this position, naturally becomes a pirate. It is as natural to him to consider any well-freighted, ill-protected boat his property as it is to the fishing eagle above his head to sweep down upon the weaker but more hardworking bird and swallow what he has not had the trouble of catching.”

So we are told that before the days of Makdum and Raja Baginda, Sulu had long been an emporium not only of regular traders from most nations, but the headquarters of those piratical marauders who there found a ready market for enslaved victims.