Читать книгу The History of Sulu - Najeeb M. Saleeby - Страница 27

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To this period belongs the Mohammedan invasion of the Archipelago. If the Buranŭn8 were Dayaks in origin, they certainly did not keep their Dayak characteristics very long. For in all probability Tuan Masha’ika, the Tagimahas, and the Baklayas were Malays9 who came into Sulu from the west, and the dynasty established by Masha’ika must have exercised due influence on the Buranŭn. Whatever religion or customs these Malay conquerors had in their original land, they no doubt continued to practise in their new home. It does not appear that the Samals produced any change in this respect, and the same worship and social organization which the Sulus had remained unchanged until the Mohammedans reached the Archipelago.

The two prominent characters who mark this era are Makdum and Raja Baginda. Makdum was a noted Arabian judge or scholar who arrived at Malacca about the middle of the fourteenth century, converted Sultan Mohammed Shah, the ruler, to Islam and established this religion throughout the state of Malacca. He evidently practised magic and medicine and exerted an unusually strong influence on the people of Malacca. Continuing farther east, he reached Sulu and Mindanao about the year 1380.10 In Sulu, it is said, he visited almost every island of the Archipelago and made converts to Islam in many places. The Island of Sibutu claims his grave, but the places at which he was most successful are Bwansa, the old capital of Sulu, and the Island of Tapul. It is said that the people of Bwansa built a mosque for him, and some of the chiefs of the town accepted his teachings and faith. The Tapul people claim descent from him, and some of them still regard him as a prophet.

Makdum’s success in preaching a new faith to people as independent in their individual views and as pertinacious in their religious practices, beliefs, and customs as the Sulus must have been in his time, is certainly remarkable and creditable to a high degree. The results of his mission to Malacca and Sulu throw a new light on the history of Islam in the Philippine Islands and modify the opinion formerly held relative to its introduction by the sword. How much of a lasting effect the teachings of Makdum could have had on Sulu is very difficult of estimation, but in all probability the new sapling planted in the soil of Sulu would have withered before long had it not been for the future current of events which watered it and reared it to maturity.

Some time after Makdum (the Genealogy of Sulu says ten years) there came into Sulu a prince from Menangkabaw called Raja Baginda. Menangkabaw11 is a rich, high region in central Sumatra, from which many Malayan dynasties seem to have come. Raja was the usual title applied to all Malayan kings. Baginda is said to have touched at Sambuwangan (Zamboanga) and Basilan before reaching Sulu. The nature of such a move can not be explained unless he followed the northern route leading from Borneo to Kagayan Sulu, Pangutaran, and Zamboanga, which route seems to have been taken by all Mohammedan missionaries and invaders mentioned in the tarsila.

The written records of Baginda’s arrival and his later history are exceedingly brief. When he arrived at Bwansa, the Sulus came out to engage him in battle, as we would naturally expect; but, the tarsila continues, on learning that he was a Mohammedan, they desisted from fighting, invited him to stay with them, and seem to have entertained him very hospitably. Such an account is absurd on the face of it. Raja Baginda was not a trader nor a traveler touring the Archipelago. He was accompanied by ministers and no doubt came to Bwansa to stay and rule. His coming was an ordinary kind of invasion, which proved successful. When Abu Bakr reached Bwansa, as we will learn later, he was directed to Raja Baginda, who must have been the supreme ruler of Bwansa. Accordingly we find all the chiefs of Sulu enumerated in the tarsila at the day of Baginda’s arrival subordinate in rank, having no “rajas” among them.

The Genealogy of Sulu is as misleading as the tarsila of Magindanao in that it pictures the arrival of Baginda as peaceful as that of Kabungsuwan. Some of the chiefs who were Mohammedans possibly intrigued against their former overlords, and, joining Baginda’s forces, defeated their opponents; but the dearth of information relative to this early Philippine history renders it impracticable to secure any more light on the subject. It may not, however, be out of place to remind the reader that the fourteenth century was marked by unusual activity in methods of warfare. Gunpowder, which was known and used as an explosive long before that date, had not been made use of in throwing projectiles in battle. The Arabs, we know, used firearms early in the fourteenth century, and we may conjecture that they introduced such weapons into Malacca and other parts of Malaysia as they moved east. It is not improbable then that a prince coming from Sumatra was provided with firearms which overawed the ignorant inhabitants of Bwansa and subdued the valor and courage of the Sulu and Samal pirates of those days. The statement made in the tarsila of Magindanao that, after the people of Slangan came down the river to where Kabungsuwan was anchored, “He beckoned (or pointed his finger) to them, but one of them died on that account, and they were frightened and returned,” is the only kind of evidence found which can possibly be interpreted to indicate that a firearm was used. Lacking confirmation as this may be, yet we positively know that when the Spaniards reached these Islands, these people had an abundance of firearms, muskets, lantaka12 and other cannon, and we may be justified in saying that probably firearms existed in the land in the century preceding the arrival of the Spaniards. This brings us approximately down to Baginda’s days.

In considering the etymology of the titles of the Sulu chiefs mentioned in the time of Baginda, we observe that they are of three classes. The first class were the datus. These had mantiri or ministers and probably represented the descendants of Raja Sipad and Tuan Masha’ika. The second class were the sayk. “Sayk” is probably derived from the Arabic “Sheikh” meaning “chief.” These were the Tagimaha chiefs, and their rank was evidently subordinate to that of datu. The third class were the orangkaya, the Baklaya chiefs. These are also subordinate in grade and could not have been higher than the sayk. The words datu and orangkaya it must be remembered are of Malay origin, while raja and baginda are Sanskrit, baginda being the highest and being often used as equivalent to emperor, while raja means only king.

Jawa is the Malay term for Java. The incident related in the tarsila relative to the gift of two elephants sent by the raja of Java to the raja of Sulu is interesting, in that it explains the existence in Jolo of the elephants found there during the earlier Spanish invasions. It further indicates that Raja Baginda was not an insignificant chief and that he kept up some kind of communication with the rajas of western Malaysia.

The elephants received by Baginda were let loose, the story says, and they lived and multiplied on Mount Tumangtangis. On the declivity of this mountain there is a place still called lubluban-gaja, which means the “habitat or lying-place of the elephant.” The people relate several stories which make mention of the elephant, one of which declares that the chief who killed the last wild elephant was given the hand of the sultan’s daughter in marriage, in admiration of his strength and bravery.