PART II

Diagrams Nos. 1 and 2 show plainly that the sultanate of Bwayan did not follow any direct line of succession, that the rajas of Bwayan did not always stay at Bwayan, and that Bwayan was not the only capital of the sultanate. The datus and the sultans of the neighboring datuships who married the principal princesses of Bwayan seem to have assumed the title of Raja Bwayan also.

The order of succession was a very complicated one. It is not stated in the records nor can it be exactly inferred from the genealogies kept. Sharif Ali of Sapakan gives the following order:

1. Raja Sirungan 2. Sultan Tambingag Kaharu-d-Din 3. Sultan Sabaraba Jamalu-d-Din 4. Kayib Alimu-d-Din 5. Malang Jalalu-d-Din 6. Sahid Amiru-d-Din 7. Sakandar Jamalu-l-Alam 8. Pakir Mawlana Alimu-d-Din 9. Sultan Maytum

Sharif Afdal of Dulawan gives the following order:

1. Raja Sirungan 2. Datu Maputi 3. Tapudi 4. Tamay 5. Malang 6. Sakandar, Sultan of Lakungan 7. Burhan 8. Jamalu-l-Alam 9. Banswil 10. Sayid Wapat 11. Pakih 12. Maytum

These two orders represent the best opinions of the Saraya or upper valley, but there is no doubt that both of them are wrong. The order of Sharif Ali is, generally speaking, nearer the truth. From an examination of the records the following order seems the best of all:

1. Raja Sirungan 2. Datu Maputi 3. Tambingag 4. Datu Tapudi 5. Baratamay 6. Sabaraba 7. Malang 8. Manuk 9. Sakandar 10. Maytum

Sultan Kayib given by Sharif Ali probably is Baratamay. There is no indication in the records that Tamay, Burhan, Jamalu-l-Alam, and Banswil were ever rajas of Bwayan, as Sharif Afdal seems to think. The records that seem most reliable are those in the possession of Datu Mastura, which are herein translated.

The missing link, as far as these records and the notes of the author are concerned, is the relation between Sultan Maytum and his predecessors. Common opinion declares him to be a son of Pakir Mawlana, but this does not seem probable, and it is certainly not in the records of Magindanao, though these are reasonably accurate and complete. Sharif Ali, in his list, makes no distinction between a successor and a son; most people have the same idea, which is very misleading, to say the least. From the facts obtainable it seems probable that Sultan Maytum was the son of either Sultan Sakandar of Rakungan or Datu Maputi, the uncle of Sakandar. This is corroborated by the fact that the chief line of descent has been in the line of Datu Maputi, the son of Raja Sirungan, and his grandson, Sabaraba. The opinion of the sheikh-a-datu of Mindanao is that Sultan Maytum was the son of Datu Maputi, who would be the most eligible to the succession.

Jamalu-l-Alam mentioned here is Sultan Kaharu-d-Din Kuda of Magindanao. Sahid Wapat, or Amiru-d-Din, is Sultan Japar Sadik Manamir of Magindanao. Mupat Batwa is Sultan Dipatwan Anwar. Pakih Mawlana Alimu-d-Din is Sultan Pakir Mawlana Kayru-d-Din Kamza. Panglu is Sultan Pakaru-d-Din.

From Sultan Maytum down the succession is accurately known. The sultanate has evidently been divided. Marajanun or Bangun, the older brother, succeeded to Bwayan and all the country lying on the left bank of the Pulangi and the Sapakan Rivers and all the country between Sapakan and the lakes of Ligwasan and Bulawan. Bayaw, known as the sultan of Kudarangan, succeeded to Kudarangan and all the northern half of the sultanate.

Datu Utu succeeded his father, Marajanun, and lived first at Bwayan. After the Terrero campaign of 1886 he moved to Sapakan. His full name is Sultan Anwaru-d-Din Utu.

The sultan of Kudarangan was succeeded by his son, the sultan of Tambilawan. Tambilawan is the name of the sultan's residence and lies on the right bank of the Rio Grande a short distance above Kudarangan. The sultan of Tambilawan is a weak leader, and the chief power of the land has fallen to his brother, Datu Ali, who is a noted warrior among the Moros.

LITERAL TRANSLATION OF MANUSCRIPT NO. II

PRAISE BE TO GOD. I HAVE FULL SATISFACTION THAT GOD IS MY WITNESS

This book gives the genealogy of the descendants of the Apostle of God who came into Magindanao. It is learned that the Apostle of God begot Patima Zuhrah, who begot Sarip [7] Hasan and Sarip Husayn. The latter begot Sarip Zayna-l-Abidin; Sarip Mohammadu-l-Bakir; Sarip Japar Sadik; Sarip Ali; Sarip Isa; Sarip Akmad; Sarip Abdu-l-Lah; Sarip Mohammad Alawi; Sarip Ali; Sarip Alawi; Sarip Abdu-l-Lah; Sarip Ali; Sarip Mohammad; Sarip Abdu-l-Lah; Sarip Akmad; Sarip Ali Zayna-l-Abidin.

Sarip Zayna-l-Abidin came to Juhur and heard that the sultan of Juhur, Sultan Sulkarnayn, had a daughter called Putri Jusul Asikin. The Sarip married Putri Jusul Asikin and begot Sarip Kabungsuwan. As Sarip Kubungsuwan grew up and reached maturity he obtained his father's permission and set out on a sea voyage with a large number of followers from Juhur. As they got out to the open sea they unfurled their sails to make speed, but a very strong wind blew and scattered them in all directions, so that they lost track of one another. As a result Sarip Kabungsuwan arrived at Magindanao. The others scattered to Bulunay (Bruney), Kuran, Tampasuk, Sandakan, Palimbang, Bangjar, Sulug, Tubuk, and Malabang.

Sarip Kabungsuwan anchored at Natúbakan, at the mouth of the Rio Grande. Tabunaway and Mamalu directed some people of Magindanao to carry their net for them and went down to the mouth of the river. There they met Sarip Kabungsuwan, and Tabunaway sent Mamalu up the river to bring down all the men of Magindanao. After the arrival of the men Tabunaway invited Kabungsuwan to accompany him to Magindanao. Kabungsuwan refused to accompany them unless they became Moslems. Tabunaway and Mamalu then repeated their invitation and all of them promised to become Moslems. Kabungsuwan insisted that he would not land at all unless they came together then and there and were washed and became Mohammedans. This they did, and on account of the bathing at that place they changed its name to Paygwan.

Kabungsuwan then accompanied Tabunaway and Mamalu, and the men towed them up all the way from Tinundan to Magindanao. Thus Kabungsuwan converted to Islam all the people of Magindanao, Matampay, Slangan, Simway, and Katitwan.

Soon after his arrival in Magindanao Sarip Kabungsuwan married Putri Tunina, whom Mamalu found inside a stalk of bamboo. This occurred at the time Tabunaway and Mamalu were cutting bamboo to build their fish corral. As Mamalu, who was felling the bamboo tree returned, Tabunaway inquired whether all the tree was felled or not. Mamalu answered that all the tree was felled except one young stalk. Tabunaway then said, "Finish it all, because it omens ill to our fish corral to leave that one alone." Mamalu struck it and it fell down, and there came out of it a child who was called Putri Tunina. Her little finger was wounded, for the bolo had cut through the bamboo.

Some time later Sarip Kabungsuwan and Putri Tunina begot three children--Putri Mamur, Putri Milagandi, and Bay Batula. Putri Mamur married Malang-sa-Ingud, the datu of Bwayan. Malang-sa-Ingud died later, and Pulwa, his brother, came down to Magindanao and married the widow of his elder brother, Putri Mamur.

Malang-sa-Ingud and Pulwa were the children of Budtul. Budtul was the son of Mamu, the first datu of Bwayan.

Pulwa and Putri Mamur begot Raja Sirungan, who was the first raja of Bwayan. Raja Sirungan begot Datu Maputi, Tambingag, Tangkwag, and the daughters Kdaw, Banitik, Malilumbun, Duni, and Libu.

Datu Maputi begot two daughters, Gimbulanan and Gawang. Gawang married Datu Tapudi of Tawlan and begot Sabaraba and a daughter, Dumbay. Dumbay begot Tamay, who married a concubine and begot Linug-Bulawan and the daughters Nanun, Pinayu, Antanu, and Putri.

Sabaraba begot Datu Maputi and Malang, who was Raja Bwayan, in Bwayan. Malang begot Sakandar, who was sultan of Rakungan.

Tambingag begot Burhan and the daughters Kalima, Tambil, and Sinal. Sinal married Jamalu-l-Alam, who was treacherously murdered. She bore Banswil and Kuning. Kuning was married to Sahid Wapat and begot Pakih Mawlana and Panglu, who was Mupat Hidayat, and the daughters Salilang, entitled Baya-labi, and Gindulungan, who was the mother of Baya-labi of Lakungan.

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

Kdaw was married to Makadulu and begot Baratamay and Bani. Makadulu begot also Undung and Nawang by a concubine.

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

Baratamay and Bani were both born of a princess; so one day Baratamay said to Bani, "You rule Bwayan, for I am going away and shall be absent," and Baratamay left for Sulug. There he married a lady of Sulug and begot Pangyan Ampay. Some time after that Baratamay returned to the land of Bwayan and went up as far as Bagu Ingud. There he married a lady of Bagu Ingud and begot Munawal and Gangga. Munawal married Mupat Batwa and begot Manuk, Raja Bwayan in Bagu Ingud. Manuk begot Manman, Tapudi, and Raja Muda of Matingawan. Manman was sultan of Bagu Ingud.

Baratamay begot also Tuntu, who begot Dungkulang, a datu of Kabulukan, and Ambuludtu, and Ugu Niga; also Pandaligun, Anib, Kabaw, Manabu, Talibubu, Danaw, and the daughters Gayang and Tundwan. These were all the children of Baratamay--in all, fourteen.

[The End]

MANUSCRIPT NO. III

THE GENEALOGY OF BWAYAN

INTRODUCTION

This manuscript is copied from a scroll written for the sultan of Kudarangan by Twan Kali, a noted Moro judge who was in the service of the sultan. It was obtained through the favor of Sharif Afdal, the son-in-law of the late sultan.

The few books or documents belonging to the family of Bwayan or Kudarangan that I have seen are neat and well written. The dialect spoken in Saraya differs a little from that of Magindanao, but in the main they are one and the same dialect. This manuscript is strictly Magindanao in its dialect and in its style. The first two pages of this copy give the genealogy of Kabungsuwan from Mohammed and Adam; it is similar to that of Manuscripts Nos. I and II, and ends with Putri Mamur, the daughter of Sarip Kabungsuwan, who married Pulwa, the first Mohammedan datu of Bwayan.

The second part gives the descendants of Pulwa and the genealogy of the rajas of Bwayan. This is, however, incomplete and deficient. It stops at the seventh generation, which is practically midway, and does not distinctly state who were the rajas of Bwayan.

It is fuller than Manuscript No. II in giving the descendants of all the sons of Raja Sirungan, but it does not proceed in the main line of descent as far and as fully as Manuscript No. II. The original scroll from which this copy was taken is evidently older than Datu Mastura's copy.

LITERAL TRANSLATION OF MANUSCRIPT NO. III