The Tingulanes inhabit principally the district of El Abra (N.W. coast, Luzon Is.). They were nominally under the control of the Spanish Government, who appointed their headmen petty governors of villages or ranches on the system adopted in the subdued districts. According to Father Ferrando (63 years ago), the form of oath taken in his presence by the newly-elected headman on receiving the staff of office was the following, viz.:—"May a pernicious wind touch me; may a flash of lightning kill me, and may the alligator catch me asleep if I fail to fulfil my duty." The headman presented himself almost when he chose to the nearest Spanish Governor, who gave him his orders, which were only fulfilled according to the traditional custom of the tribe. Thus, the headman, on his return to the ranche, delegated his powers to the council of elders, and according to their decision he acted as the executive only. Whenever it was possible, they applied their own lex non scripta in preference to acting upon the Spanish Code.

According to their law, the crime of adultery is punished by a fine of 30 pesos value and divorce, but if the adultery has been mutual, the divorce is pronounced absolute, without the payment of a fine.

When a man is brought to justice on an accusation which he denies, a handful of straw is burnt in his presence. He is made to hold up an earthenware pot and say as follows:—"May my belly be converted into a pot like this, if I have committed the deed attributed to me." If the transformation does not take place at once, he is declared to be innocent.

The Tinguianes are pagans, but have no temples. Their gods are hidden in the mountain cavities. Like many other religionists, they believe in the efficacy of prayer for the supply of their material wants. Hence if there be too great an abundance of rain, or too little of it, or an epidemic disease raging, or any calamity affecting the community in general, the Anitos (images representing the gods or saints) are carried round and exhorted, whilst Nature continues her uninterrupted course. The minister of Anito is also appealed to when a child is to be named. The infant is carried into the woods, and the pagan priest pronounces the name, whilst he raises a bowie-knife over the newborn creature's head. On lowering the knife, he strikes at a tree. If the tree emits sap, the first name uttered stands good; if not, the ceremony is repeated, and each time the name is changed until the oozing sap denotes the will of the deity.

The Tinguianes are monogamists, and generally are forced by the parents to marry before the age of puberty, but the bridegroom, or his father or elder, has to purchase the bride at a price mutually agreed upon by the relations. These people live in cabins on posts or trees 60 to 70 feet from the ground, and defend themselves from the attacks of their traditional enemies, the Guinaanes, by heaving stones upon them. Nevertheless, in the more secure vicinities of the christian villages, these people build their huts similar to those of the domesticated natives. From the doors and window-openings skulls of buffaloes and horses are hung as talismans.

Physically they are of fine form, and the nose is aquiline. They wear the hair in a tuft on the crown, like the Japanese, but their features are similar to the ordinary lowland native. They are fond of music and personal ornaments. They tattoo themselves and black their teeth; and for these, and many other reasons, it is conjectured that they descend from the Japanese shipwrecked crews who, being without means at hand with which to return to their country, took to the mountains inland from the west coast of Luzon. I spent several months with this tribe, but I have never seen a Tinguian with a bow and arrow; they carry the lance as the common weapon, and for hunting and spearing fish.

Their conversion to Christianity has proved to be an impossible task. A Royal Decree of Ferdinand VI.. dated in Aranjuez, June 18, 1758, sets forth that the infidels called Tinguianes, Igorrotes, and by other names who should accept Christian baptism, should be exempt all their lives from the payment of tribute and forced labour. Their offspring, however, born to them after receiving baptism, would lose these privileges as well as the independence enjoyed by their forefathers. This penalty to future generations for becoming Christians was afterwards extended to all the undomesticated races.

Many of these tribes did a little barter traffic with the Chinese, but—with the hope that necessity would bring them down to the christian villages to procure commodities, and thus become socialized—the Government prohibited this trade in 1886.

The Tinguianes appear to be as intelligent as the ordinary subdued natives. They are by no means savages, and they are not entirely strangers to domestic life. A great many Christian families of El Abra and Ilocos Sur are of Tinguian origin, and I may mention here that the Ilocano dominated natives have the just reputation of being the most industrious Philippine people. For this reason, Ilocano servants and workmen are sought for in preference to most others.

The Basanes are a very timid people who inhabit the mountains of Mindoro Island. They have long, lank hair and whitish faces, and do not appear to be of one of the original races. They are occasionally met with (when they do not hide themselves) in the cordillera which runs north-west to south-east and then ends off in two spurs, between which, after passing Mount Halcon, there is a large valley leading to the southern shore. The Manguianes, another Mindoro wild tribe, come to the coast villages sometimes to barter, and bring pieces of gold for the purpose. They also wear gold jewellery made of the metal extracted by themselves.

There is another race of people whose source is not distinctly known, but, according to tradition, they descend from the Sepoys who formed part of the troops under British command during the military occupation of Manila in 1763 (vide p. 88). The legend is, that these Hindoos, having deserted from the British army, migrated up the Pasig River. However that may be, the sharp-featured, black-skinned settlers in the Barrio de Dayap, of Cainta Town (Morong district), are decidedly of a different stock to the ordinary native. The notable physical differences are the fine aquiline nose, bright expression, and regular features. They are Christians—far more laborious than the Philippine natives, and are a law-abiding people. I have known many of them personally for years. They were the only class who voluntarily presented themselves to pay the taxes to the Spaniards, and yet, on the ground that generations ago they were intruders on the soil, they were more heavily laden with imposts than their fellow-neighbours until the abolition of tribute in 1884.

There are also to be seen in these Islands a few types of that class of tropical inhabitant, preternaturally possessed of a white skin and extremely fair hair—sometimes red—known as Albinos. I leave it to physiologists to elucidate the peculiarity of vital phenomena in these unfortunate abnormities of Nature. Amongst others, I once saw in Negros Island a hapless young Albino girl, with marble-white skin and very light pink-white hair, who was totally blind in the sunny hours of the day.

The Mahometan and other tribes, inhabiting the Sulu Sultanate, Mindanao, Palauan (Paragua) and the adjacent islands of the South constituting "Moroland," are described in Chapters x. and xxix.



CHAPTER X

Mahometans and Southern Tribes

Simultaneously with the Spanish conquest of the Philippines, two Borneo chiefs, who were brothers, quarrelled about their respective possessions, and one of them had to flee. His partisans joined him, and they emigrated to the Island of Basilan, [56] situated to the south of Zamboanga (Mindanao Is.). The Moros, as they are called in the Islands, are therefore supposed to be descended from the Mahometan Dyaks of Borneo. They were a valiant, warlike, piratical people, who admired bravery in others—had a deep-rooted contempt for poltroons, and lavished no mercy on the weak.

In the suite of this emigrant chief, called Paguian Tindig, catoe his cousin Adasaolan, who was so captivated by the fertility of Basilan Island that he wished to remain there; so Tindig left him in possession and withdrew to Sulu Island, where he easily reduced the natives to vassalage, for they had never yet had to encounter so powerful a foe. So famous did Paguian Tindig become that, for generations afterwards, the Sultans of Sulu were proud of their descent from such a celebrated hero. After the Spaniards had pacified the great Butuan chief on the north coast of Mindanao, Tindig consented to acknowledge the suzerainty of their king, in exchange for undisturbed possession of the realm which he had just founded.

Adasaolan espoused the Princess Paguian Goan, daughter of Dimasangcay, King of Mindanao, by his wife Imbog, a Sulu woman, and with this relationship he embraced the Mahometan faith. His ambition increased as good fortune came to him, and, stimulated by the promised support of his father-in-law, he invaded Sulu, attacked his cousin Tindig, and attempted to murder him in order to annex his kingdom. A short but fierce contest ensued. Tindig's fortified dwelling was besieged in vain. The posts which supported the upper storey were greased with oil, and an entrance could not be effected. Wearied of his failures, Adasaolan retired from the enterprise, and Tindig, in turn, declared war on the Basilan king after he had been to Manila to solicit assistance from his Spanish suzerain's representative, who sent two armed boats to support him.

When Tindig, on his return from Manila, arrived within sight of Sulu, his anxious subjects rallied round him, and prepared for battle. The two armed boats furnished by the Spaniards were on the way, but, as yet, too far off to render help, so Adasaolan immediately fell upon Tindig's party and completely routed them. Tindig himself died bravely, fighting to the last moment, and the Spaniards, having no one to fight for when they arrived, returned to Manila with their armed boats.

Adasaolan, however, did not annex the territory of his defeated cousin. Rajah Bongso succeeded Tindig in the Government of Sulu, and when old age enfeebled him, he was wont to show with pride the scars inflicted on him during the war of independence.

Adasaolan then made alliances with Mindanao and Borneo people, and introduced the Mahometan religion into Sulu. Since then, Sulu (called "Jolo," by the Spaniards) has become the Mecca of the Southern Archipelago. [57]



The earliest records relating to Mindanao Island, since the Spanish annexation of the Philippines, show that about the year 1594 a rich Portuguese cavalier of noble birth, named Estevan Rodriguez, who had acquired a large fortune in the Philippines, and who had a wealthy brother in Mexico, proposed to the Governor Perez Dasmarinas the conquest of this island. For this purpose he offered his person and all his means, but having long waited in vain to obtain the royal sanction to his project, he prepared to leave for Mexico, disgusted and disappointed. He was on the point of starting for New Spain; he had his ship laden and his family on board, when the royal confirmation arrived with the new Governor, Dr. Antonio Morga (1595-96). Therefore he changed his plans, but despatched the laden ship to Mexico with the cargo, intending to employ the profits of the venture in the prosecution of his Mindanao enterprise. With the title of General, he and his family, together with three chaplain priests, started in another vessel for the south. They put in at Otong (Panay Is.) on the way, and left there in April, 1596. Having reached the great Mindanao River (Rio Grande), the ship went up it as far as Buhayen, in the territory of the chief Silongan. A party under Juan de la Jara, the Maestre de Campo, was sent ashore to reconnoitre the environs. Their delay in returning caused alarm, so the General buckled on his shield, and, with sword in hand, disembarked, accompanied by a Cebuano servant and two Spaniards, carrying lances. On the way they met a native, who raised his campilan to deal a blow, which the General received on his shield, and cut down the foe to the waist. Then they encountered another, who clove the General's head almost in two, causing his death in six hours. The Cebuano at once ran the native through with a lance. This brave was discovered to be the youngest brother of the chief Silongan, who had sworn to Mahomet to sacrifice his life to take that of the Castilian invader.

The General's corpse was sent to Manila for interment. The expedition led by the Maestre de Campo fared badly, one of the party being killed, another seriously wounded, and the rest fleeing on board. The next day it was decided to construct trenches at the mouth of the river, where the camp was established. The command was taken by the Maestre de Campo, whose chief exploit seems to have been that he made love to the deceased General's widow and proposed marriage to her, which she indignantly rejected. Nothing was gained by the expedition, and after the last priest died, the project was abandoned and the vessel returned to Cebu.

In 1638 another expedition against the Moros was headed by the Gov.-General Sebastian Hurtado de Corcuera, who made the first landing of troops in Sulu Island on April 17 of that year. He also established some military posts on the coast of Mindanao Island, one of which was Sampanilla (now called Malabang) on the Illana Bay shore. Four years afterwards it was abandoned until 1891, when General Weyler went there and had a fort built, which still exists.

It would appear that all over these Islands the strong preyed on the weak, and the boldest warrior or oppressor assumed the title of Sultan, Datto, etc., over all the territory he could dominate, making the dignity hereditary. So far as can be ascertained, one of the oldest titles was that of Prince of Sibuguey, whose territory was situated on the bay of that name which washes the N.E. coast of Zamboanga Province. The title fell into disuse, and the grandson of the last prince, the present Manguiguin, or Sultan of Mindanao, resides at Dinas. The sultanate dates from the year 1640, but, in reality, there never was a sultan with effective jurisdiction over the whole island, as the title would seem to imply. The Sultan's heir is styled the Rajahmudah.

The alliances effected between the Sulu and Mindanao potentates gave a great stimulus to piracy, which hitherto had been confined to the waters in the locality of those islands. It now spread over the whole of the Philippine Archipelago, and was prosecuted with great vigour by regular organized fleets, carrying weapons almost equal to those of the Spaniards. In meddling with the Mahometan territories the Spaniards may be said to have unconsciously lighted on a hornets' nest. Their eagerness for conquest stirred up the implacable hatred of the Mahometan for the Christian, and they unwittingly brought woe upon their own heads for many generations. Indeed, if half the consequences could have been foreseen, they surely never would have attempted to gain what, up to their last day, they failed to secure, namely, the complete conquest of Mindanao and the Sulu Sultanate.

For over two and a half centuries Mahometan war-junks ravaged every coast of the Colony. Not a single peopled island was spared. Thousands of the inhabitants were murdered, whilst others were carried into slavery for years. Villages were sacked; the churches were looted; local trade was intercepted; the natives subject to Spain were driven into the highlands, and many even dared not risk their lives and goods near the coasts. The utmost desolation and havoc were perpetrated, and militated vastly against the welfare and development of the Colony. For four years the Government had to remit the payment of tribute in Negros Island, and the others lying between it and Luzon, on account of the abject poverty of the natives, due to these raids. From the time the Spaniards first interfered with the Mahometans there was continual warfare. Expeditions against the pirates were constantly being fitted out by each succeeding Governor. Piracy was indeed an incessant scourge and plague on the Colony, and it cost the Spaniards rivers of blood and millions of dollars only to keep it in check.

In the last century the Mahometans appeared even in the Bay of Manila. I was acquainted with several persons who had been in Mahometan captivity. There were then hundreds who still remembered, with anguish, the insecurity to which their lives and properties were exposed. The Spaniards were quite unable to cope with such a prodigious calamity. The coast villagers built forts for their own defence, and many an old stone watch-tower is still to be seen on the islands south of Luzon. On several occasions the Christian natives were urged, by the inducement of spoil, to equip corsairs, with which to retaliate on the indomitable marauders. The Sulu people made captive the Christian natives and Spaniards alike, whilst a Spanish priest was a choice prize. And whilst Spaniards in Philippine waters were straining every nerve to extirpate slavery, their countrymen were diligently pursuing a profitable trade in it between the West Coast of Africa and Cuba!

One must admit that, indirectly, the Mahometan attacks had the good political effect of forcing hundreds of Christians up from the coast to people and cultivate the interior of these Islands.

Due to the enterprise of a few Spanish and foreign merchants, steamers at length began to navigate the waters of the Archipelago, provided with arms for defence, and piracy by Mahometans beyond their own locality was doomed. In the time of Gov.-General Norzagaray (1857-60), 18 steam gunboats were ordered out, and arrived in 1860, putting a close for ever to this epoch of misery, bloodshed, and material loss. The end of piracy brought repose to the Colony, and in no small degree facilitated its social advancement.

During the protracted struggle with the Mahometans, Zamboanga (Mindanao Is.) was fortified, and became the headquarters of the Spaniards in the south. After Cavite it was the chief naval station, and a penitentiary was also established there. [58] Its maintenance was a great burden to the Treasury—its existence a great eyesore to the enemy, whose hostility was much inflamed thereby. About the year 1635 its abandonment was proposed by the military party, who described it as only a sepulchre for Spaniards. The Jesuits, however, urged its continuance, as it suited their interests to have material support close at hand, and their influence prevailed in Manila bureaucratic centres.

In 1738 the fixed annual expenses of Zamboanga fort and equipment were 17,500 pesos, and the incidental disbursements were estimated at 7,500 pesos. These sums did not include the cost of scores of armed fleets which, at enormous expense, were sent out against the Mahometans to little purpose. Each new (Zamboanga) Governor of a martial spirit, and desiring to do something to establish or confirm his fame for prowess, seemed to regard it as a kind of duty to premise the quelling of imaginary troubles in Sulu and Mindanao. Some, with less patriotism than selfishness, found a ready excuse for filling their own pockets by the proceeds of warfare, in making feigned efforts to rescue captives. It may be observed, in extenuation, that, in those days, the Spaniards believed from their birth that none but a Christian had rights, whilst some were deluded by a conscientious impression that they were executing a high mission; myth as it was, it at least served to give them courage in their perilous undertakings. Peace was made and broken over and over again. Spanish forts were at times established in Sulu, and afterwards demolished. Every decade brought new devices to control the desperate foe. Several Governors-General headed the troops in person against the Mahometans with temporary success, but without any lasting effect, and almost every new Governor made a solemn treaty with one powerful chief or another, which was respected only as long as it suited both parties. This continued campaign, the details of which are too prolix for insertion here, may be qualified as a religious war, for Roman Catholic priests took an active part in the operations with the same ardent passion as the Mahometans themselves. Among these tonsured warriors who acquired great fame out of their profession may be mentioned Father Ducos, the son of a Colonel, Jose Villanueva, and Pedro de San Agustin, the last being known, with dread, by the Mahometans in the beginning of the 17th century under the title of the Captain-priest. One of the most renowned kings in Mindanao was Cachil Corralat, an astute, far-seeing chieftain, who ably defended the independence of his territory, and kept the Spaniards at bay during the whole of his manhood.

An interesting event in the Spanish-Sulu history is the visit of the Sultan Mahamad Alimudin to the Gov.-General in 1750, and his subsequent vicissitudes of fortune. The first royal despatch addressed by the King of Spain to the Sultan of Sulu was dated in Buen Retiro, July 12, 1744, and everything, for the time being, seemed to augur a period of peace. In 1749, however, the Sultan was violently deposed by an ambitious brother, Prince Bantilan, and the Sultan forthwith went to Manila to seek the aid of his suzerain's delegate, the Gov.-General of the Philippines, who chanced to be the Bishop of Nueva Segovia. In Manila the Priest-Governor cajoled his guest with presents, and accompanied him on horseback and on foot, with the design of persuading him to renounce his religion in favour of Christianity. The Sultan finally yielded, and avowed his intention to receive baptism. Among the friars an animated discussion ensued as to the propriety of this act, special opposition being raised by the Jesuits; but in the end the Sultan, with a number of his suite, outwardly embraced the Christian faith. The Sultan at his baptism received the name of Ferdinand I. of Sulu; at the same time he was invested with the insignia and grade of a Spanish Lieut.-General. Great ceremonies and magnificent feasts followed this unprecedented incident. He was visited and congratulated by all the elite of the capital. By proclamation, the festivities included four days' illumination, three days' procession of the giants, [59] three days of bull-fighting, four nights of fireworks, and three nights of comedy, to terminate with High Mass, a Te Deum, and special sermon for the occasion.

In the meantime, the Sultan had requested the Governor to have the Crown Prince, Princesses, and retainers escorted to Manila to learn Spanish manners and customs, and on their arrival the Sultan and his male and female suite numbered 60 persons. The Bishop-Governor defrayed the cost of their maintenance out of his private purse until after the baptism, and thenceforth the Government supported them in Manila for two years. At length it was resolved, according to appearances, to restore the Sultan Ferdinand I. to his throne. With that idea, he and his retinue quitted Manila in the Spanish frigate San Fernando, which was convoyed by another frigate and a galley, until the San Fernando fell in with bad weather off Mindoro Island, and had to make the Port of Calapan. Thence he proceeded to Yloilo, where he changed vessel and set sail for Zamboanga, but contrary winds carried him to Dapitan (N.W. coast of Mindanao Is.), where he landed and put off again in a small Visayan craft for Zamboanga, arriving there on July 12, 1751. Thirteen days afterwards the San Fernando, which had been repaired, reached Zamboanga also.

Before Ferdinand I. left Manila he had (at the instance of the Spanish Gov.-General, Jose de Obando, 1750-54) addressed a letter to Sultan Muhamad Amirubdin, of Mindanao. The original was written by Ferdinand I. in Arabic; a version in Spanish was dictated by him, and both were signed by him. These documents reached the Governor of Zamboanga by the San Fernando, but he had the original in Arabic retranslated, and found that it did not at all agree with the Sultan's Spanish rendering. The translation of the Arabic runs thus:—

"I shall be glad to know that the Sultan Muhamad Amirubdin and all his chiefs, male and female, are well. I do not write a lengthy letter, as I intended, because I simply wish to give you to understand, in case the Sultan or his chiefs and others should feel aggrieved at my writing this letter in this manner, that I do so under pressure, being under foreign dominion, and I am compelled to obey whatever they tell me to do, and I have to say what they tell me to say. Thus the Governor has ordered me to write to you in our style and language; therefore, do not understand that I am writing you on my own behalf, but because I am ordered to do so, and I have nothing more to add. Written in the year 1164 on the ninth day of the Rabilajer Moon, Ferdinand I., King of Sulu, who seals with his own seal."

This letter was pronounced treasonable. Impressed with, or feigning, this idea, the Spaniards saw real or imaginary indications of a design on the part of the Sultan to throw off the foreign yoke at the first opportunity. All his acts were thus interpreted, although no positive proof was manifest, and the Governor communicated his suspicions to Manila. There is no explanation why the Spaniards detained the Sultan at Zamboanga, unless with the intention of trumping up accusations against him. The Sultan arrived there on July 12, and nothing was known of the discrepancy between the letters until after July 25. To suppose that the Sultan could ever return to reign peacefully as a Christian over Mahometan subjects was utterly absurd to any rational mind.

On August 3 the Sultan, his sons, vassals, and chiefs were all cast into prison, without opposition, and a letter was despatched, dated August 6, 1751, to the Governor in Manila, stating the cause. The Sultan was the first individual arrested, and he made no difficulty about going to the fort. Even the Prince Asin, the Sultan's brother, who had voluntarily come from Sulu in apparent good faith with friendly overtures to the Spaniards, was included among the prisoners. The reason assigned was, that he had failed to surrender christian captives as provided.

The prisoners, besides the Sultan, were the following, viz.:—



Four sons of the Sultan. Prince Asin (brother). Prince Mustafa (son-in-law). Princess Panguian Banquiling (sister). Four Princesses (daughters). Datto Yamudin (a noble). 160 ordinary male and female retainers. Five brothers-in-law. One Mahometan Cherif. Seven Mahometan priests. Concubines with 32 female servants.



The political or other crime (if any) attributed to these last is not stated, nor why they were imprisoned. The few weapons brought, according to custom, by the followers of the Sultan who had come from Sulu to receive their liege-lord and escort him back to his country, were also seized.

A decree of Gov.-General Jose de Obando set forth the following accusations against the prisoners, viz.:—

(1) That Prince Asin had not surrendered captives. (2) That whilst the Sultan was in Manila, new captives were made by the party who expelled him from the throne. (3) That the number of arms brought to Zamboanga by Sulu chiefs was excessive. (4) That the letter to Sultan Muhamad Amirubdin insinuated help wanted against the Spaniards. (5) That several Mahometan, but no christian books were found in the Sultan's baggage. (6) That during the journey to Zamboanga he had refused to pray in christian form. (7) That he had only attended Mass twice. (8) That he had celebrated Mahometan rites, sacrificing a goat; and had given evidence in a hundred ways of being a Mahometan. (9) That his conversation generally denoted a want of attachment to the Spaniards, and a contempt for their treatment of him in Manila, [60] and, (10) that he still cohabited with his concubines, contrary to christian usage.

The greatest stress was laid on the recovery of the captive Christians, and the Gov.-General admitted that although the mission of the fleet was to restore the Sultan to the throne (which, by the way, does not appear to have been attempted), the principal object was the rescue of christian slaves. He therefore proposed that the liberty of the imprisoned nobles and chiefs should be bartered at the rate of 500 christian slaves for each one of the chiefs and nobles, and the balance of the captives for Prince Asin and the clergy. One may surmise, from this condition, that the number of Christians in captivity was very considerable.

A subsequent decree, dated in Manila December 21, 1751, ordered the extermination of the Mahometans with fire and sword; the fitting out of Visayan corsairs, with authority to extinguish the foe, burn all that was combustible, destroy the crops, desolate their cultivated land, make captives, and recover christian slaves. One-fifth of the spoil (the Real quinto) was to belong to the King, and the natives were to be exempt from the payment of tribute whilst so engaged.

Before giving effect to such a terrible, but impracticable resolution, it was thought expedient to publish a pamphlet styled a "Historical Manifest," in which the Gov.-General professed to justify his acts for public satisfaction. However, public opinion in Manila was averse to the intended warfare, so to make it more popular, the Governor abolished the payment of one-fifth of the booty to the King. An appeal was made to the citizens of Manila for arms and provisions to carry on the campaign; they therefore lent or gave the following, viz.:—Twenty-six guns, 13 bayonets, 3 sporting guns, 15 carbines, 5 blunderbusses, 7 braces of pistols, 23 swords, 15 lances, 900 cannon balls, and 150 pesos from Spaniards, and a few lances and 188 pesos from natives.

Meanwhile, Prince Asin died of grief at his position.

Under the leadership of the Maestre de Campo of Zamboanga, hostilities commenced. With several ships he proceeded to Sulu, carrying a large armament and 1,900 men. When the squadron anchored off Sulu, a white and a red flag were hoisted from the principal fort, for the Spaniards to elect either peace or war. Several Sulus approached the fleet with white flags, to inquire for the Sultan. Evasive answers were given, followed by a sudden cannonade.

No good resulted to the Spaniards from the attack, for the Sulus defended themselves admirably. Tawi Tawi Island was next assaulted. A captain landed there with troops, but their retreat was cut off and they were all slain. The Commander of the expedition was so discouraged that he returned to Zamboanga and resigned. Pedro Gastambide then took command, but after having attacked Basilan Island fruitlessly, he retired to Zamboanga. The whole campaign was an entire fiasco. It was a great mistake to have declared a war of extermination without having the means to carry it out. The result was that the irate Sulus organized a guerilla warfare, by sea and by land, against all Christians, to which the Spaniards but feebly responded. The "tables were turned." In fact, they were in great straits, and, wearied at the little success of their arms, endless councils and discussions were held in the capital.

Meanwhile, almost every coast of the Archipelago was energetically ravaged. Hitherto the Spaniards had only had the Sulus to contend with, but the licence given by the Gov.-General to reprisal excited the cupidity of unscrupulous officials, and, without apparent right or reason, the Maestre de Campo of Zamboanga caused a Chinese junk from Amoy, carrying goods to a friendly Sultan of Mindanao, to be seized. After tedious delay, vexation, and privation, the master and his crew were released and a part of the cargo restored, but the Maestre de Campo insisted upon retaining what he chose for his own use. This treachery to an amicable chief exasperated and undeceived the Mindanao Sultan to such a degree that he forthwith took his revenge by co-operating with the Sulus in making war on the Spaniards. Fresh fleets of armed canoes replenished the Sulu armadillas, ravaged the coasts, hunted down the Spanish priests, and made captives.

On the north coast of Mindanao several battles took place. There is a legend that over 600 Mahometans advanced to the village of Lubungan, but were repulsed by the villagers, who declared their patron, Saint James, appeared on horseback to help them. Fray Roque de Santa Monica was chased from place to place, hiding in caves and rocks. Being again met by four Mahometans, he threatened them with a blunderbuss, and was left unmolested. Eventually he was found by friendly natives, and taken by them to a wood, where he lived on roots. Thence he journeyed to Linao, became raving mad, and was sent to Manila, where he died quite frantic, in the convent of his Order.

The Sultan and his fellow-prisoners had been conveyed to Manila and lodged in the Fortress of Santiago. In 1753 he petitioned the Gov.-General to allow his daughter, the Princess Faatima, and two slaves to go to Sulu about his private affairs. A permit was granted on condition of her returning, or, in exchange for her liberty and that of her two slaves, to remit 50 captives, and, failing to do either, the Sultan and his suite were to be deprived of their dignities and treated as common slaves, to work in the galleys, and to be undistinguished among the ordinary prisoners. On these conditions, the Princess left, and forwarded 50 slaves, and one more—a Spaniard, Jose de Montesinos—as a present.

The Princess Faatima, nevertheless, did return to Manila, bringing with her an Ambassador from Prince Bantilan, her uncle and Governor of Sulu, who, in the meantime, had assumed the title of Sultan Mahamad Miududin. The Ambassador was Prince Mahamad Ismael Datto Marayalayla. After an audience with the Governor, he went to the fort to consult with the captive Sultan, and they proposed a treaty with the Governor, of which the chief terms were as follows, viz.:—

An offensive and defensive alliance.

All captives within the Sultanate of Sulu to be surrendered within one year.

All articles looted from the churches to be restored within one year.

On the fulfilment of these conditions, the Sultan and his people were to be set at liberty.

The treaty was dated in Manila March 3, 1754. The terms were quite impossible of accomplishment, for the Sultan, being still in prison, had no power to enforce commands on his subjects.

The war was continued at great sacrifice to the State and with little benefit to the Spaniards, whilst their operations were greatly retarded by discord between the officials of the expedition, the authorities on shore, and the priests. At the same time, dilatory proceedings were being taken against the Maestre de Campo of Zamboanga, who was charged with having appropriated to himself others' share of the war booty. Siargao Island (off the N.E. point of Mindanao Is.) had been completely overrun by the Mahometans; the villages and cultivated land were laid waste, and the Spanish priest was killed.

When the Governor Pedro de Arandia arrived in 1754, the Sultan took advantage of the occasion to put his case before him. He had, indeed, experienced some of the strangest mutations of fortune, and Arandia had compassion on him. By Arandia's persuasion, the Archbishop visited and spiritually examined him, and then the Sultan confessed and took the Communion. In the College of Santa Potenciana there was a Mahometan woman who had been a concubine of the Sultan, but who now professed Christianity, and had taken the name of Rita Calderon. The Sultan's wife having died, he asked for this ex-concubine in marriage, and the favour was conceded to him. The nuptials were celebrated in the Governor's Palace on April 27, 1755, and the espoused couple returned to their prison with an allowance of 50 pesos per month for their maintenance.

In 1755 all the Sultan's relations and suite who had been incarcerated in Manila, except his son Ismael and a few chiefs, were sent back to Sulu. The Sultan and his chiefs were then allowed to live freely within the city of Manila, after having sworn before the Governor, on bended knees, to pay homage to him, and to remain peaceful during the King's pleasure. Indeed, Governor Arandia was so favourably disposed towards the Sultan Mahamad Alimudin (Ferdinand I.) that personally he was willing to restore him to his throne, but his wish only brought him in collision with the clergy, and he desisted.

The British, after the military occupation of Manila in 1763, took up the cause of the Sultan, and reinstated him in Sulu. Then he avenged himself on the Spaniards by fomenting incursions against them in Mindanao, which the Gov.-General, Jose Raon, was unable to oppose for want of resources. The Mahometans, however, soon proved their untrustworthiness to friend and foe alike. Their friendship lasted on the one side so long as danger could thereby be averted from the other, and a certain Datto Teng-teng attacked the British garrison one night at Balambangan and slaughtered all but six of the troops (vide pp. 92, 98).

In 1836 the sovereignty of the Sultan was distinctly recognized in a treaty made between him and Spain, whereby the Sultan had the right to collect dues on Spanish craft entering Jolo, whilst Sulu vessels paid dues to the Spaniards in their ports as foreign vessels.

In 1844 Gov.-General Narciso Claveria led an expedition against the Moros and had a desperate, but victorious, struggle with them at the fort of Balanguigui (an islet 14 miles due east of Sulu Is.), for which he was rewarded with the title of Conde de Manila.

The town of Sulu (Jolo) was formerly the residence of the Sultan's Court. This Sovereign had arrogantly refused to check the piratical cruisings made by his people against Spanish subjects in the locality and about the Islands of Calamianes; therefore, on February 11, 1851, General Antonio de Urbiztondo, Marquis de la Solana (an ex-Carlist chief), who had been appointed Gov.-General of the Philippines in the previous year, undertook to redress his nation's grievances by force. The Spanish flag was hoisted in several places. Sulu town, which was shelled by the gunboats, was captured and held by the invaders, and the Sultan Muhamed Pulalon fled to Maybun on the south coast, to which place the Court was permanently removed. At the close of this expedition another treaty was signed (1851), which provided for the annual payment of P1,500 to the Sultan and P600 each to three dattos, on condition that they would suppress piracy and promote mutual trade. Still the Mahometans paid the Spaniards an occasional visit and massacred the garrison, which was as often replaced by fresh levies.

In 1876 the incursions of the Mahometans and the temerity of the chiefs had again attained such proportions that European dominion over the Sulu Sultanate and Mindanao, even in the nominal form in which it existed, was sorely menaced. Consequent on this, an expedition, headed by Vice-Admiral Malcampo, arrived in the waters of the Sultanate, carrying troops, with the design of enforcing submission. The chief of the land forces appears to have had no topographical plan formed. The expedition turned out to be one of discovery. The troops were marched into the interior, without their officers knowing where they were going, and they even had to depend on Sulu guides. Naturally, they were often deceived, and led to precisely where the Mahometans were awaiting them in ambush, the result being that great havoc was made in the advance column by frequent surprises. Now and again would appear a few juramentados, or sworn Mahometans, who sought their way to Allah by the sacrifice of their own blood, but causing considerable destruction to the invading party. With a kris at the waist, a javelin in one hand, and a shield supported by the other, they would advance before the enemy, dart forward and backwards, make zigzag movements, and then, with a war-whoop, rush in three or four at a time upon a body of Christians twenty times their number, giving no quarter, expecting none—to die, or to conquer! The expedition was not a failure, but it gained little. The Spanish flag was hoisted in several places, including Sulu (Jolo), where it remained from February 29, 1876, until the Spanish evacuation of the Islands in 1898.



The Mahometans (called by the Spaniards Moros) now extend over nine-tenths of Mindanao Island, and the whole of the Sultanate of Sulu, which comprises Sulu Island (34 miles long from E. to W., and 12 miles in the broadest part from N. to S.) and about 140 others, 80 to 90 of which are uninhabited.

The native population of the Sulu Sultanate alone would be about 100,000, including free people, slaves, and some 20,000 men-at-arms under orders of the Dattos. [61] The domains of His Highness reach westward as far as Borneo, where, up to 25 years ago, the Sultanate of Brunei [62] was actually tributary (and now nominally so) to that of Sulu. The Sultan of Sulu is also feudal lord of two vassal Sultanates in Mindanao Island. There is, moreover, a half-caste branch of these people in the southern half of Palauan Island (Paragua) of a very subdued and peaceful nature, compared with the Sulu, nominally under the Sulu Sultan's rule.

In Mindanao Island only a small coast district here and there was really under Spanish empire, although Spain (by virtue of an old treaty, which never was respected to the letter) claimed suzerainty over all the territory subject to the Sultan of Sulu. After the Sulu war of 1876 the Sultan admitted the claim more formally, and on March 11, 1877, a protocol was signed by England and Germany recognizing Spain's rights to the Tawi Tawi group and the chain of islands stretching from Sulu to Borneo. At the same time it was understood that Spain would give visible proof of annexation by establishing military posts, or occupying these islands in some way, but nothing was done until 1880, when Spain was stirred into action by a report that the Germans projected a settlement there. A convict corps at once took possession, military posts were established, and in 1882 the 6th Regiment of regular troops was quartered in the group at Bongao and Siassi.

Meanwhile, in 1880, a foreign colonizing company was formed in the Sultanate of Brunei, under the title of "British North Borneo Co." (Royal Charter of November 7, 1881). The company recognized the suzerain rights of the Sultan of Sulu, and agreed to pay to him an annual sum as feudal lord. Spain protested that the territory was hers, but could show nothing to confirm the possession. There was no flag, or a detachment of troops, or anything whatsoever to indicate that the coast was under European protection or dominion. Notes were exchanged between the Cabinets of Madrid and London, and Spain relinquished for ever her claim to the Borneo fief of Brunei.

The experience of the unfortunate Sultan Alimudin (Ferdinand I.) taught the Sulu people such a sad lesson that subsequent sultans have not cared to risk their persons in the hands of the Spaniards. There was, moreover, a Nationalist Party which repudiated dependence on Spain, and hoped to be able eventually to drive out the Spaniards. Therefore, in 1885, when the heir to the throne, Mohammad Jamalul Kiram (who was then about 15 years old) was cited to Manila to receive his investiture at the hands of the Gov.-General, he refused to comply, and the Government at once offered the Sultanate to his uncle, Datto Harun Narrasid, who accepted it, and presented himself to the Gov.-General in the capital.

The ceremony of investiture took place in the Government House at Malacanan near Manila on September 24, 1886, when Datto Harun took the oath of allegiance to the King of Spain as his sovereign lord, and received from the Gov.-General, Emilio Terrero, the title of His Excellency Paduca Majasari Maulana Amiril Mauminin Sultan Muhamad Harun Narrasid, with the rank of a Spanish lieut.-general. The Gov.-General was attended by his Secretary, the Official Interpreter, and several high officers. In the suite of the Sultan-elect were his Secretary, Tuan Hadji Omar, a priest, Pandita Tuan Sik Mustafa, and several dattos. For the occasion, the Sultan-elect was dressed in European costume, and wore a Turkish fez with a heavy tassel of black silk. His Secretary and Chaplain appeared in long black tunics, white trousers, light shoes, and turbans. Two of the remainder of his suite adopted the European fashion, but the others wore rich typical Moorish vestments.

The Sultan returned to his country, and in the course of three months the Nationalist Party chiefs openly took up arms against the King of Spain's nominee, the movement spreading to the adjacent islands of Siassi and Bongao, which form part of the Sultanate. [63]

The Mahometans on the Great Mindanao River, from Cottabato [64] upwards, openly defied Spanish authority; and in the spring of 1886 the Government were under the necessity of organizing an expedition against them. The Spaniards had ordered that native craft should carry the Spanish flag, otherwise they would be treated as pirates or rebels. In March, 1887, the cacique of the Simonor ranche (Bongao Is.), named Pandan, refused any longer to hoist the christian ensign, and he was pursued and taken prisoner. He was conveyed on the gunboat Panay to Sulu, and on being asked by the Governor why he had ceased to use the Spanish flag, he haughtily replied that "he would only answer such a question to the Captain-General," and refused to give any further explanation. Within a month after his arrest the garrison of Sulu (Jolo) was strengthened by 377 men, in expectation of an immediate general rising, which indeed took place. The Spanish forces were led by Majors Mattos and Villa Abrille, under the command of Brig.-General Serina. They were stoutly opposed by a cruel and despotic chief, named Utto, who advanced at the head of his subjects and slaves. With the co-operation of the gunboats up the river, the Mahometans were repulsed with great loss.

Scores of expeditions had been led against the Mindanao natives, and their temporary submission had usually been obtained by the Spaniards—on whose retirement, however, the natives always reverted to their old customs, and took their revenge on the settlers. Moreover, the petty jealousies existing between the highest officers in the south rendered every peaceful effort fruitless.

Datto Utto having defiantly proclaimed that no Spaniard should ever enter his territory, an armed expedition was fitted out; and from the example of his predecessor in 1881 (vide p. 124) the Gov.-General, Emilio Terrero, perchance foresaw in a little war the vision of titles and more material reward, besides counterbalancing his increasing unpopularity in Manila, due to the influence of my late friend, the Government Secretary Felipe Canga-Argueelles. Following in the wake of those who had successfully checked the Mahometans in the previous spring, he took the chief command in person in the beginning of January, 1887, to force a recantation of Datto Utto's utterances.

The petty Sultans of Bacat, Buhayen and Kudarangan in vain united their fortunes with those of Utto. The stockades of cocoanut trunks, palma-bravas (q.v.) and earth (cottas) were easily destroyed by the Spanish artillery, and their defenders fled under a desultory fire. There were very few casualties on either side. Some of the Christian native infantry soldiers suffered from the bamboo spikes (Spanish, puas) set in the ground around the stockades, but the enemy had not had time to cover with brushwood the pits dug for the attacking party to fall into. In about two months the operations ended by the submission of some chiefs of minor importance and influence; and after spending so much powder and shot and Christian blood, the General had not even the satisfaction of seeing either the man he was fighting against or his enemy's ally, the Sultan of Kudarangan. This latter sent a priest, Pandita Kalibaudang, and Datto Andig to sue for peace and cajole the General with the fairest promises. Afterwards the son and heir of this chief, Rajahmudah Tambilanang, presented himself, and he and his suite of 30 followers were conducted to the camp in the steam launch Carriedo. Utto, whose residence had been demolished, had not deigned to submit in person, but sent, as emissaries, Dattos Sirungang, Buat and Dalandung, who excused only the absence of Utto's prime minister. Capitulations of peace were handed to Utto's subordinates, who were told to bring them back signed without delay, for despatches from the Home Government, received four or five weeks previously, were urging the General to conclude this affair as speedily as possible. They were returned signed by Utto—or by somebody else—and the same signature and another, supposed to be that of his wife, the Ranee Pudtli (a woman of great sway amongst her people) were also attached to a letter, offering complete submission.

The Spaniards destroyed a large quantity of rice-paddy, and stipulated for the subsequent payment of a war indemnity in the form of cannons (lantacas), buffaloes, and horses.

The General gave the emissaries some trifling presents, and they went their way and he his,—to Manila, which he entered in state on March 21, with flags flying, music playing, and the streets decorated with bunting of the national colours, to give welcome to the conqueror of the Mahometan chief—whom he had never seen—the bearer of peace capitulations signed—by whom? As usual, a Te Deum was celebrated in the Cathedral for the victories gained over the infidels; the officers and troops who had returned were invited by the Municipality to a theatrical performance, and the Gov.-General held a reception in the Palace of Malacanan. Some of the troops were left in Mindanao, it having been resolved to establish armed outposts still farther up the river for the better protection of the port and settlement of Cottabato.

Whilst the Gov.-General headed this military parade in the Cottabato district, the ill-feeling of the Sulu natives towards the Spaniards was gradually maturing. An impending struggle was evident, and Colonel Juan Arolas, the Governor of Sulu, concentrated his forces in expectation. The Sulus, always armed, prepared for events in their cottas; Arolas demanded their surrender, which was refused, and they were attacked. Two cottas, well defended, were ultimately taken, not without serious loss to the Spaniards. In the report of the slain a captain was mentioned. Arolas then twice asked for authority to attack the Mahometans at Maybun, and was each time refused. At length, acting on his own responsibility, on April 15, 1887, he ordered a gunboat to steam round to Maybun and open fire at daybreak on the Sultan's capital, which was in possession of the party opposed to the Spanish nominee (Harun Narrasid). At 11 o'clock the same night he started across country with his troops towards Maybun, and the next morning, whilst the enemy was engaged with the gunboat, he led the attack on the land side. The Mahometans, quite surprised, fought like lions, but were completely routed, and the seat of the Sultanate was razed to the ground. It was the most crushing defeat ever inflicted on the Sulu Nationalist Party. The news reached Manila on April 29, and great praise was justly accorded to Colonel Arolas, whose energetic operations contrasted so favourably with the Cottabato expedition. All manner of festivities in his honour were projected in Manila, but Arolas elected to continue the work of subduing the Moro country. Notwithstanding his well-known republican tendencies, on September 20, 1887, the Queen-Regent cabled through her Ministry her acknowledgment of Colonel Arolas' valuable services, and the pleasure it gave her to reward him with a Brig.-General's commission. [65]

In 1895 an expedition against the Mahometans was organized under the supreme command of Gov.-General Ramon Blanco. It was known as the Marahui (or Marauit) Campaign. The tribes around Lake Lanao (ancient name Malanao) and the Marahui district had, for some time past, made serious raids on the Spanish settlement at Yligan, which is connected with Lake Lanao by a river navigable only by canoes. Indeed, the lives and property of Christians in all the territory adjoining Yligan were in great jeopardy, and the Spanish authorities were set at defiance. It was therefore resolved, for the first time, to attack the tribes and destroy their cottas around the lake for the permanent tranquillity of Yligan. The Spanish and native troops alike suffered great hardships and privations. Steam launches in sections (constructed in Hong-Kong), small guns, and war material were carried up from Yligan to the lake by natives over very rugged ground. On the lake shore the launches were fitted up and operated on the lake, to the immense surprise of the tribes. From the land side their cottas were attacked and destroyed, under the command of my old friend Brig.-General Gonzalez Parrado. The operations, which lasted about three months, were a complete success, and General Gonzalez Parrado was rewarded with promotion to General of Division. Lake Lanao, with the surrounding district and the route down to Yligan, was in possession of the Spaniards, and in order to retain that possession without the expense of maintaining a large military establishment, it was determined to people the conquered territory with Christian families from Luzon and the other islands situated north of Mindanao. It was the attempt to carry out this colonizing scheme which gave significance to the Marahui Expedition and contributed to that movement which, in 1896, led to the downfall of Spanish rule in the Archipelago.

The last Spanish punitive expedition against the Mindanao Mahometans was sent in February, 1898, under the command of General Buille. The operations lasted only a few days. The enemy was driven into the interior with great loss, and one chief was slain. The small gunboats built in Hong-Kong for the Marahui Campaign—the General Blanco, Corcuera, and Lanao—again did good service.

There are three branches or tribes of the Malanao Moros around the Lake Lanao:

(1) Bayabos, at the north of the Lake, their centre being Marahui.

(2) Onayans, at the south of the Lake, their centre being Bayan.

(3) Macui tribe includes the remaining Lake Lanao people, except a few independent ranches to the east of the Macui, belonging to the Bayabos. The Macui claim to be the most ancient, although no tribe can trace descent farther back than the 13th century. Intermarriage has destroyed traces, but there are over a hundred sultans who claim to be of royal blood.

The other principal Mindanao tribes are as follows, viz.:—Aetas, in the regions near Mount Apo (vide p. 121).

Bagobos, on the foothills of Mount Apo. A peaceful people, disposed to work, and reputed to be human sacrificers.

Manobos, in the valley of the Agusan River. There are also some on the Gulf of Davao and in the Cottabato district.

Samales inhabit the small islands in the Gulf of Davao, but there is quite a large colony of them at Magay, a suburb of Zamboanga, (from the neighbouring islets) under Rajahmudah Datto Mandi.

Subuanos occupy the peninsula of the Zamboanga Province. They are docile and lazy, and much prone to stealing. They are far less courageous than the Samales, by whom they are overawed. Some physiognomists consider them to be of the same caste as the Manobos, the Guimbanos of Sulu, and the Samecas of Basilan.

Tagubans live on the north shore of the Gulf of Davao.

Tirurayas inhabit the mountains to the west of the Rio Grande.

There is a large number of smaller tribes.



A few years ago we were all alarmed on Corpus Christi Day, during the solemn procession of that feast in Cottabato, by the sudden attack of a few Mahometans on the crowd of Christians assembled. Of course the former were overwhelmed and killed, as they quite expected to be. They were of that class known as juramentados, or sworn Mahometans, who believe that if they make a solemn vow, in a form binding on their consciences, to die taking the blood of a Christian, their souls will immediately migrate to the happy hunting-ground, where they will ever live in bliss, in the presence of the Great Prophet. This is the most dangerous sect of Mahometans, for no exhibition of force can suffice to stay their ravages, and they can only be treated like mad dogs, or like a Malay who has run amok.

The face of a Mindanao south coast Moro is generally pleasant, but a smile spoils his appearance; the parting lips disclose a filthy aperture with dyed teeth in a mahogany coloured foam of masticated betel-nut. Holes as large as sixpences are in the ears of the women, who, when they have no ear-rings, wear a piece of reed with a vermilion tip. The dress is artistically fantastic, with the sarong and the jabul and no trousers visible. Apparently the large majority (perhaps 70 per cent.) of the Parang-Parang Moros have a loathsome skin disease. Those who live on shore crop their hair, but the swamp, river, and sea people who live afloat let it grow long.

The Sulu Islanders, male and female, dress with far greater taste and ascetic originality than the christian natives. The women are fond of gay colours, the predominant ones being scarlet and green. Their nether bifurcated garment is very baggy, the bodice is extremely tight, and, with equally close-fitting sleeves, exhibits every contour of the bust and arms. They use also a strip of stuff sewn together at the ends called the jabul, which serves to protect the head from the sun-rays. The end of the jabul would reach nearly down to the feet, but is usually held retrousse under the arm. They have a passion for jewellery, and wear many finger-rings of metal and sometimes of sea-shells, whilst their ear-rings are gaudy and of large dimensions. The hair is gracefully tied in a coil on the top of the head, and their features are at least as attractive as those of the generality of Philippine christian women.

The men wear breeches of bright colours, as tight as gymnasts' pantaloons, with a large number of buttons up the sides; a kind of waistcoat buttoning up to the throat; a jacket reaching to the hips, with close sleeves, and a turban. A chief's dress has many adornments of trinkets, and is quite elegant, a necessary part of his outfit being the barong (sword), which apparently he carries constantly.

They are robust, of medium height, often of superb physical development; of a dusky bronze colour, piercing eyes, low forehead, lank hair, which is dressed as a chignon and hangs down the back of the neck. The body is agile, the whole movement is rapid, and they have a wonderful power of holding the breath under water. They are of quick perception, audacious, haughty, resolute, zealous about their genealogies; extremely sober, ready to promise everything and do nothing, vindictive and highly suspicious of a stranger's intentions. Their bearing towards the Christian, whom they call the infidel, is full of contempt. They know no gratitude, and they would not cringe to the greatest Christian potentate. They are very long-suffering in adversity, hesitating in attack, and the bravest of the brave in defence. They disdain work as degrading and only a fit occupation for slaves, whilst warfare is, to their minds, an honourable calling. Every male over 16 years of age has to carry at least one fighting-weapon at all times, and consider himself enrolled in military service.

They have a certain knowledge of the Arts. They manufacture on the anvil very fine kris daggers, knives, lance-heads, etc. Many of their fighting-weapons are inlaid with silver and set in polished hardwood or ivory handles artistically carved.

In warfare they carry shields, and their usual arms on land are the campilan, a kind of short two-handed sword, wide at the tip and narrowing down to the hilt, the barong for close combat, the straight kris for thrusting and cutting, and the waved, serpent-like kris for thrusting only. They are dexterous in the use of arms, and can most skilfully decapitate a foe at a single stroke. At sea they use a sort of assegai, called bagsacay or simbilin, about half an inch in diameter, with a sharp point. Some can throw as many as four at a time, and make them spread in the flight; they use these for boarding vessels. They make many of their own domestic utensils of metal, also coats of mail of metal wire and buffalo horn, which resist hand-weapons, but not bullets. The wire probably comes from Singapore.

The local trade is chiefly in pearls, mother-of-pearl, shells, shark fins, etc. [66] The Sultan, in Spanish times, had a sovereign right to all pearls found which exceeded a certain size fixed by Sulu law—hence it was very difficult to secure an extraordinary specimen. The Mahometans trade at great distances in their small craft, called vintas, for they are wonderfully expert navigators. Their largest vessels do not exceed seven tons, and they go as far as Borneo, and even down to Singapore on rare occasions.

I found that almost any coinage was useful for purchasing in the market-places. I need hardly add that the Chinese small traders have found their way to these regions; and it would be an unfavourable sign if a Chinaman were not to be seen there, for where the frugal Celestial cannot earn a living one may well assume there is little prosperity. Small Chinese coins (known as cash in the China Treaty Ports) are current money there, and I think, the most convenient of all copper coins, for, having a hole in the centre, they can be strung together. Chinese began to trade with this island in 1751.

The root of the Sulu language is Sanscrit, mixed with Arabic. Each Friday is dedicated to public worship, and the faithful are called to the temple by the beating of a box or hollow piece of wood. All recite the Iman with a plaintive voice in honour of the Great Prophet; a slight gesticulation is then made whilst the Pandita reads a passage from the Mustah. I observed that no young women put in an appearance at the temple on the occasion of my visit.

At the beginning of each year there is a very solemn ceremonial, and, in the event of the birth or death of a child, or the safe return from some expedition, it is repeated. It is a sort of Te Deum in conformity with Mahometan rites. During a number of days in a certain month of the year they abstain from eating, drinking, and pleasure of all kinds, and suffer many forms of voluntary penance. Strangers are never allowed, I was told, inside the Mosque of the Sultan. The higher clergy are represented by the hereditary Cherif, who has temporal power also. The title of Pandita simply means priest, and is the common word used in Mindanao as well as in Palauan Island. He seems to be almost the chief in his district—not in a warlike sense, like the Datto; but his word has great influence. He performs all the functions of a priest, receives the vow of the juramentados, and expounds the mysteries and the glories of that better world whither they will go without delay if they die taking the blood of a Christian.

In theory, the Moros accept the Koran and the teachings of Mahomet: in practice, they omit the virtues of their religious system and follow those precepts which can be construed into favouring vice; hence they interpret guidance of the people by oppression, polygamy by licentiousness, and maintenance of the faith by bloodshed. Relays of Arabs come, from time to time, under the guise of Koran expounders, to feed on the people and whet their animosity towards the Christian.

The Panditas are doctors also. If a Datto dies, they intone a dolorous chant; the family bursts into lamentations, which are finally drowned in the din of the clashing of cymbals and beating of gongs, whilst sometimes a gun is fired. In rush the neighbours, and join in the shouting, until all settle down quietly to a feast. The body is then sprinkled with salt and camphor and dressed in white, with the kris attached to the waist. There is little ceremony about placing the body in the coffin and burying it. The mortuary is marked by a wooden tablet—sometimes by a stone, on which is an inscription in Arabic. A slip of board, or bamboo, is placed around the spot, and a piece of wood, carved like the bows of a canoe, is stuck in the earth; in front of this is placed a cocoanut shell full of water.



The old native town, or cotta of Sulu (Jolo) was a collection of bamboo houses built upon piles extending a few hundred yards into the sea. This was all demolished by the Spaniards when they permanently occupied the place in 1876, excepting the Military Hospital, which was re-constructed of light materials, native fashion. The sea-beach was cleared, and the native village put back inland.

The site is an extremely pretty little bay on the north of the island, formed by the points Dangapic and Candea, and exactly in front, about four or five miles off, there are several low-lying islets, well wooded, with a hill abruptly jutting out here and there, the whole forming a picturesque miniature archipelago.

Looking from the sea, in the centre stands the modern Spanish town of Sulu (Jolo), built on the shore, rising about a couple of yards above sea-level, around which there is a short stone and brick sea-wall, with several bends pleasantly relieving the monotony of a straight line.

Forming a background to the European town, there are three thickly wooded hillocks almost identical in appearance, and at each extremity of the picture, lying farther back inland, there is a hill sloping down gradually towards the coast. The slope on the eastern extremity has been cleared of undergrowth to the extent of about 50 acres, giving it the appearance of a vast lawn. At the eastern and western extremities are the native suburbs, with huts of light material built a few yards into the sea. On the east side there is a big Moro bungalow, erected on small tree-trunks, quite a hundred yards from the beach seawards. To the west, one sees a long shanty-built structure running out to sea like a jetty; it is the shore market. The panorama could not be more charming and curious. Still farther west, towering above every other, stands the Bad Tumantangas peak (Mount of Tears), the last point discernible by the westward-journeying Joloano, who is said to sigh with patriotic anguish at its loss to view, with all the feeling of a Moorish Boabdil bidding adieu to his beloved Granada.

The town is uniformly planned, with well-drained streets, running parallel, crossed at rectangles by lovely avenues of shading trees. Here and there are squares, pretty gardens, and a clean and orderly market-place. There is a simple edifice for a church, splendid barracks equal to those in Manila when these were built, many houses of brick and stone, others of wood, and all roofed with corrugated iron.

The neighbourhood is well provided with water from natural streams. The town is supplied with drinking-water conducted in pipes, laid for the purpose from a spring about a mile and a quarter distant, whilst other piping carries water to the end of the pier for the requirements of shipping. This improvement, the present salubrity of the town (once a fever focus), and its latest Spanish embellishments, are mainly due to the intelligent activity of its late Governors, Colonel (now General) Gonzalez Parrado, and the late General Juan Arolas.

The town is encircled on the land side by a brick loop-holed wall. The outside (Spanish) defences consisted of two forts, viz:—The "Princesa de Asturias" and "Torre de la Reina" and within the town those of the "Puerta Blockaus", "Puerta Espana" and the redoubt "Alfonso XII."—this last had a Nordenfeldt gun.

The Spanish Government of Sulu was entirely under martial law, and the Europeans (mostly military men) were constantly on the alert for the ever-recurring attacks of the natives.

The general aspect of Sulu (Jolo) is cheerful and attractive. The day scene, enlivened by the Moro, passing to and fro with his lithe gait, in gay attire, with the barong in a huge sash, and every white man, soldier or civilian, carrying arms in self-defence, may well inflame the imaginative and romantic mind. One can hardly believe one is still in the Philippines. At night, the shaded avenues, bordered by stately trees, illuminated by a hundred lamps, present a beautiful, picturesque scene which carries the memory far, far away from the surrounding savage races. Yet all may change in a trice. There is a hue and cry; a Moro has run amok—his glistening weapon within a foot of his escaping victim; the Christian native hiding away in fear, and the European off in pursuit of the common foe; there is a tramping of feet, a cracking of firearms; the Moro is biting the dust, and the memory is brought abruptly back from imagination's flights to full realization of one's Mahometan entourage.

By a decree dated September 24, 1877, all the natives, and other races or nationalities settled there, were exempted from all kinds of contributions or taxes for 10 years. In 1887 the term was extended for another 10 years; hence, no imposts being levied, all the Spaniards had to do was to maintain their prestige with peace.

In his relations with the Spaniards, the Sultan held the title of Excellency, and he, as well as several chiefs, received annual pensions from the Government at the following rates:—

Pesos. Sultan of Sulu 2,400 Sultan of Mindanao 1,000 Datto Beraduren, heir to the Sulu Sultanate 700 Paduca Datto Alimudin, of Sulu 600 Datto Amiral, of Mindanao 800 Other minor pensions 600 ===== P6,100

and an allowance of 2 pesos for each captive rescued, and 3 pesos for each pirate caught, whether in Sulu or Mindanao waters.

The Sultan is the Majasari (the stainless, the spotless)—the Pontiff-king—the chief of the State and the Church; but it is said that he acknowledges the Sultan of Turkey as the Padishah. He is the irresponsible lord and master of all life and property among his subjects, although in his decrees he is advised by a Council of Elders.

Nevertheless, in spite of his absolute authority, he does not seem to have perfect control over the acts of his nobles or chiefs, who are a privileged class, and are constantly waging some petty war among themselves, or organizing a marauding expedition along the coast. The Sultan is compelled, to a certain extent, to tolerate their excesses, as his own dignity, or at least his own tranquillity, is in a great measure dependent on their common goodwill towards him. The chiefs collect tribute in the name of the Sultan, but they probably furnish their own wants first and pay differences into the Royal Treasury, seeing that it all comes from their own feudal dependents.

The Sultan claims to be the nominal owner of all the product of Sulu waters. In the valuable Pearl Fisheries he claims to have a prior right to all pearls above a certain value, although the finder is entitled to a relative bounty from the Sultan. "Ambal," a product found floating on the waters and much esteemed by the Chinese as medicine, is subject to royal dues. The great pearl-fishing centre is Siassi Island (in the Tapul group), lying about 20 miles south of Sulu Island.

The Sultanate is hereditary under the Salic Law. The Sultan is supported by three ministers, one of whom acts as Regent in his absence (for he might choose to go to Singapore, or have to go to Mecca, if he had not previously done so); the other is Minister of War, and the third is Minister of Justice and Master of the Ceremonies.

Slavery exists in a most ample sense. There are slaves by birth and others by conquest, such as prisoners of war, insolvent debtors, and those seized by piratical expeditions to other islands. A creole friend of mine was one of these last. He had commenced clearing an estate for cane-growing on the Negros coast, when he was seized and carried off to Sulu Island. In a few years he was ransomed and returned to Negros, where be formed one of the finest sugar haciendas and factories in the Colony.

In 1884 a Mahometan was found on a desolate isle lying off the Antique coast (Panay Is.), and of course had no document of identity, so he was arrested and confined in the jail of San Jose de Buenavista. From prison he was eventually taken to the residence of the Spanish Governor, Don Manuel Castellon, a very humane gentleman and a personal friend of mine. In Don Manuel's study there was a collection of native arms which took the stranger's fancy; one morning he seized a kris and lance, and, bounding into the breakfast-room, capered about, gesticulated, and brandished the lance in the air, much to the amusement of the Governor and his guests. But in an instant the fellow (hitherto a mystery, but undoubtedly a juramentado) hurled the lance with great force towards the Public Prosecutor, and the missile, after severing his watch-chain, lodged in the side of the table. The Governor and the Public Prosecutor at once closed with the would-be assassin, whilst the Governor's wife, with great presence of mind, thrust a table-knife into the culprit's body between the shoulder-blade and the collar-bone. The man fell, and, when all supposed he was dead, he suddenly jumped up. No one had thought of taking the kris out of his grasp, and he rushed around the apartment and severely cut two of the servants, but was ultimately despatched by the bayonets of the guards who arrived on hearing the scuffle. The Governor showed me his wounds, which were slight, but his life was saved by the valour of his wife—Dona Justa.

It has often been remarked by old residents, that if free licence were granted to the domesticated natives, their barbarous instincts would recur to them in all vigour. Here was an instance. The body of the Moro was carried off by an excited populace, who tied a rope to it, beat it, and dragged it through the town to a few miles up the coast, where it was thrown on the sea-shore. The priests did not interfere; like the Egyptian mummies cast on the Stygian shores, the culprit was unworthy of sepulture—besides, who would pay the fees?

During my first visit to Sulu in 1881, I was dining with the Governor, when the conversation ran on the details of an expedition about to be sent to Maybun, to carry despatches received from the Gov.-General for the Sultan, anent the Protectorate. The Governor seemed rather surprised when I expressed my wish to join the party, for the journey is not unattended with risk to one's life. [I may here mention that only a few days before I arrived, a young officer was sent on some mission a short distance outside the town of Jolo, accompanied by a patrol of two guards. He was met by armed Mahometans, and sent back with one of his hands cut off. I remember, also, the news reaching us that several military officers were sitting outside a cafe in Jolo Town, when a number of juramentados came behind them and cut their throats.] However, the Governor did not oppose my wish—on the contrary, he jocosely replied that he could not extend my passport so far, because the Sulus would not respect it, yet the more Europeans the better.

Officials usually went by sea to Maybun, and a gunboat was now and again sent round the coast with messages to the Sultan, but there was no Government vessel in Jolo at this time.

Our party, all told, including the native attendants, numbered about 30 Christians, and we started early in the morning on horseback. I carried my usual weapon—a revolver—hoping there would be no need to use it on the journey. And so it resulted; we arrived, without being molested in any way, in about three hours, across a beautiful country.

We passed two low ranges of hills, which appeared to run from S.W. to N.E., and several small streams, whilst here and there was a ranche of the Sultan's subjects. Each ranche was formed of a group of 10 to 20 huts, controlled by the cacique. Agriculture seemed to be pursued in a very pristine fashion, but, doubtless owing to the exuberant fertility of the soil, we saw some very nice crops of Rice, Indian Corn, Sugar Cane, and Indigo and Coffee plantations on a small scale. In the forest which we traversed there were some of the largest bamboos I have ever seen, and fine building timber, such as Teak, Narra, Molave, Mangachapuy, and Camagon (vide Woods). I was assured that Cedars also flourished on the island. We saw a great number of monkeys, wild pigeons, cranes, and parrots, whilst deer, buffaloes, and wild goats are said to abound in these parts.

On our arrival at Maybun, we went first to the bungalow of a Chinaman—the Sultan's brother-in-law—where we refreshed ourselves with our own provisions, and learnt the gossip of the place. On inquiry, we were told that the Sultan was sleeping, so we waited at the Chinaman's. I understood this man was a trader, but there were no visible signs of his doing any business. Most of our party slept the siesta, and at about four o'clock we called at the Palace. It was a very large building, well constructed, and appeared to be built almost entirely of materials of the country. A deal of bamboo and wood were used in it, and even the roof was made of split bamboo, although I am told that this was replaced by sheet-iron when the young Sultan came to the throne. The vestibule was very spacious, and all around was pleasantly decorated with lovely shrubs and plants peculiar to most mid-tropical regions. The entrance to the Palace was always open, but well guarded, and we were received by three Dattos, who saluted us in a formal way, and, without waiting to ask us any question, invited us, with a wave of the hand, to follow them into the throne-room. [67] The Sultan was seated on our entering, but when the bearer of the despatches approached with the official interpreter by his side, and we following, he rose in his place to greet us.

His Highness was dressed in very tight silk trousers, fastened partly up the sides with showy chased gold or gilt buttons, a short Eton-cut olive-green jacket with an infinity of buttons, white socks, ornamented slippers, a red sash around his waist, a kind of turban, and a kris at his side. His general appearance was that of a Spanish bull-fighter with an Oriental finish off. We all bowed low, and the Sultan, surrounded by his Sultanas, put his hands to his temples, and, on lowering them, he bowed at the same time. We remained standing whilst some papers were handed to him. He looked at them—a few words were said in Spanish, to the effect that the bearer saluted His Highness in the name of the Governor of Sulu. The Sultan passed the documents to the official interpreter, who read or explained them in the Sulu language; then a brief conversation ensued, through the interpreter, and the business was really over. After a short pause, the Sultan motioned to us to be seated on floor-cushions, and we complied. The cushions, covered with rich silk, were very comfortable. Servants, in fantastic costumes, were constantly in attendance, serving betel-nut to those who cared to chew it.

One Sultana was fairly pretty, or had been so, but the others were heavy, languid, and lazy in their movements; and their teeth, dyed black, did not embellish their personal appearance. The Sultan made various inquiries, and passed many compliments on us, the Governor, Gov.-General, etc., which were conveyed to us through the interpreter. Meanwhile, the Sultanas chatted among themselves, and were apparently as much interested in looking at us as we were in their style, features, and attire. They all wore light-coloured "dual garments" of great width, and tight bodices. Their coiffure was carefully finished, but a part of the forehead was hidden by an ungraceful fringe of hair.

We had so little in common to converse on, and that little had to be said through the interpreter, that we were rather glad when we were asked to take refreshments. It at least served to relieve the awkward feeling of glancing at each other in silence. Chocolate and ornamental sweetmeats were brought to us, all very unpalatable. When we were about to take our departure, the Sultan invited us to remain all night in the Palace. The leader of our party caused to be explained to him that we were thankful for his gracious offer, but that, being so numerous, we feared to disturb His Highness by intruding so far on his hospitality. Still the Sultan politely insisted, and whilst the interpretation was being transmitted I found an opportunity to acquaint our chief of my burning curiosity to stay at the Palace. In any case, we were a large number to go anywhere, so our leader, in reply to the Sultan, said that he and four Europeans of his suite would take advantage of His Highness's kindness.

We withdrew from the Sultan's presence, and some of us Europeans walked through the town accompanied by functionaries of the royal household and the interpreter. There was nothing striking in the place; it was like most others. There were some good bungalows of bamboo and thatching. I noticed that men, women, and children were smoking tobacco or chewing, and had no visible occupation. Many of the smaller dwellings were built on piles out to the sea. We saw a number of divers preparing to go off to get pearls, mother-of-pearl, etc. They are very expert in this occupation, and dive as deep as 100 feet. Prior to the plunge they go through a grotesque performance of waving their arms in the air and twisting their bodies, in order—as they say—to frighten away the sharks; then with a whoop they leap over the edge of the prahu, and continue to throw their arms and legs about for the purpose mentioned. They often dive for the shark and rip it up with a kris.

Five of us retired to the Palace that night, and were at once conducted to our rooms. There was no door to my room; it was, strictly speaking, an alcove. During the night, at intervals of about every hour, as it seemed to me, a Palace servant or guard came to inquire how the Senor was sleeping, and if I were comfortable. "Duerme el Senor?" ("Does the gentleman sleep?") was apparently the limit of his knowledge of Spanish. I did not clearly understand more than the fact that the man was a nuisance, and I regretted there was no door with which to shut him out. The next morning we paid our respects to His Highness, who furnished us with an escort—more as a compliment than a necessity—and we reached Jolo Town again, after a very enjoyable ride through a superb country.



The Sultan's subjects are spread so far from the centre of government—Maybun—that in some places their allegiance is but nominal. Many of them residing near the Spanish settlements are quick at learning Castilian sufficiently well to be understood, but the Spaniards tried in vain to subject them to a European order of things.

About 20 miles up the coast, going north from Zamboanga, the Jesuits sent a missionary in 1885 to convert the Subuanos. He endeavoured to persuade the people to form a village. They cleared a way through the forest from the beach, and at the end of this opening, about three-quarters of a mile long, I found a church half built of wood, bamboo, and palm-leaves. I had ridden to the place on horseback along the beach, and my food and baggage followed in a canoe. The opening was so roughly cleared that I thought it better to dismount when I got half way. As the church was only in course of construction, and not consecrated, I took up my quarters there. I was followed by a Subuano, who was curious to know the object of my visit. I told him I wished to see the headman, so this personage arrived with one of his wives and a young girl. They sat on the floor with me, and as the cacique could make himself understood in Spanish, we chatted about the affairs of the town in posse. The visiting priest had gone to the useless trouble of baptizing a few of these people. They appeared to be as much Christian as I was Mahometan. The cacique had more than one wife—the word of the Pandita of the settlement was the local law, and the Pandita himself of course had his seraglio. I got the first man, who had followed me, to direct me to the Pandita's house. My guide was gaily attired in bright red tight acrobat breeches, with buttons up the side, and a jacket like a waistcoat, with sleeves so close-fitting that I suppose he seldom took the trouble to undress himself. I left the cacique, promising to visit his bungalow that day, and then my guide led me through winding paths, in a wood, to the hut of the Pandita. On the way I met a man of the tribe carrying spring-water in a bamboo, which he tilted to give me a drink. To my inquiries if he were a Christian, and if he knew the Castilian Pandita (Spanish priest), he replied in the affirmative; continuing the interrogation, I asked him how many gods there were, and when he answered "four," I closed my investigation of his Christianity. My guide was too cunning to take me by the direct path to the Pandita's bungalow. He led me into a half-cleared plot of land facing it, whence the inmates could see us for at least ten minutes making our approach. When we arrived, and after scrambling up the staircase, which was simply a notched trunk of a tree about nine inches diameter, I discovered that the Pandita, forewarned, had fled to the mountain close by, leaving his wives to entertain the visitor. I found them all lounging and chewing betel-nut, and when I squatted on the floor amongst them they became remarkably chatty. Then I went to the cacique's bungalow. In the rear of this dwelling there was a small forge, and the most effective bellows of primitive make which I have ever seen in any country. It was a double-action apparatus, made entirely of bamboo, except the pistons, which were of feathers. These pistons, working up and down alternately by a bamboo rod in each hand, sustained perfectly a constant draught of air. One man was squatting on a bamboo bench the height of the bellows' rods, whilst the smith crouched on the ground to forge his kris on the anvil.

The headman's bungalow was built the same as the others, but with greater care. It was rather high up, and had the usual notched log-of-wood staircase, which is perhaps easy to ascend with naked feet. The cacique and one of his wives were seated on mats on the floor. After mutual salutations the wife threw me three cushions, on which I reclined—doing the dolce far niente whilst we talked about the affairs of the settlement. The conversation was growing rather wearisome anent the Spanish priest having ordered huts to be built without giving materials, about the scarcity of palm-leaves in the neighbourhood, and so forth, so I bade them farewell and went on to another hut. Here the inmates were numerous—four women, three or four men, and two rather pretty male children, with their heads shaven so as to leave only a tuft of hair towards the forehead about the size of a crown piece. To entertain me, six copper tom-toms were brought out, and placed in a row on pillows, whilst another large one, for the bass accompaniment, was suspended from a wooden frame. A man beat the bass with a stick, whilst the women took it in turns to kneel on the floor, with a stick in each hand, to play a tune on the series of six. A few words were passed between the three men, when suddenly one of them arose and performed a war-dance, quaintly twisting his arms and legs in attitudes of advance, recoil, and exultation. The dance finished, I mounted my horse and left the settlement in embryo, called by the missionaries Reus, which is the name of a town in Catalonia.

The climate of Mindanao and Sulu Islands is healthy and delightful. The heat of Zamboanga is moderated by daily breezes, and in Sulu, in the month of June, it is not oppressive. A year's temperature readings on the Illana Bay coast (Mindanao Is.) are as follows, viz.:—

Average of Inside the House, Outside in the Shade, Fahrenheit. Fahrenheit.

6 a.m. Noon. 6 p.m. 6 a.m. Noon. 6 p.m. Jan.-March 73 deg. 84 deg. 83 deg. 72 deg. 84 deg. 80 deg. April-June 74 1/2 deg. 83 deg. 78 1/2 deg. 74 1/2 deg. 92 1/2 deg. 78 deg. July-Sept. 74 deg. 84 deg. 80 deg. 72 1/2 deg. 88 deg. 79 deg. Oct.-Dec. 73 deg. 85 deg. 80 deg. 73 deg. 83 deg. 78 deg.

The Island of Palauan (Paragua) was anciently a dependency of the Sultanate of Brunei (Borneo), hence the dominion over this island of the Sultan of Sulu as suzerain lord of Brunei. At the beginning of the 18th century Spaniards had already settled in the north of it. It had a very sparse population, and a movement was set on foot to subjugate the natives. In order to protect the Spanish settlers from Mahometan attacks a fort was established at Labo. However, the supplies were not kept up, and many of the garrison died of misery, hunger, and nakedness, until 1720, when it was abandoned.

Some years afterwards the island was gratuitously ceded to the Spaniards by the Sultan of Sulu, at their request. Captain Antonio Fabeau was sent there with troops to take formal possession, being awarded the handsome salary of P50 per month for this service. On the arrival of the ships, an officer was sent ashore; the people fled inland, and the formalities of annexation were proceeded with unwitnessed. The only signs of possession left there were the corpses of the troops and sailors who died from eating rotten food, or were murdered by Mahometans who attacked the expedition. Subsequently a fortress was established at Taytay, where a number of priests and laymen in a few years succeeded in forming a small colony, which at length shared the fate of Labo. The only Spanish settlement in the island at the date of the evacuation was the colony of Puerta Princesa, on the east coast. [68]

Before starting on my peregrination in Palauan Island, I sought in vain for information respecting the habits and nature of the Tagbanuas, a half-caste Malay-Aeta tribe, disseminated over a little more than the southern half of the island. [69] It was only on my arrival at Puerta Princesa that I was able to procure a vague insight into the peculiarities of the people whom I intended to visit. The Governor, Don Felipe Canga-Argueelles, was highly pleased to find a traveller who could sympathize with his efforts, and help to make known, if only to the rest of the Archipelago, this island almost unexplored in the interior. He constantly wrote articles to one of the leading journals of Manila, under the title of "Echoes from Paragua" (Palauan), partly with the view of attracting the attention of the Government to the requirements of the Colony, but also to stimulate a spirit of enterprise in favour of this island, rich in hardwoods, etc.

Puerta Princesa is a good harbour, situated on a gulf. The soil was levelled, trees were planted, and a slip for repairing vessels was constructed. There was a fixed white light visible eleven miles off. It was a naval station for two gunboats, the Commander of the station being ex-officio Governor of the Colony. It was also a Penal Settlement for convicts, and those suspected by the civil or religious authorities. To give employment to the convicts and suspects, a model sugar-estate was established by the Government. The locality supplied nearly all the raw material for working and preserving the establishment, such as lime, stone, bricks, timber, sand, firewood, straw for bags, rattans, etc.

The aspect of the town is agreeable, and the environs are pretty, but there is a great drawback in the want of drinking-water, which, in the dry season, has to be procured from a great distance.

The Governor showed me great attention, and personally took command of a gunboat, which conducted me to the mouth of the Iguajit River. This is the great river of the district, and is navigable for about three miles. I put off in a boat manned by marines, and was rowed about two miles up, as far as the mission station. The missionary received me well, and I stayed there that night, with five men, whom I had engaged to carry my luggage, for we had a journey before us of some days on foot to the opposite coast.

My luggage, besides the ordinary travelling requisites and provisions, included about 90 yards of printed stuffs of bright colours, six dozen common handkerchiefs, and some 12 pounds' weight of beads on strings, with a few odds and ends of trinkets; whilst my native bearers were provided with rice, dried fish, betel-nut, tobacco, etc., for a week or more. We set out on foot the next day, and in three days and a half we reached the western shore.

The greatest height above the sea-level on our route was about 900 metres, according to my aneroid reading, and the maximum heat at mid-day in the shade (month of January) was 82 deg. Fahr. The nights were cold, comparatively speaking, and at midnight the thermometer once descended to 59 deg. Fahr.

The natives proved to be a very pacific people. We found some engaged in collecting gum from the trees in the forest, and others cutting and making up bundles of rattans. They took these products down to the Iguajit River mission station, where Chinese traders bartered for them stuffs and other commodities. The value of coin was not altogether unknown in the mission village, although the difference in value between copper and silver coinage was not understood. In the interior they lived in great misery, their cabins being wretched hovels. They planted their rice without ploughing at all, and all their agricultural implements were made of wood or bamboo.

The native dress is made of the bark of trees, smashed with stones, to extract the ligneous parts. In the cool weather they make tunics of bark, and the women wear drawers of the same material. They adorn their waists with sea-shell and cocoanut shell ornaments, whilst the fibre of the palm serves for a waistband. The women pierce very large holes in their ears, in which they place shells, wood, etc. They never bathe intentionally. Their arms are bows and arrows, and darts blown through a kind of pea-shooter made of a reed resembling bojo (q.v). They are a very dirty people, and they eat their fish or flesh raw.

I had no difficulty whatever in procuring guides from one group of huts to the next on payment in goods, and my instructions were always to lead me towards the coast, the nearest point of which I knew was due west or a few points to the north.

We passed through a most fertile country the whole way. There were no rivers of any importance, but we were well supplied with drinking-water from the numerous springs and rivulets. The forests are very rich in good timber, chiefly Ipil (Eperma decandria), a very useful hardwood (vide Woods). I estimated that many of these trees, if felled, would have given clean logs of 70 to 80 feet long. I presume the felling of timber was not attempted by these natives on account of the difficulties, or rather, total want of transport means. From a plateau, within half a day's journey of the opposite coast, the scenery was remarkably beautiful, with the sea to the west and an interminable grandeur of forest to the east. There were a few fishermen on the west coast, but further than that, there was not a sign of anything beyond the gifts of Nature. About half a mile from the coast, on the fringe of the forest, there was a group of native huts, two of which were vacated for our accommodation in exchange for goods.

With an abundance of fish, we were able to economize our provisions. One of my men fell ill with fever, so that we had to wait two days on the west coast, whilst I dosed him with Eno's fruit salt and quinine. In the meantime, I studied the habits of these people. Among the many things which astonished them was the use of matches, whilst our cooking highly amused them. Such a thing as a horse I suppose had never been seen here, although I would gladly have bought or hired one, for I was very weary of our delay. We all went on the march again, on foot nearly all the way, by the same passes to the Iguajit River, where we found a canoe, which carried us back to Puerta Princesa.

The island produces many marketable articles, such as beeswax, edible bird's nests, fine shells, dried shell-fish, a few pearls, bush-rope or palasan (q.v.) of enormous length, wild nutmegs, ebony, logwood, etc., which the Chinese obtain in barter for knives and other small manufactures.