A Glimpse in Visayan (Philippine) History

A lost and forgotten legacy...
By Esmeralda Borromeo*

MORE than seven hundred forty six years ago, around 1240, ten brave and noble rulers were believed to have landed in our shores. They came from the kingdom of Bornay (now Borneo), escaping the wrath of a wicked ruler Rajah Makatunao. They boarded on big ships, called balanghays, and set out to sea to find a place where they can live in peace and harmony. One moonless night on April 15, 1240, together with their families, warriors, slaves and counselors, they faced the unknown in quest of the Promised Land. So does oral tradition tell us.

Datu Puti with wife, Pinagpangan, led the northward expedition. With the flotilla were Datu Sumakwel with wife Kapinangan, Datu Dumangsil with wife Kabiling, Datu Bangkaya with wife Katurong, Datu Paiburong with wife Pabilaan, Datu Balkasusa, Datu Labay, Datu Dumalugdog, Datu Balinsusa, Datu Padohinog with wife Tibongsapay.

''The fleet moved in swift tempo on shores of Borneo resembling a row of beads as the loneliness of the itinerants was comsoled by their enthusiasm of finding a land to settle permanently where peace, freedom and contentment would reign supreme,'' so went the tale about the fleeing datus.

One early afternoon before sunset, they skirted the southern peripheries of Buglas (Negros) and Aninipay (Panay Island) and inched toward the delta of Sinugbuhan (Barangay Siwaragan with a river in its name in what is now San Joaquin, Iloilo) and proceeded to navigate inward to Andona creek just within the hamlet of Sinugbuhan.

They were known in the annals of our history as the Ten Bornean Datus. They represented a major migration wave of Malays, who together with separate migratory waves of Indonesians who built the rice terraces, and the native dark-skinned pygmies known as aetas, comprised the original inhabitants of our archipelago.

Bringing with them their knowledge in agriculture and metal smelting, the Bornean datus brought into our shores the seeds of modern civilization and culture. From the very moment they landed, they have demonstrated political maturity and started a rich colorful legacy of diplomacy and governance.

The Barter of Panay

WHEN Datu Puti and his men landed in Sinugbuhan, they saw an aeta fishing by the riverbank, and through him learned about Timway Marikudo, son of Pulupadan, Datu of Aninipay, his tribes and the glory of his kingdom. Through this fisherman, they sought an audience with the aeta king.

Although superior in military experience and weaponry, the Malays did not engage the aetas in battle nor did they conquer them by force. Instead, they sat down with the natives, and after some negotiations agreed to purchase the lowlands of Aninipay for their abode. The aetas, in turn, agreed to live in the mountains and hinterlands.

According to oral tradition, Datu Puti paid the aeta chieftain Marikudo with a golden saduk (head dress) and a golden batya (wash basin), and offered a gift of golden necklace to Marikudo's wife Maniwantiwan, which when she wore, due to her size, was said to have touched the ground. The event was later known as The Barter of Panay.

Having found the fulfillment of their quest, the Malays named the tall mountain that they saw in the island as Madia-as, meaning paradise. They subdivided the island into three political areas or sakops governed by three datus, namely: Hamtik (now Antique) under Datu Sumakwel, Akean (now divided into Aklan and Capiz) under Datu Bangkaya, and Irong-irong (now Iloilo) under Datu Paiburong.

Oral tradition, later recorded by Pedro Monteclaro as the Maragtas of Panay, tells us that Datu Puti left the island to these three rulers and, together with the other datus, continued to sail further to the northern parts of the archipelago.

They reached the mouth of the Pasig River and founded a colony there later to be known as Maynilad. They explored Batangas Bay and the Taal Lake areas, and went as far as the Bicol peninsula, founding other Malay colonies in the process. His descendants were later called Taga-ilog (Tagalog)

The Lipeňos of Batangas officially trace their origins to the descendants of Datus Dumangsil and Balkasusa, two of the ten Bornean datus. Thus, the Maynilans, Tagalogs, Batangeňos and Bicolanos, Kapampangans and Ilocanos, together with the Visayans, all descended from a common Malayan racial origin.

The Confederation of Madia-as

AS their dominion expanded and grew, the Malay datus formed the Confederation of Madia-as, where they all sat as equals and elected among themselves a supreme ruler. They were ruled for sometimes by Datu Sumakwel, who was known to be a just and wise ruler, who promulgated in 1225 the Code of Madia-as. There is strong reason to believe that the Confederation was not only limited to Aninipay (Panay island), but encompassed the entire archipelago.

The political dynasty, which was Buddhist by faith and Hindu by tradition, continued to flourish for three centuries before the coming of the Spaniards. It was distinct from the Muslim sultanates, which came about later with the conversion of some local chieftains in Mindanao to Islam, as influenced by their interactions with Arab traders and missionaries who frequently visited their shores and intermarried with their women, brought about by the thriving trade of ancient Philippines with the rest of Asia.

For several years, Kalibo, which was known then as Madia-on, meaning little paradise, also served as the capital of the Confederation. It was similarly located at the mouth of a river and quickly developed into an active trading port.

There is more to the Ati-atihan

ASIDE from their usual interactions, the aetas of Akean would troop down to Madia-on once a year to commemorate with their lowland brothers their peace accord with the descendants of Datu Bankaya. They would bring fruits, root crops and animals from the mountains, and the festivities would last for days. The Malays as a symbol of solidarity with the aetas applied black soot to their skins. This was the historical basis for the ati-atihan festivities of Aklan.

The Spanish colonizers, who came centuries later, introduced the Sto. Niňo in an attempt to put religious significance to native festivities and rituals. This is only one of the glorious legacies of our race that are now long forgotten, and they happened in Visayan (Philippine) shores. The ati-atihan of course continues to be celebrated every year in honor of the Sto. Niňo.

A Forgotten Legacy of Peace

What is forgotten though was that, unknown to themselves then, as our great forefathers exercised political maturity and wisdom in the conduct of their own affairs seven hundred forty six years ago, they would leave a legacy of peace from which the whole world can learn centuries later.

For they had successfully established a union where two races of different colors co-existed and lived in peace for centuries - and did not fight to kill each other.

Where two peoples of different religious beliefs lived with mutual respect and harmony, gave each other the needed space to live their lives and worship their gods and deities as they pleased, yet embraced each other as brothers, commemorating their unity in yearly festivities - and did not hate each other"¦

Much unlike the world today, which is fraught with endless wars and conflicts, the causes of which are racial and religious prejudices. If the world would only learn from what happened in Panay more than seven hundred forty six years ago!

Let us be proud of the legacy of our great Malayan forebears, and let us be proud that we are the keepers of this legacy of peace. Let us be aware that we are descendants of a great and noble people, and in our veins run the blood of free men and noble warriors. Let us be proud of our glorious past, and from it draw the strength that we need as a people to regain our rightful place in the community of men and nations.

Let us regain our legacy of peace to secure our destiny in this troubled world!

This article was first published in the Visayan Heritage Magazine last November 2002. *NOTE: The pen name Esmeralda Borromeo used by Donato Flordeliza, Jr., was originally used by his late father in publishing short novels and poems written in the vernacular language Hiligaynon, during the 40s up to the 60s. Donato B. Flordeliza, Sr. was a noted member of the Sumakwelan, an Ilonggo writers' guild during his time. Donato Jr. is founder and executive director of the Centre for P.E.A.C.E. (Philippines).