Department of the Interior, The Ethnological Survey , Manila, December 21, 1904 . Sir : I have the honor to transmit a series of papers on Moro history, law, and religion consisting of original studies and translations from Moro texts made by Dr. Najeeb M. Saleeby. I recommend that these papers be published as Part I of Volume IV of the scientific studies edited by the Survey. Very respectfully, Merton L. Miller , Acting Chief of The Ethnological Survey . Hon. Dean C. Worcester , Secretary of th

In transliterating these tarsila that pronunciation which seemed consistent and characteristic of each tarsila was adopted in the transliteration of the same. The text is punctuated. The accent sign is used very frequently. It is generally omitted when the accent is upon the first syllable in words of two syllables and when it is upon the syllable containing the long vowel. Some stress should be put on the last syllable as a rule. The Magindanao tongue is energetic and strong. Its pronunciation

This manuscript is a copy of the original in the possession of Datu Mastūra of Magindanao. The original copy is neat and very well written. It gives first the descent of Kabungsuwan from Mohammed, then a narrative of his departure from Juhūr, his arrival in Mindanao, and the conversion of the people of Mindanao to Islam. The latter half of it gives the genealogy of the reigning family of Bwayan from Pulwa to Pakīh Mawlāna and Pakāru-d-Dīn, his brother. It is a very good type of the style and com

The Samal Moros, who are variously classified by different writers and who are often mentioned as one of the main divisions of the Moros of Mindanao, are really foreign to Mindanao and belong to a distinct and separate group. Until recently they had never been independent, but had lived under the protection of various datus, and always served the datu for the protection he afforded them, or paid him tribute. They were sea rovers and had no claim on territory anywhere. Lately they have settled do

The term Luwaran , which the Mindanao Moros apply to their code of law, means “selection” or “selected.” The laws that are embodied in the Luwaran are selections from old Arabic law and were translated and compiled for the guidance and information of the Mindanao datus, judges, and pandita who do not understand Arabic. The Mindanao copies of the Luwaran give no dates at all, and nobody seems to know when this code was made. They say it was prepared by the Mindanao judges some time ago, but none

In actual practice the Moros do not distinguish between custom and law. Many of their customs are given the force of law, and many laws are set aside on account of contradiction to the prevailing customs of the day. Slavery is such an established custom and institution of the land that it is generally sanctioned and supported in the Luwaran . An oath on the Quran is so firmly binding and the fear of perjury is so strong in the mind of the Moro that oaths are generally taken and are always regard

1. The person in charge of a property the subject of a suit has the first right to that property; his right must, however, be confirmed by oath. If both parties have charge of the property, their rights shall be regarded equal, and both parties shall take oath. 2. The compensation for a slave shall be equal to his value. The loss of a limb shall be compensated for by the amount by which that loss reduces the value of the slave. 3. No indemnity shall attach to the loss or damage of an article bor

Article VI. Nīni īsa a húkum. Anūnu su támuku taw a nadagag sábap sa natágakin nggū dŭn matūnu īsa a taw nggū nin dŭn itábun, mawli nggū dŭn maylaynu ŭgkwān kanu támuk i yā nin tīg támuku inín a natagákku, i yā tīgu nakatūn dikna nŭngka tamuk dan dŭn a tamuku; amayka adŭn saksi kanu tamuk a natūn a dikna tamuk a dan dŭn sabap sa támuk a natūn, yūli su tamuk sarta úmanan su ŭndáwi kapatútin, īsa a dúdan atawa duwa a dúdan. Tamat wal-Lāhu ālam. Article VII. Nīni īsa a húkum. Anūnu rinámpas su támu

Third page of the Sulu Code made and used by Sultan Jamalu-l-A’lam Photo by Martin. (slightly reduced.) Fourth page of the Sulu Code made and used by Sultan Jamalu-l-A’lam Photo by Martin. (slightly reduced.) Article I Section 1. Whoever shall abduct the child of a free man, and be found out, shall be fined twenty rolls or pieces ( gajahilaw ) of calico ( siddip ) or its value. 5 The abductor shall return the child. A bail also is required which shall be equal in character and value to the abduc

He who may deliver this oration shall here repeat the chapter of the salvation, after which he shall rise and read the following oration twice, and shall say, “God is Almighty,” seven times: God is Almighty. Praise be to God, whose praise is exalted and glorious. I testify that there is no God but God, and that He is alone and has no partner. I bear witness that Mohammed is his servant and apostle, and the bright light of the world. May God bless Mohammed and all his people and descendants. Oh,

O God, drive away famine and distress, and disease and iniquity, and oppression, and all calamities, and all evils outward and secret that may exist in our country especially and in the countries of the Mohammedans in general, for Thou hast power over everything. Our Lord, forgive us and forgive our brothers who preceded us in the faith, and cast away from our hearts all jealousies and ill feeling toward the faithful. O God, our Lord, Thou art kind and gracious and generous and compassionate and

Diagram No. 3. —Rulers of Magindanao from Kabunsuwan to Sultan Pakīr Mawlāna Kamza [The (*) indicates sultans.] Diagram No. 4. —Rulers of Magindanao from Sultan Pakīr Mawlāna Kamza to the Present Time [The (*) indicates sultans.] Diagram No. 5. —Rulers of Bagumbayan from Raja Bwayan [The (*) indicates sultans.] Related Library of Congress catalog page: 06001300 . Related Open Library catalog page (for source): OL14536192M . Related Open Library catalog page (for work): OL11077343W . Related Worl

The following corrections have been applied to the text:...