Philippine history is a vibrant tapestry woven with threads of indigenous narratives, foreign influences, and periods of both upheaval and peace. Long before the arrival of Spanish colonizers in the 16th century, the islands were home to diverse communities, thriving settlements, and complex social structures. Among the most enduring and fascinating stories from this pre-colonial era is the legend of Datu Puti and the Ten Bornean Datus. This narrative tells of a brave group of chieftains who fled their homeland in Borneo and found a new life, establishing settlements and laying foundations for early societies in what is now the Philippines, particularly on the island of Panay.
The story of Datu Puti and the Ten Bornean Datus is deeply embedded in the cultural memory of the Visayas region, especially among the people of Panay. It’s a tale passed down through generations, describing a significant migration event that supposedly occurred centuries ago. While often presented as historical fact in earlier accounts, modern scholarship views this story, largely derived from the Maragtas epic, as a combination of historical possibility and folkloric elements. Regardless of its exact historical accuracy, the legend holds immense cultural significance, providing a foundational narrative for certain regions and contributing to the understanding of pre-colonial interactions between the Philippine islands and neighboring lands like Borneo.
This article will delve into the legend of Datu Puti and the Ten Bornean Datus, exploring the narrative as presented in the Maragtas, discussing its potential historical context, examining the debates surrounding its veracity, and highlighting its lasting legacy in Philippine history and culture. We will look at the reasons for their supposed migration, the journey they undertook, their arrival and settlement in Panay, and the subsequent travels attributed to Datu Puti himself. Furthermore, we will explore the Maragtas as a source, understanding its origins and the different ways historians and Filipinos have interpreted this compelling tale over time.
Unraveling the Maragtas Narrative: The Genesis of a Legend
The primary source for the story of Datu Puti and the Ten Bornean Datus is the Maragtas, a work compiled by Pedro Alcantara Monteclaro in 1907. Monteclaro, a local official and writer from Iloilo, claimed to have gathered this narrative from oral traditions and written documents passed down through generations among the people of Panay. The Maragtas is written primarily in Kin-iray-a, a language spoken in Panay, though Monteclaro’s 1907 publication included a Spanish translation.
The Maragtas tells the story of a time in Borneo (referred to in the narrative as “Samar”) when a powerful and cruel ruler named Rajah Makatunaw reigned. His tyranny and oppression caused great suffering among his subjects. Among those who suffered were ten wise and respected datus (chieftains) and their families. These datus, unwilling to continue living under Makatunaw’s harsh rule, decided to seek a new land where they could live in peace and freedom.
The ten datus are typically named as follows in the Maragtas narrative:
- Datu Puti (considered the leader of the group)
- Datu Sumakwel (often depicted as the wisest and later the chief ruler in Panay)
- Datu Bangkaya
- Datu Paiburong
- Datu Paduhinog
- Datu Dumangsol
- Datu Libay
- Datu Daulang
- Datu Lubay
- Datu Pal ነገ
Accompanied by their wives, children, slaves, and warriors, the ten datus prepared for a long journey across the sea. According to the Maragtas, they sailed in salipsipan, which are described as large boats. Their destination was initially unknown, but they were determined to find a place far from the reach of Rajah Makatunaw.
The Oppression of Rajah Makatunaw
The Maragtas paints a vivid, albeit perhaps exaggerated for dramatic effect, picture of Rajah Makatunaw’s rule. He is depicted as a despotic king who imposed heavy taxes, abused his power, and showed little regard for the well-being of his people.
Reasons for the Datus’ Departure (According to Maragtas):
- High Taxes: Makatunaw imposed excessive tributes and taxes, burdening the common people and the datus alike.
- Abuse of Power: He ruled arbitrarily, often acting unjustly and seizing property or punishing people without cause.
- Lack of Freedom: The datus and their followers felt they had no true freedom under his oppressive regime.
- Desire for a New Life: They sought a land where they could establish their own rules, govern themselves, and live prosperously without fear of tyranny.
This portrayal of Makatunaw serves as the primary motivation for the Datus’ risky voyage, framing their migration as an act of seeking liberty and self-determination. While Rajah Makatunaw is mentioned in other historical texts relating to Brunei/Borneo (often associated with figures like Maharaja Karna of the Brunei Sultanate or possibly a figure from the Melano kingdom), the Maragtas depiction is specific to this narrative and its purpose.
The Voyage and Arrival in Suwarnayan (Panay)
Having made their decision, the ten datus and their people gathered their belongings and boarded their salipsipan. The Maragtas describes their arduous journey across the seas, facing the uncertainties of the ocean. After days or weeks at sea, they eventually sighted land. This land, beautiful and promising, was the island they would come to know as Panay, which the narrative sometimes refers to as “Suwarnayan” (Land of Gold), suggesting its perceived richness and potential.
Their landing point in Panay is traditionally associated with the area near the present-day town of San Joaquin in Iloilo, specifically at a place called Siruwagan. Upon arrival, they encountered the indigenous inhabitants of the island, who were described in the Maragtas as Ati, or Negritos. These were the original inhabitants of Panay, living a hunter-gatherer lifestyle.
The Ati chieftain at that time was named Marikudo, and his wife was Maniwangtiwang. The Bornean datus, led by Datu Puti, knew they could not simply take the land. They sought to acquire it peacefully through negotiation and purchase.
The Famous Barter for Panay
The Maragtas recounts the celebrated transaction between the Bornean datus and the Ati chieftain Marikudo. The datus offered a significant amount of goods in exchange for the lowlands of Panay. The most famous items in this exchange were:
- A golden salakot (a type of conical hat) and saduk (another type of headgear), offered to Marikudo.
- A manangyad, a very long golden necklace, offered to Maniwangtiwang.
In addition to these valuable items, the datus also reportedly gave other goods, such as lengths of cloth and bangkaw (spears) to the Ati people. This deal was struck during a gathering or festival (referred to as a pestibal in some versions), where the datus and the Ati leaders formalized the agreement.
The Terms of the Agreement:
- The Bornean datus would acquire the lowlands of Panay.
- The Ati would retain the mountainous and forested interior areas of the island.
- A peaceful coexistence would be maintained, with the groups respecting each other’s territories.
This peaceful acquisition of land is a key element of the Maragtas narrative, portraying the datus as just and respectful in their dealings with the indigenous population. It highlights a narrative of settlement rather than conquest, which is a significant aspect of the story’s appeal.
Table summarizing the Ten Datus and their attributed roles/territories in Maragtas:
| Datu | Primary Role/Attribution (Maragtas) | Supposed Settlement Area (Maragtas) | Notes |
|---|---|---|---|
| Datu Puti | Leader of the migration | Siruwagan (initial landing), Later left Panay | Supposedly returned to Borneo/traveled north |
| Datu Sumakwel | Wisest, Lawmaker, First Chief of Madja-as | Hamtik (Antique) | Established the “Code of Sumakwel” |
| Datu Bangkaya | Companion to Sumakwel in Hamtik | Hamtik (Antique) | |
| Datu Paiburong | Warrior, settled in Irong-Irong | Irong-Irong (Iloilo) | Fought off invaders in one narrative arc |
| Datu Paduhinog | Settled in Irong-Irong | Irong-Irong (Iloilo) | |
| Datu Dumangsol | Later traveled north with Datu Puti | Possible initial settlement in Panay, later in Luzon | Associated with the Tagalog region |
| Datu Libay | Settled in Irong-Irong | Irong-Irong (Iloilo) | |
| Datu Daulang | Settled in Irong-Irong | Irong-Irong (Iloilo) | |
| Datu Lubay | Settled in Irong-Irong | Irong-Irong (Iloilo) | |
| Datu Pal ነገ | Settled in Irong-Irong | Irong-Irong (Iloilo) | Mentioned but less prominent in some versions |
Note: The distribution of Datus across Irong-Irong, Hamtik, and Aklan/Kapiz varies slightly in different versions or interpretations of the Maragtas. The table above presents a common arrangement.
After the successful negotiation, the Ati people moved to the interior highlands, while the Bornean datus and their followers began to settle the lowlands. This marked the beginning of the establishment of new communities and a distinct form of governance in Panay.
Establishing Settlements and Governance: The Kedatuan of Madja-as
With the lowlands acquired, the datus set about establishing their settlements. According to the Maragtas, the island of Panay was divided into three sakups or districts:
- Hamtik: Located in the western part of the island (roughly corresponding to modern-day Antique province), settled primarily by Datu Sumakwel and Datu Bangkaya. Datu Sumakwel became the leader of this district.
- Irong-Irong: Located in the southeastern part (roughly corresponding to modern-day Iloilo province), settled by Datu Paiburong, Datu Paduhinog, Datu Libay, Datu Daulang, Datu Lubay, and Datu Pal ነገ. Datu Paiburong became the leader of this district.
- Aklan (or Kapiz): Located in the northern part (roughly corresponding to modern-day Aklan and Capiz provinces). While Datu Puti was initially the overall leader, he eventually left Panay. According to the narrative, Datu Bangkaya also had a role here, and later, a son of Datu Sumakwel named Kalantiao (distinct from the controversial “Code of Kalantiaw”) is associated with Aklan in some versions. The leadership structure in Aklan is less clear-cut in the immediate aftermath of Datu Puti’s departure compared to Hamtik and Irong-Irong.
These three districts formed a loose confederation known as the Kedatuan of Madja-as. The name “Madja-as” is derived from Mount Madja-as, the highest peak in Panay, symbolizing the entire island. Although initially led by Datu Puti, upon his departure, Datu Sumakwel became the overall chief or “punong datu” of the Kedatuan of Madja-as, ruling from Hamtik.
Life and Society in Madja-as
The Maragtas describes the life of the settlers under the rule of the datus. They brought with them knowledge of more advanced agriculture, governance, and social organization than the indigenous Ati.
Key Aspects of Life in Madja-as (as per Maragtas):
- Agriculture: They cultivated crops, likely including rice, which was central to their diet and economy. They used more settled farming methods compared to the Ati.
- Governance: Each sakup was ruled by its respective datu. Datu Sumakwel, as the paramount ruler, was responsible for maintaining peace between the districts and leading in times of common threat.
- Law: The Maragtas attributes a legal code to Datu Sumakwel, known as the “Code of Sumakwel.” This code reportedly covered various aspects of life, including family relations, property rights, and criminal offenses.It is crucial to distinguish the “Code of Sumakwel” from the much later and now widely discredited “Code of Kalantiaw,” which was claimed to have been created in Aklan in 1433 but is considered a 20th-century fabrication by many historians.
- Social Structure: Society was hierarchical, with the datus and their families at the top, followed by freemen, and then various classes of dependents or slaves.
- Culture: The narrative suggests the datus brought with them aspects of Bornean culture, which blended with existing local traditions and the new environment.
Under the leadership of the datus, the settlements in Panay are depicted as flourishing. They established a system of governance, enacted laws, and cultivated the land, building a relatively prosperous society that would continue to exist for centuries before the arrival of the Spanish.
Datu Puti’s Subsequent Journeys
According to the Maragtas, Datu Puti did not remain in Panay permanently as the paramount ruler. After ensuring the successful establishment of the settlements and the basic governance structure under Datu Sumakwel, Datu Puti decided to continue his travels.
He reportedly took two other datus with him: Datu Dumangsol and Datu Balensusa. Their purpose was to explore other islands and potentially find more suitable places for settlement, or perhaps even to return to their homeland in Borneo if the situation there had improved.
Their journey took them north. The Maragtas narrative claims they sailed towards the island of Luzon. They are said to have traveled up the Pasig River and reached the area around Taal Lake, where they supposedly settled for a time. Some interpretations suggest this group interacted with or founded settlements in the Tagalog region.
After exploring Luzon, Datu Puti is said to have eventually sailed back to Borneo, leaving Datu Dumangsol and Datu Balensusa and their followers to settle in Luzon. This detail adds another layer to the migration story, suggesting a broader movement of Bornean influences beyond just Panay and hinting at connections between different regions of the pre-colonial Philippines. However, this part of the narrative is also subject to the same historical scrutiny as the Panay settlement story.
Tracing the Path Northward
While the Maragtas focuses primarily on the Panay settlement, the account of Datu Puti’s journey north is significant as it potentially links the Bornean migration to other parts of the archipelago. If true, it suggests a wider impact of this group.
Blockquote from a discussion about the Maragtas’ scope:
“The Maragtas narrative, as compiled by Monteclaro, is essentially the origin story of the Panay lowlanders, particularly the Kin-iray-a speakers. While it mentions Datu Puti traveling north, the details about settlements outside Panay are sparse within the Maragtas itself. This suggests its core focus is the Visayan settlement, with the northern journey serving perhaps as a reason for Datu Puti’s departure from Panay rather than a detailed account of Luzon’s founding.” – Historical analysis perspective
The idea that datus from Borneo settled near Taal Lake is an interesting point of connection. Historically and archaeologically, there is evidence of trade and interaction between the Philippines and Borneo/Southeast Asia during the pre-colonial period. While the Maragtas provides a specific narrative framework for these connections, proving the exact lineage and events described remains challenging for historians.
Analyzing the Maragtas: History, Legend, or Both?
For many years, the story of Datu Puti and the Ten Bornean Datus and the entire Maragtas narrative was taught in Philippine schools as historical fact. It provided a convenient and compelling explanation for the origins of certain lowland Visayan populations and offered a sense of a glorious, organized past before Spanish colonization. However, starting in the late 20th century, critical historians and anthropologists began to subject the Maragtas to rigorous scholarly scrutiny.
The most prominent critic was historian William Henry Scott, whose extensive research into pre-colonial Philippine history led him to question the historical basis of the Maragtas. Scott and others pointed out several issues:
- Lack of Contemporary Evidence: There are no known contemporary records from the period (supposedly 13th century) in either the Philippines or Borneo that corroborate the specific events, individuals, or the large-scale migration exactly as described in the Maragtas.
- Source Material: Monteclaro compiled the Maragtas in 1907, centuries after the supposed events. While he claimed it was based on older documents and oral traditions, these older sources have never been definitively identified or validated by independent scholars. The nature of oral tradition means stories can evolve significantly over centuries.
- Anachronisms: Some elements within the Maragtas narrative appear to be anachronistic, meaning they seem out of place for the supposed time period.
- Literary Form: The Maragtas reads much like an epic poem or folk history, intended to explain origins and provide moral lessons, rather than a dry historical chronicle. It contains elements common in folklore, such as idealized characters and dramatic events.
- Monteclaro’s Intent: Some scholars suggest Monteclaro may have embellished or even created parts of the narrative based on existing folklore and his own understanding, possibly with the intention of providing a proud origin story for the people of Panay during a time of emerging Filipino nationalism.
Based on these criticisms, the academic consensus today is that the Maragtas should be treated as a valuable piece of folk history or legend rather than a strictly factual historical account. It reflects how people in Panay understood their origins and connections, blending possible kernels of truth (like migration from Borneo, which did happen at various times) with legendary elements.
The Debate Continues
Despite the scholarly consensus, the Maragtas continues to be a subject of discussion. Some argue that while specific details may be inaccurate, the core idea of migration from Borneo and the establishment of early organized settlements in Panay is plausible and may be supported by linguistic evidence (Malay loanwords in Visayan languages) and archaeological findings showing trade and cultural exchange.
The debate often boils down to the difference between historical fact (verifiable through independent evidence) and cultural truth (a story that holds meaning and shapes identity for a group of people, regardless of its factual accuracy). The Maragtas, while perhaps not verifiable history, is undoubtedly a significant cultural truth for many Visayans.
Blockquote summarizing the historical debate:
“While the Maragtas epic lacks the external corroboration necessary for historical verification of its specific events and persons, it remains invaluable as a cultural document. It tells us about the worldview, values, and historical consciousness of the people who preserved and transmitted this story.” – Modern historical perspective
Understanding the Maragtas requires appreciating it as a narrative that served important cultural and identity-building purposes, particularly during the American colonial period when Filipinos were seeking to define a national identity and trace their roots.
Legacy and Cultural Impact
Even if viewed as a legend, the story of Datu Puti and the Ten Bornean Datus has had a profound and lasting impact on Philippine culture and historical consciousness.
- National Identity: For decades, it provided one of the most widely accepted narratives for the peopling of the archipelago by Austronesian migrants from neighboring areas, contributing to a sense of shared origin among diverse Philippine groups (though this specific narrative is now understood to pertain mainly to Panay).
- Local Identity: For the people of Panay, the story is a foundational myth, explaining their presence on the island and providing a narrative of peaceful settlement and the establishment of an early, organized society.
- Education: The story has been a staple in Philippine history textbooks for generations, although modern curricula are shifting to present it with a more critical perspective, distinguishing between legend and verified history.
- Festivals: The story is celebrated in local festivals, most notably the Ati-Atihan festival in Kalibo, Aklan. While often associated with the Santo Niño, the festival’s origins are sometimes linked to the barter between the Bornean datus and the Ati, with participants painting their faces black to resemble the Ati as part of a celebration of this historical interaction.
- Place Names and Landmarks: Names like “Madja-as,” “Hamtik,” “Irong-Irong,” and even names of datus continue to be associated with specific places and landmarks in Panay. Streets, schools, and other institutions are named in their honor.
- Literature and Arts: The story has inspired numerous literary works, plays, and artistic interpretations, further cementing its place in the cultural landscape.
The enduring appeal of the Maragtas narrative lies in its dramatic elements – flight from tyranny, an epic sea voyage, peaceful negotiation, and the establishment of a new society. It presents a positive image of pre-colonial Filipinos (or their ancestors) as capable, organized, and just.
The story of Datu Puti and the Ten Bornean Datus also highlights the historical connections between the Philippines and its Southeast Asian neighbors, particularly Borneo. Archaeological evidence and linguistic studies do support the idea of waves of migration and extensive trade and cultural exchange between these regions long before European contact. While the Maragtas provides a specific, likely legendary, account of one such event, it resonates with the broader historical reality of these ancient connections.
The critical re-evaluation of the Maragtas in recent decades is not about discrediting the people of Panay or their heritage, but rather about applying rigorous historical methods to distinguish between myth, folklore, and verifiable fact. It encourages a more nuanced understanding of Philippine pre-colonial history, acknowledging the richness of indigenous narratives while also seeking evidence-based historical reconstruction.
Comparing Maragtas with Other Narratives
It is interesting to note that the Maragtas is not the only pre-colonial origin story from the Visayas or other parts of the Philippines. Different regions have their own myths and legends explaining their origins, rulers, and interactions. The Maragtas stands out due to its detailed narrative structure and its widespread adoption as a seemingly historical account in the early 20th century. Comparing it with other epics and folk histories helps illustrate the diversity of Philippine pre-colonial narratives and the challenges of reconstructing history solely from such sources.
For instance, stories about the Kedatuan of Dapitan in Mindanao, mentioned in Spanish accounts, or the legends surrounding figures like Lapu-Lapu in Mactan, offer different perspectives on pre-colonial leadership, conflict, and societal structures. Each narrative, including the Maragtas, provides insights into the values, beliefs, and historical consciousness of the people who kept these stories alive.
Datu Puti in Modern Context
Today, discussions about Datu Puti and the Ten Bornean Datus often occur within the context of historical education and cultural heritage. Educators strive to teach the Maragtas story accurately – as an important legend and cultural narrative, while explaining the historical debates surrounding its factuality.
The story remains a source of regional pride in Panay. Efforts are made to preserve and promote the cultural heritage associated with the Maragtas, including language, traditional arts, and local historical sites that are linked to the narrative.
The figure of Datu Puti, as the wise leader who sought a better future for his people, remains a compelling character in Philippine folklore. His journey represents courage, leadership, and the universal human desire for freedom and prosperity.
Key Takeaways:
- The story of Datu Puti and the Ten Bornean Datus is primarily known through the Maragtas epic, compiled by Pedro Monteclaro in 1907.
- The narrative describes a migration from Borneo to Panay led by Datu Puti due to the tyranny of Rajah Makatunaw.
- The datus supposedly purchased the lowlands of Panay from the indigenous Ati chieftain Marikudo.
- They established settlements divided into three districts (sakups) and formed the Kedatuan of Madja-as, led initially by Datu Puti and later by Datu Sumakwel.
- Datu Sumakwel is credited with establishing a legal code, the “Code of Sumakwel” (distinct from the Code of Kalantiaw).
- Datu Puti reportedly left Panay with other datus to explore northern islands (Luzon) before potentially returning to Borneo.
- Modern historical scholarship largely views the Maragtas as a work of folk history or legend rather than verifiable historical fact, citing lack of contemporary evidence and the nature of its compilation.
- Despite the historical debate, the story holds significant cultural importance in the Philippines, particularly in Panay, influencing identity, education, festivals (like Ati-Atihan), and place names.
- The narrative highlights potential ancient connections between the Philippines and Borneo.
Frequently Asked Questions (FAQ):
Q: Who was Datu Puti? A: According to the Maragtas narrative, Datu Puti was the leader of a group of ten datus (chieftains) who migrated from Borneo to the island of Panay in the pre-colonial Philippines.
Q: Is the story of Datu Puti and the Ten Bornean Datus historically accurate? A: Modern historians generally consider the Maragtas, the primary source of the story, to be a work of folk history or legend rather than a strictly factual account. While it may contain elements reflecting real migrations or interactions between Borneo and the Philippines, the specific details, individuals, and timeline are not verifiable through contemporary historical evidence.
Q: What is the Maragtas epic? A: The Maragtas is a document compiled in 1907 by Pedro Alcantara Monteclaro, which recounts the story of the migration of ten Bornean datus to Panay, their purchase of land from the Ati, and the establishment of early settlements and laws on the island. It is written in the Kin-iray-a language.
Q: Why did the datus supposedly leave Borneo? A: According to the Maragtas, the datus fled Borneo to escape the tyranny and oppression of Rajah Makatunaw, seeking a land where they could live in freedom and establish their own society.
Q: Where did the Ten Bornean Datus settle? A: The Maragtas narrative says they settled in the lowlands of the island of Panay, which they acquired through a peaceful barter with the indigenous Ati chieftain Marikudo. The island was divided into three districts: Hamtik, Irong-Irong, and Aklan/Kapiz.
Q: What is the significance of the Maragtas story today? A: The Maragtas is significant as a cultural narrative that contributed to the formation of Filipino identity and provides a foundational myth for the people of Panay. It reflects a historical consciousness and highlights potential pre-colonial connections between the Philippines and other parts of Southeast Asia, even if its specific details are considered legendary.
Conclusion
The story of Datu Puti and the Ten Bornean Datus, as recounted in the Maragtas epic, is a cornerstone of Philippine folk history. It paints a compelling picture of migration, negotiation, and the establishment of early communities in Panay, offering a narrative of origin that has resonated deeply with Filipinos, particularly Visayans, for over a century. While scholarly analysis has placed the Maragtas firmly in the realm of legend rather than verified history, its cultural impact is undeniable.
The tale of datus seeking refuge from tyranny and building a new life underscores themes of courage, leadership, and the pursuit of freedom that are universally relatable. It provides a rich source for understanding the historical consciousness and cultural identity of the people of Panay, reflecting how they have traditionally viewed their place in the archipelago’s long history. Furthermore, the narrative, regardless of its factual basis, serves as a reminder of the dynamic interactions and movements of people that characterized the pre-colonial period in Southeast Asia, linking the history of the Philippines to its neighbors like Borneo.
Ultimately, whether viewed as a historical fact or a powerful legend, the story of Datu Puti and the Ten Bornean Datus remains a vital part of the Philippine historical narrative, inviting us to explore the complexities of our past and the enduring power of stories to shape who we are. It encourages us to delve deeper into pre-colonial history, using both traditional narratives and critical historical methods to build a fuller and more accurate understanding of the diverse and rich heritage of the Philippines.