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The Tagalog maginoo, the Kapampangan ginu, and the Visayan tumao were the nobility social class among various cultures of the pre-colonial Philippines. Among the Visayans, the tumao were further distinguished from the immediate royal families, the kadatuan.
The Pilipino had a three-class social structure consisting of the maginoo (royalty), the maharlika (lit. freemen; warrior nobility), and the alipin (serfs and slaves). Only those who could claim royal descent were included in the maginoo class. Their prominence depended on the fame of their ancestors (bansag) or their wealth and bravery in battle (lingas). Generally, the closer a maginoo lineage was to the royal founder (puno) of a lineage (lalad), the higher their status. [1]
Members of the maginoo class were referred to as Ginoo. Proper names of the maginoo nobles were preceded by Gat (short for "pamagat" or "pamegat", originally meaning "lord" or "master", though it means "title" in modern Tagalog) for men and Dayang (lady) for women, denoting Lord and Lady respectively. The title Panginoon was reserved for particularly powerful maginoo who ruled over a large number of dependents and slaves, owned extensive property, and whose lineage was impeccable. Lower-status maginoo who gained prominence by newly acquired wealth were scornfully known as maygintawo (literally "person with a lot of gold"; nouveau riche ). In Vocabulario de la lengua tagala (1613), the Spanish Franciscan missionary Pedro de San Buenaventura compared the maygintawo to "dark knights" who gain their status by gold and not by lineage. [1]
The Tagalog datu were maginoo who ruled over a community (a dulohan or barangay, literally "corner" and "balangay boat" respectively) or had a large enough following. These datu either ruled over a single community (a pook) or were part of a larger settlement (a bayan, "city-state"). They constituted a council (lipon, lupon, or pulong) and answered to a sovereign ruler, referred to as the lakan (or the Sanskrit title raja, "king"). After the Spanish conquest, these datu were given the Spanish title of Don and were treated as local chiefs. [1]
In Visayas, the Visayans utilized a three-class social structure consisting of the oripun (commoners, serfs, and slaves), the timawa (warrior nobility), and at the top, the tumao (nobility). The tumao consisted of blood relatives of the datu (community leader) untainted by slavery, servitude, or witchcraft. [2] They were usually descendants of the children of a datu and secondary wives known as sandil. Various tumao supporters of the datu are collectively referred to as sandig sa datu ("beside the datu"). The tumao were also usually employed in the court of the datu in various positions (though these may sometimes be filled with timawa as well). The chief minister or privy counselor of the datu was known as the atubang sa datu (literally "facing the datu"). The steward who collected and recorded tributes and taxes and dispensed them among the household and dependents of the datu was known as the paragahin. The paragahin was also responsible for organizing public feasts and communal work. The bilanggo was the one responsible for maintaining law and order and whose own house served as the community jail (bilanggowan). Both tumao and timawa were obligated to serve as the military forces of the datu in times of war, at their own expense. [1]
The immediate royal family of the Visayan datu were distinguished from the rest of the tumao as the kadatoan, which was both a political office and a social class. The purity of the lineage of the kadatoan was extremely important in claiming the right to rule, thus the kadatoan usually only married members of other royal families. The sons and daughters of the datu by his first wife were zealously guarded from the rest of the community. [1] The princesses were known as binokot or binukot (literally "the veiled ones" or "the wrapped ones"), due to the fact that they were usually transported by slaves in covered palanquins. Women of the kadatoan class were powerful and revered. The first wife of the datu and the binokot could command the same number of slaves and dependents. [3]
A datu who gained his status by marrying a princess is known as a sabali. A datu who is of pure royal lineage is known as potli or lubus nga datu, while a datu whose four grandparents are all of pure royal descent are known as kalibutan ("all around"). [1]
The datu served as leaders and judges. Their proclamations (mantala) were delivered to the general populace by an oripun serving as the town herald (the paratawag). They received tributes, taxes, and gifts from their subjects, among them were the himuka (gifts from timawa for permission to marry), bawbaw (gifts from the winning parties in a dispute settled by the ruling of the datu), and hikun (the greater share of property being redistributed). They had control of trade through honos (fee for anchoring a ship in the community harbor), bihit (tariffs), and lopig (discounts on local purchases). They also had the power to restrict access to communal property through decrees (balwang) and their crops and animals were distributed among his subjects to care for in a practice known as takay. The datu, however, were far from being a leisured aristocracy. They were often skilled craftsmen, hunters, blacksmiths, fishermen, and warriors in their own right, and their household produced the best commodities for trade. [1]
Visayan datu were loosely bound to each other in a federation (a chiefdom). Members of a chiefdom had a leading datu who had authority over other datu, usually simply referred to as the pangulo ("head" or "ruler"), kaponoan ("most sovereign", from the Visayan word for "root" or "origin", puno), or makaporos nga datu (unifying chief). The pangulo of seaports with frequent foreign traffic may sometimes take on Malay or Sanskrit titles like Rajah ("ruler"), Batara ("noble lord"), Sarripada (from Sanskrit Sri Paduka, "His Highness"; variants include Salip, Sipad, Paduka, and Salipada). However, they were not kings in the European sense. Their authority usually stems from favorable trade positions, military prowess, lineage, and wealth (bahandi) rather than royal rule. While they had limited power over other member datu of the chiefdom based on their renown, they had no direct control over the subjects or lands of the other datu. [1]
The historian William Henry Scott theorizes that this may have been Ferdinand Magellan's fatal error. Magellan assumed that Rajah Humabon was the king of the land and thus of Mactan as well. But the island of Mactan, the domain of Lapu-Lapu and another datu named Zula, was in a location that enabled them to intercept trade ships entering the harbor of Cebu, Humabon's domain. Thus it was more likely that Lapu-Lapu was actually more powerful than Humabon. Humabon himself was married to Lapu-Lapu's niece. When Magellan demanded that Lapu-Lapu submit as his "king" Humabon had done, Lapu-Lapu purportedly replied that "he was unwilling to come and do reverence to one whom he had been commanding for so long a time". [1]
In the Muslim Sultanate of Sulu and Sultanate of Maguindanao, the supreme ruler was the sultan, an Arabic-derived title adopted after their conversion to Islam. The power of the sultan is counterpoised by a council of datu. Female nobility of these ranks were addressed as dayang ("princess"), with the sultan's daughters being known as dayang-dayang ("princess of the first degree"). All of these titles are strictly hereditary. [4]
Below the royal nobility are the provincial governors (panglima) as well as wealthy people (orang kaya). [4] Commoners can sometimes be promoted to nobility, known as datu sadja . Usually for outstanding feats or services in line of duty through display of bravery, heroism, and so on. Unlike true datu, the rank is only for the lifetime of the recipient and is not hereditary. [5]
The Maranao people of the Lanao region differ from other Moro sultanates in that it is not centralized. Instead it is a confederation of several independent Maranao states each formed by multiple clans. The hereditary royal class of the Maranao society are collectively known as pidtaylan, and trace their descent from the first Sultan. These sultans rule independent states (pengampong), which are further divided into smaller communities (pulok) ruled by hereditary datu of the kadatuan class. Local government units are administered by panglima (governors) and maharajah. [6]
The highest position in female nobility is the bai-a-labi (most exalted queen). This is followed by potri maamor (princess), solotan a bai (kind queen), and bai a dalomangcob (queen). Noble women are referred to as bayi ("lady"), while non-noble wealthy women are known as bayi a gaos (rich lady). [6]
During the time of former president of the Philippines, Ferdinand Marcos, the term "maharlika" was mistakenly attributed to mean "royalty". As part of his drive at promoting the Bagong Lipunan (New Society), Marcos sponsored the research into pre-Hispanic culture of the Philippines. Apart from recommending changing the name of the Philippines into "Maharlika", Marcos was influential in making maharlika a trendy name for streets, edifices, banquet halls, villages and cultural organizations. Marcos himself utilized the word to christen a highway, a broadcasting corporation, and the reception area of the Malacañan Palace. Marcos' propagandistic utilization of the word started during World War II. Before being proven false in 1985, Marcos claimed that he had commanded a group of guerrillas known as the Maharlika Unit. [7] Marcos also used Maharlika as his personal nom de guerre , depicting himself as the most bemedalled anti-Japanese Filipino guerrilla soldier during World War II. During the martial law period in the Philippines, Marcos attempted to produce a film entitled Maharlika to present his "war exploits". [8]
One of the results of this trend was the distortion of the original meaning of maharlika. Maharlika does not actually refer to the "royalty" class as is claimed, but refers to the vassal warrior class. The maharlika were also more or less unique to the Tagalog caste system and that of its neighboring tribes. [7]
Lapulapu or Lapu-Lapu, whose name was first recorded as Çilapulapu, was a datu (chief) of Mactan, an island now part of the Philippines. Lapulapu is known for the 1521 Battle of Mactan, where he and his men defeated Spanish forces led by Portuguese explorer Ferdinand Magellan and his native allies Rajah Humabon and Datu Zula. Magellan's death in battle ended his voyage of circumnavigation and delayed the Spanish occupation of the islands by over forty years until the expedition of Miguel López de Legazpi in 1564.
Datu is a title which denotes the rulers of numerous Indigenous peoples throughout the Philippine archipelago. The title is still used today, though not as much as early Philippine history. It is a cognate of ratu in several other Austronesian languages.
The principalía or noble class was the ruling and usually educated upper class in the pueblos of Spanish Philippines, comprising the gobernadorcillo, tenientes de justicia, and the cabezas de barangay who governed the districts. Also included in this class were former gobernadorcillos or municipal captains, and municipal lieutenants in good standing during their term of office.
Bagani or magani refers to the class of warrior-leaders of various Lumad ethnic groups of the island of Mindanao, Philippines. Bagani were most notably integral to the traditional society and government of the Mandaya, Mansaka, Manobo, and Bagobo people. They usually acquired their status through bravery in battle, fortitude, physical strength, and most importantly, natural charisma and leadership skills. Various bagani of the past have become mythologized as heroes in their communities.
The alipin refers to the lowest social class among the various cultures of the Philippines before the arrival of the Spanish in the 16th and 17th centuries. In the Visayan languages, the equivalent social classes were known as the oripun, uripon, or ulipon.
The timawa were the feudal warrior class of the ancient Visayan societies of the Philippines. They were regarded as higher than the uripon but below the tumao in the Visayan social hierarchy. They were roughly similar to the Tagalog maharlika caste.
Rajah Humabon later baptized as Don Carlos Valderrama, was one of the recorded chiefs in Cebu who encountered Ferdinand Magellan in the 16th century. Humabon ruled at the time of the arrival of Portuguese-born Spanish explorer Ferdinand Magellan in the Philippines in 1521. Humabon, his wife, and his subjects were the first known Christian converts in the Philippines. However, since there were no Catholic priests in Cebu from 1521 to 1565, this Christianity was not practised until the return of the Spaniards to Cebu. There is no official record of Humabon's existence before the Spanish contact. The existing information was written by Magellan's Italian voyage chronicler, Antonio Pigafetta on Humabon and the indigenous Philippine peoples that existed prior to Spanish colonization. Rajah Humabon is cited as the reason for why Magellan fought in the Battle of Mactan, as the latter wanted to earn the trust of Humabon by helping him subdue his opponent Lapulapu, one of the chiefs of Mactan. Despite being referred to as "king" in the journal of Antonio Pigafetta, he was not one like in the manner of a monarch in centralized societies, it is plausible that the title was mistakenly applied because according to succeeding chroniclers, there were no kingdoms in the pre-colonial Philippines.
In early Philippine history, the Tagalog and Kapampangan settlement at Tondo, sometimes referred to as the Kingdom of Tondo, was a major trade hub located on the northern part of the Pasig River delta on Luzon island. Together with Maynila, the polity (bayan) that was also situated on the southern part of the Pasig River delta, Tondo had established a shared monopoly on the trade of Chinese goods throughout the rest of the Philippine archipelago, making it an established force in trade throughout Southeast Asia and East Asia.
The Tondo Conspiracy of 1587, popularly known as the Conspiracy of the Maginoos, also known as the Revolt of the Lakans, was a revolt planned by Tagalog nobles known as maginoos, led by Don Agustin de Legazpi of Tondo and his cousin Martin Pangan, to overthrow the Spanish government in the Philippines due to injustices against the Filipinos. It was territorially one of the largest conspiracies against the Spanish rule next to the Katipunan. It ranged from provinces near Manila all the way to the Calamianes Islands near Palawan.
The recorded history of the Philippines between 900 and 1565 begins with the creation of the Laguna Copperplate Inscription in 900 and ends with the beginning of Spanish colonization in 1565. The inscription records its date of creation in 822 Saka. The discovery of this document marks the end of the prehistory of the Philippines at 900 AD. During this historical time period, the Philippine archipelago was home to numerous kingdoms and sultanates and was a part of the Indosphere and Sinosphere.
In early Philippine history, barangay is the term historically used by scholars to describe the complex sociopolitical units that were the dominant organizational pattern among the various peoples of the Philippine archipelago in the period immediately before the arrival of European colonizers. Academics refer to these settlements using the technical term "polity", but they are usually simply called "barangays".
The Rajahnate of Cebu or Cebu, also called Sugbu, was an Indianized Raja monarchy Mandala (polity) on the island of Cebu in the Philippines prior to the arrival of the Spanish conquistadors. It is known in ancient Chinese records as the nation of Sokbu (束務) (Hokkien) or Suwu (Mandarin). According to Visayan oral legend, it was founded by Sri Lumay or Rajamuda Lumaya, a minor prince of the Tamil Chola dynasty. He was sent by the Chola emperor from southern India to establish a base for expeditionary forces, but he rebelled and established his own independent polity. The capital of the nation was Singhapala which is Tamil-Sanskrit for "Lion City", the same root words with the modern city-state of Singapore.
The maharlika were the feudal warrior class in ancient Tagalog society in Luzon, the Philippines. They belonged to the lower nobility class similar to the timawa of the Visayan people. In modern Filipino, however, the word has come to refer to aristocrats or to royal nobility, which was actually restricted to the hereditary maginoo class.
Madja-as was a legendary precolonial confederacy on the island of Panay in the Philippines. It was mentioned in Pedro Monteclaro's book titled Maragtas. It was supposedly created by Datu Sumakwel to exercise his authority over all the other datus of Panay. Like the Maragtas and the Code of Kalantiaw, the historical authenticity of the confederation is disputed.
Malay spoken by a minority of Filipinos, particularly in the Palawan, Sulu Archipelago and parts of Mindanao, mostly in the form of trade and creole languages, such as Sabah Malay.
Malays played a significant role in pre-Hispanic Philippine history. Malay involvement in Philippine history goes back to the Classical Era with the establishment of Rajahnates as well as the Islamic era, in which various sultanates and Islamic states were formed in Mindanao, the Sulu Archipelago, and around Manila.
Warfare in pre-colonial Philippines refers to the military history of the Philippines prior to Spanish colonization.
In the Philippine languages, a system of titles and honorifics was used extensively during the pre-colonial era, mostly by the Tagalogs and Visayans. These were borrowed from the Malay system of honorifics obtained from the Moro peoples of Mindanao, which in turn was based on the Indianized Sanskrit honorifics system and the Chinese's used in areas like Ma-i (Mindoro) and Pangasinan. The titles of historical figures such as Rajah Sulayman, Lakandula and Dayang Kalangitan evidence Indian influence. Malay titles are still used by the royal houses of Sulu, Maguindanao, Maranao and Iranun on the southern Philippine island of Mindanao. However, these are retained on a traditional basis as the 1987 Constitution explicitly reaffirms the abolition of royal and noble titles in the republic.
