Seafaring in the Philippines

In previous writings and blog posts, I have discussed ancient sea exploration, and also specifically Austronesian navigation and seafaring techniques. Now I would like to touch upon the subject of the seafaring culture in what is now known as the Philippines.

In 1540, Portuguese royal agent Bras Bayao recommended hiring the capable pilots from Luzon whom he describes as "discoverers."  At the time, Luzon merchants, mercenaries and seamen were widely in use throughout Asia.  Luzon merchants like Surya Diraja controlled the pepper trade in the South China Sea.  The admiral of the Sultan of Brunei's fleet was a prince of Luzon according to Pigafetta, and in 1525 a "captain" from Luzon commanded the flagship in the exiled Sultan of Malacca's attempt to retake the city from the Portuguese.  Luzon mercenaries were in the service of the Sultan of Aceh in holding the island of Aru, and in 1529 and 1538 they fought for the Batak-Menanagkabau kings who were battling Muslim enemies.  In 1529, Luzon forces were also in service with the Muslim fleet of Aceh.

Bras Bayao's recommendation of Filipino seafarers came at the beginning of a long legacy in which the Filipino played a major role in nearly all the merchant fleets, and many of the armed navies of the world.


Indigenous navigation techniques

One of the early notices of the outstanding abilities of Filipino seafarers came in Alexander Dalrymple's description of the Sulu navigator Bahatol, whom Dalrymple estimates was more than 100 years old when they met:

Amongst the authorities of this kind, I cannot omit mentioning a very extraordinary Chart, of the Sooloo Isles, and Northern part of Borneo; it was formed by the description of Bahatol, from the reflected experience of almost a Century: particular Observation was made some use of, in limiting the Islands adjacent to Sooloo, and mistakes, in these, were the source of some confusion; but, though it cannot be supposed a draught, made from memory, and delineated by the hands of another, should be free from very material error and omissions; I need not be afraid of exceeding, in my Applause of so remarkable a Work of Natural Genius! when I consider also, that his descriptions were conveyed through means of an Interpreter, and in a few days, which period did not admit a recollection of those inaccuracies, which are found in Works executed by the rules of Science. To confirm my sentiments of this Person's Genius, I have presented a faithful Copy of part of his Performance, even without his latter Corrections...

Bahatol had the ability to create charts of the region from memory that were the only ones Dalrymple considered accurate -- to include those made by Western navigators and cartographers.  Another indigenous navigator of the same period, Tupaia of Tahiti, also had the ability to create modern maps based purely on mental references.  Also, like the Tahitians encountered by James Cook, weather prediction played an important part in the indigenous navigation of the Sulu mariners.  Dalrymple states:

Perhaps the conclusion of this chapter, which are signs of weather and land, communicated by Bahatol, the old Sulu, may expose me to ridicule. However, few are so ignorant of human nature, as not to know that experience exceeds the deepest reasoning, and that an illiterate fisherman shall often be found, better acquainted with the signs which indicate changes of the weather, than the most acute philosopher with his barometer. Bahatol informed me, that these signs have passed down from father to son, through many successions, and that his long experience has warranted their veracity: However, I only present them, to be confirmed, or refuted, by observation and experience. These signs are chiefly taken from lightning. When lightning explodes upwards, it shews there will soon be wind, though it does not denote a storm.

A storm is predicted, by a woo-ing sound in the water.
Tremulous lightning very high, is a sign of rain.
The same not so high, indicates a hill.

When the lightning is red and fiery, it shews the hill to be rocky.
When yellow, it is a sign the hill is earth.
Low flashes upon the surface of the water, denote a shoal under
water.

A shoal above water, has an atmosphere hanging over it, which appears like an island.

Low long lightning, upon the surface, shews an island with trees; and when an island, or hill, is high at one end, and low at the other, the lightning will be in an inclining line like the hill.

Use of the compass

Upon the arrival of Europeans, native seafarers were quick to obtain the latest mariner's compasses and telescopes from Europe, but mainly as prestige items.  Most evidence suggests that the compass, at least, was rarely used.

However, there is some evidence of the use of the medieval floating needle that was commonly mentioned in writings concerning the South China Sea and the Indian Ocean.

William Barlowe's Navigator's Supply, written in 1597, mentions encounters that Thomas Cavendish -- most popular for having pirated the Manila galleon Santa Anna -- had with two "East Indians" from Asia:

Some fewe yeeres since, it so fell out that I had severall conferences with two East Indians which were brought into England by master Candish [Thomas Cavendish], and had learned our language: The one of them was of Mamillia [Manila] in the Isle of Luzon, the other of Miaco in Japan. I questioned with them concerning their shipping and manner of sayling. They described all things farre different from ours, and shewed, that in steade of our Compas, they use a magneticall needle of sixe ynches long, and longer, upon a pinne in a dish of white China earth filled with water; In the bottome whereof they have two crosse lines, for the foure principall windes; the rest of the divisions being reserved to the skill of their Pilots.

Dead reckoning using stars, currents, winds, etc.

James Francis Warren, who personally observed the indigenous navigational techniques of the Iranun and Balangingi peoples of Mindanao, states:

Sailing directions of other kinds were used when the Iranun struck off across expanses of open sea; bearings were taken from the direction of the winds, the currents, and the position of the sun.  At night they were guided by the stars, the moon and weather signs.  Even in the sky, the Iranun and Samal raiders saw the sea; every type of star, wave and current, every rock and navigational landmark had been given a name.  There at least a dozen words to describe the color of the sea and the varying tides.  In deep haze and fog the Iranun and Samal navigated by reading the currents, swells and sounds as if hunting a living creature.

The ability to navigate in haze and fog -- when no visible means of orientation are available -- using only the action and sound of the waves and currents mirrors the practice of navigation used by Micronesian Mau Piailug and other Pacific navigators.

Eric S. Casino conducted a study of navigational bearing stars and the use of currents and winds for navigation among the Jama Mapun, a Samal "sea gypsy" people of Mindanao.  When visible, the Jama Mapun use the stars, Sun and Moon to guide them.  However, during storms and other conditions of limited visibility, they depend only on the currents and winds to know what direction they are traveling in, and how far they have traveled toward reaching their destination.


The Jama Mapun know the difference between prevailing winds and currents, and those kicked up by storms and other weather conditions.  One method they use to detect an original current as opposed to a current that arises, for example, from a squall, is to dip their legs or paddles into the water so that they can feel the old current under the surface.  In this way, they are able to calculate the boat's drift and changes in bearing. These seafarers have an advanced vocabulary for winds, currents, swells, etc.


Dante L. Ambrosio, who studies indigenous star lore, notes the following regarding Samal navigators:

My Sama Dilaut informants said that the position of the stars, which form the rope used to pull up the bubu out of the sea, indicated the strength of the current. These stars form the handle of the Big Dipper. When they are in the east, the current is strong but when they are in the west, the current is weak or there is no current at all.

Several stars, together with the wind, are used in direction finding. Samas know that the morning star Lakag or Maga is in the east, Bubu and Mamahi Uttara are in the north, while Bunta is in the south. The western direction is reckoned with stars Tunggal Bahangi and Mamahi Magrib. Unfortunately, I failed to identify these stars. The same goes with Mamahi Satan, the south star. Of course, the east-west direction is easily identifiable with the aid of the sun which is also a star. For the same directions, the Samas also observe Batik and Mupu which traverse the sky from east to the zenith to the west.

Together with stars, winds are also used to mark direction. Satan or salatan, the south wind, is associated with Bunta, the asterism named after a puffer fish. The heavenly fish releases the air from its puffy body once it ends its seasonal appearance in the night sky. That air is satan or salatan.

When Anakdatu, which follows Bunta, has come and gone, the north wind called uttara replaces the south wind. Another marker for uttara is the appearance of Mupu in the east at nightfall. It is also uttara that blows when the northern stars of Batik get dimmer. Its southern stars dim when it is satan’s turn to blow.

Ambrosio states that the North Star -- Mamahi Uttara -- was prominently used by Sama Dilaut navigators.  The North Star is also important among the Jama Mapun who know it as Sibilut.  Using Iman Yasin as a source, Ambrosio gives an example of how a Sama navigator would set a course using the stars:

Using this [North Star] as a guide, one may reach Cotabato and Zamboanga by sailing northeast, Sabah northwest, Celebes or Sulawesi and Balikpapan in Kalimantan southeast with some necessary adjustments along the way.

Bunta is used in crossing the Sulu Sea from Mapun near Palawan to the capital town of Bongao on the Tawi-tawi mainland. To reach Bongao, the pilot with an outstretched arm must keep Bunta one dangkal — from the tip of the thumb to the tip of the middle finger — to the left of the boat’s prow. If the prow veers to the left by a dangkal, it will reach Languyan instead which is at the northern end of Tawi-tawi. But if it veers to the right, the boat will land at Sibutu which is at the southern end of the archipelago.

According to Aspalman Jalman, an expert navigator from Tawi-tawi, by knowing the "position of Mamahi Uttara and Mamahi Satan and the relative position of one’s destination, one could readily lay down the path to be taken by the boat."   The idea that one can always correct one's bearings by knowing the "relative position" of one's destination gives an important clue as to how the local navigators projected their own vessel's position upon their mental maps of the region. Similar types of navigational techniques have been preserved among other peoples in Insular Southeast Asia such as the Bugis to the south in eastern Indonesia.

In addition to possessing excellent navigational capabilities, the peoples of the Philippines were also expert boat builders.  According to Fr. Francisco Combes (1667, 70): "The care and technique with which they build them makes their ships sail like birds, while ours are like lead in comparison."



Filipinos as hired seafarers

When Europeans arrived in the area at the start of the colonial period, the kingdom of Luzon was heavily involved in the regional trade that included sending ships to Timor for sandalwood, and distributing pepper throughout the trade routes. Luzon merchants had a special relationship with the ports of China that allowed them to be the primary and at times exclusive middlemen in the commerce between South China and other countries using the maritime trade routes.

After colonization, Filipino seafarers continued to work on Spanish and other ships in the region.  Francisco Leandro de Viana (1751-1765) writes:

There is not an Indian in these islands who has not a remarkable inclination for the sea; nor is there at present in all the world a people more agile in maneuvers on shipboard, or who learn so quickly nautical terms and whatever a good mariner ought to know. Their disposition is most humble in the presence of a Spaniard, and they show him great respect; but they can teach many of the Spanish mariners who sail in these seas. In the ships of Espana there are sure to be some Indians from these islands, and investigation can be made to ascertain what they are. The little that I understand about them makes me think that these are a people most suited for the sea; and that, if the ships are manned with crews one-third Spaniards and the other two-thirds Indians, the best mariners of these islands can be obtained, and many of them be employed in our warships. There is hardly an Indian who has sailed the seas who does not understand the mariner's compass, and therefore on this [Acapulco] trade-route there are some very skilful and dexterous helmsmen. Their disposition is cowardly, but, when placed on a ship, from which they cannot escape, they fight with spirit and courage.

By the 19th century, Filipinos had established themselves as highly sought seafarers for crews on international ships.  According to Conrad Malte-Brun writing in 1827, the "natives of Manilla are almost universally employed as gunners and steersmen in the intercolonial navigation."

The importance of the Filipino seafarer has continued into present times.  In 2009, for example, about 40 percent of the world's container vessel and oil tanker crews were Filipino.  In the same year, about 70 percent of all Japanese shipping used Filipino crews.


Regards,
Paul Kekai Manansala
Sacramento

References

Ambrosio, Dante. "Mamahi:’ Stars of Tawi-tawi," Philippine Daily Inquirer, 1/26/2008.

Casino, Eric S., "Jama Mapun Ethnoecology: Economic and Symbolic,"  Asian Studies, 5, 1967, 1-32.

Logan, James Richardson, and George Windsor Earl. The Journal of the Indian Archipelago and Eastern Asia: Singapore, 1847-1855. Nendeln, Leichtenstein: Kraus Reprint, 1970, 514.

Malte-Brun, Conrad. Universal Geography, Or A Description of All Parts of the World, on a New Plan, According to the Great Natural Divisions of the Globe. Philadelphia: A. Finley, 1827, 336.

Scott, William Henry. Barangay: Sixteenth-Century Philippine Culture and Society. Quezon City, Manila, Philippines: Ateneo de Manila University Press, 1997.

Warren, James Francis. Iranun and Balangingi: Globalization, Maritime Raiding, and the Birth of Ethnicity. Singapore: Singapore University Press, National University of Singapore, 2002, 264-5.

More on Anglo-Israelism and the Philippines

In the the article "British-Israelism, America and the Philippines" and other posts, I have discussed the issue of how Anglo-Israelism helped influence America's decision to colonize the Philippines.

Throughout this blog, I have suggested that the region now known as the Philippines and the surrounding areas were thought of by various cultures far and wide as the location of cosmically important sites including the axis mundi, navel of the sea, world tree, paradise and the like.  Nusantao seafarers and later the medieval kingdom known Sanfotsi and Zabag helped to spread such ideas.

When Columbus and Magellan sailed for the East Indies and Cathay, they hoped to find the biblical lands of Tarshish and Ophir.  Columbus appears to be the person who sparked the idea that the acquisition of the gold and "almug trees" of Ophir were important prophetic requirements leading up to the reconquest of Jerusalem and to the Second Coming.

Shortly after the Spanish colonization of the Philippines had begun, most European writers believed that Tarshish and Ophir were located in the East Indies. 

Sir Walter Raleigh, the founder of Virginia for Queen Elizabeth I and the architect of England's colonization in the "New World," wrote in 1614:

And by the length of the passage which Solomon's ships made from the Red Sea (which was three years in going and coming [to Ophir]), it seemeth they went to the uttermost east, as the Moluccas, or Philippines. Indeed, those that now go from Portugal, or from hence, finish that navigation in two years, and sometimes less; and Solomon's ships went not above a tenth part of this our course from hence....Neither was it needful for the Spaniards themselves (had it not been for the plenty of gold in the East India islands, far above the mines of any one place of America) to sail every year from the west part of America thither, and there to have strongly planted and inhabited the richest of those islands, wherein they have built a city called Manilla. Solomon, therefore, needed not to have gone farther off than Ophir in the East to have sped worse; neither could he navigate from the east to the west in those days, whenas he had no coast to guide him.

However the English were not particularly happy with Spanish claims to prophecy nor their denial of  non-Catholics of the empire that became known as the "Spanish Main."   The Ophirian Conjecture started as a debate largely between the English and the Spanish over proper interpretation of biblical prophecy.


Anglo-American Israel

In the mid 19th century, Americans began to strongly embrace the idea that their nation was included in the prophecies of the Bible.  They largely drew on the older ideas of British Israelism that had been percolating for some time.

One can sense in the early writings on this topic, a continued antagonism with Spain.   The Methodist minister Samuel Davies Baldwin, for example, admitted that the Spanish represented the biblical "ships of Tarshish" that according to him were prophesied to discover the Americas.

However, the main purpose of Spain's discovery, according to Baldwin, was "opening the way to the emigration of God's people," i.e., the Anglo-Saxon settlers of the United States.  Fountain Pitts, another Methodist minister, stated that the Spanish were only interested in gold and silver, but that the Anglo-Saxon colonists came to claim the 'New World' for God.

In religious circles, the idea that America would evangelize the world as a prelude to Armageddon became widespread.

So when the Spanish-American War broke out, whatever the real cause of that war might have been, church writers quickly brought up the old antagonism between England and Spain in relation to the Ophirian conjecture and to prophecy.  Now the Anglo-Israelists had departed from the old Catholic ideas that the "Far East" harbored the Garden of Eden, Prester John's kingdom, and golden Tarshish and Ophir.  Again, they considered that Spain represented the nation known as Tarshish in the Bible.  Of course, the also rejected Spain's old claim to be the nation that would reconquer Jerusalem and herald the return of Christ.

"Thou brakest the ships of Tarshish with an east wind"

Religious minds of the time were quick to see America's defeat of Spain as a fulfillment of prophecy, and as a final settling of an old score with their Ophirian rival.

A. Maurice Low, an American working for the London Chronicle described 1898, the year of the Spanish American War, as "annus mirabilis in American history."   While Martin Lyman Streator extended this "wonderful year" not only to American history but to the entire history of the Anglo-Saxon race.

Streator was a pastor of the Disciples of Christ, who worked as Pennsylvania State Evangelist for that organization before becoming chief missionary of the Christian Women's Board of Missions for the state of  Montana.  He was a prolific writer and two of his books, The Anglo-American Alliance in Prophecy in 1900 and The Hope of Israel in 1903 became very popular and favorably reviewed in Protestant religious circles. He writes in the former work:

The providential victory of Admiral Dewey at Manila, and the war in the Philippines, projected the American Republic in spite of ourselves into the great world of European and Asiatic nations. This should teach us that the God of nations and the ages intends that "the Company of Peoples" in the " strong nation " of prophecy in the United States shall have an influential voice in determining the destiny of the world in "this great epoch in the history of man." We cannot shirk this duty and avoid this destiny even if we desired to do it. The God of our fathers has set before us an open door in the Orient which no man can shut. He has given us a coign of vantage for the impending crisis.

In the conclusion of his sketch of one phase of our diplomacy before and after the war with Spain," Mr. Low says:

" It explains in a measure why those in authority have now, as they have had for the last two years, a feeling of gratitude toward England; it explains how, when in our extremity we needed a friend, the only friend we found was England, who stood by us loyally, manfully, and courageously, braving the displeasure of all the world because of the ties of blood ; it explains why there is to-day a solidarity of the English-speaking people: a union stronger, better, more powerful than any other union the world has before known; which does not exist by the favor of treaties or the grace of rulers, but which has come into being because it is a union that makes for the peace, the progress, the civilization of the world, which lends encouragement to the people still struggling for liberty and who know that to the Anglo-Saxon they must look for their inspiration and their deliverance.

"So long as the Blood endures,
I shall know that your good is mine, ye shall feel that my strength is

yours:

In the days of Armageddon, at the last great fight of all,
That Our House stand together and the pillars do not fall." (P. 261.)

Men of thought and discernment already are perceiving that we are entering "the days of Armageddon," and that Our Race must stand together in " the last great fight of all." This we will do if we are the elect race of Israel. If we are not the House of Joseph, to whom the God of the covenant promised the dominion of the world, then we will fall never to rise again in the impending war of nations and races. If you accept the Bible as a revelation from the King eternal, immortal, and invisible, then open your eyes and see what he declares concerning the origin, the course, and the destiny of Our Race. He is fulfilling day by day in the chosen people of Our Race, now scattered over the world, the promises which he gave of old to the fathers concerning the dispersion, the expansion, the gathering, and the triumphant and glorious destiny of the children of Jacob and Joseph. The manifestations of sympathy and harmony between the two great branches of Our Race, which are the most notable characteristics of recent years, are the development of the eternal purposes of the living God towards his people.

John Patrick Brushingham, A Chicago Methodist pastor, wrote an article "American Protestanitism and Expansion" in The Methodist Review that connects the American victory with Isaiah's prophecy about the far off isles of the Gentiles.  The Methodist Review was at the time the nation's oldest religious review, although a different publication tham the journal of the same name that exists today.  Brushingham wrote in 1899:

"The isles shall wait for his law," sang Isaiah. "America is the world's evangelist," said Senator Davis, of the Peace Commission.

When Captain Gridley of the good ship Olympia tired that first gun at Cavite, by permission and order of the great admiral on May 1, 1898, it was heard round the world and became a revelation and a prophecy. When Dewey had destroyed the Spanish fleet and cut the cable to Hong Kong, there was placed upon the shoulders of our American republic a new burden of responsibility, and there was opened up before it a wide door of opportunity to give the blessings of a modern form of government and Anglo-Saxon civilization to islands hitherto considered to be at the ends of the earth. The distant echo of Dewey's guns was a prophecy that under God, and baptized by the divine Spirit, we are equal to the responsibility of this great providential opening. Let us take counsel of our hopes rather than our fears, believing that the genius and virtue of our American Christianity are adequate to the emergency. Dr. John Henry Barrows in a personal note says: " Those who have courageous hearts and the Christian spirit of missions, and the spirit of a world-wide evangelism, see God's hand and hear God's voice in recent events."

In another important religious journal of the time, The Homiletic Review, the editorial section in the July 1898 edition connects Dewey's victory with another prophecy of Isaiah that tells of the defeat of the ships of Tarshish, the nation that again was interpreted by Anglo-Israelists as referring to Spain.  These sentiments were also echoed in other writings of the time.

The naval battles have been marvels that would almost be pronounced miracles, and incredible by skeptics, if found written in the Bible. In the days of the Invincible Armada there seemed to be a literal fulfillment of the divine Word, in Psalm xlviii. 7: "Thou breakest the ships of Tarshish with an east wind." The providential interpositions of the recent months have been almost as wonderful. In a little over one hundred days of actual war, most of which time has necessarily been devoted to preparation, everything for which this country contended has been gained—and more. Assuredly there is reason for peculiar gratitude and special thanksgiving. And now begins the greater task of the nation in carrying out unselfishly and to the end the purposes of humanity and freedom for which the war was entered upon. It will need wise statesmanship and the sustaining influence of a tremendously powerful moral and Christian sentiment to keep the nation from being swept into the unrighteousness of a mad ambition for territorial expansion and imperialism. It will require just is potent moral and Christian forces to lift the nation up to the comprehension and attainment of the new destiny in the world's future, markt out for it by the events of the year 1898.

Philippines as 'ends of the earth'

Columbus believed that Spain would fulfill prophecy as the chosen nation of God by carrying the Christian faith to the farthest corners of the world -- that in his mind meant the far east where Cipangu and Cathay were located.   To this end, the most important geographical goal of his journeys was the island of Ophir.

Anglo-Israelists appear to have co-opted Columbus idea but with America bringing "true" Protestant Christianity to the 'ends of the earth.'  In this sense, the Philippines was again linked with biblical prophecies speaking of the far east and the rising of the sun -- the last place on earth to be evangelized.

Here is how Streator interprets statements by President William McKinley on the "just war" with Spain and the colonization of the Philippines.

President McKinley characterized our recent war with Spain as "A just war for humanity." Concerning it, and the new issues growing out of it he said :

"Some things have happened which were not promised, nor even foreseen, and our purposes in relation to them must not be left in doubt. A just war has been waged for humanity and with it have come new problems and responsibilities. Spain has been ejected from the Western Hemisphere, and our flag floats over her former territory. Cuba has been liberated, and our guarantees to her people will be sacredly executed. A beneficent government has been provided for Porto Rico. The Philippines are ours, and American authority must be supreme thruout the archipelago. There will be amnesty broad and liberal, but no abatement of our rights, no abandonment of our duty. There must be no scuttle policy. We will fulfil in the Philippines the obligations imposed by the triumphs of our arms and by the treaty of peace; by international law; by the nation's sense of honor; and more than all by the rights, interests, and conditions of the Philippine peoples themselves. No outside interference blocks the way to peace and a stable government. The obstructionists are here, not elsewhere. They may postpone, but they cannot defeat the realization of the high purpose of this nation to restore order to the islands and establish a just and generous government, in which the inhabitants shall have the largest participation for which they are capable. The organized forces which have been misled into rebellion have been dispersed by our faithful soldiers and sailors, and the people of the islands, delivered from anarchy, pillage, and oppression, recognize American sovereignty as the symbol and pledge of peace, justice, law, religious freedom, the security of life and property, and the welfare and prosperity of their several communities."

This language of the President of the great Republic is in harmony with the teaching of the oracles of God concerning the mission and work and destiny of his chosen people Israel. The Messianic King of Israel breaks in pieces the oppressor by arming his chosen people who hate oppression with the weapons of war whereby they break in pieces the feet of the image of Gentile empire, and break every yoke, and let the oppressed go free. American Israel has been doing this on a stupendous scale since the beginning of this era of crisis in 1898. Compare the language of our President with the following oracle in Isaiah:

"According to their deeds, accordingly he will repay,

Wrath to his adversaries, recompense to his enemies (such as the Spaniards) ;

To the islands he will repay recompense.

So shall they fear the name of Jehovah from the west (as in the West Indies),

And his glory from the rising of the sun (as in the East Indies):

When the adversary shall come in like a flood (as in the Boxer revolt in China),

The spirit of Jehovah shall lift up a standard against him." (13a.59:18,19.)

What standard is this but the standard of the chosen people appointed of God to execute his will? I do not claim that the instances cited as above in the parentheses exhaust the meaning of the prophecy, but select them as notable examples of its fulfilment. The context shows that the oracle relates to events belonging to the time of the end. It was not the design of American statesmen to take possession of the West Indies and the East Indies at the beginning of this crisis, for as President McKinley said: " Some things have happened which were not promised (in the political platform), nor even foreseen (by the wisest statesmen)." But they were foreseen of God, and they were promised by his holy prophets. The marvelous things in the great naval victories in Manila Bay and off Santiago were foretold in these words of the prophet Micah:

"As in the days of thy coming forth out of the land of Egypt Will I show unto him marvelous things.

The nations (Gentiles) shall see and be ashamed of all their might."

(Mi. 7:15, 16.)

Those victories arrested the attention of the world, and filled the Gentiles with astonishment and dismay at the might of the American Company of Peoples. The war in the Philippines is accurately described in the next sentences. I quote the language from Lesser's Translation as more definite in meaning.

"They shall lay their hand upon their mouth,
(In token of their astonishment at the victories of Israel),
Their ears shall be deafened (by the roar of Israel's cannon).
They shall lick the dust like a serpent;
Like those that crawl on the earth,

Shall they come forth trembling out of their close places
(As they are doing in the Philippine Islands):
Unto the Lord our God shall they hasten in dread,
And shall be afraid of thee." (Mi. 7: 16, 17.)

Biblical interpretation in the Philippines

While America had one interpretation of events in relation to biblical prophecy, the revolutionaries of the Philippines had their own view of the same writings.

The Philippine Revolution had begun two years before the Spanish American War, and one of the chief propagandists of the movement, Pedro Paterno, had reintroduced older views like those of Father Colin and Antonio Galvão that the Philippines was the location of Tarshish and/or Ophir to which the navy of Solomon ventured.

Paterno's interpretation would be repeated frequently by Filipino writers over the decades up to the present times, especially in popular publications.

Similar views also seemed to have penetrated into the Iglesia ni Cristo, the largest independent church of the Philippines and a powerhouse in politics.  Due to their ability of delivering a solid block vote, the Iglesia ni Cristo has been credited by many local experts with electing a number of Philippine presidents.

Felix Manalo, the founder of the church in the early part of the 20th century, used biblical passages like Isaiah 43:5-6 and Isaiah 46 to claim that the "true" church of God would be reborn in the Philippines.  He claimed that the Philippines was the location referred to as the "east" or "far east,"  and as the "end of the earth"  in these prophecies. According to one school of thought, Manalo was influenced by the Disciples of Christ, who were also known as the "Church of Christ."   The name "Iglesia ni Christo" translates to "Church of Christ."  If this view of Manalo's influences is correct, then his views may have been directly influenced by the writings of Streator, a Church of Christ minister, with some reinterpretation of course.

So to this day, in important intellectual and religious circles in the Philippines, these old ideas still play a major role in shaping the national identity of the country.


Anglo-Israelism today

As discussed in earlier postings, Anglo-Israelism survives today in the United States as the movement known as Christian Zionism.  Indeed, the Anglo-Israel movement has played no small part in shaping the present day Arab-Israeli conflict.

On the other side of the pond, Queen Victoria had shown a penchant for Anglo-Israelism.  Streator quotes a news article published in the Pittsburgh Daily Post of Sept. 10, 1899 in which the queen claims to be a descendant of King David:

London, Sep. 10th. Queen Victoria, it is reported, has sent to Emperor William a prized copy of her family tree, showing King David at the top.  A pet idea entertained by the Queen is that she is descended from the Psalmist thru Zedekiah's eldest daughter, and it is said that Emperor William's conviction of his divine origin is greatly due to his grandmother's foible."

Just as the Spanish had used extra-biblical works like Pseudo-Methodius to bolster their claims as heirs of prophecy, the Anglo-Israelists used works like the Celtic Book of Tephi to support their own arguments. According to that work a prophet arrived in Ireland in ancient times with a daughter of King David to continue the royal lineage.

Queen Victoria's favorite prime minister Benjamin Disraeli was the nation's first and only person of Jewish ancestry to hold that office. He was raised by Victoria to the peerage becoming the 1st Earl of Beaconsfield.  Although baptized as a teen into the Anglican Church, Disraeli wrote what was probably the first modern Zionist novel.

When Theodor Herzl, generally considered the father of modern national Zionism, was asked to give a list of profiles to the newspaper Die Welt of "representative exponents of the Zionist idea," he placed Disraeli's name at the top.

The First Zionist Congress took place in 1897, the year following the start of the Philippine Revolution and the year preceding the Spanish-American War.  In 1899, near the end of Queen Victoria's reign, the Zionist Federation of Great Britain and Ireland  was established.

Decades later in 1917, British Foreign Secretary Arthur James Balfour would send the Balfour Declaration to Lord Rothschild for conveyance to the Zionist Federation of Great Britain and Ireland.

The Balfour Declaration, of course, declared the British policy of establishing a homeland for Jews in Palestine.

Regards,
Paul Kekai Manansala
Sacramento

References

Raleigh, Walter. The History of the World.: In Five Books. Viz. Treating of the Beginning and First Ages of Same from the Creation Unto Abraham. Of the Birth of Abraham to the Destruction of Jerusalem to the Time of Philip of Macedon. From the Reign of Philip of Macedon to the Establishing of That Kingdom in the Race of Antigonus. From Settled Rule of Alexander's Successors in the East Until the Romans (Prevailing Over All) Made Conquest of Asia and Macedon. Edinburgh: Printed for Archibald Constable and Co. and sold by all Booksellers, 1820, 99.

Streator, Martin Lyman. The Anglo-American Alliance in Prophecy: Or, the Promises to the Fathers. London: Werner, 1900.

The Methodist Review vol. LXXXI. New York: Phillips & Hunt, 1899, 585.

The Homiletic Review vol. 36, July 1898. New York: Funk & Wagnalls], 286.

Philippine mtDNA, the Polynesian Motif, and Austronesian expansion

A new study (see below) examines mtDNA in the Philippines, Sulawesi and Taiwan.

The researchers study all the haplotypes tested but focus on the frequent mtDNA haplotypes B4a1a, E1a1a and M7c3c, which they claim support the "Out of Taiwan" model of migration.

Analysis of Hypervariable Segment I sequence variation within individual mtDNA haplogroups indicates a general decrease in the diversity of the most frequent types (B4a1a, E1a1a, M7c3c) from the Taiwanese aborigines to the Philippines and Sulawesi, although calculated standard error measures overlap for these populations.

However, as noted above with each finding the standard error for the comparisons overlapped, so the conclusions are not really meaningful.

What is interesting is the findings on the B4a1a haplotype and particularly those concerning its daughter haplotype B4a1a1, known commonly as the "Polynesian motif."

B4a1a1 is closely associated with Austronesian expansions, in my view specifically with Malayo-Polynesian expansion. While the parent haplotype B4a1a is frequent in Taiwan, the Philippines and Sulawesi, neither its predecessor B4a or the Polynesian motif B4a1a1 were found in the sample of 640 women from Taiwan.

The authors suggests that the Polynesian motif may have originated in the Philippines where it is present in small quantities in Mindanao. However they also conclude that because of the higher diversity of B4a1a in Taiwan that the haplotype must have migrated from there to the Philippines where it is found at the lower diversity. However, the estimated ages of 9,500 BP �4,600 for the haplotype in Taiwan and 7,900 BP �2,400 for the Philippines show an extensive overlap in the standard error calculation.

What seems more important is the presence of the parent B4a, which is present in small quantities in the Philippines but absent from Taiwan.

The estimated ages for the frequent haplogroups that the study focuses on i.e., 7300 BP for B4a1a, 7900 BP for E1a1a, and 11,400 BP for M7c3c, all seem to early to0 correspond to the commonly given dates for an Out of Taiwan expansion of Proto-Austronesian, which is generally place more in the range of 5000 BP.

Regards,
Paul Kekai Manansala
Sacramento
---

Mol Biol Evol. 2009 Sep 15. [Epub ahead of print]

Philippine mitochondrial DNA diversity: a populated viaduct between Taiwan and Indonesia?

Tabbada KA, Trejaut J, Loo JH, Chen YM, Lin M, Miraz�n-Lahr M, Kivisild T, De Ungria MC.

DNA Analysis Laboratory, Natural Sciences Research Institute, Miranda Hall, University of the Philippines Diliman, Quezon City, Philippines.

Relatively little is known about the genetic diversity of the Philippine population, and this is an important gap in our understanding of Southeast Asian and Oceanic prehistory. Here we describe mtDNA variation in 423 Philippine samples and analyze them in the context of the genetic diversity of other Southeast Asian populations. The majority of Philippine mtDNA types are shared with Taiwanese aboriginal groups and belong to haplogroups of post-glacial and pre-Neolithic origin which have previously been identified in East Asian and Island Southeast Asian populations. Analysis of Hypervariable Segment I sequence variation within individual mtDNA haplogroups indicates a general decrease in the diversity of the most frequent types (B4a1a, E1a1a, M7c3c) from the Taiwanese aborigines to the Philippines and Sulawesi, although calculated standard error measures overlap for these populations. This finding, together with the geographical distribution of ancestral and derived haplotypes of the B4a1a sub-clade including the Polynesian Motif, is consistent with southward dispersal of these lineages "Out of Taiwan" via the Philippines to Near Oceania and Polynesia. In addition to the mtDNA components shared with Taiwanese aborigines, complete sequence analyses revealed a minority of lineages in the Philippines which share their origins - possibly dating back to the Paleolithic - with haplogroups from Indonesia and New Guinea. Other rare lineages in the Philippines have no closely related types yet identified elsewhere.

Evidence of tumbaga from the Sipan royal tombs, Peru

Earlier in this blog I mentioned that word tumbaga is used both in the Philippines and across the Pacific in the Americas to refer to a gold-copper alloy.

At one time it was thought that both the word and technology had crossed the seas from the Philippines to the Americas during Spanish times with the trade galleons. Tumbaga involves depletion gilding or electrochemical replacement to make the alloy appear as pure gold on the surface -- on both sides of the Pacific

However, the archaeological evidence clearly shows that tumbaga technology was known in the Americas long before Columbus sailed to America.

An abstract of a recent study (below) of the royal tombs of Sipan in Peru shows that there was evidence of tumbaga among the Moche between between 50 and 700 CE.

Regards,
Paul Kekai Manansala
Sacramento

---
Appl Radiat Isot. 2009 Sep 12. [Epub ahead of print]

Pre-Columbian alloys from the royal tombs of Sipán; energy dispersive X-ray fluorescence analysis with a portable equipment.

Cesareo R, Calza C, Dos Anjos M, Lopes RT, Bustamante A, Fabian S J, Alva W, Chero Z L.

Dip. di Matematica e Fisica, Università di Sassari, via Vienna 2, 07100, Sassari, Italy.

On the north coast of present-day Peru flourished approximately between 50 and 700 AD, the Moche civilization. It was an advanced culture and the Moche were sophisticated metalsmiths, so that they are considered as the finest producers of jewels and artefacts of the region. The Moche metalworking ability was impressively demonstrated by the objects discovered by Walter Alva and coworkers in 1987, in the excavations of the "Tumbas Reales de Sipán". About 50 metal objects from these excavations, now at the namesake Museum, in Lambayeque, north of Peru, were analyzed with a portable equipment using energy-dispersive X-ray fluorescence. This portable equipment is mainly composed of a small size X-ray tube and a thermoelectrically cooled X-ray detector. Standard samples of gold and silver alloys were employed for quantitative analysis. It was determined that the analyzed artefacts from the "Tumbas Reales de Sipán" are mainly composed of gold, silver and copper alloys, of gilded copper and of tumbaga, the last being a poor gold alloy enriched at the surface by depletion gilding, i.e. removing copper from the surface.

Coconut evidence supports Pre-Columbian journeys across the Pacific

Somehow I missed the following article when if first came out despite my subscription to the Coconut Study mailing list!

Baudouin, L & Lebrun, L (2008) Coconut (Cocos nucifera L.) DNA studies support the hypothesis of an ancient Austronesian migration from Southeast Asia to America. Genetic Resources and Crop Evolution 56 (2), 257-262.

Abstract The centre of origin of coconut extends from Southwest Asia to Melanesia. Nevertheless, its pre-Columbian existence on the Pacific coast of America is attested. This raises questions about how, when and from where coconut reached America. Our molecular marker study relates the pre-Columbian coconuts to coconuts from the Philippines rather than to those of any other Pacific region, especially Polynesia. Such an origin rules out the possibility of natural dissemination by the sea currents. Our findings corroborate the interpretation of a complex of artefacts found in the Bahía de Caraquez (Ecuador) as related to South-East Asian cultures. Coconut thus appears to have been brought by Austronesian seafarers from the Philippines to Ecuador about 2,250 years BP. We discuss the implications of molecular evidence for assessing the possible contribution of early trans-pacific travels to and from America to the dissemination of domesticated plants and animals.

Again this appears to be a landmark find that was completely ignored by the mainstream Western press.

The article was published along with a number of relevant studies that came out around the same time on Pre-Columbian chickens in the Americas, along with Pre-Columbian Datura metel and custard apple in South Asia.

The coconut study is based on examination of DNA microsatellite markers and the distribution of varieties that are resistant to the Lethal Yellowing diseases, which are transmitted by insects. For some discussion on the Ecuadorian cultures mentioned in the abstract, see my posts on fish hooks, fish poisons, Solheim's theory on Pre-Columbian contacts, migrations along the Kuroshio Current, and plants across the Pacific.

Regards,
Paul Kekai Manansala
Sacramento

Maria Kannon and the Philippines

A few posts ago, I wrote about Kuanyin in relation to the sandalwood trade. In Japan, the goddess Kuanyin is known as Kannon.

When Christian missionaries brought their religion to Japan, the early Japanese Christians fused Mary, the mother of Jesus, with the goddess Kannon creating what became known as "Maria Kannon" マリア観音.

This Maria Kannon eventually was used to covertly continue Christian worship after the government began persecuting the religion. Crucifixes were said to have been hidden in the Maria Kannon images, and Christian prayers were offered to the icons. The Maria Kannon images were particularly frequent in areas like Nagasaki. These statues were generally indistinguishable from ordinary Buddhist Kannon statues with the exception of the hidden Christian symbols.

Maria (Maruya), though, became associated with Luzon (Roson) among Japanese Christians rather than the Christian Holy Land in the Middle East. She was said to have been a native Luzon, and ends up marrying the resurrected King of Luzon. I have discussed how this might have come about in some earlier postings.

Interestingly after World War II, the Japanese have funded a number of Kannon or Maria Kannon memorials in the Philippines including some on the island of Luzon, which have mostly been funded by Japanese veterans or other private groups.

Here are some examples:


Ten-foot tall Kannon statue of the Japanese Garden Of Peace at Corregidor, the site of a major battle during World War II.

http://corregidorisland.com/part2.html



From the Maria Kannon Garden/Philippine-Japan Peace Commemorative Park in Tacloban, Leyte, called the "Madonna of Japan."
http://trifter.com/asia-pacific/japan/madonna-of-japan-a-symbol-of-peace-and-friendship/


 
Koyasan Shingon Buddhist Shrine with 15-ft. Kannon statue at Clark Field, Pampanga, Philippines in honor of dead Kamikaze pilots.
http://en.wikipedia.org/wiki/File:Heiwa_Kannon.JPG

The Kannon statue is a special symbol of peace between Japan and the Philippines, and the Hito Kannon in Aichi, Japan is dedicated to Japanese who died in the Philippines during World War II. There is another Kannon war memorial for all the Japanese who fell in the war at Ryozen.

One has to wonder whether the choice of the Kannon and Maria Kannon statue memorials in the Philippines is not linked with modern historical knowledge of Maria's connection, among Japan's hidden Christians (Kakure Kirishitan 隠れキリシタン), with the ancient kingdom of Roson.

Regards,
Paul Kekai Manansala
Sacramento

Inscriptions found on Intramuros pottery shard

A new dig at the old city of Intramuros in Manila, Philippines has uncovered a pot shard with inscriptions around its shoulder.

The Calatagan Pot had writing in the same location and was carbon-dated to the Neolithic period, although researchers have generally rejected this as too early. The inscriptions on the latter pot have never been satisfactorily deciphered although the script resembles known writing systems in the Philippines.

These is no comment in the following article on whether any attempt has been made to decipher the new inscriptions.

http://www.malaya.com.ph/sep22/news4.htm

A NATIONAL Museum team has dug up a pot shard with an inscription
around its shoulder, similar to the world-renowned Calatagan pot, at
the San Ignacio archeological site in Intramuros.

The find, lying 140 centimeters below the surface at the ruins of the
San Ignacio church, is seen as evidence of another ancient form of
writing in the Philippines.

Most of the writing systems in the Southeast Asian region are derived
from an ancient script used in India.

In contrast to other countries, the Philippines has very few artifacts
that provide evidence of the earliest form of writing. These include
the Laguna copper plate (900 AD), Butuan ivory seal (9th to 12th
centuries), Butuan silver strip (14th to 15th centuries) and the
Calatagan pot (15th century).

When Spanish conquistador Miguel Lopez de Legazpi came in 1567, he
observed that inhabitants read and wrote in their own system of
writing using an alphabet.

The Tagalogs had their own alphabet, the baybayin, which was similar
to those used by people in the South. The baybayin was in wide use in
the 16th century, but its users began to wane in the following century.

Among ethno-linguistics groups in the Philippines, only three have
retained the use of their syllabic scripts: the Hanunoo and Bahid
Mangyan of Mindoro, and the Tagbanwa of Palawan.

The archaeological excavation at San Ignacio is another project being
implemented jointly by the Cultural Properties and Archaeology
Divisions of the National Museum and the Intramuros Administration.

This project is undertaken in connection with the plan of the IA to
develop the area where the church ruins stand into an ecclesiastical
museum.

Digging was started in June by the National Museum team made up of
curator Angel P. Bautista, researchers Alfredo Orogo and Carmencita
Mariano, artist Ernesto Toribio Jr., and Jimmy Fingcale.

Excavation in five squares yielded 500 pieces of archaeological
material, of which the pot shard with inscription is considered the
most significant find.

Star and Constellation Names

Two fairly recent works by Dante L. Ambrosio of the University of the Philippines and Meredith Osmond of The Australian National University have compiled many astronomical terms in Austronesian and Philippine languages for stars and constellations. Osmond has reconstructed a number of these terms in upstream language groupings.

Here is a partial listing of the terminology.


Words for Stars and Constellations

(PMP = Proto-Malayo-Polynesian; POc = Proto-Oceanic; Mic = Micronesian; Pn = Polynesian; Ph= Philippine)

Venus, Morning Star, Evening Star

PMP *mantalaq -- 'the morning/evening star, Venus' (Austronesian Comparative Dictionary (ACD))

PMP *(t)ala(q) -- 'star' (Dempwolff)



Big Bird -- constellation that includes Betelgeuse, Canopus, Procyon, Rigel and Sirius

PMP *manuk -- 'bird'

POc *manuk -- 'bird, Bird constellation'



Sirius

Mic: Mortlockese, Carolinian man -- 'Sirius'

Mic: Satawalese man -- 'constellation incl. Sirius'

Adm: Ninigo mānifono ‘Sirius’ (fono ‘head’)

Mic: Kiribati pwāpwā-ni-man ‘Sirius’ (pwāpwā ‘chest’)

Mic: Puluwatese yinekin-mān ‘Sirius’ (yinek ‘body, trunk’)

Pn: Tahitian taurua-faupapa ‘Sirius’

Pn: Maori takurua ‘Sirius; winter’ (Åkerblom 1968:19)

Pn: Marquesan takuua ‘Sirius; July’

Pn: Hawaiian kaulua ‘Sirius; June-July or February-March’

Ph: Palawan Binawagan magakas 'Sirius'



Pleiades

PMP *buluq -- 'a constellation, Pleiades' (ACD)

POc *bulu(q) -- 'a constellation, Pleiades' (Osmond, ACD *puluq)



Southern Cross

Proto-East-Oceanic *bubu -- 'Southern Cross; triggerfish'

SES: Sa’a ape ‘Southern Cross’

Fij: Bauan kalokalo-ni-ðeva ‘Southern Cross’

Pn: Anutan te kupeŋa ‘The Net: Southern Cross’

Pn: Tikopia te kau kupeŋa ‘pole-net handle’

Pn: Rennellese kau-kupeŋa ‘Southern Cross; net handle, net frame’

Pn: K’marangi tina ti raŋi ‘Southern Cross’

Pn: Tikopia te uru a taŋata ‘Southern Cross’
rakau tapu ‘Southern Cross’ (Lewis 1994:407)

Pn: Hawaiian hōkū-kea ‘Southern Cross’

Ph: Sama bunta 'Southern Cross'

Ph: Tagalog camalyng 'Southern Cross'

Ph: Spanish-Tagalog Krus na Bituin 'Southern Cross' ('cross of stars')

Ph: Bikol paglong 'Southern Cross'

Ph: Ilokano sunay 'Southern Cross'

Ph: Ivatan-Spanish trismariiya 'Southern Cross' ('three Marias')



The Pointers (Alpha and Beta Centauri)

SES: Sa’a ro mwane ‘Pointers (to Southern Cross)’

Pn: Samoan lua taŋata ‘Pointers: Alpha and Beta Centauri’ (Åkerblom 1968:27)

Pn: Tikopia rua taŋata ‘Southern Cross’ (Lewis 1994:407)

Pn: Tokelauan na taŋata ‘two stars used for voyages from Tokelau to Samoa’ (MacGregor 1937:89)

Pn: Anutan rua taŋata ‘constellation of two bright stars near the Southern Cross. Centaurus, also known as te kau o te kupeŋa ‘handle of fishing net’’

Ph: Sama, Jama Mapun anak-datu at sahapang 'alpha and beta Centauri'

Ph: Tagalog timbangan 'alpha and beta Centauri'



Polaris

Proto-Chukese *fitū mwakut ‘Polaris’ (lit. ‘star not moving’)

Mic: Puluwatese fūhQ mwakət ‘Polaris’

Mic: Satawalese fuese magut ‘Polaris’

Mic: Carolinian fise mwç xut ‘Polaris’

Mic: Woleaian werewereri iyefaŋi ‘Polaris’

Pn: Tahitian ana-nia ‘Polaris’ (Lewis 1994:403)

Pn: Hawaiian hōkū-paa ‘Polaris or North Star’

Ph: Sanskrit-Maguindanao bituin utala 'Polaris' ('north star')

Ph: Sanskrit-Sama mamahi uttara 'Polaris' ('north star')

Ph: Jama Mapun sibilut 'Polaris'



Aquila

Mic: Mortlockese meilap ‘the constellation Aquila’

Mic: Marshallese mQ clεp ‘constellation Aquila, Altair’ (lit. ‘big eye’)

Ph: Maranao dalomampao 'Aquila'

Ph: Manobo lepu 'Aquila'

Ph: Sama paliyama 'Aquila'

Ph: Palawan sagab 'Aquila'

Ph: Teduray singkad 'Aquila'

Ph: Jama Mapun tanggong 'Aquila'



Scorpio, Antares

Proto-Mic *(d,z)umuri ‘Antares’

Proto-Central-East-Pn *refua ‘a star name, Antares?’ (Biggs & Clark 1993)

Proto-North-Pn *mele-mele ‘Venus or Antares’

Ph: Sama mamahi pagi

Ph: Jama Mapun niyuniyu

Ph: Palawan njug + wasaj

Ph: Sama Dea salokah

Ph: Ibaloi tachong



Delphinus

PMic *tapia ‘Bowl constellation, approximately Delphinus’

Ph: Maranaw anak o karani 'Delphinus'

Ph: Manobo buu 'Delphinus'

Ph: Teduray kenogon 'Delphinus'

Ph: Kankanaey sipat 'Delphinus'

Ph: Palawan tarung 'Delphinus'

Zenith and Zenith Stars

Robert Blust reconstructed the West Malayo-Polynesian form *uRtuh ‘zenith; noon, mid-day' (ACD), which Osmond states refers specifically to the Sun.

However, there are instances when reflexes of *URtuh can refer to stars or other celestial bodies. Among the Mangyan of the Philippines, for example, udto uloy can refer to any celestial body in or near the zenith. In many central Philippine languages, ugto or udto can have general meanings like meridian, mid-heaven, culmination, crest, etc.

Previously, I have written that the Chinese and Indian calendars were based on Spica as a zenith star rather than a vernal equinox marker although there is some linkage also with the spring season. Both calendars begin when with the Full Moon is conjunct or nearest to Spica. The latter star, thus, is also used to determine the division of the zodiac in both cultures.

Now, the differences between the two systems is that the Chinese calendar is tropical while the Indian one is sidereal. The Chinese version has the original year starting when the Full Moon conjoined Spica 45 days before the vernal equinox. There is some indication of this also in the Indian system as the six seasons of the Indian calendar start with Sisira, the cool season, when the Sun enters Aquarius, which was about 60 days before the vernal equinox at one time.

While neither culture mentions anything specifically about the Full Moon in the zenith, there are some indications of this in the names of the star or related constellations, and the related iconography.

Spica is known as Kio in Chinese, which means "horn" referring here to the horn of the Spring Dragon, but also possibly indicating the highest point in the sky. The Western term "spica" refers to a "spike" of grain said to be held up by the woman in the constellation Virgo. Here are some other words for Spica in various languages:

Spar "point" Persian
Sparegha "point" Avestan
Shaghar "point" Sogdian
Akshafarn "point" Khorasmian
Al-Simak "the prop, also al-simak al-a'zal 'the unarmed prop'" Arabic

Chrysococcas called Spica 'the little lance-bearer.' Such names in the West probably ultimately derive from the imagery of the Mesopotamian goddess Ishtar who in some artifacts is shown holding up an ear of grain, a lance, a whip, a fleur de lys-like device or similar object.

Ishtar is known as the Queen or Lady of Heaven, and also as the "Divinity of the Zenith" (Prayer of the Heart to Istar). The goddess is closely related with the zenith, and the word for the latter in Assyrian is ziqpu meaning literally "sharp point." W.F. Albright and others also interpreted the Babylonian "Nebiru" or "Nibiru" with the zenith as it is described as the 'middle of Heaven.'

Now, in the Malayo-Polynesian culture, zenith stars had practical uses linked with navigation and thus Spica would be considered a zenith star for any location only for a certain period. The declination of Spica and other stars changes because of the movement of the Earth's axis. Although neither Osmond or Ambrosio mention Spica, it is found in regional astronomies. For example, in Tahiti it was one of the pillar stars and was known as Ana-rota. It was called Mataroa in Kiribati, Aap in Truk, Paulauru in the Carolines and Da in the Marshall Islands.

In the Austronesian region, the conjunction of the Moon with specific stars is often used in electional astrology. The conjunction of the Full Moon with specific times in the tropical year is also used to detemine the new year, most notably in connection with the well-known swarming of the Palolo sea worms.

Among the Kodi of Sumba in Indonesia, the year indeed is determined by the Zenith Moon, when the Full Moon conjoins or passes nearest to the local zenith. About seven days after this time, the Palolo worms emerge (Janet Hoskins 1993: 65, 72, 353, 358).

Now, the Moon would mainly transit the zenith in tropical areas, but the Moon has different declination limits than the Sun. Thus, the Moon can transit the zeniths at latitudes up to 28.5° N or S. The period when the Full Moon would conjoin with Spica about 45 days before the vernal equinox, as in the Chinese calendar, corresponds to the late 4th millennium BCE.

The following astronomical charts were created with Chris Marriot's SkyMap showing the Full Moon of 3102 BCE from the location of Mt. Pinatubo (click on images for full-size views).


Full Moon at sunset, Mar. 4, 3102 BCE, 44 days before Vernal Equinox (Apr. 16)

Click on image for full size.


Moon and Spica transit zenith at midnight, Mar. 4, 3102 BCE (Location: Mt. Pinatubo)



Moon and Spica in close conjuction, 9:03 am, Mar. 4, 3102 BCE, below horizon at Mt. Pinatubo



Orion's Belt at sunset, Mar. 4, 3102 BCE about 45 degrees above western horizon


Orion's Belt is an important season marker in the Malayo-Polynesian region to this day.

Words for Orion's Belt in the Philippines

atlung Maria, Spanish-Kapampangan ('three Marias')
balatic Magahat, Bilaan
balatik Bagobo, Tagalog, Maguindanao, Bikol
bayatik Mandaya
balbalays Mayawyaw Ifugao
batik Jama Mapun, Sama
belatik Manobo
binabbais Kankanaey
binawagan magsasawad Palawan
bodays Ibaloi
farrais khinaang Fontok
gaganayan Ilokano/Igorot
gendaw belatik Subanen
lubang Bikol
magbangal Bukidnon
mbangal Maranao
seretar Teduray
tatlong Maria Spanish-Tagalog ('three Marias')
trismariiya Itbayaten ('three Marias')

Regards,
Paul Kekai Manansala
Sacramento

References

Ambrosio, Dante L. Sandaidigan at Kalangitan, University of the Philippines-Diliman, 2006.

Brown, Robert. "Remarks on the Zodiacal Virgo," The Yorkshire Archaeological Journal vol. IX, 1886, 441-489.

Hoskins, Janet. The Play of Time: Kodi Perspectives on Calendars, History, and Exchange, University of California Press, 1997.

Manansala, Paul Kekai. Sailing the Black Current: Secret History of Ancient Philippine Argonauts in Southeast Asia, the Pacific and Beyond, Booksurge Publishing, 2007.

Osmond, Meredith. Navigation and Heavens, ANU E Press, 2007.

Postma, Antoon. "The Concept of Time among the Mangyans," Asian Folklore Studies, Vol. 44, No. 2 (1985), 231-240.

Reiner, Erica, David Pingree, David Edwin Pingree. Babylonian Planetary Omens, Brill, 1998, 223, 240-1.

Setsuko Matoba: Zipangu and the Philippines

Setsuko Matoba has written a book Zipangu and Japan, after doing extensive primary research of sources in Europe, that suggests that Marco Polo's Zipangu (Cipangu) was actually the Philippines rather than Japan. I had missed the announcement of this book when first released about seven months ago.

Independently, I had come to the conclusion that Zipangu was a confused European conception of a continent that spanned the area from Japan, or at least southern Japan, southward through the Ryukyus, Taiwan, the Philippines all the way to the nutmeg and mace producing lands of the Moluccas.

The "Golden Land" or Suvarnadvipa region of Zipangu would refer to the region now known as the Philippines.

Here is the review of Zipangu and Japan that was published in the International Herald Tribune (Herald Asahi) last September.

29 September 2007
The International Herald Tribune (Herald Asahi)


Although he never visited it, the Venetian voyager wrote about a land that was laden with gold

It turns out he may have been wrong about the location

Setsuko Matoba, a Madrid-based author, raises the intriguing theory that Zipangu could be a reference to the Philippines in her book "Zipangu and Japan" published last month by Yoshikawa Kobunkan Inc. Matoba arrived at the new interpretation after analyzing archives and maps from the Age of Geographical Discovery (the 15th century through the first half of the 17th century) that she came across during visits to libraries and convents in Spain, Portugal and Italy over the past 10 years. Most of the documents dated back to the 16th century. "I published the book because I hoped to bring to attention documents that were not familiar in Japan," she said. "Giving my own opinion was not what I intended to do." "The Travels of Marco Polo" was based on Polo's experiences and observations during his journeys across Central Asia and China

Polo (1254-1324) was thought to have handed down the stories orally in Genoa, Italy, in 1298. They were then compiled into a manuscript, which was later translated into many European languages in and after the 14th century

About 150 original manuscripts of Polo's renditions survive. But there is no mention of "Zipangu" in the earlier versions, according to Matoba

Instead, the island that captured the imagination of medieval Europe was spelled in several ways, including Cipangu, Cipango, Zipangu, Siampagu and Cyampagu

"The Travels of Marco Polo," published in Japanese by Heibonsha Ltd. in its Toyo Bunko (the Eastern Library) series, employs the term based on the spelling of Cipangu. "Zipangu" apparently appears in documents for the first time in the early 17th century. In "Chronicle of Churches in Japan," written in the 17th century, Jesuit missionary Joao Rodrigues of Portugal said there was no question that the Zipangu mentioned in "The Travels of Marco Polo" referred to Japan. He noted that Zipangu derived from "Jepuencoe" or "Jiponcoe," the Chinese way of pronouncing Japan. Rodrigues spent many years in Japan from the late 16th century

Subsequent Jesuit missionaries accepted Rodrigues' view at face value. In turn, it became a mainstream theory in Europe, according to Matoba. Japanese scholars later subscribed to it

To back up his claim, Rodrigues cited the fact that a huge armada of Mongolian ships under Kublai Khan had come to grief in waters off Japan during a terrible typhoon. The incident, one of two attempted Mongolian invasions of Japan, was mentioned by Polo in his book But details do not match historical facts

Matoba offers this viewpoint: "Mongolia dispatched its fleet elsewhere as well." She said Polo could easily have been referring to an incident in Southeast Asia

So where was Zipangu? The documents Matoba gathered suggest the island known by the name of Zipangu is in the tropics

She noted frequent references to the Philippines, which Spain colonized in the 16th century with the lure of gold being a major factor. In contrast, there was no mention of gold in Japan. Moreover, ancient maps put Japan much further north. It was believed to be a peninsula, part of the Asian land mass, not an island nation, according to Matoba

Her findings spurred her to postulate that "Zipangu" actually referred to the Philippines and its far-flung archipelago

Takashi Gonoi, professor emeritus of the history of Christianity in Japan at the University of Tokyo, said he accepted her theory in principle. "It makes more sense if we think that (the island with gold) was a reference to a place other than Japan," Gonoi said. Charlotte von Verschuer, professor of Japanese history and philology at Ecole Pratique des Hautes Etudes in Paris, said Matoba's theory could answer longstanding questions among European scholars as to the location of gold-laden island if it was not Japan. But Masaaki Sugiyama, professor of the Mongolian history at Kyoto University, disagrees

"The compilation of 'The Travels of Marco Polo' was completed in the latter half of the 14th century, not in the end of the 13th century," he said. "Under the name of Marco Polo, experiences of other people and stories they had heard were incorporated into it." "That is why there are contradictions in it," Sugiyama said, referring to incidents that are at odds with historical facts

"It is possible that reports on Mongolia's expedition to the island of Java got mixed in with it. Still the outline matches that of the Mongolian expedition against Japan of 1281. There is no doubt that the island with gold was a reference to Japan." Sugiyama said that maps and documents pointing to the Philippines as the site of Zipangu referred to another location with a huge reserve of gold since Japan no longer produced the metal during the Age of Geographical Discovery. Matoba's theory has sparked a debate that may not die down easily. Even so, historians appear to agree on one thing: It raises questions about the veracity of the established theory.

Tropical adaptation in Southeast Asian horses

I have discussed in this blog the ancient existence and development of the horse in tropical Asia.

To expand on the unique adaptation to the tropical environment, something likely developed while the species was still wild over tens of thousands of years, I will list some old references to the horse in the Philippines.

The Philippine Horse is primarily a development of the Sulu Horse. In central and northern Philippines, the horse has some admixture with Spanish mustangs and the Chinese horse, but still its characteristics mostly resemble the Sulu Horse of the southern Philippines. The idea that the horse in the result of the deterioration of Spanish breeds like the Barb has been dealt with in various works.

However, unlike in the South where indigenous names like kuda still survive for the horse, the indigenous names have been replaced in the North. This is not a phenomenon limited to the horse though. The bolo, for example, is a Philippine blade with a name derived from Spanish. Philippine stick-fighting also in many areas goes under names "arnis" and "escrima" both derived from Spanishi words although in the South the indigenous or regional name "kali" is still used. Terminology related to horse-riding and horse care does survive however, and it is possible that an indigenous horse name has survived.

The words tigbalang, tikbalan and similar cognates have as their primary meaning through much of the northern and central Philippines, the name of a mythical creature that is usually described as either part-horse, part-human or as a supernatural horse. Possibly this previously was also a word for "horse" before displacement with the Spanish word.

Here is a list of notices that highlight the high adaptation of the Philippine horse to the tropical environment:

The horse of the Philippines is a descendant of the Sulu horse and the horses brought by the Spaniards from Mexico and China. Although it is a small animal, probably no other breed of horses in the world has the combined qualities of style, action, vigor, and endurance to the same degree that the Philippine breed has. This has doubtless come about from the little attention given to these animals ; and thus, by a process of natural selection, those have survived which are best fitted to endure the conditions of Philippine life. The Philippine horse is used for riding and light hauling. No heavy wosk in the field or on the road is performed by it ; cattle and carabaos are used instead. In mountainous regions horses are often utilized as pack animals.

-- Hugo Herman Miller, Economic Conditions in the Philippines, 1913.


The Philippine horse is small and under-sized but it is well-developed, and not only is it physically well- proportioned, but its great ability to withstand heat as well as its enormous endurance are widely known. Only recently, a gift of the six best available specimens of the Philippine Horse was graciously accepted by the Imperial Household.

-- Manila Sinbun-sya, The Official Journal of the Japanese Military Administration, 1942.


The Philippine pony is used for all light draught for which the caribou or the mule would be inappropriate. These little animals are not much larger than the famous Shetland ponies, but they seem to be more like the mustang or Indian pony in their habits and general make-up. Tough as leather, wiry, and sure-footed, they have wonderful endurance, and they thrive in this climate where the larger horses of Europe and America can be kept alive only with great difficulty.

-- Frank Wiborg, The Travels of an Unofficial Attaché: Descsribed in Simmple Narrative, 1904.


We have a wonderful horse in the Philippines, of almost unequaled courage and spirit and good confirmation, but he is too small for general use.

--- Philippines Governor, United States War Dept, Report of the Governor General of the Philippines, 1924.


It is said that no other horse in the world has combined the quality of style, action, vigor and endurance in one "wonderful piece of horse flesh."

-- Pacific Science Association, Proceedings - Pacific Science Congress, 1967.

It is often said, and by people who know, that the Philippine horse or pony is the best piece of horse-flesh in the world for his inches.

-- David C. Kretzer, How to Build Up and Improve a Herd Or Flock, 1930.

In many respects, these ponies are the best specimens of horse flesh in the world, being possessed of wonderful endurance and a remarkable combination of quality, action and vigor.

-- Philippine Islands Bureau of Agriculture, The Philippine Agricultural Review, 1915.

The horses of Insular Southeast Asia are often found in the wild as feral horses where they endure conditions of weather and exposure to disease and parasites that appear surely the result of long periods of tropical adaptation.

Glossary: Mihraj

Medieval Islamic texts used the word Mihraj or similar forms like Mihrjan to describe the king of the Zabag empire in the East Indies. Mihraj may be a corruption of the Indian Maharaja "Great King." Writers of the time described the Mihraj's influence as extending over vast territories from the Indies to East Africa. Some of these claims are substantiated by physical evidence such as the written records of the kingdoms of Champa and Cambodia, and land grants in South and East India. According to the texts, Zabag and its southern neighbor Wakwak competed for the highly lucrative East African trade. Income from the mercantile trade made the Mihraj very wealthy at that time. In the One Thousand and One Nights and other Arabic literature the Mihraj along with the legendary Solomon are held as ideals of royal wealth. Sindbad visits the Mihraj on the "Isle of Mares" in one of most well-known of his voyages.

In the sea of Champa is the empire of Mihraj, the king of the islands, who rules over an empire without limit and has innumerable troops. Even the most rapid vessels could not complete in two years a tour round the isles which are under his possesssion. The territories of this king produce all sorts of spices and aromatics, and no other sovereign of the world gets as much wealth from the soil. -- Mas'udi, AD 943

Despite the wealth of the Mihraj, his capital is described as a 'town' in Muslim literature. His palace is located on the water's edge in an estuary, and from his patio he daily threw gold bars into the water to propitiate the sea. At low tide, the pile of gold was exposed for all to see, and when the king died the gold was distributed to all the people of the land. The greatness of the king was judged by the amount of gold so accumulated. In the capital, fisher folk living in their boats or homes over the water were exempted from taxes. The Mihraj was the model of the Fisher King, the "Lord of the Net." The rural setting of his kingdom is detailed by Abu Zaid who states that "patches of settlement succeed each other without interruption" and further mentions an "uninterrupted and regular succession of villages."

A very trustworthy man affirms that when the cocks crow at daybreak, as in our country, they call out to each other throughout the whole extent of a hundred parasangs [~500 kilometers]...In effect, there are no uninhabited places in this country and no ruins. He who comes into the country when he is on a journey, if he is mounted he may go wherever he pleases; if he is tired or if his mount has difficulty in carrying on, then he may stop wherever he wishes. -- Abu Zaid, 10th century

Policy of Attraction During the heyday of Zabag between about 800 CE to 1300 CE, the Mihraj maintained an "open door" policy, as mentioned above by Abu Zaid. Merchants were encouraged to enter and stay in the country. Idrisi states that in particular the merchants of China favored trading in the islands of Zabag:

It is said that when the states of affairs of China became troubled by rebellions and when tyranny and confusion became excessive in India, the inhabitants of China transferred their trade to Zabag and the other islands dependent on it, entered into relations with it, and familiarized themselves with its inhabitants bcause of their justice, the goodness of their conduct, the pleasantness fo their customs, and their facility in business. It is because of this that this island is so heavily populated and so often frequented by strangers. -- Idrisi, 12th century

Later during the Ming dynasty, the kingdom of Lusung, Zabag's successor, continued this policy and when the Spanish arrived in Luzon there existed merchant communities from China and Japan on land granted by the Lusung king. The large Chinese trading community of the Manila Bay was known as the Parian.

Lusung is situated in the southern seas not far from Chang-chou (in Fukien)...In the past, thousands of Fukienese merchants lived there for a long period without returning home, because the land was near and rich. They even had children and grandchildren. -- Ming-shi (Dynastic annals of the Ming Dynasty)

Not long after reaching the pinnacle of its power, Zabag was threatened by its powerful neighbor to the South. In the late 10th century, an attack by Wakwak prompted the Mihraj to send an embassy to the Sung dynasty requesting assistance. Such a policy of attraction appears to have been a necessary strategy for the Mihraj, whose trading empire was also under attack in the far West. Indeed both Wakwak and Zabag faced problems with their ancient East African spice routes due to the expansion of Islam. Wakwak for its part decided on massive military action. An expedition in the 10th century of fleet of one thousand ships was sent to the African Zanj coast and to Qanbalu, which by this time was nearly completely in Muslim hands. Arab merchants from Oman were taking over the trade.

Ibn Lakis has imparted to me some extraordinary pieces of information concerning them. It is thus that in 334 AH (945-6 CE) they came upon Qanbalu in a thousand ships and fought them with the utmost vigor, without however achieving their end, as Qanbalu is surrounded by a strong defensive wall around which stretches the water-filled estuary of the sea, so that Qanbalu is at the center of this estuary, like a fortified citadel." -- Kitab aja'ib al-Hind of Buzurg ibn Shahriyar (955 CE)

The vast Wakwak fleet traveled for one year to attack Qanbalu, Sofala and other Zanj settlements that were then dominated by Muslim traders. Such a costly expedition demonstrates the gravity of the situation to the Wakwak rulers. Certainly the Mihraj must have felt the same way. However, our thesis is that the Mihraj practiced a policy of attraction. His military might at the time was spent in protecting his home kingdom from Wakwak. He sent ambassadors to India and Tibet, made grants for temples there and some Zabag (Suvarnadvipa) kings are even said to have personally traveled to South Asia. Further west in Europe, the overtures of the Mihraj may be seen in the letters and ambassadors of "Prester John." There was nothing unusual in the Mihraj patronizing at the same time Buddhism, Christianity (Nestorianism), Hinduism, Jainism, animism, etc. This was not an uncommon practice among the medieval kings of the Indies. Later, Lusung continued this policy of attraction when the Portuguese arrived on the scene. By this time the ancient eastern routes in Africa had been lost, but Lusung still managed to monopolize the restricted trade with China. And it was still an important source of gold. King of the Mountain Chinese texts describing the king of Zabag (Sanfotsi) state that each ruler had images of themselves made in gold (anitos?). These images were consecrated to a "Buddha" called the "Hill of Gold and Silver" after the death of the ruler. The Southeast Asian concept of the "King of the Mountain" likely derives originally from the mountain custodians of indigenous customary law. The custodian/guardian/king was also often placed as priest of a sacred plot, terrace or temple on the mountain. The territory divided by the rivers flowing from the mountain were formed into districts under the ultimate influence of the king who ruled the entire banua. In the cosmic version of this kingship, the mountain becomes the axis mundi and the king a type of universal ruler. The territories under the king now include all those 'beneath the sky.' In the Pinatubo model, the districts around the mountain are eight in number divided by eight major rivers, which including Pinatubo itself gives a total of nine districts. Using the "Mt. Meru" concept, the cosmic mountain also consists of levels, which we can equate with mountain terraces, often given as seven in number -- the 'seven heavens.' Both the districts and levels can be viewed as if looking down from the sky in the symbolic form known as the mandala. 'Tantric' gold belt from pre-Hispanic gold collection of Philippine Central Bank. The triangles of the buckle represent the tiered mountain with six rows of dots/bindus decreasing by one as they ascend from the base of six dots. (Source: Laszlo Legeza's "Tantric elements in pre-Hispanic Philippine Gold Art," Arts of Asia, Jul-Aug 1988, p. 131) Triangular gold pendant of the 'Sri Yantra' type also from the Central Bank, with dot-triangles arranged in three rows starting from a base of three triangles and decreasing by one with each ascending row. (Source: Laszlo Legeza's "Tantric elements in pre-Hispanic Philippine Gold Art," Arts of Asia, Jul-Aug 1988, p. 131) The mandala was one of a series of animistic objects that symbolized or represented the cosmic mountain. These could be amulets, talimans, symbols, relics made of sacred materials from the mountain, even fire from the mountain itself. The objects were seen to have a life and even a mind and voice of their own. They are linked with the spiritual concept of the quest, both an inner and outer journey. Medieval Philippine gold sash finial with mandala design, from Butuan on the island of Mindanao. (Source: pupuplatter.blogspot.com) Gold waistcloth finial in "Mt. Meru" pattern from the Bangko Sentral ng Pilipinas. When viewed from above the ornament appears as a series of concentric circles. Finials of this type were illustrated in the 16th century Boxer Codex.(Source: pupuplatter.blogspot.com) The world divided into eight "climes" from Yamakoti/Kangdez. World divided into "trines" from Yamakoti/Kangdez. Regards, Paul Kekai Manansala Sacramento