their religion and the five daily prayers which every true Moslem is supposed to repeat, prescribing punishment for those who did not observe these prayers. Desiring all the panditas (Moslem priests) to learn Arabic, he prepared ArabicSulu vocabularies as a preliminary step to making Arabic the official language of the State.

King Philip V sent to Alimud Din a letter, requesting him to admit the Jesuit missionaries to Sulu with permission to preach the Christian religion to the Sulus. The Sultan not only granted the request of the Spanish monarch, but authorized the building of a church and recommended the building of a fort for the safe protection of the missionaries. In return for this favor he requested six thousand pesos with which to build a navy. The request of the Sultan was granted; and the Jesuit missionaries entered Jolo, translated the catechism into Sulu, and distributed it freely among the people.

The friendship of the Sultan for the Jesuits created widespread dissatisfaction. Bantilan, prince of a rival line, sought to assassinate Alimud Din. The Jesuits, scenting danger, escaped in a boat to Zamboanga, and the Sultan followed them to seek aid from Spain in overcoming the rebels. Failing to get help in Zamboanga, he went on to Manila, where he was received "with all the pomp and honor due to a prince of high rank. . . . A public entrance was arranged which took place some fifteen days after he reached the city. Triumphal arches were erected across the streets, which were lined with more than two thousand native militia under arms. . . The Sultan was showered with presents, which included chains of gold, fine garments, precious gems, and gold canes, while the government sustained the expense of his household." "

Following this reception, steps were taken for his conversion. His spiritual advisers cited to him the example of the Emperor Constantine, whose conversion enabled him to effect triumphant conquests over his enemies. Under these representations Alimud Din expressed his desire for baptism. He

"Relacion de la entrada del Sultan Rey de Jolo, en Archivo del Bibliofilo Filipino," translated by N. M. Saleeby in his "History of Sulu," p. 182.

was baptized on April 29, 1750, with great solemnity. In his honor were held games, theatrical representations, fireworks, and bull fights. He was henceforth called "Don Fernando de Alimud Din I, Catholic Sultan of Jolo." Unfortunately the Christianized Sultan returned to Zamboanga. Governor Zacharias of Zamboanga had known of so much treachery on the part of the Moros that he was suspicious of the Sultan's conversion. He intercepted a letter which the Sultan had written to Jolo, pronounced it treasonable, and threw the Sultan into prison, together with his sons and daughters, several datus, dignitaries, and panditas-two hundred and seventeen persons in all. These were held for exchange at the rate of five hundred Christian slaves for each chief or noble.

The brightest hour in all Sulu-Spanish relations suddenly became the blackest. The Sulus were incited to terrible fury by the humiliation of their Sultan and nobles. Bantilan, now in command, made pitiless raids in the Visayas. The Spanish Government, in revenge, issued a proclamation declaring an unmerciful campaign of extermination, to be conducted with the utmost cruelty. The soldiers were to keep or sell all female captives and all males under twelve or over thirty years of age. Old men and crippled persons were to be killed. Male captives between thirteen and thirty years of age were to be turned in to the government at from four to six pesos a head. Nursing children were ordered to be baptized! This vicious-sounding order came to naught, for the reason that the Spanish fleet was utterly defeated.

The hornets' nest was at its worst. "The year 1753 is stated to have been the bloodiest in the history of Moro piracy. No part of the Visayas escaped ravaging in this year, while the Camarines, Batangas, and Albay suffered equally with the rest. The conduct of the pirates was more than ordinarily cruel. Priests were slain, towns wholly destroyed, and thousands of captives carried south into Moro slavery. The condition of the islands at the end of this year was probably the most deplorable in their history."

"History of the Philippines," Barrows, p. 228.

Princess Fatimah, who had been in prison with her father, the Sultan, was sent to Jolo to arrange for peace with Datu Bantilan. An interview was arranged with Bantilan, and there the bungling Spaniards discovered that "the Sultan was not a traitor at all, but a man of good intentions, who was simply unable to carry out some of his plans and promises, because of the determined resistance of many of the principal datus." And so finding the Sultan wholly innocent, they were willing to set him free, providing the Sulus would return all ornaments and property that had been looted from cargoes. It was an impossible request, and was not carried out; so the innocent Sultan lay in prison eight years more, living as a Christian, having put away all but one wife. He never would have gotten home at all, had not the English captured Manila in 1763 and reinstated Alimud Din as Sultan of Sulu.

Thus ended an episode which might have led to the Christianizing of the entire Sulu archipelago, if the Spanish officers had themselves been Christians. History must place the chief, but by no means the only, blame for their failure upon the blind racial prejudice of Governor Zacharias of Zamboanga. It was Spain's first and last opportunity in Moroland. The irony of the situation, from a religious point of view, is that the name of Alimud Din I now stands above that of all others in Sulu history, partly because of his ability as an administrator, and partly because he is the ancestor of the principal datus of the Sulus.

MORO PIRACY

When England once more handed over to Spain the control of the Islands, the disillusioned Sultan made no efforts to prevent Moro piracy. The Moros became so bold that they carried captives from the wharves of Manila, and once even appeared at the Plaza de Palacio of the Governor-General before they were detected and repulsed. Piracy grew worse until, for ten or more years, "traffic between Luzon and the southern islands was paralyzed. About five hundred Spanish and native Christians were every year carried into captivity

by the Moros. . . . In 1789 the Captain-General Mariquina reported to the king that 'war with the Moros was an evil without remedy.' As far south as Batavia and Macassar, captive Filipinos were sold in the slave marts of the Malays. The aged and infirm were inhumanly bartered to the savage tribes of Borneo, who offered them up in their ceremonial sacrifices. The measures of the Spanish Government, though constant and expensive, were ineffective. Between 1778 and 1793 a million and a half pesos were expended on the fleets and expeditions to drive back or punish the Moros, but at the end of the century a veritable climax of piracy was attained." 4 The terror-stricken inhabitants from Mindanao to the north end of Luzon had watch towers from which anxious faces peered night and day to give the signal for people to flee for their lives. These towers may still be seen dotting the coast all the way to Aparri.

It was steam which marked the beginning of the end of Moro piracy. In the year 1848 Governor Claveria bought of an English firm three steam war vessels, the first steam gunboats the Philippine Government ever had. Their first expedition was against the Samals of Balangingi. The Moros were overwhelmed. The Moslems, finding themselves in danger of capture, first thrust spears and krises into their women and children, and then dashed against the Spaniards with fanatical heroism until they were cut down. The Spanish troops desolated the island, burned all its forts and settlements, and cut down more than eight thousand coconut trees. When the expedition returned to Manila in triumph, parades and festivities were held amid great rejoicing, and Governor Claveria was decorated by the Queen. Since that day the Balangingi Samals have never recovered their strength.

Three years later a formidable fleet captured the Moro fort at Jolo, which was destroyed, while the town of Jolo was burned to the ground. By the year 1861, eighteen steam vessels were being used to pursue the Moro vintas, and by the end of another decade, piracy had practically come to an end. Permanent garrisons were established at Pollok, "History of the Philippines," Barrows, p. 248.

Cottabato, and Davao. "The fear which steamboats struck into the hearts of the Moros made them run away from their homes and settlements and hide in the jungles whenever they heard the whistle of a steamboat, or saw one approaching from a distance." 5

It is difficult to imagine the desperate frenzy of the Moros at these reverses. "Like fierce tigers driven back to their dens, or packs of hungry wolves chased to their haunts, they waited for no word of command or organized resistance, but hurled themselves recklessly at the Spanish soldiers wherever they encountered them." From behind bushes they fired rifles or threw lances. Men selling in the market, if they came near a soldier, suddenly wheeled and thrust their krises through his body. No Spaniard was safe alone. Desperate characters would creep up to the trenches and fight the very soldiers on guard, knowing they faced certain death. This was the period when the habit of running amuck, or "going juramentado," became so common as to seem a national characteristic.

"The Moros believe that one who kills a Christian thereby increases his chance of a good time in the world to come. The more Christians he has killed, the brighter his prospects for the future, and if he is fortunate enough to be himself killed while killing Christians, he is at once transported to the seventh heaven. From time to time one of them wearies of this life, and being desirous of taking the shortest and surest road to glory, he bathes in a sacred spring, shaves off his eyebrows, dresses in white, and presents himself before a pandita to take a solemn oath that he will die killing the enemies of the faithful. Hiding a kris or barong about his person, or in something that he carries, he seeks the nearest Christian town, and if he can gain admission, snatches his weapon from its concealment, and runs amuck, slaying every living being in his path until he is finally dispatched himself. So long as the breath of life remains in him he fights on. I have repeatedly been informed by eyewitnesses that a juramentado, upon being bayoneted, will often seize the barrel 5 "The History of Sulu," N. M. Saleeby, p. 221.