Spanish Inquisition

The Spanish Inquisition was an ecclesiastical tribunal started in 1478 by Catholic Monarchs Ferdinand II of Aragon and Isabella I of Castile. It was intended to maintain Catholic orthodoxy in their kingdoms, and to replace the medieval inquisition which was under papal control. The new body was under the direct control of the Spanish monarchy. It was not definitively abolished until 1834, during the reign of Isabella II.

Culture before Spanish Inquisition:
Hinduism has been a major cultural, economic, political and religious influence in the archipelago that now comprise the Philippines. However, currently it is limited to the small recent immigrant Indian community, though the traditional religious beliefs have strong Hindu and Buddhist influences. Hinduism arrived from the Javanese empire of Majapahit. Buddhism, specifically Vajrayana, gained a foothold in the Philippines with the rise of the Indianized Buddhist Srivijaya Empire centered in Sumatra in the 7th century. Archaeological finds in the Philippines include a number of Buddhist images common to Vajrayana iconography that dates back to this period. These include a number of Padmapani images and the Golden Tara found in 1917 at Esperanza, Agusan. In the 9th century, Butuan (in Mindanao, southern Philippines) and Ma-i (Mindoro, central Philippines) began extensive trading with the kingdom of Champa (now southern Vietnam), an Indianized state then undergoing a period of strong Buddhist influence. In 1001 AD, the Buddhist ruler of Bhutan (P’u-tuan in the Sung Dynasty records), Sari Bata Shaja, made the first tributary mission to China and this was followed by the rulers of Basilan (in southern Philippines) and the Luzon Empire more than two hundred years later, and by Mindoro, Sulu and Pangasinan (northern Philippines) four hundred years later. However, according to the Sung Shih, the official History of the Sung Dynasty, Butuan made regular tributary missions to China since 1001 AD, and that it rulers usually arrived at the same time as the rulers of Tibet, Champa (Southern Vietnam), and the Mongols.

Spanish Inquisition in Philippines:
With the advent of Spanish colonialism via Mexico in the 16th century, the Philippines became a closed colony and cultural contacts with other Southeast Asian countries were closed. In 1481, the Spanish Inquisition commenced with the permission of Pope Sixtus IV and all non-Catholics within the Spanish empire were to be expelled or to be “put to the question” (tortured until they renounced their previous faith). With the refounding of Manila in 1571, the Philippines became subject to Spanish law and the Archbishop of New Galicia (Mexico) became the Grand Inquisitor of the Faithful in Mexico and the Philippines. In 1595, the newly appointed Archbishop of Manila became the Inquisitor-General of the Spanish East Indies (the Philippines, Guam, and Micronesia) and until 1898, the Spanish Inquisition was active against Protestants, Buddhists, Hindus and Muslims. As was the case in Latin America and Africa, forced conversions were not uncommon and any attempt not to submit to the authority of the Roman Catholic Church was seen as both rebellion against the Pope and sedition against the Spanish King, which was punishable by death.

Buddhist practices, festivals and iconography had to be converted and adopted to Catholicism if they were to survive Spanish persecution. A good example of this was is the saniculas biscuit of Pampanga that has its roots in Buddhism. Syncretism (the blending indigenous religions such as Hinduism, Buddhism, Catholicism and indigenous folk religions) became necessary. This can be seen instantly with statues of the Virgin Mary, including the depiction of the halo, hand poses, and rainbow-arches, look almost identical to statues of Tara especially in Binondo and other areas. In time, Buddhism seemed to have virtually disappeared during the 400 years of Spanish rule.

Source: A Centennial History of Philippine Independence, 1898-1998 by Fraser Weir

Nationalist Movement and Katipunan Rebellion 1834 - 1897

Through the late eighteenth and early nineteenth centuries, Spain gradually exposed the Philippines to international commerce and, as a consequence, to the contemporary currents of European political thought. In 1834 Spain opened the Philippine ports to international free trade. Until then, Philippine agriculture had produced little more than a subsistence plus the small surplus that local markets could absorb. Under the influence of British and American merchants trading internationally, Philippine agriculture was transformed from local self-sufficiency to the export of cash crops for international markets; principally tobacco, sugar and abaca (hemp fibre for rope). The commercialization of Philippine agriculture and the resulting economic expansion greatly advantaged the landed elite in the country and the Chinese mestizo merchants in the provincial centers. Importantly, many used their new prosperity to obtain modern, professional educations, both in the Philippines and in Europe, for their families. The friarocracy had long used its control of education in the colony to maintain its position. The religious orders excluded the teaching of foreign languages and scientific and technical subjects from their curricula. The Spanish government conceded to the growing demand for educational reform and in 1863 introduced a system of public education that opened new opportunities to Filipinos for higher learning. A long standing source of resentment was the exclusion of Filipinos from the religious orders and the priesthood. This led to the armed revolt of Apolinario de la Cruz in 1841. The Spanish put down the revolt and executed Brother Apolinario. Spain itself was having trouble adjusting to the liberal democratic aspirations of nineteenth century Europe. In 1868, a liberal revolution in Spain deposed Queen Isabella II and gave rise to the short lived First Republic. A liberal governor, General Carlos Maria de la Torre, was appointed at this time to the Philippines. He abolished censorship and extended to Filipinos the rights of free speech and assembly contained in the Spanish constitution of 1869. The popular governor did not last long. De la Torre was replaced in 1871 by Rafael de Izquierdo who promptly rescinded the liberal measures. The following year in Cavite, 200 Filipino recruits revolted and murdered their Spanish officers. The Spanish suppressed the revolt brutally and used the opportunity to implicate the liberal critics of Spanish authority in an imaginary wider conspiracy. Many liberals were arrested or driven into exile. A military court condemned the reformist Fathers Jose Burgos, Mariano Gomez and Jacinto Zamora to death. The three priests were garroted publicly on February 20, 1872 and made martyrs for the nationalist cause. The Spanish repression succeeded in joining the religious and secular discontents in a common spirit of Filipino nationalism opposed to the colonial authority. The Philippine emigre community in Spain, exiles and students, developed the Propaganda Movement. It advocated the moderate aims of legal equality between Spaniards and Filipinos, Philippine representation in the Spanish Cortes (parliament), free speech and association, secular public schools and an end to the annual obligation of forced labour. A prominent Propagandist was Graciano Lopez Jaena who left the Philippines for Spain in 1880 after publishing a satirical novel, Fray Botod (Brother Fatso), describing the life of a rural friar. In 1889 he started the newspaper, La Solidaridad (Solidarity), that circulated both in Spain and the Philippines and was the medium of the Propaganda Movement. Another Propagandist was a reformist lawyer, Marcelo del Pilar, who was active in the anti-friar movement. He fled to Spain in 1888 and became editor of La Solidaridad. The most famous Propagandist was Jose Rizal. He studied medicine at the University of Santo Tomas in the Philippines and in 1882 went to complete his studies at the University of Madrid. He took an interest in anthropology with a view to discrediting the racial notions of Filipino inferiority through the scientific study of the history and ethnology of the Malay people. His more popular works were his two novels Noli Me Tangere (Touch Me Not) and El Filibusterismo (The Subversive) published in 1886 and 1891 respectively. The novels portrayed the authoritarian and abusive character of Spanish rule in the colony. Despite their ban, the books were smuggled into the Philippines and widely read. Rizal returned to the Philippines in 1892 and founded a national organization for peaceful reform - La Liga Filipina (The Philippine League). He was soon arrested for revolutionary agitation and exiled to the isolation of Dapitan on Mindanao. Rizal's arrest and exile in 1892 set in train a chain of events that was to lead directly to armed insurrection for national independence. On the night of Rizal's arrest, Andres Bonifacio founded a secret society, the Katipunan (The Highest and Most Respectable Association of the Sons of the People), modeled on the Masonic Order and dedicated to national independence through revolution. From its origins in the Tondo district of Manila, Bonifacio gradually built the Katipunan to a strength of 30,000 members. In another Spanish colony, 15,000 km away, the Cuban revolution for independence started in February 1895. To escape from his exile, Rizal volunteered to serve as a doctor for the Spanish army in Cuba. Rizal's offer was accepted but just as he left for Cuba by ship, the Spanish learned of Bonifacio's Katipunan. The Spanish began making hundreds of arrests and Bonifacio had little choice but to issue the call to arms, the Cry of Balintawak, on August 26, 1896. Bonifacio and Emilio Jacinto attacked the Spanish garrison at San Juan on August 29, 1896 with 800 Katipuneros. Insurrections also broke out in eight provinces surrounding Manila on Luzon and soon spread to other islands. The rebels were not trained regulars and had little success against the colonial troops. In the province of Cavite, however, under the leadership of Emilio Aguinaldo, the Katipunan rebels defeated the Civil Guard and the colonial troops. Meanwhile, Rizal was arrested in transit to Cuba and ordered returned to Fort Santiago in Manila to stand trial for rebellion, sedition and illicit association. He was tried on December 26, found guilty and condemned to death. Jose Rizal was shot by a firing squad on December 30, 1896. Rizal's execution gave the rebellion fresh determination. The Katipunan was divided between factions loyal to Bonifacio and Aguinaldo. Due to his successes in battle, Aguinaldo was elected to replace Bonifacio. Bonifacio withdrew his supporters and the two factions began to fight. Bonifacio was arrested, tried and executed on May 10, 1897 by Aguinaldo's order. Aguinaldo's forces were driven from Cavite to Bulacan where Aguinaldo declared the constitution and established the Republic of Biak-na-Bato. Both sides soon came to realize that the struggle between Spain and the new Republic had reached an impasse. The rebels could not meet the Spanish regulars in the field but neither could the Spanish put down the guerrillas. Negotiations began in August and concluded in December with the Pact of Biak-na-Bato. The agreement extended a general amnesty to the rebels with a payment of US$800,000 for Aguinaldo and his government to retire in voluntary exile to Hong Kong. Aguinaldo left the Philippines with his government on December 27, 1897. While in Hong Kong, Aguinaldo and his compatriots designed what is today the Philippine national flag.

Spanish Colony 1565 - 1898

Ferdinand Magellan set out from Spain in 1519 on the first voyage to circumnavigate the globe with five ships and a complement of 264 crew. Three years later in 1522, only the one ship, the Victoria, returned to Spain with 18 men. The Philippines were the death of Magellan. The expedition sighted the island of Samar on March 16, 1521. Magellan was welcomed by two Rajas, Kolambu and Siagu. He named the islands the Archipelago of San Lazaro, erected a cross and claimed the lands for Spain. The friendly Rajas took Magellan to Cebu to meet Raja Humabon. Humabon and 800 Cebuanos were baptized as Christians. Magellan agreed to help Raja Humabon put down Lapu-Lapu, a rebellious datu on the nearby island of Mactan. In a battle between Spanish soldiers and Lapu-Lapu's warriors, Magellan was killed on April 27, 1521. Disputes over women caused relations between Raja Humabon and the remaining Spaniards to deteriorate. The Cebuanos killed 27 Spaniards in a skirmish and the Spaniards, deciding to resume their explorations, departed Cebu. For all its losses, the voyage was a huge financial success. The Victoria's 26 ton cargo of cloves sold for 41,000 ducats. This returned the 20,000 ducats the venture had cost plus a 105 percent profit. Four more expeditions followed between 1525 and 1542. The commander of the fourth expedition, Ruy Lopez de Villalobos, named the islands after Philip, heir to the Spanish throne (r. Philip II 1556-1598). The Philippines was not formally organized as a Spanish colony until 1565 when Philip II appointed Miguel Lopez de Legazpi the first Governor-General. Legazpi selected Manila for the capital of the colony in 1571 because of its fine natural harbour and the rich lands surrounding the city that could supply it with produce. The Spanish did not develop the trade potential of the Philippine's agricultural or mineral resources. The colony was administered from Mexico and its commerce centered on the galleon trade between Canton and Acapulco in which Manila functioned secondarily as an entrepot. Smaller Chinese junks brought silk and porcelain from Canton to Manila where the cargoes were re-loaded on galleons bound for Acapulco and the Spanish colonies in the Americas. The Chinese goods were paid for in Mexican silver. Spanish rule had two lasting effects on Philippine society; the near universal conversion of the population to Roman Catholicism and the creation of a landed elite. Although under the direct order of Philip II that the conversion of the Philippines to Christianity was not to be accomplished by force, the monastic orders of the Augustinians, Dominicans, Franciscans, Recollects and Jesuits set to their missionary duties with purpose. Unable to extirpate the indigenous pagan beliefs by coercion and fear, Philippine Catholicism incorporates a deep substrate of native customs and ritual. While the missionaries spread through the colony to found their parishes and estates in the barangays, the officials of the civil administration preferred to stay in Manila and govern indirectly through the traditional barangay datu or village chief. Although the traditional kinship organization of the barangay had maintained the communal use of land, the Spanish governors brought with them their feudal notions of land tenure with "encomienderos" and subordinate vassals. The traditional village chiefs became a class of landed nobility wielding considerable local authority. The creation of a priviledged landed-holding elite on whom most of the rural population was dependent as landless tenants introduced a class division in Philippine society that has been the perennial source of social discontent and political strife ever since. In most villages, the priest and the local "principale" or "notable" represented between them Spanish authority. The "friarocracy" of the religious orders and the oligarchy of the landholders were the twin pillars of colonial society whose main interests were in keeping their positions of authority and priviledge. The Spanish hold on the Philippines first began to weaken in 1762 when the British briefly captured Manila during the Seven Years' War. In support of the British invasion, the long persecuted Chinese merchant community rose in revolt against the Spanish authority. The Treaty of Paris returned Manila to Spain at the end of the War but with increasing diversion of the China trade to Britain and, even more importantly, with an irretrievable loss of prestige and respect in the eyes of its Filipino subjects. Spain had governed the colony for two hundred years in almost complete isolation from the outside world. The royal monopolies prohibited foreign ships from trading in the Philippines. After the Seven Years' War, in collusion with local merchants and officials, foreign ships and merchants could ever more easily circumvent the monopolies and enter the Philippine trade. The colonial government had always operated at a financial loss that was sustained by subsidies from the galleon trade with Mexico. Increased competition with foreign traders finally brought the galleon trade with Acapulco to an end in 1815. After its recognition of Mexican independence in 1821, Spain was forced to govern the colony directly from Madrid and to find new sources of revenue to pay for the colonial administration.

Source: A Centennial History of Philippine Independence, 1898-1998 by Fraser Weir

Islam and the Sultanate of Malacca 1402-1511

Regular coastal trade in the Persian Gulf and Arabian Sea linking Mesopotamia and the Indus valley dates from at least the time of the Assyrian Empire (729-612 BC). Arab and Persian merchants are reported in the southern Chinese port of Guangzhou (Canton) in the 8th century AD. However, after Mahmud of Ghazni's invasions of the Indus valley (997-1030), the Sword of Islam added a vigorous religious and political dimension to the commerce. On his return to Venice from the court of Kublai Khan, Marco Polo noted in 1292 that Pasai in northern Sumatra had converted to Islam. The Sultan of Pasai, the first Muslim ruler on Sumatra, died in 1297 and Pasai returned under Majapahit's Hindu ambit in 1350. Despite this reverse, Islam was moving steadily through the archipelago. Islamic inscriptions in Malaya date from 1326. A Muslim scholar, Mukdum, from Malaya is reported in the Philippine's Sulu archipelago in 1380. In 1400, the northern Sumatran province of Aceh converted to Islam. When Majapahit captured the Sri Vijayan capital Palembang in 1377, a prince of the royal house, Parameshwara, escaped to Malaya. In 1402 he chose the choke point where the Straits of Malacca narrow to 53 km in width to found his new capital, Melaka. Parameshwara moved quickly to protect his fledgling state. He sent a mission to the Emperor Zhu Di (Yong Li) seeking Ming protection from his Majapahit enemies. Admiral Zheng He (Cheng Ho) arrived at Melaka in 1409 with the Ming's Dragon Fleet. Parameshwara paid a personal visit to Beijing in 1411 to cement his alliance with the Ming Empire. In the same year as a Muslim mission was attracting converts far to the east on Ambon in the Moluccas, Parameshwara announced his conversion to Islam in 1414 and proclaimed himself Sultan of Malacca. The appeal of Islam was strong. The Sultanate's arch rival, Majapahit converted in 1447. Hindus who wanted to retain their faith were under siege. From mid-century on, Javanese Hindus concentrated on the island of Bali where they have succeeded in preserving their religion to the present day. In 1475 the Moluccan islands of Ternate and Tidore converted to Islam. Through the 15th century the upstart Sultanate of Malacca grew from strength to strength. It successfully repelled overland and seaborne attacks from the Thai Empire in 1445 and 1456. The Sultan Mansur Shah put down the Thai's peninsular allies Kedah and Pahang in 1459. Finally in 1498, by the efforts of its Admiral Hang Tuah, Malacca had secured the monopoly. All the trade in the Straits, and especially the spices from the Celebes and the Moluccas, moved under its protection and through its markets. Considering that in over a thousand years, Buddhism and Hinduism had barely made an impression east of Borneo, for Islam to have travelled the length of the archipelago from Sumatra to the Moluccas in under two centuries is remarkable. As a religion, Islam had popular appeal. The Hindu and Buddhist religions had been used mainly to deify the rule of the Rajas. Islam offered its converts a personal salvation. Islam was also carried with the mobility of the merchant community. The landed Hindu-Buddhist Rajas were content to let the trade come to them and tax it as it passed through their ports. Lacking a fixed land base, the Islamic merchants followed their commercial instincts knowing that the best profits on the trade were to be made at source. The trail of conversions led straight to the spices. Perhaps most important of all, Islam brought with it gunpowder, firearms and cannon. Recalling how smartly the Sultan of Malacca accepted the new faith and how quickly others followed his lead, access to the new weapons may have been restricted to the faithful. The religion's rapid progress through the islands may have been, at least in part, an arms race. The year that the Sultanate of Malacca finally consolidated its hold on the Straits was fateful. That same year, Vasco da Gama rounded the Cape of Good Hope from Portugal with four ships, crossed the Indian Ocean and landed on 27 May 1498 at Calicut on the Malabar coast. Indian Hindus and Portuguese Christians shared in common a deep animosity for Islam. In 1510, Affonso de Albuquerque, the Viceroy of India, by treaty with Krishna Deva Raya, the Emperor of Vijayanagar, secured the port of Gao as a naval base for Portuguese operations in the Indian Ocean. Albuquerque had already learned of Malacca's strategic importance to the spice trade. The very next year, in 1511, he took with him eighteen Portuguese warships from Gao and ended the Sultanate of Malacca. The loss of Malacca shattered the Islamic trade network at a blow. From so far away, though, Portugal was operating at the very limit of its power and was never quite able to rebuild the trading network it had destroyed. Ten years later, the Portuguese were greatly alarmed to see Magellan's flagship Victoria returning to Spain - westward from the Philippines.

Source: A Centennial History of Philippine Independence, 1898-1998 by Fraser Weir

Hindu-Buddhist Kingdoms - 200 AD

In the three thousand or so years that the neolithic Austronesians had spent settling and populating the Indo-Malayan archipelago, on the Asian mainland sophisticated, metal-working, literate, stratified, state civilizations had developed in China behind them and in India ahead of them. Once the east to west movement of the Austronesian cultures met the high civilization of southern India, a cultural movement of Hindic-Buddhist influences reflected back through the archipelago from west to east. The Philippines are situated at the far northeastern end of the archipelago. They were involved in the very earliest stages of the Austronesian expansion. By the same geography, they were the last to receive the civilizational influences emanating from mainland Asia. In the hazy transition from prehistory to recorded history, it is not absolutely clear whether it was the Austronesian seafarers who first went to India or Indian merchants who came to the Malay peninsula. In its trade with China and Rome, India imported gold. Due to Rome's economic troubles, the Emperor Vespasian (69-79 AD) decreed a ban on the export of bullion. At the same time, the Chinese Han dynasty, in its decline, was losing control of the Silk Road to marauding Huns. India needed new sources of gold and found them across the Bay of Bengal on the Malay Peninsula. Around 100 AD, Kedah was founded on the export of Malayan gold to India. The court records from the Chinese Kingdom of Wu (222-280 AD) report that there were 100 kingdoms on the Southern Seas. These were small kingdoms in Malaya, Sumatra and Java engaged in trade with the Coramandel coast of southern India. They styled their kingdoms in conscious imitation of the Hindic-Buddhist states with whom they traded. The local sovereigns retained Brahman scholars at their courts so that their Sanskrit writings and Buddhist rites would add to the authority and prestige of their kingdoms. Importantly, the Hindu and Buddhist influences from India were not imposed by conquest or foreign domination. The influence was also more apparent than real. Beneath the surface, the Indian religious symbols and rites were freely adapted to express the animist beliefs and ancestor worship of Austronesian culture. Nor did the influence of Indian civilization extend far beyond the royal courts. Outside the nobility, life went on for the general population much as it had for thousands of years. The Sanskrit script, for instance, does not appear to have been applied as an aid for commerce. Nor, with the notable exception of Bali, was the Indian caste system imported. The social organization continued to follow the traditional kinship system of Austronesian society. Of much greater significance, it was during these early centuries of the first millennium AD that metal working, water buffalo, irrigation and wet rice field agriculture spread through the archipelago. Whether from India or mainland Indo-China, the source of these agricultural and technical innovations is not known.

Sri Vijaya 650-1377:
The first evidence for the opening of the sea route between India and China comes from the report of a Chinese traveller, Fa Hsien, in 413 AD that he had taken a ship from Sri Lanka directly to China. The beginning of the T'ang dynasty in 618 AD brought renewed stability to China and greatly stimulated the trade and traffic on the India-China sea route through the Indo-Malayan archipelago. For the kingdoms along the Sunda and Malacca Straits, their goal was no longer merely to participate in the China-India trade but to control it as it passed by their territories. For more than 600 years, the Buddhist kingdom of Sri Vijaya was the strongest of the Straits kingdoms. Sri Vijaya was located at Palembang in southern Sumatra facing out on the Sunda Straits. The kingdom is first recorded in 650 AD as having conquered the west Java kingdom of Taruma. A passing Chinese monk in 671, I-Tsing, comments favourably on Sri Vijaya as a fine centre of Buddhist learning. The kingdom was in regular communication and exchange with Nalanda; the centre of Buddhist scholarship in the Ganges delta of northern India. By 686, Sri Vijaya had asserted its hegemony over the Sunda Straits and the adjacent Javanese kingdoms. A century later, in 775, it had similarly dominated the Straits of Malacca and commanded tribute from all the kingdoms along its shores. Attaining monopoly control over the trade through the Straits and then keeping it demands a special ruthlessness in suppressing rivals and discouraging interlopers. Sri Vijaya was equal to the task. While Sri Vijaya was establishing its predominance, three generations of Sailendra kings in central Java, between 770 and 825, built the magnificent Buddhist temple complex of Borobudur. By the late 10th century, the Javanese kingdoms were mounting a serious challenge to Sri Vijaya's hegemony; so much so that in 992 it sent a mission to China seeking protection from its enemies. No doubt the Chinese appreciated the importance of order and stability for the security of traffic through the Straits. In the 11th century, Sri Vijaya's Malayan tributaries sought help from India in throwing off its dominance. The Indian Chola states attacked Sri Vijaya in 1017, 1025 and again 1068. By 1200, Sri Vijaya had lost control over several of its principal tributaries on the Malay Peninsula and Sumatra. From about this time in the Philippines comes the historical legend of the Ten Datus from Sabah who settled in the Visayas sometime around 1212. The Ten Datus were clearly escaping from an overbearing presence on Borneo rather than appropriating new domains in the name of their sovereign. That the legend calls them "datus", not Rajas or Sultans, indicates they were Austronesian chiefs and not the heads of politically organized states. With Sri Vijaya under attack and weakened, the rival Javanese kindoms of Kediri and Singhasari grew in power. Finally in 1290, Singhasari drove Sri Vijaya out of Java altogether. The rising power of Singhasari attracted the attention of China's Mongol Emperor Kublai Khan who in 1289 had demanded a payment of tribute. Kublai Khan's ambassadors returned to China without their noses. A Mongol fleet arrived in the Java Sea in 1293.

Majapahit 1292-1478:
The successor state to Sri Vijaya, Majapahit, was founded in a bold string of treacheries. The son-in-law of the Singhasari king broke with his father-in-law to found the Hindu Majapahit kingdom in 1292. When Kublai Khan's punitive expedition arrived the next year, he allied his kingdom with the Mongols. On destroying his father-in-law with Mongol help, he immediately turned and slaughtered the Mongols. Despite its promising start, the Javanese Majapahit empire would be relatively short-lived. It was founded just as the penetration of Muslim traders and proselytizers into the archipelago was gaining in strength. Majapahit was fortunate in having the services of Gajah Madah; an ambitious and determined Prime Minister and Regent. In his long career from 1331 to 1364, Gajah Madah brought Bali, Java and Sumatra effectively under Majapahit control. A few years after his death, the Majapahit navy took Palembang, the Sri Vijayan capital, and thus put the former empire to a definitive end in 1377; or so it seemed. Majapahit was divided by a war of succession in 1401 that went on for four years. Weakened by internal dissension it could not stop the rising power of the Sultanate of Malacca. Majapahit continued to disintegrate and finally collapsed in 1478. The imperial ambitions of the Indianized kingdoms of Java, Malaya and Sumatra concentrated mainly on gaining from their rivals a larger share of the commercial traffic that passed through the archipelago and the Straits. Territorial aggrandizement does not seem to have been the object of their rivalries. From time to time new settlements from Java (985, 1280 and 1387) were founded on Borneo. They have more the sporadic character of exiles forced to flee the vicissitudes of Javanese politics than a deliberate policy of imperial expansion. Unlike the rapid and ubiquitous spread of Islam that was to follow, the influence of Hindic-Buddhist culture in the archipelago remained localized in the vicinity of the Straits.

Source: A Centennial History of Philippine Independence, 1898-1998 by Fraser Weir

Austronesian Expansion - Taiwan 4,000 BC

By 5,000 BC an especially potent and versatile culture combining fishing and gardening had developed on the south coast of China. As well as growing their food on land, these maritime gardeners were accomplished at fishing the waters in the Straits of Taiwan from boats with hooks and nets. Between 4,000 and 3,000 BC, these fishermen-farmers crossed the 150 km of the Straits and settled on Taiwan. It is important to note that the fishermen-farmers who crossed the straits to Taiwan were not the Sino-Tibetan speaking Han Chinese who today make up the great majority of the Chinese population. Linguistic evidence from Taiwan suggests that they spoke an Austronesian language closely related to the Tai-Kadai language family that is the dominant language group today in Laos, Thailand and the north and east of Burma. On Taiwan, the Austronesian speaking fishermen-farmers honed their sea-faring skills. They soon embarked on one of the most astonishing and extensive colonizations in human history known as the Austronesian expansion. By about 2,500 BC, one group, and just one group of Austronesian speakers from Taiwan had ventured to northern Luzon in the Philippines and settled there. The archaeological record from the Cagayan Valley in northern Luzon shows that they brought with them the same set of stone tools and pottery they had in Taiwan. The descendants of this group spread their language and culture through the Indo-Malayan archipelago as far west as Madagascar off the east coast of Africa and as far east as Hawaii and Easter Island in the central Pacific Ocean. For the most part, the Austronesians encountered unoccupied coasts and islands. Where they met hunting and gathering cultures, their horticultural productivity and population growth soon overwhelmed the aboriginal occupants. All the surviving Aeta populations in the Philippines speak Austronesian languages. Where they met established agrarian cultures, such as along the coasts of Vietnam (Champa) and Indo-China, their incursions were limited. The speed of the Austronesian expansion was also a consequence of their maritime culture. Under the pressure of an expanding population, adventurous colonizers would prefer to settle new lands on coasts and islands before pressing inland and away from the sea. Furthermore, the Austronesian kinship system gave higher status, prestige and authority to the lineages most closely related to the society's founder. Austronesian culture put a premium on founding new colonies that gave an additional incentive to continued expansion. As it was, there were many new coasts and islands available for occupation and settlement. Over the next thousand years to 1,500 BC, the Austronesians spread south through the Philippines to the Celebes, the Moluccas, northern Borneo and eastern Java. One branch went east from the Moluccan Island of Halmahera about 1,600 BC to colonize eastern Melanesia (1,200 BC) and Micronesia (500 BC). The migration had continued well into Polynesia by 0 AD and on to Hawaii and Easter Island by 500 AD. The Austronesians finally reached the last uninhabited land on earth, New Zealand, sometime around 1,300 AD. Other Austronesians continued west through Borneo and Java to Sumatra and settled the coasts of the Malay peninsula and southern Vietnam by 500 BC. From Sumatra and the Malay peninsula, they learned to master the semi-annual winds of the Indian Ocean monsoons. Around 100 AD, they crossed the Bay of Bengal and made contacts with Sri Lanka and southern India. The western branch of the Austronesian expansion reached its furthest extent by 500 AD plying the monsoons to colonize Madagascar. From Taiwan to New Zealand and Madagascar to Easter Island, the Austronesian language family is made up of more than a thousand languages and dialects. (Estimates vary from 900-1200 according to how dialects are distinguished from languages.) Measured by geographical extent, number of languages or number of speakers it is one of the world's largest language groups. In the Philippines there are some 87 Austronesian languages. The five largest, Tagalog, Cebuano, Ilocano, Hiligaynon and Bicolano account for three-quarters of the population.

Source: A Centennial History of Philippine Independence, 1898-1998 by Fraser Weir

Philippine Prehistory - The First Inhabitants - 40,000 BP

The Philippines is an archipelago of 7,107 islands in the South China Sea situated between Taiwan to the north and Borneo to the south. Just 2,000 of its islands are inhabited and only 500 are larger than a kilometre square. The nine largest islands of Luzon, Mindanao, Palawan, Panay, Mindoro, Samar, Negros, Leyte and Cebu make up 90% of the nation's land area. Over the past two million years, the earth has undergone twenty cycles of glaciation. During these ice ages, glaciers accumulate on land a substantial quantity of the earth's water in the form of ice and cause the water levels in the world's oceans to drop. At the height of the last ice age, the sea levels around the Philippines were at least 50 metres lower than they are today. The present sea beds surrounding the Malay peninsula and the islands of Sumatra, Java, Borneo and Palawan were all above water making one huge extension to the continental land mass of Asia. The earth's climate began warming 18,000 years ago and the oceans regained their present high levels about 8,000 years ago. No pre-hominid or hominid species such as australopithecus or homo erectus has been found in the Philippines. The first human beings probably reached the Philippines about 40,000 years ago at roughly the same time as they reached Australia and New Guinea. The Philippines, like Australia and New Guinea, were never actually joined to the south east Asian mainland but, at the low ocean levels, the water barrier was much less. The earliest human bones found in the Philippines were on Palawan of modern type and date to 22,000 B.P. although stone tools from Palawan date back to 30,000 B.P. The original people of the Philippines were the ancestors of the people known today as Negritos or Aeta. They are an Australo-Melanesian people with dark skin and tight, curly brown hair. They are also distinctively small and of short stature. As the Pygmies in the equatorial forests of Africa, the Aeta are believed to have adapted locally to the tropical jungles of the Philippines. The Aeta are a nomadic hunting and gathering people who forage in small family bands with an informal organization and leadership. They were once widespread throughout the Philippines but are now found only in the remote highland areas of Luzon, Palawan, Panay, Negros and Mindanao.

Source: A Centennial History of Philippine Independence, 1898-1998 by Fraser Weir