10 Snouck Hurgronje: L’Arabie et les Indes Néerlandaises. (Revue de l’Histoire des Religions, vol. lvii. p. 69 sqq.) ↑
12 This vague reference would fit either Arabia, Persia or India; but if such a person as Jūhan Shāh ever existed, he probably came from the Coromandel or Malabar coast. (Chronique du Royaume d’Atcheh, traduite du Malay par Ed. Dulaurier, p. 7.) ↑
18 At the height of its power, it stretched from 2° N. to 2° S. on the west coast, and from 1° N. to 2° S. on the east coast, but in the sixteenth century it had lost its control over the east coast. (De Hollander, vol. i. p. 3.) ↑
22 Godsdienstige verschijnselen en toestanden in Oost-Indië. (Uit de Koloniale Verslagen van 1886 en 1887.) Med. Ned. Zendelinggen. vol. xxxii. pp. 175–6. (1888.) In 1909, out of a total of 500,000 Bataks, 300,000 were still pagan, but 125,000 were Muslim and 80,000 Christian. (R. du M. M., vol. viii. p. 183.) ↑
24 G. R. Simon: Die Propaganda des Halbmondes. Ein Beitrag zur Skizzierung des Islam unter den Batakken, pp. 425, 429–430. (Allgemeine Missions-Zeitschrift, vol. xxvii. 1900.) ↑
31 Koloniaal Verslag van 1904, p. 80; 1905, p. 46; 1909, p. 47; 1910, p. 33; 1911, p. 29; 1912, p. 21. ↑
36 “Depois que estes de induzidos por os Mouros Parseos, e Guzarates (que alli vieram residir por causa do commercio), de Gentios os convertêram á secta de Mahamed. Da qual conversão por alli concorrerem varias nações, começou laurar esta inferna peste pela virzinhança de Malaca.” (De Barros, Dec. ii. Liv. vi. cap. i. p. 15.) ↑
37 Aristide Marre: Malâka. Histoire des rois malays de Malâka. Traduit et extrait du Livre des Annales malayses, intitulé en arabe Selâlet al Selâtyn, p. 8. (Paris, 1874.) ↑
40 Barbosa, writing in 1516, speaks of the numerous Muhammadan merchants that frequented the port of Queda. (Ramusio, tom. i. p. 317.) ↑
41 The form مزلف does not actually occur in the Qurʼān; reference is probably made to some such passage as xxvi. 90: وَأزْلِفَتِ آلْجَنَّةُ اِلْمُتَّقِينَ “And paradise shall be brought near the pious.” ↑
51 The situation of Chermen is not certain. Veth (3), vol. i. p. 230, conjectures that it may have been in India, but Rouffaer (p. 115n) gives good reasons for placing it in Sumatra. ↑
52 A description of the present condition of these tombs, on one of which traces of an inscription in Arabic characters are still visible, is given by J. F. G. Brumund, p. 185. ↑
56 Rouffaer, however, places this Champa, not in Cambodia, but on the north coast of Atjeh and identifies it with the modern Djeumpa. (Encyclopaedie van N.-I., vol. iv. p. 206.) ↑
57 Remains of minarets and Muhammadan tombs are still to be found in Champa. (Bastian, vol. i. pp. 498–9.) ↑
58 This genealogical table will make clear these relationships, as well as others referred to later in the text:—
| King of Champa. | ||||||||||||||||||||
| a daughter named | a daughter = an Arab missionary | |||||||||||||||||||
| A concubine | = | Angka Wijāya | = | Dārāwati | ||||||||||||||||
| king of Majapahit | ||||||||||||||||||||
| Arya Damar | ||||||||||||||||||||
| Raden Raḥmat. | ||||||||||||||||||||
| Raden Ḥusayn | ||||||||||||||||||||
| Raden Patah | = | a daughter | a daughter = Raden Paku |
|||||||||||||||||
59 The memory of this woman is held in great honour by the Javanese, and many come to pray by her grave. See Brumund, p. 186. ↑
61 This mosque is still standing and is looked upon by the Javanese as one of the most sacred objects in their island. ↑
62 There seems little doubt that this date is too early. A study of the Portuguese authorities points to the conclusion that Majapahit did not fall until forty years later. (Rouffaer, p. 144.) ↑
63 The people of the Bali to the present day have resisted the most zealous efforts of the Muhammadans to induce them to accept the faith of Islam, though from time to time conversions have been made and a small native Muhammadan community has been formed, numbering about 3000 souls out of a population of over 862,000. The favourable situation of the island for purposes of trade has always attracted a number of foreigners to its shores, who have in many cases taken up a permanent residence in the island. While some of these settlers have always held themselves aloof from the natives of the country, others have formed matrimonial alliances with them and have consequently become merged into the mass of the population. It is owing to the efforts of the latter that Islam has made this very slow but sure progress, and the Muhammadans of Bali are said to form an energetic and flourishing community, full of zeal for the promotion of their faith, which at least impresses their pagan neighbours, though not successful in persuading them to deny their favourite food of swine’s flesh for the sake of the worship of Allāh. (Liefrinck, pp. 241–3.) ↑
69 A traveller in Java in 1596 mentions two or three heathen kingdoms with a large heathen population. (Niemann, p. 342.) ↑
74 At this period, the Moluccas were for the most part under the rule of four princes, viz. those of Ternate, Tidor, Gilolo and Batjan. The first was by far the most powerful: his territory extended over Ternate and the neighbouring small islands, a portion of Halemahera, a considerable part of the Celebes, Amboina and the Banda islands. The Sultan of Tidor ruled over Tidor and some small neighbouring islands, a portion of Halemahera, the islands lying between it and New Guinea, together with the west coast of the latter and a part of Ceram. The territory of the Sultan of Gilolo seems to have been confined to the central part of Halemahera and to a part of the north coast of Ceram; while the Sultan of Batjan ruled chiefly over the Batjan and Obi groups. (De Hollander, vol. i. p. 5.) ↑
78 “Segundo a conta que elles dam, ao tempo que os nossos descubriram aquellas Ilhas, haveria pouco mais de oitenta annos, que nellas tinha entrada esta peste.” (J. de Barros: Da Asia, Dec. iii. Liv. v. Cap. v. p. 580.) ↑
86 Id. pp. 155 and 158, where he calls Ternate “este receptaculo de setas, donde tienen escuela todas las apostasias; y particularmente los torpes sequazes de Mahoma. Y desde el anno de mil y quinientos y ochenta y cinco, en que los Holandeses tentaron aquellos mares, hasta este tiempo no han cessado de traer sectarios, y capitanes pyratas. Estos llevan las riquezas de Assia, y en su lugar dexan aquella falsa dotrina, con que hazen infrutuosa la conversion de tantas almas.” ↑
87 Their descendants are still to be found in the province of Cavité in the island of Luzon. (Crawfurd (1), p. 85.) ↑
96 This kingdom had been founded by a colony from the Hindu kingdom of Majapahit (De Hollander, vol. ii. p. 67), and would naturally have come under Muslim influence after the conversion of the Javanese. ↑
100 i.e. Pure in Religion; he died about 1677; his father does not seem to have taken a Muhammadan name, at least he is only known by his heathen name of Panembahan Giri-Kusuma. (Netscher, pp. 14–15.) ↑
110 A Compleat History of the Rise and Progress of the Portugeze Empire in the East Indies. Collected chiefly from their own Writers. John Harris: Navigantium atque Itinerantium Bibliotheca, vol. i. p. 682. (London, 1764.) ↑
112 Fernandez Navarette, a Spanish priest, who went to the Philippine Islands in 1646. (Collection of Voyages and Travels, p. 236. London, 1752.)
Tavernier, who visited Macassar in 1648. (Travels in India, p. 193.) (London, 1678.)
Itinerarium Orientale R. P. F. Philippi à SSma. Trinitate Carmelitae Discalceati ab ipso conscriptum, p. 267. (Lugduni, 1649.) ↑
114 “No extraordinary exertion seems for a long time to have been made on behalf of the new religion. An abhorrence of innovation and a most pertinacious and religious adherence to ancient custom, distinguish the people of Celebes beyond all the other tribes of the Eastern isles; and these would, at first, prove the most serious obstacles to the dissemination of Mahometanism. It was this, probably, which deferred the adoption of the new religion for so long a period, and till it had recommended itself by wearing the garb of antiquity.” (Crawfurd (2), vol. ii. p. 387.) ↑
117 To the east of Minahassa, between long. 124° 45′ and 123° 20′, with a population that has been variously estimated at 35,000 and 50,000. (De Hollander, vol. ii. p. 247.) ↑
123 De Hollander (in 1882) gave the numbers as 20,000 Balinese and 380,000 Sasaks. (Vol. i. p. 489.) ↑
124 Encyclopaedie van N.-I. vol. ii. pp. 432–4, 524.
W. Cool: With the Dutch in the East. An outline of the military operations in Lombok, 1894. (London, 1897.) ↑
125 Captain Thomas Forrest, writing in 1775, says that Arabs came to the island of Mindanao 300 years before and that the tomb of the first Arab, a Sharīf from Mecca, was still shown—“a rude heap of coral rock stones” (pp. 201, 313). ↑
128 “Se muestran tan obstinados á la gracia de Dios y tan aferrados á sus creencias, que es casi moralmente imposible su conversion al cristianismo.” (Cartas de los PP. de la Compañia de Jesús de la Missión de Filipinas, 1879, quoted by Montero y Vidal, tom. i. p. 21.) ↑
130 “Ils sont peu soigneux de satisfaire au devoir du Christianisme qu’ils ont receu, et il les y faut contraindre par la crainte du chastiment, et gouverner comme des enfans à l’escole.” Relation des Isles Philippines, Faite par un Religieux, p. 7. (Thevenot, vol. i.) ↑
131 “A Mindanao, les Tagal de l’Est, fuyant le joug abhorré de leurs maîtres catholiques, se groupent chaque jour davantage autour des chefs des dynasties nationales. Plus de 360,000 sectateurs du coran y reconnaissent un sultan indépendant. Aux jésuites chassés de l’île, aux représentants du culte officiel, se substituent comme maîtres religieux et éducateurs de la population, les missionnaires musulmans de la Chine et de l’Inde, qui rénovent ainsi la propagande, commencée par les invasions arabes.” (A. le Chatelier (2), p. 45.) ↑
140 The first prince of Batjan who became a Muhammadan was a certain Zayn al-ʻĀbidīn, who was reigning in 1521 when the Portuguese first came to the Moluccas. ↑
142 Id. p. 147 (Misool), “De strandbewoners zijn allen Mahomedanen.… De bergbewoners zijn heidenen.” Id. p. 53 (Salawatti), “Een klein deel der bevolking van het eiland belijdt de leer van Mahomed. Het grootste deel bestaat echter uit Papoesche heidenen, eenige tot het Mahomedaansche geloof zijn overgegaan, althans den schijn daarvan aannemen.” Id. p. 290 (Waigyu).
Some of the Papuans of the island of Gebi, between Waigyu and Halemahera, have been converted by the Muhammadan settlers from the Moluccas. (Crawfurd (1), p. 143.) ↑
144 Captain Forrest, however, in 1775, tells us that “Many of the Papuas turn Musselmen.” (Voyage to New Guinea, p. 68.) ↑
145 Robidé van der Aa, p. 71. “De Papoe is te woest van aard, om behoefte aan godsdienst te gevoelen. Evenmin als de Christelijke leer tot nog toe ingang bij hem heeft kunnen vinden, zou de Mahomedaansche godsdienst slagen, wanneer daartoe bij deze volksstammen poging gedaan werd. Voorzoover mij is gebleken op vijf reizen naar dit land, hebben noch Tidoreezen, noch Cerammers of anderen ooit ernstige pogingen gedaan, om de leer van Mahomed hier in te voeren.… Slechts zeer weinige hoofden, zooals de Radja Ampat van Waigeoe, Salawatti, Misool en Waigama, mogen als belijders van die leer aangemerkt worden; zij en eenige hunner bloedverwanten vervullen sommige geloofsvormen, doordien zij meermalen te Tidor geweest zijn en daar niet gaarne als gewone Papoes beschouwd [404]worden. Onder de eigenlijke bevolking is nooit gepoogd, den Islam intevoeren, misschien wel uit eerbied voor dien godsdienst, die te verheven is voor de Papoes.” ↑
152 Buckle’s Miscellaneous and Posthumous Works, edited by Helen Taylor, vol. i. p. 594. (London, 1872.) ↑
154 C. Snouck Hurgronje: De hadji-politiek der Indische Regeering, p. 12. (Overdruk uit Onze Eeuw, 1909.) ↑
155 Id.: Notes sur le mouvement du pèlerinage de la Mecque aux Indes Néerlandaises. (R. du M. M., vol. xv. pp. 409, 412.) ↑