“I shall be glad to know that the Sultan Muhamad Amirubdin and all his chiefs, male and female, are well. I do not write a lengthy letter, as I intended, because I simply wish to give you to understand, in case the Sultan or his chiefs and others should feel aggrieved at my writing this letter in this manner, that I do so under pressure, being under foreign dominion, and I am compelled to obey whatever they tell me to do, and I have to say what they tell me to say. Thus the Governor has ordered me to write to you in our style and language; therefore, do not understand that I am writing you on my own behalf, but because I am ordered to do so, and I have nothing more to add. Written in the year 1164 on the ninth day of the Rabilajer Moon, Ferdinand I., King of Sulu, who seals with his own seal.”
This letter was pronounced treasonable. Impressed with, or feigning, this idea, the Spaniards saw real or imaginary indications of a design on the part of the Sultan to throw off the foreign yoke at the first opportunity. All his acts were thus interpreted, although no positive proof was manifest, and the Governor communicated his suspicions to Manila. There is no explanation why the Spaniards detained the Sultan at Zamboanga, unless with the intention of trumping up accusations against him. The Sultan arrived there on July 12, and nothing was known of the discrepancy between the letters until after July 25. To suppose that the Sultan could ever return to reign peacefully as a Christian over Mahometan subjects was utterly absurd to any rational mind.
On August 3 the Sultan, his sons, vassals, and chiefs were all cast into prison, without opposition, and a letter was despatched, dated August 6, 1751, to the Governor in Manila, stating the cause. The Sultan was the first individual arrested, and he made no difficulty about going to the fort. Even the Prince Asin, the Sultanʼs brother, who had voluntarily come from Sulu in apparent good faith with friendly overtures to the Spaniards, was included among the prisoners. The reason assigned was, that he had failed to surrender christian captives as provided.
The prisoners, besides the Sultan, were the following, viz.:—
- Four sons of the Sultan.
- Prince Asin (brother).
- Prince Mustafá (son-in-law).
- Princess Panguian Banquiling (sister).
- Four Princesses (daughters).
- Datto Yamudin (a noble).
- 160 ordinary male and female retainers.
- Five brothers-in-law.
- One Mahometan Cherif.
- Seven Mahometan priests.
- Concubines with 32 female servants.
The political or other crime (if any) attributed to these last is not stated, nor why they were imprisoned. The few weapons brought, according to custom, by the followers of the Sultan who had come from Sulu to receive their liege-lord and escort him back to his country, were also seized.
A decree of Gov.-General José de Obando set forth the following accusations against the prisoners, viz.:—
(1) That Prince Asin had not surrendered captives. (2) That whilst the Sultan was in Manila, new captives were made by the party who expelled him from the throne. (3) That the number of arms brought to Zamboanga by Sulu chiefs was excessive. (4) That the letter to Sultan Muhamad Amirubdin insinuated help wanted against the Spaniards. (5) That several Mahometan, but no christian books were found in the Sultanʼs baggage. (6) That during the journey to Zamboanga he had refused to pray in christian form. (7) That he had only attended Mass twice. (8) That he had celebrated Mahometan rites, sacrificing a goat; and had given evidence in a hundred ways of being a Mahometan. (9) That his conversation generally denoted a want of attachment to the Spaniards, and a contempt for their treatment of him in Manila,[5] and, (10) that he still cohabited with his concubines, contrary to christian usage.
The greatest stress was laid on the recovery of the captive Christians, and the Gov.-General admitted that although the mission of the fleet was to restore the Sultan to the throne (which, by the way, does not appear to have been attempted), the principal object was the rescue of christian slaves. He therefore proposed that the liberty of the imprisoned nobles and chiefs should be bartered at the rate of 500 christian slaves for each one of the chiefs and nobles, and the balance of the captives for Prince Asin and the clergy. One may surmise, from this condition, that the number of Christians in captivity was very considerable.