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(the XXV Mukims). We may notice in passing that the gradual increase of population gave rise here and there (and especially in the XXII Mukims) to the formation of new mukims within the limits of such a sagi[1], so that its name does not always correspond with its actual proportions. The question that excites our special interest is—to what are we to ascribe the origin of this distribution and what has been its significance in regard to the political life of Acheh?
The first question, like most enquiries into the history of Acheh, does not admit of a decisive answer. In the historical notes in the possession of some of the Achehnese chiefs, we meet with the statement that the distribution into sagis came into being in the reign of the sultana Nurul-alam Nakiatōdin (1675–77)[2]. But such traditions are of very little value. To judge of their reliability we have only to reflect that many Achehnese at the present time attribute the introduction of Islam into their country to the saint Chèh Abdōraʾōh (Abduraʾuf = Teungku di Kuala), although it is clearly established that this man lived no earlier than the 17th century. If we might assume that the institution of panglimas of sagis was brought about by a royal edict with the view of emphasizing the authority of the sovereign over all the ulèëbalangs[3], it would appear very extraordinary that it should have attained its consummation under the weak rule of a sultana.
The highest significance which I should venture to ascribe to the historical note in question is this, that under the weak female rule which was highly favoured by the ulèëbalangs for reasons easy to conceive, the latter were able to bring it to pass that every succession to the throne should take place in conformity with the decision of the representatives of the three sagis. Sagis, that is to say confederations of ulèëbalangships, had however undoubtedly been long in existence before they succeeded in bringing the sultanate like an infant under their joint guardianship.
Were it otherwise, and had the sagis been artificially constituted by the sultans or sultanas, they would have fallen into disuse again afterthe lapse of the shortlived period of prosperity of the port-kingship.
This has not taken place. It is true that there has been no lack—
