Legends and myth have been told about how the ancient name of Cebu City or as some old timers fondly call Sugbo originated. None of these versions have so far held up to the scrutiny scholars and historians until Jovito Abellana published his book Bisaya Patronymesis Sri Visjaya where he extensively wrote about Aginid, Bayok sa atong Tawarik (Glide on, Odes to our History). The Aginid a discovery made by Jovito Abellana’s great grandfather is probably the only pre-colonial chronicle of the history of Cebu written in ancient alibata script on pandan leaves and other indigenous materials. Unfortunately most of the materials were lost in the subsequent upheaval that followed the Spanish defeat by Cebuano guerillas and the ensuing Filipino American War.
Amidst strong support by some scholars to institutionalize the Aginid, the Cebu Normal University published it in 1998. Abellana wrote it in alibata (Cebuano hieroglyphic) form with an English translation. The Aginid tells of the fiery story of pre-colonial Cebu then known as Sugbo – which means scorched earth. This version on the origins of Sugbo, is important as it establishes the basic hypothesis why eskrima was invented in the first place – in defense against Moro invaders. And to add credence to the discovery of the Aginid by Jovito Abellana, other cognates of the word Sugbo can be found in the Cebuano lexicon such as: sugba – to grill, subu’ – to forge steel, sug-ang – set a cooking fire, sugnod – to burn.
Let us go back to the story of how Sugbo got its name. In the olden times Sugbo (now present day Cebu City) was part of the island of Pulua Kang Dayang or Kangdaya. The ancient poem Diyandi tells us that so many hundred years ago natives had burned the town Sugbo as a way to drive away Muslim invaders from Mindanao. The natives would then flee to the mountains and later launch a counter offensive against the demoralized and exhausted invaders. The first ruler of Sugbo Sri Lumay who came from Sumatra successfully repulsed the invaders with his scorched earth tactics. Thus the place became known as Sugbo or scorched town. Jovito Abellana translated the Diyandi which was written in ancient alibata script and probably written during the time of Datu Tupas. It is a stirring chronicle of the story of the rich culture and colorful history of pre-colonial Cebu.
 Page 15, Retracing our Roots, A Journey into Cebu’s Pre-colonial Past by Marivir Montebon
Aginid Bayok sa Atong Tawarik - The history of Cebu according to the ancient Cebuanos was originally written in ancient alibata script and later translated by Jovito Abellana.
Extracted from Marivir Montebon’s book Retracing Our Roots – A Journey into Cebu’s Pre-Colonial Past are excerpts of the story of pre-colonial Cebu according to the Aginid, Bayok sa atong Tawarik (Glide on, Odes to Our History) as translated by Jovito Abellana:
“Sri Lumay of Sumatra settled in Sugbo with his son, Sri Alho, ruling the south known as Sialo which included Valladolid, Carcar, up to Santander.
His other son, Sri Ukob, ruled the north known as Nahalin which includes the present towns of Consolacion, Liloan, Compostela, Danao, Carmen, and Bantayan.
As a ruler, Sri Lumay was known to be strict, merciless, and brave. He assigned magalamags to teach his people to read and write ancient letterings. He ordered routinary patrol by boats from Nahalin to Sialo by his mangubats (warriors).
Although a strict ruler, Sri Lumay was a loving person that not a single slave ran away from him.
During his reign, the Magalos (literally destroyers of peace) who came from Southern Mindanao from time to time invaded the island to loot and hunt for slaves.
Sri Lumay commanded to burn the town each time the southerners came to drive them away empty handed. Later, they fought these Magalos (Moro raiders) so that they leave the town for good.
The town was thus permanently called Kang Sri Lumayng Sugbo, or Sri Lumay’s scorched town.
Trading was vibrantly carried on by Sri Lumay’s people with merchants from China, Japan, India, and Burma in Parian, located at the northeastern part of the city.
The archipelago was strategically positioned in southeast Asia that it naturally became part of the trade route of the ancient world.
Agricultural products were bartered for Chinese silk cloths, bells, porcelain wares, iron tools, oil lamps, and medicinal herbs. From Japan, perfume and glass utensils were usually traded with native goods. Ivory products, leather, precious and semi-precious stones, and sarkara (sugar) mostly came from the Burmese and Indian traders.
Sri Lumay was killed in one of the battles against the magalos and was succeeded by his youngest son Sri Bantug who ruled Singhapala (Mabolo district today).
Bantug carried on his father’s rules throughout his reign. He organized umalahukans (reporters) to urge people in Nahalin and Sialo to obey his orders, especially on agricultural production and defense.
During Sri Bantug’s time, Sugbo, Nahalin, and Sialo thrived on subsistence, sel-sufficient economy. He died in an epidemic which spread in the island and was succeeded by his youngest son Sri Humabon.
Under Humabon, the sibo or sibu in Parian became more progressive. Here, the “sinibuayng hingpit” (meaning a place for full trade) was carried on. The word Cebu is thus coined from the old word sibo, an old word for barter, trade, swap.
At this time, Lapulapu Dimantag arrived from Borneo and asked Humabon for a place to settle. Being an orang laut (man of the sea), Humabon offered the Opong island but Lapulapu was later convinced to settle in Mandawili (now Mandaue) and make the land productive because it was impossible to cultivate food crops in Opong because of its rocky terrain.
Under Lapulapu’s leadership, trading in Parian further flourished because of the goods which he brought from the land and sea in northern Cebu. It did not take long though that his relationship with Humabon turned hostile.
Lapulapu eventually became a mangatang (pirate) who ordered his men to loot ships that pass by Opong island. This had lowered the trading transactions in Parian, thus creating tension between Humabon and Lapulapu.
Opong island thus earned the ill-reputed name mangatang which later evolved into the word Mactan.
In 1521, the Spanish conquistadors came to the Visayan shore. Humabon thought that they came to Cebu to establish ties with his kingdom as did the other traders from Asia.
The blood compact between him and the Spaniards and later, a mass baptismal, all meant to signify goodwill as far as Humabon was concerned.
But the Spaniards did not see it that way. For them, it was the start of the colonization of the island, signified by the planting of the cross. It was only a little later that Humabon realized this.
With the baptismal, Humabon’s subjects embraced a religion which they vaguely understood and without knowing that they had been converted at all, or so the Aginid said.
Known to be a wily man, Humabon encouraged the Spaniards to fight Lapulapu, his enemy. Thus the battle of Mactan.
Lapulapu proved to be a true warrior in that battle. He instructed his men not to waste their spears and bolos on the Spaniards. Instead, he taught them to strike with pestle or with a club so that when the armor coat of the ugis (white man) is dented, the man inside can never move. It was when they should hit hard with their keen tools for warfare.
Humabon’s men merely observed the battle but helped in putting back the wounded white men in their boats. Lapulapu, who was also wounded, lost 29 men.
The Aginid narrated that while the battle of Mactan raged on, the Spaniards who remained in Sugbo raped the women. This angered Humabon but he remained outwardly polite as he carefully planned his revenge.
The chief prepared a feast for the Spaniards by the beach. When the white men were drunk enough, the natives began to slaughter them. A few managed to escape and return to the three ships, the Concepcion, the Trinidad and the Victoria.
Since the Spaniards were considerably reduced in number, those in the Concepcion transferred to the other two ships. Later, the natives set the Concepcion on fire off the sea of Bu-ol (Bohol).
After the Spaniards left, the natives uprooted the cross which Magellan had planted annd returned to their animistic religious practices.
It was replanted later, upon the plea of Humabon’s wife Juana who, according to the poem, acted on her constant dream of a boy child who asked her to put up the cross again.
When Humabon’s wife found out that the boy in her dreams had the same image of the infant Jesus Christ the Spaniards gave her during baptismal, Humabon obliged to replant the cross. Thereafter, the dream no longer recurred.
In the succeeding years, Humabon and Lapulapu rekindled their friendship. Lapulapu decided to return to Borneo with three of his wives, 11 of his children and 17 of his men. Humabon thus ruled a much larger area than before.
After Humabon, Sri Tupas reigned. He was the son of Sri Parang, Humabons’ elder brother who could not rule because he was limp.
During the time of Tupas, Miguel Lopez de Legazpi came to Cebu, and another era of fierce battle ensued.
With Legazpi at the helm, Cebu and the entire archipelago were subdued by the Spanish crown for more than three hundred years, in the name of Christianity.”
 pages 17,18,19 Retracing our Roots - A Journey into Cebu’s Pre-Colonial Past by Marivir Montebon
 page B1 Local Art Hero, Life & Leisure, Sun Star Daily December 2, 2003 by Ritchie Landis Doner Quijano
 pages 20-21 Retracing our Roots – A Journey into Cebu’s Precolonial and Colonial Past by Marivir Montebon
 pages 91, 92, 150 The War against the Americans by Resil Mojares
Inconsistencies: In Wikipedia it's said that Sri Lumay was a native of Sumatra and hails from the Chola dynasty. The Chola dynasty is in southern India, and Sumatra is in Indonesia, not India.
Sri Lumay should be a member of the very dynasty that ruled Sri Vijaya of Sumatra, no? That's where the name of the natives of Cebu, his subjects, came from: Vijaya to Bisaya.