Wednesday, 30 September 2026

BOOK: DR JOYCE E.CHAPLIN > "ROUND ABOUT THE EARTH: CIRCUMNAVIGATION FROM MAGELLAN TO ORBIT."


In Joyce Chaplin's book, the claim is presented as a possibility, not as a settled fact.

Round About the Earth: Circumnavigation from Magellan to Orbit is dedicated to two circumnavigators "who reluctantly made history": Enrique de Malacca, also known as "Henry the Black", who may have been the first human to circle the Earth, and Laika, the Soviet space dog.

What Chaplin and other historians are pointing to is this:

1. What is certain – the linguistic circumnavigation

On March 28, 1521, Enrique became the first person to complete a linguistic circumnavigation — he travelled so far in one direction that he reached a point where his language was spoken.

Magellan had bought Enrique as a teenager in Malacca after 1511, taken him to Portugal, then to Spain, and then on the Armada de Molucca westward across the Atlantic and Pacific. When they reached Cebu / Limasawa in the Philippines, Enrique could understand the local language, to the crew's surprise.

2. Why some argue he was the first to fully circle the globe

If Enrique was originally from the central Philippines, was captured and sold into slavery in Sumatra before being taken to Malacca—as some historians argue—then by reaching Cebu in 1521, he had already completed a full circuit: Philippines -> Malacca -> Lisbon -> Seville -> Philippines.

That version is phrased in the literature as: "They deem it more likely that Enrique had been raised in the Central Philippines... If so, Enrique was the first human to have completed a full circuit of the Earth."

This is also why in Malaysia he is celebrated as Panglima Awang — described as "indisputable that Panglima Awang or Enrique of Melaka was the first Malay to voyage around the world in the 16th Century".

3. Why it's still contested

There is no record that Enrique returned to Malacca after Magellan's death in Mactan in April 1521. The documents often cited in 2024 as "newly discovered proof"—Magellan's 1519 will and crew list—have been known since the 19th century and were available in Melaka since 2010, and neither mentions Enrique completing a circumnavigation, nor do they identify him as the first to do so.

In fact, the standard narrative is: "There are no specific records to prove that he succeeded in returning to Malacca; by arriving in the Philippines, he succeeded in reaching the Malay archipelago."

So historians like Chaplin distinguish between: 
  • Linguistic circumnavigation: proven — March 28, 1521
  • Geographic circumnavigation: plausible if his origin was in the Visayas, but not documented with a return to his starting point. The first documented complete survivor of the Magellan-Elcano expedition to return to Spain was Juan Sebastian Elcano and the 18 men of the Victoria in 1522.
If you're interested in the Malaysian historiography, the name Panglima Awang itself comes from Harun Aminurrashid's novelisation of Enrique's story, not from 16th-century Portuguese sources — which is why the debate continues between popular history and academic history.

Hj Zulheimy Maamor
30 September 2026: 11:45 p.m.

BOOK: J.INNES MILLER - "THE SPICE TRADE OF THE ROMAN EMPIRE, 29 B.C TO A.D. 641" (1969)



J. Innes Miller's The Spice Trade of the Roman Empire 29 B.C. to A.D. 641 [Oxford, Clarendon Press, 1969] is the classic source for this.

His central thesis is in Chapter 8: "The Cinnamon Route".

Miller argues:

1. There was a direct sea route between Southeast Asia and East Africa in antiquity.

Roman and Greek authorities like Herodotus said cinnamon and cassia were harvested in Africa, yet botanically those species were then found only in Southeast Asia. Miller explains this contradiction by a trade route extending directly by sea between Southeast Asia and the East African coast over which Malayo-Polynesians were bringing cinnamon of South Chinese origin as early as the late second millennium B.C.

2. The carriers were Southeast Asian seafarers — what he calls Malayo-Polynesians, which includes Malay-Indonesian peoples.

He points to:
  • Cultural links between Indonesia and East Africa — e.g., the Malagasy language is related to Malay, and both people use double outrigger canoes.
  • Navigational capability: the use of monsoons began far earlier than previously thought, allowing traders to bring their spices westward, perhaps as early as the 2nd millennium BC.
  • The market of Rhapta in Azania (East African coast) formed an important link in the trade route between what is now modern Indonesia and consumers in the Mediterranean region
He also discusses linguistic evidence in the region, for example, that in the Malay language the name Keling is still an ancient synonym for emigrants from the Coromandel Coast, showing his attention to Malay-Indian Ocean terminology.

3. Impact and criticism:
Miller's work was described as an "unprecedented" synthesis of ancient materials on the subject.

The Cinnamon Route thesis was embraced by Lionel Casson, Ancient Trade and Society (1984) and others, and was refuted by Manfred G. Raschke, "New Studies in Roman Commerce with the "East"—which is the standard scholarly debate you will see cited today.

So when scholars cite Miller for "Southeast Asian seafarer which includes Malay" in Roman times, they are referring to his argument that Malay-Indonesian sailors were already sailing the western Indian Ocean to East Africa centuries before Europeans, bringing cinnamon and other Southeast Asian spices that then entered the Roman market via Red Sea ports.

They were not only skilled navigators but also played a crucial role in the ancient spice trade. Their expertise in sailing and understanding of monsoon winds allowed them to traverse vast distances across the Indian Ocean, connecting Southeast Asia with East Africa and beyond.

These sailors utilised advanced maritime technology, such as double outrigger canoes, which provided stability and speed on the open waters. Their cultural exchanges with various regions enriched both their own traditions and those of the places they visited, leading to a vibrant tapestry of shared knowledge and practices.

The legacy of the Malay sailors is evident in the linguistic connections found in the languages of the regions they influenced, as well as in the culinary traditions that still celebrate the spices they traded. Their contributions to the spice trade not only shaped the economies of their time but also laid the groundwork for future maritime exploration and trade networks that would follow in the centuries to come.

In essence, the Malay sailors were pioneers of the seas, whose journeys helped to weave a complex web of trade and cultural exchange that would have lasting impacts on the world.

Hj Zulheimy Maamor
30 September 2026: 11:35 p.m

BOOK: GEORGE F. HOURANI - "ARAB SEAFARING IN THE INDIAN OCEAN IN ANCIENT AND EARLY MEDIAEVAL TIMES (1951).



An important one for Malay maritime history.

The book

George F. Hourani: Arab Seafaring in the Indian Ocean in Ancient and Early Mediaeval Times (1951, Princeton University Press, 1952, first edition)

Hourani was a Lebanese-American historian of philosophy at Princeton. His dissertation was "Arab Navigation in the Indian Ocean in the Ninth and Tenth Centuries" (1938-39), which he expanded while working in the library of the Palestine Archaeological Museum in Jerusalem. The book became the classic:

"In this classic work George Hourani deals with the history of the sea trade of the Arabs in the Indian Ocean from its obscure origins many centuries before Christ to the time of its full extension to China and East Africa in the ninth and tenth centuries."

He also gives attention to geography, meteorology, and ships themselves, including stitched planking and lateen sails.

What does he say about Malays?
Hourani's main subject is Arabs, but he is very clear that Arabs were latecomers. Before them, the masters were the Austronesians — Malays / Indonesians.

The most quoted passage is on p. 102, which is preserved in later scholarship. Lynda Shaffer summarises it in the Journal of World History (1994):

"Malay ships used balanced lug sails, which were square in shape and mounted so that they could pivot. This made it possible for sailors to tack against the wind."

"Due to the way the sails were mounted, they appeared somewhat triangular in shape, and thus the Malays' balance lug sail may well be... the prototype of the triangular lateen, which can also be used to tack against the wind."

In Hourani's own analysis cited by I.C. Campbell:

"The argument is well put by George F. Hourani, Arab Seafaring in the Indian Ocean in Ancient and Early Mediaeval Times (Princeton, 1951), pp. 100, 103."

Campbell also notes the limits of Hourani's evidence:

"The exhaustive research of George F. Hourani failed to find either literary or pictorial evidence of any type of sail used in the western Indian Ocean before the fifteenth century."

What Hourani establishes is the following: 
  1. Chronology: Malay sailors began to ride the monsoons sometime before 300 BCE, sailing two-thirds of the way from Southeast Asia to East Africa and reaching Madagascar by the first centuries CE.
  2. Technology: Outrigger canoes, double-outrigger stability, stitched-plank hulls (no nails), and the balance-lug rig – a square sail set on a yard that can be tilted. That ability to pivot = tacking into the wind.
  3. Diffusion: The Arab lateen, the Persian lateen, and eventually the Mediterranean lateen may have evolved from that Malay lug. Hourani suggests Arabs adopted it after contact with Malay/Indonesian sailors in Srivijaya ports and in Ceylon.
So when people quote Hourani as saying "Malays were masters of naval technology" – that's a fair paraphrase, not a direct verbatim quote. His actual technical argument is more specific: the most intrepid sailors were the Malays, living in what is now Malaysia, Indonesia, SE Vietnam and the Philippines, and their rig was the ancestor of the Arab sail.

Modern archaeology and genetics have only strengthened Hourani's point – the settlement of Madagascar by Banjar Dayak-Borneo seafarers around the 8th-11th century, the Borobudur ship depictions, and the spread of Austronesian languages to Easter Island and East Africa.

Reference:
  1. Enrique of Malacca : Who was Enrique of Malacca?

Hj Zulheimy Maamor
30 September 2026: 11:07 p.m.

MY PHOTO: HISTORIC AND INTERESTING PLACES (KEDAH)

1991: MAKAM MAHSURI, PULAU LANGKAWI
Mahsuri's Tomb in Kampung Mawat, Ulu Melaka, Pulau Langkawi, Kedah. Her tomb has become a tourist attraction on the island. 
Mahsuri binti Pandak Mayah, a young woman who lived in Pulau Langkawi, was accused of adultery by her jealous mother-in-law. She was executed, but before her execution, she cursed Langkawi – declaring that the island would suffer 7 generations of misfortune. When she was stabbed with a keris, a white blood gushes from her wound. 
Local folklore says after the execution, Langkawi was invaded by Siam, became barren – "Padang Jarak Padang Tekukur" (a field of desolation) – and failed to prosper until the 7th generation ended in the 1980s, when Pulau Langkawi began its tourism boom.


6 JULY 2012: ZAHIR MOSQUE, ALOR SETAR, KEDAH
One of the oldest mosques and the grandest in Malaysia. The mosque was built on the site of a cemetery for Kedah warriors who fell defending Kedah against the Siamese invasion of 1821. 
Located at Jalan Pekan Melayu, Medan Bandar, heart of Alor Setar, directly opposite the Balai Besar. 
It was commissioned in 1912 by Tunku Mahmud, son of Sultan Tajuddin Mukarram Shah, under British Malaya. The design is based on Masjid Azizi of Bandar Langkat in North Sumatra. Officially opened on Friday, 15 October 1915, by Sultan Abdul Hamid Halim Shah, who acted as Imam for the day.

It was a memorable experience to perform the Jumaat prayer at Zahir Mosque on 6 July 2012, surrounded by the rich history and architectural beauty of this iconic landmark. The atmosphere was filled with reverence and community spirit as worshippers gathered to fulfil this important religious obligation.

After the prayer, I took a moment to appreciate the intricate details of the mosque's design, which reflects the cultural heritage of Kedah. The serene environment provided a perfect backdrop for reflection and gratitude.

I was at Alor Setar organising the Health Screening Programme at Star Parade, Alor Setar, from 3 to 8 July 2012.



9 JULY 2012 - PEKAN RABU, ALOR SETAR
This photo was taken just before the big rebuild. Located at Jalan Tunku Ibrahim, Alor Setar, Kedah. It is an official opening often dated 1930 at Tanjung Chali, founded by Tunku Yaacob. 
However, the building in my photo was built in 1975 and was officially opened in 1978 by the then Deputy Prime Minister, Tun Dr Mahathir Mohamed. It is known as the first supermarket run by Malay traders. 
The building was demolished in 2014 and rebuilt into a modern 4-storey complex under one roof with 355 business lots + 48 kiosks and 24 food stalls. 


The new Pekan Rabu

2012: MENARA JAM BESAR, ALOR SETAR
Located on Jalan Pekan Melayu, in Dataran Alor Setar, opposite Masjid Zahir, across the road from Balai Nobat. Built in 1912, around the same time as Masjid Zahir. It is still functioning as a clock and is lit up at night. Here you can see Masjid Zahir, Balai Besar and Balai Nobat all within 100 metres - it's the historical heart of Kedah. 


2012: BALAI NOBAT, ALOR SETAR, KEDAH
Balai Nobat (Hall of Drums) – located at Jalan Pekan Melayu, just across the roundabout from Menara Jam Besar. 
The original Jam Besar was wooden and was among the early buildings already completed when Alor Setar town was officially founded in 1735. The present Jam Besar is the third of its kind, built during the reign of Sultan Abdul Hamid, most recently in 1906. 
Balai Nobat is a ceremonial tower used to house instruments for playing nobat, the dirge for royal ceremonies. 


2012: BIRTHPLACE OF TUN DR MAHATHIR MOHAMAD
The birthplace museum of Tun Dr Mahathir Mohamad in Alor Setar, Kedah. Located at Lorong Kilang Ais, off Jalan Pegawai, Seberang Perak, Alor Setar, Kedah. 
Tun Dr Mahathir Mohamad, the 4th and 7th Prime Ministers of Malaysia, was born in this house on 20 December 1925. This house was designated as a historic building and a National Historical Building.


2012: RUMAH MERDEKA, ALOR SETAR, KEDAH
"Independence House", the former residence of Tunku Abdul Rahman Putra Al-Haj, Malaysia's first prime minister, and is now maintained as the Tunku Abdul Rahman Memorial by the Natonal Archives as a historical building.
It is located along Jalan Putra, Alor Setar, Kedah, behind Royale Hotel, near Sungai Kedah. 
It was built during the Japanese occupation in 1942 and was rebuilt in 1953.


2013: GUNUNG JERAI, KEDAH
Located at Yan, Kedah, it is often called "Roof of Kedah", between the borders of Kuala Muda and the Yan district. 
Formerly known as Kedah Peak to British sailors. For 2,000 years it was the beacon for traders crossing the Straits of Malacca. Archaeological research shows a large cluster of ancient sites between the Muda River and Gunung Jerai dating back 2,000 years – the Hindu-Buddhist kingdom of Ancient Kedah. 



2014: TUGU TSUNAMI, KOTA KUALA MUDA, KEDAH
The main 26 December 2004 Indian Ocean tsunami memorial in Malaysia. The first-ever tsunami recorded in modern Malaysian history. It happened around 12:30-1:30 pm local time, almost 4 hours after the earthquake.
The worst-hit area in Kedah. The villages affected were Kampung Kepala Jalan, Kampung Tepi Sungai, Kampung Masjid and Kampung Hujong Matang. 
The monument that I photographed (the boat pile sculpture) is located at the junction of the main routes into Kota Kuala Muda. It is made from real fishing boats that were destroyed and tangled by the waves. 



2014: MENARA JAM SUNGAI PETANI, KEDAH
Located at Jalan Ibrahim, Dataran Jam Besar / Zero Kilometre Square, Sungai Petani, Kuala Muda District, Kedah. It was built and unveiled on 4 June 1936 to commemorate King George V's Jubilee, marking 25 years on the throne.
It was presented by Lim Lean Teng, a wealthy Penang entrepreneur and philanthropist, as a gift to the people of Sungai Petani.



2014: OLD SG PETANI POLICE STATION
Located right across from the Clock Tower at Dataran Jam Besar. It was built in 1916 to replace the even older police station in Pekan Lama. It is still operating as a normal police station but is described as the National Heritage of Malaysia. 



2014: OLD HSBC BUILDING, SG PETANI, KEDAH
Officially opened on 13 February 1922 by the Regent of Kedah, Tunku Ibrahim, and British Advisor to Kedah, M.S.H. McArthur. It became the second bank in Kedah after Chartered Bank in Alor Setar. 
The building was used by the Japanese as HQ during WWII. Reopened in 1946 as meeting ground by Freemasons of Lodge Kedah 1946-47. 
HSBC was opened there until 2019, when it moved to Lagenda Heights. The building was vacated and put up for sale by tender in 2024. 


These are pieces of memories of interesting and historical places in Kedah during my trip to the state of Kedah. These memories reflect the rich tapestry of Kedah's history and culture, showcasing its unique landmarks and significant events. Each location tells a story, from the haunting legend of Mahsuri to the architectural marvels like Zahir Mosque and Menara Jam Besar.

Kedah, often referred to as the "Rice Bowl of Malaysia", is not just known for its agricultural significance but also for its historical depth. The remnants of its past, such as the Tugu Tsunami and the birthplace of Tun Dr Mahathir Mohamad, serve as poignant reminders of the resilience and spirit of its people.

As you explore these sites, you can feel the echoes of history in the air, the stories of those who came before us, and the vibrant culture that continues to thrive. Each visit is an opportunity to connect with the past while embracing the present, making Kedah a truly remarkable place to remember and cherish.

Reflecting on these experiences allows us to appreciate the beauty and complexity of Kedah, ensuring that its stories are passed down through generations.

Hj Zulheimy Maamor
30 September 2026: 10:06 p.m.

Tuesday, 29 September 2026

BOOK: HEIDI ROUPP - "TEACHING WORLD HISTORY: A RESOURCE BOOK (1997)



In Heidi Roupp, ed. Teaching World History: A Resource Book (1997, reissued as Teaching World History in the Twenty-First Century), the section on Malay sailors is in the chapter:

"MARITIME SOUTHEAST ASIA TO 1500 - Lynda Norene Shaffer"

Roupp's book is described as "a resource book for teachers of world history at all levels. The text contains individual sections on art, gender, religion, philosophy, literature, trade and technology."

The chapter is Shaffer's classic study of early Austronesian / Malay navigation. As quoted from Shaffer:

"Malay sailors were highly skilled navigators, sailing over the oceans for thousands of miles without a compass or written charts. They navigated by the winds and the stars, by the shape and colour of the clouds, by the colour of the water, and by swell and wave patterns on the ocean's surface. They could locate an island when they were still something like 30 miles from its shores by analysing the behaviour of various birds, the animal and plant life in the water, and the patterns of swells and waves."

In the same chapter, Shaffer adds two other key points. Roupp is included for classroom use:

Sail technology: "Malays independently invented a sail, made from woven mats reinforced with bamboo, at least several hundred years b.c.e." and "The Malays were also the first to use a balance-lug sail, an invention of global significance. Balance-lugs...can be pivoted sideways, which makes it possible to sail into the oncoming wind at an angle."

Monsoon discovery: "Sometime in the first millennium BCE, the Malays made one of the most significant discoveries in the history of navigation—how to ride the monsoons, the seasonal winds of Asia."
That discovery is why Shaffer notes Malay outrigger fleets reached the East African coast, Madagascar, and a Malay settlement near Aden (Yemen) by around 31 BCE, "more than 3,000 miles to their west".

Others:
Hj Zulheimy Maamor
29 September 2026: 11:30 p.m.

MOUNT OPHIR : BOOKS OF REFERENCE


Albert S. Bickmore — Travels in the East Indian Archipelago (London: John Murray, 1868)

Bickmore was the American naturalist who arrived in Batavia in mid-1865 to collect shells in the Spice Islands (the Moluccas). The book is his journal from April 1865 to May 1866.

Mount Ophir — what he says

In the Malacca chapter he is careful to distinguish:

"He wrote about 2 mountains known as Mount Ophir, one in Palembang, while the other is located 40 miles north of Malacca, known as Gunung Ledang."
  1. The Sumatran Ophir - Gunong Pasaman in West Sumatra, near Palembang. The highest peak, Bickmore, was seen from the sea in Sumatra.
  2. The Malayan Ophir – Gunung Ledang / Pudang, the isolated mountain on the Johore-Malacca border.
For the Malayan one, he gives the classic 19th-century description: 
  • Position: about 40 miles N-NW of Malacca town, visible from the Straits as a lone massif above the low coastal plain.
  • Height: early British surveys put it at ∼5,600-5,700 feet — he repeats the figure used in contemporary gazetteers of the time. Modern measurement is 1,276 m / 4,186 ft.
  • Geology / Natural history: Unlike the limestone hills around Malacca, Ledang is granite / syenite with a double peak, covered in dense dipterocarp forest up to about 3,000 ft, then stunted, mossy forest and granite slabs. Bickmore collected shells, ferns, orchids and birds on the lower slopes and notes the absence of large animals near the summit.
Why is it called "Ophir"?

Bickmore repeats what every Portuguese and Dutch writer said:

"Bickmore's account references the European belief, dating back to the Portuguese colonial period, that Mount Ophir in the Malay world was the source of gold for King Solomon's temple, as mentioned in the Bible."

He explains that the Portuguese, finding alluvial gold dust brought down by the Orang Asli from Ledang's streams, identified it with the Biblical Ophir (1 Kings 9:28), where Solomon's fleet fetched gold. That name then stuck on European maps — hence two Ophirs in the archipelago.

Other translations of 9:28: 
  • KJV - King James Version (1611): And they came to Ophir, and fetched from thence gold, four hundred and twenty talents, and brought it to King Solomon.
  • NIV - New International Version (1978): And they sailed to Ophir and brought back 420 talents of gold to King Solomon.
  • NKJV – New King James Version (1982): And they went to Ophir, and acquired four hundred and twenty talents of gold from there, and brought it to King Solomon.
He is sceptical — he found no gold mines, only small washings, and suggests the gold legend was kept alive to attract traders to Malacca.

"And King Solomon built a fleet of ships at Ezion-geber, which is near Eloth on the shore of the Red Sea, in the land of Edom. And Hiram sent with the fleet his servants, seamen who were familiar with the sea, together with the servants of Solomon. And they went to Ophir and brought from there gold, 420 talents, and they brought it to King Solomon."
(1 Kings 9:26-28 - ESV)

Related verses often linked to Mount Ophir:

1 Kings 10:11 (ESV) - English Standard Version

"Moreover, the fleet of Hiram, which brought gold from Ophir, brought from Ophir a very great amount of almug wood and precious stones."

1 Kings 22:48:

"Jehoshaphat made ships of Tarshish to go to Ophir for gold, but they did not go, for the ships were wrecked at Ezion-geber."

This is the biblical source the Portuguese cartographers used in the 1500s — when they found alluvial gold dust coming down from Gunung Ledang (which they called Mount Ophir) 40 miles north of Malacca, they identified it with Solomon's Ophir.

His visit

Bickmore landed at Malacca in late 1865 after Singapore. He describes Malacca as a sleepy Portuguese-Dutch town, then hires Malay guides and an elephant for the trip to the foot of Ledang (then called Mt Ophir Estate). He does not make a full summit attempt in the monsoon — his account is more about the approach, the Malay villages at the base, the superstitions around the mountain (the Puteri Gunung Ledang legend, which he says Malays told him prevents ascent), and the botanical zonation.

This section became one of the earliest English natural-history descriptions of Gunung Ledang before Alfred Russel Wallace's more famous chapter, "Malacca and Mount Ophir", in The Malay Archipelago (1869).

Alfred Russel Wallace—Chapter III: Malacca and Mount Ophir in The Malay Archipelago (1869)

Wallace was in the Malay Peninsula from July to September 1854, right after Singapore. The chapter is in Volume I.

BIRDS and most other kinds of animals being scarce at Singapore, I left it in July for Malacca, where I spent more than two months in the interior, and made an excursion to Mount Ophir.

Malacca

He describes the old Portuguese-Dutch town crowded along the small river, now fallen from Linschoten's 16th-century description as "the market of all India" to a quiet port where "a vessel over a hundred tonnes hardly ever enters".

He lives first at Gading village among Chinese pepper and gambir planters and Chinese tin washings, then at the government bungalow at Ayer-panas (Ayer Panas hot springs).

His first ornithology is there: blue-billed gaper Cymbirhynchus macrorhynchus — "called by the Malays the Rainbird" — about starling size, black and claret with a cobalt-blue bill, plus trogons, green barbets, green gaper Calyptomena viridis, woodpeckers and honeysuckers.

The expedition to Mount Ophir

"Having determined to visit Mount Ophir, which is situated in the middle of the peninsula about fifty miles east of Malacca, we engaged six Malays to accompany us."

From Ayer-panas he thinks 30 miles. Two days march through villages, then wild forest paths knee-deep in mud, infamous for forest leeches that "stretch themselves out at full length" when they hear footsteps.

Base camp: by a stream at the foot.

Ascent — July 1854: 
  1. Low forest – tangled jungle, then lofty forest clear of undergrowth.
  2. Padang-batu / Stone field - "a steep slope of even rock, extending along the mountain side farther than we could see". Here the vegetation changes abruptly from lowland to alpine: pitcher plants Nepenthes hanging abundantly, conifer Dacrydium, and the famous ferns Dipteris horsfieldii and Matonia pectinata — "tallest and most elegant, and is known only from this mountain". Height by sympyometer: about 2,800 ft. No water — they drink from pitcher-plant pitchers: "about half a pint in each... very palatable though rather warm".
  3. Summit ridge – dwarf, stunted forest, moss knee-deep, hand-climbing. Porters stop at the lower peak. Wallace continues with an old Malay guide and son to the spring under an overhanging rock.
  4. Summit – "stood on the summit of Mount Ophir, 4,000 feet above the sea. The top is a small rocky platform covered with rhododendrons." Modern GPS is 1,276 m (4,186 ft) — Wallace's boiling-point thermometer was close.
View: "Ranges of hill and valley everywhere covered with interminable forest, with glistening rivers winding among them," but he notes it is monotonous compared to Snowdon or Switzerland.

He sleeps on twigs and blankets and catches butterflies — including Nymphalis calydona, new to science on dung — beetles, land-shells, and specimens of the Padang-batu ferns and pitcher plants to bring down.

At the foot for a week: In a swamp clearing with Zingiberaceous plants, in huts without sides. Country of the great Argus pheasant — heard continually, but his Malay hunter said, "Although he had been for twenty years shooting birds in these forests, he had never yet shot one" because it runs in dense forest. Tigers, rhinoceros tracks, and elephant dung noted. Fever reputation: "Mount Ophir has quite a reputation for fever, and all our friends were astonished at our recklessness," but none fell ill.

Wallace later says this trip was his first introduction to mountain scenery in the Eastern tropics, and his field notes were partly lost — the chapter was reconstructed from letters.

The mountain's European name, as you noted in your own research, comes from the Portuguese belief that gold washed from its streams was Solomon's Ophir gold — a legend Wallace mentions and dismisses, noting only tiny alluvial washings.

Does the Ophir in the Bible really refer to Gunung Ledang?

No — modern historians, archaeologists and biblical scholars do not think the Ophir in 1 Kings 9:28 is Gunung Ledang.

The link is a Portuguese-era European guess, not a biblical statement. Bickmore himself notes it as a European belief from the colonial period:

"Bickmore's account references the European belief, dating back to the Portuguese colonial period, that Mount Ophir in the Malay world was the source of gold for King Solomon's temple, as mentioned in the Bible."

Here's why that identification stuck and why it doesn't hold up today:

1. Why the Portuguese called it "Mount Ophir" 
  • When the Portuguese took Malacca in 1511, they heard from Malay chiefs that gold dust was washed down from a solitary mountain 40 miles north — Gunung Ledang.
  • They already knew the Bible said Solomon's fleet brought 420 talents of gold from Ophir. Europe at that time was obsessed with finding Solomon's gold source.
  • Since Malacca was the great gold market — gold came from Pahang, Ulu Muar, and Sumatra — they put "Mt. Ophir" on their maps.
  • The English then copied the Portuguese charts. So when Wallace climbed it in 1854 and Bickmore wrote about "2 mountains known as Mount Ophir, one in Palembang, while the other is located 40 miles north of Malacca, known as Gunung Ledang", they were using the European name, not a local name.
Lord Minto in 1811 repeated it: "To be the true Mount Ophir, certain it is gold is collected there at this day." — but that was local hearsay, not evidence.

2. Why scholars reject Gunung Ledang as biblical Ophir
a) Distance and sailing route: 1 Kings says Hiram's fleet sailed from Ezion-geber on the Red Sea (Gulf of Aqaba). A round trip to the Malay Peninsula with Iron Age ships would have taken 2-3 years and is never described as that long. The fleet is described as a regular operation.
b) The cargo list: 1 Kings 10:11-12 says the Ophir fleet brought back gold and almug wood and precious stones. Almug is usually identified as sandalwood or red sandalwood, which points to India or Arabia, not specifically to Ledang. Other Ophir products in the Bible (ivory, apes, peacocks in 1 Kings 10:22) point to Africa or India.
c) Amount of gold: 420 talents is about 15-16 metric tons of gold. Alluvial washings from Ledang never produced anything near that scale. It was small-scale panning by Orang Asli.
d) Archaeology: No Iron Age Israelite or Phoenician artifacts have ever been found in the Malay Peninsula. There is no evidence of 10th-century BC Middle Eastern contact that far east.

3. Where do scholars place biblical Ophir now?

There is no consensus, but the main candidates are:
  • India — west coast / Abhira — Ophir = Sanskrit Abhira? Gold, sandalwood, peacocks fit.
  • Southern Arabia — Dhofar in Oman/Yemen — Classical Ophir = Afar. Gold mines were there, and it is right across from Ezion-geber.
  • East Africa — Sofala (Mozambique) — Gold-rich, linked by ancient Arab trade.
  • The term Ophir may not be one place — it may be a generic ancient term for "gold land," like we say "El Dorado."
What is true is that the Malay Peninsula was known in antiquity as the Golden Peninsula — Chersonesus Aurea in Ptolemy around 150 AD, and Suvarnabhumi (Land of Gold) in Indian texts. So the region was gold-producing, which made the Portuguese confusion understandable.

In short: Gunung Ledang was a real gold-panning area that Europeans nicknamed Mount Ophir because of the biblical gold legend. The biblical Ophir was almost certainly much closer to Israel, in the Red Sea / Indian Ocean trading sphere.

Hj Zulheimy Maamor
29.9.2026: 7:57 p.m.

BOOK: BEN FINNEY : "VOYAGE OF REDISCOVERY - A CULTURAL ODYSSEY THROUGH POLYNESIA (1994)


Ben Finney: Voyage of Rediscovery - A Cultural Odyssey through Polynesia (1994)

This is the core text of the Hawaiian voyaging renaissance.

Who was Ben Finney?
American anthropologist (1933-2017), son of a US Navy pilot, grew up in San Diego. B.A. Berkeley, M.A. University of Hawai'i (thesis on Hawaiian surfing), PhD Harvard. Professor of Anthropology at UH Manoa, 1970-2000.

In 1973, with artist Herb Kawainui Kane and waterman Tommy Holmes, he co-founded the Polynesian Voyaging Society (PVS). The goal was to prove experimentally that intentional, two-way voyaging without instruments was possible – against the then-dominant theory that Polynesia was settled by accidental drift.

What the book covers:
Published by the University of California Press in 1994, Voyage of Rediscovery is not just a travelogue. Finney documents:
  • The experimental method he developed – building replica double-hulled canoes (Nalehia in the 1960s, then Hōkūleʻa) and sailing them using only traditional navigation.
  • The voyages themselves – especially the 1985-1987 Voyage of Rediscovery – a round-trip odyssey from Hawai'i to Aotearoa (New Zealand) and back, crewed by Hawaiians, Maori, Cook Islanders, and Tahitians.
  • The cultural impact – how it "has both transformed our ideas about Polynesian migration and voyaging and been embraced by present-day Polynesians as a way to experience and celebrate their rich ancestral heritage as premier seafarers."
Finney sailed on Hōkūleʻa in 1976 to Tahiti, 1985 to Aotearoa, and 1992 to Rarotonga, always with master navigator Mau Piailug and later his student Nainoa Thompson.

"How, guided only by stars, winds and ocean swells, they were able to explore and colonise their island realm has long been one of the most intriguing questions about the spread of humankind over our planet," he wrote in the book [Polynesians]."

The Malayo-Polynesian Ancestor – Why the Greatest Seafarers?
When Finney says "ancestors as premier seafarers", he is connecting Polynesians to the deeper Austronesian / Malayo-Polynesian expansion - the largest maritime migration in human prehistory.

The lineage: 
  • Malayo-Polynesian is the Western branch of Austronesian languages. The ancestral homeland is Taiwan / Southeast Asia Island around 3000-2000 BCE.
  • From there, ancestors using outrigger canoes and later double-hulled canoes spread: the Philippines > Borneo, Sumatra, and the Malay Peninsula > Madagascar in the west, and eastward through Micronesia and Melanesia into Polynesia.
  • By 1000 CE they had settled every habitable island in the triangle of Hawaii – Rapa Nui (Easter Island) – New Zealand. That's 10 million square miles of ocean, colonised without a compass, sextant, or charts.
Why greatest:
  • Navigation system: Non-instrument wayfinding – reading star compass, sun path, ocean swell refraction off distant islands, bird flight, wind shifts, colour of sea. Finney showed this wasn't a myth; it works.
  • Technology: The Austronesian invention of the outrigger and the double-hull vaka/waka/va'a gave stability, speed, and cargo capacity that European ships didn't match for millennia in the Pacific.
  • Intentionality: Finney's experiments disproved the "accidental drift" theory. These voyages were intentional two-way exploration - they could return. That requires far more skill than drifting.
For you as Malay – this is directly your deep ancestry too. The Malays, Javanese, Bugis, and Polynesians share that same Austronesian maritime DNA. The Bugis pinisi, the Malay perahu, and the Hawaiian wa'a kaulua are all evolutions of the same ancestral canoe tradition. Finney argued that understanding Polynesian voyaging is understanding the root seafaring culture of all Malayo-Polynesian peoples.

If you want to go deeper, read it alongside his later book Sailing in the Wake of the Ancestors: Reviving Polynesian Voyaging (2003) and watch the Hōkūleʻa Worldwide Voyage track.

Hj Zulheimy Maamor
29 September 2026: 6:20 p.m

Malay Civilization: Srivijaya, Malacca, Colonialism, and Cultural


Resource: Atlas Adventure

The history of the Malay people is a story of the sea. Long before modern borders divided Southeast Asia into countries, Malay-speaking communities lived across coastlines, rivers, islands, and trading ports. Their world stretched across the Malay Peninsula, Sumatra, Borneo, Java, the southern Philippines, Brunei, Singapore, and parts of southern Thailand.

The Malays became known as sailors, traders, fishermen, farmers, poets, rulers, scholars, and bridge-builders between cultures. Their history was shaped by monsoon winds, ocean routes, Islamic learning, port cities, colonial rivalry, and modern nation-building.

To understand Malay history, you have to understand the water. The sea was not a barrier. It was the road.

Origins of the Malays

Dates: c. 2000 BCE–500 CE
The Malays are part of the larger Austronesian-speaking world, a broad family of peoples whose ancestors spread across the island of Southeast Asia and the Pacific. These early seafarers moved by boat, using stars, winds, currents, coastlines, and deep knowledge of the sea.

Early Malay communities settled along coasts, river mouths, and islands. They built wooden houses, fished the seas, farmed tropical lands, traded goods, and created local cultures shaped by both land and water.

Their world was never isolated. From the beginning, Malay communities were connected to surrounding peoples through movement, trade, marriage, and shared maritime knowledge.

Austronesian Migrations

Dates: c. 2000 BCE–500 CE

Austronesian-speaking peoples were among the greatest navigators of the ancient world. They travelled by outrigger canoes and sailing vessels across enormous distances.

These migrations helped populate and connect the Philippines, Borneo, Sumatra, Java, the Malay Peninsula, and many other islands. Over time, these communities developed related languages, seafaring skills, boat-building traditions, and island-based ways of life.

The movement of people also carried crops, tools, pottery styles, stories, religious beliefs, and social customs. This early maritime expansion laid the foundation for the later Malay world.

Early Malay Kingdoms

Dates: c. 2nd–7th century CE

Before the rise of great empires, early Malay coastal kingdoms and trading states developed along the Malay Peninsula and Sumatra. Some of these early centres included Kedah Tua, Langkasuka, and other port-based polities.

These kingdoms grew because of geography. They sat near important sea routes between India, China, and the island of Southeast Asia. Merchants stopped at Malay ports to trade beads, ceramics, cloth, spices, forest products, metals, and religious ideas.

These early kingdoms were not just trading stations. They were political communities with rulers, tribute systems, local agriculture, religious centres, and diplomatic connections.

Srivijaya: The Maritime Empire

Dates: c. 7th–13th century CE

One of the greatest Malay-linked empires was Srivijaya, a powerful maritime kingdom based in Sumatra. Srivijaya controlled key sea routes through the Strait of Malacca and became a major force in Southeast Asian trade.

Unlike land empires that depended on armies marching over fields, Srivijaya gained power through ports, ships, alliances, taxation, and control of maritime choke points. Its rulers understood that whoever controlled the sea lanes controlled wealth.

Srivijaya was also an important Buddhist learning centre. Monks, scholars, and travellers passed through its ports. Chinese records and inscriptions show that Srivijaya was respected far beyond its capital.

Its influence stretched across Sumatra, the Malay Peninsula, western Indonesia, and parts of the wider maritime world.

Malay Maritime Trade

Dates: Ancient era–15th century CE

Trade was at the heart of Malay history. Malay ports connected the Indian Ocean with the South China Sea, bringing together merchants from India, China, Arabia, Persia, Southeast Asia, and later Europe.

Goods traded through Malay ports included:
  • Spices
  • Tin
  • Gold
  • Camphor
  • Resin
  • Textiles
  • Ceramics
  • Beads
  • Forest products
  • Rice and food goods
The monsoon winds shaped trade seasons. Merchants often waited months in port for the winds to change, turning Malay harbours into multicultural meeting places filled with languages, religions, markets, and ideas.

Malay became an important trade language across maritime Southeast Asia because it was useful, flexible, and widely understood.

The Strait of Malacca

Dates: Ancient era–Present

The Strait of Malacca is one of the most important sea lanes in world history. It lies between the Malay Peninsula and Sumatra and connects the Indian Ocean with the South China Sea.

For centuries, control of the strait brought wealth and power. Ships carrying spices, silk, ceramics, textiles, metals, and religious texts passed through this narrow waterway.

Malay states rose because they knew how to manage this route. They protected ports, collected taxes, welcomed merchants, and built diplomatic relationships with powerful trading partners.

The Strait of Malacca made the Malay world one of the great crossroads of global history.

The Arrival of Islam

Dates: c. 12th–15th century CE

Islam spread into the Malay world through trade, scholarship, migration, and contact with Muslim merchants from India, Arabia, Persia, and other parts of the Indian Ocean world.

Ports were often the first places where Islam took root. Rulers, merchants, scholars, and local communities gradually adopted the faith. Over time, Islam became deeply connected with Malay identity.

The arrival of Islam changed politics, law, education, literature, art, and daily life. Arabic script influenced Malay writing through Jawi, a writing system used for religious texts, court documents, poetry, and scholarship.

Islam did not erase older Malay culture. It blended with local traditions and became part of a distinct Malay-Islamic civilisation.

The Malacca Sultanate

Dates: 1400–1511 CE

The Malacca Sultanate was one of the most important Malay states in history. Founded around 1400, Malacca became a wealthy port and a centre of trade, diplomacy, Islam, and Malay court culture.

Its location on the Strait of Malacca made it powerful. Merchants from China, India, Arabia, Southeast Asia, and beyond came to trade there. Malacca became so famous that it was later remembered as one of the great ports of Asia.

Malacca also helped spread the Malay language, Islamic learning, court customs, law, and political traditions across the region. Classical Malay rose in prestige through trade and administration.

The Malacca Sultanate became a model for later Malay kingdoms.

Portuguese Conquest of Malacca

Date: 1511 CE

In 1511, Portuguese forces captured Malacca. This was a major turning point in Malay and Southeast Asian history.

The Portuguese wanted direct access to Asian trade, especially the spice routes. By taking Malacca, they inserted European power into one of the most important maritime crossroads in the world.

The conquest ended the sultanate’s direct control of Malacca, but it did not end Malay power. Malay rulers, merchants, scholars, and communities moved to other centres, including Johor and other parts of the region.

Trade continued. Malay culture continued. But politics changed forever.

Dutch and British Era

Dates: c. 17th–19th century CE

After the Portuguese, the Dutch and British became major colonial powers in the Malay world.

The Dutch controlled parts of the Indonesian archipelago and competed for trade through the Dutch East India Company. The British expanded influence in the Malay Peninsula, Singapore, Penang, and other strategic ports.

Colonial rule changed economies, trade routes, law, education, labour systems, and local politics. Tin, pepper, rubber, and other goods became tied to global markets. Ports became more deeply connected to European commercial systems.

Malay rulers had to navigate a difficult world of treaties, alliances, resistance, compromise, and survival.

Resistance and Independence

Dates: 19th–20th century CE

Malay resistance took many forms. Some leaders resisted colonial rule directly. Others used writing, education, reform movements, religious leadership, and political organising to push for self-rule.

In the 20th century, nationalism grew stronger. Newspapers, schools, scholars, political groups, and community leaders helped shape ideas of independence and identity.

Malaya gained independence in 1957.
Malaysia was formed in 1963, bringing together Malaya, Sabah, Sarawak, and Singapore, though Singapore later became independent in 1965.

The independence era marked a new chapter. Malay identity remained important, but it now existed within modern multiethnic nations shaped by Malays, Chinese, Indians, Indigenous peoples, and many other communities.

Malay Culture and Identity

Dates: Ancient roots – Today

Malay culture is rich, flexible, and deeply rooted. It includes language, Islam, literature, music, dance, food, dress, architecture, seafaring traditions, and family customs.

Important parts of Malay identity include:
  • Bahasa Melayu, one of the major languages of Southeast Asia
  • Islam, central to Malay spiritual and social life
  • Jawi script, used historically in religion, law, and literature
  • Pantun poetry and storytelling traditions
  • Traditional dress such as baju Melayu, baju kurung, songket, and sarong
  • Food traditions such as rendang, satay, nasi lemak, laksa, and kuih
  • Music and performance, including zapin, dikir barat, wayang kulit, and traditional drums
  • Crafts, including wood carving, weaving, silverwork, and boat building
Malay culture has always absorbed outside influences while keeping its own identity. That adaptability is one of its greatest strengths.

The Malay World Today

Dates: 20th century–Today

Today, the Malay world stretches across several modern countries, including Malaysia, Indonesia, Brunei, Singapore, southern Thailand, and diaspora communities around the world.

Modern Malay communities live in coastal villages, inland towns, global cities, and international diaspora networks. They work in education, government, business, arts, technology, tourism, religion, and maritime industries.

The Malay world remains connected by language, faith, food, music, family traditions, and shared history. It is not frozen in the past. It continues to evolve.

Modern Malay identity is both traditional and global, local and international, ancient and modern.

Malay Timeline: Key Dates
  • 2000 BCE–500 CE: Austronesian-speaking peoples spread across island Southeast Asiac. 
  • 2nd–7th century CE: Early Malay coastal kingdoms develop along trade routes. 
  • 7th–13th century CE: Srivijaya becomes a powerful maritime empireAncient era–PresentStrait of Malacca remains one of the world’s most important sea lanesc.
  • 12th–15th century CE: Islam spreads across the Malay world
  • 1400–1511 CE : Malacca Sultanate becomes a major trading and Islamic center
  • 1511 CE : Portuguese capture Malacca
  • 17th–19th century CE : Dutch and British influence reshapes the Malay world
  • 1957 : Malaya gains independence
  • 1963 : Malaysia is formed
TodayMalay culture continues across Southeast Asia and the global diaspora

Conclusion: Why Malay History Matters

Malay history matters because it shows how the sea can create civilization. The Malays built a world of ports, ships, trade routes, languages, faith, and culture that connected Southeast Asia to the wider world.

From Austronesian seafarers to Srivijaya, from the Malacca Sultanate to modern Malaysia and the wider Malay world, this history is one of movement, resilience, adaptation, and identity.

The Malay story is not only about kingdoms and conquest. It is about people who learned to live with the sea, connect cultures, preserve tradition, and shape one of the most important maritime regions in world history.

C&P
29 September 2026: 3:48 p.m.

BOOKS: LOST TIMES AND UNTOLD TALES FROM THE MALAY WORLD


This is a festschrift—a tribute book—for Ian Proudfoot, the Australian philologist who is one of the great scholars of early Malay printing and classical Malay literature.

Published in 2009 by NUS Press and edited by Jan van der Putten & Mary Kilcline Cody, Lost Times and Untold Tales from the Malay World brings together international scholars inspired by Proudfoot's wry, deeply scholarly perspective.

The core idea: look at offbeat, overlooked texts to find new history. Instead of grand chronicles, the authors look at calendars, wanted posters, medicine ads, matchbox labels, radio scripts, and printing press catalogues.

The book is organised around Proudfoot's three obsessions—time, texts, and technologies—and covers a huge geography from Peninsular and Insular Southeast Asia to Japan and Europe.

What’s inside:

1. Lost Times—Calendars and Royal Myths 
  • M.C. Ricklefs corrects the founding date of Surakarta using Javanese chronograms.
  • Ann Kumar on Javanese concepts of cyclical vs. linear time and royal power.
  • John Miksic on investiture stones linking prehistoric and modern ideas of kingship.
2. Colonial Expeditions and Myths of Adventure
  • George Quinn finds Java's Tuyul—the Get Rich-Quick Tree spirit—in a Central Java village.
  • Timothy Barnard traces the Komodo dragon expedition that inspired King Kong.
  • Mikihiro Moriyama on Marquis Tokugawa Yoshichika, the Japanese aristocrat hunter who ended up shaping Malay language studies in Japan.
  • Amin Sweeney contrasts the heroic official eulogy for explorer H.M. Becher with Hugh Clifford's short story, calling him a "Gaseous Windbag of Colossal Ignorance".
3. Untold Tales - Texts, Printing and Propaganda
This is the heart of the book, reflecting Proudfoot's work on early printing:
  • Mary Kilcline Cody on the advertised testimonials for Dr Williams' Pink Pills for Pale People — a universal cure-all for ailing colonials in Malaya.
  • Paul Kratoska on Allied WWII propaganda in Sumatra and Malaya — analysing radio scripts, pamphlets, postcards and matchboxes.
  • Jan van der Putten on colonial police wanted posters that often boosted a fugitive's reputation instead of catching him.
  • Anthony Reid on Fr. Pecot's Catholic printing press in early 19th-century Penang.
  • Edwin Wieringa on Ahmad al-Fatani, the Malay press supervisor in Mecca.
  • Wendy Mukherjee, Michael Laffan, and A.H. Johns on Islamic manuscripts — tracing Fatimah, the Prophet's daughter, in Southeast Asian texts, and re-evaluating key Acehnese scholars.
4. Transformations in Theatre, Art and Modernity
  • Julian Millie on the karamat ritual reading in West Java, Helen Creese on why oral performance persists in literate Bali, Holger Warnk on Faust in Southeast Asian theatre.
  • Muhammad Haji Salleh & Christine Campbell on love and eroticism in classic Malay texts and in the early novel Hikayat Faridah Hanom — where letters, carriages and a pistol drive erotic tension.
  • Kees van Dijk & Nico Kaptein on modernity — how the bicycle emancipated women and workers, and how colonial elites panicked about cars in Batavia.
  • Ulrich Kratz on how colonial scholarship compartmentalised cultures and broke the old Jawi writing network linking the Muslim world.
  • Annabel Gallop on Chinese influences in Malay manuscript illumination, inspired by Proudfoot's famous "mousedeer manuscript mis-catalogued as Chinese".
  • Virginia Hooker closes with Malay gardens — from Qur'anic Paradise to literary metaphor for books themselves.
In short: it's not a single narrative history. It's a demonstration of Proudfoot's method — that cheap print, odd ads, marginal manuscripts and failed expeditions tell us more about the real Malay World than official histories do.

If you are in Malaysia, the essays on early lithographic presses in Singapore/Penang, the Pink Pills ads from Straits Settlements newspapers, and the wanted posters will feel very local.

References:
  1. Sabri Zain: Lost Times and Untold Tales from the Malay World.
Hj Zulheimy Maamor
29 September 2026: 3:08 a.m