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Hikayat Sangtawal (2) - Langkasuka

HIKAYAT LANGKASUKA (2) - LANGKASUKA

Seeking Langkasuka

Evanescent Kingdoms, Everlasting Spirit.

Written by: Dr Zulkifli Mohamad ,Monday,July 25,2005

Edited by: Alex Kerr

As we crossed the Kelantan, Malaysia border to Pattani, Thailand, and boarded a


taxi, telling the driver that we wanted to go to history department of Prince of
Songkhla University, the young Malay taxi driver asked us, "Are you looking for
Langkasuka?" The answer was, Yes, we were.

Langkasuka was the ancient fabled kingdom of the Isthmus. Existing long before
the Melakan Sultanate, and extending its influence even into modern times, it has
been a lodestone for Malay historians and artists. "Looking for Langkasuka" is a
journey of discovery, an attempt to dig through the many layers of influence from
China, India, Cham, Siam, Sumatera, Jawa, and the Middle East, to discover the
enduring essence of Peninsular Malay culture.

The history of the Malay-Indo world is very complex, one of its distinctive
attributes being a kaleidoscopic turnover of political alignments, disagreements
and separation movements. South East Asia in general has changed
tremendously in the past hundred years and more so before that. Various powers
mapped and remapped the states of the Golden Peninsula many times even
before the arrival of the western colonials.

Modern Malaysia is the result of such a process, with rearrangement of pieces of


the puzzle board even in very recent times. Malaya referring to the Malay
Peninsula was divided by the British into Federated Malay States (Johor,
Selangor, Pulau Pinang, Melaka, Perak, Pahang) and Non-Federated Malay
States (Kelantan, Trengganu, Kedah and Perlis) in 1909. By 1957, when Malaya
got her independence, Singapore was part of it. Sabah and Sarawak states on the
west coast of Borneo joined Malaysia as East Malaysia in 1963 when the
Federation of Malaysia was proclaimed. Two years later Singapore separated
from Malaysia.

The result is that the country of Malaysia today consists broadly of three cultural
spheres: Borneo (Sabah and Sarawak), the Southern Peninsula (formerly the
Federated States), and the Isthmus (formerly the Non-Federated States). The
cultural differences between these regions are still quite strong, as may be seen by
the fact that in 1999 Malaysian General Election, Barisan Nasional, the ruling
party led by Dr. Mahathir Mohamad lost power in two northern states, Kelantan
and Trengganu. The people of these two states are known as staunchly traditional
Malays and Muslims. They have a different socio-cultural history and behaviour
as the history of these states could be traced back to the ancient kingdom of the
Isthmus, known as Langkasuka, 2000 years ago.

North versus South

Malay scholars have tended to date the beginning of Peninsular Malay civilisation
from the birth of the Melaka Sultanate on the west coast in 1402. They justify this
on the premise that as far as existing materials permit, Peninsular Malay
Kingdoms only take off from the period of Melaka Sultanate. There were three
important historical documents on Melaka: Sejarah Melayu (Malay Annals),
Undang-undang Melaka (Melaka Digest) and Undang-undang Laut (Maritime
Laws), and these three provide much needed information on the nature of the
Melaka polity and society. However this information applies largely to the Malays
of the south and west coast of the Peninsula — it leaves open the question of what
was going on in the north and east. The "History Began with Melaka" formulation
is flawed, for it leaves out the story of civilisation up north along the Isthmus.

We get some indication of the situation in the north from the fact that the Melaka
sultanate in its less than one hundred years in power tried but failed to conquer
Kelantan in the mid-1400's. Melaka could not do so as Kelantan received military
help from the Pattani Kingdom, known for its sophistication in war strategy.
Hang Tuah, the famous Melakan warrior, who served in the court of three
sultans, visited Pattani, probably after the first war between Melaka and
Kelantan. It is not sure when he visited Pattani — either on his way to China or on
the way back. In one account, Hang Tuah was supposed to have attacked Pattani
but found out that the state of war art of Pattani was far greater than Melaka.
Hang Tuah saw hundreds of canons surrounding the fort of the palace.

From Hang Tuah's description, it is clear that on the Isthmus, powerful and well-
established kingdoms such as Kelantan and Pattani preceded the founding of the
Melakan Sultanate. Melaka did manage to defeat Kelantan on its second attempt
and ended with a marriage of the Kelantan Princess, Onang Kuning, to Mahmud
Shah, the last Sultan of Melaka. Their prince, Muzaffar Shah became the first
sultan of Perak in 1531. Mahmud Shah, escaped to Johor when the Portuguese
conquered Melaka in 1511 and established a new sultanate in Johor. He then fled
to Riau-Lingga island, and finally went into hiding and died in Kampar,
Sumatera. The war, ending in marital alliance, is typical of the political give-and-
take between north and south. Such relations go back a long way and are
underscored by recent archaeological evidence of trans-peninsular routeways of
Melaka-Kelantan and Melaka-Perak-Pattani. These routes have been traced
though the discoveries of various proto-historic settlements.

One noteworthy aspect of the wars between Kelantan and Melaka is the fact that
in the Malay world of those days there was a blurred line between conquest and
alliance. We can see this in the fact that the "defeated" Kelantan dynasty, through
Princess Onang Kuning, ended up establishing marital ties with the sultanates of
Melaka, Johor, and Perak. Another example would be the Sumateran kingdom of
Sri Wijaya, centered at Palembang. In 685, the Chinese pilgrim Yiqing reported
that Kedah had "become Sri Wijaya", which suggests that Sri Wijaya conquered
Kedah. At the same time, other Chinese accounts referred to Sri Wijaya as a
"double kingdom" with a capital in the north (identified as Kedah, or more likely,
Kelantan) and a capital in the south (Palembang). It is not clear who was ruling
who. This blurred line between conquest and alliance is important to keep in
mind when reviewing the rise and fall of kingdoms and dynasties on the Isthmus,
as described below, because it suggests that external political changes, such as
apparent changes in rulers, may not have influenced local culture so much as we
might imagine. Dynasties came and went; local polities survived.

The Beginnings

Critical to the history of the Isthmus is sheer geography. This narrow bridge of
land was the nexus between China and India, between Siam and the Malay-Indo
world, and it became as a result the natural landing place for Indian, Islamic, and
Chinese traders, as well as the ever-fluid travels of the Malays themselves. What
we might call the "Isthmian Malay region" stretched roughly from the area of
Chaiya in present-day Thailand down to Kedah and Trengganu in Malaysia. This
stretch of land, blessed with ports opening on oceans east and west, was the
doorway to the natural riches of the "Golden Kersonese", and for this reason it
became a jewel fought for and constantly attacked by Siam, Jawa, Sumatera, and
Melaka. Given its strategic position, it is not surprising that the first accounts of
ancient empires on the peninsula are centered on the Isthmus region.

As for what existed before the Melakan Sultanate, local Malay traditions and
recent archaeological findings point to the existence of ancient pre-Melaka states
such as Gangga Negara, in the Bruas-Dinding area prior to the foundation of the
sultanates of Perak Sultanate, Trengganu and Kedah. Chinese r ecords of the Sui
Dynasty onwards also speak of the existence of Kelantan and Pahang kingdoms in
the pre- Melaka period. Not all the evidence is conclusive; in many instances
there are far fetched speculations about the possible location of particular places,
the names of which are available only in renditions of foreign languages such as
Chinese and Arabic.

However, there is no doubt that a series of distinct kingdoms ruled the Isthmus
from at least the first century, and by the 3rd century Chinese records give the
names of about a dozen small states. From the 3rd until the 6th century, the
Isthmus fell under the sway of Funan, an empire extending along the lower
Mekong River in what is now Vietnam. Funan was the word the Chinese used to
refer to the proto-Khmer Kingdom unified in the third century. This Hinduized
empire imposed authority on the whole of the Isthmian section of the Malay
Peninsula and the overland trade route, lasting for three hundred years.

The Isthmian Malay states regained their independence in the middle of 6th
century after the Khmer Prince of Kambuja conquered Funan. From this time
onwards important Malay states begin to appear in Chinese annals. Of the states
mentioned, Tambralinga, another name for Ligor (present day Nakhorn Sri
Thammarat), was situated near the northern limit of the Malay world. It is
around this time that the Kingdom of Langkasuka first appears. Langkasuka
(which the Chinese called Lang Ya Shu) was the largest and most prosperous of
these early kingdoms, and may have covered the full width of Isthmus, lying to
the south of Ligor and to the north of the present Malay Peninsula.

Courts of Malay Isthmian rulers in the early 7th century showed a high standard
of elegance and luxury. Accounts describe Buddhism as the religion of the
country, while Brahmans held positions at court. Throughout the first
millennium of the Christian era, the Malay Kingdoms of Langkasuka and Ligor
continued to appear in Chinese records, which described the Malay city states as
prosperous reaching a high level of economic and cultural development.

Sri Wijaya and the Isthmus

Through conquest — and also subtly through alliance and defeat — the Isthmian
states managed to survive in various guises and flourish from the 6th until the
14th centuries. From the beginning their history was intricately interwoven with
more powerful empires to the north and south. To the north they alternately
warred against and allied with the Khmer, and later the Sukhotai and Ayudthaya
empires of Siam; to the south with the Sri Wijaya, and later the Sailendra and
Majapahit empires in Sumatera and Jawa; to the west with the Chola empire in
India.

The interplay with Indonesia is the most important of all influences, especially in
the early period before the rise of Siam. Sri Wijaya, based in its early years at
Palembang in Sumatera, was the mother empire of the Indonesian archipelago,
the one from which all the others in Sumatera, Java, and Bali later sprang. It
continued in different guises and locations from the late 7th century until the
14th century, and at various times exerted hegemony over the Malay peninsula.

By the 8th century a rival kingdom was thriving in central Jawa known as the
Sailendras; they too controlled the Isthmus for a brief period. The Sailendras
were related to the old kings of north-central Jawa as well as to the Sri Wijaya
ruling house in Sumatera. Prince Patapan fled from Jawa to Sri Wijaya in 832 to
ascend the throne, with the result that the Sailendra line was extinguished in
Jawa but continued in Sri Wijaya on Sumatera. The history of Sri Wijaya is
inextricably linked with the ruling houses of the Malay peninsula. For example, in
the 15th century, Parameshwara, a Sri Wijayan prince fled from Sumatera to
Singapura Temasek before he became the sultan of Melaka.

After Prince Patapan moved to Sumatera in 832, power in Jawa shifted from the
centre to the east of the island. The Sailendras yielded to a series of dynasties in
east Jawa who thrived from the 9th until the 15th century, most important of
which was the Majapahit, dated usually from 1292 until about 1500. During the
heyday of the Majapahit in the 14th and 15th centuries, the Malay Isthmian states
appear at times to have been a part of the Majapahit empire. The subtle shifts of
power along the Isthmus are very complicated and not many scholars have
looked into this thoroughly. Meanwhile there were powerful influences from
Chinese, and in later centuries, Islamic traders.

In about 1025, Rajendra Chola of South India attacked and subjugated Kedah,
with the result that the Kedah region flourished with a Hinduized civilisation
which has left the largest pre-Islamic monuments on the peninsula. Meanwhile, it
was recorded in Pali chronicles of the 15th century that Sujitaraja, the Buddhist
Malay Raja of Ligor had married a Khmer princess in the second half of the 10th
century. The close association between 10th and 11th century Khmers and
Isthmian Malays at the highest level provides many reasons that the ancient
culture of the two peoples has much in common. The Malay rulers of Ligor
acquired strength and ambition from their Khmer association.

So important is Sri Wijaya to the history of the Isthmus that there have been
several attempts by scholars to place its capital there. Thai academia has a long
tradition of adopting neighbouring dynasties as their own, viz. the identification
of the original Thai nation with the Dali Empire of Yunnan. In similar fashion,
Thais have claimed Chaiya or Cahaya (which in Malay means light), as the site
where Si Wichai (Sri Wijaya) was. On the other hand, J.L. Meons (1937) believed
that early Sri Wijaya was located in Kelantan and K.A. Nilakanta Sastri (1949)
supported the idea. The Kelantan theory may not be far-fetched, since Chinese
Sui Dynasty annals of the 7th century describe an advanced kingdom called Chi
Tu ("Red Earth") as being in Kelantan. The ancient name for Kelantan was
"Raktamrittika", meaning "Red Earth" — this was later changed to "Sri Wijaya
Mala". The capital of Sri Wijaya Mala was called "Valai", and it was situated along
the upper Kelantan river of Pergau, known for its rich gold mines.

The controversy over the true location of Sri Wijaya arises because of the fact that
after the death of Maharaja Sri Jayanaga around 692, during the mission to
capture Jawa Island, Sri Wijaya seems to have been divided into two states. The
eldest son Maharaja Dipang ruled over Amdan Negara, that is, the Malay
Isthmus, probably Kelantan/Kedah. The second son, Maharaja Dhiraja, ruled the
islands (Sumatera and other islands of the Indonesian archipelago), based at
Palembang. After the division into east and west, the name of Sri Wijaya
remained in Sumatera, but on the Malay peninsula, a poetic title emerged for the
Kelantan/Kedah area, namely, Tanah Serendah Sekebun Bunga (Valley of Flower
Garden Land). This title is still found in traditional performing arts such as Mak
Yong dance, Wayang Kulit puppet theatre, etc. By 730 the capital of Sri Wijaya in
Sumatera moved from Palembang, known as Langkapura, to Kota Mutajap near
the river mouth of Jambi in Sumatera.

It is reasonable to speculate that some elements of the Sri Wijayan culture


originated in Sumatera, but later spread to other parts of South East Asia from
Kelantan/Kedah. Yawakoti meaning Jawa Point, is situated at Bukit Panau hill
along the upper Kelantan river near Pergau; some believe this place to be from
which Jawanese politics and culture spread out. Jawa Duipa, an ancient name for
Kelantan means Tanah Jawa ("land owned by the Jawanese"), or Kawasan Jawa
("Jawanese area").

Al Tabari states that the word Jawa or Jva was used more widely in ancient times.
Jawa in those days meant "Jawanese culture" (i.e. Malay culture), including its
centres on the Isthmus, as compared to now when Jawa only refers to Jawa
Island in Indonesia. According to one tradition, the Jawanese moved down from
Kemboja and spread out to the archipelago.

Looking for Langkasuka

Langkasuka is the name used, from very early times, for the kingdoms of the
Isthmus. However, there are many conflicting theories concerning exactly where
the kingdom of Langkasuka was situated. Hikayat Merong Maha Wangsa and The
History of Kedah or Kedah Annals described Langkasuka as covering the Isthmus
from sea to sea, from the port of Pattani to Kedah, with Gunung Jerai as the
centre of the kingdom.

Notable among Chinese records is the Chi Tu Guo Ji, "Record of the Kingdom of
Red Earth", written by the Sui Dynasty envoys after a visit to the peninsula in
607-610. This is the most important documentary evidence of an inland kingdom
known as Chi Tu "Red Earth". There are a number of good arguments giving
credence to the theory that the kingdom was situated in Kelantan. Upriver of the
Kelantan area, Gua Cha is known for its early settlement some 8000 years ago.
The Dabong-Pergau rivers are known for their clay deposits and witnessed the
making of old black pottery; Tanah Merah (Red Earth) is the name of a place
upriver of Kelantan. The capital of the kingdom was described in the Chinese
annals as having triple gates more than a hundred paces apart painted with
images of bodhisattvas and hung with flowers and bells ... to the rear of the king's
couch there is a wooden shrine inlaid with gold, silver and five perfumed woods,
and behind the shrine is suspended a golden light ... several hundred brahmans
sit in rows facing each other on the eastern and western sides.

Chinese records written by Chang Chun during the reign of the 7th century Sui
Emperor Yang Di, spoke of a kingdom called Lang Ya Shu in Chinese, identifiable
as Langkasuka in Malay. Chang Chun described Langkasuka as one of the earliest
individual states in South East Asia, a Malay Kingdom. Slightly earlier, the
History of the Liang Dynasty 502-566 seems to support a Malay tradition that
Langkasuka was founded at the end of the first century in the neighbourhood of
what was later called Pattani. Lang Ya Shu proved to be of great economic
importance, partly due to the existence of an overland trade route or portage
across the Isthmus.

But which of these states is Langkasuka: Kedah, Kelantan, Pattani, or Ligor?


Many scholars have come up with various theories, based on archaeological
evidence, linguistic clues, or traditions from dance and folklore. Archaeologists
point out that the Sungai Pattani River flowed from Kedah to Pattani with
another route to Sungai Merbok, Kedah. They are trying to prove that the Bujang
valley in Kedah, was the centre of Langkasuka, and the important ruins of
Hinduized temples found there make it a strong candidate. Others have sought
the origins of Langkasuka in its similarity with the names of Langkapuri,
Langkapura, Langkawi and Alangkah Suka, the land of the legendary 17th century
Princess Saadong. Paul Wheatley in Golden Kersonese insisted that Langkasuka
was in Pattani. While we cannot be sure that Pattani was the capital of
Langkasuka, Wheatley was not far wrong in pointing out that Pattani was a
famous port of Langkasuka and later became a city-state in its own right before
being subsumed as a province of the Thai Kingdom.

Stewart Wavell went seeking for Langkasuka in his romantic voyage depicted in
The Naga King's Daughter, a cultural travel journal from Pahang in Malaysia to
Chaiya in Thailand in 1963. Wavell described his excitement on meeting a girl
named "Golden Naga" in Pattani. Golden Naga was a Manora dancer who
described Manora as :

..the oldest of all magic from the land of Lakawn Suka. We merely pay our respect
to the Princess Saadong.

Wavell drew together Lakawn Suka, the Pattani Malays' fairyland equivalent of
Langkasuka, and Princess Saadong from the folk stories of Kedah. Golden Naga
described Lakawn Suka as being near the hill of Bukit Sangkalalili in Pattani and
placed the palace of Princess Saadong on the hill. Wavell discovered an old ruin
at Yarang (Binjal Lima in Malay). His findings at this old Pattani monastery
included:

Buddhas with cylindrical head-dresses of the Sri Wijaya style, carved with the
naturalistic impulse of those Sailendras artists who worked such wonders at
Borobudur in Central Jawa ... more interesting were the Dvaravati Buddhas of
pre-Thai period, possibly prior to the 7th century when Langkasuka would have
passed out of the orbit of Funan into the temporary vassalage of the Mons at
Thaton before Sailendras spread their power over the former territories of
Funan...

Wavell's comment on Funan is significant, because it lends credence to


speculation that some of the earliest forms of Malay culture are to be found in
Funan. Funan was Southeast Asia's earliest Indianized state, and it is known that
Funan controlled the Isthmus from the 3rd to the 6th centuries. From there such
influences could easily have spread south to Sumatera and Jawa.

Wavell wondered whether Yarang might even have been the capital of
Langkasuka. However, H.G. Quaritch Wales and the Fine Arts Department of
Thailand later asserted that the site was the northern capital of Sri Wijaya.
Though Wavell knew that he could not make a clear archaeological connection
between the Yarang ruins and Langkasuka, he insisted on linking Pattani with the
tales of Langkasuka as they appear in folklore: the Story of King Merong Maha
Wangsa, the Bukit Sankalalili hill, and the fabled Princess Saadong as revealed in
Pattani Manora dance. H.S.H. Princess Piya Rangsit of Thailand believed in a
variation of Wavell's theory, placing Langkasuka further north at
Ligor/Tambralinga (Nakhorn Sri Thammarat) but she did not manage to fully
research her discovery, as she was killed in a helicopter accident during a coup in
the 1970's. Today, the Pattani people still believe that the old site of Yarang in
Pattani is the site of the Langkasuka Kingdom, the same story they told Wavell
nearly forty years ago.

The Chermin Empire and Majapahit II

While the history of the earlier periods is obscure, the later 14th and 15th
centuries were a high point of the Langkasuka civilisation. Raja Sang Tawal
the son of Raja Sakranta of the Melayur Empire, based at Ligor, moved to
Kelantan after he was defeated by Siam in 1295 and lost Singgora (the old name
for Songkhla). Kelantan then became the base for unified Langkasuka. In 1339,
Raja Bharubhasa (Sultan Mahmud Syah) replaced his father Raja Sang Tawal as
king of Langkasuka, and succeeded in grouping the Isthmus, Champa in Vietnam,
and Samudra-Pasai in Sumatera into a new empire known as the Chermin
Empire.

The period of the so-called Chermin Empire, reaching from Sumatera to


Vietnam, was the zenith of Langkasuka power. Raja Bharubhasa captured Kedah
from the mad king Raja Bersiong (Maha Prita Daria) and incorporated Gangga
Nagara (the old kingdom of Perak) as part of the Chermin Empire. The Raja's
sister, Dewi Durga ruled Lamuri, later known as Aceh. In 1345, the Siamese
mounted a major attack on the Isthmus, with the result that Raja Bharubhasa
was forced to offer gold and silver trees as tribute to the Kingdom of Sukhotai.
The offering of tribute to Siam was a symbolic turning point, the "little weft
within the lute" that centuries later was to end with Siam permanently capturing
the northern portion of the Isthmus. Raja Bharubhasa moved upriver to another
area in Kelantan called Bukit Panau, and named his new capital Jeddah, meaning
"Jewel". The jewel capital of Raja Bharubhasa was situated very near the very site
of the "Red Earth" kingdom of the 7th century — the original Langkasuka.

From this time onwards a tug-of-war with Siam ensued. In 1357 Gajah Mada of
the Majapahit empire in Jawa defeated Siam and joined in a coalition with the
peninsular states to successfully attack Ayudthaya. Gajah Mada declared Jeddah
the capital of West Majapahit, with Jawa island being known as East Majapahit.
History repeated itself, following the same pattern of Sri Wijaya when it split in
the 7th century, and also located one capital at Kelantan/Kedah and another in
Sumatera.
In 1395 Siam re-attacked the southern peninsula and captured Temasek in 1401.
The power of Siam was on the rise. Sultan Iskandar Shah (Kemas Jiwa) was
called from Jawa to come back and rule Kelantan, though he was married to the
Majapahit Queen in 1427. Basing himself in Kelantan, Iskandar Shah proclaimed
his kingdom as Majapahit II (1432-1502) with the capital called Kota Mahligai
(Fort of Heaven). In 1467, Siam of Ayudthaya conquered Majapahit II, and Sultan
Iskandar Shah fled to Champa and died there. His nephew Pateh Aria Gajah, who
had served as Iskandar's prime minister, moved to Pattani. Later, Iskandar's son
known as Mansur Shah briefly revived the Majapahit II kingdom in Kelantan.
Majapahit II under Mansur survived a short time until defeated by Melaka in
1499.

As we can see from the fact that Iskandar Shah named his Kelantan kingdom
"Majapahit II", the Majapahit empire of Jawa was inextricably connected to the
history of the states of the Isthmus. Majapahit was known as the greatest empire
of all states in insular Southeast Asia from 1300 onwards, claiming political
control over most of the archipelago, but declining in the 15th century.
Essentially, the relationship that earlier had existed between Sri Wijaya and the
Isthmus evolved into one between Majapahit and the Isthmus.

Pattani

The final fall of Majapahit II in 1502 is sometimes taken by historians as the end
of Langkasuka. However this defeat no more marked the end of Langkasuka than
all the other victories and defeats, rises and falls of dynasty recorded earlier. The
royal courts and culture of the region continued to thrive after 1500 — in fact the
culture of the Isthmus reached its highest flower in the years that were to come.
However, two important changes occurred at this time in the history of
Langkasuka: First, with conversion to Islam by the Sultan of Pattani in 1500, the
culture became Islamic. Second, the locus of Langkasuka shifted away from
Kelantan, pulled higher up the Isthmus in a response to the growing power of
Siam. From 1500 until 1900 power on the Isthmus was located in Pattani and
Ligor (Nakhorn Sri Thammarat). This was the era of maritime power, and Pattani
had an advantage over other states because of its important natural harbour.

Pasir Putih (meaning "white sand") is another name for Gresik, an earlier
kingdom in Pattani history. It is the name of an old place in East Jawa, possibly
during the Majapahit Kingdom. Gresik later became Pattani, and its importance
grew after the beginning of the 14th century when Siam began to expand
downwards and Ligor became a Siamese dependency. Pattani appeared in the
records of the Ming Admiral Cheng Ho, who led a Chinese fleet to Melaka in the
early 1400's. With the decline of the Majapahit and the Chermin empires after
the 15th century, Pattani eventually gained hegemony over the Isthmus, and it
maintained its independence long after Siam absorbed other northern Isthmian
Malay states.

The glory of the Pattani Kingdom dates from the rule of Sultan Ismail Shah
(1500-1530), who founded the Malay Muslim kingdom known as Pattani Darul
Salam after he converted to Islam. It was believed that Islam in Pattani came way
before Melaka (1412) and Trengganu (1303/1368), as Pattani was a seaport
through which traders came and went, the source of Islamic teaching and cultural
forms.

Pattani as the name of a city state may have been changed after the ruler
converted to Islam. There is some dispute about the origins of the name, one
theory being that the name derives from Pantai Ini in standard Malay language.
At the same time, the people of Pattani, Kelantan and Besut (the northern part
Trengganu) speak a very distinctive dialect in which the sounds Patta Ni mean
"This Shore". Today, the Thais denote the language of the people in the south of
Thailand is "Jawi", where Malaysians use Jawi to refer to the written script of the
Malay language adapted from Arabic script. This script is thought to have
originated in Pattani.

Pattani's Golden Era came after the fall of Melaka to the Portuguese in 1511. Four
Queens ruled Pattani during this time: Queen Green (1584-1616), Queen Blue
(1616-1624), Queen Purple (1624-35) and Queen Yellow (1635-86). Around 1688-
90, the rule of Pattani shifted to the Kelantan royal line, and this scenario was
reversed around 1730 when the Pattani royal line came to rule Kelantan. The last
sultan of Pattani, Sultan Abdul Kadir Kamaruddin's (1899-1902) son Tengku Seri
Akar was married to the daughter of Sultan Muhamad IV of Kelantan. Through
the 16th century to the 19th century we can trace many Pattani royal sons and
daughters married into the ruling families of Kelantan, Perlis, Trengganu,
Pahang, Johor, Melaka and Kedah.

After the four Queens, the power of Pattani gradually declined. Where the rulers
of Pattani had once commanded the whole Isthmus, their domains shrank to
cover only the four provinces of Pattani, Narathiwat, Yala, and Sathun.
Eventually they controlled only the area covered by the modern Thai province of
Pattani, only to be swallowed up by Siam in the early 20th century. As Pattani
declined, the Sultan of Ligor (Nakhorn Sri Thammarat), although still under
Siamese suzerainty, regained a measure of independence, and it is from this that
confusion has arisen as to the true location of Langkasuka.
The Thais tend to favour theories that place the centre of Langkasuka farther up
north along the Isthmus, at Ligor, rather than at Pattani. Local historians in
Nakhorn Sri Thammarat (Ligor/Tambralinga) believe that there were 12 states
under the rule (or loosely federated with) the King of Nakhorn Sri Thammarat,
before he was captured by the last King of Ayudthaya. This group of 12 states
included Kelantan, Trengganu, Pahang and Kedah. At the end of the 18th
century, King Taksin of Siam moved his capital to Thonburi after the Burmese
sacked the city of Ayudthaya. As part of Taksin's military feats, he captured Ligor.
King Taksin removed the King of Ligor and installed him as the Governor of
Nakhorn Sri Thammarat.

Islam

Islamic scholars would like to think that Islam came to Pattani through Islamic
mubaligh (messengers) during the Saljuk Caliphate (1055-1194) when the Saljuk's
Wazir Nizam Al-Malik of Baghdad created a new Islamic teaching system, known
as Fondok in Arabic, Pondok in Malay. Pattani is even now famous in the South
East Asian region for its tradition of Pondok. The Pondok system centres around
an apprentice community led by religious gurus who mainly train in Mekah.
There were many famous Islamic scholars from Pattani. Although the first ruler
of Pattani converted to Islam only in 1500, it is believed that Islam entered
Pattani long before that through Persian and Indian merchants and messengers.
Not only Pattani, but also Kelantan became an influential Islamic centre.
Kelantan at one point came to be known as Serambi Mekah, "Verandah of Mecca"
because of its function in spreading Islam to the rest of the Malay world.

Islamic culture later spread out among Malay scholars and nobles. Prophet
Mohamad's famous sayings like "Do travel even to China to learn", "Trading is
good in Islam" and Hijrah Lah "Do Move" [from one place to another for better
life] adapted well to the traditional life-style of the Malays — travellers and
adventurers who colonised all the thousands of islands of the Indonesian and
Philippine archipelago and far into the vastness of the Pacific ocean. These
Islamic ideas became important principles of Malay-Muslim life. With those
concepts we can understand why there was freer movement in trading in the
parts of Southeast Asia known in Malay as Nusantara or the Malay Archipelago.

What happened is that Islam took the kingdoms' borders away. The kingdoms
ties became stronger through Islamic marriages, and the Muslim peoples of lands
under completely different forms of government, such as Mindanao, Jawa, or the
Malay Peninsula, discovered in their Islamic heritage bonds that transcended
state boundaries. Because of that there was a constant flow and counter-flow of
influences among the Malay-Muslim kingdoms such as Champa, Pattani,
Kelantan, Trengganu, Pahang, Aceh, Jambi, Johor-Riau, Sambas, Brunei,
Makasar, Pontianak, Banjarmasin, Kutai, Sulu, Mindanao and Palawan. This free
flow of people and arts — one of the distinctive traits of the Malay world —was
one of the reasons why Melaka became an important trading port in the Malay
archipelago. Islam reinforced a pre-existing cultural unity for political protection
and economic survival.

Muslim unity between the archipelagos and the peninsula seems to have been a
combination of Islamic teaching with something ancient and inherent in the
Malay character. Looking at the rise and fall of kingdoms, the complex interplay
of empires whose reach extended from Jawa to Celebes to Vietnam, one cannot
escape the sense that even before Islam, the peoples of the archipelago in general,
and the Isthmus in particular, shared a common cultural bond that knitted states
and royal houses into a flexible whole. The royal houses themselves were woven
together in a seamless fabric — e.g. Kelantan's royal family ruling Pattani and
then vice versa. The underlying unity within fluid historical change arose from
deep-seated shared cultural roots.

The Malay Isthmus, centered during this time on Pattani, was the old heartland
of this culture, and it was constantly a source of struggle between the Isthmian
royal houses, Malay sultans on the peninsula and the Siamese kingdoms of
Sukhotai, Ayudthaya, Lopburi and Rattanakosin. Pattani was not only famous for
its port, but also for jungle products such as tropical woods, birds' nests, ivory,
and minerals like tin, steel, silver and gold. During the Ayudthaya period Pattani
was considered the second most important port on the peninsula after Melaka.
According to old reports, Pattani had gold mines which attracted Chinese miners
and Arab buyers. Intermarriages between local Malay, Thai, Chinese and Arabs
created special features of the Pattani people.

In discussing what was Langkasuka, it almost impossible to define exactly where


was this fabled kingdom that gave birth to so much Malay culture. Part of the
problem is that Malay empires in general — not only Langkasuka, but Sri Wijaya
and Majapahit also — were ever-shifting flexible realms where capitals moved
and royal houses aligned and re-aligned. In the case of Langkasuka, the
discussion is further complicated by the fact that there are really several
Langkasukas. One Langkasuka, most narrowly defined, was the early 7th century
kingdom of Lang Ya Shu described in Chinese annals. Another Langkasuka, the
definition most commonly used, is a kingdom or series of kingdoms beginning
with Lang Ya Shu and lasting until the fall of Majapahit II in 1502. Another
Langkasuka, using the word in the broad sense favoured by artists and traditional
folklore, refers to traditional Isthmian culture in general. In this larger
Langkasuka, the Langkasuka of legend and art, a series of Malay kingdoms ruled
the Isthmus more or less independently from the 1st century, surviving through
the hegemony of Funan, Sri Wijaya, Chola, Majapahit, Siam, and the advent of
Islam. This larger Langkasuka disappeared with the fall of Pattani in 1902. Only a
century, well within a few generations of human memory, separates modern
Malays from old Langkasuka.

The Isthmus Divided

For nearly two millennia, kings and empires had not succeeded in dividing the
states of the Isthmus, but all this began to change at the beginning of the 20th
century.

Since the time of Raja Bharubhasa in 1345, Isthmian states had paid tribute to
Siam on and off. After King Taksin of Siam captured Nakhorn Sri Thammarat at
the end of the 17th century, the paying of tribute, in the form of gold and silver
flower trees became institutionalised for all the Malay states of the Isthmus right
down to Kelantan, Trengganu, Kedah and Perlis. Meanwhile, the British
consolidated their rule of the peninsula in 1824, and in recognition of the special
tribute-paying status of the northern states, they were later designated the Non-
Federated States of Malaya.

While these states paid symbolic tribute to Siam, they remained essentially
independent kingdoms. Pattani was thus nominally under the reign of Siam, yet
eluded her grasp, being ruled not from Bangkok but by a sultan of the Pattani
royal line. Pattani and the Isthmian region had been a prize sought after by the
Siamese since the Sukhotai period. Prince Damrong, the interior minister of King
Chulalongkorn when he visited Pattani in the late 1800's, described the land as a
country with enough salt in Kuala Bekah, to feed the whole Malay Peninsula,
enough rice in Jaringau to feed the people of the land and fresh water fish in
Jambu not to mention the salt water fish, and various tropical fruits in Telubang.

The power politics of Western imperialism during the 19th century provided
Siam with the opportunity to gain what it had sought for six hundred years. Siam
removed the sultan of Pattani in 1902, and in 1909 the Malay states of Pattani,
Yala, Narathiwat, Satun etc. were officially handed to Kingdom of Siam after the
signing of the Bangkok Treaty between Siam and Great Britain.

The formal division of the Isthmus into a Thai side and a Malay side has had a
drastic impact on the civilisation of the region. After the Bangkok Treaty, "Malay"
as an ethnic group became a reference to the Malays in Malaya (later Malaysia),
especially to foreign scholars. Malays in South Thailand became known as "Thai
Muslim", as a result of the expansion of the Kingdom of Siam and the modern
nation building of Thailand after 1934.

With independence from colonial Western powers in the 20th century,


accompanied by the rise of distinct national identities in Indonesia and Malaysia,
the Malays of Sumatera became known as Melayu-Deli. Divided into separately
named ethnic groups, the strongest apparent bond between the Malay people of
the archipelago became Islam, with the result that they came to be known not so
much as "Malays" as the "Muslims of South East Asia". The discussion of Malay
before Islam became more sensitive among the people and political elite.

Because ancient Langkasuka was a Hindu-Buddhist kingdom and the modern


Malay people are devout Muslims, this suggested to the Thais that Langkasuka
was in the Kingdom of Siam. So Thai authorities have come up with various
theories to claim Langkasuka as based in southern Thailand. In the same way,
problems concerning the true origin of the Thai race led Thai historians to
identify themselves with the kingdom of Nan Chao in Dali, southern China.

The making of the modern Thai state beginning in the late 1800's and early
1900's during the reigns of King Mongkut and King Chulalongkorn was indeed a
smart move. Thailand's unification of various kingdoms in the north, north east
and south, including the Malay states below Singgora (Songkhla) enriched the
nation's economic and cultural resources.

Langkasuka Lost

In modern times, Langkasuka has become a victimised cultural source for Malay
civilisation. It is a non-politically correct subject to discover for a modern Islamic
country like Malaysia, and Malay Studies departments in Malaysian Universities
steer clear of it. South East Asian studies need only concern themselves with
political and economic matters. A controversial topic is preferably avoided,
especially with the establishment of ASEAN.

Though cultural history is very much needed in the development of fine arts
studies in Malaysia, universities side-stepped the controversy and devoted all
their energy and resources for developing something new, denying and ignoring
the cultural past. Thus Kelantan, Kedah, Perlis and Trengganu states to a certain
extent became alien states in their own nation. Their cultural and social
behaviours are often accused of backwardness. Because of that the people and the
governments of these states are constantly trying to separate themselves from
their cultural past and drive people away from indigenous Malay culture towards
the popular Arabian style of Islamic movement.

The discussion about Langkasuka with Pattani scholars and people would not be
complete without mention of the last sultan of Pattani. After 1902, Sultan Abdul
Kadir was first exiled to Phitsanulok in the north of Siam but later took refuge in
Kelantan where his in-laws lived. There were a few attempts by the Pattani royal
family and Islamic intellectuals to start a separatist movement in Pattani but all
failed, as both parties had different agendas. With the rise of communist
movements in the Isthmus in 1960s and the activities of PULO guerrillas in
southern Thailand, Malaysia strove to avoid being drawn into a conflict with
Thailand, and this had the effect of driving the Malay states in Malaysia even
farther from Pattani. Among the old people of Pattani, we can see the sadness of
people abandoned by their sultan, as they continue to live there and pray in the
mosque that the sultan and sultan before built. Meanwhile, young people are
divided as to whether they should be Malay, Thai Muslim or Thai. It is sad that
this should occur at the very heart of old Langkasuka which once ruled the
Isthmus as the most ancient Malay kingdom before Islam, Thailand or Malaysia.

We often look at "Malay" as in Malaysia, a country that obtained independence


from Great Britain in 1957. If we look at art forms we tend to concentrate on
Malay Islamic art forms, when the arts flourished most, probably during Melakan
civilisation, after the sultan converted to Islam. Modern Malaysian education
tends to reinforce the view that Malay art forms started from Melaka after Islam,
ignoring the northern states that have so much more historical background. The
development of Malay culture after independence recognised Jawanese, Bugis
and Sumateran immigrant origins, overlooking Langkasuka origins because
Langkasuka was a Hindu-Buddhist state and its old centre of Pattani is now in
Thailand.
In short, the official version of modern Malaysian culture is that Malaysia is a
land of convergence of many immigrants from the Indonesian archipelago
looking for new hope. In this formulation, lost is the soul of being peninsular
Malay, of possessing indigenous cultural roots going back to Langkasuka, Funan,
and before. It is worse for Pattani, since the once famous kingdom has become
part of Thailand, a Buddhist country that downplays Malay racial and cultural
identity, in order to develop its own distinct national culture.

Langkasuka culture is controversial in modern Malaysia because it tends to be


defined as Buddhist or Hindu. Yet the arts of Langkasuka continued to flourish
for four hundred years during the Islamic era of the Pattani Kingdom. In short,
Langkasuka should not be looked at as period, a city, a particular religion — but
rather as a cultural sphere.

Langkasuka Found

One of the unspoken but influential reasons why modern Malay scholars have not
paid much attention to Langkasuka and its legacy is that from their perspective,
the Isthmus lies on the fringe. Pattani, Kelantan, Kedah, Perlis, and Trengganu
are barbarous places lying far away from the cultural centres they are familiar
with. These are: Sri Wijaya and Majapahit from the 6th to the 14th centuries,
Melaka in the 15th century, Singapore and Penang under colonial rule, and Kuala
Lumpur today. The northern states remain still very much "Non-federated" from
the point of view of mainstream Malaysian culture. Making them seem even more
remote is the fact that they speak dialects that are difficult for outsiders to fully
understand.

The strong Thai influence in the culture of the northern states also makes them
seem outlandish from the point of view of central Malaysia. On the other hand,
the Thais easily dismiss their own heritage acquired from the Malay states they
absorbed because, looked at from the vantage of Sukhotai, Ayudthaya, and
Bangkok, the Isthmus lies far to the south. Its culture, being Islamic today, is
alien to them. Since King Rama V (Chulalongkorn), the process of absorbing the
southern states into Thailand has been successful, with the result that the
remnants of Islamic culture remaining there seem crude and simple. For the
Thais too, Langkasuka lies at the fringe.
The same could be said of Indonesian scholarship, standing in awe of the
monumental remains in Jawa, and dazzled by the Hindu arts of Bali. The Isthmus
way up north seems very distant from the royal capitals of the Sri Wijayan and
Majapahit empires and the later Islamic kraton of Solo and Yogyakarta. Seen
from Jawa island, the arts of the Malay Isthmus appear old-fashioned, rustic, and
folk — watered-down versions of classic Jawanese arts. In any case, since 1947
with the creation of the modern nation of Indonesia, the Isthmus today stands
politically remote as well, a no-man's-land divided between two different
countries, Thailand and Malaysia.

Yet, like the spokes of a fan radiating from a single hinge, what appears remote at
the edges of the fan, may be the focal point holding all the spokes together. In
other words, the fringe may be the hinge. Especially in the case of the Malay
peninsula, the argument could be made that Langkasuka culture, far from lying at
the fringe, was the primal and determinant culture of the peninsula for most of
the historic period. Even today, it is the arts of Langkasuka as they have survived
in the northern states and southern Thailand that wield the strongest influence
on traditional Malay arts.

It's important to look closely at traditional arts such as dance, shadow puppets,
martial arts, and wood carving because of a problem peculiar to Malay peninsular
culture: a lack of tangible monuments. The Indonesian archipelago has
Borobudur ; Cambodia has Angkor Wat, Burma has Pagan, Thailand has
Sukhotai and Ayudthaya, Vietnam has Cham. Compared to these great
monuments of the past, the Malay peninsula can boast only a modest group of
Hindu remains in Kedah, slim pickings for those seeking the heart of a great
culture.

The old cities of Melaka and Penang are the exceptions that prove the rule, for
they have everything to do with Chinese and Western colonial influence, and
almost nothing to do with indigenous Malay culture — they are not the places to
seek the ancient Malay spirit. This lack of impressive monuments is a secret
frustration and embarrassment for Malay historians.

But from another point of view, perhaps it is something to be proud of. Thoreau
wrote: "Many are concerned about the monuments of the West and the East, to
know who built them. For my part, I should like to know who in those days did
not build them, — who were above such trifling." In asking ourselves what was
the essence of Malay traditional culture, both before and after the advent of
Islam, it would seem that the energies of common people, artists, and the ruling
elite did not pour into building enduring monuments. Rather they went into
ephemeral arts such as ritual, dance, music, pantun poetry, or wood carving in a
sensitive response to the numinous forest and ocean environment in which the
Malays lived. The belief that nothing is permanent is expressed in the 2-verse
pantun:

Sekali air bah, Sekali pantai berubah

Once flooded, The shored is changed.

It could be said that not building enduring monuments was a trait of the Malay-
Indo world in general. Java's great temples are in that sense something of an
anomaly, by no means typical or representative of Malay culture in the rest of the
archipelago, the peninsula, or the Philippines. Malays, as a rule, did not seek
immortality in stones, brick, plaster, or gold and silver pavilions towering to the
sky. They were above such trifling.

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