Every design includes one or more symbols, each represent significant meaning. While the whole motive may led people to have numerous perceptions, it is the artist's responsibility to clearly explain what each symbol means.

Although our latest single design is straight-forward, we are indeed responsible to explain what the design represents, so that others will not inaccurately comprehend. 

Tide - The centre of Sultanate of Malacca is located at present-day Malacca. The Straits of Malacca (highlighted in red) divides present-day Peninsular Malaysia and Island of Sumatra.

The war started at the Straits of Malacca, involving 40 warships carrying 2300 (more/less) soldados and allies, against massive number of Malacca inhabitants. Before the invaders arrived, they had to wait until the end of the monsoon to ensure safe journey from Goa. The tide is one of the main concern, since the journey took approximately 2 weeks. On their arrival, Malacca's Admiral fleet was at Riau. Although the Portuguese armada were at an advantage of good timing to attack the city, the Gujarats were there to offer their vessels for defense. While the Arabs, Persians, and Turks did the same giving their weapons and men, the Malays coming from different areas (Java, Makassar, etc.) gathered in unity to fight. It was recorded that no men were not ready to die in protecting Malacca. Perhaps aware of the loyalty and circumstance, the Portuguese strategised their good war tactics, although the first attempt to take the city had failed, leading them to retreat back to the Straits. At this moment, Dalbuquarque, the viceroy had a meeting with the captains to convince them to take part of the second attempt to take the city, although the majority number felt the stake was too high, and the command was not according to King D, Manuel's interest.

While the war was initiated at the Straits of Malacca, numbers of sailing vessels were used to defend the city, and one of them is the Lancaran. The image on the left is an illustration of lancaran, a type of Malay vessel used for war and commerce. Originated from the word 'lancar', which means fast, swift; it could carry up to 200 passengers. Although look very similar to the galé, the prominent difference is its 'balai' or fighting platform, and the vessel could be equipped with cannons of lela, rentaka, and cetbang type. 

Apart from lancaran, Malaccans used barges, which they set them on fire to destroy Portuguese-hired junks that could not make it pass the bridge. According to The Commentaries of the great Alfonso Dalboquarque, "When the king of Malacca saw that the junk could not pass the sand-bank, and that for all that it remained there, and did not go back again, he sent four barges full of firewood, and pitch, and oil, to set it on fire, and as soon as the tide began to run down they set them on fire, and let them go on the turn of the tide down the river straight towards the junk, and this they did for nine consecutive nights." (Birch 1880: 112)    

Both lancaran and barge are type of vessels originated from the 'perahu'. 'Perahu' is a Malay term refers to sailing vessel. Since the ancient times, the Malays, Saba's, and Vikings, were the prominent sailors the world has ever encountered. Not only more than 20 perahus are recorded to have been developed from the evolution, there were also laws specifically meant in handling the vessels, called 'Undang-undang Perahu' and 'Undang--undang Berlayar', despite the infamous 'Undang-undang Laut Melaka'.  

Sailing vessels are norm and prominent in the Malay world, however not many aware of the firearm technology that they have developed. Number of artillery are shown in our single artwork to represent what the Malaccans used during the war : 

1. Lela Naga - A small-sized breech-loaded cannon. Generally made of brass, the ordinary range is about 400 yards, and some could shoot until 1000 yards, in an elevation (Newbold 1839: 210). The development of this type of ammunition was widespread throughout the Malay Archipelago and numbers of units were used to defend the centre of Malacca from Portuguese attacks. However, when the city fell to the Portuguese in 1511 A.D., both breech-loading cannons and muzzle-loading swivel guns were found and seized by the Portuguese.

The Lela cannons undergone development from time to time and were used to fight the Western invasions until the Blockade of Kedah in 1821 - 1838 AD. Built corrosion-proof, this technology slowly became unhandy and sold to be recycled. From combat, the application was turned into wedding gifts, and in the end sold to scrap metal dealers, would remind one of a Malay proverb that reads, "Habis madu, sepah dibuang", which means "one is used when applicable, then discarded/forgotten once not needed".

2. Terakol - A small effective short-range gun that uses the "wheel lock" technology. The technology is a friction-wheel mechanism that automatically ignites the firearm without a fuse. It was the next major development in firearms technology after the matchlock (also used by the Malaccans force to fight Portuguese invasion) and the first self-igniting firearm. Like other fire-arm technology, the Terakol has undergone various enhancement, and one of them is the development of Pemuras. Hollywood has made this short-range weapon famous through the film series "Pirates of the Caribbean".

3. Meriam (aka cannons) - In the Malay Archipelego, researches found cannons were manufactured in Pahang (Linehan, W., 1928, JMBRAS, Vol 6, Part 4), and since the state used to join alliance with Kingdom of Pattani and the Sultanate of Malacca, the technology was harnessed by both ruling states, as early as 15th century (or earlier). Pattani is famous for Meriam Seri Negara, and Meriam Seri Pattani, while large number of artillery in Malacca not only came from Pahang, but also from various origins in the Malay Archipelago namely Java, Brunei, Pagar Ruyong, and Acheh. The allies from Cambay even offered 40 cannons, despite support from the Shahbandar (see Castadenha, History of Exploration & Conquest of the Indies by the Portuguese).    

War elephant - Malacca is famous for its Elephantry as stated in Sulalat u's Salatin and Commenteries of the Great Alfonso Dalbuquarque. The elephant represented in the single artwork is an Asian-breed where historical records wrote were exported from Siam. Indeed the export was possible when the post of Bendahara was handed to Tun Perak, whom strategised Malacca's diplomatic relations with the former after many years of conflicts. This peaceful relation had led to commerce trade that benefits both. Elephantry was widely used among the rulers in the Malay Archipelago. In Malacca, the elephant tusks were attached with swords, while the palace-look-alike howdah rode by armed personnel. With men maneuvering at the head and rear, these organic tanks with hard-to-penetrate-thick skin could bring psychological terror in battlefields. During the first attempt to capture the city, the elphantry had caused many soldados badly wounded (Birch 1880: 9). Also, according to Wilkinson R.J., The prince Alaedin [sic. Ahmad], mounted on an elephant, headed this charge in person; and the Portuguese lost 60 men before it was repulsed (Wilkinson, The Capture of Malacca, A.D. 1511, 1912: 75). Although not much primary sources could be found to illustrate Malacca's war elephant, we can assume they may look similar to the ones used by the Moghul Empire in the 16th century. 

Soldado -  Soldado is a portuguese/Spanish term for soldiers. The struggled and wounded soldados are represented as a remembrance of how difficult to invade the city. Many thought the Portuguese has brought down the empire of Sultanate of Malacca completely, however, the false information was proven by the rise of new kingdoms - Perak and Johore, which were legacies of the Sultanate. When Sultan Mahmud (marhum di Kampar) retreated to Kampar, a new force was built to fight the Portuguese until his death. 

Flame - when the soldados managed to set foot in Malacca, they have burnt down many buildings, causing the town on fire. The town was easily put into flame due to Malacca's town structure. According to historians, the building in the town was packed and crowded, even a cat does not need to jump to transit from roof to roof. The flame raged very fiercely and had destroyed a great part of the town (Birch 1880: 107).

One might wonder - why the kris (or keris) is not applied to the design? Should not the Malay dagger highlighted to represent Malacca? Firstly, the Sultanate of Malacca was not an Ancient Kingdom, but is regarded as one of the Modern Malay Kingdoms, apart from Pattani and Demak. At that era, kris was no longer the main weapon used for war, rather it was partly common in close combat (e.g. to deal with altercation) instead. Depends on the design (e.g. 'lok') it is also a symbol of hierarchy, as justified in the Hukum Kanun Melaka (i.e. one of Malacca's code of law), that reads:

'Dan demikian lagi memakai hulu keris emas seperti bertatah atau sepangkalnya emas, itupun tiada dapat dipakai orang keluaran, ...', which means, "And so carrying golden hilt-kris is forbidden for non-royals". - (Fasal pertama Hukum Kanun Melaka)

The kris was also made applicable for diplomatic relations. Earlier, foreign relation was embarked and developed through letters and gifts. Besides the letters found in Rekidai Hōan documents, the 9-lok kris (made for royals) presented by Sultanate of Malacca (during the reign of Sultan Alauddin Riayat Shah) was found as a gift to the Ryukyu Kingdom. 

The image above is a 9-lok kris, originated from Sulawesi, believed to be made in the 17th century or earlier. The materials involved in making this masterpiece are wood, steel, gold, precious stones, among others. Measuring at 44.4 cm length, this Malay dagger meant for the royals and most likely were presented as a gift to the highest officials of the Dutch East India company (VOC) - William IV. Later, part of the kris ended up in the National Museum of Ethnology, Leiden and another part at Rijksmuseum, Amsterdam. 

Very much that can be described about this magnificent dagger, however, nor the local and foreign secondary sources ever mentioned kris was ever used in battles during the capture of Malacca. Perhaps due to the presence of firearms technology that was more effective for distant-range combat had made those who bear the kris to switch its purpose for ceremonials or customs, whichever applicable. Although the appreciation of kris has been decreasing, there are efforts to nurture the new generation to acquire the skill in forging the infamous dagger. For example, the Brunei Arts and Handicrafts Training Center offers a three-year course in the art of kris making. Besides, numbers of blacksmith specialised in kris can still be found in the Malay Archipelago continuing the art from their national heritage 

* Image resources (in sequential order):

1. www.albattarofficial.com; accessed in December 2020
2. https://commons.wikimedia.org/wiki/File:Indonesia_by_Ibrahim_Muteferrika_(1674-1745).png; accessed in December 2020
3. www.albattarofficial.com; accessed in December 2020
4. http://www.acant.org.au/Articles/MalayCannons.html; accessed in December 2020
5. http://alifsalimyanuar35411.blogspot.com/2014/; accessed in December 2020
6. https://wilwatiktamuseum.wordpress.com/category/pusaka-nusantara/keris/page/3/; accessed in December 2020

"Next Wave" records and commemorates the pre-finale war between the Portuguese and Malaccans in 25 July 1511 AD. Very few are aware that it took the Portuguese years to invade the city (not days, as unfairly propagated). And as rumours spread from obsolete weaponry systems to weak governance, there are indeed abundant amount of history rewriting that need to be revised. 

Firstly, the war was triggered after September 1509 with the capture of Portuguese Rui de Araujo and other personnel. Those became captives after the Sultan was convinced the hidden intention of the soon-to-be invader - to built a fortress, despite business trade with the merchants. Later in 28 June 1511, Portuguese arrived in the Straits of Malacca for treaty resolution, however decided to attack the city on 25 July 1511 with 40 fleets, carrying 2300 (more/less) soldados and allies. The attempt to capture the city again failed, they retreated, and came back on 14 August 1511 and successfully seized control in 24 August 1511.  

Secondly, the taking of the city was during the reign of Sultan Ahmad Syah, or Marhum di Bukit Batu. Although no Portuguese sources ever recorded this, it has been justified by archaeologists discovery of two coins bearing the name "Sultan Ahmad ibn Mahmud Syah" (primary source). Despite the rumours of his father being a weak leader, there are many points to prove "Sultan Mahmud Syah Marhum di Kampar", is one of the best rulers of Malacca. Furthermore according to the Sulalat u's-Salatin, the latter ordered the former's execution, due to his treatment to the elders. Perhaps that was the former's "weakness". 

Last but not least, the weaponry system of the Malays and Malaccans are top-notched, from cannons to matchlocks, despite the traditional kris and crossbows, which had wounded, and made numbers of soldados retreated and even hesitate in taking the city for the second time. As mentioned in the Commentaries of the great Alfonso Dalboquaerque: 

"...and when Antonio Dabreu in the junk had now arrived within a crossbow-shot from the bridge, the Moors began to open fire upon him from one side and the other, with large matchlocks, blowing tubes, and poisoned arrows; and with bombards which threw leaden shot as large as an espera they swept the decks of the junk from one side and the other, and as Antonio Dabreu did not seek therein any place of safety where he could avoid the shots which they kept on  pouring in to the junk, he was the first who was hit with a bullet from a large matchlock, which struck him on the jaw and carried away many of his teeth and part of his tongue" 

Now let us explain what the song is about... 

"Gather all local forces, fortifying dignity and stand 
With the aid of our brothers, from neighbouring and far foreign lands" 

The first verse sings the unity among the Malaccans' alliance involving the local Malays, Turks, Gujarats, and Arabs. Although the Javanese played an integral part of building the city, their betrayal made us dropped the group from the alliance. After further reconsideration however, we decide to dignify some of them who turn their backs against their leader - Utimutiraja, in the next track "Shuhada".  

While the pre-chorus sings what was being contributed among the alliance, the chorus broke the mid-tempo to a faster one emphasising what was done to strengthen their position: 

"Multiply artilleries to the bridge that divides into sections with palisades to close the main path towards the town, to defend the crown"

The above was recorded in same commentary:

"Directly that all had retired into the ships, the king ordered that the stockades should be reconstructured, and made stronger than they had been before, and placed in them double the quantity of artillery, of which there was a great supply in Malacca, as will be related hereafter, and ordered the bridge to be divided into sections with very strong palisades..."

The second verse highlights the involvement of Islamic Scholars in the war.  

"Foreign scholars, joining forces, preaching men encouraging to fight 
Joining league with elephantry, sitting with Sultan to give advise" 

As per Sulalat u's-Salatin,  

"Maka Sultan Ahmad pun keluarlah naik gajah, Jinakji namanya. Seri Udani di kepala gajah, Tun Ali Hati di buntut gajah. Maka Makhdum dibawa baginda bertimbal rengga kerana baginda bergurukan ilmu tauhid pada Makhdum. 

The above passage means, "And so Sultan Ahmad rides Jinakji, his war elephant. Seri Udani sits at the neck, while Tun Ali Hati guards the back. And so Makhdum whom teaches the Sultan religion, sits on the howdah with him." 

And the pre-chorus below highlights the practice of reciting salawat to Prophet Muhammad by Muslim forces, not just in Malacca, but the rest of the Muslim world. Know more about it at dalailalkhayrat.com 

"دلائل الخيرات (Dalailul Khairat), a guide for Jihad, which carried along, with our souls for being a practitioner" 

"His mercy, is all that we need so we stand to our ground, to face the enemy 
May His fate, will be on our side towards victory, to Him we shall pray." 

The chorus above emphasise what all Muslims require - رَحْمَةٌ (rahmat/mercy). Allah said in the Holy Quran: 

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِنْ لَدُنْكَ رَحْمَةً ۚ إِنَّكَ أَنْتَ الْوَهَّابُ         
[Who say], "Our Lord, let not our hearts deviate after You have guided us and grant us mercy from Yourself. Indeed, You are the Bestower. 

Surah Ali 'Imran (Ayah 8) 

The last pre-chorus describes days after the soldados' retreat, the defenders know that the next attack will come. The last chorus then brings the listener how prepared the Malaccans were to fight for the next attack. And their deaths as shuhada will be highly rewarded in Hereafter, as the last part of the song goes "...as death will make life worth to live".

*At the moment, listeners can listen to the full songs from the latest single by clicking the SHARE link at the Music Player (located at the homepage). Once the link is shared, a Music Player would appear at their page with the full song(s).

"Shuhada", the second track from the single "Next Wave" is a ballad that records the struggle of Malaccans facing the Portuguese first attempt to conquer the city. "Shuhada" is an Arabic term that refers to martyrs and its singular form is Shahid. 

The song was originally entitled, "Inquisition", written to condemn Portuguese Inquisition, but since documents on inquisition were destroyed, we had no evidence that inquisition was ever executed in Malacca. This had led us to write about Tuão Bandão and 702 men,  as narrated in the "Commanteries of the great Alfonso Dalboquaerque" instead. The title was then changed to "Tuan Banda", however since we avoid idolising a human, the title was finally changed to "Shuhada" that represents the struggles and deaths of these brave men. 

The dark melody of the cello opens the song, introducing the feel of defending the city from Portuguese invasion. The melody is then accompanied by the guitar and piano rhythm, along with the bass, and orchestral strings. 

The opening of the words highlights the protagonist, a soon-to-be martyr when he saw عزرائيل (i.e. the Angel of Death), but was determined to stand and recapture the "bridge". This bridge, was an important entry to the city and was also a stronghold for the Malaccans where artillery are assembled to protect the city.      

"Give me the strength I need, to carry on this fight, within this flame", is the protagonist prayer when the city was burnt into flame. The destruction of the city was recorded in the Commentaries of the great Alfonso Dalboquaerque: 

"When the fire gained possession of one part and the other, it raged so fiercely that it destroyed a great part of the city" 

"Keep resist while we bleed, cast out these demons, put them to shame" is the second part of the chorus that reiterates the Commentary where huge numbers of men were killed, some retreated, while some fought with full spirit, casting out the enemies from their beloved land. The intruders are labeled as demons for a good reason - it was not the interest of King D. Manuel to capture the city, but Alfonso (the second Viceroy), whom was driven by wealth, rather than religion.  

"Like Goa's soil, they're in turmoil, as we deny, their war cry" is the second verse to relate the situation in Goa (at the time of its invasion) with the situation the Portuguese soldado had to face during their first attempt to capture Malacca. Portuguese war-cry of "Santiago" did not shake the defense of their opponent, yet the Malaccans fought bravely in defending the city.The same Commentary recorded, 

"Then the Moors began to fire upon then with their artillery, which was posted in the stockades, and with their large matchlocks wounded some of our men. 

As soon as the first fury of the artillery was spent, the great Alfnonso Dalboquaerque gave order for the trumpets to be blown and with a war-cry of  "Sanctiago", i.e. "Saint James", they all, with one accord, fell upon the stockades of the bridge each battalion in its proper place, and from on this side and on that an infinite number of Moors rushed up, some with bows and arrows, and others with long lances, and shields like those of Biscay, blowing their horns and trumpets, and for a good space of time they fought very bravely, and defended the stockades;..." 

The above inspired the lyricist to add, "Ear piercing horns, drum sound like storm...". The drum sound like storm is inspired  by a passage in Hikayat Hang Tuah (sic. Tuha) that reads,  

"Maka genderang arak-arakan pun berbunyilah seperti tagar bunyinya". that means "And so the accompanied drums sounded as loud as storm." 

While "with Takbir call, unite us all." highlights one of the use of the phrase Arabic "Allah Akbar" ٱللَّٰهُ أَكْبَرُ which means "Allah the Almighty", or  "God is the greatest". In a battle, the emotion of soldiers are vulnerable, and should one under distress, the Takbir should calm and remind them that  God is great, and no one is greater than Him. And when one cries the Takbir, the other usually follow, thus showing unity among the group.  

"In your name I live, then life I shall give, so do these brave men, will fight til lives end" is the passage from the 2nd pre-chorus emphasising the integral part of being a Muslim whom one submits to the one and only God. According to the Iftitah (a recital in the Muslims' shalat before reciting al-Fatihah - a common practice by the Shafi'i practitioners),  

"إنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ" 

means, "My shalat, my ibadah, my life, and my death belong only to Allah."  

So it is common to Muslims (some say the Moors), to say, " ِللهِ تَعَالَى" which means "for God" on every good deeds, including defending their land from invasion. 

Both Malaccans and Portuguese fought in battles where each has their own interest. One is to defend and the other to invade. The war was indeed brutal, but the struggle was indeed worthwhile where one harnessed the wealth from the city, while the Shuhada will enjoy eternal happiness as Heaven awaits their souls. 

*At the moment, listeners can listen to the full songs from the latest single by clicking the SHARE link at the Music Player (located at the homepage). Once the link is shared, a Music Player would appear at their page with the full song(s).

One might notice history lessons learnt at school does not make any sense. Especially when one history record does not compliment the others. For instance: 

1. how come a wealthy kingdom does not have great weaponry system to fight the invaders? 
2. how come a weak ruler could rapidly grow another kingdom elsewhere, after the former one had fall?
3. how come a European conqueror is not being labelled as a war criminal?
4. how come a terrorist whom had led the massacre of 12,000 people, being considered as a national hero?

The lack of local reliable sources may be one of the reasons, which made verbal records (e.g. rumours, myths, etc.) taken into consideration when recording history. Also, efforts to hide and/or wiping out facts from the past for political reasons.

The misinterpretation of Sulalatus Salatin (Malay Annals) for instance is one of the factors that has drew many history and literature enthusiasts into reading inaccurate information. It started from incorrect translating ancient Jawi characters (an Arabic script used to write Malay) to Roman characters. Also, the ancient Javanese language (Kawi) were not taken into consideration during the process. This is similar to the case of translating a Holy book by an ancient race that has lost touch to their own language. It can be devastating as the records would pass on to the next generation that may blindly impart lies and slanders.

A historian once advised that a history book is published through primary sources. The process usually takes a long time and not only involves the typical research, but also going to the associated locations and talking with the people who spend their everyday life educating the public. Primary source documentation is key and very few books are based upon secondary sources.

The authenticity of a history is justified through facts, gathered from archives, monuments, epigraphs, coins, etc.

The Fall of Malacca 1511 will be albattar's first challenging journey to record the history into an album. As local resources might not be reliable, foreign data shall we seek. We will also go through number of expertise around the world (i.e. historians, anthropologists, linguists) to study their work. Since they have already done the leg work, they should be able to either point us to the right direction or provide us their contacts.