Teng Voon Kong Memorian Booklet Writeouts

Teng Voon Kong

Teng Voon Kong Funeral Procession and Other Photos

1929 Gathering

1931 Funeral Procession

The following are photographs of the funeral for  Teng Voon Kong in May 1956 published in a booklet (published in Sept 1956) 

Teng Voon Kong: Will and Life Story (12 Aug 1880 - 10 May 1956)

I am named JOO FAT and VOON KONG. I was born in China, Kwangtung Province, Tai Pu District, North Section of the New Village there. I was born in the year of the Reign of the Emperor Kwong Sui (Guangxu), Chinese Year Ken Sin, on the seventh day of the seventh moon at Chi hour (about 12 o'clock), that is, in A.D. 1880.

The Teng Family of Tai Pu

The Teng family had been living in the New Village of Tai Pu for more than six hundred years, and I am already in the twenty-first generation, so long is our history. In feudal times of the past, there was a Lu Min Chi (Clan House) built and a family record was made of the ancestors of our surname.

My grandfather Kguk Kwei of the nineteenth generation was a farmer. When the overseas routes were open, many from our village went abroad to find a living, and (my) grandfather allowed my father, Shin Wong, to ome south to earn a living in Singapore where he underwent many sufferings. After several years, he (my father) established the Toong Shin Blacksmith Shop in Singapore.

Shin Wong

The Teng Family in Singapore

In Wang Sui Wei Chi Year in summer, that is in A.D. 1892, when I was fourteen years old, I received instructions from my father to accompany my mother, Nee Chai, to come south to Singapore so that the family could be together. When I first arrived in Singapore, because of the climate in the tropics, I was suddenly infected with a fevver that was with me for half a year. I was in a serious condition. My parents were very anxious and grieved, ut could do nothing. Fortunately, an old Chinese physician, Chou Mui Chun, treated me and unexpectedly I recovered as soon as I took his medicin, regaining my original health gradually; my parents were very happy. When I was fifteen years old, I entered (into) a private old type school for three years.

Travelling Between Singapore and China

When I was eighteen, I returned to China in (the) winter (of A,D. 1898).  In spring the following year, I married Lai Chong Neong and remained at home (in China) for two years.

In Kee Hoi Year, that is A.D. 1899, I had  my second son Sook Kin.

 In Sin Chiu Year, that is in A.D. 1901, I came south to learn about the fruit and sweet meat (provision shop) business.

In Kin Yien Year in summer, I followed my father back to the village to visit my grandfather. My father returned south first because of his business, and I remand behind to look after my grandfather.

In Kwei Meu Year, that is 1903, I had my third son, Sook Kam.

 In autumn of 1903, I suddenly receive the bad news of my father's death and I had to leave my grandfather to return south to take over and continue my late father's business.

In Pin Ng Year in winter, I also received the bad news of the death of my 89 year-old grandfather at home in the village. I immediately went north for the burial

In the Ting Wei Year in spring, I returned south again and thereafter I was tied up with my business and had no opportunity to return to the village. I then told my wife, Madam Lai, to come with my three sons to Singapore.

In Yim Chi Year, that is in A.D. 1912, I obtained (had)) my fourth son, Sook Chio (Ling Siong).

In Kwei Chui Year, that is A.D. 1913, I obtained my fifth son, Soon Nyien (Foong Siong). Unfortunately my oldest son, Sook Kien, suddenly died of illness. My wife, Madam Lai, was aggrieved by this event and went to seek advice of the gods, with the result that the idea of a second marriage came to me.

Second marriage and 'the evening years of my life'

In Kap Yien Year in winter, I married Chong Swee Neong as my second wife. From then on, the family was peaceful and we lived together without any difference in rank.

In Nget Meu Year, that is A.D. 1915, Madam Chong gave me my sixth son, Sook Kye (Sin Min).

In Ken Shin Year, that is in A.D. 1920, I got my seventh son, Sook Fah.

In Meu Sin Year, A.D. 1928, I had my eighth son, Sook Fay, who died early.

In Keng Ng Year, A.D. 1930, I had my ninth son, Sook Yan (Min). One of my sons was given in adoption to the Lu family and named Chin Kiat.

Two daughters were born to me. The elder, Li Hoon, was iven in adoption to the Tan family. She married Chow Eng Cheong; the second, Soon Poh, was married to Chia Hock Shi. From then on, I went through many difficulties to bring up my group of childre, but fortunately all of them are grown up, have their own families, and have something to depend on for their living. My regret, however, is that Heaven did not favour me. My two wives Madam Lai and Madam Chong died one following the other. I then married Sim Cheng Neo to pass the evening years of my life.

Family Lineage

My parents had three sons, the eldest, Choon Fatt, the second Chin Fatt. Both elder brothers also have many children and grandchildren. They each have their families and means of living. I am the third in my family, and I have four generations of descendants with more than sixty male and female grandchildren and great grandchildren, which is in fact of some consolation to me.

My Regret and Contributions

My regret is that during my life, I have had no great ambitions and have made no great contributions to society, but I have always done my utmost to work sincerely for organisations that benefit Overseas Chinese. In the past, through the love and respect of my clansmen, I have been on the Board of Directors of the Khek Community Guild, the Char Yong Association, the Khee Fatt Chinese School, the Fui Choon Hospital, the Khiaw Sin People's School, The Char Yong Li Chi Sar, the Smithy Association, the Teng Clan Association, etc. But now, I have resigned (from those positions) because of age. With regards to (the) benevolent activities in our native village, I have neither heard nor asked about matters there and know little of conditions there, because I have been away from home for many years.

Later, in the 35th year of the Republic (of) China (1946), I received a letter from the elders of the Ng and Teng Clans in our village saying that they intended to build a New Village Public School, and appointed me as the person responsible for collecting donations overseas. I was to appeal to clansmen in Singapore and the Federation for funds. The result was quite satisfactory and I remitted the whole sum collected back to the village, thus fulfilling my duties in a small way towards the building up of our village.

In the 36th year of the republic of China (1947), when the Tai Poo North Middle School of our village wanted to erect new school buildings, a special emissary was sent south to collect funds. As my financial means were limited, I offered only $500/= (Straits currency). But because of my regard for education, I did what little I could by going everywhere with the emissary to ask for donations. It was a great success and the buildings were erected.

In A.D. 1950, I received a letter from a nephew in the village asking me to help to repair our clan house, which had been in disrepair for many years. As I could find no other means, I contributed more than $2,000.00 (Straits dollars) and the repairs were completed. The relatives in the village, having no other means to replay me in gratitude, asked for my photograph to be hung up in the hall as remembrance.

Following this, the teachers and students of Tai Poo North Middle School have sent to me a congratulatory verse and birthday greetings every birthday (I have), because of the love of my clansmen. I feel ashamed to receive such tokens of friendship and deep sentiments.

Looking Back

I have come from China and have benefited from its thousands of years of great culture and tradition, and I have never forgotten by country. In fact, so great is our country and so excellent is the culture of the Chinese nation that all descendants of this great Chinese nation should preserve and develop this culture as a matter of duty.

I am now old and will certainly die in a foreign land. I will not have an opportunity to see my native land again. At present, Malay and Singapore are also fighting for self-government and independence and to build its own nation. Undoubtedly, my children and descendants will also become citizens of Malaya.  Because of their livelihood and external circumstances, this is only a natural situation. But I do not wish (for) my children to forget the culture and traditions of the Chinese race.

According to Chinese tradition and moral teaching, we have to think of the "root of trees and source of water". I wish that my children and descendants will remember this well. In future, whatever forms of livelihood my children and descendants may take, they must preserve and develop the splendid traditions and culture of the Chinese race to be worthy of being included among the descendants of myself, Teng Voon Kong. This is my desire.

My ninth son, Sook Yan (Min) was born in Singapore. At the end of 1950, he was repatriated, on his own request, to China by the Colonial Govt. for his anti-Colonialism activities. He is now . He is now living in the City of Chengchow, Honan Province, renering serice to his motherland. It is unlikely that he will ever return to Malaya and therefore must establish his occupation there. I am extremely glad to note that a member of my descendants (my son) is taking part in the progress and development of our country. I earnestly desire that my children and descendants residing in Malaya will have closer contact with him so that future generation(s) of (my) descendants will have no difficulty in tracing the origin of our ancestry.

Written in my own handwriting
at residence in Singapore

TENG VOON KONG
(Signed and Sealed)

KYE/-

NOTE: This work was completed by the author one week before his death on 10th May 1956.

The Keramat Iskandar Shah of Bukit Larangan

Keramat at Bukit Larangan in the 1950s

Keramat at Ring Road in Singapore. There were more than 50 of such sites in the 1920s

Keramat Today

1. Legend from the Sejarah Melayu (15th to 16th century)

The Sejarah Melayu was a Malay piece of literature collated and written between the 15th to 16th century. It gives a romanticised history of the origin, development and end of the Malay maritime empire, the Malacca Sultanate. There are many legends in the book.

In the book, it says that Sri Tri Buana and his loyal chief Demang Lebar Daun (leader of the Oran Laut) founded Singapura. Both of them were said to have been buried on the hill of Singapore. Sri Tri Buana's mother, the Queen of Bintan, was also another person whose tomb was supposed to be on the hill.

2. The Writings of Munshi Abdullah / Abdullah bin Abdul Kadir (1796–1854)

He was a famous Malacca-born Indian mushi who wrote about Singapore. He was Raffles' Malay teacher and wrote a book called the Hikayat Abdullah in 1843, later published in 1849. In the book , Abdullah recalls a onversation he heard between Col William Farquhar and the Temenggong Tengku Abdul Rahman (the local official who controlled Singapore on behalf of the Johore Riau Sultanate). The Tengku said that the hill was the site of an ancient palace. Common people were not allowed to go up the hill. It was seen as a place with great mystery because of strange sounds that came from there. The locals believed that there were ghosts there and this belief went on right into the 1920s.

3.  The Writings of  Diplomat John Crawfurd (1821)

John Crawfurd visited Singapore in February 3, 1821while on a diplomatic mission to Siam and Cochin China (south Vietnam). While taking a morning stroll, he describe his description of the place which was published in London in 1828. He described the hill as running and western sides of the hill as being covered with brick ruins. The only ruin which can be determined today is the Keramat Iskandar Shah (1). 

Crawfurd wrote that on the hill was "a sepulcher (tomb), and a supposed temple". He was also told that on another part of the hill was the grave site of a "ruler" but he did not describe it.

4. Other Description of events on Bukit Larangan (1820s)

Raffles built his bungalow on top of Bukit Larangan. The British did not disturb the Keramat or build anything in its vicinity. It is quite possible that the place was a center of religious activity for all races. For example, in Buckley's account, he writes that Raffles' sleep was disturbed by Chinese people letting off fire crackers there. (Buckley 1965:96).

5. The Visit of Dutch Scholar G.P. Rouaffaer (1909)

In 1921, a Dutch scholar, G.P. Roaffaer visited the site and described the Keramat in greater detail. He said that he found a dome which was very similar to tombs which he had seen in south Sulawesi. He said that such designs are from the 17th century. There was no inscription to identify who was in the tomb. (2)

6. Gold items found near the Keramat (1928)

The gold objects found on Bukit Larangan were found a few metres from the Keramat. The site of the 1928 discovery lies inside a fence surrounding the service reservoir on top of Fort Canning hill. The exact spot is marked by a small concrete block structure.

7. First photograph of the Keramat from Sir Roland Braddell (1950s)

In the 1950s, a well-known lawyer in the region, Sir Roland Braddell (also the grandson Thomas Braddell, the first Attorney-General of the Straits Settlements) published the first photograph of the Keramat which was taken in the early 20th century. The photograph was captioned "the tomb of Iskandar Shah, Singapore". The photograph showed a wooden bridge across a moat. Across the bridge was a low square-roofed structure which was supported by a set of pillars. (3)

8. Keramat in anthropology

The idea about keramat and tomb has led to much confusion today. These two words mean different things and have overlapping aspects. The word keramat comes from Arabic word karamah, which refers to a close friend of God or a holy person. It does not necessarily mean a tomb or resting place for a perosn.

As such, keramat carries the idea that something is blessed or holy. These places may be linked to holy and devout Muslims who  are respected and revered throughout the Islamic world. It could be a person's grave,  a place where they once lived or a site where where they meditated. Such places eventually became centres of pilgrimage. People visit such holy sites as a form of respect and worship. Some believe that venerating at such places would enable them to have a fuller understanding of the divine.

In 1924, Walter W. Skeat, an English anthropologist, wrote about the keramat in his book titled Malay Magic printed in 1900.

Another writer, Richard Windstedt, a British administrator in Malaya recorded some 50 keramat sites related to holy personages in his study in 1924.

At the time, it is also important to note that there  different forms of Islam may have led to some confusion over the term keramat. One popular aspect of Islam was Sufi Islam or Islamic mysticism. Sufi Islam played an important role in establishing keramats as holy sites of pilgrimage and embedding Islam as a popular religion in Southeast Asia. Sufi Islam absorbed local beliefs, customs and practices into a kind of spiritual worship.  In Southeast Asia, these included earlier Hindu and Buddhist practices and beliefs which were absorbed into Sufi Islam.

9. Was the Keramat the real tomb of Iskandar Shah? 

The Sejarah Melayu says that Parameswara coverted his name to Iskandar Shah after he converted to Islam later in his life after 1402. Chronologically, this would not have coincided with his stay in Singapore.

Parameswara died around 1412 or 1413 and  his successor reigned for 10 years. His succesor doe snot seem to have been converted to Islam but his grandson, the third ruler of Melaka, Mahmud Shah, who may have been born in Singapore between 1392 and 1397, coverted to Islam in 1436. This conversion may have formed the core of the Sejarah Melayu and the reason why it was written as a genealogy of Malay rulers. (4)

According to Tome Pires, a Portuguese writer, Islandar Shah died at Bertam, in Melaka.  Another Portuguese writer, Manuel Godinho de Erédia wrote that Paramewara's tomb was still visible in the 16th century at Tanjong Tuan,in the Alor Gajah district of Melaka ( The Portuguese called it Rachado Broken Cape).  This again, makes it unlikely that Iskandar Shah is buried in Singapore.

In 1819, as Bukit Larangan was being cleared of jungle, there was also no record of a tomb on the site. The Singaporeans in 1819 who feared coming up Bukit Laarangan had heard but but not seen or heard stories of any physical tombs or sites on the hill.

10. The Family that takes care of the Keramat

A family of Indian Muslims were hereditary caretakers of the site. In 1984, this office was filled by an elderly man who was reticent about himself. Another venerable old man with a white beard was normally found sitting on the steps leading from the keramat to the road above it. He sold muang beans to devotees who wished to feed the pigeons that were usually found nearby.


1. Wheatley, The Golden Khersonese (1960): 120-2 and  Crawfurd, J., Descriptive Dictionary of the Indian Archipelago (1856)

2. Rouaffaer, G.P. (1921). "Was Meala emporium voor 1400 A.d. genaamd Malajoer?" Bijdragen tot de Taal-, Land-en Volkenkund van Nederlandsch-Indie 77: 1-174, 359-600

3. Braddell, R. 1982 [1934]. The Lights of Singapore. Kuala Lumpur: Oxford University Press. 1969. "Lung-ya-men and Tan-ma-his," JMBRAS 42: 1:10-24

4. Miksic, J.N. (2013) Singapore and the Silk Road of the Sea (NUS Press Singapore: 2013)