Source of of Champa historical process
THANH
TRÀ
First invitation
In the past, on this land of Vietnam, there exists a
civilization of Champa: Kingdom of Champa, under central day nay. in but it was
incorporated into Vietnam, but we can not deny recognize the influence of the
Champa culture, in the past, current as well as for the overall culture of 54
ethnic groups in Vietnam. Especially ethnic Champa culture very lon.Van
influence of Champa has developed a brilliant civilization, turn Southeast Asia
for nearly 15 centuries. By the process of existence, history and cultural
development, with considerable thickness over 4000 years (from the ancient
Champa bastard today fluorescence). Because they want to draft a few
brushstrokes the painting history, culture and civilization of Champa left
open, so I'm a son in Champa venture line question for the topic I do not want
to criticize the current and the past, and I just want people who actually look
at the identity and culture of the Champa civilization, now buried clicked on
the arid, flooding central, full mirror and long van.Trai thousands year
history, the ups and downs in glory, suffering, mixed bag then fail. So they
began to form a difference even if they have the same roots and shared line
mau.Thoi time drainage seepage gone, long gone are the days ghánh cross the
Truong Son, the gong sails challenge the waves of the sea, to avoid besides
dao.Gio is here they were still happy to live in the land known na second home
even though there are places where they live that used to be the village, the
land, the land What ho.Con water left in them in addition to red blood and a
little vocabulary of language tu.Tai stars people are not interested in it to
pull closer after centuries of living, please do not change the religious
ministry, distinctiveness are not always accepted what little strange to me. A
community disintegration, was trample over time, in the history of grief, need
to do the hand rub to healing ...
From small, hard look around the tower melancholy, slip with
time, my heart always curious about the Champa kingdom, or is the tea they
descendants of Champa.??? The curious mix of romance and regret has
extinguished civilization, perhaps in part influenced by poetry
"devastated" of Che Lan Vien.Vi here is the big problem in science, I
did not have the ability to reconstruct the face of it, so just try to sabotage
few strokes only. I think this topic will contribute a grain of sand on sand
bellows vast knowledge of the species present in the learning process analysis,
outline picture of the culture and civilization Champa ethnic Malayo
Polynesien, in the overall culture of Vietnam, science and humanities. In
particular, the study of the value of a civilization left open, tomorrow a lot
of cultural systems, understanding the ethnic Cham people is essential, urgent
significance, contribute to the clear cultural identity of Vietnam, Southeast Asia
Malayo Polynesien, we have methods to conserve and promote the value of it, in
the construction of culture in Vietnam and Southeast Asia the nay.Qui date of
human history is to the survival and transformation in a continuous
transformation. The complete collapse of the Kingdom of Champa in 1832, for
whatever reason, are also located in the inevitable laws of calendar su.Tuy
However, if a nation has a history, whether national that no longer exists, the
nation's history that always is present, in the course of human history, and at
least remain in the memories of people, handed down from generation to
generation and forever until the end ... of human history loai.Neu a nation has
a history, a civilization enemies, of course, had a considered nguon.Noi to the
source is saying something very remote and very gan.Rat away because the source
has from wild pink place, from the dense opacity of money near su.Rat because
the source is always in the mind of anyone know how to remember the ancestors,
to love people, blood of the race together. Said blood because people can
change their thinking, can change the situation, can change faith, but can not
change the flow of blood strain, are revolving around in the body of every
human . Topical sure there would be many mistakes and many people do not agree,
because past history is "any mobile, any service", while to Champa
data too low and is gradually buried over time I hope that many people will
contribute and build them.Neu what mistakes in this collection I hope people
forgive generously and contribute more to the royal tune.
Ancestor ethnic CHAMPA:
From the dense opacity of history, when the advanced
achievements of science today, no human help lift the cosmic evolution of the
film, not to help people to understand all about their origin, from whence ,
where I come from. People often raise their existence on this planet by the
legend. Which is the shadow of truth legend, folklore and embroidered by
imagination thrilling detail, making the legend becomes myth. Thus in the myths
and legends also "shadow" of the truth. Refers to the legend of
anecdotes, history, refers to the silhouette of anecdotes, to the shadow of
history. Between history and legend is intimately related to each other with
the ball, and the ball. For example: the Champa ethnic matriarchy from
primitive society to this day still. Meanwhile, according to legend, the mother
of country the Goddess Po Nugar.
Hence the image is matriarchy, also shadow Goddess Po Inu
Nugar culturally thuyet.De presented the question: Who is born out Champa
ancestors and where they come from? It is problematic, in addition to
understanding and ways of thinking of the descendants of the Champa people???
Because attention toward the source, then the source in Champa tam.Nguoi concept
by heaven and earth ancestor gave birth to their ancestors. God (Dyaus) in the
throne of the Father, the positive carry (Dyaus) at home I bring negative.
Cooperation between heaven and earth is the harmony of ocean air and warm air
has created all things and producing ancestor of the Champa people. Therefore
Champa people accept the theory of yin and yang; This event is consistent with
Linga icon (positive), Yoni (negative) Shiva is worshiped in the temple Cham
Tower. This is a general concept for optical race in the world.
Ancestry Champa: From the results of the excavations of
archaeologists has discovered the Sa Huynh culture in the ancient Kingdom of
Champa land was also identified ancestors Champa local residents on this land
soon from prehistoric times. Excavation work progresses as follows: From 1909
Vinet a French officer accidentally discovered (in Duc Pho, Quang Ngai),
followed from 1923 to 1951 as Labarre, Henry Parmentier and Female Money all
French historians turn to the Sa Huynh and the different locations of the
ancient Kingdom of Champa territories ago, from Quang Binh to Binh Thuan,
excavation to discover other Chum grave. Open clusters or stock them 0m, 80
earthen, in Chum repository tools needed for gardening, breaking mountain,
trees, cooking such as: clay pot, wash vv.va the other items . After 1951
because of the Vietnam War, archaeological work should be stopped until after
1975, archaeologists continue to work with the West, along with the Vietnamese
archaeologists back to Sa Huynh, continue digging soil old the ancient Champa
residence and dug out many new Chum warehouses along the central coast, with
white sand dunes after another float in the wind catching the domain of the
sea. The Chum unearthed treasures contain the Sa Huynh cultural relic, with
different levels of development, is the ancient science research divided into
two groups, in two different stages: pre-Sa Huynh or Champa money: Cultural
Relics earliest occupants of the Sa Huynh culture money is the stone age,
bronze dating today account for more than 4 thousand years.
Iron Sa Huynh period: This is the period of living
instruments made of iron, such as: knives, swords short, ranging Quam,
tuberculosis, leatherback, crowbars, doses pick, chisel etc. these iron tools
explore, tight, find a livelihood and are used as weapons: labor, swords,
knives
Sa Huynh Culture Cultural iron is connected to the pre-Sa
Huynh (not iron), attached to the land that it is the residents of Linyi and
water subjects are communities of Nhat Nam where area first the infantry raised
up Nations, with the name of Linyi as said tren.Cu people the Sa Huynh culture
at that time usually used drilling, ears two animals (two goats), the symbol Sa
Huynh culture. The living quarters of the Sa Huynh culture before (ie, the
central region of Viet now) are raising goats and to this day we see in the
Champa village in the province of Ninh Thuan, Binh Thuan goat , the ritual now,
with Yang Goat meat to worship.
In the ruins of the Sa Huynh culture, in addition to the
technical processing glass jewelry by two animals (goats); inhabitants of the
ancient kingdom of Champa also based ceramic technology, which the
investigators Archaeological excavation of the underground tomb of Jars in
central Vietnam today, are made of sandy clay, or doped with other substances
commonly referred to as bear brown red raw, gray , sometimes yellowish, reddish
like the kind of Champa pottery villages in Huu An, Binh Thuan Phan Ly Cham
village and Truc, An Phuoc Ninh Thuan today. Champa disappeared nearly three
centuries ago, now only to the Cham ruins, scattered in the provinces of
Central Vietnam, as Tra Kieu and My Son, Dong Yang, Jiang America, Thap Mam ..
Champa Museum, the researchers French Parmentier established in 1919, has
collected treasures, such as statues, pedestals, structures, sculptures of
temples, palaces ... from many places to survive kept. But here, go through
many historical events, the unique heritage of the Champa civilization can not
get over the loss, wandering. December 9, 1946, in the early days of the war in
Viet-France, between the chaos and lack of security in Da Nang, the museum has
been compromised. Lots of treasures as well as the material in libraries was
stolen. More than a year later, in 1948, the Far East ancient doctors sent he
Manukus to to restore the museum. More than 150 treasures have been recovered
from houses, barracks, airports and take in Laos (Savannakhet). In 1954, the
museum is home to around 300 people to evacuate the war. The year of 1968, in the
battle for Hue, the Museum has become a concentration camp and a place to eat
in the South Vietnamese army. Between these numbers, chaos, collision and no
such protection and maintenance, damage, or loss of the stone, the sculptures
of course happened. Recently in 1996, the museum staff had accidentally found
157 pieces of artifacts have been buried underground in the premises of the
museum.
Champa disappeared through the storms of history, but the
legacy of this civilization has endured many unfortunate incidents. A curious
fate of the Champa civilization? Over many centuries, the Cham towers in many
places damaged and ruined by time and by natural effects. Le Qui Don, Wu Lan,
in the 18th century, has left a poem, your father nostalgic, shows the status of
preliminary observation, abandoned towers, radio Champa kingdom for more than
200 years.
We use horse ball
Vague that nowhere within
Wheel flexible Buddhist temples;
The royal plowing fields
Mountain ashes tower;
Old water out into wild
Shinto shell itself;
Other western overflow beer (translation)
No other details the current status of many ancient towers
around the central Viet Nam.Trong the last war, Dong Duong relics almost
completely destroyed by bombs. A great loss for future generations.Almost everything
we know about Champa civilization is standing from the perspective of
non-ethnic Champa. Today, the textbook's University professor D. Hall of
Southeast Asian history, we can see an overview of the history of the country
of Champa. However most of the data from Hall's book is based on the pioneering
work of French scholars such as G. Coedes, H. Parmentier and H. Maspero in the
early 20th century.
Generally about archeology and history of Champa, Cambodia
and other countries in Southeast Asia, only in the early 20th century it was to
know a lot only. Before that not too many people know much about Cambodia has a
brilliant civilization of Angkor, the history of Indonesia also blind until
Coedes discovery kingdom of Srivijaya in Sumatra, and the history of Champa,
fuzzy, only through Data of neighboring countries such as Vietnam (Complete
History of Dai Viet) or Chinese (Tong, Ming porcelain, etc.) to Finot,
Parmentier, Majumdar and Maspero discovered by systematic methods. both in the
history of India, the former emperor Ashoka no one knows much, only heard of a
few Buddhist texts, to as Princep discovered through the inscriptions is true,
a popular Buddhist sage king with a vast kingdom.
When I mention the research interests of the Champa
civilization, people change attitudes and somewhat conservative anxiety, his
head moved to the subject of the anti-government forces in the Central
Highlands and then not talk about Care subjects. Only your old butler in the
library then happy to talk to me about the books on Medical doctors know a lot
from when he worked here since before 1945. In the late 1990s, the Toyota
Foundation funded Professor Tran Ky Phuong published the synthesis of the
current understanding of the Champa civilization in Vietnam as they had
previously funded the books of civilization Dong Son by Gs Ha Van Tan
published. Unfortunately, things have not.
Today Vietnam has other more and more confident about their
country through the transformation of the economy and look in the future.
Thinking has also changed from wartime to peacetime, although there are
difficulties in the transition years. The firm believes this is also presented
in the fields of culture, literature and research in recent years. Institute of
Southeast Asian Studies was established. Vietnam today is a member of the
ASEAN. Community Champa in Vietnam is a hyphen with members Indonesia, Malaysia
and religion and language contact. These countries have cultural programs,
research with Champa communities. Bond between Vietnam and South East Asia will
increasingly interwoven and tightly.
For the first time after many years had a Champa school
conference in August / 2004 in Singapore gathered a number of scholars from
many countries such as Vietnam, Singapore, Japan, UK, USA, France. Many
reports, valuable discoveries have been reported: the understanding of the Sa
Huynh and Champa civilization through archaeological sites Tra Kieu, between
Champa language and the national language in the Central Highlands. A notable
point in the report is the ancient Chinese documents are not interested so far
has been a number of research scholars: Dave, the General Assembly, most of
these high and Nine Session Chi. "General Assembly, most of these
high" has more information about Champa from 960-1180 such as Champa
contact with imperial Song Dynasty, Chen, Srivijaya, Dai Viet (the Jiaozhou
Chinese domination and after independence 960), customary care, agriculture,
maritime trade ...
Following the works left unfinished by Boisselier when he
died, Emmanuel Guillon in 2002 published a work of art through the treasures in
Cham museum in Da Nang. Valuable reference books, general knowledge ever even
discover new artifacts collected.
In Vietnam, the cultural policy, literature and art of
Champa Ngo Van Sales, Insara, Tran Ky Phuong ... with new insights have also
been published. The field of Health to have breathed new life into the
beginning of the Renaissance in previous studies that have been neglected,
little attention for a long time, after the pioneering work exploring the
scholars France during the first half of the 20th century.
Indrapura
land Pass Horizontal, Hoang Son - Hai Van Pass (Quang Binh,
Quang Tri and Thua Thien) is the intersection of two civilizations from the
North and South islands. This is the land of "cushion" of the two
Indian-Chinese civilization. Champa ruins in this area was in My Duc, Quang
Binh, Ha Trung and Thanh An, Bich alcohol as well as in Great Cua Tung, Cua
Viet. Thap Cham ruins found in An Xa (Do Linh), Cam Giang, Cam Lo, Citadel Ai
Son and Tra Contact.
In this region, we also find many ancient pottery of Champa
and Chinese culture from the Tang, Song, Ming .. ancient demonstrated here can
also be home to the equally busy commercial harbor port of Hoi An later on.
Further into prehistory, this area is where the transition
of the Sa Huynh cultural exchange and Dong Son civilization through Horizontal
Pass. There is also the Sa Huynh cultural relic in Bau alcohol, Con Co, have
left in each. Dong Son bronze was found in Tam My, Phu Hoa and take forever
Binh Dinh recently, also the first two earrings interesting and glass beads of
Sa Huynh culture, found at Xuan An, Village Vac (Nghe An, Ha Tinh). Sa Huynh
culture is the Philippines and foreign archaeologists to have space between
Quang Nam Dong Nai.
January 8, 2001 in Thua Thien, Hue, accidentally found a
small Cham tower, the top of the tower has lost nearly 2 m high tower itself.
By Ngo Van Sales, this tower (tower called My Khanh) dating back to the 8th
century. So most ancient Cham towers of My Son E1 style.
In the war against the Mongols under the reign of King Tran
Nhan Tong, Vietnam-Champa coalition successfully repel the danger of invasion
from the north by road and water. From this alignment through smart strategic
policy of King Tran Nhan Tong, that Jaya Simhavarman III (Che Man) also agreed
to the suggestion of the supreme emperor Nhan Tong, during his leave
cultivation in the mountainous Yen Death to visit Champa, for Tran Huyen Tran
princess, the sister of King Tran Anh Tong. This in Champa-free marriage,
Champa is European territory Cars and European Ri (Quang Tri and Thua Thien)
were concessions given to Dai Viet. During the reign of King Che Man, strong
power Champa extends to the Central Highlands region. Yang Prong Tower in
Highlands and the Jaya Simhalingesvara Tower (Po Klaung Garai) is known at Phan
Rang was built by the Che Man However after Nhan Tong and Jaya Simhavarman
loss, He Tong completely change the policy. Champa-Vietnam War became more
intense when Champa reclaim the lands ceded.
According to Minh, one of the reasons the Ming Dynasty, sent
Minister Truong Accessories invaded Dai Viet Dai Viet has repeatedly violated
the territory of Champa. Champa at this messenger has used the diplomatic work.
They reported a lot of time and often by the Ming military aid to buy weapons
to fight the Dai Viet. But the occupation and colonization of the Dai Viet
Minh, for a time led to the cause of the decline of the kingdom of Champa,
after Dai Viet regain their independence. According to Wade, there are two main
reasons: The occupation and management of the Ming Dynasty in Dai Viet and
counties in Indrapura has expanded the scope of Dai Viet, when the Ming pulled
out the transfer of military technology (firearms) of Dai Viet Minh. By Le
Thanh Tong, the Champa kingdom completely lost it in the military forces.
Champa began to decline after the devastated capital of Vijaya population
partially destroyed and others were taken prisoner brought Dai Viet.
By Shiro Momoki, through materials such as "TOTAL weak
set high," "Chu Chi session", Champa in the 10th century to the
11th is still the social structure, government in the north of the Hai Van
Pass. Thus the notion that the Vietnamese continued to expand southward from
the 10th century is not true. Even in the 14th century, Champa not decline as
we thought, but still developing trade with China and other countries in the
region. Cotton, Cham pottery exported to the Southeast Asian islands. Of Thi
Nai is increasingly important in the South that Kublai Khan as a serial port
from Guangzhou to Qui port lam port in India. So the men of the General English
after 1390 can only be regarded as a victory slip from behind.
Amaravati
From the Hai Van Pass (Quang Nam) south to Binh Dinh armor
are the key areas of the Champa civilization with major monuments such as My
Son, Tra Kieu, East Yang, Jiang America, War Forum. It is in the same region
have found the beautiful Buddha statues full of Fine Arts (now the museum store
at the City SG). Especially the sculpture, architecture in Indochina under the
influence of Mahayana Buddhism. In all relics of Cham, Cham art, Dong Yang is
creative and unique is the only place influenced by ideas from northern China.
Dong Duong relics was almost completely destroyed in the last war qua.Tra Kago
or Simhapura (the Lion City, from the word Simha, Singha means lion and pura
city) is the ancient capital of Champa at Amaravati. Before the 2 city
"lion"
in Southeast Asia is Singapore (Lion City, Singha and pura)
and Singburi (Singha and Buri (city)), near Ayuthaya, Thailand. Ancient lion is
present in the Near East and North India (the Assyrian king often go hunting
lions as on the temple inscription described), after the Asian lion extinct
only remaining lion in Africa Chau. According to Ngo Van Sales negative from
Tra Kieu current transformer from ancient Cham ya - rivers, and Sanskrit:
glue-pearl, which the English called the Jade River to just city Simhapura.
Mariko Yamagata, Ian Glover, Nguyen Kim Dung of the group of
Vietnamese-English-Japanese research excavations in Tra Kieu (1997-2000) and in
Go Cam (2000) near the Thu Bon River, Tra Kieu Citadel 3.5km east . Here was
found the same bad ground in Tra Kieu artifacts, pottery, copper, mark time,
the oldest wooden house relics (defined range). Underground excavations on the
relics of the Sa Huynh culture, shows a continuous and Cham people are
descendants of the Sa Huynh. Location Go Orange near three tombs buried relics
Sa Huynh: Go Mieu Ong, Go Ma Voi, Go Yellow. Yamagata said that Tra Kieu and Go
Cam appear n_ after the decline of the Sa Huynh culture. The last floor of
archaeological sites Pearl (Tra Kieu) and Go Orange Appraisal in the first half
of the second century.
My Son is the largest Champa ruins, located in the valley,
along a stream. It has many temples and towers, inscriptions are many dynasties
in the history of Champa building. Thanks inscriptions found that people know
that the founder of My Son in the first century 4 is King Bhadravarman I. Although
the capital moved or elsewhere because of the times, the kings of Champa toward
My Son still in memory and built the temple. My Son therefore have many
different architectural style of each time .. Most of the buildings were extant
in My Son was built in the 10th century had the same style of architecture
researchers referred to as the My Son A1 style. Before My Son A1 style is the
group of 8 to 9 century tower. Through to the development of architecture
Champa, in two centuries 8 and 9, there are three different styles are
recognized as American style Son E1 style Hoa Lai and Dong Duong style.
In the US-Vietnam war past, My Son temple nearby A1 and few
monuments were destroyed when the bomb hits U.S. aircraft during a bombing
mission. In 1988, in an irrigation works, we accidentally discovered the ruins
tower An American, Tam Ky with many stone sculptures as the linga-yoni,
decorative architecture (top, tower), debris of plaque ... Chronology assessed
in the early 10th century, the transition from the Dong Duong style to the My
Son A1.
In 1997, Quang Nam and the Vietnamese government proposal
and asked the United Nations to take the Tra Kieu and My Son and Dong Duong up
list of world heritage (World Heritage list) for conservation. This is the most
ancient cultural relics in China Vietnam, Hue longer than 12 centuries. My Son
current population is recognized as a world cultural heritage.
Dong Duong (Indrapura) was once the capital of the Champa
dynasty Indrapura. Indrapura Dynasty, founded by King Indravarman II, beginning
in 875. The towers of My Son A1 style were built during the reign of Indrapura.
After more than a century of development, the capital Indrapura destroyed in
battle with King Le Dai Hanh in 1000 982.Nam, king of Champa HarivarmanII leave
hatred capital of Vijaya south.
Some Champa also migrated over the Hainan Island (and they
are still present) after the conquest of Le Hoan in Amaravati. A Minister of Le
Hoan Liu Qi Tong, contrary to the Le, claiming the kingdom at Amaravati
(986-988) ruled the harsh and destruction of temples and inscriptions at My
Son, so some Champa run Hainan (China). According to historian Maspero, since
lost many inscriptions (8th century - 10), so at this stage Champa not know
much history.
Vijaya
Although Indrapura and Amaravati is Champa territory moved
the capital of Vijaya in 1000, Indrapura and Amaravati became the province
periphery, no longer occupy key positions on economic, political and Champa. In
1286, of Hai Van Indrapura northern land ceded to Great Vietnamese Champa King
King married Princess Huyen Tran. Che Bong Nga Cham king regained during the
war with Dai Viet. 1390, when Che Bong Nga loss, Indrapura lost, and not long
after that Amaravati also fell into the hands of Dai Viet.
After losing Indrapura and Amaravati in the hands of Dai
Viet, the land between Binh Dinh Phu Yen is the Champa people withdrew to focus
the forces in the struggle against the Southward of Dai Viet. When Vietnamese
people settled, the Champa people characteristics and tendencies that hang in
the back. Most of them moved to another place down south, not to stay with the
Vietnamese. This is probably because the two cultures have many differences.
Focused around the new capital tea table (Vijaya), they are
also trying to get back in vain northern lands have been lost. But in 1471, the
capital tea table was lost and was devastated when King Le Thanh Tong troops
Chem map ban.Day is bloodiest massacres of the Vietnamese with Champa, more
than 60,000 people were killed, 30000 start of Thang Long, Tea Champa king was
arrested and committed suicide March 2, 1471 on its way to promote long. Le
Thanh Tong used cultural policy to destroy, to kill people and mental energy
Champa: temples, palaces, towers, inscriptions and materials reflect the characteristics
of the Champa culture were destroyed , military and civilians and artisans were
slaughtered or captured. Vijaya loss as the fate of the Champa ruins. For Dai
Viet, Le Thanh Tong is the most successful reign of King Le in the field of
culture and discipline in grape-based society. Le Thanh Tong is representative
for northern Chinese civilization versus civilization in Southeast Asia. Core
Southeast Asia's indigenous civilization Dai Viet was suppressed and gradually
melted under the Han culture grapes. In the "clash of civilization"
survival, Champa civilization Southeast Asia had to take a step back decided
long before the advance of Chinese civilization grapes.
No pressure from the Dai Viet in the north, Champa also
facing the Khmer kingdom in the south. In the 12th century, Khmer power in
Angkor spread and affect Champa, causing conflicts between Angkor and Vijaya.
From the 12th to 15th centuries, Champa has suffered two pressure from Dai Viet
and Angkor. It is also the cause of the downfall of Champa. After Champa
invaded and ravaged Angkor in 1177, the Khmer King Jayavarman VII freed the
capital of Angkor in 1181, progress invaded Vijaya and Champa. Since 1203, the
Khmer Champa became a province of Champa until 1220, gaining independence, after
the defeat of the Khmer, Siam, Pagan hit the Dai Viet, the reign king Sri Jaya
Paramesvaravarman II that inscriptions Cho peak (Phan Rang) shows. It is no
wonder that so many architecture, sculpture towers in the affected Vijaya of
this art Khmer.Hien into Vijaya (Tea Table) is no longer, just also little
traces wall to the back. In the middle, on a small mound was only back Canh
Tien tower (The Tower). There are two stone elephants and two huge stone lions
near the wheel Vo Tanh. Sculptures and motifs of stone elephants and lions
shows that they belong to the same tower sculptures at Ocean Long. Other
structures remaining today in Vijaya is Banh towers, Binh Lam, Thu Thien, Phu
Loc, Swallow tower. This architectural style is called Binh Dinh style or style
Right Road. Binh Dinh styles dating back to the late 10th century to the late
11th century. Binh Lam tower is the only tower in the plain rather than as the
other tower on the hill. Binh Lam near an ancient tower. The city was in ruins,
no evidence left. It is the position of Thi Nai port, but the Mongol troops Dai
Viet and Nguyen Champa time to fight before landing of Vijaya by road from the
port.
Kauthura The land now belonging to the province of Khanh
Hoa. Kauthura prominent in the period after Linyi China called Complete United.
China no longer refers to Linyi then. Champa power from north down Kauthara in
the south. So Hoan Vuong, Champa has many contact and influence with Chen and
Java. Nature of Buddhist worship of Visnu and excel under Siva. Complete
United, Champa suffered attacks from Java as inscriptions in the temple Po
Nagar for Java see the enemy to rob idols and destroyed the temple. King
Satyavarman up stranger in 784 subjects Yan Pu Nagara (goddess mother country).
This is the first and oldest evidence of mother goddess worship country's Po
Nagar Cham. According to the inscriptions, the capital of Champa Complete
United is Virapura. Location of Virapura not been determined, but it is in the
Kauthura or Panduranga.
At Hoan Great (758-859), the Cham architectural style built
Hoa Lai (from the name Hoa Lai tower in the northeast of Phan Rang).
Architectural style associated with Chan style establishment and Indonesia. In
the Po Nagar, near Nha Trang has many inscriptions, including the two last
kings beer Complete United, Vikrantavarman III.
Panduranga (Phan Rang)
This is an area on the site last remnants of the Champa
kingdom. In 1692, when King Po Saut retake territory Cham lost Kauthura ago,
Lord Nguyen has sent troops to intercept and capture the Po Saut. Captured
Panduranga, Lord Nguyen Binh Thuan changed name Champa Panduranga into town and
identity to enter the territory. Territory of a country's final independent
Champa as the official lost and is no longer present. However in 1693 the,
Panduranga people have rebelled. Find it difficult to lap up this rebellion,
Lord Nguyen forced to abolish Binh Thuan and return Panduranga for King Po
Saktiraydaputih (children of King Po Saut), provided that each, Champa tribute
Pandugara.
During most of the 18th century, Panduranga between the
disputed region of the Tay Son and Nguyen lords. In 1802, when Nguyen Anh Gia
Long overcome the Xishan, the Panduranga Gia Long established as the autonomous
region, governed by Po After Nun Can, a close companion of Gia Long in the main
period of war on the West Son. During the reign of Gia Long, Panduranga as an
autonomous states under the aegis of King Gia Long and prefect Gia Dinh Le Van
Browse. When Gia Long died in 1820, Minh Mang crowned with central planning and
policy ideas modeled Qing dynasty in China. Panduranga become a pawn in a power
dispute between Minh Mang and Le Van Browsing. In 1828 when King Panduranga
took, Minh Mang ordained an exclamation officials with Minh Mang up replacing,
but Le Van Browse replace members of this organization with the son of Po After
Nun Can. This embodiment with Le Van Browse subject to regulations agreement,
tax paid and Gia Dinh tribute. Since 1828, Panduranga fate so attached with Le
Van Browsing.
When Le Van Browse loss (1832), Minh Mang came to punish not
only the leaders, dignitaries in Gia Dinh and Champa kings close tribute
prefect family into which all people in Gia Dinh and Panduranga also and spread
through the retaliation of Minh Mang: field pulse seized and people arrested on
workers. The harsh cruelty of Minh Mang with people at home to and Panduranga
previously had loyalty and help Gia Long in the fight against Tay Son, has
caused a wave of indignant, insurgent outrage over domain South. Le Van Khoi
has focused many elements in society, ethnicity (Chinese family, Panduranga
Cham) said up against Minh Mang. In Panduranga uprising led by Katip Sumat, a
Cham Muslims. In late 1833, the Le Van Khoi revolt and Sumat failed. Minh Mang
treat people families and Panduranga devastating.
After the Le Van Khoi revolt was suppressed, King Minh Mang
abolished states Panduranga, determine into Binh Thuan province. In early 1834,
leadership ThakVa people Panduranga emerged last tried to establish the kingdom
of Champa, but within a year, the last dream of Champa was extinguished. Le
Thanh Tong in the 15th century, the beginning of the decline of Champa. To Minh
Mang life in the 19th century, the king of grapes learning model of Han Chinese
civilization was the death of the Champa kingdom of Southeast Asian
civilization.
Unlike other regions, Panduranga still Champa community
living, the majority concentrated in Ninh Thuan and Binh Thuan. So many towers
in the area (as Po Rome, Po Klaung Garai) is still used for worship and
festivals, not abandoned in the temples at Amaravati, Vijaya and Kauthura. Po
Klaung famous Garai in Phan Rang by Che Man (Jaya Simhavarman III) building up
to my personal worship in the 14th century. This temple formerly called Jaya
Simhalingesvara. Tower is still Vietnamese and Cham used to worship. On the
head of the tower door, have the characters tell the King Jaya Simhavarman III
offered land and slaves to god Jaya Simhalingesvara.
According to Chinese history (Luong letter), the established
leader Linyi (Lin-yi) is a territory of each local name of the Contact Zone.
Before that the Japanese people in the region were stirring under the
protection of the Han, Liang letter also called people in the statue is
"four barbarians" Contact Zone. So from Contact Zone can not be named
a person is called to transfer music from ancient Southeast Asian languages,
Zone Contact - Kurung, which means patriarch, King.
First we take a look at the Chinese and then the discovery
of inscriptions in My Son and Tea Kago (Simhapura the) left to learn about the
human Linyi.
Doan code (Ma Tuan-Lin), 13th century Chinese historian
wrote about the ethnic southern China based on the use of the Compensation, Han
and described as follows on the people and the customs of Forestry Hamlet in
the 4th century. This document can be considered as the oldest and most
interesting people talk about Southeast Asia by the Chinese. (Excerpt from G. Coedes,
translated from Chinese into French and then into English from the
"Ethnographie des peuples Etrangers a la Chine, ouvrage compose the au XII
Ie siecle de notre ere, trans., Marquis d'Hervey, Geneva, 1883)
"Residents built brick wall, spread on a layer of lime
bricks. The house is built in a courtyard called kan-lan (note: kan-lan Cham
means the yard, now Cham Cham tower yard as kan-lan). Door is usually located
in the north, east or west do not have any certain rules .. Men and women do
not have any clothes other than a the ki-Peh cloth wrapped around (note: from
Cham). they cut holes to wear earrings small jewelry rings. Those dignitaries
were barefoot. these customs as well as in the kingdom of Compliance Men and
all other kingdoms far too Linyi. King high hat decorated with yellow flowers
and neat around the edges hat is trimmed with silk nipple tassel. When out the
king took off his elephant; ahead is the trumpet horn and drum, the king is
covered under an umbrella made of cloth ki-Peh, surrounded by slave holding
flags are made of cloth ki-Peh.
Wedding is always held on the eighth day of the moon. The
main girl to ask a boy, because girls are considered secondary. Marriage
between people of the same they are not prohibited. These foreigners are cruel
and evil personality. Their weapons include bows, arrows, swords, spears, and
crossbows made of bamboo wood.
Instrument they use is very similar to our instrument: Forum
leaned her, monochord 5 seconds, flute etc. They also use a trumpet horn and
drums to signal to the people.
They have big eyes and deep, straight nose and high, black
curly hair. Grapefruit woman hair on the top of the a crab hammer ... (note:
this is the right vertical the genus Austronesia in the Malay archipelago,
Indonesia ..)
Funeral rites of the king started 7 days after the king's
death, and the ministers, three days after the loss, and people usually 1 day
after death. Regardless of the Duke's death, the remains are carefully stacked,
then taken to the coast or empty river between music and dance, and was
cremated on a wood frame. After the king's body was dissolved and the remaining
bones are thrown into the pot of gold and threw it into the sea. But the bones
of the back, enclosed in silver pots and thrown into the river. For civilians,
the pot land containing remains thrown into the river is in full (note: this is
the custom of the ancient Cham indonesian cultural origins river water, sea)
Doan code (Ma Tuan Lin) writes about Hamlet (Lin-yi) in the
4th century to prove to us that they are people who speak Indonesian and is the
ancestor of of Champa today. The Champa now know exploitation incense,
cinnamon, ivory (elephant area they live a lot), numbness horn, gold ..
Especially they know white sand to glass cooking bowls,
jewelry. All specialty areas have brought to China in the journey of the
messenger Taking Linyi. Chinese history books call these glass "up
li" (from the Sanskrit (sanscrit) verula).
So historic inscriptions authentic Chinese so not in the 3rd
and 4th century?. 1898, My Son architecture was discovered accidentally by a
French man named O. Paris in the forest in a narrow valley. It was in ruins for
centuries. Point is that we from the Le did not mention the city this stock, it
disappears in the dark until they were discovered.
L. Finot and H. Parmentier, G. Coedes have to research and
find out how writing inscriptions in this area and its vicinity Tra Kieu,
Indochina. One of the inscriptions (4th century) beer said on King Bhadravarman
up the American-painted and Tra Kieu in the land of Cham called Amaravati
(Quang Nam). This is the oldest beer in the Cham or in Indonesian dialect
spoken in the world Indonesian. Beer said the source of the sacred cult objects
of the king's canals or wells. This shows that the Amaravati (Quang Nam) was
the residence of the Cham speakers in the 4th century. According to
archaeologist Madeleine Colani, ancient wells, found many in Quang Tri explore
the early 20th century and in recent years archaeologists Vietnam, Cham of
Indonesian origin.
Countries have referred to the land free and usually rely on
some Han Chinese documents. As in Dai Nam Nhat Thong Chi, said Quang Nam:
"The past is that land-often, the Qin Dynasty (246-207 Previous Year),
part of the relationship, the Han Dynasty (206-1 before the calendar, 1-129
calendar after) Japan South district "
By Han mail: Japanese Men and jars Chau Ngo. In Lu standing
there glaring gold, according to legend in Painting and River Song Tu repayment
of direct government Thang Binh generally have production vang.Vay, 2 centuries
Year until the fourth century (as Lam Ap Chams Indonesia strains Austronesian),
Vietnamese soil-Often or mistaking the people there?.
According to Chinese history, the Contact Zone, the next
king of Linyi is Pham Hung (Fan Hsiung), Range (Yi Fan), Pham Van (Fan Wen),
Pham Buddha (Fan Fo, later inscriptions it is Bhadravarman) and Pham Tu Dat
(Fan Hu-one). Under Pham Hung, Pham placed and Pham Van Lam Hamlet has used
"The write them" (ie only Indian Sanskrit) in writing. This
demonstrates the impact from Funan and magnets.
Particularly Pham Van, advise Pham Dat, some of the Chinese
tradition says that the Han Jiang Chau. According Coedes, Pham Van Lam Hamlet
lived in China from 313
to 316 and absorbed Chinese culture rather than Han Chinese.
Before Zone the founding of Linyi (192), before the year
137, the statue Lam had been invaded by the Japanese southern land border
South. According Coedes, enemy "barbarian" if not the Champa, is also
the Indonesian race.
Kings on their definitely not Han Pham which is a
transliteration of the word local. It is possible that transcription of from Po
or phase. Po Cham Indonesian is lord, the king or chief optimistic (like Po
Nagara).
The same can be said from the middle of the 2nd century to
the 4th century, the land we call English-Permanent basically Austronesian Cham
resides. Before that, chances are the tribe of Mon-Khmer, Muong .. Cham was
repelled and destroyed.
Currently in Quang on the highland ethnic Mon-Khmer as Van
Kieu, Pa Ko, Ta Oi .. still reside, and the South Central Highlands, the Jarai,
Rhade ancient Austronesian strains remain and have little effect on from Cham
Austronesian.
In short, the ancient land of Vietnam Thuong under the
strains of Mon-Khmer tribes such as Van Kieu, Bru, Pa KO, Ta Oi or may Muong
and Austronesian residence in the same space. Then to the 2nd century,
Austronesian components from coast to. This was India ingredient, may from
Funan or Indian kingdoms in Southeast Asia. Higher strains Champa Austronesian
culture has pushed the other peoples in the interior. We also know that later
then the Champa tried to conquer the nation Highlands that Champa trail on West
still intact. 3 and 4 century, the land Viet-Often, or Statue Lam, Lam Ap or
Amaravati is Cham's Indonesian. Chinese book "Water Notes" items are
the name of the Linyi: "Linyi district is Statues .. then put the
word" minister "called Linyi.
Really say Linyi, Complete Champa kingdom or a nation, or
water, that's not true according to the definition of today. From use rather
the mandala, word that researchers O. Wolters proposed for Champa institutions
in this period. "Mandala" a coalition of the "states".
Champa has two large tribal: Cau tribes and tribal Coconut. Homomorphism (kramuk
vansh) ruled the north of Indrapura (Binh Tri Thien), Amaravati (Quang Nam,
Quang Ngai) and Vijaya (Binh Dinh and Phu Yen). Swinging ruled South including
Kauthura (Khanh Hoa) and Panduranga (Binh Thuan). Line Cau line (father) and
the Coconuts (mother). Cham Champa Kingdom is the name given to their country
and its people is a combination of the two states.
When the Cau Dai Viet clan repel and destroy that where the
Governor finally Vijaya Ban, Binh Dinh province, then they run the mother of
states based in the south. Regarded as the citadel of the father was broken in
the 15th century. Shipping Champa brutal 12th century struggle on
interferometry India-United. (In Europe there is a similar area, that is the
Balkans where the European Christian civilization (Catholic & Orthodox) and
the Islamic Middle East interferometer: the "cushion" of two Eurasian
civilizations )
Many researchers have suggested that: Zone the national
building Linyi (Champa's predecessor) at the end of the second century
(according to the old use of the China and inscriptions Granite in the village
of Nha Trang Vo side) is just the is a continuation of the status text Sa Huynh
Money Champa.Tu culture early AD, the land of Thua Thien Hue is now part of the
county to date nam.Cung some parts such as the residents of the two districts
and assign permanent feet, time million momentum ago, the native Japanese men
have to side with the people assigned in response to the uprising, Hai Ba
Trung, keep jurisdiction of the minh.Hoa of the same northern Vietnamese community,
residents size of the male population has repeatedly revolt against the yoke
northern boreal, keeping people toc.Sau culture of Champa forest hamlets
founded at the end of ll century AD (192), with the game a decisive battle with
the drought in northern 248,270-280,347-348, the Champa had spread north to the
Champa three wavy won on nay.Vuong national since the nation's founding to the
first half of tk LV, Within 150 years, from the east drought weakened, corn and
a ton of must resolve internal work over chi.Vuong National Champa conditions
to strengthen and expand land nuoc.Hinh into an independent kingdom, earliest
of Southeast Asia, local nuances and grace do.Tu culture influence the end of
the 7th century, the area between the horizontal pass across the Hai Van Pass
was constant war between the United feudal dynasties of Champa to the north:
the service, depending ... In the expedition of 605 custom, the king of Champa
has adopted a policy of fire, while at the same time, depending on weakened . 618,
the road to replace the subject, the Champa peace and development trien.Tu
between tk 7 to the 10th century, over 350 years of stability, with the
exception of small war with a European and pirates, Champa is a peaceful
country and enable development of Southeast Asia.
Through the preliminary data presented above have
helped us have an overview of the process of ethnic origin Champa throughout
history the: Tien Sa Huynh has not established frontiers, to the Sa Huynh iron
( Linyi) to Champa; final decline stage is the Champa people in the community
Viet Nam nay.Qua National Sa Huynh cultural relics pre Champa ie technical
stage brass four thousand years ago , as the archaeologists announced, along
with the relevant research of Dr. Stephen Oppenheimer, author of "Eden in
the East" for we know that the: Champa ancestors "natives" in
the land, their ancient homeland and the Kingdom since prehistoric times,
rather than migrants from other regions.
Champa history, according to legend, a Chinese historic linguistics and
Champa history, according to legend, a Chinese historic linguistics and
-According to legend: In folk Champa that: wild pink in
tongues, the Champa people scattered into different groups in the scene live
rustic records of ancient times. On the upper world has such a great spirit
Women period, with the power of evolution has struck down land of the Champa
people living in the mountain "Agarwood" Champa called as "chok
Ghlau" Mountain News Nha Trang Dai An province Khanh Hoa today. Female
Angel is Po Inu Nugar - But is Female Spirit appears and talent wasted but descended,
Po Inu Nugar still exercise the power in a secular way. As Champa born and
raised in the heart of the nation had heard ru mother with fishing knives
Champa from lying his crib and fall in the nation's cultural environment, in
popular beliefs Champa, to hear the stories "real written "but word
of mouth from generation to generation on the national construction and defense
of the ancients, etc. Champa people probably most respectfully legendary
character Po Inu order Nugar a" mild form "of the nation Champa.
She traveled painted glass, observing living whole Champa
residential area. She witnessed firsthand the landscape tolerate suffering
misery of thousands of people class Champa, She immediately gathered the people
into villages, organizations and social family matriarchy, young river Leopard
build construction for the Champa people. She teaches people about how to grow
rice, up to power irrigation systems; guiding residents waters of boat fishing
nets to practice and be immersed in the sea. Teach people how to build houses,
teach using herbs to heal and how to worship god. Both civilized people,
building society, has built a purely agricultural country and primitive social
with a warm quiet, peaceful people toc.Vi She has created young river Champa Leopard
build, host Managing civilians with all the love of a mother for the children,
so in folklore Champa honored Po Inu Nugar is "Spirit of mother
country" and not honored Ms. Champa king. Po Inu Nugar have publicized the
nation and created the young river Champa Leopard build, should centuries IX
King Harivarruan I have built temples and statues to worship Ms., are Po Inu
Nugar Tower, the Vietnamese called Spirit Women Thien Y Ana Tower is located on
a hill near the village of Football and sea Houses Trang.Cung on this hill
before the 7th and 8th century have built 02 more clusters Tower and in
clusters Tower has a golden statue . In 774, the Malay soldiers harassed region
Kauthara (NPLs) to destroy the tower and stole valuable gold statue. Ten years
later in 784 new tower destroyed was rebuilt with stone statues around the
original floors in each tower wall of Apsara dancers shaped Tower and Spirit
Nandin.Nhung cattle people living around the hill Tower believes in the spirit
of the Goddess Po Inu Nugar and often to worship whenever they want to ask
something about the blessings earn their life including sickness sick dau.Ngoai
people can Thap Po Inu Nugar (Temple) Nha Trang, in a number of other local
establishment Goddess shrine like the village Huu Duc Ninh Phuoc District, Binh
Nghia village Ninh Hai District, Ninh Thuan Province. In Binh Thuan Hamlet Us
Tri Tuy Phong District, Rural Management in Bac Binh District Cane; addition we
also see a number of local overseas Chinese temple in Ninh Thuan and Binh Thuan
Spirit church Women Thien YA Instant Na Po Inu Nugar Champa. For the legend of
Champa, did the ancestors, as well as the legend of the public who have ethnic
and enlightened country Champa although this is not entirely true story, there
is no scientific evidence as the basis, but it is the shadow of the historic
Champa people, a catalyst to make people the same species gather ancestral
origins, it brings unity between money and thousands of generations of the same
color flesh serial, it brought national pride to their descendants gathered on
a relationship.
In ancient Champa previously country happened several fierce
battle; while the long, silent moment, when lightning with China, Dai Viet,
Chau Greece, Java (Indonesia), Mongolia, especially the term war between China
and Champa in 605 Chinese Expeditionary Corps, under the command of General Liu
Qiang of to invaded Champa raiding the area further (the TT) and Tra Kieu
Citadel (Quang Nam) , devastated the capital asset looting and burning all the documents
from the date of the founding and subsequent war with the countries mentioned
above has gone to the heart of historic archives and Champa into play ashes.
So want to learn the process of Champa from the source to
supplement day mortality, the research must be made in the text of a number of
neighboring countries concerned with Champa ago as China , India, Dai Viet,
Greece and the achievements of scientific linguistics, archeology to
illuminate.
- According to linguists: Western Scientists study of the
Champa ethnic origin in terms of linguistics, has classified the Champa ethnic
group Malay linguistic family to the island (Malayo-Polynesian) or a noun other
profession called family groups language South Island (Austronesian). Malay
linguistic group includes hundreds of islands language focus in a large space
includes continental languages of
Southeast Asia - Malaysia and Champa, whole language of the Philippines and the
language of Madagascar off the coast of Africa.
Because group with linguistic south of the island
(Austronesian) language Malay language and Champa have the most sound very
similar to each other and that there was a process of cross-cultural and
historical ties Champa ago when not loss on locality name Indochinese political
activities.
On the territory of the ancient Kingdom of Champa, central
region of Viet Nam today, Champa, and race Hroi, Raglai, Churu, Jarai Radhe,
Banar, Stieng etc. Languages of South
Island or Malay Down (Malayo-Polynesian) language and scientific language school
referred to as branch Champa (The Chamic Langreceges). In this language
branch divides into two branches:
The first branch of the language Cham, Hroi, Raglai, Churu a
southern branch Champa.
The second branch of Radhe, Jarai, Banar, Koho is the northern
branch of Champa territories.
Linguistic division of the Island races at Champa in two
lines of the North and South, to us in accordance with the legend on the origin
of the Champa nation from two different clans:
-Thi Nam clan called Cau lines (Pinang), Champa called
"ship Thih"; in Sanskrit inscriptions record is Kramuka Vams'a.
-Clans North also called Coconut lines (Liu), Champa called
"O Chok", in Sanskrit inscriptions recording: Narikela Vams'a.
Northern and southern clans, Champa called "Chok"
and ships Thih today we also found to appear in the big dance festival called
"Rija" Praung "of Champa today.
Through the above-mentioned events, the Department of
Linguistics suggestive shows the starting up of Champa roots, including two
clans Governor 2 different areas of discord with each other before being moved
to a national Unified Champa and stable.
2 - According to the Chinese tradition:
According to the Water of pay, at the end of the Late Han
Dynasty (190-193) AD, the Chinese often say to a nation in Statue Lam district
south of South Vietnam which he called the "Man" are often well to
fight against the atrocities of the feudal Han. After an ongoing insurgency
century, communities in this statue Lam district declared independence and enlightened
country Linyi Contact Zone leaders and proclaimed king. Country Linyi is a
precursor to of Champa later. This is the first phase of state formation; later
when Champa country are regulated organizations and then, between China and
Champa has good diplomatic stage, also at Champa tributary, sometimes fierce
war between the two countries because of China's takeover ambitions. Library
code column is the first landmark between the Han and the original inhabitants
of South Island. The event proved the original population who written by Han
live on the land south of Japanese men are afraid of the attack of the South
Island from the south. On the location of the same column, using ancient
Chinese Han Hau librarian and Water Sutra pay the that it is located in the southernmost
part of the territory of the Han Dynasty (Japanese Male) in District Nine Rooms
(Quang Tri Province today). Other sources as Tan, fifth and Wages letter also
said that the column was erected in the the south statue Lam district (north of
Thua Thien-Hue). New Tang letter of the column that was erected in the south of
Quang Chau.Noi taught in Forest Statue: After the events Hai Ba Trung, the
political situation in the south statue Lam, always range summer dong.Mua 100,
more than 2,000 people mistaking emerged broken and burning, killing a number
of military rule. Colonial government to mobilize troops from other districts
come up, kill their general, new rebellion temporary peace. Since then the
Chinese government did not dare to bully harshly residents but put this land
under direct rule, led by a chief military spy, to prevent subsequent
rebellion. To ingratiate himself with the local population, the Han military
organization is tired of poor people and exemption two main landing vvMuc years
direct rule book is the collection of taxes and tribute (gold, silver, horn
rhino, elephant, eagle claws, perfume, silk) as much as possible. Taxes and
tribute by the local lord on behalf of the hatred of the people. So Han both
income and not wasting funds, to maintain the effect on the land, in return the
local lords ordained and protected when attacked cong.Theo to the ancient
tradition of Chinese Chinese (Han Hau sold, Save Long story, but stories
Institute) record, the Statue Lam always opposed the policy rule of the Han
dynasty and often disputes mutual rights rule in this land. Forestry too far
away from the object should the direct rule of the officer, and the Han troops
to wasting public funds that the economic and political benefits is not high,
so very neglected la.Nam 136, about 1,000 people mistaking rise against the
rule of the Han Dynasty and occupied districts are mistaken, they fired and
killed chief (the district). Years later things villain use Jiaozhi is to more
than 10,000 soldiers from the two District Jiaozhi and Nine feet down
suppression but fail. Instead of beating up rebels, army collaboration with Lam
Statue against militants and captured some of the other palaces in the
district, the Eastern Han troops to withdraw from district Statue of Lam.Nam
138, prices down, the sleep using the Han go south, along with the interesting
behavior in Japanese district military gathering up the rebellion in Statue
Lam. After nearly a year, all of which failed, and they were surrounded by
local troops for over a year. From the Han lost trust in the cloud and only
trusted local military troops from China put down. Years after Emperor Thuan
wrong minister Bone Joint mobilization of 40,000 troops in Asia, Ocean,
Coastal, the right to suppress the uprising. Joint Bone defeated the rebels,
the Han sent a minister Li Try bringing reinforcements to support the reasons
of excuses to postpone comment. The marching stopped lai.ke books of reason
is:-ly indirect internal rebels by bribing the local warlords in order to weaken
the power of the militia Statue-avoid military intervention in local disputes
locals-only to a local officials who on behalf of the natural tide-rule local
leadership issue for local people to pick the winners are natural million
enthrone- local rule must be a spirit of natural tidal lords-Stripping United
Virtually (for Chinese) and Erectile Turkey (local people). To do this
stratagem, Han Zhang Qiao things Jiaozhi and make emissions Veterinary Nine
Foot; either the task of collecting taxes and receive supplies from the Han was
ordained. Zhang Qiao win tens of thousands of Japanese civilians and mistakenly
provided upon Han trieu.Nam 144, Nhat Nam district and district people
mistakenly resurfaced against the rule of the Han dynasty, but lower revenue the
beat. In 157, the landowner along with people Cuu Chan emerged killing commands
Cancer Phong and state animal sounds and gain leadership. The natural
combination of the two people Cuu Chan Japanese and South causing much
embarrassment to the military rulers. Under the command of Lt-run Cuu Chan Wei
Lang, Chinese troops counterattacked fiercely, killing more than 2,000 people
Cuu Chan, rebel faction to run down the southern district occupied Japan and
fight back. For three years, from 157 to 160, visualization Forest
(approximately 20,000 people) forward hit Han and invaded many other districts
of Japan South. A few years later, in 178, Liang Long led the revolt against
the Han, occupy more land from Jiaozhi to Co-and Cuu Chan - Japanese Street
South; 181 Han royal sent sepals military forces to put down . to the Han
Dynasty Rating (190-193), human inner China disorders, people mistaking
coordinate with 2 Cuu Chan and Japanese nationals, Han emerged drove and won.
In 192, the first Champa emirate north of birth, under the name of Lam Ap,
under the leadership of the Contact Zone. Emirates opens struggle for
independence from Beijing in the north and the unified kingdom of Champa
movement in the nam.Nam 190, mistaking emerged first kill the Chu government and
district accounts. A few years later, in 192, the residential district Lam
Statue resurfaced kill command (Chief District) and principles Park, a public
create (social) local king. Contact arbitrarily trim the southernmost part of
the territory of Japan, South District - Statue of Lam - established a kingdom:
Lam Ap.Lam with Hamlet: an historical event so far almost no Vietnamese
historians interested in events Linyi. Perhaps many people that Linyi does not
matter because had nothing, if not hostile, to the Vietnamese people. All are
very mistaken. The uprising of the Lam Ap is of the people of Vietnam, the
Vietnamese stock at that time. Linyi is an important historical event, the
opening stage of the struggle for independence of the peoples Secure your place
under the yoke of the Han. This is the first time in Chinese history, a
territory placed under direct control of the natural tidal separated and
declared himself independent. This event is contrary to the principles of
organization of the U.S. government, since the second century BC onwards,
during the Han Dynasty, the central principle of collective rights is the
cornerstone of the policy rule China, not the exception. Delivering time is
only part of the Chinese territory, the rule will by natural tidal directly
specify, any autonomous or separatist intentions are punished. The purpose of
this policy of central planning is to preserve and protect the integrity of our
race, the Chinese do not accept any mixed complex species in addition to the
Han race together.
A nasty neighborhood during the Chinese domination, the
majority of "aristocracy" Lac Viet (ignorance and Minister), and the
Kinh - subjugated by civilization and culture brought by the Han people - have
cooperation with the Han people in the administration of the country, of
course, in the lower position. The revolt against the draconian rule policy and
want removed from civilization and culture of the Han people, the majority are
due to the Muong (Hai Ba Trung year's 42 and Ms. Zhao 248) and the South Island
(Mai Thuc Loan 722) initiated. The revolt of the Kinh Ly Bi, Trieu Quang Phuc
Ly Buddhists (the 6th and 7th centuries), Phung Hung and Yang (8th century),
American Dance TT and Duong Dinh Nghe (10th century) - comes from the
discontent of those who collaborate not favored than the will for independence
or want to separate from the influence of the Chinese. Only time Ngo Quyen will
clear the independence of the Vietnamese people, but the Kinh if the Champa
rivals, should constantly discriminated against because of their cultural
differences and threatened during the period of autonomy, Sibling forget the
past is over.
Return to Linyi, established separate kingdoms might Zone
Contact no intention to separate out the effect of civilization and Chinese
culture, but with the time apart from the Chinese orbit determination becomes
clearer. The reason for this break is because of social and political
organization of the U.S. is no longer in line with social and political
platform Champa.
At this time, the Indian traders and monks have to
communicate closely with the Champa people living along the central coast. When
in standby smooth sailing back to the old country, the Indians gave the local
nobles, their civilization and culture, and of course, communications are
always ways of organizing society. Unlike the Chinese, the Indian social
organization based on the principles of decentralization and delegation, in
accordance with the lifestyle and aspirations of local autonomy should be very
popular. Characteristics of the Indians are not using violence to impose their
culture or their political authority on the social, worse, that the local
prides itself voluntarily alter, after absorbing civilization and their
culture. Disputes Chinese and Indian culture within the Champa finalized after
the Contact Zone died, Sanskrit neck (sanscrit, a kind of writing comes from
southern India over 2000 years ago) became the main writing form of the royal
dynasty. The inscriptions found in this phase are inscribed in Sanskrit.
National letter of Champa exchange time it was written in Chinese the word
"Ho" (the text of Hu Chun static, ie Sanskrit) instead of Chinese
characters. Indian culture, from the south making up the culture of the kingdom
of Champa. Brahmanism and Buddhism are widely popular among the masses, the
overwhelming influence of Taoist and Confucian Chinese culture to the kingdom.
You also should know worship the ancestors of indigenous folk beliefs, Business
or Health, so highly respected, teachings and rituals of other religions should
be appropriate if you want to be supported.
Politically, the Champa kings were attributed with a divine
name, usually with Siva (also known as Isvara) exclusive to rule. Authority
represented by the Long white folk that can not be used. King aides are those
of the central and local levels, are divided into three classes: the head is
two religious position (senapati and tapatica-two Chancellor martial and
cultural), the design is of three categories: moral Multi-Family (dandavaso bhatah-commander
forbidden protection), ca rotating base location (danay Pinang, most betel) and
at tha old at next (yuvaraja-King), the last one is bonded (local time). Linyi
forces range from 40 to 50,000 people, including cavalry, infantry and marine object,
Imperial China might want to put an end to the political and cultural dispute
lasted so long should have accepted the secession reluctantly, they named this
new country as Linyi, instead of Ho Ton Tinh or mistaken as before, and
maintain a good relationship in order to get as much tribute as possible.
Name, Linyi only variable is the meaning of the word to me.
For the Eastern Han Dynasty, the name Linyi is a contempt of the drought,
because it is only a small portion of land is not important in the extreme
southern to natural tidal pay attention directly. Thuy Books Business owner
explained: "Lam Hamlet District is mistaken, after the word wall to refer
to the letter". Should also know the Chinese language during this period
are more limited in the transliteration of foreign names: Linyi how to
pronounce English text derived from Lin-yi, comes from the word
"Hindi" or "Indi" Indian News. Some people say it's the
phonetic from Sanskrit "Indirapura" (land of the Indians). Later
named Champa land from Quang Binh to TT Indrapura (land of Indra, the god of
thunder). Linyi also be due to the pronunciation of English word
"Krom" or "Prum" (two groups of Vietnamese neck) that
ra.Binh than one interpretation: Lam forests, villages grapes etc. .. In
general, no matter how interpreted Champa is an independent institution with
the Chinese dynasty in Jiaozhi.
Area Contact name too, a lot of controversy. Chinese history
books write the name of the first king of Linyi Contact, books written as
parks, land or a land area of United.
Many historians believe that Zone Contact descendant of the tribe based in the
North ... Indeed Zone Contact is not the person's name at all, it is just
calling a respect for a person with high throne in a training institution
(village, commune, district, etc.). For the local population, "zone"
is not a personal name but a title of a patriarch (the lord), comes from the
word "Kurung" (as King Hung) of ancient Vietnamese - or "Varman
"of Champa from Sanskrit, which means deprivation of the tribal chief, the
lord or king.
Earlier, in 137, the officer, the Han called rebellion in
Western authorities in Quang Binh as "barbarians Contact Zone". So
complex is the common name people with different cultures with Han Chinese in
south Jiaozhi. The name is not related to the name Sri Mara (name a religious
kingdom Champa same period, the son of Lona Lavana Panduranga) found on a
granite stone inscriptions (W 1 meter, 1 meter, 2.5 meters high) in the village
of Vo Canh (now Central Vinh), Nha Trang.
Geographical, Linyi kingdom where, how narrow width? Still
very much in the dark, not clear. According to ancient Chinese history, the
territory of the kingdom is the Statue of Lam Nhat Nam District, southern
districts Lot Size (Thua Thien today). Message said Linyi Road from West Book
(Quang Binh) or less. Dai Nam Nhat Thong Chi Tuong Lam Binh Dinh and Phu Yen.
Thuy Business owners said the first lady pressure do not know where, after
being know located in Flip (Hue, Thua Thien), south of the Lot River (Perfume
River) running through. A summary, based on ancient historical, Linyi territory
may have stretched from Quang Binh to Quang Nam. Some experts Champa Lam Ap
Indrapura territory (land of the god Indra), from Hai Van Hoang Son to tip, so
the Gangaraja dynasty, that of the Indians from the river Gange, birth. This
event should be recorded with all the reservations so far no trace inscriptions
explain this event.
Champa civilization history in archaeological science:
Champa civilization history in archaeological science:
On epitaph Pham terms of SambhuVarman (Pham Chi) in the
eleventh century engraved name of the ancient nation in the New line mentions
Ouyang mail, the general public has been transcribed into Chinese language is
Zhan Ba News Champa Champa xua.Nguoi came from
the ancient precursor south island Malayo Polynesien, the forerunner of today's
ethnic groups south of the island, living on the long stretches north coast:
from Hainan Island China, in: Ba Ria-Vung ship date nay.Dong Champa Sea
(East Sea), rustic west west. Champa residing on this land ranges from the
early 2000s before most exact nguyen.Tai is what the rest of the Sa Huynh
culture. From the first information in the 1909 Yearbook of the ancient Far
East medical journal on the discovery of "a chum about 200 warehouse units
from the ground, not deep, in sand dunes along the Sa Huynh waters" (Duc
Pho district province Quang Ngai), so far hundreds of cultural relics have been
found throughout the central coastal province of Thua Thien Hue to Binh Thuan.
Appearance of the Sa Huynh culture, from the source to the stage of
development, from the type of monument specific to cultural relics ... becomes
clearer. Past 100 years is a tireless search of the archaeologists, researchers
of a civilization us for thousands of years. M.Vinet - a French archaeologist
who discovered the tomb first beam in 1909 and also the appearance of the
earliest artifacts dating of the Sa Huynh culture.
Actually the term "Sa Huynh culture" is not right
after he M.Vinet found the grave jars that have to wait a long time after that,
when she La Barre - the wife of a French tariff in Sa Huynh - capital interest
in gems and jewelry in glass jars should have mobilized people digging graves
jars in Phu Thanh Duc Khuong and every where collection was 120 chiec.Den 1934,
an archaeologist named M.Colani continue to expand the space surrounding areas
such as Phu Lu, Dong Phu Quang Ngai, Tang Long, Phu Nhuan, Binh Dinh. Similar
hundreds of burial jars discovered through excavation phase. In 1935, she
published M.Colani their findings with colleagues at a news conference earlier
history of the Far East in Manila (Philippines).
Report of M.Colani immediately attracted the attention of
archaeologists. The the Sa Huynh same name term "Sa Huynh culture"
began to take shape and constantly invites all archaeologists. However, the two
wars over the last 30 years that did not allow them to perform their intention
but to wait until after the liberation of the South, the new VN archaeologists
do to the previous unfinished. Civilization Sa Huynh culture in the central
region archaeologists discovered over many years truoc.10 German scientists -
English excavating archaeological thought in Dien Ban, Quang Nam. The results
this time with two conducted last year for the Sa Huynh culture picture detail
hon.Tu before 1975, scientists discovered in Sa Huynh Quang Ngai sites proved
there existed a culture developed in conjunction with the Dong Son culture in
the north and the Oc Eo culture in the South, dating back at least 2400-3000
years ago. Relics found belongings buried under the dead were cremated, placed
in earthenware jars and grave unknown owner, so that archaeologists call the Sa
Huynh culture. Since most of the monuments are tombs, concentrated in coastal
areas should researchers predict that their owners residing in the islands in
the Pacific Ocean, cremated and buried in the ground in a row.
Because of war, the findings of Sa Huynh culture as well
just stop. Particularly in Quang Nam, from the years after 1985, the Vietnam
Archaeological Institute in conjunction with the provincial museum has brought
up from underground archaeological treasures related to this culture. The
artifacts appear in many places, especially dense in Hoi An, Dien on sale
1993-1995 with funding from the Toyota Foundation (Japan), University of Hanoi
has made a declaration major archaeological excavations in Hoi An.
Archaeological range on average 70 km2, extending along the Thu Bon River.
Meaningful results from excavations is where trace Sa Huynh culture, there are
traces of the Cham culture. Can get there any successor geographically between
residents of two cultures ... Also, found 2 events coins Defend, Wang Mang
dating centuries 1, 2 BC , the same types of pottery in the Southern Chinese
style geometry Hau Xa, identified a relationship of exchange between employer
Sa Huynh culture to the outside. At the same time, many exhibits, shows
flickers mobile cultural residence located on the same floor with the Sa Huynh
culture ... However with that were not able to confirm the owner of Sa Huynh
culture come from; inheritance relationship with the ancient Champa kingdom
later? This survey of the German National Archaeological Institute with the
National University of Hanoi at sites Lai Nghi (Hoi An borders) is to clarify
the question do.Co a "business center" Hoi An ancient dai.Tien Dr.
Andreas Reinecke, head of the excavation team of the Institute of Archaeology
general comparison of the national German Archaeological Institute, said that
the results obtained from excavations at Lai Nghi great and is very important.
In the third round of training, the team found about 40 locations Sa Huynh
culture, with 62 sample jars grave and the grave of land and more than 10,000
valuable relics. Which some beads jewelry many never ever with 200 beads,
manipulated by five different rocks; worth two medals (medal) red stone water
birds and tigers manipulated very sophisticated, was first found in the cell
only in Southeast A.Gia treated before 5 Bronze (2 mirror Han), gold earrings
never found in Vietnam (mobile voice mallet, but small, with other shapes) Many
handicraft which proves that the inhabitants of the region is highly developed.
For example, two ceramic vases almost intact is decorated with sun rays
(usually found on the Dong Son drums) fancy, beautiful red with three black and
white, almost never detected before present in the excavation pit Sa Huynh
culture ... What is found here, can confirm that you think will be the biggest
archaeological center of Sa Huynh culture of Vietnam.
A. Reinecke said "nothing has confirmed a link between
the late Sa Huynh culture with early Cham culture, but the ability to have a
division Sa Huynh culture residents continue to live and grow in culture
Champa. now we do not have the conditions for a comparison between these two
cultures. But one thing is sure, through the similarity of some of the
artifacts found at the sites in a number of islands on Southeast Asia (for
example, the first three bottom and two earrings interesting), 2,500 years ago,
residents from there to central Vietnam.
However discovered during archaeological excavations are
mostly burial sites dating from the 2nd century BC to 300 AD. Yes 3 di
residence, but not dating sure, because it can not see it as the Sa Huynh
culture. Maybe this time it is made of bamboo, wood should not leave traces.
More importantly, through the objects found can be said that during this
period, Hoi An was a major economic center of attraction from the mountains
along the Thu Bon River, down the coast, from the Dong Son culture and from
China to India. "Sa Huynh Culture development from early Bronze Age to
early Iron Age, from about 2000 to the last century BC. process of convergence
of different origin have reached the period developing the cultural peak of
around 2,500 - 2,000 years ago. owners of Sa Huynh culture is related with the
cultural roots Neolithic - early Bronze Age coastal considered the Malays - Da
Island (Proto Malayo Polynesien). During the formation of Sa Huynh culture
contact with the resident group at the same time as the "Mon - Khmer"
or Tien Asia. addition during the development of this culture is much more
extensive exchange relationships with their metal culture in Southeast Asia.
Thereby can the owners are Austronesian-speaking Sa Huynh culture or Malayo
Polynesien more Male factor A.Dac basic characteristics of culture Sa Huynh
burial tomb chum, you all the way from early to late stage, but in a few places
still have the presence of grave grave soil.
The tomb distribution concentrated in the coastal sand
dunes, spreading the coastal islands, also distributed in the plains and
mountainous west. Relics are large tombs include dozens, hundreds of jars,
pottery you choose to use in stratigraphy. Type chum, you mostly cylindrical,
ovoid, spherical truncated conical bottom with a lid or nested table.
Especially in the burial jars, you belong Sa Huynh culture at coal found the
remains or ashes, so researchers burial customs of the Sa Huynh people may be
"symbolic burial". Chum / shell contains many map burial including
stone, ceramic, iron, gemstones, glass very diverse forms: working tools,
weapons, utensils, jewelry ... Features relics is the prevalence of the working
tools of iron, ceramics, decorative color bar pattern etched blueprints, gem stone
jewelery, agate, glass bracelets, beads, earrings three colors, interesting
earrings ends ...
Owner Sa Huynh culture economy multiple components,
including crop cultivation and exploitation of forest products, lowland rice
cultivation, development of handicrafts, fishing and coastal trade exchange
sold to the Southeast Asian ethnic groups in the region and beyond, with China
and India. The Sa Huynh culture relics have been the coastal "money market
port" (as Hoi An area with monuments Hau Xa, for example). Although the
production of ceramics for export in Southeast Asia, especially in Vietnam and
Siam University, developed strongly in the fourteenth century - XV, usually
with sudden onset of China and the technical up with indigenous technique.
However, the history of maritime trade in Southeast Asia, combined with the
results of archaeological research in the Southeast Asian countries in recent
times, partly complement our material important for the emergence of the
commercial ceramics originated in Southeast Asia. On pottery, almost all
records of Champa in Chufanchi (1225), Dauyi Zhilue (mid-XIV century) and
Yingua Shenglan (1416) are only referring to the imported Chinese porcelain.
The material on virtually no mention of the ceramic products in South East
A.Lenh total ban on overseas travel and trade cloth was issued in 1371 (the 3rd
year in the Hong Vu) in the early time Ming. Then it was re-issued several
times and finally abolished in 1471 (the 6th year in the Long Khanh).
It strictly prohibits trips and overseas trading of
China. As a result, trade pottery from China are major limitations in this
period. Thailand, Vietnam and Champa appeared in the coastal areas around the
South China Sea as to replace Chinese ceramics. Typical sites of this period is
a shipwreck off the island of Palawan, excavated in 1995. Champa ceramic
include celadon disc, enamel bowl brown with body extraction love and other
wood kiln brown glaze Sanh.Trong recent years, at Go Sanh kilns and a few other
pottery, all around the capital Vijaya Binh Dinh province today, the
archaeologists have found pottery enamel plate and bowl tiles export celadon
and earthen jars produced in the XIV-XVII centuries without the development
indigenous previous techniques. Fragments of pottery Go Sanh were excavated in
Egypt, Tioman Island in Ma-lai-Xia; Santa Ana and Calatagan in
Africa-Philippines ... and are often found along with Chinese porcelain. There
are echoes is found hundreds of pottery celadon glaze of Go Sanh in shipwreck
near island Pandaran in Africa Philippines.
Cham "look right on the sea, said active participation
and engagement in international trade flows", take advantage of that to
develop his kingdom into a regional powerhouse. Marine commercial activities
have contributed significantly to the existence and development of the kingdom
of Champa in the period from the end of the tenth century to century XV.Quan
Champa's trade from the second half of the X century to the XV century During
its development, Vijaya dynasty had fought to build relationships with the
island nation. Champa increasingly powerful introduction to the historical
development of the area. These relationships are painstakingly built, on the
one hand, to strengthen the position of Champa for the history of the region,
on the other hand creates favorable prerequisites to Champa expanded trade and
projected dates stronger than on the maritime trade area, in order to make up
for the loss of economies of nuoc.Cac king of Champa are very conscious of the
trade with foreigners, to facilitate their abuse and weight. After Cantonese
destroyed (758), doing business with Chinese traders in trouble. In fact, from
877 to 951, Champa has no diplomatic ties with China since the end of the road
chaos. During that time, they promptly open to do business with the Arab Muslim
traders across the East-West all over the world. When Guangdong was reopened
under the Late Zhou Dynasty (951-959) and then the Song Dynasty (960 -1279),
King Dong promote positive relations between the two countries through the
Muslim merchants in Panduranga . Muslims are the manager of the downtown
Panduranga. These Muslim traders have been closely associated with the Champa
dynasty, is in regular contact with key Champa
king
The evidence that PYManguin (1979) showed that, of the
people of Champa envoy delegation to China in 951 and the following years,
surname begins with the letter Pu Bu processing sounds from words Abu Arab. In
958, the official representative of the king of Champa Muslim named Abu Hasan
(P's households). He behalf King Taking is Indravarman III (917-960) gave the
Chinese emperor rose water, lamp "Greek fire" and gems. In 961, Abu
Hasan back to China with new king's letter is Java Indravarman I, together with
the gifts listed as deep wood, ivory, silk ... and particularly 20 jars Arab.
All the above gifts are things of Champa, but many gifts as "rose
water", "light Greek" is of Arabic is definitely commercial
products are the Arab Muslim traders brought exchange Cham ports. There are
commercial products from the commercial port of Champa. Regarding the export
goods trade of Champa during this period, we can refer to the type of goods
were exchanged and traded in port-town of Hoi An and the other port-town in
central Thanh Ha (Thua Thien-Hue), Salty Water, Thi Nai, Binh Dinh ... in the XVII-XVIII
centuries; for the prosperity of the port-town of the time can be seen as the
reincarnation of the port - Champa in the previous century. Of vegetable
production in Central Vietnam in the sixteenth century can refer to in Box Near
Continents: "... ivory, horn, numbness, incense, white jade incense,
factors such as incense, incense measures, white brocade, brocade blue, buffalo
leather, plastic, buffalo horn, deer antler velvet, leather deer, bird tail
feathers public. Pheasant tail feathers, pepper, honey, wax, yellow, wireless
clouds ... ". These kinds of things, but mostly forest products should be
considered as the specialties of Champa in the last century that income by the
inhabitants of the mountains and then exchanged with the inhabitants of the
plains. It shows pretty tight relationship between the Champa dynasty the
mountainous ethnic groups that bond is probably the river upstream from the sea
is very popular in Central Vietnam. Keeping strong and lasting relationship
between the kingdom of Champa and mountainous ethnic ensure Champa kingdom can
maintain a relative balance in the economic development of, between marine
economy, Agricultural economics and forest economy. This is even more
meaningful when we can make sure the commercial products for the kingdom of
Champa, Champa to maintain commercial relations and trade with countries in the
vuc.Cac researchers study explains the economic and political system of the
Champa kingdom in a model called "exchange system along the river."
According to this model, the "exchange system along the river," a
coastal area as a basis for a commercial center, usually located in an estuary.
It is also the center of international maritime trade and is the connection
point between the rivers of the surrounding area. There are also upper center,
which is the focus of the original source is derived from the distant river.
These sources are produced in areas where the people live in villages in the
upper region or upstream marketplace. Then sources are gathered in the center
along bien.Moi Mandala has its own riverside exchange system as vay.Bien
Chinese chronicles from the Northern Song period (960-1127) have shown that in
end of the tenth century had formed the sea lanes linking the main place of
residence in the Fiji Islands waters Philippines, the north coast of the island
of Borneo and Champa. Tong said that in the year 977, the Brunei government has
sent gifts to the Chinese empire and the messenger of the delegation informed
the court of the empire that May-i (island Midoro) Borneo a period of 30 days
boat. In 1003, the earliest recorded delegation brings gifts of
African-Philippines to China from Butuan. Tong can describe this in
northeastern Mindanao as "a small country in the sea in the east of Champa,
beyond May-i, have regular relations with Champa but rarely with China. Many
centuries later, trade goods are transported from central Vietnam along the
northern part of Borneo, as evidenced by the shipment on Pandanan ship, in
southwest Africa-lip-pin.Chung do not found the direct evidence of the
relationship between African-Philippines and China, at least until the
beginning of the Ming Dynasty. But with Champa, and often quite unique. It
seems as Champa act exclusively in relation to African-Philippines for a long
time (from the X to XIII century). Therefore, the African trade and tribute of
the Philippines to China is through Champa. "The Way of Guangdong
commercial pottery probably from China to Champa and then to Butuan".
Champa intermediary role is the transfer station between China pottery domain
to settle on the eastern edge of the South China Sea as Ma-i, Borneo and
Butuan. William Scott also gave the historical evidence to prove commented
Peter Burns and Roxanna Brown, on the basis of the records of the General Use:
"The first tribute to China seems to go from Buutan 17 -3-1001 ". In
1007, Butuan petition to the Emperor of China to receive a similar position as
Champa, but the request was refused on the ground that Butuan under his Champa.
Only in the thirteenth century, the road contact Luzon and Fujian became
popular, before all the trade with China will go by way of Champa. Most likely,
the boat run in waters Butuan-Champa is the boat of Champa, because in this era
craft boat building and sailing of Champa was developed and Champa sailors who
are experienced. Champa took advantage of its intermediate position between
African-Philippines and China to of the Champa trading activities mai.Bien the
promotion can be seen as the "playground" of the ethnic Malayo
Polynesien. Traces of this event has been found in the area of land that today Malay still fungus ownership, namely the Malaysian
state of Kelantan.
The popularity of trade between Champa and Malaysia at that
time up to the point that this land (Kelantan state) is called the "stop
Chepa". "Chepa" here is Champa pronounced dialect of
Kelantan-Pattani. Perhaps we should take a pay history for history. And
children Melayo-Polynesian (namely ethnic Cham) King Tea Bouquet Recommended
(1342-1360) He belonged to the 12th Dynasty, 9th dynasty, based in to Vijaya
(you, pacify). He advocated economic development, peace with the Vietnamese and
Khmer. He ruled the kingdom stretching from the northern Hoang Lien Son
mountain range, south to Dong Nai on nay.Dong Champa Sea (East Sea), west west
lao.Kinh development relies on fishing, agriculture rice water (see varieties:
short-day, drought, 2 crops / 1 popular in Southeast Asia,) ceramic production
Sa Huynh, sculpture, sx industrial copper, brass flaming development bright,
powerful fleet boat, a manager take pa Sea (East Sea) vast 3.500.000km2,
supplying goods to a large area of East Asia,
and three from the Indian Ocean, is famous for frankincense, ivory, pepper, Brocade,
bird nests, which each and pearls Export khau.Doi object thousands of Great
friendly battle fight off the invasion of the Khmer and the Vietnamese border
encroachment (Majumdar 1985: III, 4-8; 21-26). well as most of the Southeast
Asian nation in history, Champa has actively plan strong entry into the
regional trading system to make up for the loss of the country's economy
themselves, making the economic potential outside its important economic
department. It can be seen that Champa valuable goods, to meet the needs of the
Chinese market and West Asia. Champa with the strength of their geographical
location, strong boat fleet, as well as the valuable trade goods, not only has
become a cargo hub (Entrepôt) for the major market world, but also an important
source of supply of goods for the regional and global trade gioi.Hoat trade
actually become a strength and foundation for the entire Champa economy. A
confidential source that a purchasing Champa from Butuan (Non-Philippines)
throughout the centuries that Chinese merchants did not know. Kingdom of Champa
were able to hide China exact location of Butuan. Champa wants to keep secret
because this is where the large-scale production of gold and is very important.
The excavations at the Butuan given the evidence of large-scale gold
production, gold is often gold and brass, has allowed us to see Champa is a
secret gold source but the Chinese do not know. Relations and trade relations
between Champa and Butuan certainly had at least from X.Voi century the maximum
exploitation of the resource which is its strength, along with the strong entry
into the regional and international trade flows, Champa for a long time to
become a commercial power in the region, serves as a regional center - the
center of the collection and distribution of goods to the transfer function
center in the world with the region. From here, we see a part in the history of
Champa question: why Champa gold, while their country not have mine vang.Mat of
distribution and scale the tower ruins Champa said which is the convergence
area densely and long life, a society with power production is relatively well
developed and so at the end of this culture may have formed a form of
"primitive state "kind of tribal alliances. Along the area which
later formed state Linyi-Champa, the relationship between culture Sa Huynh and
Champa culture is more interested researchers.
In recent years, several archaeological excavations have
been conducted to explore this relationship. Important province of Quang Nam
because this is considered the cultural center of Sa Huynh and Champa culture.
In many ruins, archaeologists have found pottery shards which reflect the
characteristics of ceramic Sa Huynh and Cham pottery characteristics. This is
an important resource to demonstrate the development path from Sa Huynh culture
Champa culture. Besides, the researchers also pointed out that from ancient
bibliography a number "Sa Huynh factor" in society and culture
Chaqmpa. From space and time, on the basis of archaeological material, now can
state that Champa is a continuation of Sa Huynh culture, formed the core of the
Sa Huynh culture under the influence of the cultural elements of China, India,
the Middle East.
Distribution on the strip of land in central Vietnam, but
the center of Sa Huynh culture is the area of Quang Nam,
Quang Ngai, South Central region, from Phu Yen to Binh Thuan ruins and relics
of pre-primary only be detected and studied from 1975. So far the number of
monuments in the area and not much can be said, the nature and
appearance of "Sa Huynh culture" here is somewhat different than in
the center, including serial stage from office Cham Sa Huynh culture to
culture. Archaeological culture here has certain traits independently from the
center of Sa Huynh culture. From the early Bronze Age in the region Khanh Hoa
have isolated a culture archaeological is "Hamlet culture".
By Hamlet Cultural work with a history of alcohol and Khanh
Hoa profile, Xom Con culture is a culture of Sa Huynh and earlier
"classical Sa Huynh". Hamlet is a culture dating back to the earliest
of times in Khanh Hoa in particular metals and central Vietnam in general,
although not appear di metal objects but relies on the advancement of ceramics
as well as in the context of the region's cultural Xom Con can be seen as the
beginning of the Central Region metal era. In all these cultural relics under
complete absence of artifacts and nuances typical of Sa Huynh culture jars,
cans, weapons, iron tools, earrings two interesting and earrings three-winding
... Until late stage of Iron period of time, in some grave monuments you in
South Central as the Hoa Diem (Cam Ranh, Khanh Hoa), Hon, elected Hoe (Binh
Thuan) there are many different factors grave chum you Sa Huynh typical and
even cultural factors close to Dong Nai in the Southeast such as the shape
chum, you bury, the phenomenon of cell aggregates and coal ash present in the
jars, you buried ...
Thus, the Sa Huynh culture with the peak period is "Sa
Huynh classic" Iron preliminary results should be interpreted as focusing
the development of each area in the period of time the previous Brass ( 1,500 -
500 BC), so far known in Quang Nam Bau Tram, Quang Ngai Long Thanh Binh Chau,
Ré isle, island of Ly Son, Binh Dinh Bau Rouge, Phu Yen Go Nuts , polished wood
Oil, Khanh Hoa Hamlet Alcohol, Bich Dam, Hon Tre, Ninh Thuan than that, Binh
Thuan have Bau Hoe, Phu Quy island ... There is archaeological findings in the
Central Highlands also contributed to recent evidence justify the development
of "multicast culture" in the region of Central: cultures Lake (Gia
Lai), Lung Leng (Kon Tum), the monument in Dak Lak, Dak Nong ... pursues its
own characteristics special while "elements Sa Huynh" in ruins and
relics, especially in grave chum, how funeral and burial bury. The group of
monuments or archaeological culture has very diverse cultural nuances of the
sea and islands to mountains and forests, both independent of each other and
the exchange or minority of relations with each other and jointly contribute to
the process of bringing the Sa Huynh culture developed peak in the age of early
Iron Age (about 500 BC to AD). This is also the phenomenon and the general rule
of the metal age culture as the Dong Son culture in the north with the linear
development in the Red River basin, Ma and whole cultural Dong Nai River to the
sub-region ancient alluvial Dong Nai, Vam basin and the southeastern coastal
mangrove areas.
Thus, the south and the southern Central is gathered from
the sea - island, forest and mountains of the many groups of people and
languages from the later Neolithic period. To early
metals as isolated, basically there are two systems: the South Sea Islands and
coastal areas and the South Asia in the hills and forests. Two systems are
divided into different ethnic groups, but also enhance the exchange of
communication (even conflicting) economic, cultural and social together.
Distributed over this strip Sa Huynh culture is the result of contributions
from many residents groups - ethnic, in bold mark the maritime culture of the
languages Malayo system - Polynesien reside on the
islands and archipelagos South East Asia (and wider), side mark on the culture
of the people of South Asian language group - Mon Khmer reside on strip
Annamite Highlands. The process of contact and exchange between the
groups of people who make up the characteristic nuances of each region, each
area vuc.Tu Sa Huynh culture that the ancient scientists unearthed, proving
that Champa is a precursor of men daoMalayo - Polynesien. Historians each
central concept is cross-cultural land between the mountains and the plains
between the North and the South. The model of "reverse domain trading
network - the plains" of Bennet Bronson, riverside trading system is the
typical characteristic of a coastal trading center, which is usually built in a
river mouth and plays central role of imported goods. In addition, there are
also business center is located inland or in the mountains far away, which
functions as the "supply stations" or the initial point of focus for
goods originating from the region in farther from the river. Residents living
in the mountains or villages often upstream production and transportation of
forest products to the commercial center at the mouth of the river, where they
found more crowded population centers and therefore may be exposed to a "
qualified economies more advanced production techniques. " Scholars have
applied the model of Bronson in the study of the ancient history of the state
in Peninsular Malaysia and Sumatra, as well as Champa - an ancient kingdom
influenced by Indian culture in central Vietnam . This model is also fully
consistent with the geographical conditions of the central region, where the
Champa kingdom that existed in the past. In this area, most rivers flow from
west to east, and from the mountains and the plateau to the sea. Along each
river, in the mountains, there are many villages melting pot of ethnic
minorities. Thanks to these rivers, upland ethnic commercial exchanges with
commercial centers located in coastal estuaries. Archaeological artifacts
showing the trade between the mountains - the plains took place from the time
the money su.Nhung newly discovered archaeological artifacts (dating from the
5th century BC to the 2nd century) helped the archaeologists have discovered a
new trading system reverse domain - central plains in the from pre su.Tu 1990s,
the Vietnamese archaeologists and international unearthed many of the objects
in the archaeological domain in China, especially the Thu Bon river basin in
Quang Nam province; give us a more comprehensive understanding of the past of
this land as well as a profound knowledge interactions between the mountains
and the plains during the prehistoric times.
Archaeological artifacts found in Central to see where this
is influenced by two alien cultures, that of the Chinese Han Dynasty (206 BC -
220) and India. These objects proved in the past that existed maritime trade
relationship between a port-appears and states in central other port-marketing
in China and the Indian subcontinent. Central plays an important role in
"Silk Road on the Sea" (Maritime Silk Road) in the period from 500 BC
to 300, thanks to the abundant forest resources and favorable geographical
position, where many potential locations to build the transit center
convenience goods.
Sa Huynh culture along the Thu Bon River
Archaeologists have unearthed a large number of burial sites
of Sa Huynh culture along the banks of the Thu Bon River, as well as along the
tributaries of the river down the lowland areas. In 1985, the Vietnamese
archaeologists have unearthed burial yard of Sa Huynh culture in the village
Tabhing located inland in the province of Quang Nam, along a river that flows
into Ben Giang, an intersection commercial importance in the region. Village is
Tabhing where's residence the Katu, an ethnic Mon-Khmer-speaking minority in
the Annamite Mountains. Since 1997, the Vietnamese archaeologists in
collaboration with the Japanese archaeologists excavating the Sa Huynh sites
are concentrated in mountainous areas inland, along the midland and upper Thu
Bon River.
The archaeological excavations in both the coastal plain and
the inland region of the Thu Bon river basin revealed two cultural stages: a
first stage and a later stage. Archaeological cultural artifacts unearthed in
the area upstream and downstream trade shows that have appeared since that time
and continuous development from early stage to later stages; them are in
tangible evidence proving the interaction between the mountains and the plains
during the prehistoric period.
Sa Huynh Culture and International Trade
Chinese ancient bibliography also provides evidence that
central Vietnam has exported all kinds of scented wood to China. According to
the records of the court of China from the third century, as the book
"South Asian foreign bodies will" (Nanzhouyiwuzhi), then frankincense
is produced in Japan, South (now Central Vietnam) where residents collected
bass wood collected from forests nui.Hau all the archaeological research in
Central agree with the view that it is possible to prove the existence of an
international relationship between the Sa Huynh culture, India and China, which
took place in the following stages: The first stage, from the fifth century BC
to the second century, Central (Thu Bon River Basin) is a land of cultural
intersection of two lines, subject Effects of Chinese from the north and
southern India. Based on the type of imported goods, the scientists concluded
that during this period the Chinese culture from the north have a stronger
influence of Indian culture from the south. The second stage is the next
period, from the second century to the fifth century, India and China have
equal influence on Central. However, the influence of India has become superior
to China from the fifth century onwards. Cultural space of the archaeological
Sa Huynh in central, from the coast to the mountains, overlaps exactly with the
archaeological site of the kingdom (or kingdoms) Champa formed in the following
century.
Thu Bon - the longest river in the major rivers in Central
Thu Bon River in Quang Nam province is the longest river in
the main river in the central region. The average rainfall in this area
approximately 4.000mm/nam. Thanks to the abundant rainfall, the Thu Bon River
water year round. This is the main river connecting the mountains to the coast.
Therefore, the river plays an important role in the exchange of goods between
the mountains and the plains. From the fifth century, the Champa dynasty
worshiped the river as a sacred river, named Mahanadi (Great Mother River) or
Goddess Ganga, wife of Spirit Siva.Luu Thu Bon River is intersection of all the
major rivers in the province of Quang Nam. Many busy market along Thu Bon River
is the central location of forest products before moving to the city of Hoi An.
Upstream of the Thu Bon River is the intersection between the mountains and the
midlands. It features a durable zinc - used in Thach Bich village, where
archaeologists discovered stone tablet dating from the seventh century.
According to the inscriptions on this beer, beer under the reign Prakasadharma
(7th century): "Sri Prakasadharma, Champa king always won, the owner of
the land, ... gave up beer here to worship Amaresa-(Siva)" . The words
engraved on beer is the most obvious evidence that this area previously ruled
by the kings of Champa. Thach Bich village there are prehistoric archaeological
excavations on May 8.2001. From this, the researchers concluded that the
"reverse domain trading system - the plains" was the resident Champa
early seventh century set, or perhaps even before the Champa period.
Archaeologists have discovered many works of art of the Cham
at the famous riverside markets downstream of Thu Bon River. The work is
evidence that all of these locations are linked to the historical Champa.
Therefore, the researchers assume that the interaction model between the
mountains and plains of the region was formed from the ancient period, with the
aim of focusing source of forest products for export, even before the heyday of
the port town of Hoi An in the XVII and XVIII century. Eventually this model
was developed to "extensive network of commercial trade and become the
transit and export markets the most important in the South China Sea".
'Reverse domain trading system and the plains' in Champa
period (from the second century to the fifth century)
Economy or sub-kingdom of Champa, in addition to the
foundation fishing and agriculture, mostly focusing on coastal trade with
India, China and other countries in Southeast Asia. Champa is the closest
source, from this, China would have to import many kinds of luxuries such as
ivory, horn, numbness, cinnamon, incense and aromatherapy, and shipping ports
of coast offers safe anchorage, fresh water and firewood for the ships along
the coast from South Asia up East Á.Do so, the Champa kingdom has provided
important intermediate traders have a major influence on commercial activities
in the Southern Ocean (also known as South Sea).
The rise of the the Champa dynasty is shown by the religious
buildings. Model of this architecture can be seen in the abundance of the
temple-tower of Buddhism and Hinduism in central brick. Most notable among the
temple-tower population is Hindu architecture in My Son consists of 68 temples
built between the end of the fourth century to the thirteenth century. UNESCO
has taken this architectural World Heritage List since 1999. There is also a
complex of Dong Duong Buddhist Sanctuary, built in 875, is now one of the
architectural history of Buddhism in Southeast Asia's most important.
According to the historians, the residents of the kingdom of
Champa (urang Campà) are very talented traders. Along the major rivers in the
region, they have established a network of economic exchange of goods between
the mountains and the plains. The trader holding the exchange of supplies
between coastal residents and residents in the mountains.
Katu in the mountains
The mountainous areas of Quang Nam province is home the
Katu, an ethnic Mon-Khmer-speaking minority. Katu, now has a population of
about 50,000 people, have respect and strive to preserve traditional cultures
of their ancestors passed down. A few people Katu currently live in Sekong
province of Lao PDR along the border with Vietnam. They still kept "the
customs, tr.thong, knowledge and folklore is very rich natural v, medicine and
other sectors khoa.hoc
The scattered village of Katu people in Quang Nam province,
is built from upstream to downstream of the main rivers in the region. Today,
Katu live near the delta are concentrated in Phu Tuc village, west of Da Nang
city, about 15km from the coast. Katu people call themselves "Time",
which means "people living in the mountains."
Salt is the most important item in the trade exchange
between the plains and the mountains. Salt is emphasized in most of the studies
on the mountains. They even built a major trading route known as the "Salt
Road". In the mid-twentieth century, the French ethnographer Jacques
Dournes (Dam Bo) vivid description of "major road" this domain
extends from mountain to sea in his research on ethnic minorities in the
Central Highlands. "Salt Road" connecting mountains and lowlands as
well as bring the nation closer together, not only to exchange cultural
necessities but also because and identity toc.Tham marriage today, the Kinh in
plain, Katu people living in the mountains has made buying and selling salt in
the Thu Bon basin SOG.
The purchase and sale of salt to the the plains early
twentieth century also mentioned in the folk songs of the Katu:
"You are the salt,
We are a friend of his,
Because he brought buffalo meat we eat,
And convenience to purchase,
Should we drink with him,
House "Guol" we are his house,
Because he was rich and powerful,
We want to be friends with him. "
"Reverse domain trade network - the plains" in
central Vietnam: Sample multi-ethnic community residing in the area
Thanks to the geographical location between North and South
Vietnam, Quang Nam Province is a land of converging cultures. This explains the
tools of the Austronesian-speaking race and ethnicity speak South Asian
languages (Mon-Khmer) as well as ethnic Kinh or who
speak English with native lands previous this. During the pre-Viet (modern
Vietnam - ND), in the XVI century, the inhabitants of the Thu Bon river
basin still use their own language Champa and preserve ancient customs Champa.
These people living in the plains may have started speaking English at some
point in the seventeenth century. The mixed language clearly reflected in the
unique sound of the Vietnamese-speaking people living in the Thu Bon River
Basin.
Elements of the kingdom of Champa culture still exists in
the central region. According to most accounts of Westerners and Japanese
central or Cochin-China (Western name used to call Cochin before the second
half of the nineteenth century - ND) during the XVI and XVII century,
influences of Champa culture is still very strong, when the region was known as
Ke Zhan and Xu Zhan. The language and historical evidence indicates that a
model of the tool has long been a characteristic of the interaction between the
peoples living in the Thu Bon river basin in particular, as well as in the
central region in general. According to documents trace clear time from ancient
China and other inscriptions recorded officially, the ancient kingdom of Champa
appeared around the second century, ie in 192 countries Linyi born. In fact,
earlier this kingdom has many names: Ho Ton Tinh Lam Statue ... The latter is
identified with the name of Linyi, Complete Kingdom, Champa (Campapura), Phan
Rang (Panduranga), finally the town of Thuan Thanh (Pradara). Regarding Statues
Forest lands, the Chinese historical documents that assertion is the
southernmost land in ancient Japan, South District, directly under the
administrative management of the Communications and the North; nowadays is the
central provinces of Quang Nam, Quang Ngai and Binh Dinh (written document to
the General Consul, Phu Yen). Western archaeologists that could be mistaken for
the land along the coast, from Horizontal Pass Hai Van Pass, located in the
territory of the province of Nghe An, Ha Tinh, Quang Binh, Quang Tri and Thua
Thien, collectively, Nghe Tinh Thanh and Binh Tri Thien. Some scholars
confirmation Cham territory Statue Forestry include: Indrapura (Rating Tri
Thien), Amavarati (Quang Nam) and Vijaya (Binh Dinh), later referred to as the
North Champa.Cac kingdom of Champa dynasty whose founder the Soviet throne in
192, ruled for many years, but not disappeared and who was his successor. Using
ancient Chinese (Luong letter) said during the decade 220-230, Zone Contact
descendants send a mission to the governor of Guangdong and the interesting
state Jiaozhou (Dai and Lu Dan) tribute and maintain diplomatic relations. From
the later half of the second century AD, the southernmost territory Jiaozhi
become stubborn, continuous indigenous population rose up against harsh rule
policy of the colonial government the Han Dynasty. Statue Lam became a
permanent dispute between the military domination drought and the local
population.
History of the Champa civilization through cultural cuisine
Roughly translated:
Eat less to eat. Eat more dirty vomiting weak memory.
However, in times of partying, hit, Cham people not to bring
home hungry diners on the contrary: by jauh cangua hua ginraung (no drunk
comfort food) or is described by the phrase "in egale pauh Tal Take
"(gorge type horn) to treat only of the owner too generous hospitality.
Cham people view the natural produce in their area of residence is the gift of God to give them a sense of exploitation and
use are very reasonable.
Paik djam glau ice ka. Djam di paga pieh by lawik
Roughly translated:
Vegetables outside the forest both have nao.Rau Security on
barriers to wait while missing so that each harvest, or prepare special crops
in the dry season is also the time waiting wheat field ripening, May 11, 12
Cham lunar calendar, young men in the village or organized hunting, rural women
had top go to the forest to pick mushrooms, picking vegetables. And this is
also the time of going in for the annual village festival as Rija Nugar such.
For a long time, the Cham had of boiling food cooked and organized kitchen
tidy, neat. The work was given to the woman's hand. They in addition to a wife,
motherhood, care for family life, but also the financial management and protect
the honor of the family or clan. She colored (Muksruh Palei) is an example for
women where learning: content, language, behavior. Regarding cooking
instructor: Glah crong salaw caga. Cang tathak djam ka blauh hybrid muthin.
Ikan raw juai brei hangir. Moy pagap muthin juai brei bak Taba. Roughly
translated:
Investigation caught the new vegetable platter available
ma.Cho for nine momentum throw fish canh.Rua for the looting tanh.Man and where
delicious crackers such children. In the adult age class, especially their
religious leaders never eat in the dark, in other words, there is no light
(candles or sunlight), because they believe that the dark conspiracy with the
devil (abileh). While eating in the evening unfortunately electricity off their
meal will stop there, although only chopsticks. So, every meal they prepared
quite all the lights cycle. Daily meals, Cham people are afraid to eat the
spilled grains of rice. According to them every grain of rice that is body and
soul of Po Yang Sri (Rice Spirit), although during which offerings are fixed
phrase meaning to ask divine blessing: "lihei Hauk Kamang Jruh
"(Eating rice variety seeds broke his fall). They profound concept, by not
only the spiritual sense but also appreciate sweat tears farmers, a sunny two
fog, sale of land, sold back to the sun to have a bowl of rice, in a eco
extreme stern of the sunny land of excess lack of rain. At the same time the
meal, without the need to tell together Cham seldom talk past. They said that
while eating, if you do not happen to the sound will offend Po Yang Sri and
their families will get more bad luck, crops will not be as desired. The
offering of the sacrifice, especially species used in funerals, never do
business as usual. Because if the neighbors think that the funeral home, will
be a bad thing. The sacrifices offered in the Cathedral of the Cham Bani as
kadaur muriah (sweet bread cast) or kadaur patih (white cake casting)
processing is not used often. Every day, Cham people served on the tray bottom
- adjacent to the projection surface, never to move by foot high rim (salaw
Takai) whether the dignitaries as well. Because foot high wheels designed
specifically for the offering, with the appearance of the Holy or Spirit. In
the offering, the Cham caught some ethnic Tay raw or foreign Malai or Indonesia
is the presence of individual banana leaves to line the tray material. They can
show reverence the gods are invited to enjoy the gifts. In addition, the eating
of the Cham also show faithful love color lip image is the same eating tray of
rice in the wedding after two imum and Katip said marriage. Cham has long been
aware of eating, from austere to sumptuous, from the food to meet the needs of
the body's normal development to nutritious eating.
2. The basic characteristics: The Cham people in Ninh
Thuan two main religions: Muslim Brahmans and Bani, in addition there is a
small part of Muslim Islam, parts are separated from the Muslim Bani, was
introduced in the province one from the 60s of the XX century. The two main
sects abstain from meat as the people of India. Volatile food dignitaries such
as the Arab countries, also have been Cham, use spoon (sanuai) because meal
time in the special care in offering worship wheels always have vegetable soup
water Saute (goats, chickens, buffalo). The adherents of the sect under the
laws of the church to abstain from no other team officials. When eating men
sitting cross-legged (Trah canăr), woman stretching sitting cross a foot behind
(Jauh cangua). When eating using chopsticks to pick up the spoon, scoop the
food. With the food not chan broth, the Cham women or hand loading and feeding
the Arab countries. Care less fat you eat, the new budget from the recent 70
years, before they use vegetable oil to increase the fat content. They do not
like to eat foods high in cholesterol, Cham Brahmans without the crowd, party
... never slaughter pigs for use in the home, or the Cham Bani, the animal
sacrifice (to offer to the gods) are animals carry in their body fat as
chicken, goat, buffalo. Instead, they eat a variety of leaves, vegetables
available in nature. What kind of young sprout in nature there are many around
the area of residence as canung, girak, Kadaiy ... or
beans grown in the garden or in the fields as rabai (snow peas), ratak auh
takuh (green beans) ... Most vegetables, roots, mushrooms grow after a few rain
as beam bowls (bat djam), vegetables jute (viscous djam), sweet dairy
butter (djam tatiak), shoots (rabung), wood ear mushrooms (bimaw tangi takuh) ,
mushrooms (bimaw Pong) ... Perhaps the area of residence
of the rich flora they are harnessed to serve the meal, on the other
hand the harsh climate here, hot and windy, with January temperatures up about
35 to 36 degrees Celsius almost all year round sun radiating great heat in this
area. So they need to get back to balance body temperature, vegetables are
ideal foods to keep your body hair in order to avoid disease. Today, our world
is tending to excess cholesterol in the blood, fear of fat and cardiovascular
disease so eat vegetables Champa's very consistent with this trend. Processed
foods (meat, fish, soup), Cham much attention though simple spices like chilli,
onion, lemon grass, fish sauce, salt ... Gia makes dishes taste, taste. In Ninh
Thuan a famous spicy Champa village, unrivaled by even the Cham village of Binh
Thuan, the village of Cham Bani of Tri (Palei ports). More than 30 years ago,
almost every house has a garden planted peppers, and dried chili reserve. Is
the spice of chili they have probably, around their village deep field, elected
to paving, year round water is muddy, the ideal habitat of freshwater fish such
as fish, eels, frogs and their most natural aquatic resources exploitation that
year. If no chili, no spicy dishes made from freshwater fishy how much. And
this is also the method of balancing yin - yang in the diet. In the current
Cham village the museum vegetable soup (many vegetables cooked) rice flour mix
is still popular and favorite food of many people, including the wealthy.
Champa folk have a saying to ridicule their children right you are not careful
in eating:
Anuk urang Biak urang biai
By ia habai luai Pach pangin
Roughly translated:
Children Elites
Vegetable soup to break the cup.
Dining Champa not fussy, flowery but they are pretty cool,
they declared: Pabaiy tuk - negative Munuk (to boil - Grilled Chicken) their
statement, the four-legged animal sacrifice, such as: Goat , buffalo ... great
crowd, the crowd has many customers, the country's turmoil is both delicious
and enough for many the same an.Va vice versa, chicken sacrifice is usually
only a few people attended ceremony. Cham ethnic meals of community ca. Cham
rarely eat meals alone style of western Europe which was always served on
platter, cover all the food on it. Everyone shared soup, fish plate, cutting
... when little sauce brought all the dishes prepared in the kitchen nearby,
and easy to wedge food from the kitchen several times, both easy to members
together for family meals. Two Brahmans cult and she hit ni where various ways
served, the Brahmans serving a tray of food for two or four people, sitting
cross-legged on mats, while the Bani moved every one to two wheels large or
religious leaders, the rest they served equally to all people, sitting
cross-legged opposite. Idioms the "tapa salaw" (Overcoming wheels),
implies "the face" has brought the concept of highly generalized,
perhaps derived from the image of the "bad food" cult place of a
person's past. Today, the Cham's served a little different, one waiter all
along not only brought new food drinks. If you serve it, where are the wheels
on it. Purpose to pay homage to our parents or grandparents, and time the
wheels "salaw" according to the opinion of the ancient Cham
"ground"; dishes are "all that", multiply it . But also
that they are "redundant", eccentric, so they moved directly do not
need to have wheels. However, most of the ethnic Cham people still hold also
served on the platter salaw lithei. To put food in the mouth, the Cham use
chopsticks "duoh", including sawn extract food rather than knives,
forks, skewers, such as West Europe. The dignitaries where the home crowd, the
food on the tray of the European (salaw Takai) with diet and hand loading of
rice and some food. Maybe this way comes from the Arab countries or India,
where religious arising Care. Cham people use many kinds of chopsticks and
"class" are also distinguished by the type of wand it.
For example: - Magus (GRU urang) only use each child
- Senior dignitaries ebony chopsticks silver seal.
- The authority or chopsticks ebony, ivory.
- Often people use chopsticks bamboo or other plants. While
eating, Champa man drinking a few glasses of wine, they both eat and drink, or
drank and ate depending on the personality of each person. Finished dinner, at
when Champa dessert, if there is usually a banana or fruit in the garden. The
day visitors, meals prepared pretty decent, though only a few food items
home-grown, and finally dropping customers have to say should be saying thank
you instead of vice versa. It is also the specific character of particular
coloring of the Champa people. In the current period, the Cham still keep the
custom of sacrifice, before and after eating, the method offset the lack of
nutrients in the usual form for a long time. Often offering high served on
trays lined with banana leaves. Champa did not bring the concept of time by the
incense, but by numerous strands of incense rising from the cup of fire, gods,
ancestors of "enjoy the little heart" of the landlord through many
incense fiber. Taking meals always have fish sauce, fish sauce, fish sauce,
depending on which sauce dishes suitable, sometimes appearing every dish sauce
with forest vegetables taste. Currently, in two villages Champa Binh Nghia and
Raglai Hot Phuong Hai commune, Ninh Hai district clan bring name Ia mathin (fish
sauce). She market Pluc (Binh Nghia) says that (in the words of their old tell)
her clan from ancient fish sauce production to supply the king and the exchange
of agricultural products. Shrimp, fish in the Swamp King, residential area of residence of Binh Nghia old, arrested on delicious marinated sauce.
Maybe water in the lagoon rich in sulfur.
I. The cakes (Tapei Ahar munung)
1. Tapei anang baik (tet cake blow) Banh Tet blow from
Champa close to the South Vietnamese banh tet attack China, and people Raglai.
The main material is sticky rice (message) and beans (ralak). Glutinous rice is
indispensable agricultural product of the Cham two main types is Diepkalu,
white, round seeds melon smell of incense, plastics and Diepgilai, white, long
grain, plastic and sometimes the scent. Glutinous rice soaked for half an hour,
remove and drain. Banana leaves (Hala pakei), if a banana leaf as possible,
cake green and sometimes pleasant flavor. The leaves are dried in the sun for
flexibility to the package crack and tear. Beans (ralak), peanuts (ralak lauw),
black beans (ralak Juk) ... washed, mixed with sticky rice. When people use
banana leaf package two layers of shell, to read the sticky, rolled, tied with
strips Wanderer (kanuor Tiang), as long as possible, substances. Boil for about
5 - 6 hours. Banh tet attack used a lot of sacrifice and everyday life: the
funeral, worshiping money, festivals, wedding ... Nowadays parallel to the
sticky in the input, the Cham also banh tet blow crackers ( Kati Taba) and salinity
(Kati Bak), which may be introduced from the ethnic basis. Lat pie usually
beans, cooked, crushed mixed with sugar (saradang). Common salt pies entertain
during holidays, the salinity of spicy meat was cooked or not cooked (beef).
2. Tapei anung banah (banh tet pairs) materials like banh
tet move to an offering, usually no (Kati). Cake shorter package, semicircle,
when their column crackers pair symmetric two wheels together, make bread blow.
Boiled directly in boiling water. Banh tet pairs used in the funeral (padhi)
money (Pabang mukkei), wind rider (patrip). Cakes do not change because they
are not commonly used these days.
3. Tapei dalik (less) Cake at Take as little cake of
Vietnamese. Cake made from glutinous rice soaked pounding into flour (tapung).
Cooked sticky rice flour stuffed with sugar water to cool. People load each
Department of flour, laminated, wrap, package. Doing nine steamed manner. Human
wheels are usually made of crushed cooked beans or coconut. When the package we
apply a layer of oil or coconut leaf on one side inside to when loading not
sticky. Cake is rarely used quite common in the daily life of the Cham people
from worship to entertainment.
4. Tapei Adang (sticky rice cake and tea) tea sticky rice
cake made of glutinous rice sugary sticky rice mixed with beans (Peanut or
black). Cooked we extract each Department, or cut into square pieces, wrapped
in banana leaves to open ends. Tapei Adang the Cham Brahmans offered in the
funeral. Cham Bani village of Van Lam Ninh Phuoc make tapei Adang contrasting
her tapei Adang with Brahmans close like banh tet pair, but the cake is made of
glutinous flour sweet little cakes, not human. Van Lam or boiled pairs tapei
anung banah with tapei Adang and eating two together. Weddings or holidays
karoh the (converts ceremony), Cham Bani baking away tea consists of sticky
sugary sweet sticky rice. Cake nine shed Lithuania, laminates, dam hand wheel
pressed tightly together. Sides of bread coated with peanut powder or roasted
sesame seeds. Use a knife to cut into square pieces called (tapei paul).
5. Tapei racam (Rice Paper) Rice paper is commonly
used in the life of the Cham community. Cake made of rice flour, mixed with
water in certain proportion, black sesame (langư
Juk) or white sesame (cotton langư).
Care has two different sized cake. Cake coated with zinc coin is used (not
edible) in Bani and wedding cake for eating instead of rice or eaten with other
foods such as salad, vegetables. If you want to dump the small wheel (with
money), coal fire is used, put on that sheet metal (usually copper plate),
sucking small spoon powder poured onto the tray. When nine rely exposed. Large
wheel diameter from 30-35 cm, to take over the large (spacious) stretch fabric,
boil water evaporation, pour dough, coated thin cover. Cooked bamboo chopsticks
fish cake, bamboo placed on the grill exposed. Coal fire is used for baking if
you like. This used to eat cake every day and in prayers. Roll in the Cham
village little change, if any, change beans or powder.
6. Tapei kamang (in) A type of cakes, Cham processing to
food and entertainment. Cake made from glutinous rice roasted treatment shells
explode (burns), Cham called kamang. Kamang pounding mixing finely powdered
sugar. Using wooden molds, often with tea cup force members. Cake tapei kamang
of the Cham used during funerals or anniversaries.
7. Tapei Coh (rolls) rolls used in the funeral, wind rider
of Cham rnguoi from very long time. Rolls are made from sticky rice flour, fine
ray of it is made of sesame, smooth roasted peanuts mixed sugar. To make rolls
one coal fire red, put up that tray. Apply on the face plate surface oils, ray
powder vertically in a thin layer, spread bean mixture workers. Cooked thin
bamboo knife scrolls into round cakes. Rolls without major change, whether it
is mixed with yellow or red dough with the aim of making the cake look
attractive, lively.
8. Tapei saip (ranked wheel) Tapei saip Cham Bani processed
and used to sacrifice for a long time, especially in the funeral. Tapei saip is
made from glutinous rice flour, rolled smooth with water, eggs and sugar,
forming viscous mixture of fertile eggs. It is baked in a tray placed on coal
fire red. Before pouring the cake, we apply a layer of oil or coconut oil where
to pour the powder in order to avoid sticking to the platter surface. Cake ever
smelled fragrant, yellow people use bamboo knife, ranked third and wrapped in
banana leaves to open ends. 9. Sakaya Sakaya cake is very popular in the Cham
community. The solemn ritual of Bani never lack Sakaya. Sakaya went into the
life of the Cham people as symbols of respect, sincere, into Cham sentence:
Tapei anung ala (tet Cake below)
Sakaya angauk (Sakaya on) Sakaya made from a mixture of eggs
(chicken, duck), peanuts (pound), sugar and ginger.
For the cake Sakaya ripe, fragrant smell helped soothe,
people bring mixture was hit (diluted) puree form viscous liquid, poured into
molds porcelain (usually cup, bowl, etc.) certified fishery.
Sakaya used in ceremonies continue and treat dear friends.
10. Ginraung Laya (ginger): Cake shaped like ginger
ginger used as a seasoning. It has been processed and used from ancient times
until now and is very popular, while reflecting the skill of Cham woman. Ginger
cake made from glutinous rice flour mixture, sugar, eggs and yeast. Mixture of
be stuffed very fine, picking each up like little cakes, placed on trays, using
hands squeeze the ginger. For both aromatic and delicious cake, people bring
"ginger" has be molded brought out to the pan boiling cooking oil -
cooking oil is disposed of by half cup garlic pound, 5 minutes after the cake
is yellow and aromatic. Cake ginraung peer Laya to Sakaya often used in the
solemn ceremony and reception guests.
11. Tapei kangaroos baking Cham Bani tapei kangaroos for a
long time. It is made to rise in the mosque (Thang mugik) occasion the medium's
Al'laham ceremony completed beginner classes held a Koran. Tapei kangaroos nine
by way of baking powder mixed with egg yolk and sugar with a very small
percentage, on a copper plate, apply a layer of oil before pouring the mixture.
Cake aromatic smell and turn brown, has nine double bamboo knife, wrapped in
banana leaves. Tapei kangaroos so far there is no change and is considered very
precious to sacrifice on Nabi in saint way Lent Ramuwan.
12. Akun (father) Cake rub provides Cham is processing a
long life of two sects Bani and Brahmans. Akun made from rice flour sticky wet
phase (with a very small percentage), if akun sweet, add sugar according to
certain proportion. Flour (no) wrapped in a thin layer of fabric brought
steamed in a pot of boiling water (two-storey shed pot holes), cover, about 4-5
minutes cooked. Akun white (no sugar) cooked with sugar water or chicken
disturbance, goats ... Akun used many of the offerings Care as Kayap, Kamuroi,
Rijanugar ... of Bani, in Palaw kasah, Rijanugar ... Cham's Brahmans .
13. Kadaur (cast) Cake casting Cham there are two types:
wheel pestle (kadaur-patih) and cake casting (kadaur muriah). Cham processing
two types of bread to offering PoAuluah in church (Bani) or at home. Kadaur
made from rice flour, smooth blended with water at the rate set, if cake
casting people mix powdered sugar intake. Pour water into the flour throughout
(akhang) in earthenware or metal barrels (aluminum, iron) start up the kitchen
with fire method to raise or lower. Until the powder has tiny bubbles rise
sign, people use the kitchen stirring rod concentrated puree to the cake slowly
and avoid burning. Fill the fork to cool, use a knife to cut each vertical line
of the canal. As such it has wheels cast Kadaur. Cakes vegetarian cast for
sesame salt or salted peanuts.
II. The dish is made from the meat:
1. Boiled dishes: boiled meat processing and use is quite
common in the Cham community. The cloud as funerals, at the same time,
religious organizations ... have boiled meat. Cham point presentations and meat
dishes as "Pabaiy tuk munuk moist" (boiled chicken), and usually
animals such as cattle, goats, chickens, ducks ... boiled dishes , whereas the
meat of wild animals rarely cooking. Cleaning will bring boiled meat and broth
- chaos is processed into food with meat mixed vegetables ghém (body excellent
young banana thin mixed with leaves guise of the state). In ancient times when
the slaughter of animals for offerings (only new offerings are slaughtered in
the house), outside Cham meat or take advantage of the skin, the horns to do
other things, such as buffalo leather rope, masked empty ginang, set masked
drum ginang, in baranung (a drum), use the horn to horn.
2. Grill (Rilauw PM) roast commonly used in the Cham
people from sacrifice to everyday meals.
Barbecue in the ritual called kadang, for example baked goat
pabaiy kadang, grilled chicken is munuk kadang. Cham usually grilled meat
animals, the most delicious barbecue feathered animals such as chickens, birds,
etc. Barbecue food with natural vegetable sprout as tanung (green cells),
create or taste good. Barbecue in their worship never seasoned and vice versa
in their daily diet or by seasoned mixture of onions, peppers, garlic, lemon
grass, fish sauce ... they soaked spices grows in the forest called
Halamungei-fried leaf varieties. Today receiving a modern twist, the Cham also
mimic mummy unstable, five tastes flavor ...
3. Save warehouse (Rilauwjop - rilauw um) Unknown meat
warehouse ever since, probably made from the nineteenth century, by the plate
current offerings, offerings at temples or mosques, Bani's funeral meat stock.
Cham any meat can also store, including meat varieties, and the common stock of
the investigation, or by the smaller called Klaig - terracotta. In the past,
the Cham have "Jrau klaig" is rice mixed with "need" meat
interest in bottom Klaig (paid), the kids really loved it. Two herbal spices
commonly used for meat stock is SA (plang) and leaves fried salamander
(halamungei). Today, meat warehouse Care transformation as we can store meat
with vegetables (left), and use a variety of spices such as curry, five tastes
flavor ...
4. Salad (Laba) Mains salad - mannequin (LABA) is a
traditional dish and in order to evaluate the skill of the Cham woman. Care
salad with a variety of meat, so when people use animal skin (bushmeat, cows,
goats) for processing salad. Each type of meat to each type of vegetables
(usually forest) or banana, bamboo shoots ... like to have roasted peanuts and
young tamarind leaves little sharp. Spices commonly used for salad onions,
peppers, garlic, pepper ... sometimes depending on the preferences that people
use the spice seasoning sauce to make this dish. The Cham language "Auk LABA
ajah" (same package) for only regret was released delicious dishes.
Processing salad quite sophisticated and skillful, if not salty or sour, spicy
because spicy to use and also to choose grilled or boiled meat. Cham salad
today there is a change, for processing materials such as chicken salad
cucumber, lotus ... But maybe Cham Brahmans like than the same package with a
traditional twist them. In addition to the aforementioned meat dishes, the Cham
also said preserving and storing meat by meat is often spicy salt, lemon grass,
exposed to the sun to dry, put in basket (apung) hanging in fire use. If on
rainy days, they did the same on and hook up where the fire is similar to bacon
of ethnic Tay Nguyen.
III. These dishes from seafood: Local residence of Rural Health
is plain bordering the sea and the forests and mountains, rich in seafood. Only
wetland areas today Thanh Hai, from 1960 and earlier are freshwater fish basket
of the province. The traditional dish made from grilled fish include fish (ikan
AM), fish stock (ikan Jop - ikan um).
1.Mon grilled fish (Ikan odds) grilled fish usually
freshwater fish such as catfish (ikan KAN), perch (ikan kruak), Carp (ikan
cadu) ... fish caught from rivers, streams, lakes, ponds ... clean, with no
grilled fish scales and usually do not need to hit the scales, use tree
sloping, lui grill directly over the fire. Buffalo (fish, fruit) when the
package banana leaves, tied up in a fire of straw, instead of direct grilled,
baked fish so very fragrant. In some places, people imitate the South package
baked buffalo by, fish in banana leaves, digging holes, put the fish on the
fire above. Grilled fish is often served with sprout tree individually as
tanang (use), grak (lim), cup sour ... Sometimes Cham saltwater fish such as
herring, scad, sardines eat with contract (hamia), banana, banana ... prawns
and crabs caught when it is baked, many young tamarind shrimp with salad
leaves, mixed with some herbs on the forest.
2. Fish stock (Ikanjop - Ikan um) In the food offerings have
always salty fish stock, Cham stock both freshwater and saltwater fish. But
different spices. If salt water fish such as mackerel, tuna and even rice and
spices in addition to salt also pepper peppers. And if freshwater fish such as
catfish, buffalo fish to heart tong, spices spicy, can not forget the lemon
grass or sauteed like, there where also the repository with bamboo tree mercy,
technology ... And favorite cookware is most earthenware tea. Have long known
Cham preserving and storing fish as much or for use in the busy season, rain
storms. Often people get all gut, bring if is saltwater, beheaded, without
carrying and cut if the fish is fresh. Dilute salt, dip fish exposed. Cham
dried fish called Arik, where called Ikan collection.
IV. We can say soup soup is Cham's leading food, folklore
treasure "soup" is mentioned quite a lot compared to the other
dishes. From ancient Cham people know processed 3 types of farming: soup
vegetables (ia habai), sour (ia muthan) and turmoil meat (ia jan).
1. Vegetable soup (Ia habai) Verbs "habai" of Cham
language corresponding to the verb "soup" of English. The term
"ia", meaning English is "water". Thus, the
"water" plays an important role in the soup, vegetables have much: leaf
vegetable soup fish or meat, vegetable soup, fish or meat, soup is seasoned in
addition spices cooked with roasted rice powder or soaking. - Mixed forest
vegetable soup (ia habai djam glai): With the sense of the maximum exploitation
of natural vegetables to serve your family members, vegetable Museum - a
variety of vegetables such as beam bags, jute vegetables, vegetables and sweet,
and many forest vegetables in English do not have names like djam Kagauk, djam
kadit, djam Krum ... are cooked. Processing is quite simple: Cooking pot, if
cooked with fresh water fish, clean the fish out at the same time, or saltwater
fish, wait for boiling water put the fish. Fish cooked water is boiling update
vegetables washed into the pot of soup. Vegetables cooked rice stirred with
water pouring in, wait 15 minutes after spices (onion, salt) often people
seasoning sauce (seasoning sauce) to the soup pot, and finally lifted to
"investigate" MSG, more than 30 five, Chams or use leaves the
"Hala kayaw" to Wedge MSG soup is delicious. - Bitter vegetable soup
(ia habai djam phik): beard grow a lot in the field, orchard or field banks,
especially in months 4, 5, 6, 7 Year. Bitter vegetable cool food in the dry
season in Ninh Thuan is reasonable. Bitter vegetable less when cooked menu that
or cooked with tomato dish. How to cook with different vegetable museum, coffee
pot bring water to boil plate (freshwater fish if put in the same time), fish
cooked, stir into rice flour cooked new spicy, lift down the vegetables behind
Once washed, and finally put in a bowl of soup young leaves me little color and
MSG. Want a delicious soup and not bitter, people not stir soup after the
money, and vegetables will have attractive green color. Cham rarely bitter
vegetable soup with meat, if as bovine meat ... - fresh bamboo shoots soup (ia
habai labung): Fresh Asparagus lot on the mountain in the province of Ninh
Thuan, it is mined in September, 10.11 annually. Arrays of thin sharp dip fresh
water a little salt. Getting on the stove top, about 20-40 minutes, stir into
rice flour, flour cooked spicy and a little young tamarind leaves chopped. If
cooked freshwater fish or marine fish, how to make vegetable as collective
vegetable Museum or bitter. When lifting soup to people as "MSG" -
Hala kayaw dropped into soup, delicious soup will lose connection if no leaves
"MSG" natural gift. - Align subjects (Ia habai djam labua): This type
of farming is very popular in the Cham people, especially the farming skills
made in bani funeral. Vegetables subjects (djam labua) grows many fields,
upland water or marsh. Vegetables subjects very itchy, if not properly
processing technique is very difficult to eat and vice versa. Water to cook the
most delicious soup is still the turmoil meat broth in the crowd or ritual such
buffaloes, goats ... Vegetables subjects cut, stripped shell, break three
quartered, wash water fried over Khuong (akhang) by earthenware (or aluminum
containers), cooking medium heat, turbulent water begins to boil, remove
vegetables to use sticks by ancient trees fist hitting poke vegetables like limp
noodles. Status meat from animals left rib soup, crushed roasted rice powder
put in then. When Jiang was limp soup, fragrant smell, it was spicy (pepper,
onion, salt, seasoning sauce) and tamarind leaves and sliced in proportion to the number of vegetables.
2. Turbulent water (Iajanraw) In the home crowd Cham can not
do without good turbulent water (broth) goat meat, buffalo, chicken, these are
the sacrificial animals. Referred is Iajanraw. - Country fried chicken called
Ia kanang: family prepared to eat, when entertaining, but most remain in the
worship of gods or saints. The chicken is cleaned, shredded, stir through nine
then pour water, rice seeds. Cooked rice, it are like porridge flowers, wrap
fragrant spices marinated meat, it was spicy (pepper, onion, salt, seasoning
sauce). If the chicken is cooked whole to worship, people use rice was left in
to cook rice turmoil, nine spicy. Cham know chicken soup with leaves dang (Hala
dang) very soon. Who is around the area of residence
of the Cham people a lot, so they have to eat thoroughly exploited. - Turbulent
water goat meat, buffalo called Ia kanut pabaiy, Ia kanut Kaba.
Turbulent water goat meat, buffalo meat from broth for processing into food. If
chicken in chicken soup or disturbed people put grain rice, in troubled
countries goats, buffalo fried rice, crushed into powder called aprieng to cook
them. Turbulent water smelled fragrant, spicy, including peppers, onions, salt
and a little seasoning sauce. Today, the disturbance was more meat ingredients
such as tomato, onion ... for make delicious meat turbulent water. Cham or
water Saute the eat with aku cake, a steamed rice flour cakes, ordering was
Akunla Janrau.
V. Vegetables (Djam): The Care to eat a lot of vegetables:
soup vegetables (ia habai), boiled vegetables (djam tuk), pickled vegetables
(djam jrauk) and vegetables (djam tape mutah). - Vegetables boiled (djam tuk):
can be boiled leafy vegetables are picked in the wild, or grown in home
gardens, which are cooked vegetables and vegetable soup (melon, tomato, squash,
gourd, etc.). Cham boiled leafy vegetables in boiling hot water, excellent
vegetables put in, and if the vegetables, put into the pot boil identity at the
same time. - Vegetables eat live (caduk): very rich vegetables eaten raw, usually
bamboo trees, and vegetables on the water. Vegetables sprout trees as lim
burner stop ... wine, burning bitter cup tree, papaya, often boiled or eaten
raw bitter ... spicy guise leafy vegetables. Vegetables live on the water like
spinach (djam Puon), vegetables (djam galbo) ... Care is often experienced two
rounds of forest trees going to eat that kind of tree red bud to evaluate the
leaves may edible, if the red on bottom blue or red only half then beware
poison. Forests often to eat vegetables with meat, fried or grilled fish.
Boiled vegetables with fish, meat stock. Today, the vegetable market very rich,
but the Cham people never forget the vegetables out of the forest or on the
water, delicious non-soluble chemicals in vegetables. - Vegetable salt (Djam
jrauk): Woman Taking very proficient salted vegetables to feed, they can be
salted vegetable leaves, stems, fruits and vegetables, tubers. But the best and
the most popular film membrane remains vegetables with tomato dish. Vegetables
film after film rainfall to grow a lot, spit on the cut-in-law, cut the stems
and leaves into short pieces from 1.5 to 2 cm, sliced tomato dish. All mixed again exposed to the sun. Cooking pot of salted
water (moderate) to cool, wash the vegetables to drain, remove on flooded salt
from vegetables, three days can be eaten. If you want fast food, people refill
the water wash the rice into the pot, a day and a night to eat.
VI. Tea - porridge (Bu): Care to use tea soup is very
popular and long, daily porridge and tea offerings. - Tea, Cham-called "bu
yamun" (sweet porridge), processing of raw materials are sugar and beans.
There are two types of tea: liquid and solid. Cham people prefer special tea,
tea by diluting the pot, glutinous flour, glutinous rice or powder on the market.
Ginger decided the taste of the tea pot. When people slow soaking seeds
cinnamon on cooked sugar water called bu bauh AIK. - Porridge, Cham-called
"bu". There are two types of porridge: brah bu (glutinous rice
porridge, sticky) and bu pungent (spicy soup). Such as how to cook rice
porridge of the ethnic groups is boil water for rice, grain rice cooked belly
can eat. When the Cham use corn shell, rattan porridge called butangoi, cooking
as "bu brah". Spicy soup ingredients cooked glutinous rice with meat
seasoning spices (pepper, onion, fish sauce), leaves of cilantro. If cooking
with fish, boiled, peeled off the bone (if any), porridge cooked spicy (onion,
chilli, fish sauce, pepper), cilantro, cinnamon. When the Cham also use meat of
mollusks such as snails, shrimp ... to spicy broth. - Sour porridge,
Cham-called "bu mutham" is preferred in all levels of care,
especially the peasantry. Sour soup made quite simple: rice cooked rice to
(just hatched grains of rice), because to people, put in jars or pots pouring
water on exposed outside the night dew. If the pot for the first two days and
two nights have been able to eat, if the next pot, water was drained sour soup
pot before fermentation prey, a day to eat. Yoghurt soup very complementary,
eat with Cham usually use salt and sour lemongrass soup (sara plang), Salt
fried or grilled fish dry.
VII. Rice (Lithei) - Sticky Rice (messages) Rice is the main
dish of the Cham people from the past to the present, the offering
indispensable in times of sacrifice. Cham had dinner at the same time with the
wet rice civilization in Southeast Asia. In the offering, depending on the
nature of the ceremony where rice is served with various items; worship in
mosques or offered Holy Europe-huah, rice is served in a large dish round
earth, symbolizing the sky fly on the ground, praying Yang noil silk, or metal
box. These days often, Cham people eat with bowl and use chopsticks to your
mouth. Particularly the Cham Muslims eat with fork and spoon to scoop. The Cham
are several ways to cook, depending on the volume of rice corresponding to
specific customers and offerings. - Cooking for the family (6-10) one wash the
rice direct pouring boiling away on the stove, cooker boiling water quality,
coal poker set up, sometimes "rhyme" to the rice is cooked evenly. -
Cook the rice for the holiday crowd, washed rice to the drain. Heat a pot of
boiling water poured on rice. Rice coal exciting poker set up. - Cook
"fatty rice" (lithei lamuk) to Patri (princess) by using chicken broth
instead of water, the vo drained rice into the pot. Rice fat and yellowish
gold. Where people used coconut water phase in order to cook, often found in
the rituals of the Cham Bani. Cham people eat with their rice dishes, or pick
up or chan. Cham Bani meal on the morning of first fasting Ramuwan 31 called
lithei yakai. Rice is blown by the number of rice brought from the church on
the morning of the 29th Lent. Rice is eaten with sesame salt and eggs (chicken,
duck) cooked. The food must be the followers of Bani, has passed the compulsory
holidays as Katak Karoi for minors, Palikhah for those who have families.
Before eating clean bathing and eating style legged if men and women sitting
under the cross. While not talk and eat all the rice has cooked, the landlord will
have much luck in the future. Also in Arts and treatment of some diseases, the
Cham use brown rice served with sesame salt called "brah three sara
Larga". * Sticky Rice (message) can not be used as a main dish, rice,
cooking occasionally, most of the offerings. Care has two blowing glutinous
rice (sticky rice), washed by sticky rice, water boiling for rice, for shallow
water, coal poker up, or steamed (Kahon) by the two-story terracotta pot on soi
holes lined banana leaf, poured rice to water evaporates away nine. Care or
mixed green beans or black beans on rice to cook sticky rice. And eat sticky
rice with peanut sesame salt.
VIII. Mam (muthin) - Salt (sara) These are the two spices
are indispensable in the diet of the Cham. Sauce (muthin): Currently Cham no
more fish sauce processing or processing fish sauce. The sauce is made from
freshwater fish and saltwater fish. - Freshwater fish sauce often with small
fish as pleased tong (rataung), syrup (Kruah), Fish caught wash mixed with salt
in proportion to use quick or long. In addition to sour sauce and pineapple,
one or mixed into cold anchovies or powdered roasted corn. - Sea Salted fish
too often small-sized fish such as anchovy, scad ... when Cham sauce, salt
sardines, mackerel. Certain time use salt mixed in the appropriate ratio.
Today, freshwater fish sauce salt which is mixed with sugar, to pink sweet and
sour sauce.
Cham sauce processing something to eat, eat vegetables to
spices, usually lemon grass, chili, onions and sour tamarind. Salt (sara): Salt
is a source of endless spices in Ninh Thuan Province, which is commonly used
for cooking, food preservation. From ancient times, Cham people use salt spice
not only to make but also a part of the teacher's dispel evil spirits legal
(GRU urang), or used in reducing the destruction of light oils light as castor
(tamungun), peanuts (ritak lauw), coconut (li-u) ... as a grain of salt. And
the first ritual of the dignitaries in the offering of the sacrifice is biting
a grain of salt - Kaik sara. Salt is processed into foods like salt cellar,
salt, lemon grass, fried like, salted dried fish. Salt is salt cellar put in
earthenware pot up straw or wood around burning, heat salt exploded into fine
particles such as sand. Call is sara padaih. Salt cellar is used as a spice and
food every day for maternity. - Salt is salt cellar with root, lemongrass
lemongrass. Called sara plang. Lemongrass salt eaten with hot rice, sour soup,
spices. - Salt leaves fried stew mixed with salt (dry) is sauteed same. Call is
sara halamungei. - The dry fish head salts basement dry fish oil with grilled
or roasted. Called sara akauk ikan collection, this salt eaten with rice, sour
porridge.
X. Drinks (kaya munhum) - Smoking (Pakaw Supplies) addition
of water (rivers, streams, wells, water filters, etc.), Cham people also drink
water to cook with herbs, cooked with beans and wine. - Country cooking with
herbs including water Tea (ia caiy), pay (ia caiy glai), water leaves that (ia
gauk klangjah), water plants oval beam (ia halamular tanauw). Cooking with
herbs drinks besides tea bought in the market to be exploited where local
residents. Vegetation use all parts (leaves, stems, roots) as payment, using
the bark as bur, trunk type used as the Oval cluster trees ... But are chopped,
stirred new soil removal finished cooking drinking. The type of cooking with
herbs on the outside as a beverage is medicine as flatulence, dysentery,
thermal bar ... - Country cooking with beans usually head to the, roasted oil
to cook, drink, delicious and thermal bar and aromatic. Also head to the Cham
people still cook fried snow peas to drink, mostly the smell of beans. - Wine
(Alag-tapai): The wine used by the Cham are very popular, the sacrificial wine
does have, in addition used to treat or drink during meals. Alcohol is
processed by distillation or brewing are left using yeast (bauh tapei) outside
the main ingredients are grains (rice, sticky rice, corn, wheat, etc.). Today,
the Cham not processed fruit glaze though the wine remains. Distilled called
alag, people go every time, also home brewed wine made called
"tapai". Cham processing two types tapai called "tapai
cuak" (wine) and "tapai Athar" (rice wine). Map Vacuum (Pakaw):
The Cham people smoke because they grow or buy. Planting drugs (Pala pakaw)
picking dried, the instrumental colors called baltrak pakaw. The drug is
wrapped Deep corn shell trumpet (local corn shell is very thin).
Allowed in eating behavior:
Daily, Cham mat or the coffee up in direction east-west
served. Often morning and afternoon feeding yard afternoon in porch. Food is
served on a plate and sit in the hierarchy of the family, the woman (mother,
sister) used to sit near the pots to taste just nực
added food for everyone. Care not pray before meals, and meals began when older
people use chopsticks. While the food is not talking nonsense or quarrel, not
to scatter grains of rice, and if in the afternoon for the light though the sky
was still morning. In addition to rice cultivation, if not worship sessions,
meals do not need to move on wheels that calf feeding equipment shared between
everyone. Case did not bring their cups, chopsticks towering trees or even use
the leaves as scoops. And all the members sitting around a hierarchy.
2. Eating a hit: Depending on the nature of and Brahmans
religious or Cham Bani that have served different way. If a religious funeral
at both served in the direction north-south, even if other clusters such as
weddings, or worshiping the gods, they served in the East West direction. Cham
Brahmans put the meat on the platter for two or four people, and the Cham Bani
prepare each dish with only two seniors or dignitaries sitting on the top, the
rest up continuing placed directly bowl deals on the projector. Served as
wheels on the same chopsticks. The battery function in two glass when
participating in religious worship indoor ceremony (Kajang), all gifts (dishes
- drinks) served on trays lined high leg banana, called salaw Takai, trays of
Cham Brahmans 5 foot, the Bani wheels 6. The dignitaries sitting style
stretching cross (Jauh maiy), and before you use all bite of salt and make
formal application for action and concept words whispered in her mouth. Taking
a meal where men hit as well as at home are the same posture (sitting
cross-legged), while the woman stretching posture cross as such dignitaries as
posture and mandatory standards. It should be noted that any cult, men are also
new new eating women. In the wedding the couple son was the same food on a tray
with food represents fidelity, sticking and wealth.
3. Some taboo in eating:
- Religion Brahmans fasting beef.
- Religion Bani abstain from eating pork, thunderstorms.
- Magus do not eat catfish.
- He Muduon, muk rija though the Brahmans or Bani abstain
from eating meat, meat varieties.
- Clan fasting jackfruit, banana bunch, raw, if you want or
have to offer or to make the throw. Taboos on there must surely be the reason
for it. However, standing on school nutrition more taboo in eating will cause
people lack substance, slow development and human spirit can not be lucid.
Aware of "problems", today a number of sub-families had a several
dining trends reform, Brahmans who eat meat, and Bani eat pork. However, they
can not eat in public villages future lang.Trong, taboos would definitely
broken, instead it tends to "nutrients" dominated the Cham people,
especially sub-families.
The Champa civilization through history texts and cultural
festivals
After the Po Rome in the 18th century, there two works Ariya
Sah Pakei and Ariya Bini-Cam appear. Ariya Sah Pakei talk about a love story
and reflect human Champa. Ariya Bini-Cam to tell the religious conflict between
Muslim Brahmans of India and a broken love affair between a Muslim Cham princes
and princesses. Conflict and distrust of the Champa culture with India leading
to the collapse of the kingdom of Champa.
Standing in front of the temple, the remaining Champa tower
not canceled out of the war and the time with various unique sculptures made
many vibrations before the majestic, magnificent and mysterious beauty of them.
With very few characters left, the evaluation date, classification of
architecture, sculpture and learn Champa art development process is a difficult
work to elaborately meticulous research not only through private historical
data, but also through religious beliefs, style, structure, sculptures of
towers, temples, visual and decorative arts.
From a number of towers, temples known through inscriptions
dating or historical materials as a standard, we can evaluate the time period
or classification of other unknown works by the architectural style or visual
arts of the tower. Researchers Champa art as H. Parmentier, P. Stein, J.
Boisselier in the last century arrangement and classification outlined the main
features of the process of historical development of the art of Champa.
Currently sorting visual arts style of P. Stein (and is enhanced by Boisselier
1963) is still regarded as Jiang standard sample of scientific value as a
platform for those who study the art of Champa.
In relic populations of My Son, My Son E1 Temple is the
oldest during the reign of King Prakasadharma (Vikrantavarman I) in the 7th
century. Mi door sculpture stone temple is very beautiful with decorations so
rich and conditioning technology. Statue in the temple of My Son E1 little but
are masterpieces in the art of Champa, so this style of art is named after the
temple. My Son E1 style start local nuances in the art, get rid of the
replication machinery of the Indian style. My Son E1 style is considered the
classical style Champa. The ideal way of traditional Indian Gupta harmony with
indigenous natural life. The sculptural objects, animals can be very lively.
There are similarities with the art of Dvaravati Mon (Burma and Thailand today)
and Indonesian art. Influence of pre-Angkorian Khmer art also clearly
recognized. This allows scholars dating of them by comparison with the Khmer
sculptures dating known. The influence of two art style of My Son E1 and
pre-Angkor Khmer family is due to the relationship between the king of Champa
and Khmer kings Ishanavarman descendants I, Sambor Prei Kut builder.
At Hoan Great (758-859), the Champa architecture built Hoa
Lai style. Hoa Lai style originated in the south there are different shades of
My Son E1 style development in the north prior to the in the seventh century.
Features of the Hoa Lai style is focused on architecture rather than
decorative. Hoa Lai monument has three large towers, beautiful high-thon
prominent advantages of the architecture on the sculptural decoration. My Son
Temple C7 also the Hoa Lai style. In this period, many objects were found in
Champa and under the influence of Mahayana Buddhism. These objects can only be
derived from Java brought Champa or be cast locally adapted Java bronze of
Nalanda art style. The presence of the bronze is of course related to the
attacks of Java on Champa and mainland Southeast Asia at the end of the 8th
century. Although not much, but this may affect Champa art for a century and a
half later. Not affected the visual arts from the Java the Mahayana Buddhist
faith from Java was the king of Champa late 9th century applying. King of
Champa became faithful of this new religion.
After Hoa Lai style of the Dong Duong style. The object
temple A13, B4 in My Son populations are derived from the Dong Duong style. The
temple in the same region were built very bulky, but other than Hoa Lai temple
is decorated in very thick prominent place and not being overwhelmed temple
architecture. Most of the decorative motifs influential Dong Ocean from
Indonesia and the sculpture is clearly Mahayana Buddhist belief. Face on the
statue carved with exaggerated features the racial characteristics of the Cham
(such as thick lips, broad nose).
Next style Dong Duong style Khuong My. Khuong My style
represents the transition from Dong Duong My Son A1 style and Tra Kieu (10th
century). Art and My Son Cham architectural style A1 and Tra Kieu be considered
is the heyday of Cham art. Architecture, My Son A1 style is vibrant,
sophisticated and elegant. My Son temple architecture A1 represents balance,
aristocratic in appearance to decorate the temple is very discreet elegance,
without too much unnecessary detail carvings. The door of the temple pillars
form the mold containing the object of worship is very elegant. Sculpture,
statue in My Son A1 and Tra Kieu despite little influence Indonesian
Cham-specific but very original. The animal subjects so real and vivid. Apsara
dancer statue curved body proportions with a calm face, beautiful and smiling
ceiling exit (like those dancers Tra Kieu museum in Da Nang). The aristocratic
and elegant dancer statues reached the summit of Champa art.
Thap Mam no longer, but the statues of gods, subjects, stone
pedestal sculpture, temple decoration arrays almost longer be kept quite
integrity and complete. Salted tower name is French archaeologists JY Claeys
called when he excavated around the tower had been removed and destroyed. Tower
was named by Mr Mam owner name the land that the French archaeologists digging
and excavation. Thap Mam style (mid 12th century) special subject in sculpture
statues of gods and mythical animals. The phenomenon seems mainly decorative
purposes. Common sense before sculptural object is very dense, heavy, too much
information, very detailed carvings Storage. Statue common traits that tend to
be legendary, mythical, exaggerated than reality. You gajasimha, crocodile
Makara, garuda, dragon was turned into beautiful decorative architecture. The
god garuda bird decorative tower corner, hands raised in art shows the
influence of Angkor. Bayon style of art and architecture of Angkor generally
affect Thap Mam style (as Hung Thanh tower takes the form of a Khmer temple).
Cham art, Thap Mam style equally striking two Tra Kieu Dong Duong style.
The Champa were to leave Vietnam in addition to cultural heritage
and architectural also local heritage objects and that the Vietnamese economy
has received.
Quang Nam with silk fringe
Sweet tea DOA have the Thu Bon River
As crews Code wrote on "ki-pei cotton",
"cotton", colored silk fabric the Champa very good and produce more.
It is found in many relics of the Sa Huynh the "roller" terra-cotta
color with pattern on silk fabric and more for terracotta spinning. In tribute
to the Ming 31, up to 13 items, cotton: n red floral print fabric, fabric flower
in the old, white cotton, black cotton cloth, hand towel, the first question
...
"Strange land Potatoes", prevalent in coastal
sandy soil, rivers, as well as sugar cane, which is derived from the Pacific
island homeland and the United States, residents of South Island Malaysia
travelers
into maritime Southeast Asia. Indian cotton is the hometown.
Residents neck Sa Huynh, Champa residents of the offshore often present, in
addition to remote islands. So they had cultural and economic exchanges with
the island world the Pacific and Indian Ocean. They entered and domesticated
plants to grow crops such as potatoes, sugar cane, cotton and built specialty
areas days after the Vietnamese inherited: Sweet Tea threat, Quang Ngai sugar
cane, cotton Dien Ban, Phan Rang, Phan Ri ...
Champa rice from Champa was introduced to Vietnam in the
10th century. According to Don, there are many types of rice from Champa was
brought in Chinese as paddy hairy, early ripening paddy (first rice), money
from rice (rice is 60 days, the rice grain, later called 80 days rice, 100
days). Champa rice from Vietnam has spread through China to create a great
economic revolution. We can compare this is a green revolution (green
revolution) before the first green revolution later in the 20th century. King Song
Dynasty Chan Tong (998-1022) was brought Champa rice in China, the latter has
been applied everywhere in South China, the Chinese called this rice "Rice
money". Champa rice, according to China, Song Dynasty brought the
application at the beginning of the 11th century, starting from Fujian
province, Zhejiang brought to the crops after the harvest due to drought and to
increase harvest. Champa rice to grow and mature quickly should be able to grow
two crops of rice a year. Therefore very high. Ming period, the province south
of the Yangtze River Zhejiang, Fujian - Hainanese rice are used Champa.
Agricultural revolution led to the rapid growth of population and economic
expansion and the emergence of new urban centers. The Chinese called the Champa
rice rice is heaven-given (first rice). Great Vietnamese and Chinese growth is
also partly due to the development of rice agriculture through Chiem.
Music, Champa culture with social influence in Vietnam,
especially in the Ly-Tran. Van Vuong Tran Nhat Duat which is a typical example.
Good music, Tran Nhat Duat also have a special passion for foreign languages,
loves to play with foreigners, learn the customs, traditions, culture and their
philosophy. Thang Long, he used to ride elephants to play Da-da-li village - a
village of Vietnamese original Champa prisoners (Champa), after call diversion
is rural elderly woman, perhaps in Nhue chronic, Tu Liem, there new, three or
four days. Champa culture, especially in music, his philosophy is not only
attractive but have a profound impact in the social, cultural and Vietnam in
the dynasties of Ly, Tran. The royal music, opera and the folk in their native
influences from the Cham culture. Some of the Ly-Tran family temple
architecture in this period also brought Champa architectural influence as some
iconic bird god Garuda. Moral philosophy and between the people of
Vietnam-Champa also interact and influence each other. Supreme Emperor Tran
Nhan Tong retirement also was not afraid to personally journey through Champa
to discuss, exchange, learn the Buddhist culture and to live as brother and
sister to the king of Champa in a while.
According to An Nam Chi strategy of Le Tac, Bao Thien tower
11 floors in Hoan Kiem Lake is built by prisoners of Champa. Many pagodas in
Hanoi pagoda Chau Lam, Ba Dinh district of the "three-wheelers", a
statue stands on the stone pedestal sculpture bird god Garuda. N_ both in Thanh
Hoa and Nghe An Champa who lived from 7-9 century to the area of "human tower" in Nghe An. River and Thanh Hoa coast have
found the ruins of Champa sculpture. Mai Hac De uprising against China in the
eighth century and whose father is Chinese Champa, Vietnamese mother.
Champa language also to trace the influence on the peoples
of the Central Highlands. From ancient times, the Champa coast, entered the
Central Highlands where peoples speaking Mon-Khmer (branch Bahnaric) reside.
Through which a number of people translate and speak the language which today
we call the Jarai, Rhade, Roglai .. These languages, along with English Champa,
collectively languages Chamic. In
the 12th century, King Jaya Harivarman invaded the Central Highlands of
Montagnards that the beer sign Champa often called Kiratas. Scattered on the
Highland Towers (as Yang Prong, Dac Lac), the statues, sculptures found in Yang
Kum (Kontum), Drang-Lai (Dak Lak).
Currently the Champa also scattered in the central province
of Ninh Thuan, Binh Thuan, An Giang. Cultural research and the Champa
civilization more attention recently in the country through works of Inrasara,
Wu Dang Business, Tran Ky Phuong ... civilized Treasury and Champa culture
began to be exploited again. Also in the village of Champa there are scripts
written the leaf passed down from many generations, is not currently practical
use. There Inrasara the post value of Champa culture, the beginning of 2007, I
read in the newspaper in Vietnam talking about Mr. Lin Pure, who Champa,
formerly a member compiled dictionary Champa-English-French, published in 1971,
now retired in Ninh Thuan has spent a lifetime collecting antique bibliography
on the leaf and Champa's writing. According to him, the old bibliography on the
leaf before that, so it is difficult to collect. Passed each other over until
opaque termite ruins return drop brought the river on earth, not purchase or
donation. People do not understand the contents of the letter President said
nothing but held back for fear of mortal sin to the ancients. Most ancient
bibliography on leaf copy of the tales, events, directing a spell, oracle,
ancient traditions ... The leaf bundles are usually stored on the roof.
Although war chaos or uncertainty Champa people think of first leaf. Hopefully
in the future, this treasure will be underutilized human and Champa research
will be strengthened and supported.
To end this article, I would like to narrate small happened
in Champa Prime Tower Thien Binh Dinh province. Early 20th century, when
researchers Parmentier tower, deserted tower from how the life, and a large
tree growing on top of the tower. Body and roots covered tower between wild
nature. According to Wu Dang Enterprise tower, when he studied in the late
1970s and early 1980s, the larger the tree no longer see anything in the tower.
No one dared to cut trees for both tower and multi spiritual as has become natural
and mystical. In 1985, Binh Dinh big storm blows through, trees have blown down
bare roots. But strangely large tree sticking such that whilst not damaging the
tower. After falling tree towers Prime Compassion reveal all the ancient and
majestic beauty. In this case the natural (tree) guard tower, but having a new
threat: a few years later, the wall around the tower has been deep chiseling on
brick to get lost and sculpture in the world antique trade. Right place, the
threat posed by man-made hazardous still beyond the destruction of nature.
Champa people living here from BC, all ethnic Malays - Da
Island (Malayô - Polynedi) and set up in South Central coastal tribal
communities civilization quite brilliant (Sa Huynh culture as archaeologists
call). In this area there are two tribes Cham: reside on tribal lands Phu Yen,
Khanh Hoa, Ninh Thuan and Binh Thuan and Coconut tribes resident in the area of
Quang Nam, Quang Ngai and Binh Dinh. From the tenth century, the two
tribes are united into one country: Kingdom of Champa. Land of Quang Nam is
considered to be the center of that kingdom, in the capital of it: Dong
Duong, Tra Kieu (the administrative capital) and Son of America (capital
religion). Quang Nam is home to many traces of Champa countries. Han Dynasty
account Jiaozhi, Vietnamese and Cham had the time together against aggression.
Cham independent competition to win first and then to the tenth century, the
two countries Dai Viet and Champa in the air for hundreds of years when it
tastes sometimes conflicting, for many centuries of Dai Viet and Champa finally
conquered. Quang Nam is ancient land of ancient Champa, is where the center of
the country. Retains the relics of the Champa civilization: Tra Kieu and My Son
and Dong Duong. But before you leave the field visit to Museum of Cham art in
the city of Da Nang to get more ideas about the art of Champa, and also to
enjoy the exhibits can not find anywhere else .
This unique museum founded in 1936 (built in 1915) exhibits
here found from the late nineteenth century on the ancient land of Champa (from
Quang Binh, Quang Tri and Thua Thien-Hue extreme south central zone), but
mostly collected from Tra Kieu and My Son and Dong Duong, three capital of
Champa. All three hundred artifacts are original, made of sandstone and
terracotta of three major stages:
Century-VII - VIII
Century-IX - XII
-Century XIII - XIV
Is arranged into four sections:
- Rooms of My Son
- Room Tra Kieu
- The Ocean Room
- Office Tower Trays
And two corridors:
- Corridor Quang Tri, Quang Nam, Quang Ngai, Tum.
- Quang Binh Corridor - Binh Dinh
That is divided by the regions which artifacts found there.
In general, the objects are of two types: The altars and idols, decorative
items (head door, lions, elephants, birds, sea monster). Each gallery has many
works of art, all of which is very rich, thoughtful and to be able to learn,
you can not take a few days. Just My Son an altar in the living room, for
example, is itself a combination of diverse art: the square base of the altar,
with the embossed running around the base with religious scenes, folk scenes
activities cosmic scene, on top of the one at the bird god Garuda and the fairy
dancers. On the top is an idol held Scanda lightning standing on a river,
behind him is a price attached to the tail curved, radiating ... Only one woman
is enough to make viewers statue sensation, can not imagine why from the
inanimate rocks can create smooth lines, life appears in front of him is not
the object stone, but real people. Only a corridor head Lynga in the Quang
Binh, and an Apsara object, the viewer not only be impressed by a kind of
abstract art, but also marvel at a full round breasts represents vitality
abundance of people. With insights income in the Cham museum, we visit My Son -
the ancient religious capital of Champa. He Cadic, Polish experts to help
restore this historic often told: I U.S. Son no less Antennas-Co, I am not
talking about the scale, only talk about the meaning and history of art.
From Da Nang, My Son, the car on the road number 1, crossing
the bridge over the Thu Bon River pretty nice turn west, follow a different
road to the Tra Kieu - a capital of ancient Champa, then followed by My Son.
With time should stop at Tra Kieu, there are still a number of ancient
monuments: a high mound, a few paragraphs and a collection of ancient relics,
especially the daily-life of Cham (place old capital) only seen on display at
the church Tra Kieu. On this high hill is a Notre Dame Cathedral built in the
style of modern, standing there looking around four the panoramic Quang Nam -
Da Nang with all its rules regard. Tra Kieu is a Christian basis oldest class
in our country.
Away from the Tra Kieu is about 10 km to My Son but not to
the right, from where the car stopped at a roadside station to travel into My
Son, had to walk through a path between the Head Soup magnifying trees, winding
up up and down, took another 5 km and you have to cross a small stream, My Son
towers emerged from the wooded real sudden. Looks up at the mountains in front
of a mountain that cat - to wondering if I was lost in a strange natural place.
The black stone vessels as stunning visual block, mounted on green background
trees, exuding mystery full of religion. Found a place like this and built huge
religious capital, is a magnificent feat.
My Son temple in front of tourists is being refurbished
recovery after many devastating bombs. This was an overall architecture has a
large with a diameter of about 2 km, a deep creek cut into two separate zones.
All previous work up to 68, built in the fourth century - XII. When the French
discovered this area, only 25 towers and is now down to less than more. The
large crater has replaced the old buildings. Many stupas but rubble. Both the
temple on high ground almost broke the ground that it is the former there are
temples and towers, the largest, most impressive. Only a few low towers in the
background but none intact. But even if only one is enough to admire the
artistic talent of the ancient Cham people.
In this land, the Cham no longer, but they work to make us
think as long as they still live next to where Cham day.Van do the people of
Champa became immortal.
But the restoration of this massive monument is not simple.
In 1978, after the release soon began reclaiming and mines in this area. In the
pure culture of blood was shed: 6 the local army soldier was killed and 11
others injured. In 1980, at the request of the Vietnamese government, Poland
has sent experts to along with our technical staff surveying, geodesy, remodel
and begin to recover relics. Three years later, a few groups in this tower was
reinforced and to ensure compliance with technical and art historical restoration.
Polish people eat and work in the field for years, and here no one mention
Cadich, known affectionately by the Polish architect Kazimir Kwiatkowski My Son
loves to charm.
From Binh Dinh back into the land of the country Champa day
before, also known as Panduranga, the capital of the country place in Panran
(on land Phan Rang), is the most important place of worship is in Kauthara (Nha
Trang). Borders of the Republic of Vietnam as encroaching gradually on the
south, the Champa give up land Quang Nam Cha Desks centered.
Today, Oh You (also known as Buddha) still relic: the golden
tower, clock tower, twin towers ... between a wide citadel (1.100m long 1,400).
rub table in this area is Nhon An Nhon district. White square stone tower,
there are two statues of elephants and statues of monsters. Built of laterite,
with each, marble tile cuong.Di path of dirty way Quy Nhon 26km, tourists
usually visit.
A very familiar relics of the ancient Champa culture is
Temple in Nha Trang. Tower was built on a high hill north of the river, stood
on this hilltop panoramic views of Nha Trang is up. And not just the city. The
dim blue mountains in the West, the green river gliding between the hills and
the blue garden, the vast sea glisten bright sunny afternoon in the East Sea.
Vietnamese people usually call this the Marian Medical Tien Temple. In fact
that is where the ancient Champa worship their goddess Yama. In the tower is
the whole body of the goddess statue, carved green stone, sat cross-legged on a
high base of large stone blocks. With its exquisite statues, gentle aura seems
deep. Not only tower goddess Yama, on this hill there are other towers: the
goddess Cricambhu tower tower church Lynga, worship Ganesa, not to mention the
towers collapse. Huong Ky Nam, a faint incense on the altar, increasing the
mystery of where the wire the buildings of the ancient Champa rest can not not
mention the Cham tower near the town of Nha Trang, works quite typical of the
art of Champa architecture.
Currently Cham people living in Vietnam, most of them living
in the southern central coastal provinces (the remaining Muslims in Chau Doc).
Focus especially in Van Canh areas where the border two provinces of Binh Dinh
and Phu Yen (this group called Take Hroi, cultural influence of Ede and Three-Na
in the Central Highlands).
In Binh Thuan and Ninh Thuan Cham village, small village of
a few hundred, large villages with over a thousand inhabitants. Of houses built
into the entrance straight, each surrounded by walls or fences, so go south or
west. In each block there is a number of different houses: guest house
(months), the home of their parents and children (landscapes), a married
daughter (months), kitchen (business scale) and continuous (scale YO) used as a
barn, wedding chamber and place in the couple's youngest daughter.
Clothes Cham similar traditional clothes of the local
Vietnamese people, particularly women wear long to go through the head. Older
men used to have long hair, bandanas and even far-wide.
Cham in different religions: in southern central two-thirds
of the direct Ba-la-subjects, the remaining old Muslim. Cham families in Binh
Thuan and Ninh Thuan is a small family network model (as opposed to the Cham
people in the South live in patriarchal families), the husband with the wife.
Cham religious Ba-la-alike continue cremation of the dead. Cham is a treasure
of folk literature and art is very rich: legends, tales, lyrical songs, the
unique cases, especially dances poetic.
A dance by vibrating the European audience: the brief
afternoon sky clouds moon, stone statues Cham girls next to the old tower go
out dancing life line "the sun". She was almost naked in a chastity,
only a few metal fiber line to let on. Her posture flexibility to the exotic.
Face, eyes, hands, neck, arms, torso, she said in a sexy language. She
performed this dance is the French press dubbed "spiritual girl" (La
Gamine Sacree). Viewers no longer distinguish it as a fairy or a worldly girl.
. Nevertheless, Champa ethnic group which already has a
strong indigenous culture, and even suffered the introduction phase culture in
a massive way, but not assimilated. Until the Champa kingdom disintegrated in
the XV century, a specific expression we see ethnic Cham language founded the
"New Health" also apply to this day. Writing "new Care" has
many elements coincide and characteristic of the Austronesian language group,
especially with Malaysia and Indonesia.Khi language we study process h.thanh
and development of the Cham language is not can not study the influence of the
religion major factor that affects the system language of the country.
Champa-cultural festival spirit: ritual, the festival: It
can be said that ritual-festival of the Cham ethnic expression full 10 day
annual Kate Festival takes place on the first day of 01 May 07 Cham Calendar
(Calendar-early October). Nowadays, the festival of the Cham ethnic group was
held at the level of large space, to commemorate the gods as Po Klong Garai, Po
Rome ... and the heavens and the earth , ancestors bless them. Kate festival is
an expression of the traditional thinking as opposed to a positive factor,
negative factor - Holidays Chabur-Mass prayers to the goddess month 9 Cham
schedule. The link between South god - the Goddess of, between Heaven - Earth,
Father-Mother, male - female, highland and lowland is the universal
characteristic of Champa culture is expressed through ritual festivities,
identity used for a variety of other arts. So, Kate festival contains the
content and meaning ay.Le comfort Kate held subject Bi, Kalan (temple tower) to
Paley (village), to WOM Russia (family), creating a flow of rich festival,
multi dang.Le Assembly Kate at the temple tower is operated by the sacrificial
include: priest monk (Po Dhia) abbot of the temple tower ceremony, rather pull
Forum Kanhi (on the Kadhar) sang, her Shadow (Muk Payau) offer sacrifice to the
gods, Xu (Camunay) presided over the ceremony audience, and a with some monks
Ba-la-subjects (Paseh) auxiliary le.Le Kate offerings at temples including: 01
goats, 03 chickens ritual purification tower land, 05 tray of rice with sesame
(tower lithey), 03 ancient rice cakes and fruit. There are also wine, eggs,
betel, tea away ... After the sacrifice was prepared, the festive sacrifices
ready, start the following steps:
Communion ceremony clothes (anhydrous Rokaw PO yang): All
the costumes of the Champa kings worshiped in temples are by the storage
Raglai. So when the holidays Kate Champa people have to do holidays welcome the
Raglai transfer dress on the temples. This is the opening ceremony for the
festival takes place is very important.
Each deity is invited to attend, her silhouette gifts,
he pulled lead Kanhi down the hymn, her children attend hands god bless. Lyrics
ceremony of glue Kanhi master as follows: Sing on Women god Po Nugar:. Spirit
is the Goddess of the land of great dai.Than generate the mother nguoi.Than
country for the world the song.Than for trees good old man came no.Than she was
born rice fields and gardens lush .. mental Sing Po Klong Garai:. At a soup,
soup hai.Po Klong Garai is about to enjoy ceremony farming vat.Vao two, the
third watch. Po Klong Garai is about enjoying holidays vat.Ngai Po Klong Garai
up rock because dai.Ngai night the river damming between village nui.Dan
government for honoring Him as vua.Xay tower, statue worship Po Klong Garai ..
Sing offers divine Po Rome:. Countries overflow dam broke,. Po Rome about
damming retention. Than water into the villagers plow cay.Nuoc field of virtual
break out. Trai village of stone dammed river prevent village song.Trai rowing
on water. queen bathed in cool fresh water .. mental Sing Po Par:. I on
vegetable had lau.Nho either plateau forests earned anh.Em up mountains have
lau.Nho cut tree beautiful architecture wine tubes for you .... It's like can
see glue Kanhi singing each on 30 of the gods, each god is a holiday song.
Master Master of the blessing prayer for god to enjoy the gifts that bless over
the villagers. Ended the ceremony by her dance the sacred dance ritual Bong.Sau
it to the festival: While she Football was ecstatic sacred dances in the tower
to end the ceremony outside began to sweat. But drum Ghinang, trumpet Saranai same
wine up, beat rhythm drunk with the folk dances and lyrics Champa attractive,
passionate heart. Air the boisterous so that, busy until the sun fell on the
way, Kate festival on the Cham tower end.
Champa civilization history through religion and national
organizational structure
Brahmans (Brahmanism): formation and development of
thickness more than 3000 years of Indian history. Ba-la-subject teaching is
established on the principles of the Vedas. Only the Upanishads translated
Prices Thach China introduced the name Upanishads formed after one, says it's
very profound religion. However, in the land of the Champa kingdom, we see
direct Ba-la-subjects have many variations, mixed with Ba-la-subject teachers
raw thuy.Ve form ants up the human world, she -la-subject teachers clearly stated
in the Law of Manu. This law divided into four class social class led by monks
Ba-la-discipline, is said to be born from the mouth of Brahma (Brahma), is
self-sacrifice, teaching truth, law rate. This class mostly Indians. The second
is the iron-to-class benefit (Ksatriya), was born from the arms of Brahma,
king-class soldiers ruled that the majority of society is the Champa people
holding South Island. Tuesday is the coffee-class residence (Vaisya), Brahma
was born from the knee, the merchant class and the rich peasants; mostly
wealthy Champa and the original Upper South Island holds. Wednesday is prime
class-momentum-la (Sudra), was born from the feet of Brahma, the artisan class
and poor peasant as a tool for the working class in the inducement; belongs to
the class mountainous ethnic and from Champa binh.Nguoi religious
Three-la-subjects Cham JAT, mainstream Care. Ba-la-religious subjects until the
third century is considered the main religion of the Champa ethnic group, but
only where the in royal class groups to the ceremony only. This religion to
thrive in southern Champa and almost unique role reign King Bhadravarman I (IV
century). And until the tenth century, directed by Ba-la-subjects still play an
important role in the life social life, spirit of Minorities people Champa.Tuy
course, due to cultural exchanges with countries of the North, especially
Mahayana Buddhism and the south of Theravada Buddhism, Champa society not
subject to the correct format Menu harsh as the law prescribed and reign Indravarman
II (X century) have taken refuge in a Buddhist king legal name is
Paramabuddhaloka, Ba-la-discipline and Buddhism same companion trien.Cho to the
nineteenth century class we see Prime-momentum-exist in Champa. And today,
nature Ba-la-subject teachers also maintain clarity on the occasion of
sacrifice of people Chamap as Ba-la-subjects celebrated by teacher Paseh,
Tapah; Champa religious Bani, by Mr. Char, Po Adhya, Po Bac ceremony, but
compared to the original, it has transformed a lot.
Buddhism: Today, the line of Buddhist thought is almost
absent in the religious activities of ethnic Cham. But the reality of history,
Buddhism has a huge role in peoples lives. However, in order to draw the best
colors for general shaping Buddhist country, even the historian there are many
concerns. To answer the question: Buddhism was introduced into Champa how it is
not a small problem. We can experience the ancient Chinese bibliographic
description of the sale with the Champa people in the VII century recorded that:
Champa community at this time love of Buddha Shakyamuni. In particular, at the
Custom House invaded Champa has gained a lot of spoils, the most prominent of
which is 1350 Buddha trading. In particular, in the first century, Buddhism is
the dominant religion around the central area of origin
Kauthara. Researchers L. Finot has beer research Martial Edge - Nha Trang adds:
"The king built the beer to be aware of the impermanence of life,
of compassion for living beings; sacrifice of their wealth for the common good
"Based on the aforementioned data, we can claim that Buddhism in Champa
following the First Millennium Cn.Xet context of Indian history in terms of
religion until virtue Buddha's death, over a hundred years of changes in the
monastic community, the virtue of the Buddha was still covering the kingdom
here, and spirit to follow the Buddhist approach absolutely still deep. Word
Arya thoughts, Samiti, Nikaya and Sarvativada momentum flourished. And of
course, the merchants are Buddhists and monks according to the traveler's heels
cultural exchange with the positive achievements that steps in which Champa
port locations Most boats dock. When the boat docked, the Buddhist religious
man looking for a quiet place to practice and propagate the culture obligations
enlightened beings. Thus, Buddhism was initially laid the foundation where
timeline day.Qua, although Theravada Buddhism, the most was Arya Sammitinikaya
party was introduced at the same time as Ba-la-subject teachers, but do not
thrive because advocates of liberation itself, rather than at promoting the
role of the incarnation of spreading the Dharma. Only Mahayana sect Sarva
Stivadanikaya northern thrive in the fifth century to the ninth, especially the
delta Cuu Chan, Japan; especially Zen lines derived from Chinese, Vietnamese .
Islam: Muslims are Arabs spread in Southeast Asia in the
seventh century, the most powerful from the islands of Sumatra, Java, the Malay
Peninsula and the small islands southeast of the Philippines. Java receive
Muslims from Arab traders in the escape the bloody holy wars going on around
the Mediterranean and the Middle East in the Seventh tk to tk th IX.Trong
separated him, most is on life King Indravarman III (918-959), the Champa
ethnic environment trade with the Arab refugees from the port of Basra, Siraf
and Oman has accepted Islam, but not very warm because of the language language
dispute. Islam was introduced into Champa kingdom through intermediaries, the
Islamic Champa much difference from mainstream Islam. The most significant
spread was vizier Po event Klun Pilih Rajadvara refugee receiving a of royalty
Rahdar families Ahmed Abu Kamil, Naqib Amr, Ali fled the harsh rule policy of
the United Java. These refugees took that opportunity to spread the Islamic
teachings for families royal special Champa.Dac, of King Po Alah (Po Ovlah, Po
Po Europe Loah or Allah) school director in La Mecque to 37 years before on the
throne reigned the country Champa to 36 years (1000-1036) in Sri Bini (Qui
Nhon). In the air was enough to give us information about the study of religion
of Champa and especially residents, the construction of the temple of Siva and
the mosque in Amavarati (My Son-Quang Nam), changed the face of religion of the
country nay.Sau, due to the pressure of war a large array followers
Ba-la-subject teachers emigrated to Chenla, Malay Islamic group was identified,
and community Champa here referred to as Khmer Islam. Especially in Chau Doc, a
Cham Muslim orthodox Muslim, every day user on the La Mecque for a 5 times. Also
in the central region, the master Char (Po Char) of the Cham Bani (Muslim
modified) and believers keep religion in Lent (Ramadan) that this thoi.Hien,
Islam is prevalent in the provinces of Champa Ninh Thuan and Binh Thuan
provinces, but also to be transformed over the customs and lifestyle of the
local, losing legitimacy of the Muslim Arabs. Cham people in Ninh Thuan, Binh
Thuan Ba-la-subject teachers and 60% and 40%, to become contradictory Champa
Bani.Nguoi because two directors throughout history.
-Champa Title: the national spirit and essence of the Champa
people, evidence of the inscription plate (epitaph) remains in the My Son
Sanctuary (Quang Nam) shows the Champa king named SambhuVarman died in 629,
earlier has requested Sambhadrecvara given the level of "Blessed" for
Champa water, not for the country in Linyi, Lin-yi or Completion kingdom. Then
also through other inscriptions at My Son populations a kings is Vikratavarman
I was calling himself "the great king, Lord Sri Champapura", but did
not use the name as far as calling the Middle United.
King (Pa-I) national leader, has absolute power in all
aspects. The king was aided by foreign emissaries in the foreign policy of the
country. Chinese, English, Indonesian, Malay, Chenla, Funan; addition courtiers
all areas of security, economic, political, military, etc. to assist the king
to run the country. The central government apparatus is placed under the power
of 2 the great god, and the assistant in charge of a different area.
House King of Champa surrounded and contribute by the
Brahmin clergy, the eminent Astrology, Feng Shui, the courtiers, the security
guard. The Imperial defense team, also in charge of recording holiday
festivities and especially the courtiers financial security staff dedicated water
treatment population.
National organizations machine: The country is divided into
four areas:
Amaravati: Champa north from Quang Binh, Quang Nam Danang
now.
Vijaya: Of the Quang Ngai and Binh Dinh now.
Khauthara: Of the Ninh Thuan and Binh Thuan.
Four regions of the country Champa stretches along the
coast, one side is the sea, a mountain painted intensive u and coincides
shutter; between the mountains and the sea is a narrow strip of land so short
rivers and wide, each rainy season caused flooding and because no deltas with
no water reservoir, so the rain has poured out to sea and on water shortage and
drought when the weather is favorable.
Each region has the look lords, the author also known as the
emirate. In some areas lords seems independent of the central terms of people's
daily life, religion, social education, but foreign affairs, defense and
treasury finances remain under central king. Take the original population of
the South Island (malayo-polynesien) living on the coastal lowlands along China,
Champa the whole group population of the former Champa kingdom of Champa both
plain and the Shanghai (base South Island or Mon Khmer), living scattered
across the mountains west of the Annamite Mountains.
Champa is the name of a pinkish white flowers, white or pale
yellow, fragrant can be found in all over the Central Coast. The Vietnamese
called porcelain flower (flowers of) the scientific name is Michelia Champaca
Linn. Do not know the Champa choose this porcelain flower named for his country
since any, but Champa text was found on an inscription from the 6th century
American Son write in Sanskrit (sanscrit). Earlier, in the Geographica year 150
AD, Claudius Ptolemee (90-168), the Greek geographer and the messenger of the
Roman emperor Marc-Aurele Antonin at Alexandrie (Egypt), once said to a country
Zamba name of the Far East. New Tang Books letter, by Yangtze Europe and
General States compiled the 10th century, transcribed account for three when it
comes to complete United (Linyi kingdom old). Vietnamese Champa was later
learned through the transliterated Chinese name is Champa (Tchan-tcheng).
Before the Vietnamese community called Champa Champa,
Champa, a little ... but this name is read according to the writing of the
Chinese, or the pronunciation of the Central, so do not faithfully reflect the
main title determine of Champa today.
- Champa is the name of the residents living in the
territory of Champa; Champa name occasionally still prompted in history and
literature, few folk say.
- Cham reading camp type from Champa words; Cham name is
also very common in folk, Cham some places still hold together as Cu Lao Cham
in Quang Nam, Cham Tower in Phan Rang, Phan Ly District eczema, which slows in
Binh Thuan ... In water, the ethnographer was rather Cham Cham in the name for
a long time; this has pleased the Cham people in both Thuan Hai Chau Doc,
because is the best known way to pronounce the word Champa .
- The name of the little mentioned, the word appears only a
few times in frequency modulation poetry, 1937, Che Lan Vien. Assembly camp is
read from the Hroi (H'roi or they leave), the name of a mountainous tribes
living on the western mountains of the province of Quang Nam, Quang Ngai and
Binh Dinh. The Hroi really well is Champa, because before the other gods of the
old kingdom of Champa people evacuated to the Central Highlands to avoid
confusion and settled here always, they still keep the language and some
customs of the Cham plain of the daily routine. There are also to tell more
Cham Bahnar groups, the Bru-Van Kieu, Kaho, Raglai, Rhade, Djarai, Stieng,
Churu, etc., all of which are the subjects of the kingdom of Champa old
evacuated to plateau in the period the chaos and always here. Across the
plateau, the new group to integrate and blend with the old group made up of the
ethnic mixture of two blood stream slow-often in different time. Often Cham
Cham Pal, but Vietnamese few know this name. Because there is no traditional
name for each group of people, the original people of Scripture referred to all
residents living in the mountainous west is the Hroi, then turn the audio.
Chu Hoi bring a bad content, it is the barbarian group type
looting, because in the past people Hroi has repeatedly advancing the Kinh
village looting food, in these tough times, under the Nguyen Lords. Later in
Cham Cham Thuan Hai called the original inhabitants living in the provinces of
Quang Nam, Quang Ngai and Binh Dinh question is or Take Hroi. History of
Vietnam during the Nguyen Dynasty referred to as All Stone Walls.
There are also some slow Vietnam Cham Yuon (Yuon or Yun
means Vietnamese). The free called Kinh Old, but this name is little known as
Kinh former always himself as the Kinh. Should also know the soldiers or the
original texts that were deported to the border location bordering Champa,
married Cham women (which they say is the ancient Scripture), from birth to the
word Scripture of the Old.
Language, Cham many anthropologists put in their
Austronesian (Malayo Polynesien), that are derived from the southern islands of
Southeast Asian waters. This may be true when comparing the civilization and
culture of the Cham civilization and culture of the peoples of the same
language in Southeast Asia at the time of creation. But through recent
archaeological discoveries, civilization and culture of the Cham people in
Vietnam are not quite so exotic that blend elements of civilization and culture
of the indigenous populations can be found from previous .
In fact no primitive tribe called Cham. Hard is the name of
many groups of people later choose to live in the territory of the former
Champa Champa or, collectively, the Cham people, not the name of a specific
racial group. Later Cham communities by accepting the name Cham, and assimilate
its Austronesian origins of civilization and the old Champa culture, to
distinguish them from other groups Champa language comes from many sources and
different races. Can say the ancient Champa kingdom is a federal multi-racial
and multi-cultural.
United Champa
Northern Champa including Quang Binh, Quang Tri and Thua
Thien-Hue, located between Horizontal and Hai Van Pass. These are common areas
of fighting, the conflict between the Han and Linyi in North depending on the
period from the 2nd century to 9th;, and later, between Vietnam and Champa dynasty
in the world 10th century from the to the northernmost No. 14.Ranh list of
Champa's Horizontal Gap in Quang Binh province, about latitude 18. Tien Le, the
first conflict between the Dai Co Viet and Champa occurred in 982 when Le Hoan
troops attacked the at Amaravati in Quang South today. Ly dynasty, in 1044, Ly
Phat Ma attacked Champa, raiding Buddha, has many ideas that secular Buddhism
is Vijaya or your father in Binh Dinh today. Then the attack of Ly Thuong Kiet
in 1069 into Ban [Vijaya], proceeds by King Zhan Che Cu;, and this is the first
time the land north pole Champa is mentioned in the title of Geography, Ma
Father and tuners, this land be book Dai Viet referred to as the dedication of
Che Cu for Li in exchange for freedom. That of northern Champa stage fell
constant conflicts for decades (Nguyen Xuan Hoa 2002: 36-37). Until about 1078,
an epitaph of Harivaman found at My Son, refers to the stability and
reconstruction of the Champa kingdom of the king, as follows: "The enemy
had đã nhập into the
kingdom of Champa and installed Themselves as masters; having taken Possession
of all the royal property and the wealth of the gods; having pillaged the
Temples, the monasteries, the Salas, cells, hermitages, Villages and various
edifices together with the horses, elephants, padatis (infantry? ), oxen,
Buffaloes, and the crops; having ravaged everything in the provinces of the
kingdom of Champa; having plundered the Temples of Srisanabhadresvara and all
that the kings of past times had Granted as endowments to Srisanabhadresvara;
having taken all the riches of the god and Carried away the men belonging to
the temple, the dancers, musicians ... Servants, together with the various
properties of Srisanabhadresvara; the temple remained empty and devoid of Worship
làm. Then His Majesty Vijaya Sri Harivarmadeva, yan Devatamurti ascended the
Throne. He completely defeated the enemies, proceeded to the Nagara Champa, and
restored the temple of SrisanabhadresvaraThe kingdom of Champa became
prosperous as of old ... "(Majumdar 1989: III, 160). [.. Enemies into the
kingdom of Champa, the self-proclaimed rulers; claimed the royal property and
wealth of the gods; destroyed the temple, monastery, home, villages and
monasteries along with horses, elephants, cattle and crops; destroyed
everything in the provinces of the kingdom of Champa; were robbing the temple
god Srisanabhadresvara and all those things that the king had previously served
donation god Srisanabhadresvara; scavenged all the wealth of spirit and robbed
the personnel depending temple, dancers, musicians ... those services with
their rich assets of Srisanabhadresvara; temple robbed clean and abandoned ...
Then the King Vijaya Harivarmadeva yan Devatamurti throne. He has destroyed all
enemies, for hunglai Nagara Champa, and restored the temple of
Srisanabhadresvara ... Champa kingdom became prosperous as it used to be
information on the reign of Harivarman consistent with bibliographic records in
the shares of Vietnam of Champa at this stage. Sites of extreme northern Champa
above as Geography, Ma Father and Dad appeared in the Ly, has a lot of
historical and historians determined that the land south of Gap Width of Quang
Binh and a the northern province of Quang Tri today, as follows: Geography, the
Ly Modified Lam Binh, Tan Binh Tran change, the Le Trung Hung Tien Binh, Quang
Binh Province, including Le Thuy district, Rich , Loc Le Thuy and Quang Ninh
district; Ma Father, life Li exchanged Minh Spirit, life Minh exchanged Linh Le
repeat Minh Linh Quang Tri province, two districts Minh Linh and Gio Linh
district now Vinh Linh and Gio Linh; Dad chief, Ming converted into Le Tran
Binh exchange for Bo District, Quang Binh province of Binh Chanh districts and
Propaganda chief of the Quang Trach, Bo Trach and Hua (Yellow Spring Khan 1966:
80-81; Dao Duy Anh 1964: 177). Thus, Geography, Ma Ling and include the current
tuner from south Pass Horizontal to Nhat Le door on this. Tran Dynasty, circa
1306, in Vietnam, Champa King Che Man had changed the two regions O-Ly or O-Ri
to propose to Princess Huyen Tran, which is defined areas in the north of the
Hai Van Pass of the southern part of the province of Quang Tri and Thua
Thien-Hue province today. Tran had call from Vietnam entrance to the door from
the user / from the European central and Latin; in 1307, the European changed
to European Thuan and Chemistry (Dao Duy Anh 1964: 177). In Champa materials,
to learn the location name / title of the land, there is a important
intelligence documents Champa found in group D of My Son tower, dating from
1192, was recorded from sites in Binh Dinh and Quang Nam Quang Binh in the
Cham, as follows: "Jaya Indravarmadeva on Vatuv escaped from the
Cambodians and came to Amaravati. He rebelled and levied troops at Amaravati,
Ulik, Vvyar, Jriy, Traik and print many districts (anekapramana). He went to
escape Vijaya. The Prince [Vidyanandana] led his troops into battle, defeated
[Jaya Indravarmadeva], and compelled him to return to Traik; [the Prince]
pursued, captured, and killed him at Traik. The Prince has since reigned
without opposition ... [C.92 B, 19-22; cf. Finot 1904: 975] "(Majumdar
1985: III, 204; Southworth 2000: 237-38). [Jaya Indravamadeva on Vatuv escaped
from Cambodia split and run to Amaravati. He uprising and infantry started in
many districts set different (anekapramana) in Amaravati, Ulik, Vvyar, Jriy and
Traik. He invaded Vijaya. Prince [Vidyanandana] modern infantry combat, beat
[Jaya Indravarmaeva], and forced him to running back Traik; [Prince] has hunted
and killed him at Traik.Vi So from that Prince no longer opposite sites like
Vijaya, Amaravati, Ulik, Vvyar, Jriy and Traik appeared in the above
inscription of Champa, which, we can match them with the sites appeared in the
ancient bibliography Vietnam and China are as follows (from South to North):
1 / Vijaya, has appeared in an inscription of Jaya
Harivarmadeva found at Po Nagar Nha Trang (C.30, A2) between 1160 and often
mentioned in ancient India with the title of Tea Table / Wow you or that you or
the Buddha (Hoang Xuan Han 1966: 62-66; Dao Duy Anh 1964: 174-76) is a region
located in the province of Binh Dinh today. Contemporary, states a letter from
Chinese President called Tan Chau to distinguish them from the Old Chau or
Amaravati in Quang Nam today. States Vijaya has grown continuously since the
11th century to the 15th century, as evidenced by the great architectural
monuments dating from the 11-15 century still exist, such as the Silver Tower
(c.11th), average Lam (c.11th), Duong Long (c. 12th-13th), Hung Thanh (12th-13th),
Canh Tien (13th-14th), Paddy Gust (14th-5th), Thu Thien is located along the
river Con ; also Thi Nai lagoon [Sri Boney] is the port-town of the emirate;
2/Amaravati, appears in the inscription of My Son Java
Harivarmadeva at (C.101) around the year 1157 and in the Po Nagar Nha Trang
(C.30) 1160 (Southworth 2000: 237-38), a downstream Thu Bon River, including My
Son Holy Land, Tra Kieu is royal and Dai Chiem Haikou is the port-town. This
title is transcribed as A-mu-la-bu [A-carpentry-Lat-appointed] in proving the
circa 1481/1482
3 / Ulik, has been mentioned in the history of Vietnam under
the name European Automobiles and European Li or Ri Tran, 1307 [Ulik>
O-Ly/O-Ri]. This area is considered the offering of Che Man Tran offered to the
king to propose to Princess Huyen Tran of the region from the north of the Hai
Van Pass now moved to the area from the south of Quang Tri and Thua Thien-Hue,
special particular the area around Hue relics important words located on the
Perfume River with other rivers like Lau, Bo River Tam Giang, Tu Hien door /
cabinets to port-market Linh Thai tower where goddess Po Nagar / Yang Po Inu
Nagar similar Po Nagar Sanctuary's Nha Trang states Kauthara
4 / Vvyar, has been mentioned in the bibliography Vietnam in
Thien Nam Tu Chi Lo Toys [Hong Duc Map] named Viet Mon (Hong Duc Map 1964: 48)
is currently under Gio Linh Trieu Phong and Quang Tri [Vvyar> Vietnamese].
Along the Thach Han River, there are many important art relics have been
discovered as Ha Trung, Tra Contact Thach Han dating from the 9th century to
the 11/12; ancient and well-sounding places from English as John , World
Security, etc.. Cua Viet Quang Tri is the largest seaport and it is also the
most important seaport of the region between Horizontal and Pass the Hai Van
Pass, Vietnam has similar terrain doors Dai Chiem in Hoi An and Thu Bon River
Basin of Amaravati in Quang South;
5 / Jriy, has been referred to as Di London Square in Thien
Nam Tu Chi Lo Toys [Hong Duc Map] circa 1630-53; in Binh Male Toys [German Red
Map] 1653 - 90 is called is Nhat Le Haimen Shenzhen (Hong Duc Map 1964: 48,
141), located at the mouth of the Japanese dependent Dong Hoi town today.
Places Jriy sound could have been transferred Geography (?) In the Ly in 1064.
Mid-16th century, about the year 1553-55, in Europe need Luc mentions many
sound similar sites have existed in this area, for example, Turkish Ri River
entrance Nhat Le (An Duong Van 2001 : 28). Negative variation of these sites
may have been taking place as follows: Jriy> Ri / Di> Li> Le. Nhat Le
western border there are Buddhist relics notable Champa Great Friends, My Duc,
century Letter 9-10, vvcon the river upstream of the Ly Hoa Phong Nha cave,
there with the important Buddhist monuments Champa;
6 / Traik, these sites are referred to under the Ly Quang
Trach District includes district, Bo Trach is located in the estuary Gianh,
Gianh can from a negative turn from [Traik> Trach> Gianh ]. This is the
northernmost land of Champa borders Dai Viet, located in the south Horizontal
Pass, so as to documents marked above, Jaya Indravamadeva new Prince
Vidyanandana killed here. This region is also the art of Champa ruins important
Linyi Waste Accumulation, Hoan Vuong Waste Accumulation, and a Buddhist text
Cham example found in Ron 9-10 century, vv.Dua Hindu conception of the
formation of states in the mandala Champa, each small state is formed based on
a sacred mountain, symbolizing god Siva;, and a sacred river symbolizes the
goddess Ganga, Siva wife. Along this sacred river each states establish three
major centers, namely: a commercial center or a port is located in an estuary;
a center of royal power or royal; a neutral religious center of royal or holy
do.Vao 7th century, on the basis of geographical factors and historical contact
with European Amaravati of Champa in Quang Nam province today, model can be
found on the formation of a small state is expressed as follows:-The mountain
is sacred Mountain Mahaparvata / Great Son Cat's Tooth Mountain Spirit or holy
river Ganga or the Thu Bon river-estuary or harbor- Dai Chiem Haikou, located
in Hoi An Cua Dai-Citadel is Simhapura / Tra Kieu in the Lion City;-into
Srisanabhadresvara dollar or U.S. Son.Nhung provinces (states?) with English
titles Taking the above of northern Champa are associated with the sea, it
reveals that each sub-kingdom of Champa mandala is based on a port-town is the
center of international maritime trade; tissue that was consistent with
'riverine network exchange / riparian system exchange' of Bennet Bronson raised
about the internal exchange and foreign trade based on the main river in the
region along with the exchange of goods between the mountains and the plains as
between the states with each other, which, geography of the kingdom of Champa
was especially adapted Applying this model to learn local cultural / economic
region of Quang Nam today, or Amaravati ancient Champa, It was found that the
Thu Bon River and its tributaries have played an essential role in the exchange
of goods between the mountains and the plains. Along the major rivers has many
bustling markets in midland such as the Middle Phuoc Ai Nghia Tuy Loan, etc.
play a role transit of goods between the mountains, where ethnic groups speak
Mon- Khmer live and your supply of forest products, such as incense, cinnamon,
numbness ox horn, ivory, etc.. the lowland; forest products are focused on an
important port-town in the Thu Bon River Basin where the role of a trade center
that its appearance can imagine the prosperity of port-town of Hoi An's famous
Cochin in the 17-18 century. The prosperity of the port-town of Hoi An is a
contemporary representation of a port-market former Champa
States Vijaya Champa in the early 15th century (1436) was
described by a Chinese scholar named Fei Hsin / Tin fee, who accompanied Zheng
He's maritime groups in Southeast Asia, as follows: "Made along the coast,
and there is a port called Binzhou [Qui Nhon]. West is Jiaozhi, and connecting
China to the north. When the foreign cargo ship referring to this country, to
welcome the angel, the leader wears a golden crown has three floors, dressed in
embroidery, gold rings on the chest and arms, shoes tortoise shell and wearing
a fiber square with eight jewel-encrusted belt. He looks like a splendid
protector deity. He rode an elephant is more than five hundred of the soil
military escort before after, people take short sharp sword and teachers, who
carry shields shining armor, they beat drums and blow the horn with his coconut
shell with the courtiers others go out to receive supplies of the king. For the
leader down with folded hands and bow to thank the king gave supplies and would
like to offer local tribute. This country has many great and numbness bull
elephant, so ivory and horn numbness be sold to other countries with bulk
"(the Chung-Jen/To total-Press 1967: 198-211). Through the above
description, we can analyze that, the guardian of the port-Tan Chau / Vijaya is
a leader / lord; longer king's royal is a place up the leaders of the port- new
to come out to the suburbs to give and receive supplies of the king. Port-town
of Tan Chau / Vijaya contemporary located in the Thi Nai lagoon to the
east-north of the city Qui Nhon today. Around Thi Nai Lagoon Thi Nai (Tuy Phuoc
district), maybe that's where the garrison of the leader / lord of the
port-town; west Member Father (An Nhon District), may be Father later (?),
which is the capital of the King (Thanh Thi Nai and I have only about 7 -8 km
apart as the crow flies). The religious architecture of the royal tower groups
Binh Lam Banh (11-12 century), Ocean Long, Hung Thanh (12-13 century) and the
tower Canh Tien, Thu Thien, paddy Gust (the Century 14 -15). In a similar
structure on the port-town of Champa, we can compare with other complexes based
on Tra Khuc River in Quang Ngai province where Sa Ky / Door with Co Luy (where
stationed of leader-port) and the European Sa (where the capital of the king
and royal family) are set on either side of the river. We hope to have the
opportunity to return to this topic in a monograph khac.Sau when Le Thanh Tong
to attack your father in 1471, Champa royal of Vijaya exile in Malacca (about
20,000 people); 1481 / 82 an angel king shrink, an king of Champa exile, sent
to the Ming dynasty are afraid to ask for help to regain territory lost to Dai
Viet, in the books of that Champa territory includes land as follows: "Our
country consists of 27 speakers, 4 negative, 1 Asian, and 22 districts. This
territory stretches of the East Sea, south of Chenla, west of Mount Forest of
Le [Le Nhan Son], and north of A-mu-la-bu "(Wade 2003: 14). Currently , a
village in the south foot of the Hai Van Pass name is located in the city of Da
Nang, these sites contribute additional evidence for the identification of
European Cars is north Hai Van.Cu Pass in Hong Duc Map, 1653 -90, (sdd, page
48), the order of this estuary in Quang Binh province, from north to south, as
follows: Net Square now of Ron; General Gian Square is the door to win; Mobile
London Square the Ly Hoa (?); An Annual license is Business; Nhat Le Mon is
Nhat Le (Atlas administrative Vietnam, Map Publishing House, 2003, p. 38).
Thus, also ability Jriy is Di London Square or of Ly Hoa [Jriy> Go> Li]
(?). But in the same Khanh Chi Geographic, 1886-87, Di London Square is Ron
(Dong Khanh Geographic Chi 2003: 1355); Great Viet Geographic books Bien, Minh
Mang,, of Phuong Dinh Nguyen Van Super the called of Ron is rumored inverter
and said that the doors are called vessels Di Gong (Phuong Dinh Nguyen Van
Super 1997: 246). According to geologist Le Ba Thao, then, in the 14th century,
a great intercession is now known as Bau Sen Nhat Le door connected with the
sea, said, or the Nhat Le door is a large estuary (Le Ba Thao 2003: 211-15). In
estuaries in Quang Binh, Nhat Le door is the most important door from the Le,
but outside the, Ly Hoa door also is a major commercial port (Luong Duy Tam,
1998). In summary, the current time, we can not determine the exact locations
of Di Gong Mon, by and large, places Jriy of Champa located in the Quang Trach,
Bo Trach and Quang Ninh province at present, it can has been transcribed or Li
or Fees (?). land between Horizontal and pass the Hai Van Pass has been the
French author identifier is Indrapura, this title has been Southworth and
denying in a professional analysis research on geo-political Champa
(Quach-Langlet 1988: 28-29; Southworth 2000: 237-40; Tran Ky Phuong 2002:
63-74, note 10). addition, many estuaries of the main rivers in southern middle
on which the viability of the other independent states that we can not identify
the name of them, even though these states have been mentioned in the Chinese
ancient bibliography of the inter- system to Champa with name is 'country', for
example: Mon Doc, stuck Korea, etc.. These states are set on the beach: Door
Korea on the Han River in Da Nang; Door Ky Ha River Tam Ky in Quang Nam
province; Door Dung Quat in the Tra Bong River and Doors Sa States / Cua Dai
Tra Khuc River in Quang Ngai province; Door Tuy Hoa on Ba Da Rang river or
river in the province of Phu Yen; of Ri on Luy River and part of Phan Thiet on
Ca Ty River / The Binh Thuan province (Southworth 2000: 237 - 244; Tran Ky
Phuong 2002: 64-65). Along the river are important temple-tower groups like:
Jiang America, Phu My Hung (Tam Ky, Quang Nam), Chief Lo, Thanh Chau Sa, Co Luy
(Quang Ngai), Tower City, they (Phu Yen), Po Dam, Hai Binh Thuan province,
etc.. is evidence of the existence of the royal monuments of Champa in the
states equivalent thoi.Ten of sacred mountains and holy rivers appeared in the
intelligence have Champa be detected at My Son from the end of World 4th to 7th
century (Majumdar 1985: III, 4-8; 21-26). term Mandala (Circles of kings) the
researchers used to describe a political and economic system has been detected
in most countries in Southeast Asia. Mandala is the kingdom includes several
emirates or lord. In each sub-state of the mandala has a small usually
divinization and self-proclaimed leader of the other leaders, but in theory, it
is the subordinates and their vassals. Each emirate in the mandala is the only
one who has the privilege of receiving the tribute brought by the angel and the
military leadership supremacy. Also there is always the possibility of the
condition are some of the leaders in the mandala may refuse the role of their
vassals and trying to build their own a vassal system when they have the
opportunity to rebel. To prevent this situation, the emirate in the mandala
vassal to deal with by not interfering in the internal affairs of the local
leaders to keep a distance relative to the capital, and create relationships
marriage or invite them to participate in the pilot royal delegates, etc.
(Wolters 1999: 27-40; Nakamura 1999: 60). Many researchers have explained the
economic-political system of the Champa kingdom [Champa] in a model known as
'exchange system riparian / riverine exchange network'. According to this
model, 'riverside exchange system' has a coast as a basis for a common business
center is located in an estuary. This is an international trading center. In
addition, there are upper center, which is the initial point of focus of the
goods originating from remote sources of water. These sources are produced in
areas not meeting the market by the people living in the villages in the upper
region or commercial sources. Each states has its own mandala 'riverside
exchange system' so (Bronson 1977: 39-52; Hall: 1985: 1-25; Hagesteijn 1989;
Nakamura 1999: 60). On the application of the model 'riverside exchange system'
to learn the history and culture of Central Vietnam, we were initially
published in a paper presented at the scientific conference on 'Culture and
villages of ethnic minorities Quang Nam 'by the Research Institute of Culture
and Arts Central in Hue Hue held at May 28, 2004 (Tran Ky Phuong 2004). During
the Mon-Khmer-speaking ethnic group in western Quang South, the Katu ethnic
distribution of most people living along the great rivers of Quang Nam Vu Gia
Thu Bon river, river, river Tuy Loan, etc.. The Katu now has about 50,000
people living in Nam Giang and Tay Giang and Dong Giang (formerly Terrace
District and John) in Quang Nam province, there are also a part of life in
South East district north of the Hai Van Pass Thua Thien-Hue. Economic
activities socio-cultural-Katu, including relationships with lowland traders
that Katu called 'the-wheel' or 'business-driven', was reported by Le Pichon in
1938 in a monograph on the Katu in Quang Nam (Le Pichon 1938). According to Guo
tool roll, an old revolutionary soldier, who died in 1999, who had lived for
years with the Katu people in Quang Nam during the war, then the exchange of
goods between the mountains and the plains based on Thu Bon persist vividly
until the 50s of the last century truoc.Trao exchange of goods between the
mountains and the plains in the area of Quang Nam
have been reflected in the following poetry: "Who the message with a
recruiter / you source, Asparagus le / Mit non sent down flying fish
sent up "In a monograph based on his doctoral thesis, Wheeler also
analyzed and shown that the port-town of Hoi An in the 17-18 century design
Assuming achievement of the set of internal and foreign trade relations of
Champa in the previous century
After consulting leaders of all residential areas on the
Central Coast, from the 2nd century to the eighth century, the original group
of islands Malayo Polynesien begin to lay the foundation material to treat for
the long term: building the city, popular sedentary lifestyle and social
organization styled lord. Because education is not high but good ground, this
group only store part of the civilization absorbed through the priests and
Indian traders (Sanskrit and Indian culture) to exchange goods or shelter, on
the other hand still maintain some customs, their traditional local culture.
Through cultural relics and remains, one finds all have a mixture of indigenous
and Indian elements. However, with time, Indian culture gradually became the
unique factors, crowding out local culture in the south and China in the north.
But the priests and Indian traders spread of civilization,
culture, social organization, marine engineering, and agricultural trade them
for the world of royalty and the local lords only, folk mass is not
condescending. This distinction has several reasons, first is the mass of folk
do not have high levels of education, the second is that they do not have a
right to decide, third, compliance with laws directed Ms. La Mon, this class
can not communicate with the other class. And hence, the hermit Brahmin gradually
lords respected and played the role of the court to help them rule effective
and durable.
Manu Law of Brahmanical religion (Brahmanism) class division
of society into four (castes). Head is the Brahman, the world ascetics (mostly
Indian), is said to be born from the mouth of Brahma (Brahma), the cultural
power of thought and scholarship. Monday is Ksatriya (Li to the core), ie the
level of kings, nobles and soldiers (mostly original Cham Nam Island), was born
from Brahma's arms should be political power and military. Tuesday is Vaisya
(Xa waste), that world, merchants and rich farmers (most Cham rich and original
Upper South Island), was born from Brahma's thighs should have the right to do
business and construction. Wednesday as Sudra (messages), or artisan class,
poor people (most of them are mountain peoples and prisoners of war), was born
from the feet of Brahma, only to be made and the enslaved.
However, in the early stages, due to the influence of
Chinese culture and Mahayana Buddhism, there was no social class division in
the inscriptions found in the northern territory of Champa. Conversely Nam
Champa territory, Sudra class continues to exist until the 19th century. Today
Brahman only class that lay on ceremonial occasions of Brahmanical religion
(the teacher Paseh, Tapah) and direct Bani only (Char teacher, Po Adhya, Po
Bac), but has many distortions compared with the original.
The Champa religious Brahmin Cham JAT, ie orthodox Champa.
Brahmins became religious in the first phase, from the 3rd century (by Martial
Status beer in Nha Trang). Though it is the main religion, but only the noble
King devotees have the ceremony and the ceremony only, folk masses completely
banned. Brahmin directed initially developed in southern Champa and development
to the north from the 4th century, under King Bhadravarman I (Fan-houta or Pham
Hu Dat), founder the reign Gangaraja ( Gange river, India). Brahmin Religion
plays a unique role in the tide until the 10th century, and then give back to
the role Buddhist Hinayana (Thevada). Reign King Indravarman II (9th century)
legal name Paramabuddhaloka, Buddhism and Brahmanism develop together, many
monasteries and temples built in Dong Duong worship Buddha and Siva.
Hinayana Buddhism but was introduced simultaneously with the
Brahmanical religion, but do not thrive because not recognize the extremes of
the contemporary ruling class, therefore only thrive in the folk world.
Buddhism in Champa there are two parties: Aryan Sammitinikaya (Hinayana) and
seconded Sarva Stivadanikaya (Mahayana), majority Buddhists Care in early
Hinayana sect. South Champa no trace of Mahayana Buddhism; vice versa in the
North, due to the influence of China, Mahayana Buddhism by the Chinese monk
brought to thrive from the 6th to the 9th Century , especially in the world of
folk living in the Red River Delta and Ma (Cuu Chan, Nhat Nam), then lost.
Champa's language is also very difficult to determine. Said
Champa has a particular language is not correct. Aboriginal native initially
may have been exchanged in ancient Malay language and the dialects South Dao.Ve
on after an overflow population from the south to the north and mountainous
mixed up now contribute phonetic Mon Khmer dialects. Then waves of migrants
from the sea (Java, Sumatra), the peoples of the North (Van Lang China) and
other civilizations (India, United Arab Emirates) consecutive entered this
land, language of Champa has changed, differentiate into many different systems
(especially in mountainous ethnic) although Austronesian factors are still the
most powerful and dominant influence on the way pronunciation of the Champa
people.
In the North, due to the influence of Chinese religious
realm beings can use Chinese characters in the text message exchange with the
back to the Han in Giao until 192, when it was still a territory of the Han
Dynasty (statue Lam district). But, until the children of Contact Zone, the
founder of the kingdom of Linyi 3rd century, several missions were sent to Giao
tribute, the messages are written in the head of household (ie Sanskrit). This
proves that Indians (monks and merchants) in Linyi missionaries and trade
before the 2nd century and was popular writing. The locations and names of the
dynasty from the 3rd century onwards are named after India, including the name
of the country (Campapura is a place-name in northern India). Sanskrit became
the national language of the ancient Champa kingdom from the 2nd century. The
inscriptions found are inscribed in Sanskrit, the ancient Sanskrit language.
Over time ancient Sanskrit much has changed. Champa mixed
and transformed ancient Sanskrit loud "new Care", especially from the
15th century when the northern kingdom disintegrated, the people of South
Champa only use the word "Health" and also applies to to this day.
"New Health" have coincided with the writing of ethnic islands in
Southeast Asia, especially Malaysia and Indonesia language.
Arab Islam is spreading in Southeast Asia since the 7th
century, the most powerful in the islands of Sumatra, Java, the Malay Peninsula
and the small island southeast of the Philippines. "Java"
(collectively, the island populations at that time) to absorb the teachings of
Islam through the Arab traders and missionaries fled the bloody holy wars going
on around the Mediterranean Sea and Middle East from the 7th century to the 9th
century. Attractive elements Austronesian population is Muslim (friendly) its
absolute: not worship statues and built temples Brahmin religion. Populated
island, mostly fishermen, were to become very crowded because do not want to
join the central building to worship the gods Brahmanism. When the
"pirates Java" (call the fishermen to practice fishing only type
robbery off the coast of East Sea) landed on the Central, they have taken a
life of civilization and culture Islam to the indigenous populations. That is
just the discrete phenomenon because most people pirate is not highly educated,
can not both looting and missionaries.
Many Arabian merchant ships from the ports of Basra, Siraf
and Oman to trade with Champa in the 7th century and 9, but not welcome because
of language differences and therefore can not be evangelized the people local.
Furthermore Arab traders not stay as India for fear of looting, adding that
they are also not suitable for the tropical monsoon climate of Central. Islam
was spread into the kingdom of Champa mediated diplomats and traders Java and
Sumatra offshore South China Sea. For this reason, Islam in Champa is quite
different from mainstream Islam. Islam was introduced timeline into is Champa
10th century. Under King Indravarman III (918-959), the prime minister Po Klun
Pilih Rajadvara get some royal family Rahdar Ahmed Abu Kamil, Naqib Amr, Ali
(policy escape the harsh rule of the small Java) refugees. These people had the
occasion to spread the teachings of Islam always Champa royal families.
In the new century after additional clergy, merchants and
Muslims from Java Sea on religious education, this time for the masses. Through
the capacity and leadership of the Muslim lifestyle Java, the teachings of
Islam conquered Champa quickly popular belief, they actually do not want to be
deprived of all human resources and material resources to build the temple Ba
La Mon teachers. Many of Champa were traders and missionaries Java to to Arabic
school director. Islam is the majority of people follow and become the second
religion of the Champa kingdom, after the Brahmanical religion, from the 11th
century to the 15th century. Arabic words were introduced into the kingdom of
Champa with Islam, but not overwhelmed Sanskrit.
Muslim king best known as Po Alah (Po Ovlah, Po Po Europe
Loah or Allah), ruled for 36 years (1000-1036) in Sri Bini (Qui Nhon). Po Alah
school director in La Mecque 37 years before coming to the rule. Under the
reign of King Po Alah, Brahmanism and Islam thrives, Siva temple and a mosque
was built in Amavarati (My Son, Quang Nam). Islam is prevalent in Thuan Hai
(Ninh Thuan, Binh Thuan province today), but also transformed over time,
according to the customs and lifestyle of the local, losing legitimacy of the
Arab Muslim . Islam in Thuan Hai called Islamic Bani (modified), Champa
religious Cham Bani called Bani to distinguish orthodox Muslim Cham, Cham
Islam. 3/5 Cham Thuan Hai followers of Brahmanism, 2/5 remaining under Bani.
However Cham village in Thuan Hai also has three Islam (2 in Van Lam and 1
Phuoc Nhon, Ninh Phuoc, making up 30% of religious people Bani).
Later, when the oppressed and threatened war, lay a large
array of Brahmin religion and Muslims fled to Chen and Java live. Once settled
in Chenla, the Cham Malay Muslim groups, communities and Champa Malays here are
referred to as Khmer Islam. At Chenla after a time of religious and political
conflict with the Khmer (by Brahmanism and Buddhism Hinayana), Champa some run
of European Christian settlers, mostly monks, intellectuals, farmers and
traders. Champa here learn Quran written in Arabic. The migrant Arab traders
passed to the way trade, Cham Khmer Islam and Islam is very good trade.
At Central, the master Char (Po Char) of the Cham Bani
behalf of the people to keep religion. Bani believers only keep religion in
Lent (Ramadan) only, not necessarily prayer five times a day or vegetarian.
Against the Cham Muslims in Chau Doc keeps religion under Islamic law: credit
map geared La Mecque 5 times a day to pray, they are abstinence in eating and
very strict in married.
Champa kingdom religious line
According to history, the ruling religious kingdom of Champa
were from two large family. Each family took a totem (totem) icon. Religious
kingdom in the south line take the bridge (Kramukavansa) as symbols, the
researchers called the branch, tribe or clan structure. The religious kingdoms
in the north took the coconut tree (Narikelavansa) symbol, called a branch,
tribal or clan-based. Only the transmission came from two newly recognized
family to the throne, which must belong of Brahman and Ksatriya class. The
common people, whether brilliant or heroic where not to be recognized as king
if not shown to be related by blood to the two clans, which are brought by a
woman religious royal blood born . In the history of Champa, many people came
to defend civilians spiritual support to the throne as Pham Van (raw is a
Chinese goat herder), Liu Qi Tong (a Vietnamese want to be king, but not people
obey) or many other generals after down political rivals.
Fact people often hard to keep the high throne of Champa
society because never have the opportunity, more the religious caste kingdom,
especially the kingdom religion female sex, just married with the religious
realm with each other, so there is no marriage not posted households subjects
and less marriages allergic to the vaccine, heresy. Cham women you just choose
husband on the same level, the majority of supply fees of Champa kings were
from aristocratic families. When a king of Champa to marry a foreign wife, he
can only marry the daughter of the king of the dynasty, but can not get a
public member.
Champa but society as patriarchal matriarchy but. In the
family, the woman, known as the Mother of all, take on the role chosen
successor, discuss the future of their children, choose a husband for her
daughter, wedding stand out, preserving their ancestors, to preserve flavor
hoa.Ngoai society, men have the right to decide the cultivation, trade and
communications, but only the boy or man who was born by a mother of noble lines
are accepted as king or a higher role in the court.
The ancient Cham legend and said transmission of the family
Champa's rulers are two goddesses were born by the goddess Sakti Bhagavati, the
wife of Siva: Visitrasaga for the king south and Uroja for the king of the
north. Only those who bring new blood from the women held high status and holds
leadership role, their children may be those who live in the plain or on a
mountain.
Linga image (genitals symbolizes the power of men, a symbol
of the ability to replicate) represents Siva (male) body through goddess Uroja.
Image Yoni (female reproductive organs, a symbol of the ability to nurturing)
symbolizing goddess Bhagavati (female) embodiment goddess Visitrasaga. Uroja
also called god Mountains, Visitrasaga is the god of the Sea. Object Uroja be
built on the mountains in the north, the goddess Bhagavati is worshiped more on
the southern plains, near the coast. [Protect the Champa kingdom Male deity is
the goddess Yan Po Nagar (Mother Country or Marian Thien Y)]. The division of
the clan of South and North is emerging tribal myths about the Areca and
Coconut.
Cau tribes, according to legend, in ancient times, a king
who ruled the South one day see next to a royal palm tree bear left a chamber
so large and so beautiful. Until flowering, areca chamber hatch, king questions
immediately sent a young servant hung up to see the stars. Servants to bring
down the rising king. King golden sword chop pier and saw a beautiful baby face
ruddy. The king was delighted, adopted and named Radja Po Klong, on Prince Po
Klong (Po Klau). Tissue wrapped prince used royal carpentry support and
spearhead of the abutment into the king's golden sword. Jupiter elected by the
sword and later became a symbol for the authority of the king of Champa in the
south.
Prince Po Klong not of ordinary people fed only breast milk
of a young bullock five colors. That is also the reason why the Champa people
in the south refused to kill and eat beef. Prince Po Klong Growing up as
beautiful and healthy. The king then married the daughter and successor. When
the throne, Po Klong built a beautiful sanctuary spread over seven hills, named
Bal. Bal later as the capital of the state kingdom of Champa follow "New
Health", as Bal Bridge in Phan Rang, Bal Canar in Phan Ri (areas U.S.) of
the tribe of the sentence. Shining cow story is based on the legend of the body
of the Brahmin religion in India, the desire to say cow is a god, people to
worship not eat meat or use the by-product of cattle to pay tribute divine.
About Coconut tribes, the northern kingdom religion is based
on the legend on to the mystery of his kingship lineage, but in the coconut
into the chamber and open chamber to open the coconut. According to it, a
prince was born from a mo coconut, adopted a king, take a princess and then to
make him king. Not clear what this king named, Champa researchers and
archaeologists have not found a use area.
In fact, the northern kingdom religious lines, as influenced
by late Indian civilization, folk treasure to find in a mystery story
highlights clan kingship of his to show par with the line southern kingdom
religion. However, due to the influence of Chinese culture in the beginning,
instead of worshiping totems (bridge or Beef Spirit) as the southern, Northern
Cham promote trees as a symbol of the mystery of Coconut authority - as United
uphold the dragon or phoenix. Moreover, the totems of the Northern Health does
not mean that religion is merely a symbol. Whom Cham Northern worshiping
Buddha, Siva and other gods India. A king do more good for the people, when
they die people statuary and up shrine venerated as a Buddha. Name of the
deceased king is often associated with the name of god Isvara (ie Siva), so the
last name of the deceased kings usually have more letters "Vara"
Bradresavara, Sambhudresavara to his holy throne, the king is by god wrong folk
to rule.
Through this division, throughout the history of the ancient
kingdom of Champa, the inscriptions record the many disputes between the two
tribes of the leadership, not tribes give tribe. Coconut tribes are considered
popular tribal (impure) often tribal kingdom religious lines Cau (claimed to be
the main transmission system) contempt. But for the sake of the country,
sometimes known two tribes merged into one to deal with a common enemy. Three
inscriptions in the village of Martial Edge, Hon Buttons, My Son is no sign of
King Bhadravarman in the whole territory of Champa temples, events Louis. Finot
has proved Champa is an independent and unified country the central power of
the king, the Lords or emirate of each area must be closed under the power of
the king.
According to data of the first capital of the Champa Tra
Kieu. In District - Tuc is a newly built citadel defense when the complex
nature just up the water.
In 758-859 new capital is Virapura
875-991 perhaps because Dai Viet military activities close
to the border Champa, so new King Indravarman II moved the capital of Vijaya in
Binh Dinh to be safe.
To reign Harivarman IV (1074-1081), Kinh Do in the capital
Champapura. Perhaps now in Vijaya Binh Dinh is just old solid defense to
prevent military Dai Viet, the capital was moved to Champapura.Sau when you
fall of 1471, the capital of Champa moved Virapura Chau Panduraga's immediate
region Phan Rang today.
Defense: According to the Chinese tradition, Champa which
accounts 40,000 troops to 50 thousand fourth for Pham Van paragraph century.
1360 King Che Bong Nga with glorious victories, making the
Tran king to abandon the Thang Long (ie Hanoi now) that run, prove Champa had a
powerful military force and fine elite. Forces include: Infantry, Hai Infantry,
Cavalry and Infantry statue (by sculptor to low of My Son populations) clearly
part of the military capabilities of the United Kingdom of Champa.
History CHAMPA symptoms KINGDOM
1. The first royal dynasty (192-366):
Dong Ngo list of general conductive strip Annam
understanding Lt, ie things, to Jiaozhou rebel. Conductive both attempt to lure
pressure the rebellious tribes; later than six months military hold of Ba Trieu
isolated and defeated to run the country and take refuge. Old conductive Force
to the Flip Zone (Hue), caught by thousands of skilled workers brought Jiaozhou
then offered to the Eastern Wu in 260. The land occupied by insurgents Linyi
were regained. Linyi territory back to the old location, that statue Lam,, Dong
Ngo troops did not dare to go down further. Perhaps the religious purpose of
the new transmission has died in this uprising is not even mentioned. Luong
said letter books 270, Zone Contact grandchildren Pham Hung (Fan Hiong) became
king.
Also should know "Range" here is the Chinese
transliteration of the word "Po" (or Po, Pho, Phase) of the Champa ie
the head, or is he the leader, not transcribed from words "Varman" of
Indians, also means king, he, or "Pham" of the Viet Nam that. Should
also know the Champa matriarchy, only the name, not them.
Under Pham Hung, Champa territory extended to Tuc area,
beside Gianh River, north and to Khanh Hoa (Kauthara) south. Pham Hung also
conquered and unified the other emirates within the concave land along the
coast two central: Amavarati (Quang Nam), Vijaya (Binh Dinh Quang Ngai) and
partly territory Aryaru (Phu Yen). But after more than 10 years of fighting
(271-282), Pham Hung Tay Tan (led by Dao Hoang) beat, the year 283 children
were (Fan Yi), instead. 284, Pham Dat sent an embassy to China, Champa update
harmonious and Pham Dat reigned 52 years, died.
2. Second royal dynasty (337-420): Pham's death in 336, a
Chancellor of the usurper king himself Pham Van (Fan Wen) Van became the
closest of Pham Dat and was assigned to build up savings , the same station in
the Chinese style, armor and weapons manufacturing, processing, musical instruments,
etc. and was promoted to prime minister.
Under Pham Van, iron technique (forging swords, foundry
workers) reached its zenith. The king applicable Indian civilization into life:
host system the patterned India, whereby government agencies machine running
well and good effect; build political capital in Flip (K'iu-sou, or in words,
Hue), the rectangle, the perimeter of 2100 meters, 8 meters high wall, with 16
of the people living around the foot, each time disturbances, sawing into are
closed. With this strong, Pham Van defeat the two countries States About and
State States (there are two kingdoms in Laos today), conquered many other
tribes as Che Phou, Siu Lang, Khiu Tou, Kan. Lou and Fou Tan (can be original
minority tribes Thai Truong Son), increasing the number of women brought from
the occupied territories and increase the number of troops (about 40,000 to
50,000 people) .
340, Pham Van for South East the Japanese name for the
merged district, including the districts of West Book Soup Company, Chu Wu, Lot
Size and southern parts of the county at Chan Ham Hoan (Thanh Hoa) on the
territory of Forestry Hamlet but not satisfied. Pham Van connected old military
offensive in the interior of Japan, representing the district of West reserves
the right, kill things Ha Hau Lam, get nose Heng Son (Nam Thanh Hoa) as the
northern border, to rebuild Tuc Park (next to the river Gianh ) hold. From that
part of the territory from inert Horizontal Pass to belong to Linyi and since
then north pass Horizontal is the scene of the heroic victory between Linyi and
Jiaozhou during the two centuries 4 and 5. In 349 the Eastern Jin reaction,
Linyi troops defeated, Pham Van wounded and died, Pham Buddha (Fan Fo) instead.
Pham Buddha is a talented general, considered by many historians
to be the open the monarch Gangaraja (North Champa). Recently crowned, Pham
Buddha attack Eastern Jin troops in Japan, South and Siege Nine Legs. 351,
Linyi troops defeated fled to the west in the village of Ho, Consular District
Tho (Thanh Hoa), Tuc area occupied, the boundary is set at the district Soup
Company - Nhat Le (Quang Binh ). In 359, the Eastern Jin Dynasty invaded the
skilled and defeated Lam pressure at bay Wen need, occupying the area; work
containing the Buddha for peace and provoking tribute to China (372 and 377).
Buddha died in 380 ceded the throne to his son, Pham Hu Dat.
Pham Hu Dat (Fan Houta) many scholars for La King
Dharmamaharaja, Bhadravarman I, who am established kingdoms Gangaraja. Under Hu
Dat Pham, Theravada Buddhism (Thevada) thrive, many monks come directly from
India to missionaries. The Flip Zone (Hue) is the political center but renamed
Kandapurpura, meaning Buddha Covered (because the place has many temples and
Buddha and Siva). Besides the king also built a new religious center in
Amavarati, that mecca Hao, Optical (this is My Son, a valley Danang 70
kilometers to the west). Many Brahmin temple was built in My Son to worship
Siva and the Linga, symbol of male power. The first temple was built of wood by
the end of the century 4 named Bradresvara, combined between name Bhadravarman
I and god Isvara (Siva). Since the 4th century religious and political leaders
in Linyi is: Church of god that worship the king, the king on behalf of god
Siva governing the nations. Siva is both a god of protection country is gods
hold temples (Dvarapala) to the people to worship and offer sacrifices.
399, Pham they put their military forces occupied the
Japanese South, killing Waster interesting Highlands, offensive District Nine
Germans, captured Thai Binh but were creatures of the Academy defeated regime
to pull back under Horizontal Pass. In 413, Pham Ho Dat carry infantry occupied
Nhat Nam, aquatic ordered soldiers landed in sheep legs burned the villages
along the coast. Tue degrees revenue the troops nghinh war, cutting child Pham
Ho Dat Pham Tran Tran (United Giao Long) and Minister Pham Accessories,
captured more than 100 people, there was a prince named Na Neng all beheaded.
Committing them to put away into the forest and disappeared. While yet to find
a new king, the Champa dynasty further tribute China to be able politically.
In the period from 413 to 420 children Pham Ho Dat scramble
king, civil war occurs everywhere. In 413, a son of Ho placing a destination
Select (Ti Chen), Brahmin ascetics, the courtiers to the throne, name Gangaraja
(river Gange inside India). Selected enemy is Indian culture enthusiasts want
to give the throne to you is the enemy Khai (Ti Kai) to India to live his last
days, but the enemy Opening fear courtiers harm, leading her to flee into the
forest. The throne had to give for Manorathavarman, her destination Select but
Shaolin Chancellor (Tsang Lin) against because he was not born from a mother
with blood pure (ie Brahman class), be killed Manorathavarman.
3. Third royal dynasty (420-530): In 420 children of Shaolin
assassinated kings Manorathavarman and other children with her mother's father
choose is still translate (Wen Ti) replaced. Van enemy confess name is Pham
Duong Trading I (Yan Mah or Fan Yang Mai), which means the Golden Prince, but
not ruled long since died in an attack of the Eastern Jin army. Update from
Burning, 19-year-old, was the Eastern Jin kingdom in 421, the Ocean of Commerce
II.
Life in general chaos inside of China (Song up the Eastern
Jin), 431, Ocean Trading II led more than 100 warships attacked the coastal
village of cold Tho, Sihui and Chau Ngo (Japan and the former district feet),
but was defeated, troops Tong The Flip, Yang District II fled to Cham Island
(Quang Nam). In 433, Ocean Trading II for "territorial" Giao Chau
Tong reign but not the war happened. In 443 King Tong Du Long marshal American
people just do things Jiaozhou, along with two deputy Tong Define and continue
Soup, bring the troops Linyi, Pham Duong forever II escaped out of the Statue
of Prussia, Gulf Peng Long (Binh Dinh), reorganization of forces, strengthening
more poll then ordered the total assigned but not floating enemy troops the
Southern Song. The survivors fled to Lang Chang (Luang Prabang in northern
Laos) refugee, some running to Champassak (Laos) to hide. Dan Hoa Chi collected
a lot of gold, silver, jewels, bronze vadap break a lot of temples. Chinese
monk (Gross) says that the people of the United Sub get more gold objects (ten
new people hugging Xue), vegetarian cooking weight recorded more than 10
thousand (50,000 kilograms of gold y?). Since then China should know Linyi more
gold every occasion is marching down hijacked. During this time, many Chinese
Buddhist monk fans and monumental architecture in the temples at My Son to
Linyi learn and learn very crowded, many Bodhisattvas of Mahayana Buddhism of
China is looking found in the temple (temple Quang Khe) in the region.
While fleeing south, Duong Mai II conquered emirate in
Vijaya (Binh Dinh), Aryaru (Phu Yen), the Northern Territory. 443, Ocean
Trading II Flip Zone, see farming in ruins, then sadly died in 446. Territory
north of Linyi pushed back on District Lot Size (TT), descendants Ocean
Commerce II power disputes.
455 Commerce Way II is Pham Little (Fan Tou) ascended the
throne, Tran Thanh (Devanika). Political center still in Flip Zone, but Tran
Thanh to build a new cultural and religious center at Amaravati, called the Hao
Quang (My Son, Quang Nam). Linyi kingdom continue to be extended south to take
Ba (Tuy Hoa), under territory Aryaru (Phu Yen) and the surrounding mountains to
the west (the plateau Kontum, Darlac), and west to Champassak (Laos), many
tribes used to live in the Annamite Mountains as well as the tribute. Pham Tran
Thanh died in 472, Linyi no king, internal fluctuations court. In 484, a Khmer
name Pham Dang Based Thang (Kieou Tcheou Lo), the Funan king Jayavarman
refugees in Linyi, stole the throne and ruled for nearly 20 years. 492, Pham
Tran Thanh Pham Chu Nong kill need to win to regain the throne. Agricultural
products shall drown, 498, descendants continued to reign until 527: Pham Van
Damage (Fan Wen Kuoan) reigned from 498 to 502, Brahma Bring name Devavarman
(510-514) and Cao Thang Bring understand the Vijayavarman or Turn I Turn Ma
(526-527).
4. Fourth kingdom dynasty (529-757): In 529 Vijayavarman the
lost heir. Champa dynasty law was Turn Ma king, name Rudravarman I. 577 Law was
On which lost, I is Prasastadharma up successor, the Sanskrit name Pham Chi
(Sambhuvarman). Under the counter-Chi, Champa culture spread throughout
Southeast Asia. In 598, Sui occupied Linyi and divided into three continents:
European Festival (Soup Company), European Ai (Two tone) and European (Jiang).
In 605, Pham Chi hunger capital Sinhapura, Lion City (now the Tra Kieu, by the
Thu Bon River, Duy Xuyen district, Quang Nam province). Official name Champa
appeared in this time.
629 Pham The only loss, the oil is Le (Kandharpardharma)
successor. In oil 645 Le died, the Champa kingdom chaos. Pham Tran Long
(Prabhasadharma), Early Le, recently won the throne immediately killed, people
put the son of a princess, sister of Tran Long, named Cat Street king name
Bhadresvaravarman (coupling name between god Bradresvara and groups
Bradravarman). Chu Cat Location ruled a year (646), the were courtiers
overthrow, Princess Tchou Koti, the daughter of the chief non-of Le oil, be
exalted queen, into Jagaddharma. German map of she Jagaddharma very respected
people. After his death, the queen Jagaddharma people up at Po Nagar Tower
Temple (Xom Bong, Nha Trang). In 653 Tchou Koti ceded the throne to her husband
(Khmers) name Prakasadharma (of Po Kiachopamo), name Vikrantavarman I. , 685,
Vikrantavarman I died, leaving the throne to his son is Vikrantavarman II (Kientotamo).
Under Vikrantavarman II, Champa cultural buildings
throughout Southeast Asia, the neighboring countries are like family. Year 731,
Vikrantavarman II died, the child is Rudravarman II (Lutolo) reigned until 757,
then lost. I is Bhadravarman II to replace but was the southern religious
kingdom overthrown, ending the role of leader of the northern kingdom.
5th-fifth Dynasty king (758-854): In 757, a small floating
south to depose Bhadravarman II-the young king had ascended the throne - then
claiming kingdom, name Prithi Indravarman, northern end the Gangaraja line.
According to the inscriptions read, Prithi Indravarman was
agreed Champa territory in a legitimate way, as recognized by the courtiers as
"the leader entire country like Indra, the god of the gods". But the
country was unified, this territory is not yet known. Tribute to China, do not
know the angel of Prithi Indravarman explained as how that use ancient China
named the new territory of the Champa people in this period is complete United
Nations, "United to return to his old home ". To verify this, doing
first of Prithi Indravarman is left Sinhapura capital (lion city or Tra Kieu,
Quang Nam) on Virapura (this majestic city is village Palai Bachong, Hoa Trinh,
An District Blessed - Saigon 310 kilometers north on Highway 1, Ninh Thuan
Province).
Under Prithi Indravarman, Indian civilization and culture
from the south brought up to dominate the entire life of the Cham people in the
North; Sanskrit is widely popular among royalty and other places of worship;
Brahmanical religion be crowded; Hinayana Buddhism (Thevada) folk thrive in
place; temples, palaces and temples built up everywhere, most in Of Turn (Hue),
Amavarati (My Son ), Sinhapura (Tra Kieu) ... thank god. However, the principle
of autonomy of the northern emirates still be respected, because do not see a
picture or image of the goddess Bhagavati - the god of protection Panduranga is
Prithi Indravarman select "Mother country" do people worship phoenix,
the archaeological northern Champa territory.
"Mother country", the former wooden church tower
female kingdom Jagadharma (646-653) Prithi Indravarman to rebuild the hard
material in Aya out (Nha Trang), high on a hill next to the river mouth The
(Hamlet Gloss), dedicated to the goddess Bhagavati (gold). Was later known as
Tower Po Nagar or Temple.
Champa said Complete United legend previously by the queen
of Po Nagar ruled for 200 years, from 758 to 958. This long reign is the time
that Panduranga dynasty prevailed. Queen of Po Nagar - also known as Yan Pu
Nagara, Po Ino Nagar or Ba Den (Vietnamese who called Marian Thien Y Ana) - was
created by the goddess clouds sky and sea foam, the creation of earth, produces
precious wood trees and rice. She is 97 her husband, in which alone Po Yan Amo
who has the authority and respect of all. She has 38 daughters, all transformed
into the goddess, of which three are the Champa chosen as the gods protect land
and still worship to this day: Po Nagar Dara, goddess Kauthara (Khanh Hoa ); Po
Rarai Anaih, Panduranga goddess (Ninh Thuan) and Po Beer Tikuk, women god
Manthit (Phan Thiet).
Prithi Indravarman is a talented monarch, country peace and
prosperity. The wealth of complete gravitational United neighboring kingdom,
especially Srivijaya (Palembang), Malayu (Malaysia), Javadvipa (Java), Nagara
Phatom (Thailand), Sriksetra (Burma) and Angkor (Chenla ); them to exchange or
wait for the opportunity to loot.
In 774, Austronesian troops from off hit Kauthara and
Panduranga, accounts Virapura. King Prithi Indravarman fought back strongly but
died in the group of insurgents (later public worship under legal name
Rudraloka). An inscription read in towers Po Nagar burn "the unlucky and
thin domain from afar, eating terrible than the dead, evil. Guys who go to steal
blinds object linga of god Sri Sambhu, arson temple [Po Nagar] ". After
this attack Austronesian military claimed many treasures, a golden statue of
the goddess Bhagavati.
Now when Prithi Indravarman just died, a nephew called him
by his name Satyavarman royal crown instead. But just ascended the throne,
Satyavarman has her royal run up North (Binh Dinh) refuge. Here, the king is
the Cham people and the local Montagnard (Bahnar, Hre) help form a powerful
army carried to military attack Kauthara South Island. First power of
Satyavarman, the military South Island boat ran out to sea, the new king royal
back Virapura. Here, the king built a new palace in the Krong Laa and
unexpected invented a new tradition that these kings imitated, it is further
planting of Kraik, symbol of the royal family, before supply power. Po Nagar
Temple, destroyed by the troops South Island, be Satyavarman for reconstruction
of brick, 10 years later (774-784), completed and exists to this day. In 786,
Satyavarman loss (people worship under legal name Isvaraloka), his younger
brother was given royal throne, effective Indravarman I (786-801).
Or believe Satyavarman from the ceiling, 787, the offshore
Java from the back rolled into Virapura looting, killing many soldiers and
people, break Hoa Lai tower worship Bhadradhipatisvara-in Virapura. Army South
Island is divided into two groups, a group of as many women were also treasures
for home, another group occupy Panduranga. More than ten new, hard Indravarman
I pursue are Austronesian troops out to get back to the land (799). In
Virapura, the king built Hoa Lai tower with three new towers, called Kalan
Three Tower, Cathedral god Indrabhadresvara, Sankara and Narayana. New also
very hard Indravarman I quelled several rebellions up from everywhere, like in
Chandra (north), Indra (east-north), Agni (east), Yama (south-east), important
as Yakshas disorder (south). Yakshas are tribal permanent residence on the
territory of the Angkor Empire, not the Khmer.
First century 9, Indravarman I lost, brother-in-law is
Prince Deva Rajadhiraja replaced, effective Harivarman I, opening a new
chapter.
In the first two years of the new king put all your efforts
to rebuild the country and restore military forces. To get the support of the
masses, the king sent Chancellor Senapati Pangro restored Po Nagar Tower and
build two new towers next to the main tower, one in the south and one in the
north-west to the people to worship goddess Bhagavati, carved marble.
After extraordinary efforts, Complete United flourishing back,
Harivarman I decided to avenge the country was attacked and robbed of his
country before. 1-803 months, military attack European Hoan (Rate Breeding, now
Thanh Hoa) and the one (two tone, now Nghe Tinh), bring about a lot of
supplies. With rice brought northern, navy Complete Kingdom of positive
punishment Kelantan kingdom in Java and Patani in Malaysia. Upon his return,
the king for the Central Highlands grave more troops and a warm response of
minorities. With this army, two times (803 men and 817), Harivarman I entered
the the Dong Nai upper plateau, defeated the Khmer and control a large area.
For more food sources,, 808, Harivarman I conquered ancient
European and Asian Festival Ai again, but defeated Cheung Chau gestation: 59
people in the royal family were captured, many scattered elephants, warships
and military military confiscated more than 30,000 who give correct at war. In
the number of three thousand people died, thought should also be relatively of
it because at that time the Chinese have not invented the number
"zero" (zero) so what many too count Xue are listed as
"universal" ; numbers three things here may be due to many different
units and reports can also be inflated to the central court reward, because
over the years,, 809, Harivarman I retake the European and Asian Festival Ai
easily and take a lot of supplies.
Unknown Harivarman I lost a year but son, United (pulyan),
Panduranga land succeeded in 817, name Vikrantavarman III. Since the new king a
young age, courtiers Chancellor Senapati Par, United land Manidhi (?), As the
primary side. Chancellor has organized numerous attacks on territory Kambujas
(Kampuchea today), ruled by King Jayavarman II, destroying many castles khmer
on the Dong Nai upper plateau. To thank Mother Land Department, the campus of
Po Nagar, Senapati Par to build two new towers to the west and southwest, time
after building three towers: a church in the center of Sri Shambu, a side
west-north church Shandhaka and a south church Ganesha. However, the political
and religious center remained in Virapura, the capital of Panduranga.
Under time Vikrantavarman III Complete United Nations is
very rich, very powerful forces. Another inscription, found in the Po Nagar
Tower, described Vikrantavarman III as follows: "[The] wearing the yellow
wire attached pearls and sapphires, like the moon full, cover a white canopy
covers both four sun because my heart is deeper than the ocean, body [him]
covered by the crown jewelry, belts, bracelets, earrings, gold ruby ..., which emits the same as the vines [glistening] ". Chinese
ancient bibliography (Old Street directory) describe further:
"[King] wear a neck by clear message ... on wearing more pearl necklaces
gold chain ...". Class aristocracy and royal women wear jewelry you:
"Lady wearing fabric neck context million galaxies ... his gold necklace
jewelry, pearl chain" Army equipped with various weapons .. .. "
With time, the complete United Nations to become a victim of
his wealth, neighboring forces continuous influx looted. During more than 20
years, from 854 to 875, the Angkor empire's military has repeatedly invaded the
Kingdom, representing several large tracts of land along the left bank of the
Dong Nai River, sometimes ice plateau Langbian break into the territory
Panduranga looted.
Vikrantavarman III died in 854 (church under legal name
Vikrantasvara), not the heir, internal court disputes.
6th-sixth Dynasty kings (859-991): After 20 years of
fighting in the Angkor authority in the country fell gradually into the
northern kingdom religious lines, they fought back the wave invasion of the
Angkor Empire.
In 859, the a religious king brought many victories, name
Laksmindra Bhumisvara Gramasvamin, courtiers take the throne, effective
Indravarman II.
Although the communication is legitimate of the King before
(grandfather is Rudravarman II, the father is Bhadravarman II), Indravarman II
ascended the throne by "painstakingly cultivated, by the power of the mind
in the morning", because Indra is god on the gods. After his death he was
the people worship under Paramabuddhaloka name.
Under Indravarman II, the center of religious and political
power moved north in Indrapura - City Thunder (this is the same region, 50km
from Danang to the south) on Ly Ly River (a tributary Thu Bon, a Sanctuary Tra
Kieu 15 kilometers). Indrapura very favorable position in the defense against
the offensive of the Khmer and Austronesian military.
Mahayana Buddhism also developed in this period, many
Chinese monks are allowed to Indrapura missionaries, build temples and recruit
teachers, but not very popular. Indravarman II who reconcile the two largest
religions (Brahmanism and Buddhism) in folklore and society: many Buddhist
monasteries (Vihara) Buddhist path, monasteries, temples are built around
territory, a 1.330m long stupa named Laksmindra Lokesvara be built next to the
temple Brahmin (a Buddha statue, 1.14 meters high, was found in the same region
in 1978). Religious caste (Brahman) is respected, Brahmanical religion is
prevalent. Indravarman II very proud of the great god under are the Brahman and
Ksatriya, and the king is a Brahman.
The name Champapura (Cham's country, in ancient Sanskrit)
are Indravarman II officially used while honoring their country. History China
Chang Cheng transcription (from text Campapura or Campa that out), English
Champa Champa or Woman, Western Champa. In fact, Champa is the name of a tree
with white flowers, yellow pistil, very aromatic flavor. English called flowers
great cotton or porcelain. This flower is grown around the palace of the king
and the temple of the Champa; later cultivated in many places of worship of
other religions in Central and garden pages. Each occasion lost Champa Shanghai
Cotton porcelain are on the altar, the smell fragrant shine space of the temple.
Champa is also the name of a place in northern India, on rivers Hasdo, Madhya
Pradesh, near the city of Bhagalpur (Bilaspur). Leaders often named Champa
Dynasty kingdom, territory and their city by name sites in India. Champa under
Indravarman II is very powerful, both South-North agreed in harmony binh.Trong
years 861, 862 and 865, the troops of Champa several attacks on government
institutions An Nam, bring a lot of food real and cai.Nam 889 King Angkor
Yasovarman twice marching on Champa but were defeated and killed in the forest
(890), a piece of land on Dong Nai upper and north-eastern territory of Angkor
(Rattanakiri plateau and Mondolkiri) placed under the control of Champa
In 890 Indravarman II died, I was prince Jaya Sinhavarmadeva
Campapura Paramesvara successor, into Jaya Sinhavarman I. New king Ajna
Jayendrapati famous generals, Ajna Narendranpavitra, Sivacarya, Po Klun Pilih
Rajadvara ... dedicated help. The king continued to build more temples and
magnificent Buddhist monasteries around the shrine Dong Ocean. Goddess
Bhagavati were recast in gold temple tower in the main hall Yan Po Nagara.
Authority the Indrapura extended dynasty up to the
Highlands. High raw Darlac-Kontum by a small the Superior, name Mahindravarman,
ruled. Many Cham temples were built in Bla River valley near Kontum (Temple Kon
Kor built in 914 church mind Mahindra Lokesvara).
Jaya Sinhavarman I died in 898, the is Jaya Saktivarman up
change (899-901). The next king - Bhadravarman II (901-918) and children is
Indravarman III (918-959) continued his father's career in the field of
religion: Brahmanical religion became the state religion.
Mediated by the royal family Austronesian origin - Rahdar
Ahmed Abu Kamil, Naqid Amr Ali - escape the harsh rule policy of the United
Java, Chancellor Po Klun Pilih Rajadvara admitted to the asylum, the main
Muslim are common in the royal place. With time, Islam is widely popular masses
believe. Opportunity, these noble families refugees spread always Austronesian
civilization and culture, especially architecture and sculpture, to the Cham
people. At this time, the Cham had mastered sailing techniques, know sales,
good interaction with the neighboring countries: China and Java.
Both fear and envy the power and wealth of Champa, 945 Khmer
king was Rajendravarman II with soldiers through the jungle from Angkor in
Kauthara, rob golden goddess Bhagavati - the gods to protect the country and
the symbol authority of the Champa - in Po Yan Nagara tower brought the
country; after that date, the monarchy Indravarman III permanently impaired.
Under time Indravarman III, important events affecting the
survival of the kingdom of Champa is the formation of an independent kingdom
north of the country Dai Co Viet, but only really for the consequences of the
reign of King sau.Nam 959 , IndravarmanIII died, I is Jaya IndravarmanI up
instead of 960. The first job of the new king was re-carved marble statue of
the goddess Bhagavati to the people to the church, 965 years to complete. 972,
Jaya Indravarman Iraq from the ceiling, the Tax Review Mi, Paramesvaravarman I
(972-982), have been replaced. Champa political activities in this very chaotic
period, the year 978, a man named Kinan Tache brings supplies to China tribute
to the king of Champa, but not recognized by the Song Dynasty. Meanwhile,
taking advantage of the state of chaos at the Dai Co Viet (decimal binary
disorder warlord, from 944 to 972), the Champa repeatedly advanced up raiding
the districts in the south, causing loss of life and property production.
979, or believe Dinh Tien Hoang murdered, Japanese Ngo
Khanh, a warlord Dai Co Viet, convince King Paramesvaravarman I, led more than
a thousand ships from Hoa Lu Champa account, but failed. Japanese Ngo Khanh
killed, Champa troops pulled back.
Dai Co Viet's political situation during this period also do
not get any bright: no court king, Instant Rank Lang on the United're too young
(6 years old), she is the Queen Duong Van Nga can not be a I assume the water
for Northern Sung intend troops down south Champa army ready to move on. In
980, Le Hoan Duong Van Nga ceded to the king of Dai Co Viet, Le Dai Hanh
emperor. Chinese new king sent messengers to announce, offer some prisoners
Champa to just start making gifts. King Tong received the gift, but want to
maintain good influence with Champa, Guangzhou wrong governor for the prisoner
dining Champa and then released back into the water.
Upset by the news, Le Dai Hanh wrong From Section and Wu
from edge to Champa Champa king asked to cult views. Paramesvaravarman I, after
receiving prisoners from the Song Dynasty and is confident North Korea would be
defended if Le Dai Hanh attacked, was not only not to post comments that also
imprisoned messengers. Le Dai Hanh angry but no response.
After Tong drove out of the territory of the northern end of
the year 980, Le Dai Hanh consolidate forces preparing to attack Champa.
Beginning of the year 982, the king leads army into Indrapura. This is the
first major South Vietnamese land in Champa. Paramesvaravarman I died right in
the door, ending the reign of Indrapura. Le Dai Hanh entered the capital
Indrapura (Dong Duong), killed minister holding company My Taxes, captured
hundreds of dancers in a harem, confiscated many treasures brought home.
Outside Vietnamese soldiers burned fortresses, leveled tombs of the kings of
Champa, captured thousands of prisoners of war, in which an Indian monk named
First Meditation Increase (bhiksu). Northern Territory occupied Champa from 982
to 983.
After this victory, culture and the arts (especially music)
Champa was officially introduced to the royal life and Vietnamese folk.
Temples, palaces in Hoa Lu is adorned with the spoils carved by craftsmen
Champa and produce.
Indravarman IV (Xa Loi Ngo Nhut) - the imperial crown as
king when Paramesvaravarman I just killed - run on Panduranga refugees and bear
tribute the new Le yen. In 985 Nhut Complete wrong shaman Kinkoma to China for
the Song relief but was advised to maintain good relations with Dai Co Viet.
Le internal disputes about the right leaders in the northern
territory of Champa, the proposed rule directly, it is recommended that the
power dissipation. Finally, an intermediate solution is applied: where also a
large number of Champa dwelling shall be assigned to local management, where
the original population lives, the court Dai Co Viet direct rule . This event
demonstrates the tool between local populations after Linyi independence still
clings, but since Beijing began direct rule of North Champa opposition started
happening.
In 983, a control gland (village chief) Kinh living in the
territory of North Champa name Liu Qi Tong emerged beheaded a foster child of
Le Dai Hanh, who was then a direct rule, build fortifications around Buddhas
(Fo Che) defenses of North Champa, and opened more than 10,000 people and many
elephants and horses fighting Dai Co Viet. Le Dai Hanh marching down the beat,
but the fight did not happen, because after crossing the mountain pasture and
Mrs. Hoa River (Thanh Hoa), the great army of the probably not stand dew do to
pull on gas distention. 986, or believe King Indravartman IV (Ngo Nhut) of the
Champa died, Liu Qi Tong instant self proclaimed king and the Song for
recognition. This usurpation offensive to the beliefs of the Cham as Liu Qi
Tong not come from a royal clan or religion class, and is a threat to the local
Chinese community. A Champa Chinese named Poulo Ngo led by about 150 people
landed on Hainan Island and coastal men refugee Guangzhou. 988, 300 people, led
by Ho Siuan landed on the coast of Guangzhou. Original Cham remaining South
Island By United La (Cu-is-profit Ha-bar-Ma-la), a Cham living in Ban.Thanh,
resistance against Liu Qi Tong
Saturday royal dynasty (991-1044): Vijaya dynasty
989 Liu Qi Tong, a Kinh people claiming to be king of the
territory of northern Champa in 983, In United La (Cu-is-profit Ha-bar-Ma-la),
a popular southern Champa kingdom religion to overthrow and is respected by the
people of king, name Harivarman II (Ocean-to-pai Da Bai). Harivarman II
proclaimed king at the Buddhas (Vijaya), but held kingship is located in the
Indrapura (Dong Duong), the desire to promote his theocratic origin from
Coconut tribes. Harivarman II historians confirm that the founder of the
seventh kingdom of Champa
In 990, a Vietnamese man named Yang Tien Loc, tax
authorities adjacent to at European and European Hoan Ai (Thanh Hoa and Nghe
An) - Kinh shouting and Taking emerged against Le. Duong Tien Loc requirements
Harivarman II help but was refused. Or rebellion, Le Dai Hanh linked the
military to put down, Duong Tien Loc those opposed disorder killed, more than
360 prisoners Cham arrest brought on the north, some service control to plead
with in Le troops.
In 992, the relationship between Le and Vijaya dynasty
became normal and, to show gratitude Harivarman II refused to support the
rebellion of Duong Tien Loc, Le Dai Hanh release more than 300 prisoners Care
of water. Should also know the fine line dividing Dai Co Viet and Champa in
this period is determined at the pass Horizontal, ie territory Di Gong, near estuaries
Gianh (Quang Binh). At the same time, the relationship between Champa and China
become normal, Harivarman II Sung is recognized, the two sides exchanged many
valuable supplies. On this occasion Harivarman II King Tong delivery
requirements Champa people refugees in Guangzhou earlier (986-988) of Champa.
Intimate interaction between Champa and China not satisfy
King Le. In 994, Le Dai Hanh for Viyaja tribute requirements Harivarman II but
was rejected, king Le Related taken to the beat. Quan Zhan customization can
pull out of the crack, but wasted a lot, Harivarman II accepted the tribute
will return. But Le Dai Hanh require immediate and forced Harivarman II tribute
to personally to new cult comments please. Champa king immediately sent a
trusted name Regulation to East behalf, Le Dai Hanh shall is disrespectful;
Harivarman II must be wrong You is Finished Cai to you and promise not to
disturb the border more new things quiet. Yet in the years 995 and 997, due to
food shortages due to crop failure Chiem has full army looted some villages
along the border and then withdrawn immediately. Le Dai Hanh also strengthen
the defense some locations not retaliate; a poor peasant family of origin
included in elaboration on the part of North Champa, later named chief father,
Geography and Ma Ling.
Year 999, Harivarman II lost son, Po Alah (Po Ovlah or
Europe Loah) - a faithful Muslim each to La Mecque public flavor - the
replacement effect Yanpuku Vijaya (Ocean-universal-old Bi-tea- relics). Power
center located at Vijaya, ie Victory City (also known as Buddha, Buddhist
saints or Wow, dirty, now the town of An Nhon). The entire royal family in
Indrapura Dong Duong given to Sri Bini (Qui Nhon) to settle, because it is less
intimidating when there is war. Under Yanpuku Vijaya (999-1010), Islam along
with Brahmanism flourished. New king reorganized the army and sent many
delegations to China with the hope Sung protection when Dai Co Viet attacks.
1005, or Le Dai Hanh's death, Yanpuku Vijaya military forces
attacked Dai Co Viet, then by Le Long Dinh (1005-1009), a married military
rule. The two sides hold that tension, invincible for 40 years (1005-1044).
Yanpuku Vijaya died in 1010, Sri Harivarmadeva change, name Harivarman III. New
king to rule in 1018, died, tea-mai-pa Mo-in (Chemeipai Moti) to replace, name
Paramesvaravarman II.
In the Kinhu territory, Le Ly Cong Uan subversion, founded
the Ly dynasty (1010), the Thai, change the Dai Viet. E afraid brave prestige
and admired by virtue of Ly Thai To, the Champa and Chenla appointment to the
tribute. Interaction between Champa and Dai Viet is nice, but only lasted for
ten years. In 1020, due to crop failure and famine, Champa troops occupied the
two regions the chief and that Linh (Quang Binh). In 1021, Prince Buddha Code,
eldest son of the Ly Thai, recapture lost two continents. 1026, Prince Buddha
Code troops occupied always continents Fill (TT). Ly Thai To who died in 1028,
to see Buddha, claiming Thai name Ton. Champa king not only refused to
Vietnamese Ambassador to the General, but also to keep troops raiding the
coastal village in Europe Fill, European Ai (Thanh Hoa) and the European
Festival (Nghe An). After consolidating its forces in Asia Festival, Ly Thai
Ton merger three continents Dad President, Geography and Ma Ling Dai Viet
territory and celebrated martial arts to defend.
1030, Paramesvaravarman II died, the disorder Viyaja court.
A religious king named Che Li (Cheli) usurped the throne, claiming name
Vikrantavarman IV. Consecutive Civil War happened, very fierce. Descendants
Paramesvaravarman II stand up against. In 1038, the fourth Vikrantavarman is
the prince Add She Likes with a lower number of soldiers the territory chief
father (more than 100 people by the minister father, Lan Toys Like Us consents,
Accounting and A true favorite command ) stand to gain the throne of his father
but failed, to run into the Great Vietnamese asylum seekers. Here She Likes
twice for Geography (1039 and 1040) to the king, but was not accepted.
Threats of his own, in 1041 Vikrantavarman IV - after the
alliance with the kingdom Angkor is King Surayavarman I - requirements the
geographic allocation prince She Likes rebellion on handling crime, but failed.
Cham troops attacked Dai Viet, fourth Vikrantavarman killed in his first battle,
the Prince Sa Dau (Po Tik) to replace, into Jaya Sinhavarman II. Chinese new
king sent messengers to ask king Tong ordained at the same time ask to be
protected, because there are quiet a few years. In 1043, military Champa boat
landed in a coastal village of raiding and only when money management to
retreat.
In 1044, citing Champa tributary not more than 16 years and
was harassed territory, Ly Thai Ton leading a great naval infantry of 10,000 to
attack. Jaya Sinhavarman II both organized protest to China for help. Dai Viet
troops arrest Champa in the south of the Thu Bon River in Quang Nam but lost
to: nearly 30,000 soldiers and 60 elephants games expose you find on the
battlefield, more than 5,000 troops Champa and 30 elephants were captured. Jaya
Sinhavarman II was mortally wounded in this battle, General Guo Family What
(Isvaras) immediately removed first brought to King Ly gifts for camp. Ly Thai
Ton that at Champa killed more than many ordered the soldiers to kill people
for no reason. The Dai Viet continue down south, accounting to measure Buddhist
(Vijaya Ban), caught king non-American Eve and many women, artisans take the
land north.
On the way home, when Ly Nhan River (Perfume River), Ly Thai
Ton invited Stephen to American but she jumped into the river to commit suicide
to keep the information to her husband. Love this loyalty, King non My e Ly
Thai Ton knighted Association district lakes and up to the temple. The prisoner
Champa then granted the land and settled in Xinghua (Nghe An) in two Vinh
Khuong and Post Chau. Great Vietnamese farmers also moved to the new land in Bo
District, Geography and Ma Ling career. Of Champa prisoners have a Zen Buddhist
monk named mellitus. Increase mellitus created Zen sect Tuesday at the Dai
Viet. Many Hinayana Buddhist temple in northern Vietnam (Van Phuc Pagoda in Bac
Ninh Province, the temple Thien Phuc in Shanxi) by Cham original construction.
Health workers teach workers Dai Viet casting Buddha statues and built the
temple India. Champa artists teach women Ly dynasty palaces the music of Champa
(the men's one evil ...).
Eighth royal dynasty (1044-1074):
Guo Family Gi is a religious kingdom of class Ksatriya
(soldiers). After the surrender of Lee, his courtiers crown as king in 1044,
into Jaya Paramesvaravarman I. Before a country exhausted by war, Guo Family Gi
a good interaction with China and Dai Viet to easiness, on the other hand
concentrate their resources rest pacified chaos in the south. Previously, as
compromise between Vikrantavarman IV and Surayavarman I (kingdom Angkor), the
Khmer help Champa camping at Panduranga, when Vikrantavarman IV lost Khmer not
only refused to withdraw but also wanted to occupy territory always Panduranga
.
In 1050, using a small in Panduranga not comply for the
central court, Jaya Paramesvaravarman I and grandchildren are princes Yavaraja
Mahasenapati bring military conquest and also on the occasion of Khmer drove
out of the territory. United Panduranga lost the war, some soldiers and people
land Panran (Phan Rang) to hide in the basement soil, or run up the mountain
cave to hide, some run by the Khmer across the border to take refuge. Entire
property, livestock population we confiscated Panran bring on Vijaya as booty;
these prisoners were brought as slaves and lowered Sudra class. States
Panduranga was placed under direct rule of the the Vijaya central court. During
this period, the Champa people running up Highland disorders (especially the
Dak Lak Plateau) fled some remained permanently settled, mixed with the
populations prior to the Rhade.
Finished up the southern disturbances, Jaya
Paramesvaravarman I rebuild the country. The king to rebuild the marble monument
in the Po Nagar Tower, for the temple monks hold 50 slaves Cham, Khmer,
Chinese, Burmese, Siamese, weight 15 gold, 15 silver weight, and many items
valuable. The king died in 1060, the eldest son to name successor Bhadravarman
III, reigned for a year (1060-1061), died. 1061, brother Bhadravarman III is
Che Cu to replace, name Rudravarman III. Rudravarman III is a smart person, a
normal face interaction reason to avoid doubt, on the other hand to prepare
soldiers invaded Dai Viet. Year 1068, Rudravarman III with their military
forces in the village of Ma's Vietnamese soldiers and Geography, Li lost to
withdraw to the north.
In 1069, Ly Thanh Ton (to the throne in 1054) with Ly Thuong
Kiet bring 30,000 troops and 200 warships moved into the Sri Bini (Qui Nhon),
then to measure Vijaya (Binh Dinh), killed minister keep quit snooker From Mao
River (now Ha Communications). Rudravarman III through the jungle run to Chenla
refugee. Here Cham royal Khmer being mistreated, Rudravarman III of Vijaya
subject to Dai Viet army captured, along with 3,000 soldiers and their
families, rather than the terms upon Angkor. Still Vijaya Dai Viet army
advanced into the arson before home. Vijaya's population at that time was
recognized as more than 2560 families. To redeem free, third Rudravarman offer
three northern provinces Champa including chief father (or father), Geography
and the Ma Linh (Quang Binh and Quang Tri north today). Indrapura wiped
territory and became the third province of Dai Viet. Ly renamed Ma Spirit
European Minh Spirit, Geography the European Lam Binh, European Chief retained
the name of father.
Actually three continents Dad President, Geography and Ma
Ling went to Dai Viet has long, Tien Le Dynasty (AD 982), which is nearly 80
years. Due to population pressure, poor farming families do not have land on
the Red River Delta and Mekong Both were automatically migrated here and then
explore the wasteland and arable crops. In tool life, with time, can these
immigrant groups were mixed with the original population of present since
before, when the kingdom of Linyi, or with the local Cham people from many away
to form the group "South Central". Take therefore no longer factors
as strong, if not lost influence in this country, to make room for Economic
factors, full of life and many more. In other words, the rise of this land is a
form of official recognition of ownership of the Ly on a land that escaped the
control of the central government Champa long. The rise land also implies
Champa will not bring the troops to disturb anymore, because divine protection
of the royal family and the land is no longer available. In three European land
actually more fertile in Thanh Hoa (ie European Dien), but not as fertile land
in Amavarati (Quang Nam). The dispute between the University Viet and Champa
later on this territory for more national pride for the fertility of the land.
After ceded permanently to Dai Viet three northern European, Rudravarman III
discredited before the emirate. Champa warlords disorder, does anyone even listen
to anyone. Over ten emirate declared itself independent, strong military forces
hit emirate weak to expand territory or cause prestige. United in the south,
the alliance with the Angkor empire, making Panduranga against imperial center
and the northern emirates. In 1074, the sad sight of the country chaos and the
southern emirates chase, Rudravarman III (Che Cu) led the family to Great
Vietnamese asylum and evaporated always in Kinh society.
Ninth royal dynasty (1074-1139):
Panduranga, a prince came from Panduranga tenderloin name
(also known as Yan Visnumurti, Madhavamurti or Devatamurti, English is the
Body), and you a prince Pan (Vietnamese name is Frank), was in turn conquered
the emirate warlords and unified the country. In 1074, the tenderloin is his
crown as king, into fourth Harivarman, opening the ninth king tide.
Tenderloin is the name of a royal tribe Cau that people
Panduranga the religious realm foot line transmission of the Champa kingdom.
Because the fourth Harivarman very proud of their origins, as always claimed to
be a combination of the two largest tribes of Champa: father Pralaysvara
Dharmaraja, line Narikelavansa belongs class Ksatriya, Coconut tribes in
Amaravati ; mother of line Kramukavansa, Brahman caste, tribe Cau Panduranga.
The reason for the lengthy explanation of the origin of this family -
especially his mother's origins, the orthodox Brahman - because Harivarman IV
sure during the warlord none meet conditions origins to be religious to do king
of Champa across.
First job recovery of the fourth Harivarman is the temple
was destroyed by military Dai Viet and the Civil War. Less than a year later,
Champa become powerful again. Harivarman IV brings the army to attack Dai Viet,
regain territory that Rudravarman III previous assignment.
In 1075, ostensibly to recover the throne King for children
Rudravarman III (Che Cu), Ly Thuong Kiet Ly sent military forces to retake
three continents just lost. Military the intense combat pay of Champa, Ly
Thuong Kiet to withdraw but to render the terrain and then putting some farmers
brave (actually the disguised soldiers) to settle. Or management information
defeated Champa, King Tong ordered Wang Anshi bring 10,000 troops crossed
attacked Dai Viet. Ly Thuong Kiet retired to protect the northern territory.
Three continents has recaptured fell to Champa.
In 1076, King Tong wrong and Guo associated with Champa and
Angkor, bringing 7,000 troops to attack Dai Viet but with Ly Thuong Kiet and
Ton beat. TT win, Ly Thuong Kiet down occupying the base of Buddhas, Harivarman
IV to the children and some religious body running up the hill away; here are
ethnic delegation usually cover.
Manage only be withdrawn from the Buddhas when the fourth
Harivarman declared Ly tribute accept return. Or this, Prince Sri Nandanavarmadeva
(Khmer) - military forces in southern Champa at the invitation of the Ly Quach
you against - occupied always Panduranga. King Harivarman IV Ly to ask for
help. Now, despite failing health, Ly Thuong Kiet still have the body to put
down. Khmer defeated and had to flee the country, fourth Harivarman pursued and
destroy all in Somesvara (Bien Hoa day). The king sent me is Paen prince (in
Vietnamese Phan) accounted into Sambhupura (Sambor) on the Mekong River,
captured many prisoners with gold, silver and wealth brought home.
Finished up the confusion of the South, fourth Harivarman
focused national recovery. Although the court maintained at Vijaya, king
remodel other places of worship across the country and to rebuild the shrine
religious Indrapura Dong Duong and Sinhapura (American Son). Prince Pan
personally urge the restoration of the temple in Sinhapura (U.S. base). Reign
King Harivarman IV, a rich Champa back, temples, palaces rediscovering the
ancient glorious definition splendor.
In 1080, Harivarman IV ceded the throne to his son, Prince
VAK Pulyan Rajadvara, 9 years old. New king ascended the throne in 1081, Jaya
Indravarman II (Finished Ma Na). Note the prince Pan the custody countries. But
do not know for some reason that both courtiers and state from VAK religious
Pan king, name Sri Paramabodhisatva (Si-her Ra-Ma Bodhi Sat-she).
Paramabodhisatva good interaction with the Dai Viet, the king's main purpose is
to maintain the consistency of Champa, because at that a small breakaway
Panduranga name Rudravarman what, does not recognize the kingship of the North.
In fact, the breakaway occurred 16 years ago, but the court Vijaya so busy
solving other problems more pressing, it is not out of hand. United Rudravarman
defeated, Panduranga under direct rule of the Buddha (Vijaya).
In 1086, internal Champa had a civil war. Prince VAK (Jaya
Indravarman II) court ruling boost to the back. This desire to meet the
objections of King Paramabodhisatva (Prince Pan) who want to take their eldest
son Prince Pulyan Sri Yavaraja throne - have all been excluded Prince VAK
forces but not duoc.Cuoi same Paramabodhisatva missing, his faction faction of
Prince VAK kill. Jaya Indravarman II ascended the throne and continued tribute
Dai Viet. 1092, Jaya Indravarman II Sung by helping reclaim lost lands, but no
results.
In 1103, a Vietnamese in Dien Chau (Nghe An) the name Ly
Giac emerged as the contrast. Ly Thuong Kiet reviews, Ly Giac fleeing to
Buddhas (Vijaya) manic convince King Jaya Indravarman II soldiers to retake lost
ground. Ly Thuong Kiet again to the body up rebels, Jaya Indravarman II lost to
return three continents has captured the tribute and be back in 1104.
Li divides the continent has taken as follows: European
district chief of Southern District (Bo Trach today) and Bac Bo District (Quang
Trach and Hsuan today), the European Lam Binh (old Geography ) consists Phong
Loc (Quang Ninh today) and Phong Sign (later called Bountiful, in Le Thuy
district today). Hai Phong Phong Phu Loc district is the largest granary of
land Indrapura. Chau Minh Spirit (Ma old Spirit) is divided into two districts
of Vinh Linh and Gio Linh.
In 1113, she Jaya Indravarman II is Harivarman V came to the
throne, the new king kept paying rule policy, the relationship between Champa
and Dai Viet was very close. Harivarman V reigned in 1129, the loss of his
successor, Champa in a chaos situation. Panduranga dynasty did not rule Vijaya,
associated with the Chan Lap. North and South raiding each other for 10 years
(1129-1139).
Tenth royal dynasty (1139-1145):
In 1129 Harivarman V lost, Champa imperial religion adopted
children of the king the name Po Sulika up rather, performance Jaya Indravarman
III. Since there is no direct family ties with the old king, Jaya Indravarman
III to claim a distant relationship with the previous reign to be submissive
people. According to the inscriptions read in Dong Duong and Po Nagar, Jaya
Indravarman III born in 1106, was admitted to the royal family In 1129 Duke
devarajas, was kingdom (Yuvaraja) in 1133. Jaya Indravarman III build more the
god Siva, Visnu and Linga in 1139, 1142 and 1143 in Indrapura and Kauthara to
confirm he is the transmission of the Brahman class.
At the same time, in 1112, at the Chenla king Suryavarman II
came to the throne. Year old new king conquered Champa. The ambition of the
king who is the support for the Chinese Song Dynasty military is busy fighting
Kim (Manchuria); King Ly Than Tong die soon, Ly Anh Ton too young, the general
competition authority, Dai Viet failure less. In 1128, Nam Champa support,
Suryavarman II led 20,000 troops, over 700 warships, amphibious in Thanh Hoa
raiding and Dai Viet also a deterrent not to support North Champa, Angkor
continuously raiding from 1030. Not tolerate harassment of Khmer, Cham people
life is miserable. Under the harsh rule of the Khmer, Cham some religious
kingdom run on the Vietnamese asylum (Company and 30 servants, Kim Dinh A Phu
and four servants, abandonment has the same 30 people, ENG Ma and Eng question
...). In the years 1131 and 1136, Army Men Chiem Thanh and Chan Lap raiding
together Nghe An and Thanh Hoa coast.
In 1132, the hospital has Jaya Indravarman III refused to
cooperate attack Dai Viet, Suryavarman II march again to the land of Champa:
Empire capital of Vijaya occupied in 1145. Jaya Indravarman III lost on the
battlefield (people worship under name Rudraloka), against the Khmer people
were beheaded. Suryavarman II self-proclaimed emperor of both Chenla and
Champa. From 1145 to 1149, the territory of the Khmer empire was expanding
northward, from Champassak (South Laos) to the Hai Van Pass (North Champa),
Khmer direct control Champa troops.
Eleventh Dynasty king (1145-1318):
1145 Prince Parabrahman are courtiers put up next the third
Jaya Indravarman, into fourth Rudravarman. Recently crowned, Rudravarman IV the
same son Ratnabhumivijaya (Prince Sivanandana) was the Khmer hunted
aggressively to give Vijaya run in Great Vietnamese refugees. Time after,
fourth Rudravarman ice forest of to Panduranga up war zone on the plateau, many
tribes Shanghai joined the resistance is very large. On the run disorders,
Rudravarman IV clinical schizophrenia in 1147 (the church below Brahmaloka name
or people Parabrahmaloka), the is Prince Ratnabhumivijaya up instead of, into
Jaya Harivarman I (Desktop Pen rust).
On the plateau, Jaya Harivarman I widely Montagnards and
Khmer (can be the Master of the Mon Khmer language) support. The king held
resistance recaptured Panduranga, but North Champa territory (Vijaya) remains
in the hands of the Khmer, the brother-in-law King Jaya Indravarman III Prince
Hariveda (class Ksatriya) rule. Champa kingdom was divided.
1148, Khmer kings (Jaya Indravarman III) appoint a prime
minister Sankara and Minister Sipakhya assault Panduranga, but were defeated at
Champa plain Kayev, provinces Virapura (in Khmer as Rajapura, English is Phan
Rang). TT go ahead, in 1149, Jaya Harivarman I led the troops of Champa,
Shanghai accounted for the Vijaya, kill Hariveda on river Yami River Ha
Communications, Binh Dinh, unified country. Capital located in Vijaya.
Due to the uneven distribution rights, Rhade, Bahnar and
many tribes prizes other religious Vansaraja (Minh Diep), brother-in-law Jaya
Harivarman I, leaders of the resistance movement against to Jaya Harivarman I.
In 1150, after claiming the kingdom in Madhyamagrama (An Khe today, next
mountains Yang Mung), Vansaraja led army to attack Cham plain, but was defeated
in the village of Slay. Jaya Harivarman I forward swept plateau rebels,
Vansaraja to run on Ly Dai Viet for help to the king. Ly Anh Ton wrong wounded
the Nguyen Mong 5,000 soldiers from Thanh Hoa and Nghe An beat Champa. The
battle took place is very fierce at Dalva (East Ha) and Lavan (La Vang), the
Nguyen Mong and Vansaraja are killed. In the following years (1151-1155),
military Champa regularly on the territory of Vietnam (Nghe An) looted, King Ly
Anh Ton put away the military conquest but Jaya Harivarman I shall give many
valuable supplies Gave, Li also really afraid of the military strength of
Champa.
So put all the power in War put down internal disorder and
foreign invasion, life Champa people become destitute, many local warlords rose
up against the central court. Years 1151, Jaya Harivarman I have wasted a lot
of effort to make each submission is the rebellion in Amavarati. Just pacify
northern, Jaya Harivarman I had to deal with the rebellion in Panduranga, by
the Khmer sponsors. It took five years (1151-1155), the king just finished up
the following disorders and 1160 Champa find the mighty of the past and good
interaction with its neighbors.
1162, Jaya Harivarman I ice the throne to his son, Prince
Sakan Vijaya, into Jaya Harivarman II. 1167 Sakan Vijaya were princes Vatuv
Gramapuravijaya usurpation, effective Jaya IV Indravarman.
In the years 1164-1166, Champa military organization often
hijacked the Arab merchant ships through the South China Sea and advance
attacking the village of Dai Viet in European Forestry Binh and Minh Linh. In
1167, Ly Anh Ton Hien Thanh wrong with their military forces Champa. Jaya Indravarman
IV with appointment to the loaded, Hien Thanh withdrawal of the water. Gifts
usually booty stolen from the Arab merchant ships. Because these acts of
looting ships that Sung refused Room King for Jaya Indravarman IV, even though
he sent tribute missions to China.
Jaya Indravarman IV (1151-1205), also known as Po Klong
Girai, Po Klong Garai or Po Klau Girai who has the dam Chaklin (Koxinga) and
two water trench (trench The and German trench) in Phan Rang to agriculture.
According to legend, Po Klong Garai - also known as the King Lac, the son of
the goddess Po Sah Ino - at birth were suffering from leprosy, luck thanks naga
snake licking healing. But bringing leprosy since he was young, but the king
has been proved to be effective in the fight. When the ice age, the king of our
church in the Po Klong Garai (Phan Rang Cham towers, Ward Luu Vinh town Thap
Cham).
Jaya Indravarman IV determined to revenge the Angkor empire
of invaded and colonized Champa. Champa forces under the fourth Jaya
Indravarman very good infantry phenomenon and sea wars. In 1170, after
negotiations with the Dai Viet kept neutral (with tribute), Jaya Indravarman IV
brings objects squadrons attacked Chenla, then by King Dharanindravarman II
rule. The fight lasted a year, invincible (Khmer also uses object versus
infantry), the last Champa army to retreat on the water because of all the
food.
In 1171, a Chinese (unknown) - Ki native Yang Kiun, Guizhou,
Hainan Island, sank ship drifted ashore Champa - people leading to the area of Jaya Indravarman IV. This person just for the Champa king
riding into battle instead of used elephants as before, this made the king very
excited because of the speed and efficiency of its compact. After mastering the
art Equestrian, Jaya Indravarman IV sent a delegation to Jiu Zhou, Hainan, buy
all the horses but King Tong is not for sale (because of previous acts of
piracy). Cham Group merchant angry, burn these horse farm did not sell. The
past two years people afraid to sell them a new horse saddle, but not enough to
establish a cavalry. 1172, Jaya Indravarman IV sent a delegation others
tributary to China, return the detained civilians and request to buy the horse,
King Tong still refused.
Do not buy a horse, Jaya Indravarman IV Chenla attack by
water (1176). King to play more warships, rehearsed infantry marine. 1177, Jaya
Indravarman IV sailed from the mouth of the Mekong River into account Vrah
Nagar (Prah Nokor, today Saigon). Zhan troops seized much booty and captured
many prisoners Khmer water. The prisoner at the beginning is to be free from
abuse, but later be treated with kindness to become citizens of Champa and full
integration into civil society Champa.
Among the prisoners there is a religious kingdom Khmer,
later Jayavarman VII. When I was in Champa, Jayavarman VII learned how social
organization, how to train soldiers amphibious and was familiar with the many
princes of this land. He was released on the country in 1186 to succeed him as
King Yasovarman II, usurpation.
Back Chenla, Jayavarman VII twinned with a religious kingdom
of Champa name Sri Vidyanandana, countryside in Tumpraukvijaya (a village in
Binh Dinh), to Chenla settlers from 1182. After cleaning the disorder at Malyan
(or Mou Leang, a village in the east of Chenla), Prince Sri Vidyanandana
Jayavarman VII a Khmer royal title is Yuvaraja. 1190, Jayavarman VII sent
Vidyanandana beat Champa, he captured Vijaya, captured fourth Jaya Indravarman
bring about Chenla. Prince of Print (brothers-Jayavarman VII) was named United
Origin Nagara Vijaya (North Champa), the name Surya Jayavarman (or Surya
Jayavarmadeva), Prince Vidyanandana was named United Origin Rajapura (South
Champa), effective Suryavarman (also called Suryavarmadeva or laid out), both
under the leadership of Jayavarman VII. Kingdom of Champa became a colony of
Chenla. Panduranga and Vijaya are the two provinces of the Angkor Empire.
Montagnards in the Central Highlands does not recognize the new monarchs had
the same number of other religious kingdom of Champa organizing raiding
Amavarati, Vijaya and Panduranga.
In 1191 at Vijaya, Surya Jayavarman (Prince In) be Rasupati,
a prince of Champa, defeated to run back Chenla. Rasupati self-proclaimed king
of Vijaya, performance Jaya Indravarman V. Not recognize this new kingship,
Jayavarman VII for Jaya Indravarman IV (former kingdom of Champa and also the
father of the prince In) North Champa retake the throne. Jaya Indravarman IV
was Suryavarman (Prince Sri Vidyananda) relay accounts is Vijaya, Rasupati (of
Jaya Indravarman V) were beheaded. Rather than delivered back to the old Champa
King, Suryavarman accounts always Vijaya; Jaya Indravarman IV cried call people
in Amavarati and my Ulik villages, Vyar, Jriy, Traik against. 1192, Jaya
Indravarman IV killed in Traik. Suryavarman unified the country, the throne and
try to separate out the effect of the Angkor Empire.
Or believe Prince Suryavarman treason, Jayavarman VII
appointed army, of which both the upper (due to Minister Jai Ramya head), to
attack Champa. The war lasted from 1193 to 1194, the Khmer army was defeated.
Instead of the Khmer country, a Djarai the name Sri Agara up a large from
Amavarati land to Pidhyan (Phu Giang, north of Phu Yen) and self-proclaimed
king in 1193, the name Patau Ajna Po Ku.
But turning back the Khmer, Suryavarman still fear. In 1194,
he left the residence to Amaravati (Quang Nam) to avoid accidents and good
interaction with the Dai Viet in 1198, by an annual tribute, and Ly Cao Tong
(Long Staff) kingdom in 1199. Peace in the country a few years, Suryavarman
conspicuous is Yuvaraja on Dhanapati Grama (detector) usurpation in 1203.
Dhanapati Grama Khmer troops to occupy Amaravati, Suryavarman lead a fleet of
more than 200 vessels ran into former La (Nghe An) asylum nan.Tai here, prince
of Champa (the Vietnamese call is arranging) Mongolia and Pham January, two
proconsul Technology An.nghi doubt Suryavarman was devastated, attempted
burning boat Pham January and unfurl sail out to sea disappeared.
Dhanapati ordered the Khmer king put down the rebellion at
Champa, especially on the plateau. Patau Ajna Po Ku captured brought Chenla of
the crime. Dhanapati was named Champa origin rule. Champa became a province of
the empire of Angkor second. Dhanapati be adults of Jaya Harivarman II
(1162-1167), living in Chenla, named Ansaraja Turaivijaya auxiliaries ruled
Champa. Turaivijaya governance land Amavarati, organized attacks on the
territory of Vietnam (Nghe An) in the years 1207, 1216 and 1218; were all
proconsul Nghe Ly Real Infection repel. Champa the Angkor empire re-domination
for 17 years (1203-1220). Military in 1220 Siam pressure in the country, the
Khmer withdrew from Champa. In nearly 100 years of fighting and Angkor
domination, Champa exhausted.
The Chenla just pulled from Champa, Prince Ansaraja
Turaivijaya (Khmer name is Sri Ajirang) Champa royal crown as king, into Jaya
Paramesvaravarman II, the capital in Viyaja. Just ascended the throne, the new
king to rebuild the monument been smashed in the Sri Sanabhadresvara tower (My
Son) and Po Nagar (NPLs), build more dams, expansion of nutrition filled,
prosperous country back ; many tribes Upper Highlands of homage. In 1230,
Prince Abhimanyuvarman, a realm religious Pankaja province who Cathei, Jaya
Paramesvaravarman II appointed land management Panduranga system. The United to
succeed him known later in Panduranga Po Unvavah, Po Binasur, Po Putrik etc.
(Name of the religious kingdom of Champa in southern Champa, or at Panduranga
later, are accompanied by the term Po (Po, Pu, Pou Poh), which means he, He or
King). In 1244, the king of Champa organized attacks on the coast of Nghe An
and Thanh Hoa, the occupation of the father, Geography and Ma Ling.
At the English, after the steady tide, in 1252 Tran Thai Ton
led army highly Champa. The offensive lasted nearly a year, the fall of Vijaya,
king non Godfather La and many offer non-military personnel and court officials
Champa arrest brought about Dai Viet. Jaya Paramesvaravarman II died in 1254,
she was Sakan prince Vijaya replaced, performance Jaya Indravarman VI. Jaya
Indravarman VI maintain interaction with Dai Viet, regular tribute. In 1257,
water withdrawal Tran, who was under the Yuan (Mongol) threat.
1257, Jaya Indravarman VI was assassinated, Prince Pulyan
Sri Yuvaraja man she (Princess Suryadevi) to replace, into Jaya Sinhavarman VI.
1266, Nuk Vegetarian prince, the Jaya Paramesvaravarman II, ascended successor,
Indravarman V. Indravarman V continued good interaction with the Dai Viet.
1278, V Indravarman wrong two messengers (Bo and Bo dot) to Dai Viet for protection
and formed a coalition against the Mongols.
Or this, in 1281, King Yuan (Kublai) organic appointed
marshal Toa Do (Sogatu) and we marshal Save stamina together A Ly and O Ma Nhi
brought 10 thousand marine infantry from Guangzhou to Champa forced Indravarman
V to personally of Zhongyuan tribute. Succumb to Mongols, V Indravarman bear
the Champa put under the protection of the Yuan in 1282. Toa Yuan was governor
full ruler origin Champa, the United Champa who yields to military Highlands
are as viceroy.
Prince Po Harijit Devada Svor (or Po Depitathor), the
Indravarman V, with her mother is queen Gaurendraksmi, not to accept the
domination of the Mongols retreated into the forest, organized resistance.
Harijit graves are about 20,000 people, including every the Shanghai race live
on the Ya Heou Plateau, northwest of Champa, military attacks throughout the
territory of the North Champa. In 1283, Toa led an army of 5,000, 100 and 250
ships sailing along the coast and rivers large landed Highlands but defeated.
Mongols - a disease, unbearable heat of a tropical climate, in part because of
hunger, lack of supplies from the mainland - to pull back to defend plain.
Month 4-1285, Toa and O Ma Nhi bring fleet from Champa,
including the Cham marine infantry teams, advance to the North to Exit Festival
Siege Thang Long, the capital of Dai Viet. Army's Military Exit Hoan Tran
domestic defeat to withdraw, Toa troops were defeated in Nghe An. Toa killed in
battle, the Chen captured a lot of prisoners Mongolia and Health, including two
generals Take Gonorrhea name of Khe and Na Contacts, returned to the king of
Champa handling charges. Other Cham soldiers in Mongolia, do not dare to go
back to the old country, according to military Raw on the mainland and settled
on the island of Hainan, Guangzhou south coast, where there are many other Cham
to settle in 992 under general custody. Health soldiers, most of them Muslim,
married with the local people and stay up now. This is the second phase
migration of Champa overseas.
1288 Indravarman V takes, Prince Harijit throne, into Jaya
Sinhavarman III (Che Man), capital at Vijaya. Although no tribute Tran,
relations between Dai Viet and Champa very dearly. Only a short time later the
powerful Champa back, the neighboring kingdom, in Dai Viet send people into
hospitality regularly. Many temples were built both in plain and on the
plateau. Che Man to build a tower on the hill Chok Hala, called Betel hills, to
the people to sacrifice, then this is Po Klong Garai (Phan Rang Thap Cham).
In 1292 and 1293, on the way to strike the Java (Indonesia)
and Madjapahit (Malaysia) The Mongols ashore to buy supplies but rejected by
Che Man, to sail away on. Should also know Che Man there are a lot of
relationships with the United South Island. Wife of Che Man is King of non
Bhaskaradevi, a great king Java; concubines Tapasi queen, daughter a United
Yavadvipa (Malaysia). Champa territory in this period is extended up high raw
Darlac and Langbian, Che Man to build a temple in Yang Prong (An Khe) in order
to receive the tribute of the Upper tribes in the Central Highlands.
In 1301, former Emperor of Dai Viet Tran Nhan Ton, after
giving the throne to his son Tran Anh Ton, visiting neighbors. When visiting
Champa, Tran Nhan Ton Che Man warm hospitality and stayed here for 9 months. To
give thanks, when the former king promised to marry Princess Huyen Tran (Tran
Anh sister Chun) for Che Man. In late 1301, Che Man wrong department offerings
to laugh Huyen Tran. Tran dynasty many people do not agree, negotiations lasted
from 1302 to 1305; finally, in the summer of 1306, Che Man Tran agreement gave
the two regions of European and RI (European Ly), north of the Hai so, to make
a wedding gift, a new ceiling and the wrong team as the two brought about Huyen
Tran Champa. Here, Huyen Tran Che Man named Queen Paramesvari.
Chau and Chau Ri is the subject of disputes between Dai Viet
and Champa in time then. In 1307, Tran Anh Ton renamed two new European Thuan
European (Quang Tri) and European Chemicals (Thua Thien and Quang Nam today),
and then assigned to the Union as the two governing. Chau Thuan districts are
down (this is Trieu Phong) Hai Lang, Phong Dien, Quang Dien and Huong Tra. Chau
Hoa Phu Vang district, Phu Loc, Dien Phuoc Hoa Vang. Cham lives in the village of
La competition, Hong football and stand up against the rule of the Vietnamese.
To reassure the people of Cham Cham accepted as the two teams to take the
direct administration of the the local Cham artists and for three-year tax
exemption.
Of sovereignty, the Vietnamese farmers to set up and explore
the two continents for a long time, especially in time of war with the Mongols.
Actually this merger, on a certain level, just legalize an event and, because
of the symbiotic relationship between the two races took place a long time. But
heterosexual marriage is certainly not the exception, with their English was
probably outnumber residential care in this population.
After five years of tough negotiations between the court of
dowry, in 1306 King Tran Anh Ton approval married Princess Huyen Tran for Che
Man, make up the territory of northern Champa (Indrapura): European and
European Ly Tran. Sequelae marriage has become a dispute between two peoples
and two during court then. So far not a material explanation of Princess Huyen
Tran case in a clear and compelling. The Champa Tran accused taking advantage
of this marriage to take over their land. Huyen Tran Vietnamese poetry defended
as a victim of a political exchange and offensive Che Man (with vulgar words)
dared alongside Vietnamese ...
The theory has since demonstrated a lack of understanding of
the cultures of the Cham. When former King Tran Nhan Ton betrothed Huyen Tran
Che Man, he wanted to form a military alliance against the Mongols when
attacked. But this strategy was not accepted by his men because he did not want
a racial mix in royal relations.
Perhaps her third queen of Che Man was favored should Cham
has it that Huyen Tran is the King visited the scenic beauty of the Champa. The
hot springs along the central coast is dedicated to her bathing, including Vinh
Hao streams (Tuy Phong district, Phan Thiet), to the happiness of the king and
queen are durable. But happiness was not for long. More than a year later, the
month 5-1307 Che Man died. Hung Tran news reached the ears of four months
later, January 9-1307. Fearing his sister burned??? Tran Nhan Ton wrong the
introduction of the brand message to express sowing control Tran Khac Chung and
government security porcelain Dang Van Champa to serve and find a design based
on Huyen Tran.
The cremation of his wife when he died is completely
fabricated. If Huyen Tran arrested by the Champa dynasty died with Che Man, she
was burned long ago, as was the custom of the Muslim or Brahmin dead bodies
only hold a maximum of 7 days and then have to bring fire burned.
Actually in this case the Champa dynasty decided to pay it
back to the Tran Huyen Tran to reclaim the two regions O and Ri should have
welcomed the delegation Tran Khac Chung a kind and more than 300 marine infantry
escort. The refusal of the spring that has a special meaning, it can refuse to
cooperate between two different civilizations and cultures, a party is not
strong cultural civilization and the cultural civilization of India. Both
kingdoms almost accept that difference and do not want to have a certain
harmony.
What about cremation, probably caused by Tran Khac Chung
romance to be Tran Huyen Tran Anh Ton sent to Champa welcome the country. After
seeing the lover, rather than sail north he led Huyen Tran a private island
with each other throughout the years, until the fall of 1308 the boat back to
Thang Long. Marine infantry battalion was assigned at the time to pay attention
for Champa to report the incident.
It should be said, of Tran internal regime than to protect
the interests of the royal family. The Tran Khac Chung from the Huyen Tran is
considered normal. But Champa court did not accept and hate about it, because
Huyen Tran queen Champa was an English intercourse offend religious imperial
honor and country. Perhaps that's why Hung Franchise Dai Vuong Tran Quoc Tang
(the Tran Hung Dao) yelled "name is not good, maybe Chen died this
person?", As another win, they are disabled ( win finished, perish). This
love triangle at the mention of men only talk about heterosexual marriage
strains only.
On the Champa, Che Man is made in the temple of Po Klong
Garai Tower (Thap Cham, Phan Rang) and Yan Pong (An Khe, Dak Lak) mountain side
Se San. People worship him under the name Sri Jaya Sinhavarma Lingesvara.
Prince Po Sah - 23 years old, the son of post Bhaskaradevi
money (Java), Duke Pulyan Mahendravarman United territory from Vok River (Bung)
to the north Binh Dinh (Bhumana) - replaced by 1307, into Jaya Sinhavarman IV (
also known as Che Chi or multi-La). The first of the new king was instigated
Cham in Thuan European and European Chemicals rebellion.
In 1311, Tran Anh Ton attacked Champa, captured Che Chi held
in Gia Lam supply (and died in 1313), brought his brother Che Chi Che Da A Mrs.
Seal replaced, sun effect. 1314 Manufacturing Energy pulled the North invaded
the continents of European and RI only to be pushed back five years later. In
1318, Tran troops to Ban, royal sunshades same run to Java refuge Champa court
vacated. This is the third wave immigrants of Cham overseas. Power is the
second post-processing Tapasi, people Yavadvipa.
Twelfth Dynasty king (1318-1390):
In 1318, the Chen style a minister Champa named Player
(Patalthor) ascended the throne, Energy Mode A (or A king, equivalent to Duke
viceroy of Dai Viet). Because not descended from the tribe Bridge and Coconut,
Finished A continuous courtiers opposition from 1323 to 1326. For the orthodox,
1323 Finished A celebration brother pound Yeou Patseutcho go ware to China for
Yuan recognition. Or this, in 1326 the Tran bring army to attack but were
pushed back.
1342 when processing a loss, her husband, Bodhi Tea (bodhi
Tea) to the throne. He belonged to the 12th Dynasty, 9th dynasty, based in to
Vijaya (you, pacify), the period of peak of the kingdom Champa.Co many history
books the writer wrote that he usurper obscured (Prince ), but in fact he came
to the throne because of his father's decision Finished a Power and royalty
champa.Vi council clouded weak and eat play sa doa.Ong up to the throne to
undertake a mission history that Champa assigned to ong.Vuong country he ruled
stretched from the northern Hoang Lien Son mountain range, south to Dong Nai on
nay.Dong Champa Sea (East Sea), west west lao.Kinh development strongly relies
on fishing aquatic tortoise-shell, pearl, bird's nests, ivory, incense .., the
famous wet rice agriculture in Southeast Asia, production Sa Huynh pottery,
sculpture, weaving, sx industrial co, Brass flourished, powerful boat fleet
provides goods to a large area of East Asia
and West Asia. Advertisement reason a vast sea of Champa (East Sea) near 3.500.000km2. During that time, The
Champa very famous in the trade in spices, pepper and silk with countries such
as China, India , Nusantara (Indonesia, Malaysia, Brunei, today) and Abbasiah
water in Baghdad. Around this time, the Champa people known to go to the beach
is very good and the injured talent ba.Quan team of the poll thousands of
elephants fight, powerful boat team fight, repel the foreign invasion Khmer and
the Vietnamese during the reign, protect land nuoc.Nam 1360, Tra Hoa Bo died, I
Finished A Power Po Binasor (Po Bhinethuor) courtiers to make him king, shade
effect Russia (Cover Bonguar). Che Bong Nga is a genius general, commanded many
battles on the territory of Dai Viet. Just ascended the throne, he immediately
reorganized the military, preparation for war with Tran to retake the lost
territory. The tribal chiefs and the Central Highlands by Che Bong Nga very
crowded.
From 1360 to 1370, Champa troops in Dai Viet territory as of
the air. Great Vietnamese population established along the coast of Right, Tan
Binh District, Thuan Hoa (Nghe An, Quang Binh, Quang Tri and Thua Thien) living
very miserable victims of war executioner. From 1371 to 1383, the Champa was
three times the occupation of Thang Long, and in 1390 at the Thang Long is
entering the fourth, Che Bong Nga killed, ending a history of heroes.
Features of Che Bong Nga is each raiding finished, he
withdrew to the other side of the Hai Van pass, not to stay in direct
management of the land has been occupied as the king before, because of the
Champa people believe stationed strange lands will bring disaster and do not
want to have been wasted by the actions of resistance forces. Yet still be able
to say in 30 years, Che Bong Nga restored areas have lost more than 300 years
ago (Bo District, Geography and Ma Ling lost in 1069, the European Cars,
European Ri 1306) .
Che Bong Nga death, military Champa as associated disorders
headless snake, Tran military killed many. The area under the influence of
Champa were recovered. Le Qui Ly (ie Ho Qui Ly later) of Chemistry European
lands and Thuan Chau, reorganized the defense and for the reconstruction of the
devastated areas. Fragmentation was appointed ruler origin Tan Binh Thuan Hoa,
Quang Binh and Quang Tri and Thua Thien. Tran brought people from the midlands,
plains of the Red River and the Ma River and settled in Tan Binh Thuan Hoa.
Thirteenth royal dynasty (1390-1458):
Defeated in 1390, General La Revelation (Ko Cheng) account
shall be determined Che Bong Nga carried cremated, and then collect the troops
home. Ban, La Rev. immediately proclaimed king and take the Tran tribute back.
In 1391, La Revelation for Ming admit but in 1413 his son Landing Ba Lai Ming
newly ordained.
Stricter rule policy of the La Revelation caused discontent
in the country. Che Bong Nga wing fins are La Revelation replaced by the
minister who trusted the son of Che Bong Nga sodium which has the same name you
are Finished san no fear of harm was running across the Vietnamese asylum
seekers. Both Tran was named a main effect almost. In 1397, a prince named
Finished know, you is Tomb United, I am Gia Houttuynia and all refugee families
to Dai Viet. Known mechanism is Le Qui Ly assigned to the southern border
protection of Dai Viet prevent new attacks of the troops of Champa. 1400, La
Revelation lose, I am Three compiling (Jaya Sinhavarman V) to the throne.
At the English, in 1400 Le Qui Ly throne, changed their
Profile. It should be said, Tran at weakening the role of Le Qui Ly stand out
and direct imperial control from 1372. Because of the lack of formal, Ho Qui Ly
often dread by attacking Champa and occupied territories (now Thang Binh, Quang
Nam, or north Amavarati), Co Luy (now Nghia (Quang Ngai), Bat was Gia, Black
White (male Quang Ngai and Binh Dinh north) and Sa Ly Nha (ie Sa Huynh) in turn
was annexed from 1400 to 1403. Barn largest North Champa was lost, all the land
in Indrapura and Amaravati (Quang Binh, Quang Tri and Thua Thien, Quang Nam and
Quang Ngai) is no longer. lands are divided into continents months, the U.S.,
the European and Asia means; four new European meeting revealed sublimated
security issued by a government rule, where borders New Ninh town. Finished it
has Na (Che Bong Nga), at first to the United King County to recruit people to
slow down, after accumulation upstream almost held the two regions, and means.
Qui Ly to the farmers and their families landless peasants from other
continents in the north to break new ground. Champa not accept living under the
rule of the Vietnamese left up mountains or on Vijaya (Ban) career.
In 1403, she Landing requires intervention Ming to reclaim
Indrapura and Amavarati, but rejected by the Lake. Only when they were nice and
Dai Ngu Ming domination, from 1407 to 1427, new Champa restore military power
and land was lost at the hands of the Lake were recovered.
In 1407, Prince Ngauk Glaun Vijaya (the three translated)
stored Dai Viet troops, killing proconsul Thang Hoa Highway mode that was Na
(son of Che Bong Nga). Three translated Ming kingdom in 1413. However, Champa
people do not want immigrants to areas recently recaptured up now, only some
want to return to keep the fire only. Quash the north, three to translate their
military forces to attack the kingdom of Chenla south are declining, due to
continuous raiding Siam. Champa troops captured several large areas along the
Dong Nai River and the Mekong Delta. Khmer troops fired to Chantabun City, near
the Siamese King Chau Ponea border Yat Ming for help and military Minh had
twice entered Champa (1408 and 1414) new pressure Champa subject to withdrawal,
drainage Chenla victims of colonialism. Nevertheless, Champa also invaded town
Nagara Brah Kanda (Bien Hoa town today).
In 1428, Le Loi pursue his pants out of the territory and
ascended the throne, Holy Organization. The power of the Le, Ba translated
return occupied lands during the Ming Dynasty, changed to Thuan Hoa Road West
under the direction of Customs and place rule. The interaction between Champa
and Dai Viet became nice.
1433 Le Loi lost, I am the Nguyen Long, 11 years old,
ascended the throne Thai Ton, Three consecutive translate. In 1434, he was for
troops to invade the land of (European Chemistry) has previously delivered,
King Le have sent Le Khoi and Le The flat, Champa tributary new take back the
king.
In fact, from 1390 to 1433 Champa no king, the country
falling into civil disorder. For Champa, La Revelation and the three target
just usurpation guys. 1433, his men Champa put the public Lord Po Sahnar on the
south rule (Panduranga), close the city in Phan Ri, not obey Vijaya. Prince
Nauk Glaun Vijaya of the body to fight away, causing much animosity with the
religious kingdom of Champa to the south line as catch the princess Po Sahnar on
held at Vijaya. Thus in 1441 when she Landing died, Nauk Glaun Vijaya not be
courtiers throne but to the grandson of the late king is Maha Kilai (quite the
Activity) to replace. Notice of the new king is Po Parichanh stand out regent,
and self-proclaimed King in 1442, entered the cue ball (Maha Vijaya) and
recognized by the Ming Dynasty.
King to the throne, Le Cai mainland military forces attacked
and defeated. King Le Nhan Ton advanced accounting Buddhas (also referred to as
you, your father, Vijaya) catch more religious kingdom of Champa, which the
princess Po Sahnar, then retreated. Three royal translated to run to the
mountains to hide in the villages of the Highlands as paid in full (Po Ka
Prah), Tea Toai on (Po Ka Prih). Capital Buddhas (Vijaya) Le was changed you.
In the two years 1444 and 1445, the cue ball more than once
led into the United European but were repelled. 1446, be Maha You Lai guide to
the troops Le Ban, captured the cue ball and all the concubines bring about
Thang Long. Maha You Lai Le exalted king of Champa tributary and subject to,
the relationship between the two countries is fine again. In 1448, Le Nhan Ton
put down the force by the of Champa royal religious leaders, representing
origin Tank Man (Djarai-Kontum) and the European Fund for then assigned to a
kingdom of Champa religious homage Le governance.
1449 Maha Do you name splattering (Kido Maha) detention and
proclaimed king. Been assigned by the wrong hard Mo and Bang Thoan to General
English news, King Le is not only recognized but also severely reprimanded.
After this event, pumpkin chasing Cham 70 Vietnamese families residing in the
water and then stops always applying ordained. 1452, You Lai loss, redness sent
messengers to China for the Ming Dynasty and was recognized king in 1457.
The fourteenth royal dynasty (1458-1471):
1458 Prince Po Tam (Po Dam or Po Kathit), Cai, killing
redness and self-proclaimed king, understanding the La Tra Yue (Maha Banla
Tranguyet). In 1460, Yue Tea ceded the throne for you is Po Kaprah, name La Tea
Table Full (Maha Tratoan). Full tea appoint to Dai Viet please ordained but Le
was forced to give tribute should be paid in full anger. In the two years 1468
and 1469, paid in full medium for people to recourse Ming has brought great
army (100,000) to European accounting Chemistry (1469-1471).
Angered by this provocation, King Le Thanh Ton penalty
decision Champa once for good purpose. Before the military, on 6-10-1471, King
read hich Binh Chiem before three military, very trenchant words, and for Chinese
porcelain to report a violation of Champa territory. Le Thanh Ton take great
than 250,000 troops to attack Champa, of which 100,000 went by water, 150,000
by road. Army Le accounting of Thi Nai and towards which you. Full tea sent me
is Po Kaprih lead poll of 5,000 people opposed but defeated, Tra Complete
withdrawal on goalkeeper clues.
Vijaya fell in March 2, 1471 after four days of fighting.
King of Champa Tea Complete captured alive and killed himself on the road of
Thang Long. (05/03 / Al) During the audience, paid in full for King Le crime
alone he and others, including 10 children. On the way back to Nghe An, Tra
Full suicide. Le Thanh Ton wrong cut the Full Tea hanging at the top of the
boat and to engrave "Champa sources evil Tea capital expenditure." At
least 60,000 Cham people were killed and 30,000 captured as slaves for military
Dai Viet. Citadel Vijaya destroyed completion is toan.Day the bloodiest
massacre of the Vietnamese Champa. Champa royal family fled to Malacca (about
20,000 escaped by boat through dress competition complaints, including the king
pay full is Indravarman and you is not hybrid tea (Pau Liang). Following this
historic political upheaval many cell Champa political settlement to the Malay
land of peace, others are to Melaka. Also in Group migrants are two princes
king of Champa Tea Complete, that Indravarman and Pau Liang as mentioned above.
evidence was found to prove the coherence history between Champa and Malaysia
is Al-kisah 29 which tells the story of a man Nakhoda Champa named Sayyid Ahmad
did Hang Tuah mates (a great hero famous in the history of Malaysia) and the
same to Inderapura (Pahang_Malaysia) to escape Tun Teja to Melaka. Champa
strength proved to be bigger than Pahang area after the help of the hero Melaka
fled Tun Teja. presence of Nakhoda Champa in Melaka and Pahang this is
evidenced by a solid base after finding in Al-kisah ke-34 talks about the
marriage between a princess of Champa line with a master race in Melaka .
(Sejarah Melayu Champa + Board is Toan memerintah tea di Ibu Kota Sri Vini (Sri
Raja Than Ton). Setelah Kota Vijaya jatuh. Raja Champa pun Mati terbunuh.
Dengan kejatuhanibu ota Vijaya ini ramai pelarian politik Cham yang menuju ke
daerah Melayu yang selamatk, Antara lain ke Melaka. Yang termasuk dalam
pelarian itu ialah dua orang putera raja Champa, iaitu Indravarman dan Pau cell
Liang ATAs. Gambaran Sejarah Melayu Champa tentang terdapat dalam Al-Kisah ke29
yang menceritakan seorang Nakhoda Champa Yang Bernama Sayyid Ahmad bersahabat
dengan Out Tuah pergi ke Inderapura (Pahang) untuk melarikan Tun Teja Ke
Melaka. Kekuatan Champa berdasarkan fakta jelas lebih Besar daripada perahu
Pahang hingga dapat menolong Pahlawan Melaka itu melarikan Tun Teja. Kehadiran
tokoh Nakhoda cell Champa bold Melaka Pahang dapat dihubungkan Pula dengan
wujudnya pedagang Champa di Banten seperti yang diceritakan Oleh Sejarah Melayu
dalam Al-Kisah ke-34 menceritakan perkahwinan seorang Puteri keturunan Champa
dengan Anak seorang pembesar Melaka.) about 30,000 people fled to Laos and
Cambodia after the bloody massacre nay.Le Thanh Ton disbanded United of Champa.
Political Capital, administrative and beliefs of the northern kingdom of
Champa. Vijaya into dirty and forbid Champa to live.
I pay all is Po Kaprih lead by some remnants fled to the
land Tank Man (plateau Kontum-Darlac), are the people to make him king. Po
Kaprih claiming Tea Toai performance and for people to China to save Ming,
report of Champa. Le Thanh Ton wrong Le Mindfulness brings 30,000 troops to the
Central Highlands hunt Tea Toai bring about the crime.
Ming disapproval of the University Vietnamese occupation of
Champa but dared not intervene directly, including the application for release
of Tea All royal and Champa. In 1472 the king Le Thanh Ton sent messengers to
China reported that the, Minh Hien Tong blame the occupation for measuring
table. Ming then sent messengers to the king room for my tea but when the door
to Tan Chau, Quang Nam Le no military landing. Le Thanh Ton oppose the king and
declared Champa has become one of the Dai Viet: European Communications South.
Le me of pay Full name Tri Tri (Thai) kingdom land Jiaonan (also known as Phan
Long).
1471-1653: The fall of Kauthara
Dai Viet has decided to for Po Tri Tri rule on the remaining
Champa territory in the south, ie the Kauthara, Panduranga and the Highlands in
the west of Panduranga. Once you have received this gift, layout Tri China is
also seeking to formalize their kingdom. Unfortunately, he only got the reply
of China after a short time before he died.
According to data of China, followed by the Tri Tri, with
the next two kings of the throne, but this does not provide the name of their
age and years of taking office. If the annals of Panduranga, kings succeeded
layout Tri may be Po Kabih (1494-1530), Po Karutdrak (1530-1536), Po Maha Sarak
(1536-1541), Po Kunarai (1541-1553), Po At (1553-1579).
The southern kingdom ruled by Po tri tri serial and kings,
still known as Champa in the use of materials in the Cham and Vietnamese. But
Champa kingdom began to flee away from the tradition of Champa in Hinduism in
the north. All administrative structure, politics and society of the United
Nations are based on a separate basis of local customs and beliefs of his. Over
to the left tradition, civilization kingdom Champa "new" is a
combination of three distinct religious traditions, it is the local traditional
cultural heritage of Panduranga and Kauthara, some residual influence of
Brahmin religion, and especially from the 17th century, the Muslim religion was
introduced to in the harbor area Panduranga and Kauthara.
Through the date of death of Le Thanh Tong in 1497, Dai Viet
fall into civil war between the Trinh ruled north and the Nguyen, the
self-proclaimed king, and put their capital at Hue near now. Lord Nguyen is the
author's official policy of "Nam Tien" key to move up their border on
the south of Champa. In contrast to what many researchers often stated,
"Nam Tien" of Lord Nguyen met a fierce resistance of Champa leaders "new".
Addition cope policy against "Nam Tien" of Lord Nguyen, king of
Champa also several times policy "ancestors", for example, in 1578,
for the U.S. Phu Yen to revoke a bastion has fallen into Nguyen hands.
At the end of the 16th century, Champa "new"
includes a border strip of land running from Saigon to Cu Mong Pass (south of
Binh Dinh) is still eligible to foster a pretty powerful army. Therefore, in
1594, the king of Champa, (seems to have Muslims), sent an army to help the
king of Johor, a small territory in the south of the Malay Peninsula, against
the Portuguese colonial Malaka. Through this powerful forces, Po Nit
(1603-1613) has decided to match the type of Quang Nam, a region located in the
administrative territory of the Nguyen Dynasty. Before this action, the Nguyen army
to conquer Champa. Excess chance of winning, Lord Nguyen invaded the area of Phu Yen and moved its southern border to Cap Varella, north of Nha
Trang. Then, Lord Nguyen Dinh turn this territory into Bien and put more than thirty
thousand prisoners of Koxinga to the area to play wild economic expansion.
After failure, Champa "new" remains indomitable
tradition of Champa, which is fighting to protect traditional independence, and
especially the survival of this country. Therefore, the kingdom of Champa did
not hesitate to march against the invasion of the Nguyen in Dinh Bien (Phu Yen)
in 1620. Some thirty years later, ie in 1653, the king of Champa is Po Nraop
prepare its military forces to declare war with Lord Nguyen, win the region
fell into the hands of Nguyen Phu Yen in 1611. Against this backdrop, the
Nguyen sent a powerful army to attack Champa, go to Phan Rang River, captured
the king Po Nraop and this forced the king sit in Gabion iron to take on Hue.
For refusing to to the Nguyen behave yourself, Po Nraop decided to
self-destruct themselves to uphold their indomitable spirit. This opportunity,
Lord Nguyen also invaded the Nha Trang and moved their border to Cam-line area.
So United Kauthara back in the hands of the Nguyen Dynasty in 1653 and the area
was transformed into the Palace Thai Khang Dien Khanh Nguyen administrative
system.
Kauthara fall, the sacred temple of Po Ina Nagar
"Mothers United Nations" in Nha Trang round control of the Nguyen
Dynasty. Therefore, the king decided procession Ina Po Nagar Cham Phan Rang to
be worshiped in a temple in Mongolia near the German village of Germany now.
Since 1653, the narrow for Champa self land in the territory
of the United Panduranga, which historians often called Panduranga-Champa
kingdom.
The period 1653-1771: The weakening of Panduranga
Five years later days fell Kauthara (Nha Trang), ie in 1658,
Lord Nguyen, taking advantage of the internal political crisis in Cambodia,
used force to invade the Saigon-Bien Hoa. The presence of the Nguyen army in
Saigon took Panduranga in the new location, that is, the kingdom has become an
area located in the center of the territory where the Nguyen land ownership:
Bien Hoa in the south and Nha Trang in the north. Grip and besieged,
Panduranga-Champa has comprehensively lost its key military terrain.
Less than 40 in Bien Hoa master, Lord Nguyen decided to
continue to apply the policy of "Nam Tien". Retaliation attacks of
King Po Saot to recover the holy places Kauthara (NPLs) in 1692, Lord Nguyen
led a powerful army to settle this kingdom. After victory, Nguyen and the name
Champa (Campapura) Thuan Thanh Tran, placed under the rule of a man of the
Expeditionary Force Chief of Staff Nguyen. A year later, Nguyen remove Thuan
Thanh Tran, to establish Phu Binh Thuan and handed over the management of this
government for the children of the king Po Saot. Late 1692, Panduranga-Champa
disappeared on Indochina with character map is a countries quyen.Vi not accept
Nguyen military presence on its territory and therefore does not accept the
atomic remove this kingdom on the map, all the people Panduranga-Champa region
up chasing the attackers strategy for two years, from 1693-1694. Since we could
not resist the insurgency entire people of this kingdom, Lord Nguyen decided to
return the independent authority for Panduranga-Champa, but independent under
the patronage politics and its military. Since then, the name Thuan Thanh has
become common practice in the text Nguyen to call Panduranga-Champa. When
recovery of independence, the Nguyen kings for Po Saktiraydaputih, children by
King Po Saot and also a prisoner of the Nguyen Dynasty in battle in 1692.
Although delivered independence for Panduranga-Champa,
Nguyen decided to keep his right to rule directly on the overseas Vietnamese community
living in the territory of Champa. This policy is to strictly control all the
events happening in Panduranga-Champa and to overseas Vietnamese, when
necessary, to make war against the kingdom of Champa. To apply this policy,
Binh Thuan Nguyen established a government is very special in the territory of
Panduranga-Champa in 1697. According to documents the Panduranga written in
royal Cham and Chinese, since 1702, all overseas Vietnamese living in
Panduranga-Champa is not directly under the administration of the kingdom, but
under the government of Binh Thuan Nguyen. Phu Binh Thuan is a representative
body for the Nguyen, have a role to deal with government Panduranga-Champa all
issues related to overseas Vietnamese living benefits in the kingdom nay.Su
presence of overseas Vietnamese to hide behind the shadow of Binh Thuan
government is the main cause of conflict to behave every day between Panduranga
fellow-Champa and the overseas Vietnamese community. And behave this conflict
often occurs around the land crisis. Since that overseas Vietnamese
increasingly expanded its territory, or through the purchase of land once the
Champa people in debt, or through the illegal invasion of land in desolate
areas. Since then, Panduranga-Champa no fixed borders, because the territory of
a shape as oil stain loan, the alternating in the border of the land under the
government's Binh Thuan Nguyen
The period 1771-1832: The last days of Champa
1771 marked the Tay Son insurgency against the brutal regime
of the Nguyen Dynasty. The struggle of the Tay Son began to spread throughout
the country. Against this backdrop, the Nguyen up capital to back vean hidden
in the Mekong Delta region, waiting for an opportunity to restore the country.
Since that day northern West painting master, and Prince Nguyen Anh Nguyen of
the south. So Panduranga-Champa, because of its location, once again become
victims of the war between the Vietnamese and Vietnamese, a war that had
nothing to contact the Champa kingdom. According to data of Vietnam, the goal
of the Tay Son and Nguyen Anh is to account for the Panduranga-Champa to march
against the Saigon bridge by Nguyen Anh defending or against Nha Trang under
control Tay Son. Mastering Panduranga-Champa ie mastering the military
situation in the conflict. Therefore, since 1771 Panduranga-Champa kingdom has
become a terrible battleground between the Tay Son and Nguyen Anh forces.
Before this event, the survival of Panduranga-Champa just a fanciful dream and
it depends entirely on the outcome of the war between the Vietnamese people
rather than depending on your wishes.
In 1802, defeating the remnants of the Tay Son,
comprehensive master Vietnamese territory, then ascended the throne in the name
Gia Long. When the war ended, Gia Long decided to return to the kingdom of
Panduranga-Champa, not independence, but autonomy under the protection of the
Court of Hue. Then, Gia Long knighted for him Po River Ceng, a minister of Cham
origin (her ancestors Add in Phan Ri), has been involved with Tay Son Nguyen Anh
to fight, rule the kingdom. Although it is an autonomous kingdom, but Po trial
Velvet Ceng have absolute power over the people of Panduranga, have established
separate military and decided to separate taxation in the territory of
minh.Thanh figure in colonial regulations Vietnam, if Gia Long decided to
re-establish the kingdom of Panduranga-Champa, which is to manifest his thanks
for the trials but Ceng already in the works to expel the Tay Son rather than
expressed interest of Champa to be restored. No matter under what
circumstances, Panduranga-Champa is an autonomous kingdom under the auspices of
James Long, is the maximum under the auspices of Mr. Le Van Browse, Total Tran
Gia Dinh Thanh.Nam 1802, the Family Long died. Proving his father next Face to ruled
Vietnam integrity. After crowned, Minh Face remove all policies related to
Panduranga-Champa by Gia Long, and control of Le Van Browsing on the kingdom.
This problem has led to conflict between Minh and General Tran Gia Dinh clause.
Since that day, Panduranaga-Champa became the second victim of political events
between the people of Vietnam. When Po trial Ceng died in Champa (not this king
who fled to Cambodia refuge as it is often misunderstood), Minh Face self
knighted for his neighboring Cham throne. Le cultural Browse protest Minh Face,
decide for son of Po trial but Ceng king Panduranga-Champa, to defend the whole
political and administrative control of the kingdom. Many historical documents
also stated that, in 1832 marked a great turning point in the history of
relations between policy Panduranga-Champa and imperial Hue. If from 1822 to
1828, the kingdom under the control of the Court of Hue, but after 1828,
Panduranga-Champa became a kingdom under the rule of the family. Therefore, the
survival of Panduranga-Cham today depends entirely into a strong position,
weaker of Le VDuyet for the Minh Menh.Nam 1832, Le Van Browse died. That speed,
Minh Face decided occupied Panduranga-Champa, for orders crackdown all
officials in the kingdom according to Le Van Browse, Minh clause applies brutal
policies against the Cham people for the crime of not submit to imperial Hue.
After this punishment, Minh Face command to remove Panduranga-Champa in
Indochina map, dividing the land into two districts An Phuoc Hoa provincial
Binh Thuan.The is, Panduranga-Champa kingdom completely disabled perished in
1832.
1832-1835: The final area up
The brutal policies of some officials Minh Face to crack down on the Champa people for crimes under the main Le Van Browse cause of the explanation for the rise up of the Champa people in 1833. Hungry, imprisoned, beheaded without reason, without trial, Champa people focus on farm labor in the economy, the village burned to ashes, etc. as it happens the day after dehydration. Can not afford this misery, Katip Sumat, a Muslim spiritual leader, called for mass uprising, founded the Islamic Resistance Front, a war martyr (Jihad) against Intelligent Face to Champa independence. The resistance of Katip movement Sumat has become a major threat to Minh par in this area. That, in addition to the powerful army of imperial Hue, Minh clause calling for all overseas Vietnamese live here contribute to the overall raiding force Katip Sumat in 1834.
If historic Vietnam quiet revolt Katip Sumat, then use this
data not miss the opportunity to write about the events of 1834-1835, events
Hue court considered it a revolutionary new form of structure "Liberation
Front" is a form of rebellion. Yes, Ja thak Wa, the village of Van Lam
Ninh Thuan province, is a major officials during the Champa dynasty, who stand
outside of the Liberation Front, and the establishment of the interim
government to run the Champa liberation revolution. Get the Dong Nai area,
where Vietnamese people do not dare to invade, to sanctuaries. He stands out
proposal one he the original prince Raglai, line Po Rome, to the throne of the
kingdom. He called on the people of Champa, both brothers plateau and Cham
stand up against the invaders Minh Face. After the occupation of the area said,
he gave the order to strike the area of Phu Yen and
Binh Dinh. Unfortunately, he was killed in the village of Germany (Phan Rang)
in 1835. The movement of Ja thak Wa is considered as the last uprising after
the dehydration of the Champa kingdom in 1832.
Summary of all the dynasties of Champa
*** The first dynasty
-192 - 230 Sri Mara (The Union)
-230-270:???
-270 - 282 (Pham Hung)
- 283 - 336 Range Duat
Second *** Dynasty
-336 - 349 Pham Van
-349 - 380: Bhadravarman (Pham Buddha)
-380 - 413 AJA DRAMAMAHAR (Pham Hu Dat Fan houta)
-413 - 419 Bhadravarman (Pham Tu Dat)
-Gangajai (enemy Chau)
*** Third Reign
-420 -421: Pham Duong Extra 1 (fan yang mai)
-421 - 445: Pham Duong Trading 2 (wen ti)
-Approximately 455 - 472: Pham divine name: DEVANIKA
- 484 - 491: Range is Thuan (KHMER usurper) KIEOU TCHEOU LO
- 491 - 498 Range Chu and Agriculture
-502 - 510 Pham Van Tan Fan Wen kuoan
-510 - 514 Detavarman (Brahma Run)
-526 - 527 Vikrantavarman (On to Turn Ma - High Food)
*** Wednesday Dynasty: transition between Linyi and the
Kingdom of Champa
-529 - 572 Rudravarman
- 605 - 629 sambhuvarman (Pham Phan Chi)
- 640 - 645 Kandharpadjarma (Pham First Hour)
- 645 -? Bharadharma (Pham Tran Long)
-Bhadrecvaravarman
-Kandarpadharma
-Prakacadharma
-663 - 679 Vikrantavarman
- 686 - 731 Vimantavarman II
-749 Rudravarman II
*** Thursday Dynasty: Panduranga
-About 757-770: Prithivindravarman
-About 774-780: Satyavarman
-About 793-803: Indravarman
-About 801-817: Harivarman
-About 820-850: Vikrantavarman III
*** Friday dynasty: Bhrigu
- 854-898: Indravarman II
-898-903: Jaya Simhavarman I
-903-905: Jaya Saktivarman
-905-910: Bhadravarman II
-918 - 959: Indravarman III (Muslim)
-971-982: Paramesvara Varman I (Calves Tax Mi)
-982: Indravarman IV
-983-986: Save Ke Tong (usurper)
-988: Indravarman V
*** Saturday dynasty: Indrapura
-991-999: Vijaya Shri Harivarman II (Ice King was Hue)
-999-1007: Po Alah (Yan Pu Ku Vijaya Shri) (Ocean spectrum
of-cu Bi-tea-relics).
-About 1010: Harivarman III (sri harivarmadeva)
-1018-1021: Parasmesvara Varman II
-1021-1030: Vikranta Varman II
-1030-1044: Po-Tik (Jaya Simhavarman II) (first sowing)
*** Eighth dynasty: Vijaya
-1044-1060: Jaya Paramesvara Varman I (Applicants Ni)
-1060-1061: Bhadra Varman III
-1061-1074: Rudra Varman III (old)
***-Ninth dynasty: Sud
-1074-1080: Harivarman IV
-1080-1081: Jaya Indravarman II
-1081-1086: Paramabodhisattva
-1086-1113: Jaya Indravarman II (crowned for the second
time)
-1113-1129: Harivarman V
-1139-1145: Po-Sulika (Jaya Indravarman III)
-1145-1147: Deputy the kingdom Harideva (under the Khmer
empire)
-1147-1166: Jaya Harivarman I (Che la Pens)
-1166-1167: Jaya Harivarman II
-1167-1190: Jaya Indravarman IV
-1190-1191: Surya Jayavarman at Vijaya
-1191-1192: Jaya Indravarman IV in Pandurang
-1192-1203: Surya Jayavarman (Second throne)
-1203-1220: The period under the Khmer Empire
-1220-1252: Jaya Paramesvara Varman II (sri ajiang)
-1252-1257: Jaya Indravarman V
-1257-1285: (Jaya Indravarman VI)
-1285-1307: Po-Depitathor (Jaya Simhavarman III) (Che Man)
-1307-1313: Jaya IV Simhavarman (Che Chi)
-1313-1318: Processing Power
-1318-1342: Che Anan (Mode A Power)
-1342-1360: Tra Hoa Bo-to (TEA Bouquet de)
-1360-1390: Po Binasor (Cover Bonguar) (Che Bong Nga)
-1390-1400: Simhavarman any (La Mining is the Chair)
-1400-1441: Jaya Indravarman VII (Ngauk Klaung)
-1441-1446: Vijaya (the cue ball)
-1446-1449: Maha kilai (Ma Ha You Lai)
-1449-1458: Po-Parichanh (Maha-vijaya) (Ma Ha You Do)
-1458-1460: Po Kathit (Maha banla tranguyet) (Table La Tea
periods)
-1460-1471 Po KaPrah (Maha banla tratoan) (The La Tra
Complete)
*** Decay period: 1471-1696: The period the country was
divided. Po is the version of the dynasty of Vietnam
-1471-1494 - Po Tri Tri Jayavarman Mafoungnan
-1494-1530-Po Kabih
-1530-1536-Po Krut Drak
-1536-1541-Po Maha Sarak
-1541-1553-Po Kunarai
-1553-1579-Po At
-1579-1603-Po Klong Halau
-1603-1613-Po Nit
-1613-1618-Po Chai Paran
- (1618-1622) Po Ehklan
- (1622-1627) Po Klong Menai (Mahataha)
- (1627-1651) Po Rome
- (1651-1653) Po Nraup-She Plates
- (1653-1659) Po blurted
- 1659-1692 - Po Sout
- 1693-1728 - Po Saktiray daputih Ke Ba Zi
-1696-1728: Po Saktirai skin putih
-1728-1730: Po Ganvuh skin putih
-1731-1732: Po Thuttirai
-1733-1734: No king
-1735-1763: Po Rattirai
-1763-1765: Po Tathun skin Moh-rai
-1765-1780: Po Tithuntirai skin paguh
-1780-1781: Po Tithuntirai skin Parang
-1782: No king
-1783-1786: Chei Krei Brei
-1786-1793: Po Tithun skin Parang
-1793-1799: Po Lathun skin paguh
-1799-1822: Po Chong Chan
-1832: Being determined fully in Vietnam
-1832-1835: Ja thak Wa (last uprising)
Champa cause destruction
The problem of social conflict in the history of Champa
In any history of a country, social problems has always been
an important topic in the organizational structure of a community. All
components, whether accidentally or intentionally, in order to push people to
the conflict and mutual hatred, will have a very damaging effect in the social
structure. And all social conflict is motivating a group of people on the path
of destruction.
In the course of the history of Champa, the problem of
social conflict has become a topic that many researchers often raised. Most
people have said that the ongoing conflict within the Champa history has ever
mentioned is the main cause of this kingdom to space kill vong.Co 5 which
causes the history of Champa to:
-1: A power struggle between two royal areca and coconut
growing
-2: The major religions in the region introduced more
powerful, upsetting the social order Champa has long doi.Xung conflict between
Hindu, Muslim and Confucian peaked.
-3: Inequality between the royal family and the emirates
-4: Error while promoting military vessels offshore trade
military defense but not tried, as few and sparse population.
-5: Internal People in the community without union ket.cac
profile united not consistent in the political, economic and military
Social Champa before the 15th century
Since its founding in 1471, the year marked the loss of the
sale, the internal problems of war is still an important factor in the history
of the kingdom of Champa. Over the centuries, the historical materials also
noted how social events in the kingdom. However, the material is the text
written on the tablets of stone was found in Champa, only allows us to conclude
that all social conflicts before the 15th century as a major cause, it is the
political dispute to the exclusive dominion over the kingdom of Champa between
the two clans of the last king of Champa: bridge clan ruling the emirate
Panduranga (Phanrang-Phanri) and Kauthara (Khanh Hoa- Phu Yen) in the south;
clan coconut trees, their rule in the north of Champa, which is Vijaya (Binh
Dinh) Amaravati (Quang Nam and Quang Ngai) and Indrapura (Hue).
Because of the differences between the two clan origin this
sentence and coconut tree that leaders often use war or force to find the way
out of the problems related to the survival of the federal Champa (a political
institutions is very close to a federal Malaysia today). Standing on the
historical aspects that said, this war is a way to resolve the political
conflict between the two emirates in southern and three northern emirates, not
a matter of civil war derived from the relationship between the Champa ethnic
hatred. Therefore, once the war ended, the clan leader fortunate to master the
military situation will become the supreme leader of Champa, called kings of
the Champa king (Raja diraja Campa) their rule over the territory of the
kingdom that beer has been written by Po Tanah Raya "Ownership on a
territorial area. In contrast, the minority who are less fortunate, they must
accept the weakness with all my heart proud: no hostility or other incentives
to clan and not seek revenge for his defeat. Even yet, is the two lines Champa
has a very specific ideology ideology of their political struggle. Once
successful, the central government Champa often carved on stone explain the
main causes of the events that happened and clear statement of the result of
the defeat and the victory. Although defeated, the inferior clan, most clans in
the south, never sought to remove the inscription on the stone. On the contrary,
they see it as noble and sacred memories of political struggle rule: eat as
king but not as lost as the enemy. In Southeast Asian history, law political
struggle only in the kingdom of Champa only.
Onset of the north-south gap Champa
The first social conflict in the history of Champa has
happened in the last years of the 11th century.
Following on from the ceiling of the binary king of Champa
Jaya Simhavarman filed in 1044, a minister of the family came from officials in
the Champa dynasty, rebels occupy the throne in the capital Vijaya, and
religious himself up as king of Champa named : Jaya Paramesvaravarman submit
(1044-1060). So do not agree with the policy of using military power to usurp
the throne of Champa, Panduranga emirate in southern regions up to declare war
against the government of Jaya Paramesvaravarman filing in the year 1050, but
without success. In a text written on the stone tower was on Po Klaong Garai
(Phan Rang), King Jaya Paramesvaravarman first criticized Panduranga people are
"fools, those very principles always have an attitude of hatred ...
against King Campa ". People convicted of Panduranga text on this stone
also means convicted of the bridge in the south only to find mixed on internal
Champa northern the Coconut tree line.
This internal war, although derived from the disputed power
to rule the kingdom of Champa between the two clans, cause that cracked very
serious social capital between ethnic Cham in the south line class worship
leaders The trees and the Champa people in the north, loyal to the national
leadership of the coconut tree. Fortunately, this conflict lasted only a short
time, because the national leadership between the two regions, as well as
awareness to the importance of this conflict, sought to resolve the problem
quickly. To end the event, King Panduranga accept the failure of the war they
have created and are ready to order, at the request of King Jaya
Paramesvaravarman first, to force every citizen Panduranga to bring some rock
offer to pay for the towers whenever the opportunity pass by this area. This
tradition is still handed down to this day, especially for those who often walk
pass you, the way from Phanrang to Dalat.
Cause of the conflict between the southern and northern
Champa
The success of the national reconciliation in 1050 is
noteworthy, but the problem of social conflict is a historical phenomenon has a
profound psychological impact among the masses. And just a small factor, this
event can also back on the political chessboard.
Situation 1145-1160
In 1145, the Cambodian king is Suryavarman sent a powerful
army into the capital Vijaya and killed the king of Champa is Jaya Indravarman
third (1139-1145) on the battlefield. To replace this king, a prince came from
a royal family, his self-respect is the king of Champa, came to the throne in
Vijaya named Rudravarman fourth.
Since the capital Vijaya Cambodian military occupation or because of the Champa people in southern insurgency Vijaya against this usurper government, quad king Rudravarman filed to run to hide in the emirate Panduranga in the south in 1147 , along with his son, ie Prince Sivanandana. Against this backdrop, the emirate Panduranga very considerate with the royal family from the north to seek refuge in its territory. A few months after, Rudravarman abdication and for the support of the United Panduranga to respect the young prince Sivanandana temporary presence on its territory became king of Champa in 1147, named Jaya Harivarman first. Once on the throne, although still in the southern territory, Jaya Harivarman first offered Name district agreed to require the invading Cambodia to leave the from Vijaya capital of Champa.
When he heard this, the Cambodian king Suryavarman extremely
angry and decided to send an army to destroy the Phan Rang in 1148. Chance to
win, the Cambodian king put his brother-in-law is Harideva king of Champa in
Vijaya, despite the reaction of the Champa people.
1148 marked the first split of the kingdom this: northern
Champa put under the rule of of an original Prince Kampuchea man. South, which
is the government's most king of Champa Jaya Harivarman filed, Vijaya stem.
A year later, ie 1149, King Jaya Harivarman first, with the
support of the powerful army Panduranga, to beat Vijaya, kill Prince Harideva
of Cambodia. After the victory, his self-respect is the king of Champa (Raja
diraja Campa) throughout the territory of the kingdom. Unfortunately, for the
people of northern Champa, Jaya Harivarman first is just a tool of the United
Panduranga in the south. So do not accept most of King Jaya Harivarman filing
policy to use force to usurp the throne of Champa, the Champa people in
northern and ethnic Highlands as Rade and Mada (Bahnar?) Region up calling
another prince , original royal Champa Vijaya, that Vangsaraja, my wife of King
Harivarman fourth (1114-1129) stands out as the leader of the resistance
movement. 1150, Jaya Harivarman first command to attack the revolutionary ranks
of Prince Vangsaraja, especially Rade group and Mada in Highland. Failed,
Prince Vangsaraja run to Dai Viet to seek military aid in order to occupy the
throne, but failed.
In 1151, people in Amaravati region up standing behind
prince Vangsaraja for the protest against the occupation throne of king Jaya
Harivarman filed. Four years later, ie in 1155, the emirate Panduranga, do not
know for what reason, also stood out to depose the king. The war between the
south and north during the boom years in school. Have to wait until 1160, King
Jaya Harivarman first new opportunities to crush the military conflict with
Panduranga.
War in 1150 between the most king of Champa Jaya Harivarman
filed and Central Highlands loyal Vangsaraja group, a prince that Rade and Mada
considered as mainstream as their right to the throne of Champa, were
embroidered in a non- science by some foreign historians and Vietnam as a war
of Cham to plateau domination. If Champa irrelevant to them, why people Rade
and Mada volunteer troops help prince Vangsaraja for the king against Jaya
Harivarman first Panduranga to rule domain bac.Su successfully in the occupied
house in Vijaya most of king Jaya Harivarman filed refugee had in Panduranga
not the his personal success, but the success of the entire nation Champa in
the south bridge in the appropriate rule in the north. In contrast, the coconut
tree has its own reasons to protest the presence in Vijaya of the most king
Jaya Harivarman filed. The main reason that most was Jaya Harivarman student,
son of King Rudravarman Fourth, not Champa royal line, running to Panduranga
south in order to study the political and military support to conquer the
throne.
Situation 1190-1220
After the Civil War 1145-1160, Champa internal situation
back to normal, but the problem is the separation between the ethnic Cham in
the south and the north is still a worrying phenomenon. Evidence that, after 30
years from the date of the usurper of the most king Jaya Harivarman filed
(1147-1160), Champa kingdom has fallen into the social conflict extremely
tragic has never in the history of Champa. Events arise from the conflict of
power between the princes of northern Champa, in order to create a position for
any price to have the full right to be king in this country. If a prince of
Champa in the north called the People's northern policy for supporting the insurgency
factions, there are also some prince kg hesitate to invite foreign troops to
tackle the internal Sq this country.
In 1182, forty years after the military crushed the Khmer
Vijaya, a prince of Champa different named Sri Vidyanandana, original Vijaya,
fled to Cambodia to support of King Jayavarman loss. In the years in exile
here, he asked the Khmer king knighted for the prince throne (Yuvaraja) of the
Champa kingdom, despite the laws of political institutions in the kingdom. For
that reason, only the royal council may ordain prince throne of Champa.
With the support of an army of the mighty Khmer, Prince
Vidyanandana to attack the capital Vijaya in 1190, caught king Jaya Indravarman
filed quartet (1167-1190) to bring traffic load for the kingdom of Cambodia.
Also thanks to the political and military backing of the
Khmer king Jayavarman furniture that Champa prince Sri Vidyanandana have
mastered the situation of the war in the north. To thank the Cambodian king or
is not powerful enough against the dominance of the neighboring kingdom, prince
of Champa Sri Vidyanandana, a had won, would suggest (or is forced to suggest)
brother-in-law of Khmer King Jayavarman Furniture to Champa in Viajaya as king
name is Suryajayavarman. Then he self-proclaimed king of the emirate
Panduranga, named Suryavarman.Su for foreign military research to solve
internal Champa kingdom split into two distinct areas: the north under the rule
of a foreign king from Khmer to. South again fall into the hands of a prince he
Champa is not original Panduranga, but is originally from free bac.Van to claim
the crown in Panduranga of King Suryavarman, Vijaya original turned the south
into a social situation ulcers not curable. This is the first time in history,
the people of southern Champa felt no longer has mastery over its own
territory. Before this political events, the Panduranga looking people up area,
in 1190 not to fight alien invaders, but against Champa prince of northern
origin, although unsuccessful. Meanwhile, the Champa people northern region
also up in 1191 under the direction of prince Rasupati for expel the alien king
in the capital Vijaya.Khi has won, Prince Rasupati throne named Jaya
Indravarman to sleep.
Against this backdrop, the Khmer king did not hesitate to
caress Jaya Indravarman Fourth, a king of Champa was arrested in Khmer at 1190.
This is a new tactic: using the Champa people to combat with the Champa
kingdom. But for King of Champa was Jaya Indravarman student Four are captive
Khmer, this is a lucky chance to win back his golden throne.
Also in 1191, King Jaya Indravarman filed four, troops from
Khemer to cooperate with Panduranga king Suryavarman to strike the Vijaya.
Although in the name of the leader to help Jaya Indravarman fourth to against
Vijaya government, King Suryavarman of emirates Panduranga, you've won the
battle, calls himself king of on territorial integrity Champa. Feel duped in
this war, Jaya Indravarman filed quartet decided to concentrate his forces from
Khmer to attack King Suryavarman, a usurper characters, but failed.
Listen to this, the Cambodian king Jayavarman Seventh
Instant acceleration to send troops to punish Suryavarman in Vijaya VAM 1193.
So the war between Cambodia and Champa began to boom, a terrible war completely
upset how the economic and social structure.
During 10 years of war, the Khmer king, because the king
could not resist Champa, just thanks Bees Dhanapati Grama, was the uncle of
King Suryavarman, seeking to isolate the king of Champa. So in 1203 the king
Suryavarma government was overthrown by his uncle Ong Dhanapati Grama, under
the support of the army campuchia.Sau this battle, Champa has become a colony
of campachia in 17 years, ie from 1203-1220.
Standing on the historical aspects that said, in the years
1190-1220, Champa society has become two battlefield Champa people are the main
victims of this war. One side of the war power disputes between Champa prince
in the north to subdue the kingdom of Champa, and the second battle for the
dispute between the two neighboring authority Champa and Cambodia.
From 1182 to 1220, the Champa people are witnessing a
historical tragedy with many political figures scramble rights Po Tanah Raya:
- Hoang from Sri Vidyananda run into Khmer refugees in 1182,
and later became King emirates Panduranga, named Suryavarman.
- King Indavarman at Vijaya Cambodian troops arrested and
deported to Cambodia in 1190.
- I-law of Khmer King Jayavarman Seventh self-proclaimed
King in Vijaya Champa named Suryajayavarman.
War with Mongolia 1283-1285
Sixty-three years later, ie in 1283, the emirate Champa
Vijaya were the Mongols occupied continuously for two years. Champa king
Indravarman to sleep, because I could not stand to face the mighty army of
Mongols in the Delta region, Inha tactic same trongE to resistance, decided to
withdraw all its military defense in the Central Highlands. This incident
clearly demonstrated that the Central Highlands is a territory of Champa. Also
thanks to the support of the Champa people in the Central Highlands, where the
king of Champa Indravarman successfully works against the Mongols. During the
two years of waiting to fight, the Mongols, because food no longer to continue
the war, decided to abandon the battlefield Champa to return to China, in 1285.
In this war, the United Panduranga not protested and did not
stand up exhorted help you Champa in the north against the Mongol invaders.
This negative attitude is reasonable evidence to explain that the southern
kingdom Panduranga, although living together in a federal Champa, still considered
Vijaya is a separate emirate has its own autonomy. Has repeatedly been accused
of seeking to rule the north, affordable Panduranga want to manifest more
conservative attitude before this political events. The reservations that have
also demonstrated that, in the past few centuries, the social conflict between
South and North Champa remains a major problem in the country's history
Bo King Tra Hoa role in the policy of ethnic and diplomacy:
1342-.1360
King Tea Bouquet Recommended (1342-1360) (He is a descendant
of King Che Man, Son-in-law King Finished Ananda). He belonged to the 12th
Dynasty, 9th dynasty, based in to Vijaya (you, pacify ). Mr. guidelines
regulates the ethnic conflict, economic development, peace with the Vietnamese
and national khmer.Vuong he ruled stretched from the northern Hoang Lien Son
mountain range, south to Dong Nai on nay.Dong borders Champa Sea (East Sea),
west west lao.Kinh care development based on the source of fishing pearl,
tortoise-shell, sandalwood, ivory, the famous wet rice agriculture in Southeast
Asia, production ceramics, sculpture,, sx industrial copper, brass flourished,
powerful boat fleet, a manager take pa Sea (East Sea) vast 3.500.000km2,
supplying goods to a large area East Asia, west a.Doi object thousands of
friendly battle elephants fight off the invasion of the Khmer and the
Vietnamese invasion coi.Tao a solid economic base for Che Bong Nga later
Che Bong Nga role in the policy of the nation: 1360-1390
More than half a century after the attack of the Mongols in
1283, the social situation Champa between the two north-south temporarily
considered as calm, but intentions divided between two regions are still
present in the minds of the people this nation.
In 1360, Che Bong Nga appeared on the political chessboard
Indochina. It should also be mentioned that, Che Bong Nga is a king of Champa
federal, put their capital at Vijaya (Binh Dinh). Che Bong Nga irrelevant with
King Po Binthuor (or Cei Sak Bingu in the annals Panduranga), as many
researchers often misunderstood. So that; Po Binthuor is a 10th ruler of the
emirate Panduranga in the south to the throne from 1316 to 1361 or from 1328
den1373, depending on the annals of this emirate, put their capital in Bal
Anguai ( in Phanrang area).
The presence of Che Bong Nga, a great military talent, but
also a wise politician, gave the history of the kingdom of the golden days. To
enforce policies brought Champa to a strong position both political and
military power in Southeast Asia, Che Bong Nga need the full support of the
Champa people in both the south and north. That, during the 30 year rule of the
country, Che Bong Nga still put social issues on the top. Society is a force
always played a key role in all the political and military events. His big
projects is to apply every effort to ethnic harmony between the south and
north, raising the national ideological policy to support the recovery of the
land of Champa was lost in his north and to redefine authority Champa on the
political chessboard Indochina.
Less than 30 years of peace between the south and north,
ulcers, Champa social regeneration. The ulcer is not derived from the people's
movement against the government's Champa Che Bong Nga, but out of some
unconscious Champa leaders, for the benefit and honor their privacy, they do
not reluctant to provide information secret national security to foreign
invasion. As well as scheming some Champa leaders do to the enemy minions, King
Che Bong Nga fall in battle on both parts of the English in 1390.
1390 marks a new tragedy in the history of Champa. If the
collapse of the Champa society stems partly from the policy of some leaders
Champa often exotic or call for help to strengthen his political position in
this country, since 1390, social Assembly Champa began to deal with a new
phenomenon but more dangerous consequences for alien research policy, which is
the plot of some leadership to the enemy minions.
Therefore, the death of King Che Bong Nga in 1390 shows us
the discovery of a new disease called "scheming enemy minions for"
taking place in the social structure of Champa time; impact a disease has a
very dangerous in all military and political strategy within this country: just
because a moment of vulnerability, national security in danger variables.
The north-south divide Champa: 1360-1471
Plot as the enemy minions to kill the king Che Bong Nga, a
unique phenomenon in the history of Champa, would be a bell signaled the
decline of the kingdom. By that, more than half a century from the date died of
Che Bong Nga, social Champa is located on the edge: power disputes between the
leaders has become the tragedy that happens every day. Since 1360, the Champa
kingdom increasingly weakened to the path. This weakness stems from two main
reasons: one, the confrontation against the invasion of its northern neighbors,
and the other to deal with its many internal war. Period of less than 30 years,
the fifth king of Champa succession to the throne in the capital Vijaya (Binh
Dinh).
The presence of 5 king on the throne of Champa also proved
that in the past 30 years, Champa have 5 separate policy and five separate
forces. Each force for their survival need to find support in the masses. Or to
put it another way, in 30 years this, Champa society divided into five factions
to serve five kings of Champa.
Hopeless conflict in society Champa since 1360, derived from
family therapy and local therapy of a number of leaders Champa, as well as the
cause of the destruction of Vijaya, emirates Champa in the north in 1471. Once
extinct, the problem of conflict between south and north also disappear in
Champa society. It should be emphasized that, if the north-south problem no
longer exists since today, not because of the policy of ethnic leaders have
made, but because of Champa territory in the north has reached the hands of Dai
Viet and Champa ethnic north has become a full citizen, since 1471.
2. Social Champa from 1471 to 1832
Into you (Vijaya) fell into the hands of Dai Viet in 1471
marked the demise of the clan coconut tree in the north. Since then, Champa
shrinking in the territory of the emirate Panduranga, where the focus of the
clan of the bridge.
All deal with the Dai Viet, Champa faced extremely dangerous
new threat has rocked the political chessboard in Indochina, it is the policy
of "Nam Tien" of the Nguyen Dynasty from the 16th century.
Although acceptable tolerance policy to deal with "Nam
Tien" throughout the first two centuries, the kingdom of Champa also very
proud of its social policy. But the peace and prosperity that society has become
a puzzling problem when the Nguyen decision invaded Champa in 1692 and placed
the kingdom under the rule of the Nguyen Expeditionary Force with the support
of Prince Po Saktiraydaputih a character just play puppet for the imperial Hue
to get the very trivial, it is "Care Management" instead of
"Champa United". Spineless attitude of the prince, the whole nation
of Champa self up in the area in 1693 to liberate the homeland of ho.Day is a
people's revolt first appeared in the history of Champa.
In addition to target Nguyen drove out of the kingdom, the
resistance front to free Champa also rise up to wipe the Champa people do the
wrong hands son Po Saktiraydaputih and it Champa character accidentally or
intentionally Nguyen cooperation with the invaders. Continuous war lasted two
years is a typical example demonstrates the great conflict in Cham society at
that time. But social conflict does not arise from the competition for power
between two private Champa ethnic group, but the differences in the ideological
struggle for the sacred rights of Champa. If the majority of people Champa
determined, at any cost, to fight to expel the invaders Nguyen out of the land
of Champa, Champa some leaders others prefer to choose the path as a puppet for
the Nguyen to strengthen status or fame. Fortunately, resistance army defeated
the invading forces of the Nguyen in 1694, focusing all efforts to heal the
social wounds caused by war during two years lien.Ke from the late of the 17th
century, in addition to the enemy minions phenomenon has occurred under Che
Bong Nga in 1390, the Champa kingdom began to deal with a new phenomenon, that
is one of the leaders only Nguyen said based on authority to rule the country.
The new generation has the Champa ethnic insurgency in 1693 to tell the united
determination of the Champa people. Just solidarity, ethnic Champa smashed
q.doi powerful of the Nguyen Dynasty.
More than a century later, Champa become a victim of a
political dispute between the people of Vietnam, or in other words, victims of
the war between the Tay Son forces and Nguyen Anh since 1771. Want destroyed
Nguyen Anh headquarters and in Saigon, Xishan focus all efforts aimed occupied
Champa prior to bridge marching in military strategy. When occupied Champa,
Xishan sought to put his character Champa close to power. But Tay Son Champa of
the situation in about a year or two. By that Nguyen Anh also sought to conquer
Champa to headquarters to carry troops and Khanh Hoa, Tay Son military. When
successful, Nguyen Anh also deposed leader for the Tay Son and Cham put other
leaders Champa, close to her, came to power in the kingdom. This incident
proved that why the formation of Champa dozens of government in a time less
than 30 years.
Become a victim of the war between the leaders of Vietnam,
Champa society enters a turning point in history. In addition to war-torn
economy, devastated village organizational structure and family, social Champa
time standing before the edge of the abyss. With the pressure of foreign
military, even Nguyen Anh or Tay Son, the Champa people to expel each other to
satisfy the invaders. Nearly 30 years of war between the leaders Vietnam put
Champa society in the deep pit of darkness has never happened in history. The
private interests of himself, his family, some people did not hesitate to
denounce Champa Champa brothers siblings before Xishan government or Nguyen
Anh, and did not hesitate to eliminate anyone who does not share the view with
her. Social Champa during a dispute between the Tay Son and Nguyen Anh has
become a corrupt society, no longer recognize the spiritual sense of solidarity
for collective resistance against the alien invasion.
Before this tragic event, the king Cei Brei (not Po trial
but Ceng as is commonly misunderstood) - Po Rome line, national origin Cru was
in power from 1627 Champa - and the hosts Champa or his family decided to leave
their hometown to hide out in Cambodia in 1795. The departure of the king Cei
Brei showed that Champa is no longer the rule. At the same time, Po trial Ceng,
a minister at the court of King Cei Brei, Cham ethnic origin (ie ancestors of
three more in Phan Ri today), run by Nguyen Anh in Saigon establish a interim
government. So since 1795, Champa has two governments: a government in exile
Champa in Cambodia Cru stem and the interim government in Saigon Cham origin.
The presence of the two governments is the main engine brought two peoples Cru
and Health hopeless conflict. In addition, the two governments are
headquartered in the neighboring territory. Every government in exile sought to
send their staff to conquer the hearts of the country. So, a social collective
Champa no organization and no leader has become a self divided three sawn seven
to serve or to the government-in-exile in Cambodia or for the government in
exile in Saigon. Once embarked on the military struggle to usurp the throne,
the two government-in-exile is not very concerned about the consequences of
war, the advocacy of its local factions declared war on each other to uphold
the cause of his team. In addition to two groups according to the
government-in-exile, the remaining collective Champa was divided three sawn
seven to congregate in groups, or policy support for Nguyen Anh in southern or
domain for Xishan policy in the north. The split three sawn seven have turned
this nation into enemies, so that their survival depends entirely on the
outcome of the war between the Tay Son and Nguyen Anh, not depending on the
will Their ideology of national unity, as it did in 1693.
In 1802, crushed the Tay Son movement and came to the throne
in Hue, take dating Gia Long. To thank Po trial but Ceng in the fight against
Tay Son, Gia Long returned to Champa independent and based Po trial Ceng king
of Champa in Panduranga. Gia Long religious celebration Le Van Browsing, a
close friend of Champa, as General Tran Gia Dinh in Saigon. Although
independent Champa in Vietnamese political payroll but Champa administrator
still depends on the hands of Le Van Browse more the Hue imperial authority.
Since the day Po trial but Ceng came to power in 1802, the
first of Champa real society wound healing. But this social healing is only a
temporary problem, because that Dongdan minorities Cru, the descendants of Po
Rome, not to obey the government's Champa Po trial Ceng, a General of the load,
not the body of Champa royal family.
Eighteen years later, Champa became the second victim of a
political dispute between the people of Vietnam as the Tay Son and Nguyen Anh.
In 1820, when Gia Long died, the emperor Minh Face to succeed his father.
Because he wanted to concentrate his hand rule Vietnam, Minh clause sought to
dismiss General Tran Gia Dinh Thanh Le Van Browse from Vietnamese control
policies in Champa, but failed. Despite how many times rebuke from Hue
imperial, Champa government disobedience directive of Minh Face and continue to
obey authority Le Van Browse in Saigon. Therefore, Minh Face not hesitate to
seek leaders Champa close to overthrow Champa body Le Van Browsing. So social
Champa dawn cracked into two factions: one group by collective Le Van Browse
and obey the court of Hue. The two live together in a collective Champa
continued conflict and silently against each other. Private interests, some
Champa leaders do not hesitate to run out Hue to buy the title, trying to vilify
Champa leader for Le Van Browse in Saigon.
Since 1820, Champa people living in a very heavy atmosphere,
just a voice loopholes for with, or Le Van clause Browse, they can become a
victim of the times as have been assigned to a dangerous character against with
Champa government. Also in 1820, the Champa people take to live in a social
situation extremely oscillations: when two brothers in the family no longer
trust each other; and private interests, they do not hesitate to proceedings by
the Vietnamese government. In addition to this political event, the Champa
people, especially collective farmers, faced with many tribulations, which is
dealing with a number of landlords or Champa bullies based on the rights or
property of to rampant exploitation of the poor or collective farmers in debt.
Once you get into this economic situation, poor and Champa farmers only apply
myself to slavery for landowners or bullies. With the method of calculation of
interest for more than 100% a year Vietnamese style, the poor and farmers
Champa their slaves for more than three generations, but the debt remains. To
avoid the slavery, they had no choice but to sell their land and wealth. This
is the solution that landowners and bullies often expected. This policy is a
legitimate method of exploitation in order to make the rich become richer, the
poor peasants became the multitude of slaves.
In 1832, Le Van Browse died, Minh Face troops invaded Champa
and sanctions violent leaders Champa Champa and all people by supporting Le Van
Browse. When did crack down on those who collaborated with Le Van Browse Minh
Face decide delete maps Champa in Indochina peninsula.
The historical facts outlined above show us that social
conflict, from the 11th century to the 15th century, between the southern and
northern Champa arising from the ideological struggle between the two Iron and
Coconut clan exclusive to rule the kingdom. But the conflict between North and
South is also often gives people a sense of Champa unite to protect their
survival, once the Champa kingdom was attacked by an alien force.
From the 11th century to the 15th century, using the data
has been recorded three times the internal war between south and north of
Champa. But this third conflict comes from third alien invasion against Champa.
In three political events, Panduranga emirate in the south remained a key role
in the revolutionary movement against foreign aggression, but still have an
attitude of seeking to glorify himself as king federal Champa to lie Champa
ruled the emirate in the north.
The above data also demonstrate that the Champa people is
not the nature of ethnic hatred or envy each other as it is often
misunderstood. Living in the kingdom of Champa, they accept two different clans
on certain aspects, but not so they use their ideological lineage separated
themselves from the Champa kingdom, although in terms of political , the
emirate has the right to separate from the federal Champa to establish a
separate independent kingdom biet.Sau day fall by the year 1471, the north-south
difference problem no longer exists. The conflict has become a social problem
between ethnic Champa in Panduranga emirate.
It is well recognized that, 1693 was the year that marked
the great revolution of the Champa people against scams Nguyen has decided to
remove this kingdom on the map Indochina. This work is also a people's
revolution against the Champa leader impotent only know puppet for foreign
states. Unfortunately, the Champa people's revolution that is just a temporary
political events, rather than a movement with a scale organizations to develop
strong to put ideological struggle in national consciousness .
From 1693 to 1832, using data also mention two great
conflicts in the community Champa. But twice this internal war also have a common
origin that is Champa became a victim of the war between the people of Vietnam,
though under the Tay Son against Nguyen Anh, as well as the under King Minh
clause against Le Literature Review, General Tran Gia Dinh Thanh. The social
conflict also arises from the attitude of the some Champa leaders often rely on
great power of the Nguyen to build his private interests in this tiny kingdom
of Champa; arising from the dominance of a policy of filling all or Champa
bullies often take advantage of their status and wealth or to get rich on the
backs of people of Champa poverty, or trying to turn Champa collective farmers
into poverty collective slavery (halun).
Since 1795, the social conflict also arises from another
factor that is the right to the throne of Champa between the Po Rome
(1627-1795) root Chru and Dong Po trial Ceng (1802-1832), originally from
Champa, ie her ancestors in Ri.Nguyen sections of the decline of the kingdom of
Champa is the study of this addition. This work entitled "Le declin du
Campa entre le XVIe et le XIXe siècle" first published in The Le Campa et
le Monde Malais. Actes de la Conference Internationale sur le Campa et le Monde
Malais) Berkeley (Université de Californie, TRAVAUX du CHCPI, Paris, 1991, pp.
47-64) and Prof. Dr. Po Dharma
According to Prof. Dr. Po Dharma: Champa kingdom in central
Vietnam running from nose Heng Son in Quang Binh - Bien Hoa border. Formed in
the second century, the Champa kingdom is a federal country consisting of four
emirates, which are:
- Amaravati (Quang Binh to Quang Ngai)
- Vijaya (Binh Dinh)
- Kauthara (Phu Yen Khanh Hoa)
- Panduranga (Phan Rang and Phanri)
In the fall of 1471 marked the day that you (Vijaya). Taking
advantage of this opportunity, Dai Viet comprehensive invaded Champa territory
in the north and move its borders to Cu Mong Pass, south of Binh Dinh. Since
then, Champa shrink in two emirates Kauthara (Phu Yen - Nha Trang) and
Panduranga (Phan Rang-Phan Ri). So this little kingdom of Champa faced since
the 16th century with the policy's Nam Tien Nguyen, powerful military and
economic force.
After 17 centuries of national construction and conservation
of the country to repel the South Tien of the Vietnamese nation, Champa is
removed completely on Indochina in 1832. Today, the kingdom, leaving to
posterity a series traces the history of disrepair and lay sprawled on the
ground in Central Vietnam and the three ethnic communities under the spirit of
Champa less than a million people scattered in Central Highlands, plain
Phanrang-Phanri and in Cambodia.
During the 17th century the vicissitudes of history, Champa
tried to sit up and create their own culture is a highly intelligent and plays
an important role in the historical process in Southeast Asia. Unfortunately
Champa people today, because of unhappiness or because of any other reason, has
become a group of people within the country no longer have sovereignty over
their own, whether it is the right on cultural heritage culture and religion or
the right to the land of debris created by their own hands in two provinces of
Ninh Thuan and Binh Thuan provinces and the Central Highlands today.
Speaking of history, to talk about the ups and downs of
events: the end of the golden age, the time decay. This is a rule that no one
can deny. But every decline has its cause. Unfortunately, the causes of the
decline of the kingdom of Champa has become a hot topic that each researcher is
often raised with the lack of honesty theory, based on the emotional and visual
privacy to the love for Champa's folded.
All in all, these theories often layout in order to prove
that the collapse Champa is the result of a nation eager nature often causes
war against Dai Viet; a bankrupt kingdom, only know how to use their resources
in the construction of temples magnificent; a government only think about power
disputes between southern and northern, reasonable vvCo this is just how
one-sided argument has no scientific basis hoc.Vi that the collapse of the
Champa kingdom with an underlying cause of it, derived from the two neighboring
nations have two sources of different cultures and civilizations, there are two
main diplomatic and ideological different values, there are two theories about
the border and war completely different, vvSau this is one of the main reasons
that led the Champa kingdom in the path folded in 1832.
Expansionist ideology land of kings Dai Viet
Once you have earned the right to independence and
self-reliance in the 10th century, Dai Viet (Vietnam), a kingdom influenced by
Chinese civilization, began to apply the policy to turn dominance neighboring
countries into his vassals that Champa was the first victim of the policy of
"Nam Tien". Policy rule of the ancient Vietnam only goal is to expand
their land to the south that the European historians often refer to it as
"imperialist ideology" of kings Dai Viet. So the military conflict
between Dai Viet and Champa began to boom.
In the time of the original 5th century invasion of Dai Viet
policy based entirely on military factors. From the 10th century to the 15th
century, Dai Viet focused on key military to attack Champa. Unfortunately, of
the Great War in Vietnam is not a war conquered Champa, which is the land wars
of aggression. Once achieved military victory, Dai Viet merger ie the territory
of Champa in their administrative area and start applying the policy of
Vietnamization by making the Champa people in the occupied areas into the
Vietnam. All the Cham live from Quang Binh province to Cam Ranh today no longer
know who their ethnic origin and no longer speak their native language is more
concrete evidence to substantiate the hypothesis of Vietnam culture of Dai Viet
in the past.
Just two military victories in 1069 and 1471, Dai Viet
swallowed a large part of the territory of Champa stretching from Quang Binh to
Binh Dinh Province. Meanwhile, under King Che Bong Nga (1360-1390), Champa was
more than seven times the military victory in Thang Long, but never thought of
invading a small piece of land of Dai Viet. This proved that the doctrine of
nation-building of Dai Viet was the doctrine of the empire in its broad sense,
that is the plan to dominate the political and land invasion of another nation.
In the course of history, a country with imperialist nature
always took the victory in a neighboring country, whether they are strong on
both a military and economic aspects, but just stick to the ideological war
competition conquest to put the enemy on the road to weaken so that they are no
longer the means to disturb its borders. Champa is a kingdom influenced by
Hinduism, as well as Cambodia, only know honor ideological war conquest, but
never think of Isaac invaded the of ethnic khac.Dua land factors have given, we
ask the question that whether the doctrine of kings imperial Dai Viet became a
major engine of Champa pushed into the path folded in 1832.
Victims of the doctrine of "Natural Death"
Completely different from the theocratic idea of the Champa kings, kings of Dai Viet, the influence of Chinese
civilization room for yourself who is the "genius" received the
mission of "Heaven" not only to rule Vietnamese people which shall be
obliged to expand territory almost to shine his authority on five
continents four tanks. It also benchmarks the policy taken relations between
Dai Viet and Champa into two hostile forces never accept sworn.
The name is "Natural Death" sources from the
Chinese civilization, Dai Viet always looking for ways to dominate their
neighbors to turn their vassal states. So Champa, a neighboring country of Dai
Viet, the first became tired of the doctrine of "genius".
For Dai Viet, Champa every battle against just war conquer
vassal "barbarian" is not the same with the Vietnamese civilization;
every trick land invasion of Champa style just express authority of Dai Viet
and the approval of the "kingdom of heaven". To mark the sacred
mission by "God" entrusted, Dai Viet obligation to dispel land
invaded Champa.
In addition to the mission of the "genius" that we
just mentioned, the Dai Viet also foster a political ideology is very positive:
the dominance of their vassals to his tribute to the Dai Viet as a reason to
prove that kings Dai Viet was fulfilled by "God" entrusted. Two
neighboring countries Dai Viet can use military power to conquer mistakenly put
this territory tributary area and under their management, which is Champa and
Cambodia.
For Dai Viet, the invasion of Champa and Cambodia was a way
to explain that Dai Viet such means for ruling his people free, that also
receive mission of "God" to dominate the two neighboring countries
neighboring civilizations influenced Hinduism, that is not the same with the
Vietnamese civilization to give them "a new discipline, a new
culture" of the Vietnamese people, a people always claim to be
"Dragon and Fairy" heroic, a people of "four thousand years of
civilization." In addition, the doctrine of the land invasion of neighboring
countries has become a propaganda tool to honor kings Dai Viet was characters
have a great dread rights, obligations to manage the world in the spirit of
"peace and friendship"; bring neighboring peoples "savages"
a new culture, that culture highly intelligent people write. The name is the
"genius", Dai Viet kings themselves as intermediaries between the
invisible world and the world full operating current to human life on earth.
Arising from the notion of China, Dai Viet said that each step in the conquest
of the land of the neighboring nation is every step of Vietnamese civilization.
Because of that, the world can not receive a culture other than the culture of
the Vietnamese people.
Through this assessment, we tentatively conclude that the
definition of "genius" of Dai Viet bring a very imperialist nature
has contributed in the process of folded Champa.
Consequences of the civil war between ethnic Vietnamese
1. North-south war between the Trinh and the Nguyen
After the collapse of the sale in 1471, the territory of
Champa shrinking in the emirate Panduranga, runs from Harek Kah Harek Dhei (Phu
Yen) to Bien Hoa border. On the one hand to deal with the narrow waist of land
and the weakening of the military population because too few, Champa confronted
with entirely new political situation, it is the birth of the Nguyen Dynasty in
Thuan (from Quang Binh to Binh Dinh) and the outbreak of civil war between the
Nguyen in the south and Trinh in bac.Vi not enough potential to advance against
the northern Trinh, Lord Nguyen had no choice but to launch movement South Tien
south, ie towards the territory of Champa to consolidate military forces and
its economy. Since then, the year has become a tool of the Nguyen to serve for
the war against the shell by scanning in Champa resources to feed their troops,
to solve the economic problems of the Vietnamese people poverty, because the
land of Thuan Hoa too narrow plain. And Nam Tien increasing speed more quickly
than when Lord Nguyen can not promote the movement West Tien, an area where the
Champa people living in the Highlands never accept any price in the presence of
Kinh people in their territory until 1955.
In summary, the formation of a sovereign country in Thuan
Hoa Nguyen founded in the 17th century brought the South Ahead to a new dimension
totally different from South Tien policy of Dai Viet ago fall on you in 1471.
Since then, the year of the Nguyen Dynasty has become an imperialist ideology
with the sole objective of Champa swallowed pedal to advance into Cambodia.
1611 marked the date of the first South Tien Nguyen Lords.
More than 40 thousand regular troops from Thuan Hoa Take turns with the support
of the army reserve plus Vietnamese residents living near the border, beyond
Binh Dinh Cu Mong Pass in the south to attack Aia Ru (Harek Kah Harek Dhei ) of
Champa then turn the area recently occupied the government Phu Yen.
Forty-two years after, Lord Nguyen taking advantage of the
time of peace with Trinh within 7 years, invaded the White House in 1653 and
moved its southern border to Cam Ranh. Since then, Nha Trang became two
administrative unit of the Vietnamese, Taikang it and Dien Khanh.
Three years later, ie in 1653, Lord Nguyen dispel forget
invaded the territory of Cambodia in Bien Hoa. So since 1653 to, Champa become
a territory completely surrounded, north adjacent military base Nguyen in Cam
Ranh and south adjacent to the military base at Bien Hoa Nguyen.
Isolation Champa in Nguyen's land since 1653 explained that
the folded part of Champa in the next years.
2. The civil war between the Tay Son and Nguyen Anh
All deal with the war between the Trinh and the Nguyen,
Champa dragged into another civil war between the Vietnamese people, it is the
outbreak of war in 1771 between the Tay Son movement in northern and Nguyen Anh
town players in Saigon. The civil war has turned the territory of Champa (area
Phan Rang and Phan Ri) into a bloody battlefield in the last 30 years between
the two hostile forces of the Vietnamese people, a party loyal to Nguyen Anh
and the other one support the Tay Son movement.
In 1773, the Tay Son drive occupiers Panduranga, while
Nguyen Anh left the throne in 1775 on the south-alone at home sanctuaries.
During 30 years of civil war, making Nha Trang Tay Son ends its military
sector, while Nguyen Anh Governor of the family. This geographical situation
has made Champa a region on the border between the two pronged military
northern Tay Son and Nguyen Anh in the south. What is the kingdom of Champa to
receive annual Expeditionary military presence of the Tay Son and Nguyen Anh on
its territory. The reason is very simple. Want to attack Nguyen Anh Gia Dinh,
Tay Son military bosses in Champa (region Phan Rang and Phan Ri). Towards
Nguyen Anh, want to attack Tay Son in Binh Dinh, Nguyen Anh to ward Force
occupy ~ Champa closed before first, then can advance to Nha Trang.
In 1776, with the goal to advance the attacker Nguyen Anh
Gia Dinh, Xishan have occupied Panduranga to first base of operations. In 1779,
Nguyen Anh retake Panduranga old before the Tay Son troops attacked in Nha
Trang. In 1791, Xishan again occupied and Panduranga Panduranga 1793 fell into
the hands of Nguyen Anh. A year later (1794), Tay Son invaded Panduranga until
1798.
Throughout the civil war between the Tay Son and Nguyen Anh,
the border of the kingdom of Champa completely erased on the map because of the
lack of military force to defend. In addition, the any political factor
structure and social Champa completely collapsed. Champa people have to accept
the bow on both sides has Tay Son and Nguyen Anh to nature conservation
network. The leadership class Champa divided into two factions by two
Vietnamese enemy forces created. So that once invaded Champa to make military
base, Nguyen Anh founded a new government of the kingdom concentrated
ingredients close to the leaders. Once the invasion of Champa, Xishan ordered
strict cleansing elements Champa according to Nguyen Anh to then set up another
government leaders are members of the Tay Son.
The constant change in government that time has taken all
the national organization Champa sidelines abyss. Taking advantage of this
opportunity, two hostile factions Tay Son and Nguyen Anh rampant looting the
Champa resources to cater for their war and Champa youth volunteers in the
bloody battle that the goal of this war unrelated to them. Meanwhile, Champa
under the rule of an elite puppet revolutionary leaders, because of their
kingdom entirely by the Tay Son or Nguyen Anh tons of room. The event proved
that any government organization in Champa completely collapsed. Champa
territory is only absorbed thousands of ethnic Vietnamese soldiers, always
claiming to be the winner, the Champa people harshly exploitative they see that
only those "savages" are not the same race with her.
In short, Champa no longer exists in the name of a national
independence and self-reliance during the war between the Tay Son and Nguyen
Anh from 1771 to 1802. The fate of Champa survival is no longer in the hands of
the Champa people anymore, but depends entirely on the outcome of the war between
the Tay Son and Nguyen Anh.
3. Civil war between Par and Le Van Browse
In 1802, Nguyen Anh defeated the Tay Son, ascended the
throne with religious Gia Long. To appreciate the soldiers had fought beside
him, Gia Long re-establish the kingdom Champa effect, then Room for Po trial
but Ceng (the ancestors of the royal family she adds in Phan Ri), a general
base Cham people very close to Gia Long King of Panduranga-Champa. So from
1802, Champa no longer an independent nation that is an autonomous territory under
the protection of the Vietnamese court and is entitled to protection very
special Emperor Gia Long and prefect Gia Dinh Thanh Le Van Browse considered as
his viceroy in southern time.
After the death of Gia Long in 1820, emperor Minh Face
offering policy rule completely contrary to the policy of the Gia Long that is
his father. Intelligent Face is an emperor with unique political ideology is
based on the ideology of central planning, the Vietnam National always
advocated "a" and the Vietnamese people have the same ethnic
background Vietnamese culture and civilization.
Once crowned, Minh Face remove completely preferential
policies dedicated to Champa kingdom left by his father and try to prevent any
influence of Le Van Browse kingdom.
In the name of a great minister of state in the war against
the Tay Son and also a close friend of Gia Long, Le Van Browse counter
insurgency policy Minh Face and determined to stand up to protect the kingdom
of Champa to the end. How is the crisis between Minh Face and Le Van Browse
started booming and the Champa kingdom becomes 3rd victim of the internal war
between the Vietnam era.
Because too close to General Tran Gia Dinh Thanh Le Van
Browse or because too terrified before his political authority, the Champa
leadership class that does not obey the emperor Minh par. In 1832, Le Van
Browse died, Minh Face invaded ancient Champa and punish violent class leader
Champa for being submissive Le Van Browse to and delete this kingdom in
Indochina map. So in 1832 mark the complete collapse of the Champa kingdom.
First wave of Vietnamese immigrants
In addition to the definition of "genius" and the
historical context of the civil war in Vietnam, that we have just presented,
Champa also a victim of the wave of Vietnamese immigrants to the south from the
10th century. They are criminals, those who are adventurous, the farmers
without land to live, no job, trying to escape in search of freedom and a new
life in the kingdom of Champa, where there are still many areas fertile nobody
clearing.
Migration movements increasingly expanded since the 13th
century, a time when residential areas of the Red River rising multiply and
then people not land for farming. To solve the shortage of land, the Vietnamese
people had no choice but to find a way to flow down south, ie Champa. This
migration movement as raised from the 17th century, the period that the
Vietnamese people are falling into famine torn because of drought or flood, to
cope with the North-South war and the lack of security due to piracy peeled.
Taking advantage of this opportunity, Nguyen Lord exhorted Vietnamese volunteer
team to reclaim wasteland in its southern border. They are the
"plantations", ie the team both as people and soldiers to defend the
land against the harass border Champa. Lord Nguyen also encourage more
Vietnamese people cross the border to spill Champa and Cambodia. At first, they
were just exploiting the wasteland or taboo (tabung) that native Champa
cultivated. Then they began to exploit the more fertile areas by indigenous
people to sell ceded to them.
In the early days, all Vietnamese people have closed
themselves in the framework of the law of Champa, which means this is the king
of the kingdom of absolute rights, the right of life and death for them. But
after the 17th century, the Vietnamese population in Champa is entering a new
turning point. Taking advantage of their presence on the territory of Champa,
Lord Nguyen starting hands in the internal affairs of the kingdom in the name
of the Vietnamese state is obliged to protect the rights of Vietnamese citizens
living abroad. Then, the Nguyen dynasty tried to encourage them to serve the
objectives of war against Champa in the future. The most typical is Nguyen
invasion to remove Champa on the first map in 1692 with the participation
crowded Vietnamese residents live long in this kingdom.
Because the pressure of the Champa people up in 1693, the
Nguyen accepts return the kingdom Champa effect in 1694 provided that the
Champa kings to accept for the Nguyen dynasty established the first government
of Binh Thuan in the border Champa to manage the Vietnamese population live in
this kingdom. Since then, the Vietnamese population is no longer a citizen of
Champa, which is Vietnamese Nguyen Dynasty.
Phu Binh Thuan not have certain boundaries that we call it
"borders leopard skin", focusing all Vietnamese ethnic villages
scattered on the territory of Champa. This is a local resident very complicated
for the Champa state. And local residents have become a useful tool to help the
Nguyen annexed Champa squint any time they need.
On the sidelines of the special administrative regulations,
the presence of the Vietnamese people has a consequence that is their role in
the economic machine in Champa. So too destitute, Champa natives used to borrow
money of the Vietnamese people with only the interest of more than 150% per
year. One when Champa natives can not pay the debt, the Vietnamese tightening
their land and their property as specified in the contract. This borrowing
policy took Champa native to the path of poverty until they have to sell their
husband for the Vietnamese to loan payment problems.
In addition to the economic crisis, the presence of
Vietnamese residents put village organization and the society of the Champa
people in a new twist and amplified further conflict between Vietnamese
residents and indigenous people Champa .
Based on the authority of the Nguyen, the Vietnamese
population began to behave like a winning nation. They are ready to hand to the
court of Hue Nguyen anytime that needed them. For Nguyen, strategies to most
effectively destroy Champa is not a military solution is a political solution,
that is Vietnamese Nguyen encouraging residents in Binh Thuan government
program promoting land clearing waste to land ownership, exclusive of
commercial apparatus, complete control of the blood vessels in the economic
realm.
Just deal with sparsely populated, narrow land, military
weakness, Champa no longer afford to preserve their independent position once
the economy of the kingdom completely surrounded by residents Vietnamese in
Binh Thuan government. It is also noteworthy in the historical process of the
folded Champa in 1832.
Port policies subject closing clearance
Before 1471, Champa was an important port on the maritime
route linking the South China Sea and the Indian Ocean, is home to many
international merchant ships of.
After 1471, this kingdom is a terrain dependent in the
maritime trading system. After the fall of Phu Yen (Harek Kah Harek Dhei) in
1611, and Nha Trang (Aia Page) in 1653, Lord Nguyen has complete control of the
port area Champa in the south we call blood vessels trading economic and
political kingdom.
Once had invaded Phu Yen and Nha Trang, the international
shipping no longer visit Champa station. It also shares an important factor to
explain why Champa completely isolated no lines of communication with
neighboring countries since the 17th century.
Once expelled from international maritime transport axis,
Champa has become a national rimmed entirely in control of the Vietnamese
people. The fate survival of Champa no longer in the hands of the leadership of
the kingdom but rather depend on the favor of the Nguyen Dynasty to the
kingdom.
America's Next Policy
Living in a feudal system, the state of Champa, as well as
the king in the Eastern countries, often married to Princess foreign origin.
For Champa, the presence of foreign princess in the palace is not meant as a
gift to change the chat which is a links friendship between the two countries.
The marriage between princess of Down (Jawa) and king of Champa is Jaya
Sinhavarman III (Che Man, -1307) is often praised for state policy of
friendship between the two countries rather than a love in the broadest sense
of it.
Said to the married between Champa monarch and the princess
came from overseas, the people have to say about the affair between King Che
Man and Princess Huyen Tran. In 1301, on the occasion of visit Champa, supreme
emperor Tran Nhon Ton betrothed Princess Huyen Tran for Che Man in exchange for
the two regions 0 and Ly (Thua Thien areas). In 1306, Princess Huyen Tran to
Champa. A year later, ie in 1307, Che Man died from historical data did not
specify the cause. Pretext is to go to the dump tank to pray before the stake
with customary Che Man of Champa, Tran Khac Chung wait near the coast of to
bring Huyen Tran fled to Dai Viet. The presence of Tran Khac Chung at the beach
swimming and escape behavior of Princess Huyen Tran while her husband has died
gave scientists poses many questions: Was the death of Che Man not Is life so
high that the problem is with the hands of Dai Viet in the event that Huyen
Tran Cong Chua practice just received orders to kill King Che Man project. If
not, Huyen Tran Cong Chua guilty but to flee? For the beauty of a Vietnamese
girl, Champa had to give to Dai Viet two continents O and Li (Thua Thien Hue
area), right is too dat.Sau gift the love Che Man, Champa also abound of
another couple that the marriage between the king of Champa Po Rome (1627-1651)
and Princess Ngoc Khoa Nguyen's historic Cham called Beer Ut (princess North).
The presence of beer Ut during the Champa dynasty which has
a different role to Princess Huyen Tran. According to the legend of Champa,
Beer Ut to the kingdom with a mission that Nguyen has entrusted, that is how to
Po Rome cut down trees Kraik, a symbol of divine right to defend the kingdom.
But the truth is, Ut Beer Champa only sleuth Nguyen to report any information
relating to military and political institutions of the country. After receiving
the news, leading Nguyen army attacked Rome Po. In this war, Po Rome Nguyen
troops rounded up brought locked in iron muzzle to Thuan Hoa carry on with the
presence of a number of Western missionaries in Champa. After this event,
Champa court condemned to death Ut Beer and sculpted her with nhủi head down to posterity not
forget the history of the Vietnamese princess plays the beauties of this
design.
Three years after the defeat of Po Rome, that is, in 1653,
Nguyen military traditions military invasion of Nha Trang and its southern
border to Cam Ranh. What is the kingdom of Champa was a mere regional Phan Rang
and Phan Ri.
Two opposite ideological war
Dai Viet and Champa are two neighboring countries have
two-war doctrine completely opposite. As an absorbing civilization kingdom
Hinduism, Champa's war against neighboring countries conquest war to weaken the
military and political power of the enemy, rather than war conquest belt. This
doctrine was clearly manifested during Che Bong Nga. Annually, Che Bong Nga
northern troops burned the Thang Long then to pull troops back, but Che Bong
Nga never thought to lands policy Dai Viet to rub into their territory. If
Champa application of the doctrine of war to occupy land, the kingdom of Dai
Viet were deleted permanently on the map at the end of the 14th century.
Also notion conquest, Champa's war against neighboring
countries often carry a significant religious element, which is the destruction
of what is related to the divine authority of the national enemy. If Champa
arson capital of Thang Long, because this is the political center of Dai Viet;
smashing the place of divine worship, because it is the spirit of keeping the
young of Dai Viet, etc. For Champa, crushed spirits enemy that is a symbol of
his divine power. Therefore, after the victory, kings Champa tower or building
temples, offering sacrifice to the gods to express his gratitude.
In addition to this color creed, Champa has a private law
related to the war, it was never used strategy "positive east-west"
or in other words try to sneak behind the enemy. Each matched troops, Champa
dating before with enemy certain about the date and place of the battlefield.
So too important personality "clustered" in battle, Champa often
faced heavy losses.
For Dai Viet, the idea of war
completely opposite. War is war no military targets conquered enemy in its
broadest sense, that is to appropriate the property and land of the
enemy to be merged into its territory.
Speaking of war, Dai Viet often apply all strategies, calculating
and scheming as "positive east-west" etc. to blinded or fool enemy in
the attempt to surprise blow easily break the enemy is. Therefore, the war of
Dai Viet always colored empire, that is, to use military force to expand its
national territory.
Once lands Dai Viet policy assimilate their right of
Aboriginal peoples to become who they really have the same culture. Just a few
centuries, the Great English government had stripped completely and spiritual
voice of the Champa people living on the land occupied from Quang Binh to Cam
Ranh, not by force but by their assimilation so then they are no longer
identify what was the nature of their history. Today, no one Champa lives in
central Vietnam also speak Cham is a concrete evidence.
For Dai Viet, war is not the tool to burn down places of
worship divine authority of the enemy, which is the destruction of what belongs
to the enemy whether it is the political center (ie capital), whether temples
or innocent people.
In short, the doctrine of the Great War Vietnam contributed
part very actively in the process of decay Champa from the 10th century to
1832.
The idea of the border:
"of land, an all yellow"
Comes to ideological borders, Champa and Dai Viet also the
two neighboring countries have completely different concept.
For Champa, the border is limited to its own territory
placed under the protection of the gods. Border border Champa is belief always
fixed can not move and no one has the right to cross the border without the
consent of the gods. If Che Bong Nga swallowed land of Dai Viet, once defeated
enemy, so that the King is not Cham border expertise extend to the north, for
fear of divine Champa not allowed.
The idea of fixed
borders theocratic nature can also look through the clear imprint in Champa.
Despite living together in the country of Champa, the Cham plain, though the
land is very narrow, they never dare to cross the border of the area to
flooding on the plateau live. Border this belief also expressed clearly
in the life of Cham in Panduranga area before 1975. A typical example is the
marriage between Phan Rang Cham and Phan Ri rarely happens. Because of that,
the boy did not want to go beyond the border of the "fatherland" to
marry in other areas.
In addition to the border region, the Cham also theocratic
border very clear of each village. Therefore, they are always the accept
interlaced life, the one adjacent to the other within the boundaries of their
village, and they do not extend this border village even though they are large
land owners how was located right in front of their village, so that after 1975
the Cham no longer a piece of land to build houses. Had no knowledge of the
concept of borders, some writer thought that the Cham have essentially racist
people outside the village to marry me.
So too loyal to the concept of "fatherland", the
Champa people become a passive group of people living around the area that they
are theocratic border no one has the right to move or move.
For the Vietnamese people, the border is where the limits of
a territory, but the border is not theocratic elements, always elastic,
depending on space and time. For non-theocratic elements, Dai Viet has the
right to extend its borders to endless if they can afford to protect.
Therefore, the border Dai Viet economic border is and military always easy.
In theory, the Vietnamese people have the notion of
"fatherland", but this concept is a phenomenon, not only is the
nature of the Vietnamese people. Because of that, the Vietnamese people always
have a clear ideology on land values. In the minds of the Vietnamese people,
they always think: "one of the land, all of gold". From ideological,
ethnic Vietnamese thrust themselves invaded Champa in the south to turn the
land into "hundreds of kilometers of gold." We call it nature
enlargement (nature expansionniste) of the Vietnamese people in its broadest
sense.
In short, the notion of border elasticity and flexibility of
the Dai Viet is one of the reasons that led to Champa folded.
Confined to traditional beliefs
Before the 15th century, Brahmanism is the state religion in
Champa, but religion is only reserved for the royal family and the king only.
Ordinary people can not follow a religion of kings.
Since Brahman can not become Catholic is, Champa people to
believe in a distinct belief that we call it folk beliefs. Religious activities
Cham style this day in the region Panduranga is a typical example.
This popular belief is that diversity is not a theoretical
one, but always associated with a number of religious relics as Bimong Kalan
(temple tower), Kut (graves of Health Ahier), Ghul (cemetery Take Awal) or Ciet
Praok Patra (the ancestors of the clan) where the focus the conservative
theocratic very not ever allow the Cham take these religious heritage with them
to settle elsewhere for whatever reason .
Ethnic Vietnamese Buddhism and ancestor worship, a belief
very flexible, not strict rules and also prevent the Vietnamese people have
never stepped foot a place in the "fatherland". This belief also
allowed the Vietnamese people the right to move and settled any place or live
any country, and brings him to the Buddha or his ancestors followed, whether in
bus or transported by air fly to overseas.
The flexibility of this belief led the Vietnamese people
embark on any adventure to seek employment, occupation of land to settlers. In
short, the folk beliefs of the Vietnamese people, the Buddha and ancestors are
supposed to follow the Vietnamese people to live, not Vietnamese population
stepped foot to a place such as the Champa people to worship the gods this
flexibility.
Is there a decline of Champa also partially derived from the
traditional belief that spirits are too conservative to accept characters
beyond traditional boundaries to promote economic plan is considered lifeblood
of a country at that time.
Federal feudal institutions
Recently, some researchers, because of little access to
in-depth study of Champa, Champa that is national unity, can the central
planning model of the East. These are misconceptions non-scientific nature,
because the author does not provide any historical facts to prove his theory.
In the course of the history of Champa, dynasties
Bhadravarman I (380-413) is the only kingdom build political institutions
Champa based unified national system of central planning and Dai Viet and
Chinese style . Unfortunately, this only happens within institutions 33 year
reign Bhadravarman, not enough to conclude that the political institutions of
the kingdom of Champa.
Since the early 20th century to the present, all about Champa
experts are recognizing that Champa is not national unity, central planning,
which is a federal kingdom focus clearly four emirates evident that Amaravati,
Vijaya, Kauthara and Panduranga. Each emirate has its own king, separate
administrative and private operators.
In groups of four emirates, Panduranga a small kingdom in
southern political factors, administrative and military is very clear to
symbolize a federal Champa. Although generally accepted live in federal Champa,
Panduraga used to stand up against the federal government to ensure their
autonomy and sometimes up to ask for individual independence.
Head of the federal kingdom is Rajadiraja (king of kings)
and not Patao as a writer make. Term Rajadiraja (king of kings) have a very
clear sense is the only head who represents the king in the emirate, not to
rule over the kings in this emirate.
Want become Rajadiraja (king of kings) ie Federal king, the
king is often based on economic power, its military to force the other emirates
to surrender. Although bearing Rajadiraja function (king of kings), but the
head is just characters represent Champa on Legal Aspects of Foreign Affairs,
because he has no power over the other emirates if the king of the emirates
This disapproval. Also exhibits a markedly in today's Malaysian federal focus
ninth king of the emirate.
Federal organizations Champa under feudal a decentralized
institutional advantages of each local policy to decide for themselves their
rule, administrative and tax. But institutions often lead to disputes between
the central and local public for that matter, if the Champa head does not have
enough power to conquer other emirates. This is a common result of a number of
countries in Southeast Asia with federal national institutions such as the Kingdom
of Laos, Malay kingdoms, etc.
Federal institutions Champa also another disastrous. Since
this structure does not promote strong ideological unity of a people and often
undermined the military potential of a country once the kingdom was attacked by
its neighbors.
This event is often clearly expressed in the relationship
between the United Panduranga and government central Champa time. A typical
example is in how many times the Great ancient Vietnamese or Cambodian army
attacked the capital Vijaya, Panduranga just sat to witness history. For this
emirate that is not their problem but a matter of the emirates in the north.
The ideological protect a national unified Champa against foreign aggression,
completely depending on the friendship recording between the Champa head
(Rajadiraja) in the central and the kings of the emirate.
Che Bong Nga is the only character in history has
successfully mobilized the forces at the emirate in the war against Dai Viet in
the years 1360 and 1390. This success is a plausible cause of it, because Che
Bong Nga is a country found a great authority that the emirate any submission.
From federal regulation, we tentatively conclude that the
battle of Dai Viet in 1069, 1306 and 1471 to invade the territory of Champa is
the winner of a centralized monarchy of Dai Viet against with federal
institutions Champa focus the emirate, right hon.Su decline of Champa kingdom
from the 15th century to the 19th century came from many major causes. First as
Champa residential areas concentrated in the coastal area is very narrow with
very little population number oi, can not resist the huge community of
Vietnamese in the north where people increasing number multiplied. Therefore,
the Nam Tien victory of the Vietnamese people against the Champa people just
win because of the amount of residential overcrowding.
But this victory will depend on many other factors which is
the imperial doctrine of kings Great English historians often call the
"process of permanent struggle to develop strong nationalism" (
poursuite des donnees permanentes de la grandeur Nationale).
The decline of the kingdom of Champa also another reason
that is Champa became a victim of traditional Vietnamese culture. So loyal to
the hegemonic ideology and hegemony, Dai Viet not hesitate to remove Champa on
the Indochina map to then turn this country into an administrative unit. To
reach the goal, Dai Viet not hesitate to use any political intrigue, even
America's Next for swallowing the land of Champa.
Use policy Vietnamese residents living in Champa to serve
the plot war of aggression against the people of Champa is also an important
factor to explain this decline. Land Policy invaded Cambodia in the south to
isolate completely Champa, before the destroy the kingdom is also notable intrigue
in the process of the decline of Champa. Policy advantage of the civil war
between the Vietnamese to rob destroy Champa resources, to invade the land
gradually Champa and finally to remove this kingdom on the map as well as one
of the nature of the Vietnamese people gave King of Champa in the path of
destruction in 1832. (From tp. Prof. Dr.: Po Dharma)
1832 marks the comprehensive destruction of the kingdom of
Champa, but Champa communities still: a community no kings, no the territorial
dao.Chinh because the social process of Champa after dehydration has gone in a
new twist, a twist that the same people, a people of Champa, formerly Malayo
Polynesien want to do that: ignore the conflicts of the past, but to learn what
is good in the past for the same together towards better future hon.Tren this
world everyone has the occasional stumble, those who stumble, they must
determine stumble because of the way our lives or stumble because of the pool
of drawn we create nen.Ta living on this life with you, the parents,
grandparents, relatives, clan ancestor. So blood flows from this life is to
make the filter generations ahead to our inherited for the national nay.Dan
day, ancestor, relatives, grandparents, parents sacrificed ahead against
numerous natural disasters, epidemics, war for the survival of today of them
ta.La generation today, we must develop the qualities of his father leave,
maintain, more creative, learn science great to work alongside the progressive
ethnic groups, play a pioneering role for the nation.Rather acknowledgment:
This collection is a part of their family tree tea Champa, Materials
researchers, archaeologists and foreign prestige. I think it will shed
additional light on the Champa culture the past has be tomorrow mot.Nhung will
have omissions, or misleading in history very much expect people to contribute
ideas to develop and forward all of things. Champa behalf of their tea, I would
like to sincerely express my deepest gratitude to all of you!!!
Saigon
city 09/09/2009
Thanh tra
