The history of Funan, Chenla,
and Lin-yi (2021-2-8)
Silapakorn Association Seminar
Indroduction
The
histories of the ancient Southeast Asia written in the 20th century were full
of mistakes and misunderstandings. Many of western historians have little
knowledge of the Chinese script and could not read accurately the Chinese text,
“the official histories of the Chinese Dynasties (正史)”. Of
course, there are some translations of the Chinese text, but the translators
did not fully understand the historical situations. The main sources of these
Chinese texts are reports of the foreign envoys. There are some exaggeration
and lies, but generally their reports were correct and reliable compared with other
sources.
After
G.Coedès established ‘the Palembang hypothesis’, most historians had followed
him and gone to the wrong way, and they were misguided to the unrealistic
direction. The existing histories of Srivijaya have been full of mistakes. The
wrong histories have been lectured to the world students for 100 years. Even
today, many people believe that the capital of Srivijaya was located at
Palembang in the Sumatra Island. However, I have discovered that Palembang
theory is completely mistaken. The location of Srivijaya (Shi-li-fo-shi) was in
the Malay Peninsula and its capital was Chaiya, Surat Thani province of
Thailand. In the Xin Tang Shu (New
History of the Tang Dynasty) clearly states that “the west of Shi-li-fo-shi
(Srivijaya) is the Nicobar Islands(Lang Balus=婆露斯)”. So, Shi-li-fo-shi was in the Malay
Peninsula, not Palembang.
“室利佛逝,一曰尸利佛誓。過軍徒弄山二千里,地東西千里,南北四千里而遠。有城十四,以二國分總。西曰郞婆露斯”
In the 9th century, Arab merchants used
this word frequently. In this case, 郞婆露斯= Langbalus is the name of island between Sri Lank
and Kedah, ‘the Nicobar Islands’.
Ibn Khordadbeh says that from Serendib (Sri
Lanka) to ‘Langabalus’, it takes 10-15 days to cover its distance, and from ‘Langbalus’
to Kalah (Kedah), it is 6 days”.
But without the knowledge of
‘Langbalus’, I could have proved Chaiya is the capital of Srivijaya, by using
other Chinese text, for
instance Yi-Jing’s “Nan-hui Chi-kuei
Nei-fa Chuan (南海寄帰内法伝)”, “The Standard Histories of China Dynasties(正)” , especially the Xin Tang Shu (新唐書)and classical Chinese
‘Encyclopedia’ such as “Tong-Dian(通典)“ and so
on. When I read G.Coedès. I was
confused. G.Coedès
says Palembang was the intermediary port of East-West trade. Considering the
geology, I thought it was impossible, Indian or Persian merchants should have
used ‘Mulayu’ the Riau Islands, just in front of Singapore.
G.Coedès had made two fatal mistakes at the starting
point of ‘the history of Srivijaya’.
The first; he thought Funan
rulers fled to the Jawa Island after kicked out from the Mekong Delta by
Chenla. However, they actually fled to Chaiya (盤盤=Ban-Ban or Pan-Pan) which
used to be a subordinate state of Funan, since the 3rd century. The most
European historians had not noticed the importance of the Malay Peninsula. They
had ignored geological importance of the Malay Peninsula and influence of the
monsoon. In the 4th century, the western merchants began to utilize the monsoon
and directly crossed the Bay of Bengal from Ceylon (Sri Lanka) and South India,
and they could have arrived at the ports of the Malay Peninsula, for instance
Kedah and Takua Pa. However, in the summer time they could not go down the
Malacca Straits directly to the south, due to the southern head wind. So, they
had to wait for the north-eastern wind until the winter time for nearly 5 to 6
months. So, some of them developed the trans-peninsula route to the East
coast of the Peninsula to cut the idle time. From the east coast ports, they used other ships and
went to China in the same year. G. Coedès did not understand the importance of the
trans Malay Peninsula routes, and he thought the
middle point of East-West trade was at the Sunda Straits. He
overestimated the importance of the Jawa Islands.
The second misunderstanding of
G. Coedès is the meaning of the Kedukan Bukit Inscription dated 683. He
understood the inscription was the memory of the ‘establishment of Srivijaya’.
So, he thought Srivijaya was founded in 683 at Palembang. However, Srivijaya
force came from the Malay Peninsula with fleet of rowing boats and occupied the
Palembang kingdom in 683, and the inscription was the ‘monument of victory’ of
Srivijaya. Actually, Srivijaya had sent the first mission to the Tang Dynasty
between 670-673, according to the Xin
Tang Shu. Yi-Jing(義浄) left
Canton for India for pilgrim in 671, at that time he already had known about
Srivijaya, where he studied the Sanskrit grammar for 6 months.
When we study the histories of Southeast
Asia, local inscriptions and the Chinese Chronicles are major sources. But
Chinese text is very difficult for western historians to read directly.
Fortunately, we Japanese have knowledge of the Chinese words more or less, and
are comparatively easy to read the Chinese texts. But in this case, the words ‘Langbalus’
have been very difficult and overlooked occasionally. Perhaps, G.Coedès decided
‘Srivijaya is Palembang’, so Japanese historians might have followed him, and had
not doubted his theory.
In the Sui
Shu(『隋書』=History
of Sui ), the word ‘Balus (婆羅娑)’is
used for Chi tu (赤土國、Red-Earth) country. In this
case, Balus is same as’Langbalus(郎婆露斯), so Chi-tu was located at the Malay
Peninsula too. So, I can suppose Chi-tu was merged with Shi-li-fo-shi (Srivijaya)
in the 7th century. Thereafter, Shi-li-fo-shi had unified the middle of the Malay Peninsula
before 670.
After 741, Srivijaya suddenly stopped
sending missions to Tang, but no record explained the
reason. Srivijaya, located at Chaiya was probably attacked by Khmer (Water
Chenla) around 745. That is the only conceivable reason why Srivijaya had
disappeared from the Tang Chronicle. However, Srivijaya had 14 vassal states. The
Sailendra kingdom (central Jawa Island) had organized big fleet of navy and
counter attacked Chenla and recovered Chaiya and Nakhon Si Thammarat area
around 760.
After the victory,
The Srivijaya group set up the victory monument at Chaiya. That is the ‘Ligor
inscription’ dated 775. After the victory, the Srivijaya group
proceeded to Cambodia and Lin-yi (Champa) and occupied major ports of the
Mekong River and destroyed Lin-yi’s facilities. Later, Srivijaya sent army to
Chenla to occupy the inland of Cambodia and the commander was Jayavarman II,
who possibly came from the royal family of old Funan (Srivijaya). Jayavarman II
is the founder of the ‘Angkor Dynasty’ and he had declared independence from
‘Java’, according to the Sdok Kok Thom inscription dated 1053. In
this case ‘Java’ means the Malay Peninsula, namely Srivijaya. Quaritch Wales
has the similar opinion, but Michael Vickery and Claude Jacques strongly opposed
the influence of Srivijaya over Angkor.
Jayavarman II told
a lie to the local chiefs of Khmer. He declared ‘independence from Srivijaya’,
but actually he obeyed the instruction of Srivijaya. One evidence is Angkor had
not sent its envoys to China during 815 to 1116. The reason is probably Angkor was prohibited by
Srivijaya to send tributary mission to China. Furthermore, Jayavarman II,
propagated Mahayana Buddhism in Cambodia. The former Chenla kings had prohibited to worship Buddhism,
according to Yi-Jing’s description. The Angkor Dynasty had been under
control of Srivijaya until Suryavarman I’s reign (1002-1050). He was a
prince of Nakhon Si Thammarat. However, after Jayavarman VI (1080~), the
throne of Angkor was taken over by the Phimai group, which had no direct
relation with Srivijaya group. Srivijaya group had lost strong military power
after the invasion of Chola (1025).
About Lin-yi,
a strong rival of Funan and Srivijaya, suddenly stopped to send the tributary
mission to Tang after 749. No record was left about this matter, and no
historian discussed the reason. But I suppose, Lin-yi had been also attacked by
the Sailendra (Srivijaya) navy, around 760. Probably Srivijaya might have
destroyed shipping facility (merchant ships) of Lin-yi. Lin-yi could not have
recovered from the damage. But few historians believe Srivijaya had destroyed
the trade facilities of Lin-yi. On the contrary they believe Srivijaya
(Sailendra navy) was successfully expelled by King
Satyavarman, who left inscription dated 774. Sailendra (under the name of
Kha-ling) sent the first mission to Tang in 768, so before that Sailendra might
have destroyed trade facility and navy of Lin-yi.
Michael Vickery has correctly
criticized G.Coedès about his historical theories on Khmer, but M. Vickery has
probably embraced Palembang theory. Q. Wales had opposed G.Coedès in many
points but he admitted that Yi Jing had been to Palembang. Yi Jing had never
been to Sumatra, he just stopped over the Mulayu (末羅瑜)kingdom in his itinerary. The
ancient Mulayu was located at the Riau Islands, just in front of Singapore in the
7th century, and which was an intermediary state of ‘East-West’ trade.
Dr. Junjiro Takakusu (高楠順次郎) put a sheet of map,
in his translation of Yi-Jing's (義浄) Nan-hui Chi-kuei Nei-fa Chuan(南海寄帰内法伝). His map contains serious mistakes. Yi-Jing had never
been to Palembang and he stopped over Kedah not Aceh. Yi-Jing's real itinerary
course was Chaiya(室利仏逝)⇒Mulayu(末羅瑜=in front of Singapore)⇒Kedah(羯茶)⇒Nicobar Islands (裸人國=Naked people islands)⇒Tamralipti (Bengal port)⇒on-land route to Nalanda (India). However, Dr. Takakusu
had been misguided by Chinese historian, Ma Huan (馬歓). He believed what Ma Huan wrote, the“Ying-Yai Sheng-Lan(瀛涯勝覧)”, in 1416, in which Ma dictated that Ku-kang (旧港=Old
Port) is the same country as was formerly called San-fo-chi (三佛斉) , and
Ku-kang was also called Palembang (浡淋邦), under
suzerainty of Jawa.
「旧港、即古名三佛斉是也。番名曰浡淋邦、属爪哇国所轄。」
The ancient Southeast Asian histories
have many ‘missing links’. It is historians’ duty to compensate for ’missing
links’. Recently, archaeological research has been developed remarkably, but the
integration of historical process is not enough. Many mistakes have been propagated around the world. I want to point out here is that
‘economic geographical’ perspective must be introduced more into the Southeast
Asian ancient histories research. Of course, past historians also introduced
geographical elements, but so many historians have been dragged to the wrong
directions. It is because they had simply accepted the theories of G. Coedès.
So, we should not forget nor neglect to study
the outlook of economic development and evolution. Now is the time when the
ancient histories of Southeast Asia should be revised and rewritten.
Chapter 1 Funan
1-1 Early history of Funan (扶南)
The kingdom of Funan was first recorded as a
tributary state from the Mekong Delta to the Wu Dynasty (呉)in 225 AD. The origin of Funan was supposed to be founded
in the first century and was kicked out around 550 from the Mekong Delta by
Chenla (真臘) which had been a former subordinate state of
Funan. The word of Funan is supposed transcribed by the Chinese officials, from
the Khmer language ‘Bhnam or Vnam’ meaning modern language ‘Phnom=mountain’.
In
Chinese characters, ‘扶(Fu)’means ‘support’ and ‘南(nan)’means ‘south’, so ‘扶南’means probably ‘Support South(of the Wu Dynasty)’From the beginning, the Wu (呉) Court treated Funan as a friendly state and sent two
high ranking officials to Funan, Zhu-Ying(朱應) and Kang-Tai (康泰). Both left very important information about Funan and
neighboring countries.
Kang-Tai had written a legend of the origin of
Funan in his report, which is quoted in the Tai Ping Yu Lan, vol.347 (太平御覧、vol. 347)as follows:
According to the legend, a young Brahman (or
Kshatria) named ‘Khon-Tien(混填=Kaundinya)’came over to a certain
seashore of the Mekong Delta area from Tamralipti (Bengal port) on a large
Indian merchant ship. A local princess named Liu-ye (柳葉) tried to take over the ship, then Khon-Tien used the
sacred bow given by God and the first arrow had penetrated the queen’s boat. She was strongly panicked and surrendered to
Khon-Tien and they married. Then they established a new country ‘Funan’. They got seven children, and distributed them seven small states.
The similar story is recorded in the My-Son
(in Champa) inscription dated 658, that Kaundinya, the foremost among
Brahmans, brought the spear which he had obtained from Drona’s son Asvatham,
the best Brahman. There was a daughter of a king of serpents, called ‘Soma’.
She was taken as wife by Kaundinya. Funan people believed their origin was
established by Kaundinya and Soma.
In the ancient time, there might be something
common legend between Funan and Lin-yi.
According to the Xin Tang Shu, Funan was located 7,000li (2,800km) south of Ri-nan
(日南). People are same as Huan
Wang (環王=Lin-yi)
with black color skin and have similar custom (Khmer). When the king goes out,
he rides on elephant. Paddy can be cropped three times a year. Tax is paid by
gold, precious stone and incense. King's palace is rather humble and the royal
family had surnamed 'ku-run =古龍’which sounded 'kunrun=崑崙'. The word kunrun (崑崙) is unique in the Chinese
and Southeast Asian people do not call themselves ‘Kunrun’ . 'Kurun' means
'King' in Cambodia language, for instance 'Kurun bnam' means 'King of
mountain'. The original capital was ‘Temu (特牧城)’, after sudden attack by Chenla, Funan changed the
capital to ‘Na-Fu-Na (那弗那)’. Temu must be ‘Angkor Borei’ or ‘Takeo City’, and Na fu
Na’ may be Navanakar, Kampot province of Vietnam.
More details of the history of Funan were
quoted in the Liang Shu (梁書).
“Hundred years later, King Ban-Kuang (媻況) integrated these small states. He died at the age of
90. His son ‘Ban Ban (媻媻)’ inherited the throne, and he left administration to ‘Great
general Fan-(Shi)-Man (范師蔓)’. King Ban Ban died three years later. Then the
Funan people all together recommended Fan-(Shi)-Man to succeed the throne. Fan Man
was a strong and tactical general. He had conquered neighboring port states,
and called himself ‘Great king of Funan’. He made fleet of large rowing boats
and invaded major international ports of the region. For instance Qu-du-kun(屈都昆)、Takua Pa (九稚)、Tenasserim (頓遜) and other states,
totally more than 10. He expanded territory 5-6 thousand li (2000-2400 km)
along the sea shore. Next he intended to conquer the Jin-lin state (金隣国), probably Kanchanaburi (or U Tong), but unfortunately
he had a serious illness. He dispatched his son ‘Jin-sheng (金生)’ as a commander.
However, a son of Fan Man’s elder sister, ‘Fan-zhan (范旃)’, at that time a general with 2,000 soldiers killed Jin
sheng and usurped kingship. Fan Man’s youngest son named ‘Chang
(長)’, who had lived among ordinary people until
age 20, organized brave friends and killed Fan-zhan. However general Fan-shou (范壽), a subordinate of Fan-zhan killed Chang and became the
King of Funan. In 243, Fan-zhan (范旃) sent his envoy to
the Wu Dynasty.”
Funan had been a large maritime state which
financially depended on the trade. The nature of the maritime state had not
changed after they established Srivijaya based on the maritime trade in the
middle of the 7th century.
Of course, in the hinterland of Funan, there
was rice-growing area but Funan did not depend upon the tax from their people
for the fiscal revenue. Funan government had sufficient income by foreign
trade. But some residents had to be navy soldiers in case of war.
1-1-1.
On-land
trade route from the Lower Burma to Oc Eo.
In the ancient time, at first Funan
transported imports from West (mainly India), via the ports of the lower Burma
to Oc Eo in the Mekong Delta by three on-land routes.
The first; goods were unloaded at Thaton, Martaban and
Moulmein (Mawlamyine), shipped from the Bengal were carried to Tak via
the Mae Sot mountain pass and further transported to Sukhothai or Nakhon Sawan.
Si Thep was the main intermediary city and transported cargos to
Oc Eo port of the Mekong Delta. This route was historically main route from the
Lower Burma to Thailand. From Tak, cargos were transported using the Pin River
and via Ayutthaya, entered the Menam Chaophraya River, and finally carried to
the Gulf of Thailand. Another from Tak to Nakhon Sawan, then commodities were
carried to Si Thep. From Si Thep, the cargoes were carried to Oc Eo via the Pa
Sak, Chi, Mun and Mekong River.
The Menam Chaophraya River was also available
from Nakhon Sawan to Suphanburi (near U Thong) and the Gulf of Thailand.
Tak city was near the Pin River and intermediary
exchange point between Burma and Thailand. This Footprint suggests Buddhism
came to this area through Burma. Probably the Mon people were populous there
and accepted and worshiped Buddhism.
Photo 1:Buddha Footprint of old temple Wat Doi Khoi
Kaeo, Tak city.,
Photo 2 Buddha Footprint of Wat Phra Chai Mongkol, Mae
Sot, Burma origin
(Route 2)
Tavoy→Three
Pagoda Pass→Kanchanaburi→Ratchaburi(Petchaburi)
or Kanchanaburi-- U Thong→Si Thep→Oc Eo
From Tavoy, which is situated in the south of
the first route, western commodities were carried to Kanchanaburi, via
the Three Pagodas Pass and were easily transported by using river
facility to Kanchanaburi. From Kanchanaburi commodities were transported to
U Thong, Si Thep then finally to Oc Eo. It was very long way, but in
the 2nd to the 4th century it was usual route. Of course, from Kanchanaburi to
Ratchaburi route existed. Ratchaburi faces the Gulf of Thailand, and they could
use the sea route.
This Three Pagoda Pass was used broadly by the
Mon, because the access to Ratchaburi was convenient by using nearby rivers (the
Kwai, Maeklong River). Ratchaburi was the trade center of Dvaravati.
I suppose from ‘Kanchanaburi⇒ U Thong ⇒ Si Thep ⇒The Mekong River’ route was used frequently until the end
of 4th century.
(Route 3)
Tenasserim→Sing Khon Pass
Dun-Sun (頓遜or 典孫) = Tenasserim (Mergui)
appears on the Chinese text frequently. Mergui - Tenasserim was very important
port, where Great General Fan Man (范蔓) occupied in the 3rd
century. The Mon people had used the shortest route to Prachuap Khiri Khan, Hua
Hin and Ratchaburi by crossing mountains(Sing Khon Pass) then they used the Gulf of Thailand.
Traditionally Funan had a major port Oc Eo at
the Mekong delta. Funan had stocked there the imported commodities from the
western countries, such as India, Persia and Arab and shipped them to
China. However, after Funan had developed the trans-peninsula route from
Takua Pa to Chaiya, this new route became main, since the 4th century. The
function of Oc-Eo port had declined gradually.
1―1―2. Trans-peninsula and sea route
On the other hand, new method of transporting
of imported west goods had been developed since the middle of the 3rd century. Funan’s
new trans-peninsula route was from Takua Pa to Chaiya, at the Bay of Bandon.
Takua-pa had been occupied by Great General Fan Man.
In the 4th century, there was the development
of the passage to directly crossing the Bay of Bengal from South India and
Ceylon by using the westerly monsoon in the summer time and to arrive at the
west coast of the Malay Peninsula. However, after the ship arrived at the Malay
Peninsula, due to the seasonal head-wind from South, they could not immediately
go down the Strait of Malacca. The merchant ships had to wait for the northeast
wind to go down the Malacca Straits for nearly 5-6 months at the harbor on the
Malay Peninsula. In this case Kedah was the most convenient port, considering
sufficient supply of rice and clean water.
Therefore, the officials of Funan and the
Indian merchants of the Malay Peninsula developed the land transport method to
carry the cargos to the east side ports of Peninsula. At that time, Takua Pa to
Chaiya was the shortest and within a territory of the 'Ban-Ban' state. Ban-Ban
was governed by the Mon king, but substantially a subordinate state of Funan after Fan Man’s conquest.
Map1 Takua Pa
area (by Cap. Boonyarit of Fine Arts Dep.)
Funan people used Takua Pa to Chaiya route,
then by ship to Oc Eo or sometimes directly to China. In front of Takua Pa,
there is the ‘Ko Koh Khao’ Island, in which ‘Thung Tuk’ was the
international market place, probably called Ko-ku-lo (哥谷羅) by Chinese. On the other hand, the rulers of Kedah independently
sent their commodities by using the eastern side ports (for instance Kelantan,
Songkhla) to China. At that time Kedah
was prosperous by making iron at Sungai Batu.
In case of Ban-Ban, they can use the
more convenient route which carries commodities mainly using small rivers from
the west coast (Takua Pa) to the east coast, since the middle of the 4th
century. There was a route, starting Khao Phra Narai, then use the Khlong
Sok River to ‘Ban Ta Khun’ (near Wat Kraison), and then connected the
Phum Dung River to arrive at Phun Pin, Kao si Wichai=Sivijaya hill is
near Phun Pin, Surat Thani, where are remains of several Hindu and Buddhism
temples.
At Khao
Si Wichai, a beautiful Vishnu statue was discovered, which might be made by
artisans from Angkor Borei, Capital of Funan.
Photo 3
Vishnu image of the Sri
Vijaya Hill (Khao Si Wichai)
i
Funan developed the new direct tributary route
from Chaiya to China.. In this case, Ban-Ban became a tributary state since the
first ‘South Song (Lieu=劉)’. It is recorded that
Ban-Ban sent its first mission during 424-453.
Funan could not have controlled Kedah
due to the long distance, so Kedah enjoyed significant profit by sending
tributary missions to China. There were on-land routes from Kedah to Kelantan,
Songkhla. Later, Kedah used ’Satun’, a little north port, to unload the goods and carry them
to Songkhla. In 441, Kedah sent the first envoy to the first South Song, under
the name of Kandari (干陀利). Kandari later changed its name in the 6th to
7th century as ‘Chi-Tu (赤土=Red Earth)’ after merger with
Langkasuka.
At first Kedah was recorded as Kola (個羅), Kedah(羯茶), Kadaram,
Kidaram(Tamil), Kataha(Sanskrit) etc, but it was recorded as Kin-da-ri (斤陀利) or Kan-da-ri(干陀利) in the first South
Song (劉氏宋:420-479).
So, Kan-da-ri(干陀利)means Kedah. However,
G.Coedès says Kan-da-ri was located in Sumatra, because the majority of
historians say so.
The Ming Shi ( 明史, History of Ming Dynasty) says that Kandari was ‘San-fo-chi’.
So, G.Coedès might have thought Kandari was ‘San-fo-chi (=Srivijaya)’, and
located at Palembang (Sumatra). As the result, many historians also considered 'Kandari
was located in Sumatra'. This seems funny story, but many historians believed
so and this mistake prevailed in the whole world for nearly one century.
In 441, Kin-da-ri sent the first envoy to the first
South Song Court. Before then, Khalatan (呵羅単) had sent missions in 430,433,434,436 and 437. Khalatan
looked like the substitute of the Kedah kingdom. Kedah and Khalatan might have had
strong connection on the trade. But, later the kingdom of Khalatan might have
some independence which also sent the last envoy in 452, and since 531 Khalatan
possibly changed its name as ‘Tan-tan (丹丹or 単単)’ which continued
until 670. Kelantan had accepted Buddhism very early, probably in the 5th
century. In 430 King of Khalatan sent the first mission to the first South Song
with an official letter, in which stated that at Khalatan, Buddhism had been
prevailing.
At that time in the Malay Peninsula, the
Mon people were active in the commerce especially around the Bay of Bandon
area, and the west coast. Later the Indian merchants joined them. Funan used
the Mons for their business. In the Old
Tang Shu describes that all the people study the Sanskrit and worship
Buddhism at Ban-Ban. Chaiya area had been
very civilized at that time. In the 7th century, normally reading and writing
were privilege for a small group of officials and priests.
1-1-3 The meaning of Indianization
The
trade between India (including Bengal) and Burma and Thailand (mainland and the
peninsula) is estimated to have begun from the time of the Maurya Dynasty of 3rd-4th
BC century. Merchants from India had visited the lower Burma ports, the Malay
and Indochina peninsula. Necklace of beads appeared from the 3rd BC
century. Furthermore, not only trade purpose, Indian migrants came to the
Malay Peninsula and the Sumatra Island to look for gold and tin mine. The
Indian merchants brought trade goods such as cotton clothes, beads and pottery,
to exchange with food, fragrant woods, gold etc. At the same time, they
accompanied Brahman and Buddhist monks, so Hinduism and Buddhism penetrated into these regions. Some Indian people settled in
Thailand and merged with local people gradually. Indian people also brought the
technology of agriculture and metal working to the local people.
The Indian merchants bought silk, craftworks
from China and spice and incense in the Southeast Asia and got a big profit by
re-exporting them to the Roman Empire, Egypt, and East Africa.
India got huge gold coins from Rome and the
currency changed from ‘the silver standard to the gold standard’ system, thus
the demand for gold increased rapidly in India.
Therefore, Indian's gold search fever happened
and many Indian adventurers went to Suwarnadvipa (Sumatra and the Malay
Peninsula). ‘Suwarnadvipa’ means the golden country, with both sides water. About
Suwarnadvipa, many scholars of history understand simply as only ‘island or
Sumatra’.
‘The silk load by the
seaway’ was much more efficient than so-called ‘the silk load on- land’ which
depends on the long land route to China. The Indian, Arab and Persian merchants
found the sea-route was much easier and more efficient and profitable than transportation
with a long caravan of camels.
Also, the Indian merchants were strong in the
fellowship sentiment and they decided many important matters by their meeting.
This is the same in case of Funan.
Funan’s Great General ‘Fan Man’ was recommended
by the people to take the throne of Funan after the previous king’s death. Another example was Chiao Chen-Ju (the
2nd Kaundinya, 僑陳如), who was a Brahman
staying at Ban-Ban. Amid the political confusion in Funan, he was welcomed by
the Funan people and was recommended to be the king of them. He introduced many
advanced Indian systems to Funan and established the base of development.
There remains scarce example of the
inscriptions of Funan. The reason is perhaps they had not habitude to emphasize
the achievements of specific individual.
In the Nan-Ji
Shu (南斉書), King Kaundinya
Jayavarman (478-514) sent his envoy to the South Ji (南斉) Dynasty in 484, the ambassador, an Indian Brahman named
Nagasena(那伽仙) explained about the
religious situation of Funan.
He explained to the emperor that in Funan the people
worshiped ‘Mahesvara
(Siva)’,
and believed that God would come down on the top of the ‘sacred mountain
Meru’and people believed in this God, where the
climate was always good, and the peaceful life was guaranteed. So, Hinduism was
deeply believed in Cambodia.
Therefore, the king found a suitable sacred
mountain every time he transferred his capital. In the Angkor times, the king
constructed a high tower on the pyramid, he declared there as Meru mountain and
the people worshipped it as ‘the center axis’ of the universe. It seems that
Angkor Borei (Phnom Da) was the original metropolis, judging from the numerous
ruins and the geographical conditions. Vishnu images were spread from Angkor
Borei to the Bay of Bandon and other regions.
Worship of the ancestral spirit and animism
was a pre-Hindu practice of the people of South East Asia. Later Indian
migrants brought worship of Hinduism and deified kings. The rulers willingly accepted
Hinduism. From migrated Indian Brahman and Kshatria class, who came into this
area as the leaders of Indian merchants, and introduced Hinduism first and
often married daughters of local rulers. Buddhism came later and penetrated
mainly among the Mon people.
It will be permitted to say that the 'Meru
mountain's worship was brought into Funan as Siva belief from the beginning,
and the ancestor-worship and the Hinduism seem to be connected among the common
people.
On the other hand, for Funan, the Mahayana
Buddhism was introduced among the leaders and the popularization of the
Buddhism was beginning in the 4th century. Mahayana Buddhism was introduced
from Ban-Ban to Funan. Ban-Ban was the subordinate state of Funan since the 3rd
century after the conquest of General Fan Man. The communication between the
both states were quite usual and frequent, so Buddhism was introduced into
Funan gradually.
The penetration of Buddhism to the Malay
Peninsula was very early. There are many primitive ‘Buddha Footprints’ in
the Peninsula. From
Chumpon, Takua Pa, Krabi, Trang, Chaiya and Nakon si Thammarat etc. The ancient and
primitive type Buddha Footprints were just directly chiseled on natural rock.
Photo4 Buddha
Footprints at Wat Kraison (in the middle of Takua Pa and Chaiya)
In this area, Buddha Footprints were
introduced by Indian Buddhist monks. Before the 2nd century the Buddha
images were not popular even in India, or prohibited to make the image of
Buddha, so Buddhist monks in the Malay Peninsula made Buddha Footprints for
worship.
Trade relation between Ban-Ban (under Funan)and Indian traders was strengthened since the 3rd century.
Owing to the international trade, Ban-Ban had been opened earlier and many
Indians came in. So, Ban-Ban was much advanced as for the acceptance of
Buddhism. On the other hand, Buddhism in Funan was stimulated by the Buddhism
heat in China. So, leaders of Funan were affected from both sides, Ban-Ban and
China. In Ban-Ban, there were more than ten Buddhism temples and more than 1,000 monks who were studying Buddhism.
Once the leaders of Funan knew Buddhism, many of them were attracted by the
depth of the philosophy of Buddhism and became devotees of Buddhism. Later
Mahayana Buddhism became the ‘state religion’ of Srivijaya group. The last king
of Funan, Rudravarman was known as a Buddhist. However, Chenla kings
believed in Sivaism and hated Buddhism as Yi-Jing wrote.
Later, in Srivijaya regime, Mahayana Buddhism
became popular in the states Srivijaya dominated. The typical example was the
Śailendra kingdom in the central Jawa where the Borobudur temple was
built which is the biggest Mahayana temple in the world. Jambi also
constructed huge Mahayana Buddhism complex, even now ‘Muaro Jambi’
remains outside of Jambi city.
1-2 Funan regime
In the 3rd century, Great General Fan Man was
a superior strategist of genius and made the plan to monopolize procurement of the
western goods, then he organized the navy which consists of large rowing boats
to secure a trade route for Funan, and captured several main trade ports one
after another and put them under Funan’s control.
King Fan-shou( 范尋) sent mission to the Western Jin's, Emperor Wu-di's first
year ( 265 ).After that, King Fan-shou had continued sending 4 envoys to the
Western Jin until 287. There is a record that in 357 King Chu Chan-Tan (竺旃檀)sent tribute of elephants to Emperor Bok (穆帝) to the Eastern Jin Dynasty. The Emperor, at that time
was 15 years old, frightened by elephant and showed straight uncomfortable
feeling and ordered the envoy not to bring such an animal again because they
were astonishing people and need so much attention to breed. (梁書、The Liang Shu)
King Chu (竺) means an Indian
origin, Chan-Tan (旃檀) means ‘Chandana’. After
this trouble, Funan could not have sent the mission for a long time. The next
chance was in 389. After this, Funan sent next envoy in 434 to the South (Lieu)
Song Dynasty.
On the other hand,
Lin-yi had sent 7 envoys in the 4th century. As the importer of the western goods
Funan’s position was superior to Lin-yi’s, but Funan
could not have sent mission to China. During that time, it is said there was
severe political confusion in Funan. So, Funan rulers had arranged to send
mission from Ban-Ban at the same time, they invited Chiao Chen-Ju (the 2nd
Kaundinya, 僑陳如) as their king.
According to Chinese
records Sānguó zhì 三國志 (Records of the Three Kingdoms)
completed in 289 by Chen Shou
陳壽 (233–297), two envoys from
Funan arrived at the office of Lu Dai (呂岱), governor in the
southern Chinese kingdom of Wú (吳): the first embassy arrived between 225 and 230, the second
in the year 243.
Later sources such as the Liang Shu 梁書 ( Liang
History) compiled by Yao Cha 姚察 (533–606) and Yao Silian
姚思廉 (~ 637), completed in 636, says that in the
3rd century, the mission of Chinese envoys Kang-Tai (康泰) and Zhu-Ying (朱應) from the Wu Dynasty were sent to Funan.
After returning, Kang Tai wrote two reports, ‘Foreign Aspect(外国伝)’ and the ‘Funan
Local Custom(扶南土俗)' after returning home
and the original texts were lost, but, some have been quoted in the ‘Tai Ping Yu Lan(太平御覧)’ (compiled by Lee Feng李昉, of the Northern Song Dynasty, compiled around 980). In
Volume 787, he reported about Zhu Bo (諸薄=Jawa)and we can know the
various situations of its neighboring states.
1-2-1
East-West trade
The Indian merchants traded by using the west
ports such as Thaton, Thavoy, Tenasserim, Takua Pa, Krabi and Kedah. Kedah had
been also a big city of its iron products since BC 500. Recently at ‘Sungai Batu’, near Bujan
Valley, Kedah city, large remains of iron-making facilities have been found
and excavation working is now going.
The main Indian side port was Tamralipiti of
Bengal. In the winter time, they came down from the Bengal area and their main
commodities were cotton cloth and beads. The Persian merchants, too, came to
the ports of Burma. They traded mainly with the Mon people and local Indian
merchants. Some times Persian and Arab merchants directly visited China with
tribute.
In the mainland of Thailand, the Mon people
had lived and were engaged in commerce, rice farming, making bronze, iron and
salt. Their activities were spread into the Isaan
area (North-eastern Thailand) and Laos. They, at first accepted Hinduism then
Buddhism. All over the inner land, there remains many old Buddha Footprints as
the symbol of Buddhism worship.
Some commercial cities had existed since the
Bronze Age. Along the trade routes and the network of salt, iron, Dongson
bronze drums existed.
The group of Indian merchants settled in the
cities and villages. With advanced technology and knowledge, those Indian
people taught the residents how to cultivate rice and make metal tools, iron
making method and so on. With passing through the time, Indian became rulers in
the cities. The examples were U Thong and
Si Thep (Sri Deva), where they first introduced Hinduism and later
Buddhism.
1-2-2. Si
Thep
Si Thep used to be called ‘Sri Deva’ or ‘Srideb’
meaning of the ‘Shrine city’, where was many Hindu shrines and the images of
Hindu Gods, such as Surya, Krishna, Vishnu and Siva.
The transportation of commodities was used
various rivers which flows nearby Si Thep. The Pasak river flows Lopburi and empties
into the Gulf of Thailand via Ayutthaya. Also, from Si Thep they can connect
with the Mekong River via the ‘Chi’ and ‘Mun River’. The city was located at
the most important point of the traffic. The early rulers of Si Thep believed in
Hinduism. The local residents were mostly the Mon people, who at first accepted
Hinduism, but later, probably since the 9th century changed to Mahayana Buddhism.
Si Thep was a very big city enclosed in moat.. There are Buddhist temple ruins
of the Dvaravati style too, and a huge ‘Dharma-cakra’ is placed in the center
of the city.
Photo5 ‘Dharma-cakra’ in the Si Thep Historical Park
In the northeast Thailand iron manufacturing
and salt making were popular industries. Generally speaking the northeast area
in Thailand (now called Isaan) had been very prosperous compared with south of
the Dangrek Mountains, today’s Cambodia.
Si Thep became the largest city in this area,
of which rulers were Funan people, and they developed agriculture with large
population of farmers. Later the rulers organized big army.
However, this on-land trade route of the
East-West declined after the 4th century, because Funan developed the sea-time
route between Ban Ban and of Funan.
In the 6 th century, the rulers of Si Thep
began attacking to the south area, the center of Funan, with large army and
occupied Funan. They established ‘Chenla Kingdom’.
In this area, Buddha Footprints were
introduced by Indian Busshist monks. Before the 2nd century the Buddha
images were not popular even in India, or prohibited to make the image of
Buddha, so Buddhist monks in the Malay Peninsula made Buddha Footprints for
worship.
Trade relation between Ban-Ban (under Funan)and Indian traders was strengthened since the 3rd century.Owing
to the international trade, Ban-Ban had been opened earlier and many Indians
came in. So, Ban-Ban was much advanced as for the acceptance of Buddhism. On
the other hand, Buddhism in Funan was stimulated by the Buddhism heat in China.
So, leaders of Funan were affected from both sides, Ban-Ban and China. In
Ban-Ban, there were more than ten Buddhism temples and
more than 1,000 monks who were studying Buddhism in the territory. Once the
leaders of Funan knew Buddhism, many of them were attracted by the depth of the
philosophy of Buddhism and became devotees of Buddhism. Later Mahayana Buddhism
became the ‘state religion’ of Srivijaya group. The last king of Funan,
Rudravarman was known as a Buddhist. However, Chenla kings believed in
Sivaism and hated Buddhism as Yi-Jing wrote.
Later, in Srivijaya regime, Mahayana Buddhism
became popular in the states Srivijaya dominated. The typical example was the
Śailendra kingdom in the central Jawa where the Borobudur temple was
built which is the biggest Mahayana temple in the world. Jambi also
constructed huge Mahayana Buddhism complex, even now ‘Muaro Jambi’
remains outside of Jambi city.
1-2 Funan regime
In the 3rd century, Great General Fan Man was
a superior strategist of genius and made the plan to monopolize procurement of the
western goods, then he organized the navy which consists of large rowing boats
to secure a trade route for Funan, and captured several main trade ports one
after another and put them under Funan’s control.
King Fan-shou( 范尋) sent mission to the Western Jin's, Emperor Wu-di's first
year ( 265 ).After that, King Fan-shou had continued sending 4 envoys to the
Western Jin until 287. There is a record that in 357 King Chu Chan-Tan (竺旃檀)sent tribute of elephants to Emperor Bok (穆帝) to the Eastern Jin Dynasty.The Emperor, at that time
was 15 years old, frightened by elephant and showed straight uncomfortable
feeling and ordered the envoy not to bring such an animal again because they
were astonishing people and need so much attention to breed. (梁書、The Liang Shu)
King Chu (竺) means an Indian
origin, Chan-Tan (旃檀) means ‘Chandana’. After
this trouble, Funan could not have sent the mission for a long time. The next
chance was in 389. After this, Funan sent next envoy in 434 to the South (Lieu)
Song Dynasty.
On the other hand,
Lin-yi had sent 7 envoys in the 4th century. As the importer of the western goods
Funan’s position was superior to Lin-yi’s, but Funan
could not have sent mission to China. During that time, it is said there was
severe political confusion in Funan. So, Funan rulers had arranged to send
mission from Ban-Ban at the same time, they invited Chiao Chen-Ju (the 2nd
Kaundinya, 僑陳如) as their king.
According to Chinese
records Sānguó zhì 三國志 (Records of the Three Kingdoms) completed
in 289 by Chen Shou 陳壽 (233–297), two envoys from
Funan arrived at the office of Lu Dai (呂岱), governor in the
southern Chinese kingdom of Wú (吳): the first embassy arrived between 225 and 230, the
second in the year 243.
Later sources such as the Liang Shu 梁書 ( Liang
History) compiled by Yao Cha 姚察 (533–606) and Yao Silian
姚思廉 (~ 637), completed in 636, says that in the
3rd century, the mission of Chinese envoys Kang-Tai (康泰) and Zhu-Ying (朱應) from the Wu Dynasty were sent to Funan.
After returning, Kang Tai wrote two reports, ‘Foreign Aspect(外国伝)’ and the ‘Funan
Local Custom(扶南土俗)' after returning home
and the original texts were lost, but, some have been quoted in the ‘Tai Ping Yu Lan(太平御覧)’ (compiled by Lee Feng李昉, of the Northern Song Dynasty, compiled around 980). In
Volume 787, he reported about Zhu Bo (諸薄=Jawa)and we can know the
various situations of its neighboring states.
1-2-1
East-West trade
The Indian merchants traded by using the west
ports such as Thaton, Thavoy, Tenasserim, Takua Pa, Krabi and Kedah. Kedah had
been also a big city of its iron products since BC 500. Recently at ‘Sungai Batu’, near Bujan
Valley, Kedah city, large remains of iron-making facilities have been found
and excavation working is now going.
The main Indian side port was Tamralipiti of
Bengal. In the winter time, they came down from the Bengal area and their main
commodities were cotton cloth and beads. The Persian merchants, too, came to
the ports of Burma. They traded mainly with the Mon people and local Indian
merchants. The Persian merchants some times directly visited China with
tribute.
In the mainland of Thailand, the Mon people
had lived and were engaged in commerce, rice farming, making bronze, iron and
salt. Their activities were spread into the Isaan
area (North-eastern Thailand) and Laos. They, at first accepted Hinduism then
Buddhism. All over the inner land, there remains many old Buddha Footprints as
the symbol of Buddhism worship.
Some commercial cities had existed since the
Bronze Age. Along the trade routes and the network of salt, iron, Dongson
bronze drums existed. The major residents were the Mon speaking people and
some were Khmer.
The group of Indian merchants settled in the
cities and villages. With advanced technology and knowledge, those Indian
people taught the residents how to cultivate rice and make metal tools, iron
making method and so on. With passing through the time, Indian became rulers in
the cities. The examples were U Thong and
Si Thep (Sri Deva), where they first introduced Hinduism and later
Buddhism.
1-2-2. Si
Thep
Si Thep used to be called ‘Sri Deva’ or ‘Srideb’
meaning of the ‘Shrine city’, where was many Hindu shrines and the images of
Hindu Gods, such as Surya, Krishna, Vishnu and Siva.
The transportation of commodities was used
various rivers which flows nearby Si Thep. The Pasak river flows Lopburi and empties
into the Gulf of Thailand via Ayutthaya. Also, from Si Thep they can connect
with the Mekong River via the ‘Chi’ and ‘Mun River’. The city was located at
the most important point of the traffic. The early rulers of Si Thep believed in
Hinduism. The local residents were mostly the Mon people, who at first accepted
Hinduism, but later, probably since the 9th century changed to Mahayana Buddhism.
Si Thep was a very big city enclosed in moat..
There are Buddhist temple ruins of the Dvaravati style too, and a huge ‘Dharma-cakra’
is placed in the center of the city.
Photo5 ‘Dharma-cakra’ in the Si Thep Historical Park
In the northeast Thailand iron manufacturing
and salt making were popular industries. Generally speaking the northeast area
in Thailand (now called Isaan) had been very prosperous compared with south of
the Dangrek Mountains, today’s Cambodia.
Si Thep became the largest city in this area,
of which rulers were Funan people, and they developed agriculture with large
population of farmers. Later the rulers organized big army.
However, this on-land trade route of the
East-West declined after the 4 th century, because Funan developed the
mari-time route between Ban Ban and of Funan.
In the 6 th century, the rulers of Si Thep
began attacking to the south area, the center of Funan, with large army and
occupied Funan. They established ‘Chenla Kingdom’.
Chapter 2
Shi-li-fo-shi (Srivijaya)
As above mentioned, Shi-li-fo-shi was located
in the Malay Peninsula Chaiya was its capital and the main port.
Furthermore few historians identified the exact location of ‘Luo-Yue (羅越)’ and ‘Ko-ku-lo (哥谷羅)’. They say Luo-Yue was
Johore, near Singapore, however Luo-Yue is located at the northern part of the
Malay Peninsula. Ko-ku-lo is a major port of the west coast of Peninsula
and as Jia-Dan (賈耽) says “located at
north of Kedah”. Ko-ku-lo is without doubt Kho Khao Island, outer port
of Takua Pa.
In case of Luo-Yue, most historians had
misunderstood the marine-route of Jia-Dan, quoted in the Xin Tang Shu, so
they had no other choice than Johore. However, in the Tang times Johore was not
so popular port. The Xin Tang Shu writes
correctly about this matter.
2-1 Marine-route of Jia-Dan(賈耽)
The Xin Tang Shu has the geographical
articles in which Jia-Dan’s sea route map is
quoted. Jia-Dan was the prime minister of the Tang Court around 800.
”After five days
journey from ‘the Con Dao Island’, one reaches a strait which the barbarians call ‘Chi (質)’, and which is 100 li from south to north. On its
northern shore is the kingdom of Luo-Yue, on its southern shore the kingdom of
Fo-shi (Srivijaya). Some four or five days’ journey over the
water to the eastward of Fo-shi is the kingdom of ‘Kha-ling (訶陵)’, the largest island in the south. Then, emerging from
the strait, in three days one reaches the kingdom of ‘Ko-ko-seng-chih(葛葛僧祇)’, which is situated on another island off the north-west
corner of Fo-shi. The inhabitants are mostly pirates. Sailors on junks go in
dread of them. On the northern shore of the strait is the kingdom of
Ko-lo(箇羅=Kedah). To the
west of ‘Ko-lo’ is the kingdom of ‘Ko-ku-lo (哥谷羅)’. The residents are violent, so sailors are afraid. The
west(north) of Kedah is ‘Ko-ku-lo’.
Along‘Ko-ko-seng-chih’after 4-5 days journey, the ship arrive to the north,
they arrive ‘Sheng Deng Zhou (勝鄧洲).“
Ko-ko-seng-chih and Sheng deng zhou are not identified,
but possibly a part of the north Sumatra, near Aceh. From Sheng Deng Zhou to
the Nicobar Islands (婆露國), it takes 5 days.
From where to Sri Lanka (師子國) it takes 10 days.
「(到軍突弄山。)又五日行至海硤、蕃人謂之「質」、南北百里、北岸則羅越国、南岸則佛逝国、佛逝国東水行四五日、至訶陵国、南中洲之最大者。又西出硤、三日至葛葛僧祇國、在佛逝西北隅之別島、國人多鈔暴、乗舶者畏憚之。其北岸箇羅国。箇羅西則哥谷羅國。又従葛葛僧祇四五日行、至勝鄧洲。又西五日行,至婆露國。又六日行,至婆國伽藍洲。又北四日行,至師子國.
In this case, ‘Chi
(質)’ is generally interpreted ‘selat’(‘strait’in Malay language),
and supposed to be the Singapore Strait. However, the Singapore Strait is too
narrow, less than 10 km width. 100li means about 40 kilometers. Furthermore ‘selat’ has three meanings, ‘strait’ ‘narrow’ and ‘sound (bay)’. But in this case, selat is not correct reading, ‘Chi’ might be a proper
name of a certain place. I understand Chi means a 'S(r)i Surat'=Surat
Thani, the Bay of Bandon, of which mouth is about 40 kilometers from
north to south.
If Chi is identified as the Singapore Strait (硤), the location of Luo-Yue (羅越) must be Johore at the south end of the Malay Peninsula.
And the location of ‘Shih-li-fo-shi’supposed be the Riau Islands far from Sumatra, but many
historians ignored actual distance between Sumatra and the Riau Islands. This
hypothesis is a convenient story for ‘Palembang theory’. Luo-Yue cannot be Johore. In the Tang times, Johore was
not developed so much as to be an emporium for the neighboring states.
Jia-Dan says from
Chi (質), one can go to Kha-ling
(訶陵国) after 4-5 days journey. In this case, Kha-ling means the
middle of the Malay Peninsula, probably ‘Sathing Phra’, a major port of
Srivijaya. Then one goes down further and crosses the Singapore Strait to the
west, within three days, one can arrive at ‘Ko-ko-seng-chih(葛葛僧祇國)’, which is
unidentified.
Normally ‘Kha-ling‘ was located in the Jawa
island. But, since the middle of the 8th century to the 9th century, Kha-ling
had represented the ‘whole Srivijaya’ as the Sailendra kingdom. Apparently, officials
of the Tang Court acknowledged that a part of the Malay Peninsula belonged to
Kha-ling, which was used as the shipping port to Tang. Such view was inherited by the writers of the Xin
Tang-Shu in the Song times.
The Tang Court probably considered the
territory of Shih-li-fo-shi covered from a part of the Malay Peninsula
including Kedah to the southern part of Sumatra such as Mulayu, Jambi and
Palembang.
Ko-ku-lo (哥谷羅) is not formally
identified yet, but I suppose it means the Kho Khao Island. The Kho Khao Island
is located just in front of Takua Pa and its ‘Thung Tuk’ was the market place
for international merchants.
The position of Luo-Yue (羅越) should be northern part of the Peninsula. Furthermore
the residents in Luo-Yue were similar to Dvaravati people (‘Mon tribe’), so Luo-Yue cannot be
Johore.
There is another
description in the Xin Tang-Shu, “The northward from
Luo-Yue is 5,000 li sea water, and the south-west is Ko-ku-lo (哥谷羅)”. According to ‘the Jia-Dan’s explanation of the
map, Lou-Yue(羅越) is located at northern direction of Ko-ku-lo (哥谷羅)=Ko Koh Khao Island. So, Johore is completely the wrong
direction.
The Xin Tang-Shu
says that traders from various directions gather around Lou-Yue. The customs of the resident of Lou-Yue are
same as those of Dvaravati (the Mons). Every year, the merchant-ship of Lou-Yue
comes to Canton and reports to the local officials. So, I consider that the
location of Lou-Yue was near the mainland of Thailand and the upper north of
the Malay Peninsula, near Ratchaburi to Tenasserim (Burma).
「羅越者北距海5,000里西南哥谷羅商賈往来所湊集俗與堕和羅底同歳乗舶至広州、州必以聞。」
As the conclusion,
Jia-Dan’s itinerary map is not strict, so flexible
interpretation by readers is needed. However many historians have been in haste
to connect everything to Palembang. I understand ‘Chi’s the proper name of
location, near the Bay of Bandon. It is probably ‘Si Surat=Surat Thani’.As
the identification of Luo-Yue, ‘Ratburi (Ratchaburi)’ may be the proper location. Ratburi has huge historical
remains, and is considered once big emporium which had port facilities on the
both sides on the west coast (Burma side) and on the east coast, facing the
Gulf of Thailand.
Map3 Jia Dan’s Sea route from Southeast Asia to Ceylon.
G. Coedès had ‘good’ intention to discuss the Srivijaya history from the
perspective of East-West trade history, but he put the midpoint of East-West
trade at the ‘Sunda Strait’. The Jawa Island is not adequate to be
intermediary to trade with China. The Malay Peninsula was more convenient as
intermediary ports, by using the ‘trans-peninsula’ route.
2-2 Java (闍婆) often meant the Malay Peninsula before the
Song times
In the early 5th century, a prominent Chinese
Buddhist monk Fa-Xian (法顕) also recorded that
after he had shipped from Ceylon to China, the tempest continued day and night.
After thirteen day's torture, the ship was carried to an island, where they
repaired the leak, the ship started again to the eastern direction.
After nine to ten days they arrived at ‘Yaba-dvipa
(耶馬提).’ Many historians
consider ‘Yaba-dvipa’ is the
Jawa Island or Sumatra. However, in this case, ships could not go down the
Malacca Straits due to the summer time head wind (monsoon) from south to north.
So, the merchant ships must have waited for the north-east wind until winter
for nearly half of a year. Fa Xian wrote, he waited at Yaba-dvipa for five
months. It was unavoidable waste of time. In this case Yaba-dvipa was the Malay
Peninsula, probably Kedah. The word ‘Java (闍婆)’ written in the Tang text means mostly the Malay Peninsula.
“The Song
Shu (宋書)”, history of first
South Song (420-479) writes “呵羅單國治闍婆洲. This means that
Kalatan (呵羅単) governs ‘Jawa’, but
Kalatan was located in the Malay Peninsula, today’s Kelantan. So, Khalatan state could not have governed
the Jawa Island. In Khalatan, Buddhism was flourishing according to the “Song Shu”. A classic ‘Buddha
footprint’ carved on a natural large stone exists at Buchon, Kota Bharu city
and smaller 4 primitive Buddha Footprints exist at Bukit Mara.
Photo 7 A classic giant ‘Buddha footprint’ at Kelantan,the 5th
century
There are many primitive Buddha Footprints in
Thailand, especially Peninsula area, Takua Pa, Krabi, Chiya etc. However, in Indonesia there is no Buddha
Footprints except at the Karimun Island in front of Singapore. In the
ancient time, the Karimun Island provided intermediary port facility for
foreign ships and some Indian merchants (Buddhists) might have lived there, where
might be the center of ‘Old Mulayu’.
2-3 Short
History of Srivijaya
After the death of Buddhist King Rudravarman around
530, the central (or southern) Funan rulers were kicked out from the Mekong
Delta area by northern family of Funan (Chenla) and they moved to Ban Ban.
The
Ban-Ban state had been a subordinate state of Funan since the 3rd century,
after Great General Fan Man (later king of Funan) had
occupied there. Funan had used Ban-Ban as the trade route of the western
commodities imported at Takua Pa, on the west coast and transported them to the
east coast, Chaiya. Funan rulers continued the tribute mission to Tang from
Chaiya. Moreover, Funan had used Ban-Ban as its substitute to tribute to Tang
since 5th century. So, Funan had two trade routes with China, one is under the
name of Funan, and another is under the name of Ban-Ban.
According
to the ‘Tong Dian(=通典), compiled by Du You (杜祐)in 801, Ban-Ban (媻媻 or盤盤) had weak army and their
arrow-head is equipped with ‘stone’, even though the head of lance is made of
iron sword. Ban-Ban had been probably forced by Funan to have weak military. At
Ban-Ban, Buddhism was popular and there were more than 1,000 monks with 10
temples for the ordinary monks and one upper class temple for senior (advanced)
monks. Furthermore, the common people were studying the Sanskrit language.
Ban-Ban's economic and
strategic value was so great, so Funan had changed the nature of Ban-Ban as its
subordinate state for the international trade state.
Even though Funan had lost its base at the Mekong Delta in the middle of the 6th
century, the Xin Tang Shu says that Funan sent missions two times, in
'Wu-Di (618-26) and Zhen-Guan (627-49) times. Funan presented two white head
men, who were captured at the west border of Funan. ”武德、貞觀時,再入朝,又獻白頭人二.” Furthermore, according to
the” Ce-fu Yuan-Gui (冊府元亀) in 643, the king of Lin-yi (Champa) asked the Emperor
for assistance to stop the attack from Funan.
After appeal of Lin-yi, Funan kept silence.
Funan was preparing the next
step to form Shi-li-fo shi (Srivijaya). Funan merged Chi-tu (赤土) probably early 7th century. Then Funan changed its name as
Shi-li-fo-shi (室利佛逝),
and sent its first ambassador to Tang in 670. Actually, Funan was alive and
active after they had been expelled by Chenla 100 years before and established
a new state Shi-li-fo-shi (室利佛逝). However, many historians have not recognized this fact,
but considered the Xin Tang Shu is
mistaken and unreliable.
Before the Tang times, after
530, Funan sent tributary missions to the Liang (梁) Dynasty in 535,543 and to
the Chen (陳) Dynasty
in 559, 572 and 588. Funan had apparently survived out of the Mekong delta.
After setting up the headquarters at the Bay
of Bandon, Funan rulers had continued international trade with China. Funan had
the trade strategy to monopolize the tributary mission to China, and integrated
the Malay Peninsula at first.
M. Vickery says Chenla
(north) merged Funan (south) peacefully in Cambodia. He says there is the
inscription K53 Inscription (667), which tells there was kings minister's
family which had worked for Funan and Chenla Dynasty for 4-5 generations
(Vickery, Toyo, p 41). Of course there might be such a case, but majority of
rulers of Funan escaped to Ban-Ban beforehand.
There is the 'Han-Chey' inscription, at
Kompong Cham, which tells that Bhavavarman after chasing the
enemy (Funan) princes and cruelly killed them all. After the victory, he sent
the group of musicians advocating the victory. Without doubt, there existed
battle between Chenla and Funan. The two inscriptions on the inner door pillars
of the old brick sanctuary at Han-Chey, just above Kompong Cham on the Mekong,
were discovered. Certainly, some of the royal family members of Funan were
killed brutally by Chenla.
Funan
of the Mekong area once disappeared at the middle of the 6th century, the
neighboring states simultaneously started sending tributary missions to China.
Because the controlling power of Funan suddenly diminished, and the unexpected
freedom was given to Langkasuka, Dvaravati, Kandari and Chi-tu.
Exiled Funan (Ban-Ban) merged Chi-tu (赤土=Red
Earth)probably before the middle of the 7th century, and
established a new polity Shi-li-fo-shi(室利佛逝).
Chi-tu was former Kan-da-ri (干陀利=Kedah),
of which major ports were Kedah (West coast) and Songkhla (East coast) in both
sides of Malay Peninsula.
Shi-li-fo-shi is explained in the Xin Tang Shu
that East-West, width is 1000li,
and length from North to South is 4000 li. Number of their states (subordinate)
is 14. The country is divided by 2 (二國分総) to
govern Shi-li-fo-shi. Shi-li-fo-shi was a long narrow country, so probably the
east side (facing the Gulf of Thailand) was governed by Chaiya, and the west
side was governed by Kedah, which faces the Straits of Malacca.
Srivijaya
wanted to control the whole Malacca Straits and sent navy to Mulayu, Jambi, Palembang
and the Bangka Island. In 683, Srivijaya occupied Palembang and left there the ‘Kedukan
Bukit’ inscription. In 686, Srivijaya gathered the fleet at the Bangka
Island, and started invasion to the Kha-ling (訶陵) kingdom
in the central Jawa. The commander was Dapunta Selendra (Śailendra), and
they easily defeated Kha-ling, the capital was Pekalongan. The commander left
one simple inscription at Sojometo village. In this time, the territory
of Srivijaya became the largest in its history.
Srivijaya
established the ‘Śailendra kingdom’ in the central Jawa, however they
had not destroyed the ‘Old Kha-ling(Sanjaya) kingdom. They co-existed in
the central Jawa. Śailendra was probably in charge of navy and trade, and
Sanjaya was in charge of domestic administration. Śailendra sent the tributary mission in 768
to Tang, under the name of ‘Kha-ling (訶陵)’. Why
Srivijaya took such action? It is because Srivijaya was afraid of the Tang
Court regulation which prohibited the conflict of among the vassal states. So,
Sailendra had to use the name of ‘Kha-ling’ to conceal the fact of conquering
Sanjaya (old Kha-ling).
2-3-1 Tributary
states to China, around the Malay Peninsula)
Paul Wheatley says:"On the dissolution of the Funanese empire, its
successor, Chenla, possibly because of its continental origin, failed to
consolidate its supremacy over the Malay Peninsula, whereupon the former
dependencies in that region hastened to establish their autonomy by dispatching
embassies to the Imperial Court of China". (P. Wheatley, p 289).
Indeed some new states came up to China, after the middle of the 6th century,
however every state failed to 'establish their autonomy'. Chenla could not
dominate the sea-faring, so they could not send envoys by sea for long time.
P. Wheatley picks up some examples:
"At present there are notices of only four kingdoms. Judging by the
records still extant it is probable that the Sui (隋)annalist was here
referring to P'an-p'an (Ban-Ban), Ch'ih-t'u (Chi-tu), Tan-tan(Khalatan) and
Ko-lo(Kedah)” (P. Wheatley, p 289).
‘Ban-Ban’ was substantially, occupied by
exiled Funan since the 3rd century.
P.Wheatley forgets two more
kingdoms, Langkasuka(狼牙須国)
and Dvaravati (堕和羅鉢底).
① Dvaravati (堕和羅鉢底):583(頭和),627-49,638, 640, 643, 649,
② Tan-Tan(丹丹): 535, 571, 581, 585, 616 ,666(単単), 670.
③ Chi-tu (赤土):608,
609, 610.
Kandari (干陀利): 441, 455, 472, 502,
518, 520, 563⇒later became Chi-tu..
④ Langkasuka(狼牙須国):515, 523, 531, 568.⇒Later, merged with Kandari
⑤ Ban-Ban (盤盤):423-53, 455, 457-64, 527,
529, 532, 534, 542, 551, 571, 584, 616, 633, 635, 641, 648, 650-55.
later Shi-li-fo-shi (室利佛逝):670-673, 701, 716, 724, 727,
741.
Chi-tu is the former Kandari
(Kedah) and which probably merged Langkasuka.
Shi-li-fo-shi is the former
Ban-Ban and merged Chi-tu and Tan-Tan. After 670, Shi-li-fo-shi became the sole
country sending envoys to Tang from the Malay Peninsula.
2-3-2 Langkasuka (狼牙須国)
Langkasuka country (currently Nakhon-Si-Thammarat) first
made tribute in 515, 523 and 531 and 568.
Langkasuka got the information of Funan’s inner conflict over the succession
trouble. They started sending mission in 515, total 4times. (Rudravarman’s usurpation, in 514). Lankasuka was Ban-Ban's neighbor, so they got early information. of
Funan's trouble and took the quick action to send an envoy to China.
Later Langkasuka might have been merged with Kandari (干陀利)and
formed 'Chi-tu'.
The contemporary theory that Langkasuka was Pattani, is
an obvious mistake. Without doubt, Langkasuka was today's Nakhon Si Thammarat.
The evidence is the Sui Shu which
records:
The Sui Emperor, Yang-di (煬帝)sent 'Chan-Jun (常駿)as a special envoy to ‘Red Earth (Chi-Tu)’, and he reported that after he
passed the Con Dao Island, 2 days later he saw a high mountain toward the west
direction. It is a land-mark of Langkasuka, behind Nakhon Si Thammarat. There
is Mt.(Khao) Luang (1820m), which is the
highest mountain in the region. Unfortunately, at Pattani there is no mountain
at all.
Curiously, many Thailand's modern historians believe that
Pattani is Langkasuka. The western historians made up such a story and many
Thai people still believe it.
The“Zhu-fan-zhi(諸蕃志)” is often referred to as the reason of Langkasuka's
Pattani theory. But the author Chao Ju Kua (趙如适) did not use the same script as the Sui
Shu. The Sui Shu 's Lankasuka is 狼牙須国、but the Zhu-fan-zhi's
Lankasuka is
凌牙斯加.
Furthermore,in the Zhu-fan-zhi, Pattani is quoted as ‘抜沓(Pa-Ta)’.
The Liang Shi says that Langkasuka opened
the country in the 2nd century. But the successor of the king was weak, so the
strong royal family succeeded the throne.
國人說,立國以來四百餘年,後嗣衰弱,王族有賢者,國人歸之
Possibly Langkasuka started the foreign trade in the 2nd
century, and its ports for imports were Krabi, Phuket and Trang at the west
coast of the Malay Peninsula.
2-3-2 Dvaravati(堕和羅鉢底))
The Mon people had founded their own
kingdom around the Lower Burma and the inner Thailand and Peninsula, called
Dun-Sun (頓遜=Tenasserim), Lou-Yue
(羅越) and Dvaravati (投和、獨和羅、堕和羅鉢底). Generally speaking they were rather independent from the
Funanese direct rule.
In the
kingdom of Dvaravati, Thaton was an important seaport on the Gulf of Martaban,
for trade with India and Sri Lanka, and Tenasserim was one of major ports of
the Mon people (Dvaravati). Around the 6th and the 7th century, several Mon
states seem to have sent missions to China.
According to the Chinese Chronicles, Tou-wa(投和)sent its envoy to the Chen (陳) Dynasty in 583, and Ratchaburi(加羅舎分)sent the missions to Sui (隋) in 608 and Tang in 662. Dvaravati (堕和羅、獨和羅、堕和羅鉢底) appeared in 627, 638, 640, 643 and 649. However, they
stopped sending mission after the establishment of Shi-li-fo-shi (Srivijaya)
before 670.
After Great General Fan Man of Funan had captured these ports first in the 3rd
century and Funan had dominated the region, but probably given some freedom for
non-official trade with China.From the 3rd century, Dun-Sun (頓遜=Tenasserim) seems to be the one big territory which
extends over the side of the Gulf of Thailand from Burma. Dun-Sun means ‘five
small kingdoms’ in the old Mon language. Prachoup Kiri Khan, Petchaburi,
Ratchaburi, Nakhon Pathom and Lopburi in Thailand and the lower Burma had been
tightly connected. They established a unique style of the ‘Dvaravati culture’
which expanded into the mainland of Thailand, and arrived at Si Thep,
Lamphun and Chiang Mai area. Many kinds of terracotta images are left and known
as the symbol of the Dvaravati culture largely different from those of
Funan and Khmer.
Photo 7 Terracotta images of the Mon people
A lot of relics of those
terracotta images were discovered from the Khu Bua ruins in the suburbs of
Ratchaburi. They were discovered all over Thailand.
After 649, the Mon
people survived, but had not sent the official tributary mission and
independently traded with Chinese merchant at Canton by commercial basis. Later
Dvaravati had built a strong kingdom in Hariphunchai, Lamphun in the
northern part of Thailand. The Haripunchai kingdom was established around 750,
and most of the central and northern Thailand had been under the rule of
various Mon’s city states, which
had been eclipsed by the Angkor Dynasty step by step and in 1292 Hariphunchai
was occupied by Mangrai of the Thai kingdom of Lanna.
The Mon people was wide spreading over present
Thailand. Everywhere we can find the city or town named ‘xx buri’. ‘Buri’ means
‘City or Town ‘in the Mon word. Specifically, the role of the Mons was very
wide in agriculture, commerce and manufacturing. They accepted since the early
stage, Hinduism and Buddhism and made Buddha Footprint at their temples.
Photo 8 Buddha Footprint at Korat
temple (by T. Suzuki)
2-3-3 Kandari (干陀利)
Kedah had been convenient
port to import western goods. So, Kedah started the tributary trade since the
5th century. In this case Kedah state used the port on the east coast, for
instance Songkhla and Kelantan. Kedah was called Kandari
The Ming Shi ( 明史)says that the old name of San fo chi is Kandari. 明史 「三佛斉,古名干陀利。」
This short sentence means "San fo-chi was Kandari (Kedah) ". But many
historians (followers of G.Coedès) consider that San-fo-chi is Srivijaya, so Kandari
was located in Sumatra (Palembang). However, Kandari was Kedah. They have made mistake
here.
In the San-fo-chi time, the negotiator with
the west countries was Kedah, so Kedah had been known as San-fo-chi for foreign
countries, especially for Arab and Chola (Tamil country, south India).
As above, the Kedah lines had continued the tributary missions from Kalatan,
Kandari and Chi-tu. And finally, this export line was absorbed to Srivijaya before
670.
2-3-4 Chi-tu=赤土国
Funan (Bang Bang) merged with Chi-tu(赤土国)in the first half of the 7th century. Before that, Chi-tu
had been the largest state which sent tributary mission to the Sui Dynasty.
According to the Sui-Shu, Sui received
Chi-tu envoys three times in 608, 609 and 610. The Emperor ‘Yang-di (煬帝)’ sent an ambassador Chang-Jun(常駿) to Chi-tu. The real capital of Chi-tu was probably Kedah
and on the east coast sub-capital was Songkhla (僧祇城). The ambassador Chang-Jun recorded the itinerary and
details on Chi-tu. However, the name of Chi-Tu suddenly disappeared from the
Chinese chronicles. The reason was not explained by any text, but probably
Chi-Tu was merged with the exiled Funan, at that time the Ban-Ban state. After
integration of the Malay Peninsula, they established ‘Srivijaya (室利仏逝, Shi-li-fo-shi)’, and sent the first mission to the Tang
Court, during 670-673.
Probably it was in 670, because when Yi-Jing
left Kanton for India in 671, he had already recognized Srivijaya, in which the
Buddhism had been flourishing. After 20 days’ journey, he arrived at
Shi-li-fo-shi, where he stayed for 6 months to study the grammar of the
Sanskrit language. The king of Srivijaya warmly welcomed Yi Jing and sent him
to Mulayu by his own ship, and probably sent him to Tamralipiti (Bengal port)
via Kedah and the naked people’s islandss.
The origin of name of 'Shi-li-fo-shi' probably came from 'Khao Si Wichai'
located at Phun Pin. Khao Si Wichai (Srivijaya hill) is a small mountain and on
the top of which there are several Hindu temples and one Buddhism temple. A
Vishnu image was unearthed from there, and now exhibited at the Bangkok
National Museum.
Before 670, Chi-tu, Tan-Tan (丹丹) and Ban-Ban(盤盤)had ceased sending
envoys to the Tang Court. After absorbing Kedah, Srivijaya intended to control
the whole Straits of Malacca. It was necessary for Srivijaya to control the whole
Malacca Straits to procure (purchase) the western precious goods coming across
the Bay of Bengal. In the middle of the seventh century, the presence of the
western countries, Persia and Arab, increased in the Tang Court. This means
comparative decrease of Srivijaya’s status in the Tang
Court.
In the early 680s, Srivijaya sent an
expeditionary navy to put Mulayu (末羅瑜), Jambi and Palembang under its control. After
successful campaign, Srivijaya hurriedly had set up several inscriptions near
Palembang and Jambi. The main purpose of these inscriptions was showing-off the
existence of Srivijaya and threatening the local people to obey the authority
of Srivijaya. Thereafter Srivijaya sent force in 686 from the base of the
Bangka Island to Kha-ling (訶陵=Sañjaya), located in
central Java. The navy had successfully landed at Pekalongan, the major port of
Kha-ling. In the central Jawa, where Srivijaya established the Śailendra
kingdom. However Śailendra coexisted with Kha-ling kingdom which was later
identified as the kingdom of ‘Sañjaya’ or ‘Mataram’ in central Java.
At the end of the 7th century, the territory
of Srivijaya (Shi-li-fo-shi) became largest, covering the middle of the Malay
Peninsula, the southeast coast of Sumatra and central Java. At the same time,
Srivijaya started to control the traffic of the Malacca Straits.
3 Disappearance of Shi-li-fo-shi and emergence
of Śailendra
However, the name of Srivijaya had suddenly
disappeared as a tributary country to the Tang Dynasty after 742.. Around 745,
Water Chenla (水真臘, Cambodia)
undoubtedly had attacked the capital of Srivijaya, and occupied Chaiya and
Nakhon Si Thammarat. At the same time, the control of the Malacca Straits
temporarily collapsed. However, nearly twenty years later, the Srivijaya group
counter attacked Chenla and recovered the Chaiya area.
This event had not been explicitly recorded in any historical inscriptions or
some other evidence, so it is a missing link. However, some serious events had
certainly happened around this region. The Ligor inscription dated in 755 and
the sudden emergence of Śailendra suggest us a series of the unusual events.
Map 4 Territory of Srivijaya (At the end
of the 7th century)(差し替えます)
This is the most important point to see the
history of Śrivijaya. If Śrivijaya was located at Palembang, there could not be
a justifiable reason why Srivijaya suddenly ceased sending embassies after 741,
and in 768 Śailendra (new Kha-ling) emerged as a tributary state instead of Śrivijaya
to the Tang Court.
Water Chenla had probably attacked and
occupied the Bay of Ban Don around 745. Water Chenla sent mission to Tang in
750, but the Srivijaya group counter attacked Water Chenla around 760 and
retrieved Chaiya. At that time the main force of the Srivijaya group was the
Sailendra navy. And Śailendra became the champion state of the Śrivijaya group.
The king of Sailendra, Panangkaran (Panamkaran) was later assigned to the ‘Maharaja’ of the Srivijaya
group.
However, for many historians, the hypothesis
that Chenla had attacked Chaiya and occupied there must be unacceptable. The
reason is very simple because, as they suppose, Srivijaya (Shi-li-fo-shi) was
located at Palembang, so Chenla could not have attacked Srivijaya. At the same
time they cannot find the reason why Shi-li-fo-shi (室利佛逝) disappeared from the chronicles of the Tang Dynasty
after 741. In 768, Śailendra appeared under the name of ‘Kha-ling (訶陵)’ in the Tang chronicles.
For many historians the nature of Śailendra is not clear, so they had continued
long discussion, and concluded that San-fo-chi was dominated by Śailendra. This
is not a correct answer. My discussion is that Śailendra had belonged to the
Srivijayas after they had attacked the central Jawa, the commander Dapunta
Selendra (Śailendra) became the king of Sailendra in 686.
Later Water Chenla attacked Chaiya and the Srivijaya
group counter attacked Water Chenla at the Bay of Ban Don. The main navy
player, the Sailendra king Panangkaran was given the title of the ‘Mahārāja’ of
Srivijaya, and thereafter the Sailendra kingdom became the leader of the
Srivijaya group. After the victory, the Srivijaya group, led by Panangkaran
proceeded to the Mekong River and occupied major ports of Chenla. Around 770,
Srivijaya sent big army to Cambodia to occupy the territory of Chenla, of which
commander was Jayavarman II. He
was probably a prince of Srivijaya’s royal family member.
The victory monument of revenge war at Chaiya
is ‘Ligor inscription’ dated 775. Thus Śailendra became the champion
state of the Srivijaya group, but curiously Śailendra sent envoys to the Tang
Court under the name of ‘Kha-ling (訶陵)’same as former Sañjaya’s. This seems quite
mysterious for us. Of course there was a reason why Śailendra must use the name
of ‘Kha-ling (Ho-ling), because the Tang Dynasty
had never allowed conflict or quarrel among the tributary states. In China, the
emperor’s subordinates were not allowed to fight each
other.
However the actual shipment of Śailendra’s tribute to China had been mostly dispatched from the
east coast of the Malay Peninsula, probably Sathing Phra, because where
was the most convenient place to gather commodities from the Srivijaya group.
3-1 Ligor Inscription
Around 830, Prince Bālaputra fled to Suwarnadvipa
(Sumatra and the Malay Peninsula) but he inherited the title of Mahārāja of
Srivijaya. His final destination was probably Kedah. Jambi had already the
strongest economic power among the Srivijaya
group and the kingship was also unshakable, so Bālaputra seemed to go to Kedah. He also, probably became the ruler of Chaiya, old
Shi-li-fo-shi, and he possibly added some words on
the back of Ligor inscription (face B).
Photo 11 & 12 Ligor inscription
A & B (Bangkok National Museum
This stele was found at first at Chaiya then
removed to Ligor (Nakhon Si Thammarat), in the 13th century by Chandrabhanu,
king of Tambralinga after collapse of the Srivijaya group.so it is called the ‘Ligor
inscription’.
R.C. Majumdar says in his “Suvarnadvipa, The Śailendra
Empire, pp149-150”
“The inscription A begins with eulogy of
Sri-Vijayendra-raja, and then refer to the building of three brick temples for
Buddhist gods by Sri-Vijayesvarabhupati. Jayanta, the royal priest
(Rajasthavira), being ordered by the king, built three stupas. After Jayanta’s death, his disciple and successor Adhimukhti built two
brick caityas by the side of the three caityas (built by the king).
The inscription B, engraved on the back
of the stele of only one verse and a few letters of the second. It contains the
eulogy of an emperor (Rajadhiraja) having the name Vishnu (Visnvakhyo). The
last line is not clear. It seems to refer to a lord of the Śailendra Dynasty
named Sri- Mahārāja, and though probable, it is not absolutely certain, if this
person is the same as Rajadhiraja having the name Vishnu.”
Three ‘stupas’ mean ‘Wat Wieng, Wat Long
and Wat Kaeo. Remains of Wat Long and Wat Kaeo are seen at Chaiya, near Wat
Wieng.
Ligor A inscription tell about a Srivijayan king named Dharmasetu, the
Maharaja, who built the Trisamaya caitya for Kajara. Dharmasetu’s daughter
princess Tara was said to be queen of the Maharaja
Samaratunga, son of the Maharaja
Panangkaran.
While
the Ligor B inscription, contains the information about a king named Vishnu who
holds the title Sri Maharaja, from Śailendravamśa hailed as Śesavvārimadavimathana (the slayer of arrogant
enemies without any trace), who should be the commander of Sailenrdra navy,
king Panagkaran. Panangkaran was assigned of the Maharaja of Srivijaya, by Dharmasetu.
There
are some different interpretations regarding the king mentioned in Ligor B
inscription; some suggest that the king mentioned in this inscription was King Panangkaran while other argues that it was his successor, the
King Samaratunga (Samaragravira). However, B inscription probably was written
by Balaputra around 830s.
Anyway,
this inscription suggests there was a fierce battle in this area (with the
Water Chenla army), and many soldiers were killed.
3-2 Śailendra Dynasty Sailendra and Sanjaya co-existed
(dual kingdoms).
After
conquering Palembang and Jambi, next Srivijaya attacked the central Jawa
Island. The Kota Kapur inscription of the Bangka Island, wrote
that Srivijaya wanted to attack the island of Jawa because they refused to obey
Srivijaya’s policy on the tributary trade. G.Coedès said that the
Srivijaya army went to attack the ‘west Jawa’, not the central Jawa. In
the west Jwva there was Taruma (多羅摩,or 堕婆登=Duo-po-deng),which sent tributary mission in
647. (G.Coedès, English, 1968, p83) G.Coedès misunderstood Taruma
was a major competitor for Srivijaya.
Srivijaya’s rival was Kha-ling (訶陵)located in the central Jawa and not Taruma in
the ‘west Jawa’. Kha-ling had sent the tributary missions many times in 640,
647, 648 and 666 and stopped suddenly after 666. Why G.Coedès
avoided Kha-ling, it is because G.Coedès thought Funan had fled to the central
Jawa from the Mekong Delta in the middle of the 6th century. So, Srivijaya had
no reason to attack Kha-ling. However, Duo-po-deng (堕婆登=Taruma?)
in the west Jawa was a small country and could not be Srivijaya’s rival.
G.Coedès
says: “The inscription of Bangka closes by mentioning the departure of an
expedition against the unsubdued land of Jawa in 686. The land referred to, may
have been the ancient kingdom of Taruma, on the other side of the Sunda Strait,
which we do not have spoken again after its embassy to China in 666-69.” (G.Coedès, English, 1968,
p83). However, the
last mission of Duo-po-deng was in 647. Here again G.Coedès made mistake or
told a lie.
The
Srivijaya’s navy directly attacked and occupied Pekalongan area. The Sojomerto
inscription is a symbol of the victory monument of the Srivijaya force. Pekalongan
was the major port of the central Jawa.
In
the Ling wei Tai-ta (嶺外代答)'
published in 1178, by Chou Ch'u-fei(周去非) wrote that Jawa (闍婆國) other name is
Pekalongan (莆家龍). 「闍婆國,又名莆家龍,在海東南」.
However, at least before the Tang Dynasty era, the concept of ‘Java (闍婆)’, had included the Malay
Peninsula. In the early 5th century, high Buddhist priest Gnavarman
(求那跋摩) said to have visited ‘Java’, but in his case he
could not have visited the Jawa Island, because before the 5th century,
Buddhism was not so popular there. He must have visited the Ban-Ban state
(Chaiya) of the Malay Peninsula where Mahayana Buddhism had flourished already,
and its king was a devotee of Buddhism. On the other hand, in the Jawa Island,
the infrastructure of Buddhism was very scarce. Even a single ancient Buddha
footprint did not exist there.
The
Srivijaya Army defeated and captured the capital of central Jawanese Sanjaya
kingdom (Kha-ling) in 686.
However, the Sailendra kingdom had not demolished the Sanjaya kingship. Both
kingships had co-existed. The dual kingships (parallel kingship) continued.
If
Srivijaya completely occupied the central Jawa, someday the Tang Dynasty would
notice the fact, and Srivijaya should be penalized by the Tang Court. So,
Srivijaya pretended the old Kha-ling unchanged as if nothing had happened.
Srivijaya's purpose was to secure the major port of Jawa and monopolize the
tribute to Tang. Srivijaya had no intention to dominate the rural areas of the Jawa
Island to get the surplus agricultural products from farmers. It is because,
traditionally Funan and Srivijaya had no administrative officials belonging to
the kingdom. So Sailendra could not dominate whole Jawa from the beginning. As
the result, Sanjaya was allowed to continue the administration of inland Jawa
and Sanjaya could have accumulated wealth and the real political power and
finally kicked out the Sailendra kingdom from Jawa after the death of Maharaja
Samaratunga around 820. Sailendra had been satisfied with monopolizing the
international trade and navy.
The Kha-ling
sent the next tributary mission in 768, after 100 years’ interval. This Kha-ling
is apparently ‘Sailendra (Srivijaya)’.
In
the history of the Angkor Dynasty, the founder is Jayavarman II, who came
to Cambodia from ‘Java’, but where was Java?
M. Vickery says that Java is ‘Cham’
i.e. ‘Lin-yi’ (Champa). In addition, M. Vickery
thinks Sailendra (Dapunta Selendra) was originally a Javanese
king and Sailendra has nothing to with Srivijaya. This is because he ignored
the historical development and establishment of Srivijaya.
Kha-ling
is divided into ‘early’ and ‘latter’. The Early Kha-ling was Sanjaya and
the ‘Latter (new) Kha-ling’ was Sailendra. Most historians do not
understand the difference of the Kha-ling’s tribute missions between Sanjaya
and Sailendra. The Kha-ling of Sanajaya’s mission stopped after 666 and the
Sailendra’s Kha-ling started tribute mission in 768. Because Sailendra was
given authority to send mission to China, representing the Srivijaya Group,
after the victory of war against Water Chenla at the Bay of Ban Don and the
king of Sailendra (Panangkaran) had been given the title of ‘Maharaja’ of
Srivijaya. Before that Sailendra was one of subordinate states of the Srivijaya
group.
‘The
Sailendra Kha-ling’ had broader business basis, because which was representing
the whole Srivijaya group. And its shipping port was changed to Sathing Phra
(north of Songkhla) in the Malay Peninsula from Chaiya or Songkhla. The‘Sanjaya
Kha-ling’ was limited its business base within the central Jawa and its
shipping port was Pekalongan. The presence of Srivijaya to the Tang Court was
so big. Srivijaya stopped sending envoy after 741, but Sailendra (the New
Kha-ling) succeeded Srivijaya’s business. In the Song times, San-fo-chi succeeded
the Sailendra business.
In
the central Jawa Island, Sailendra controlled international trade and navy. The
Sailendra’s Kha-ling started tribute mission in 768, but the actual business
was handled in the Malay Peninsula, at Phatthalung and Sathing Phra.
King Panangkaran, after he returned to the
central Jawa, he unified the Jawa Island to the Śailendra Dynasty. Because he
was assigned to the Mahārāja of Srivijaya. Mahārāja Panangkaran had stripped of
‘the delegacy’ of the Sanjaya (former Kha-ling) royal family which had been a
co-ruler of the central Java for nearly 100 years.
The Śailendra Dynasty constructed the biggest
Mahayana Buddhism temple in the world, the ‘Borobudur temple’, as the
commemoration of the great victory over Chenla . At that time, probably there
were not so many Buddhists in Jawa. Buddhism might be widely introduced into
the Jawa Ilands after the occupation by Srivijaya in 686.
However, the Sanjaya group, too, constructed the
‘Prambanan Siva temple’ in the middle of the 9th century after Rakai Pikatan
had kicked out Prince Balaputra from Jawa (The Shiva-grha epitaph of 856).
There is an opinion that the Borobudur temple
had been naturally buried by the eruption of the ‘Merabi volcano’, but it is
difficult to believe. The Borobudur temple, possibly had been buried with earth
by Sanjaya, as the result it could have fortunately survived under earth.
Thanks to it, it will be possible to say that
a state of good preservation had been maintained until the staff of Sir
Stanford Raffles discovered it in the 19th century.
Both are the historic evidence how Śailendra
and Sanjaya had co-existed near Jogjakarta since 686 until around 830.
Around 830, Crown Prince Balaputra of
Śailendra was defeated at war, by Rakai Pikatan, prince of the Sanjaya family, and
husband of Balaputra’s elder sister,
princess Pramodhawardhani.
Soon after the death of their father Mahārāja Samaratunga, the battle had
started between Sailendra and Sanjaya. As the result, Balaputra was defeated
and was driven out of the Jawa Island around 830 and the Śailendra kingdom in
the Jawa Island disappeared forever.
Rakai Pikatan assumed the kingship in 838, so
Bālaputra might have left Jawa before that. At that time unity of Srivijaya
once collapsed.
The military activity of Sailendra must be remembered that
during 760~830, Sailendra led the Srivijaya’s expansion to Cambodia. After
defeating ‘Water Chenla’ at the Chaiya region, the Sailendra navy proceeded to
the Mekong Delta, and next to the sea-shore of Indochina, the territory of
Lin-yi. The Sailendra navy probably destroyed the export facilities (including
big merchant ships) of Lin-yi. So, Lin-yi had to stop sending the tributary
mission to Tang after 749. The name of Lin-yi never appeared after 758 in the
Chinese chronicles.
After invading to Cambodia, the Srivijaya group tried to destroy
the Chenla kingdom and established a new polity, the Angkor Dynasty. This story
is told later as “The Angkor Dynasty”.
Before the ‘New Kha-ling’ sent its first tribute mission to Tang in 768, the Śailendra
navy should have secured the Mekong Delta River mouth.
The story that Srivijaya broke into the Mekong
River and invaded the coastal capital, killing the King, had prevailed among
the Arab merchants, and an Arab scholar, Sulaiman wrote the similar story in
851. An ambitious Chenla King was anxious to attack the Mahārāja of Srivijaya,
but the Mahārāja knew beforehand his intention and attacked Chenla. The Chenla
king was beheaded by the Srivijaya army and his head was returned to the prince
of Chenla king. But his name is unknown.
Q. Wales suggests that was Mahipativarman.
However, he stayed throne during 780-788. King Sumbhuvarman reigned during
730-760, so he might be a killed king. But I cannot confirm his existence. Who
were the kings of Water Chenla, after Queen Jayadevi? There is no record. The new king of the Angkor Kingdom,
Jayavarman II was a prince of the Srivijaya group. Without doubt, he was
strongly supported by the Sailendra navy. The Angkor Kingdom had been under control
of the Srivijaya group for nearly 300 years.
The Karangtengah inscription dated 824
mentioned about the Mahārāja Samaratunga. His daughter named Pramodhawardhani
has inaugurated the Jinalaya, a sacred Buddhist sanctuary. The inscription also
mentioned a sacred Buddhist building called the Venuvana to place the cremated
ashes of King Indra (Samaratunga?). The Tri Tepusan inscription dated 842
mentioned about the ‘sima (tax free)’ lands awarded by Śrī Kahulunan
(Pramodhawardhani) to ensure the funding and maintenance of a Kamulan called
Bhūmisambhāra (Borobudur). ‘The mountain of combined virtues of the ten stages
of Boddhisattvahood’,
was the original name of ‘Borobudur’.
Photo 14-1 Borobudur,; Sailendra navy ship on the Borobudur relief. Photo 14-2
Sailendra soldier on the Borobudur relief.
Borobudur is the largest Mahayana Buddhist structure in the world built
by the Śailendra Dynasty under Samaratunga.
The Mahārāja Samaratunga was the head of the Śailendra
kingdom who ruled the central Java and the Srivijaya
group in the 8th and the early 9th century. He was the successor of Mahārāja
Panangkaran, and his name was mentioned in the Karangtengah inscription dated 824, as the
constructor of a sacred Buddhist building called Venuvana (Sanskrit: bamboo
forest) to place the cremated ashes of his predecessor Mahārāja Panangkaran of
Śailendra. During his administration, he initiated the construction of a giant Buddhist
monument Borobudur.
Samaratunga married Dewi Tara, the princess of
Srivijayan
ruler Dharmasetu
(former Maharaja). This marriage strengthened the authority of the Shailendra’s
family among the Srivijaya group.
Under the reign of Panangkaran, Jayavarman II
was appointed as the governor of Indrapura (the Angkor kingdom) in the Mekong
delta. According to the SKT inscription, Jayavarman II later pretended to have revoked
his allegiance to the Sailedra and Srivijaya to form the Khmer Empire.
In 813 and 814, Water Chenla (Angkor) sent tributary missions, but after then
stopped sending envoys to Tang. Probably Srivijaya forced ‘Water Chenla’ to
stop sending envoys to Tang. This Water Chenla was without doubt the Angkor
Dynasty. In 1116, Suryavarman II resumed the tribute mission to China, after
300 years absence.
The role of Tambralinga(Nakhon Si Thammarat)which is situated the
south of Chaiya, as the special headquarters, was to take care of the small
states facing the Gulf of Thailand and collect the annual tributes (including
tax) for Srivijaya (San-fo-chi). Furthermore, Tambarlinga took care of the
Angkor, Khmer matters and supervised Lopburi where Srivijaya put the military
base. Many military commanders of Angkor were dispatched by Tambralinga. Later
the prince of Tambralinga, Suryavarman I directly took the throne of the Angkor
Dynasty.
4. San-fo-choi
after end of Sailendra
and revival Sanjaya
Around 820, after Mahārāja Samaratuńga died,
probably the second Mahārāja of Śailendra, his daughter Prāmodāwardhanī might
have succeeded him as ‘Queen’, but she had married with Sanjaya prince Rakai Pikatan.
As the result Samaratunga’s son Prince Bālaputra had lost helm in the
central Jawa and the kingship of Śailendra.
The Śailendra Dynasty of the
central Jawa had lost hegemony after Mahārāja Samaratunga (son of Panangkaran)
died around 820. The crown prince Balaputradeva was defeated by Sanjaya
prince Rakai Pikatan, whose wife was Balaputra's elder sister princess Pramodawardani.
Bālaputra was exiled from the Jawa Island
around 830. Balaputra first called in the Jambi state, but he could not have
stayed there, because Jambi had established strong kingdom by themselves and
probably had not accepted the authority of Balaputra. After all, Balaputra moved
to the Malay Peninsula and settled in Kedah and called himself the Mahārāja of
Śailendra (Srivijaya). He controlled Chaiya, too. At that time, Tambralinga had
been the military headquarters of the Srivijaya group and half-independent and was
busy to control the Angkor kingdom. However Srivijaya group had once collapsed.
Jambi sent envoys to Tang independently in 852
and 871. The independent behavior of Jambi might have given a big shock to the
Srivijaya group. On the other hand, the Śailendra kingdom had continued sending
the envoy to Tang, 2 times in 827-33 and in 860-874 from the Malay Peninsula. In
this case ‘Sailedra (訶陵)‘ might have shipped tribute from Sathing Phra. They had
imported the western goods at Kedah.
However, Jambi probably had realized a single
state could not make big profit, and at the end of the 9th century, big three
states of the Srivijaya group established a new polity, ‘San-fo-chi(三佛斉). San-fo-chi means
three vijayas, namely Chaiya, Kedah and Jambi. Chaiya and Tambralinga
took care of the Gulf of Thailand and the east region. Kedah took care of the
north end of the Malacca Straits and Jambi the south end of the Straits.
On the other hand, the Sanjaya kingdom sent
its mission 3 times in 820, 831 and 839. The Sanjaya mission used the name of ‘Java
(闍婆)’. So, Sanjaya might have recovered the regin
of Jawa before 820 It is very funny why
Sanjaya had not used their old name Kha-ling (訶陵)? The answer is obvious,
if Sanjaya used the name of ‘Kha-ling’, the fact that Sanjaya had kicked out
Śailendra after the battle would be revealed.
The Tang Court had strictly prohibited battle
between the vassal states. Another question about
the Sanjaya mission, why they sent envoy in 820, at that time Prince Balaputra
was still active in Jawa. I suppose before 820, the Maharaja Samaratunga might
have died and his daughter Pramodhawardhani
declared the queen of Śailendra. But the other Srivijaya group might not have
accepted her authority. Because she was a wife of Rakai Pikatan, a prince of
Sanjaya. At first, Rakai Pikatan fought against Balaputra for the authority of
his wife (queen), but after his victory, he assumed himself the king of Sanjaya
kingdom and dominated the Jawa Island.
Their method of trade is
collecting the tribute goods from all of the Srivijaya group to Phatthalung
(near Nakhon Si Thammarat) and transport them to Sathing Phra, then
shipped to China. So, Phatthalung was the distributing center for San-fo-chi
group and shipping port was Sathing Phra.
In the San-fo-chi times, Phatthalung
was used to collect the tributary goods from all of the Srivijaya states and
the rewards from the Song Dynasty were redistributed there. In 2014, huge
amount of gold and gold artifacts were discovered at Phatthalung, which may be
a part of the rewards from the Song Dynasty, perhaps secretly hidden by the
officials of San-fo-chi.
In 2014, occasionally big
amount of gold products were discovered at Phatthalung. They were the evidence
of Phatthalung's role as the distribution center of the Srivijaya group. The
officials of the Song Court had recognized ‘Sathing Phra’ was the official port
of the Srivijaya group.
Photo 10, Gold artifact from China discovered at Phatthalung
San-fo-chi had started activity after the
establishment of the North Song Dynasty (in 960).
Anyway, Chaiya was the center of Srivijaya group on the east coast of the Malay
Peninsula and controlled the Gulf of Thailand.
Chaiya had still functioned as a major international commercial port and at the
same time the center of Mahāyāna Buddhism. At the sea-shore of Laem Pho, Chaiya
there are plenty of porcelain and ceramic shards of the Tang and Song age.
4-1 Chola’s invasion (1025~1080?) and its influence
For
San-fo-chi, the most important country of the West was Chola (Tamil).
So, San-fo-chi had tried to keep good diplomatic relation with Chola.
San-fo-chi King Culamanivarmadeva (Kedah
based), had constructed a temple at Nagapatam
village in Chola and donated the temple to Chola. Later to
maintain the temple, Sri Maravijayottungavarman,
son of Culamanivarmadeva donated villages in 1006. This is recorded in the ‘great
Leiden copper plate inscription’. The relation between San-fo-chi and Chola
used to be very intimate and friendly. As above mentioned, Suryavarman I of
Angkor sent letter to the Chola King to ask for help his battle in the Chao
Phraya basin.
However,
the relation became suddenly worse after Chola sent tributary mission in 1015
to the North Song dynasty. At that time, the mission of Chola took 1,150 days
to arrive at Guangzhou. It was unusually long journey. Usually it took less
than one year. Probably some serious troubles on voyage in the Malacca Straits
had happened.
San-fo-chi
had controlling the whole Malacca Straits and forced all merchant-ships from western
countries to sell one-third of their cargos. San-fo-chi probably wanted to
enforce the same rule to the king’s ship from Chola. The ambassador of Chola mission possibly
resisted San-fo-chi. According to the Zhu-fan-zhi
(諸蕃志,1225), San-fo-chi required for the
foreign ships to sell one third of their commodities before entering its port,
otherwise they were attacked by the San-fo-chi navy. Chola probably got angry
with the attitude of San-fo-chi and decided to attack San-fo-chi to secure the
convenient trade route to China.
Chola
had attacked San-fo-chi in 1025, and the main target was Kedah of the Malay
Peninsula where was the entrance of the
trans-peninsula route.
. The following translation and list of the Tanjore
inscription was made by RC. Majumdar: I add some comments on the list.
“And
(who) (Rājendra Cola) having dispatched many ships in the midst of the rolling
sea and having caught Sańgrāma-Vijayottuńgavarman, the king of Kadāram (Kedah),
along with the rutting elephants of his army, (took) the large heap of
treasures, which (that king) had rightfully accumulated; (captured) the (arch
called) Vidyādhara-toraņa at the “war gate” of the extensive city of the enemy;
Śrī-Vijaya with “Jewel-gate”, adorned with great splendor and the “gate of
large jewels”; Paņņai, watered by the river; the ancient Malaiyŭr (with) a fort
situated on a high hill; Māyirudińgam, surrounded by the deep sea (as) a moat;
Ilańgāśogam undaunted (in) fierce battles; Māpapāļam, having abundant (deep)
waters as defense; Meviļmbańgam, having fine walls as defense; Vaļaipandūŗu,
possessing (both) cultivated land (?) and jungle; Talaittakkolam, praised by
great men (versed in) the sciences; Mādamālińgam, firm in great and fierce
battles; Ilāmurideśam, whose fierce strength was subdued by a vehement
(attack); Māņakkavāram whose flower-gardens (resembled) the girdle (of the
nymph) of the southern region; Kadāram, of fierce strength, which was protected
by the neighboring sea.”
① Śrī-Vijaya⇒Chaiya. Chiya was
connected with Takua Pa and the center of San-fo-chi. But most historians
believe it as Palembang. However, Palembang was not important as the port for
Chinese trade.
② Paņņai⇒Panei on the east
coast of Sumatra.
③ Malaiyŭr⇒Mulayu including Jambi.
④ Māyirudińgam⇒Majumdar comments that
‘MĂ’ means ‘maha’ in Sanskrit, so yirudińgam means ‘Jerteh (日羅亭;near Kuala Besut)’ which is also described by Chao Ju-kua(趙汝适)in the Zhu-fan-zhi. Concerning Jerteh there are
many opinions. I suppose Jerteh locates south of Kota Bharu, near Kuala Busak.
This port was probably connected with Kedah.
⑤
Ilańgāśogam⇒Belongs to the old
territory of Langkasuka which was supposed to be Nakhon Si Thammarat. Many
people believe it located at Pattani. The Zhu-fan-zhi
says Langkasuka was located six
days’ journey from Tambralinga (Nakhon Si Thammarat) by sea, but it is probably
mistaken.
⑥ Māpapāļam⇒Pahang.
⑦ Meviļmbańgam⇒Kamalanka? Some say
Kamalanka is the old Langkasuka located on the isthmus of Ligor, but no evidence.
⑧ Vaļaipandūŗu⇒Panduranga (Phan Rang, Champa port)?
⑨ Talaittakkolam⇒Takola of Ptolemy.
Takua Pa.
⑩ Mādamālińgamya⇒Tambralinga. Nakhon
Si Tammarat.
⑪ Ilāmurideśam⇒Lamuri,
Sumatra.
⑫ Māņakkavāram⇒Nicobar Island.
⑬ Kadāram⇒Kedah
R.C. Majumdar did not put Śrī-Vijaya in the
above list. Śrī-Vijaya is probably Chaiya but most historians believe it was
Palembang. For Chola, Palembang was not important state, because Palembang was
out of the trade course to go to China. But Chaiya was more important port.
Chola attacked Takua Pa, so Chola also should have captured Chaiya, because
both states were strategic ports covering the Gulf of Thailand.
For Chola, Kedah (Kadāram) was the most
important target. Chola attacked major ports of San-fo-chi, but Jambi kept
relative independence, because Jambi was not so important for Chola, as the
trade route to China.
In 1025, The Chola attacked and occupied Kedah.
The main purpose of Chola was the monopolistic use of the Malay Peninsula’s crossing commerce road, which seemed of great merit for
them.Chola
had no intention to occupy whole San-fo-chi, Chola wanted to dominate the
shortest trade route to China. So, Chola occupied Kedah and put a governor,
Deva Kulo there. In 1067, Chola received
request from the King of Kedah to overcome the rebellion, after victory Chola
returned the sovereign to the king of Kedah. Chola sent tributary missions
under the name of ‘San-fo-chi, Chola’ in 1033,1077, 1079, 1084, 1088, 1090.
Chola had pretended to be a subordinate state of San-fo-chi.
Jambi sent independently tributary
mission in 1079 and 1082, under the name of ‘San-fo-chi Jambi ‘.
Apparently, Jambi was one of ‘Three Vijaya States’. So, the North Song dynasty
did not give ‘rewards’ to Jambi. The Song Court said that Song would give
reward only to ‘San-fo-chi’, not to Jambi. The result is unknown, but the Song
Court regarded Jambi as the major member of San-fo-chi together with Kedah and Chaiya,
so Jambi had no reason to send the tributary mission independently.
However, Chola could
not have used the route so often and returned it to San-fo-chi about 60 years
later. Probably Chola had not sufficient commodities to send frequent tributes
to China, on the other hand the maintenance cost to occupy the Peninsula was
too high. After Chola retreated, San-fo-chi once again solidified unity and
regained vitality.
The importance of existence of San-fo-chi
faded away because the South Song Dynasty abolished the traditional tributary
system at the end of the 12th century. The South Song Dynasty changed all the
tributary trade system to the ‘general commerce trade system’(市舶司) with the import duty, but reserved the right to purchase
the most needed goods. The South Song government had to avoid the expensive
traditional ‘tribute and rewards’ system due to the financial difficulty.
San-fo-chi sent the last mission to the South
Song Court in 1178, and then after nothing was heard about San-fo-chi. I suppose
that San-fo-chi became extinct spontaneously soon after the end of the
tributary system. The name of San-fo-chi
remained in the mind and memory of local people.
In the 13th century, Chandrabhanu of
the military chief of Tambralinga made proclamation of independence (1230) and put
the territory of Srivijaya in the Malay Peninsula under his control.
However, the king Chandrabhanu had sent army
to Ceylon two times and failed. At the end of the 13th century, the king Rama
Khamheng of the Sukhothai kingdom put Tambralinga under his control.
At the beginning of the Ming Dynasty a mission
came to the Ming Court from the Palembang state with the tribute, declaring
that they came from ‘San-fo-chi’. But, San-fo-chi had disappeared more
than 200 years ago. So, their story was apparent lie, but nobody of the Ming Court
noticed their lie
The officials of the Ming Court knew nothing
about San-fo-chi. Ma-Huan(馬歓)、in 1416, wrote this story in his book the “Ying-yai Sheng-lan (瀛涯勝覧)” without proper comment. In the Meiji time in Japan,
some scholars took up this text and they believed that Palembang was
San-fo-chi. Unfortunately, at first, no Japanese historian noticed this story
of the Palembang was a simple lie.
5
Conclusion
Historically Funan,
Srivijaya, Sailendra and San-fo-chi had lasted for nearly 1000 years, since the
early 3rd century until the end of the 12th century. The Srivijaya group had
dominated ‘East-West trade’ during 1000 years. Why they could have survived? I
think the most important factor is the Srivijaya rulers had the rational
strategy and kept the rules of Chinese Dynasty. They found first that the international
business is the most profitable, especially the tributary system with the
Chinese Dynasties. So, Funan tried to monopolize the imports of the western
goods, which would be presented to the Chinese Dynasties. The Chinese Emperors
gave them very high rewards to the foreign ‘vassals’. Moreover, the Chinese Court
was a major buyer. They also tried to monopolize purchasing the precious imports.
The trade was well controlled and autholized. Foreign missions had to perform
very complicated ceremony to pay respect to the Emperors at the time.
Long lasting Funan's strategy was invented by Great General 'Fan (Shi) Man (范(師)蔓)’in the 3rd century. He made a fleet of long rowing boats first and
occupied the major ports of the neighbouring seaside, where the west merchants historicaly
stopped over and Funan monopolize to purchase the western goods there. Funan originally
transported the imported goods to the Mekong River through on land route. Funan
accumulated them at the port of Oc Eo, and then shipped them to China.
Fan Man occupied Takua Pa at that time. Then Funan developed the
trans-peninsula transportation of the imports to Chaiya, Surat Thani at the Bay
of Bandon where had been the territory of the Mon rulers (Ban-Ban kingdom). Then
Funan shifted shipping port from Oc Eo to Ban-Ban (Chaiya) gradually. When
Chenla destroyed Funan in Cambodia around the middle of the sixth century,
Funan could restart the whole trade business from Ban-Ban. It was natural shift
for Funan leaders. Funan integrated the middle Malay Peninsula after merged
Chi-tu (赤土国) and formed
Shi-li-fo-shi (Srivijaya) in the 7th century. Srivijaya next tried to control
the whole Malacca Straits and occupied Mulayu, Jambi and Palembang. Further
Srivijaya conquered the central Jawa, Kha-ling (訶陵) kingdom (Sanjaya) in 686. The Śailendra
kingdom was established there but Srivijaya had no intention to dominate the
whole Kha-ling (Sanjaya). Srivijaya aimed to monopolize the international trade
and navy.
Water Chenla occupied Ban-Ban
(center of Shi-li-fo-shi) around 745, but the Srivijaya group counter attacked
Water Chenla at Chaiya. The major Srivijaya force was the Śailendra navy of
Jawa. After the victory, the king of Śailendra (Panangkaran) was appointed as the
Mahārāja of Srivijaya. The Srivijaya group proceeded their navy to the Mekong
River and occupied major cities. Then Jayavarman II was dispatched as
the new ruler of Water Chenla. It was the beginning of the Angkor Dynasty. However,
around 830, Śailendra prince Balaputra was
defeated by Sanjaya prince Rakai Pikatan, and lost the reign of the Jawa Island.
So Srivijaya set back to Sumatra and the Malay Peninsula, and later Srivijaya
organized San-fo-chi, which is the allied state of three major Srivijaya
kingdoms, Jambi, Kedah and Chaiya. But San-fo-chi was invaded by the Tamil
kingdom, Chola in 1025. Chola's purpose was to destroy Srivijaya's monopoly of
the Malay Peninsula trade facility, but around 1080 Chola returned the reign to
San-fo-chi. San-fo-chi regained the tributary right to China. However, the
South Song finished the tributary system in 1178 due to the financial difficulty.
As the result, San-fo-chi disappeared naturally, and we have not heard its name
after that.
In the 15th century, Palembang state appeared
as 'the former San-fo-chi', but there was no ground to say that. Palembang was one
of small vassal states of San-fo-chi.
Anyway, the Srivijaya group had survived for nearly1000 years, starting the Funan
kingdom of the Mekong delta. Their strategy is to keep the strong position in
the tributary system and maintained the strong navy consisted of fleets of
rowing long boats.
The religion of
Srivijaya was Mahayana Buddhism. Sailendra was a typical Mahayana Buddhist
kingdom, which built the Borobudure temple.. In Angkor, Mahayana Buddhism had
prevailed, which had been dominated by Srivijaya for long time.