TÓM TẮT LỊCH SỬ VƯƠNG QUỐC CHAMPA - TỪ SƠ KHAI ĐẾN CUỐI THẾ KỶ XV (PHẦN 1)

Summarizing the history of Champa's kingdom from the beginning to the end of the 15th century, part 1. A swamp, then to Champa, is formed based on certain foundations of the local cultural and economic culture, the exchange with large civilizations, and the complex structure from the beginning. From the 2nd century to the 10th century, Champa went through the Sihapura, Virapura, Intrapura eras, and was associated with the disintegration in an incomprehensible way. In this period, Champa was seen as a square, an uniform, from which there was no noticeable development. However, at the end of this period, the East Sea, perhaps the first light, began a development. Champa's ancient kingdom from formation to the end of the 10th century. The geographical location, area of ​​Champa, as well as its history, is very complex, but mainly that change is associated with the weak and conquered times. When it was strong, it expanded mainly to the west, but perhaps the land was lost more than that. That is the result of the pressure from the north as well as the west and south. Champa's inhabitants had a dialogue between the local people in the mainland with the South Islanders who migrated to the United States. All had a harmonious exchange of cultures, creating the foundation of the Tien-Gia-Huynh culture, the first facility to help this area reach the threshold of national establishment. Champa's kingdom from formation to the end of the 10th century. Champa, the Sihapura period. Speaking of the process of finding the birth of Champa, perhaps we should return to the fight against the Han Dynasty in the 2nd century in areas such as Kieu Tran, Nhat Nam, Giao Tri. In that, we should pay attention to the anti-Han movement of the people of the Village of Nhat Nam, with a large role that may lie in Tuong Lam District. Before the Han Dynasty broke out, the people of the regions joined together to fight. In the 40s of the 1st century, the Village of Nhat Nam also strongly responded to the movement of Hai Ba Trinh, but the result was a failure. After a while, the anti-Han movement was strong again. But after nearly a century, in 1136, Tuong Lam District was revived and continued after that in the years 144, 157 and the end of the 2nd century. The role of the leader at this time was that of a man named Lao Khu Lien. Thus, throughout the 2nd century, the people of Tuong Lam, along with the people of Kieu Tran, Nhat Nam, joined hands to fight against the oppression of the Han Dynasty. And by the year 193, the struggle of the people of Tuong Lam was the most successful. Continued after the victory above, along with the level of culture to the extent that it could form a nation, there was no reason why there could not be a country. It can be said that Champa was born in that setting, at the end of the 2nd century. The Sinhapura period lasted from the 2nd century to the year 750. After sitting on the throne for dozens of years, due to the lack of children to raise, his grandson Pham Hung was replaced. The Sinhapura period lasted from the 2nd century to the 3rd century, followed by Pham Dat as king from the year 337 to the year 349. Pham Van was the successor, and then Pham Phat, in Ngoi from the year 349 to the year 361, and Pham Tu Dat, king of the 4th century to the beginning of the 5th century. The period from Pham Hung to Pham Van, many times China brought troops to fight but did not succeed. Partly because of the unfavorable position for foreigners, partly because of the talent of the military of these heroes. Notably, in addition to the success against foreign invaders from the 3rd century, Pham Van focused on building a military regime. Many times, he defeated the Japanese army, occupied Japan, and took Hoang Son as a northern territory. Throughout his 5th century, he grew stronger and weaker. However, that was just the early stage of the later Champa. Thus, from the 2nd century to the 7th century, the Sinhapura period began with the Cham culture, a creative culture from the combination of the previous sea culture and the influence of Indian culture. After the 750s, the Chams moved eastward to the south, perhaps to avoid the invasion of the Japanese. But all the time, from the 190s to the 750s, Sinhapura has developed stably, has a large-scale relationship, which is best seen through the cultural exchange. And Sinhapura is also a center of agricultural resettlement with old-fashioned architecture, ancient writing, which has retained its values. But the first step was to prepare for the later stages of Champa. The Virapura period Virapura is a southern temple, often called Namcham, connecting Sinhapura. Until now, Virapura is the political center of Ponnaga, the spiritual center, or called the religious temple. But not entirely, but there is also Kauthara. The Virapura dynasty existed for a century after being attacked by Java. However, this period of Champa has created many interesting special points. The head of the temple in Namchampa King Rudravarman II from 750 to 756 Then, the reign of Prithivindavarman to Sajjavarman around 574-584 King Indravarman I around 5801-5817 Finally, King Vikatavarman from 528-5854 The guidelines and measures of this period focus mainly on Phanrang, Phanthiet, Phung Ninh Thuan, Binh Thuan. The Virapura period is the connection and development from the Sinhapura period. But when it comes to the southern land, Champa in this period is not only the cultural heritage of Champa, but also of Khmer people. The Indrapura period is also an incomprehensible connection that mainly does not have enough data to determine the reason why the Cham people left the kingdom and moved to the north, but the main location is in the east. If in the previous period, moving from the north to the south was based on fearing the invasion of the road, but from Virapura to Indrapura there was no threat except for the invasion of the 8th century. Estimating the cause of leaving the east must be the same as leaving Nha Ly, then moving to Hualu with Thang Long. Must be that they wanted to choose a better place when the situation was stable and must be that the location of the east is more suitable than the south. That is just a hypothesis, with a presumptuous nature, which can be seen as subjective, but it can also have some basis, because there is almost no data on this. However, a common feature after each migration is that there is a difference, there is a connection, and it seems to be continuous with history. Specifically as follows. But Bi Khi talks about this period, perhaps more clearly than the previous periods. The Cham people, according to the population in the east, were in the 875s, under the rule of Virapura, and this is considered a turning point of Champa. In the 10th century, Indrapura faced great difficulties when facing pressure from both sides of the North with the Vietnamese, the Southwest with the Chinese, when almost the battles between the two forces of the first two battles with Indrapura were continuous. Around 1945-1946, the Chinese king Javan Ravaman II, after uniting the North and South, advanced to the southwest of Champa, returning to the Ponagar site. At the same time, in the north, the Vietnamese were taking big steps after escaping the rule of the north, also hoping to open the way to the south. This is a very big threat to Champa. In 1982, the campaign to invade Champa and invade Indrapura ended. That is the direct cause, more deeply due to the situation of the South and North Champa at that time, the weak economy. The situation is now out of contention, and in the face of pressure again, the Chinese returned to the south, creating a new dynasty. Visaya, the beginning of a unified and developing century. Champa's political, cultural and social economy, from its founding to the end of the 10th century. The economy, before entering the first stage, should have known about the foundations of Champa's economy at that time. For a long time, the central Vietnam, where Champa's ancient kingdom once existed, was a rich agricultural land. Due to the relatively favorable climate conditions, especially in the summer, it is close to the sea, so the people here live in almost excellent conditions. In the forest, wood, especially incense, is abundant. On the beach, there are many coconuts, which are the two trees with the least. Especially, gold, white sand, metal, are good services for industrial owners. When it comes to the sea, they do not bring back to Champa a great external benefit, but a seafood store for the local community. It is the above foundations, together with the economic optimism of Champa's residents, that create special characteristics of the economy compared to other countries, specifically. Champa is basically still an agricultural country, but really agriculture develops stronger than business. The strong impact of natural conditions is the first step to determine the economic characteristics of this kingdom, as well as some countries in the region. When taking agriculture as its main business, agriculture plays a very important role. At this time, Champans have grown short-lived rice with high yield, called bird rice. In particular, the rice is grown not only in low-lying areas, but also in the form of rice fields and coal-fired areas with a variety of irrigation systems. The irrigation system is divided into two types, one is several hundred meters long, called national irrigation, the other is short-cut, and small, leading to the use of what is called local irrigation. In Champa at this time, the small farm economy is the foundation, is the family agriculture mainly self-sustaining, self-sustaining. To ensure life, the Champa people with the old tradition, at this time, they also grow vegetables and cultivate, but not because of that, but there is a difference in agriculture. It is the need to expand production and find sources of water, land, protect each other, farmers come together to create an agricultural community. And looking at the original origin of the Champa people, they are farmers, not businessmen from the beginning, so Champa at this stage is a agricultural country. To serve life as well as production, they have to really develop It is true. Traditional and business of the Champa people Here, I can tell you a few crafts. First, in the past, people began to know how to plant flowers. Here, the threading or dyeing was very popular. The special thing is that while weaving, the Champa people did not use a cart made of wood, although that material was not lacking. Instead, they used nails. Regarding nails, the production of bricks appeared with good welding technology, while most houses and palaces are made of wood, the nails are mainly used in religious constructions. On the nails, the pattern is finely carved. The special thing is that sometimes the ingredients of the bricks are not just clay, but they are also mixed into an organic substance to make the nails easy to drain, can be recognized in the towers in America. In the same way, they create a piece of glue, but that's just a theory given to explain how to build towers in America. In the industry, there are also people who make decorations and weapons. The decorations are mainly made from marine products such as jade, spruce, and also gold and silver. However, just like the craftsmen above, the purpose is too clear to serve the gods. Perhaps, because agriculture is self-sustaining, industrialism depends on development, but serves the king and the gods, so the business does not develop fast. That's just a basic reason. In fact, a family has enough to feed themselves. They are also satisfied with the current life that has led to buying and selling in a developing country. From internal injuries like that, to external injuries like that, the business is not developing. Although there are many ports, but they are just small cut-offs near the residential area. Actually, from the port, it is not right to say that there is no business because it is only in a state of underdevelopment. The ships come here mainly to change the essential goods to serve the journey to China, end the western and in Champa, the undeveloped business is mainly due to the sale power of the king, so the goods that serve the gods and the gods are not really meaningful. It is completely different from the south. In short, the Champa economy is an agricultural economy that is industrialized, developed, but only serves small purposes in the king and the gods. They have a business purpose, but the business is not very strong. Social structure Champa society has three clear layers, that is, nobles, farmers, workers, peasants, they are intertwined with each other by the system of land ownership and religious rituals. Politically, in the regime, there are two levels, central and local. There are three levels that are clearly divided, nobles are those who have a high position at the head of the government, farmers, nobles are those who rule in the local area, and then there is the general at the head of the government. The regime is always protected by a regular army of 4 to 5 thousand people. Speaking of the army, now Champa has three types of troops equipped with bows, cannons, cavalry, and infantry. cavalry and infantry with a fairly large number of 400 to 1,000 troops and all on two types, vanguard and rear. The construction of a strong army is aimed at protecting the king's royal right, sometimes as a means of invading the neighboring lands. In short, the military regime of Champa is relatively complete, which helps this kingdom develop for a long time despite the objective economic gap. Cultural religion People with a culture and religious system like to add more strength to their kingdom in Champa at the early days of the founding of the country, when the old style was only a response to the strengthening of power for the king. When Buddhism entered Champa, the people here have worshipped the three deities Brahma, Vishnu, and Shiva until the Middle Ages, as well as the Buddha. The influence of Buddhism on Champa is not only spiritually, but also politically and socially. Another important cultural factor is writing. The Cham people have adopted the word Phan, an ancient Indian word that was accepted and widely used since the founding of the country from the 2nd century to the 8th century. After the 8th century, a new word appeared from the word Phan, which is the word Chamco. So now both types have the same position, but the important versions are written with the word Phan. In fact, the Cham people have their own tradition origin of modern today is widely used in places like Ninh Thuan, Binh Thuan, An Giang. In literature, the Cham people from the adopted and saw the Ravachana as their creation. The capital the country is capital of Vietnam But It is not worthy of the creation of writing value. But completely Champa does not depend on and copy a model of Indian culture, that is the face at the level of society, not to distinguish the four levels of Nane. But in Champa, there are only two types of each layer above, is the same as Brahman and Kshetriya in India. In addition, the Champa people also use the legal system of India, more correct than in Northern India, Liksaka. In fact, it is a myth when talking about Champa culture, but not talking about architecture. On the background of Indian architecture, Champa architecture has a special feature, the tower body is a solid block, with main doors and old doors, with a well-designed decorative line. Each time has a style, but the most common is the tower top, which consists of many stilted walls, with the decoration of the lower wall, but small gradually, and retaining a pointed peak up high. On the tower, there is a decoration, usually deep leaves, are carved delicately, carved out is also a temple, inside only worship a deity, when performing the ritual is outside the temple. Although strongly influenced by Indian culture, but when in Champa, the influence of that part has been reduced. Perhaps this can be seen clearly in the statues of temples and temples. Speaking of statues, in Champa, the shape is not too strong, but more balanced, more harmonious. About the tower, small, there are many more delicate details, instead of making the walls look like in India. In fact, what India influences on religion is just the outer shell, the inside of the Champa people is still there, is the inner core, the Sanskrit word for Linga, Yoni, still in line with religion, or in the temple, still kept in the same way, in the same way, has developed when it began to disintegrate. These are the driving factors that make the Champa culture, the pride of Indian culture.