Cambodias Decline and the Fall of Angkor as Pictured in the Chinese Sources during the Yuan and Early-Middle Ming dynasties (Late XIII - Early XV cc.)

Fall of Angkor in the XV century - a turning point in the history of Cambodia, a factor in the decline of the Khmer civilization. Perception of events by China. Transformation of the description of Cambodia in Chinese sources of the Yuan, Ming epochs.

27.05.2023
213,8 K

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An image of a native of Zhenla is also present in Yi;yu tuzhi. The person on the picture is most probably a Buddhist monk wearing robes and walking barefooted which perfectly corresponds to an image of the Zhenla monks. This portrayal was probably chosen in order to show the important religious background of Zhenla, moreover, it could symbolize the transition to favoring Buddhism which was spoken about above.

Fig. 2. Zhenla native as pictured in Yiyu tuzhi

None of the early and mid-Ming dynasty maps picture Zhenla on them either which could also be interpreted as a sign of Cambodia's insignificance especially compared to the previously analyzed Song dynasty map where Zhenla occupies Zhancheng's position.

Another important point to analyze is although the fall of Angkor is usually believed to have occurred in 1431 after a major Thai attack, the Chinese sources never refer to this date. However, another attack on Cambodia is mentioned in Ming shVs account of Siam which happened during Wanli reign (supposedly around 1573-1578) during which they attacked and destroyed Zhenla and subdued their king. This seems to have been a decisive victory for Siam since it is said that year after year later on they used their troops and became a hegemon over all countries T For the translation, see: [61. P. 10].. This event is not recorded in any other Chinese sources. M. Vickery in his study on Cambodia in the 15th century also seems to have missed this entry, however, he comes to the conclusion that during this period Cambodia was once again divided into two competing regions, North and South, both led by Ayutthayan chiefs. Therefore, it was more of an internal conflict of no particular interest for the Chinese. M. Vickery also proposes that the second occupation of Angkor happened around the middle of the 16th century but the dates of the inscriptions provided in his study do not correspond with the date from the Ming shi [45. P. 48-49]. Therefore, one can presume that the turmoil within the Khmer lands continued up to the end of the 16th century and there also could have been a third occupation of Angkor.

Conclusion

The Yuan dynasty sources speak very little of Zhenla with Zhou Daguan5s account being the most informative and contemporary. Some of the characteristics attributed to the army, people and general situation within Angkor point to its degradation. Daoyi zhilue also does not record any new data about trading with this country simultaneously stating that Zhancheng was at the crossroads of the maritime routes, indicating the transition of trade to the Cham polities instead of the Khmer ones.

The early and mid-Ming dynasty sources mostly reproduce the vision of Zhenla which remained from the Song dynasty at the same time incorporating the descriptions of the various palaces and temples of Angkor from Zhou Daguan's account, however, not hinting at any downfall in the general image of Zhenla. Nevertheless, sources such as Ming shilu and M^^g shi do contain evidence of the constant pressure on Zhenla (first from Zhancheng and later on from Siam). Even among the records written during Zheng He's travels only one contains a description of Zhenla which once again has no new information. Nor is Zhenla pictured on any of the maps from this period of time. Some sources also mention that the tribute missions from Zhenla were not regular. All of this may serve as an indication that the Chinese official circles noticed that a downfall was ongoing in Zhenla although no understanding of the political situation within the Khmer lands seems to have been present.

Another general characteristic applicable to Funan/Zhenla throughout all the time of its relations with China in comparison with Linyi/Zhancheng is that it has never plundered the Chinese lands and in its tributary relations with China it never broke its promises to the Chinese Emperor and in general was perceived as a well-behaving polity which is especially evident in Ming shilu; on the contrary, Zhancheng was pictured as a bully not abiding the Chinese will and constantly engaging in fights with Annam. Moreover, the first conflicts between Linyi and Funan (from the Chinese point of view) were initiated by Linyi which is probably the reason why plunder of Zhancheng in 1190s did not ruin the overall reputation of Zhenla but was rather perceived as its peak of development.

As for the reasons of Angkor's gradual decline outlined by specialists in Southeast Asia and archeologists, most of them are indeed directly or indirectly mentioned in the Chinese sources (apart from the climate change and epidemic disease), therefore, this study has in some degree strengthened the arguments for the gradual decline of Angkor.

Recently (while the current work was in progress) a new article was published by Liam S. Kelley (an associate professor of Brunei Darussalam University) in which he claims that the toponym Sanfoqi Rwhich is traditionally identified as Srivijaya was in fact referring to a northern Khmer polity and specifically Angkor during the Ming dynasty, while

Zhenla was a polity somewhere in the lower Mekong [62]. Although some ideas expressed in this article are indeed rather interesting and challenging the old concepts, in my opinion, the author has not yet presented enough evidence to back up his groundbreaking theory. Moreover, he seems to ignore some conflicting information from the Chinese sources which casts doubt to his conclusions. For example, while L.S. Kelly uses the information from Lingwai daida, he does not note that it is directly stated in there that Sanfoqi is located somewhere in the sea: the chapter on Sanfoqi specifically states that it is w"in fawongj /X?wn asϺ֮[23. P. 86]. Moreover, if Sanfoqi is indeed Angkor, how is it possible that Zhou Daguan never mentions this name in his account? Therefore, this discussion is to be continued.

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Appendixes

Appendix 1

Translation of the Entries on Cambodia from Yuan shi

In the beginning of the Yuan it was ordered to Zhancheng, Jiaozhi and Zhenla to annually present elephants [to the Court]. [They were to be] brought up at the north of the lake at the Xijin lane [in Dadu] . During an Imperial Tour, foreign officials would ride [them] and escort [the Emperor]ެ﹭I. [They are to be used] to guide the Imperial chariot and to pull huge carriages.

ԪȶռǡֺDqؕ򷻺֮ꖡ҄tެTԌ{{݂

[On the 18th year of Zhiyuan reign in winter on the 10th month] on Gengxu day ...1281) [according to] an Imperial Degree the country of Ganbuxi ɲcame to submit [to the Yuan].

tՓֲw

[On the 22nd year of Zhiyuan reign on the 9th month] on Bingzi day ӣ1285) Zhenla, Zhancheng presented 20 musicians together with medical materials, crocodile skins and the like.

ӣϞռؕʮ˼ˎġ{~ƤT

[On the 29th year of Zhiyuan reign on the 9th month] on Yichou day ҳ(1292) Ali wanted to prepare the fleet himself, together with Zhang Cun go on a military expedition against Zhaowa army, go (went?) to summon

Zhancheng and Ganbucha ʲ[troops?](ռ).[By the Emperor's]

edict Ali was awarded a three-pearl tiger tally 黢and Zhang Cun -- a one- pearl tiger tally.

ҳ󣬰Y޴ͬ܊ռǡʲ죬tڰY黢һ黢ðYؓÓnǧV

[On the 7th year of Yanyou ӵvreign on the 9th month] on Jiachen day ׳1320)emissary Matuoman RUand others were sentto Zhancheng, Zhanla ռDLongyamen Tto search for tamed elephants.

׳......DzRUʹռǡռDTZ

[On the 2nd year of Tianli reign on the 4th month] on Bingwu day 磨1329). the country of Zhanla ռDcame with tribute of camphor wood _ľand elephantsleopardswhite monkeys Գ.

......ռDؕ_ľ󡢱Գ

Appendix 2

Translation of the account of Zhenla from Yiyu zhi _D

This country is extremely hotit is south huihui ػ.Commonly [when there is] a marriagewhen the girls are 9 years oldthey meet the relativesthe monk is ordered to perform Buddhist ritualswith his finger [he] breaks the girl's hymen[with the girl's] blood puts a dot on the mother's forehead49, this is considered good fortune 50, in marriage the couple will be harmonious. In 10 years [girls] are married. When the people have intercourse with one's wifeher husband is happy. When a person of [this] country commits a theft[they] chop [his] hands and cut [his] feet or with a hot stamp burn a mark to brand [his] forehead [as for] those [sentenced] to capital offensea toon tree pierces their buttocks.

OᣬϻػءȢŮӾŚq˕Hѣɮ£ָ^ŮͯwѪcĸ~Ԟ£˷D͡ʮqޡcͨϲ˞I֔㣬Իӡӛ~ľꡣ

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