描述
开 本: 16开纸 张: 纯质纸包 装: 平装-胶订是否套装: 否国际标准书号ISBN: 9787508540306
编辑推荐
柬埔寨是古代海上丝绸之路的重要一站，在中国史书中曾被称为扶南、真腊，创造过辉煌的吴哥文明。本书以时间为序，充分运用史料和*学术研究成果，配以精心拍摄的图片，将柬埔寨独特的历史演变细细梳理。全书运用东方话语向世界展现柬埔寨古老的辉煌，既是一部鲜活的柬埔寨国家文明史，也是生动的中柬友谊交流史。
◆ 2018 marks the sixtieth anniversary of the establishment of diplomatic relations between China and Cambodia. The publication of Southeast Asian Civilizations on the Silk Road: Cambodia is thus timely, and how gratifying is its dedication to the promotion of Chinese– Cambodian friendly cooperation, especially cultural exchange! Looking through this book is like traveling through time and space, and conversing with the ancient Khmer civilization, thereby gaining an intimate understanding of the historical evolution of the Kingdom of Cambodia, and a comprehension of the development of neighborly relations between China and Cambodia in modern times. I hope that this book not only becomes essential reading for professional scholars of Cambodia, but also offers a new opportunity for the Chinese and Cambodian peoples to get to know each other better.Zhang Jinfeng, Former Chinese Ambassador to the Kingdom of Cambodia◆ This book on the history of Cambodian civilization is perhaps the most beautiful and readable of its kind published in China I have ever encountered. It will bring lucidity to dull history for the many, and I believe will win appreciation across a broad readership. The text and images in the book were produced entirely by a Chinese scholar and a Chinese photographer—a pioneering undertaking. They have brought Cambodia to life. This book may transform Cambodia, an ancient country with a world civilization, into a dazzling pearl on the Silk Road of today.Xing Heping, Chinese journalist and well-known scholar of Cambodian affairs◆ Southeast Asian Civilizations on the Silk Road: Cambodia is of great value to worldwide understanding of Cambodia’s history, civilization, customs, religion and political culture. The book also provides an important basis for the further expansion of Cambodia’s cultural development, cultural relics protection, and restoration of historic sites. I believe that it will become an important reference for scholars in the study of Cambodia.Dr. Chhun Hok, Vice President, Royal University of Phnom Penh, Cambodia◆ Around the world, people often study each other’s civilizations and cultures with the purpose of connecting with and getting to know each other. From this perspective, the publication of Southeast Asian Civilizations on the Silk Road: Cambodia is extremely important for more Chinese to understand Cambodia—an old friend to China in Southeast Asia and an ancient country—and the meaning of its cultural practices. This book will give Chinese people who come to Cambodia, either as tourists or on business, a better understanding of the country, and a greater appreciation of its culture and customs.Dr. Chour Keary, Director, Institute of National Language, Royal Academy of Cambodia
The kingdom of Cambodia, known as Khmer in ancient times, is situated on the Indochinese Peninsular. With its brilliant civilization, it was an important country on the ancient Maritime Silk Road. The volume is organized chronologically, and makes full use of historical materials and some of the most recent academic research. It presents a vivid cultural history of Cambodian culture, and of Sino-Cambodian exchange.
The kingdom of Cambodia, known as Khmer in ancient times, is situated on the Indochinese Peninsular. With its brilliant civilization, it was an important country on the ancient Maritime Silk Road. The volume is organized chronologically, and makes full use of historical materials and some of the most recent academic research. It presents a vivid cultural history of Cambodian culture, and of Sino-Cambodian exchange.
内容简介
本书以时间为序，充分运用史料和*学术研究成果，将柬埔寨独特的历史演变细细梳理，既是一部鲜活的柬埔寨国家文明史，也是生动的中柬友谊交流史。
The volume is organized chronologically, and makes full use of historical materials and some of the most recent academic research. It presents a vivid cultural history of Cambodian culture, and of Sino-Cambodian exchange.
目 录
Prologue: The Silk Road and Khmer Civilization1 Khmer Civilization Along the Mekong River: Prehistory to the Early Common Era2 Funan—a Kingdom Named After a Mountain: From the First Century CE to the End of Sixth3 Chenla—a Kingdom Set Between a River and Mountains: From the Mid-Sixth Century to the Latter Half of Eighth4 The Magnificent Angkor Empire: From the Start of Ninth Century to the First Half of the Fifteenth5 The Decline of the Khmer Empire: From the First Half of the Fifteenth Century to the Mid-Twentieth 6 Rebirth of the Nation: Post-World War II Onward Epilogue: Cambodia Today and the Maritime Silk RoadReference WorksEditorial Note
前 言
Prologue: The Silk Road and Khmer Civilization
The kingdom of Cambodia, known as Khmer in ancient times, is situated on the Indochinese Peninsular. It is bordered to the northeast by Laos, to the east and southeast by Vietnam, to the west and northwest by Thailand, and faces the Gulf of Thailand to the south. With its brilliant civilization, it was an important country on the ancient Maritime Silk Road.The formation of the Silk Road represents, without a doubt, a magnificent achievement in respect of collaboration between the historic great civilizations of the world. Many civilizations that were active over a considerable period on the Silk Road, however, have now disappeared from the course of history, their traces either covered in dust or completely vanished. Others, in contrast, have survived the fissions and fusions of history and remain in existence today. These are important nodes, in both time and space, along the Silk Road, providing excellent vantage points for global trade and interactions between civilizations. One such is the Khmer civilization. Ancient Khmer was an important seaport country on the Maritime Silk Road in the South China Sea, as well as the oldest monarchic society in Southeast Asia. Khmer culture was closely linked with two other great civilizations: China and India. On the one hand, Indian religious thought formed the basis for the system of rule in the ancient Khmer empire. On the other, ancient Khmer benefited immensely from exchange with China in such fields as commerce, politics, religion, and culture, for a time becoming the political, religious, and cultural hub of the Indochinese Peninsular. Many accounts relating to Khmer occur in ancient Chinese chronicles. In the “Account of the Nanman” (Nanman zhuan) volume of the Annals of the Later Han Dynasty (Hou Han shu), Khmer is recorded as Jiubushi; in the Annals of the Yuan Dynasty (Yuan shu), as Ganbuxi or Ganbucha; and in the well-known Customs of Cambodia (Zhenla fengtu ji), as Ganbeizhi. The Chinese name Jianpuzhai (Cambodia) started to become widespread during the Wanli reign period (1573–1620) of the Ming dynasty, and remains current today.The ancient Silk Road originates in the mid-second century BCE. It was the route that Zhang Qian, imperial envoy of the Han dynasty, travelled to the “Western Regions” (Xiyu)—a Han-period term for the area west of the Yumen Pass, including what is now Xinjiang and parts of Central Asia. Later, it came to encompass an overland network of trade routes that connected the Chinese civilization with the rest of the world. This land route started from Chang’an (now Xi’an), and passed through various countries in Central and Western Asia to reach the Mediterranean. For similar trading reasons, the Maritime Silk Road, connecting the various countries around the South China Sea with India, took shape at about the same time. A trip out and back along the Maritime Silk Road is described in detail in the “Treatise on Geography” (Dili zhi) volume of the Annals of the Former Han Dynasty (Han shu): “From the fortress of Rinan (in modern Vietnam), passing Xuwen (now Guangdong Province in China) and Hepu (now Guangxi), we sailed for about five months to a country called Duyuan (probably in modern Sumatra or western Malaysia). We then sailed for another four months to the country of Yilumo (now Myanmar), and then on for more than twenty days to arrive at the country of Chenli (along the Irrawaddy River of Myanmar). From there we went overland for more than ten days to reach the country of Fugan Dulu, and then sailed for more than two months to Huangzhi (on the coast of India)…From Huangzhi, we sailed for about eight months to Pizong (perhaps in modern Singapore, Sumatra or the Malay Peninsula), then back to Xianglin in Rinan. A reconstruction of the complete Maritime Silk Road at that time shows that the starting point of the route was either a seaport in Guangdong or Guangxi in China, or one in central Vietnam, and the end point was in southeastern India. This Maritime Silk Road not only connected China, Southeast Asia, and India but also, through merchants in India, extended to the Greek and Roman city states, and on into the rest of Europe.For thousands of years, the overland and maritime trade routes have enabled close connection between the continents of Asia and Europe. Moving along these routes, however, were not only merchants, but also thousands of other travelers, including pilgrims, priests, monks and adventurers. Thus, over and above the traditional function of trade, the routes acquired a connotation of spreading culture. Along their path, the collision and blending of cultures have left a vast number of cultural remains and multilingual resources, constituting a distinctive historical record.In modern times, further to intense research by scholars in China and elsewhere, the notion of “silk,” once a luxurious commodity in great demand on the overland and maritime trade routes, gradually came to represent a cultural symbol for the particular characteristics of these trade routes. The concept of “the Silk Road” thus emerged. In the late nineteenth century, the German geographer and geologist Ferdinand von Richthofen (1833–1905) coined the term Seidenstrasse (Silk Road) as the name for the ancient route through the “Western Regions” travelled by the Chinese envoy Zhang Qian. Then, at the beginning of twentieth century, French sinologist Edouard Chavannes ( 1865–1918) defined this term as referring to two routes: the maritime and the overland routes. In the 1950s, the Chinese scholar Ji Xianlin (1911–2009), in his study of how Chinese silk arrived in India and the “silk trade route that traversed Asia and Europe,” identified five trails: the South China Sea, the “Western Regions,” Tibet, Myanmar, and Annam (now Vietnam). Thereafter, a more complete picture of the Silk Road, spanning over two thousand years in time, extending north and south and running east and west in space, has emerged. Today, the notion of “the Silk Road” has become the main vehicle for conveying the historical records and cultural concepts of civilizations along the trade routes and in their vicinity. Each individual civilization along these routes is independent but connected to the others around it, unique but influenced by the others. Since 2013, when the Chinese head of state, Xi Jinping, proposed an important initiative to jointly build the Silk Road Economic Belt and the Twenty-First Century Maritime Silk Road, memories of the historic Silk Road in the countries along its routes have been reawakened. Among these, historical records of the ancient Khmer empire are dusted off and demand our attention.
The kingdom of Cambodia, known as Khmer in ancient times, is situated on the Indochinese Peninsular. It is bordered to the northeast by Laos, to the east and southeast by Vietnam, to the west and northwest by Thailand, and faces the Gulf of Thailand to the south. With its brilliant civilization, it was an important country on the ancient Maritime Silk Road.The formation of the Silk Road represents, without a doubt, a magnificent achievement in respect of collaboration between the historic great civilizations of the world. Many civilizations that were active over a considerable period on the Silk Road, however, have now disappeared from the course of history, their traces either covered in dust or completely vanished. Others, in contrast, have survived the fissions and fusions of history and remain in existence today. These are important nodes, in both time and space, along the Silk Road, providing excellent vantage points for global trade and interactions between civilizations. One such is the Khmer civilization. Ancient Khmer was an important seaport country on the Maritime Silk Road in the South China Sea, as well as the oldest monarchic society in Southeast Asia. Khmer culture was closely linked with two other great civilizations: China and India. On the one hand, Indian religious thought formed the basis for the system of rule in the ancient Khmer empire. On the other, ancient Khmer benefited immensely from exchange with China in such fields as commerce, politics, religion, and culture, for a time becoming the political, religious, and cultural hub of the Indochinese Peninsular. Many accounts relating to Khmer occur in ancient Chinese chronicles. In the “Account of the Nanman” (Nanman zhuan) volume of the Annals of the Later Han Dynasty (Hou Han shu), Khmer is recorded as Jiubushi; in the Annals of the Yuan Dynasty (Yuan shu), as Ganbuxi or Ganbucha; and in the well-known Customs of Cambodia (Zhenla fengtu ji), as Ganbeizhi. The Chinese name Jianpuzhai (Cambodia) started to become widespread during the Wanli reign period (1573–1620) of the Ming dynasty, and remains current today.The ancient Silk Road originates in the mid-second century BCE. It was the route that Zhang Qian, imperial envoy of the Han dynasty, travelled to the “Western Regions” (Xiyu)—a Han-period term for the area west of the Yumen Pass, including what is now Xinjiang and parts of Central Asia. Later, it came to encompass an overland network of trade routes that connected the Chinese civilization with the rest of the world. This land route started from Chang’an (now Xi’an), and passed through various countries in Central and Western Asia to reach the Mediterranean. For similar trading reasons, the Maritime Silk Road, connecting the various countries around the South China Sea with India, took shape at about the same time. A trip out and back along the Maritime Silk Road is described in detail in the “Treatise on Geography” (Dili zhi) volume of the Annals of the Former Han Dynasty (Han shu): “From the fortress of Rinan (in modern Vietnam), passing Xuwen (now Guangdong Province in China) and Hepu (now Guangxi), we sailed for about five months to a country called Duyuan (probably in modern Sumatra or western Malaysia). We then sailed for another four months to the country of Yilumo (now Myanmar), and then on for more than twenty days to arrive at the country of Chenli (along the Irrawaddy River of Myanmar). From there we went overland for more than ten days to reach the country of Fugan Dulu, and then sailed for more than two months to Huangzhi (on the coast of India)…From Huangzhi, we sailed for about eight months to Pizong (perhaps in modern Singapore, Sumatra or the Malay Peninsula), then back to Xianglin in Rinan. A reconstruction of the complete Maritime Silk Road at that time shows that the starting point of the route was either a seaport in Guangdong or Guangxi in China, or one in central Vietnam, and the end point was in southeastern India. This Maritime Silk Road not only connected China, Southeast Asia, and India but also, through merchants in India, extended to the Greek and Roman city states, and on into the rest of Europe.For thousands of years, the overland and maritime trade routes have enabled close connection between the continents of Asia and Europe. Moving along these routes, however, were not only merchants, but also thousands of other travelers, including pilgrims, priests, monks and adventurers. Thus, over and above the traditional function of trade, the routes acquired a connotation of spreading culture. Along their path, the collision and blending of cultures have left a vast number of cultural remains and multilingual resources, constituting a distinctive historical record.In modern times, further to intense research by scholars in China and elsewhere, the notion of “silk,” once a luxurious commodity in great demand on the overland and maritime trade routes, gradually came to represent a cultural symbol for the particular characteristics of these trade routes. The concept of “the Silk Road” thus emerged. In the late nineteenth century, the German geographer and geologist Ferdinand von Richthofen (1833–1905) coined the term Seidenstrasse (Silk Road) as the name for the ancient route through the “Western Regions” travelled by the Chinese envoy Zhang Qian. Then, at the beginning of twentieth century, French sinologist Edouard Chavannes ( 1865–1918) defined this term as referring to two routes: the maritime and the overland routes. In the 1950s, the Chinese scholar Ji Xianlin (1911–2009), in his study of how Chinese silk arrived in India and the “silk trade route that traversed Asia and Europe,” identified five trails: the South China Sea, the “Western Regions,” Tibet, Myanmar, and Annam (now Vietnam). Thereafter, a more complete picture of the Silk Road, spanning over two thousand years in time, extending north and south and running east and west in space, has emerged. Today, the notion of “the Silk Road” has become the main vehicle for conveying the historical records and cultural concepts of civilizations along the trade routes and in their vicinity. Each individual civilization along these routes is independent but connected to the others around it, unique but influenced by the others. Since 2013, when the Chinese head of state, Xi Jinping, proposed an important initiative to jointly build the Silk Road Economic Belt and the Twenty-First Century Maritime Silk Road, memories of the historic Silk Road in the countries along its routes have been reawakened. Among these, historical records of the ancient Khmer empire are dusted off and demand our attention.
在线试读
1. Ethnic Origins and Founding LegendsThe Khmer are the main ethnic group of Cambodia, and one of the oldest ethnic groups in Southeast Asia. Just as Sumerian culture arose around two major rivers in West Asia, or Chinese culture became established in the Yellow River valley, so the origins of Khmer civilization are intimately connected with water.A river and a lake constitute the birthplace of ancient Khmer civilization. The river is the Mekong. From its source in China, the 4,350-kilometer Mekong is the longest river in Southeast Asia. Its upper reaches are called in Chinese the Lancang River. From here, it flows southward through Myanmar (Burma), Laos, Thailand, Cambodia, and Vietnam, emptying into the South China Sea at the Mekong Delta. The Mekong Delta, where ancient towns and ports were concentrated, was an important part of the Khmer Kingdom of the Funan period (first to mid-seventh century CE). The lake is the Tonlé Sap (Great Lake). A freshwater lake, it is situated in modern western Cambodia. Through connection with the Tonlé River and Mekong River, it forms a natural reservoir. During the rainy season, water in the Tonlé River rises and discharges into the lake, and the accumulation in the lake lowers the volume of water in the surrounding areas and the lower reaches, thus offering relief from flooding. At this time, the area of the lake may reach more than 10,000 square kilometers. In the dry season, the volume of water in the Tonlé River decreases, and the water in the lake flows out, replenishing the Mekong and its tributaries, and irrigating the crops along the lower reaches. At the end of the thirteenth century, Zhou Daguan, a Chinese Yuan dynasty emissary, took a boat trip on the lake, and was greatly impressed by its immense size. In his book The Customs of Cambodia, he called the Tonlé Sap Danyang, meaning “freshwater sea.”Where did the Khmer people originate from? Contemporary scholars broadly have two different views on this. The first view is that they were outsiders who migrated to Cambodia, the second that they were indigenous. Those who hold that they were outsiders postulate that the ancestors of the Khmer people were originally inhabitants of an ancient state called Komeru in south India. From 343 BCE, it is claimed, they gradually migrated from west to east, arriving in Southeast Asia, and finally settling there to diffuse their Hindu culture and beliefs. Then, the pronunciation of the word Komeru, supposedly representing both the state and the ethnic group, was distorted to become “Khmer.” Thereafter, the intermarriage of Khmer and Javanese peoples bound them together to become modern Khmers. Some other scholars argue that the Khmer people were Kunluns, who migrated down from Yunnan Province, western China, to take ownership of the land. Of course, before they arrived, there were already inhabitants, either indigenous peoples or earlier migrants.The theory that the Khmer arose through migration is mainly put forward by Chinese and European–American scholars, whereas Cambodian scholars tend to say they were a Southeast Asian ethnic group native to Cambodia – the Mon-Khmer. The Mon-Khmer, an ethnic mix of Melanesians and Indonesians, once lived in the broad area between the South China Sea and India. Scientific data comparing skull and average stature show that the skull and average stature of the Khmer are closer to those of the Melanesians and Indonesians than to those of Aryans and Dravidians, thus indicating that the Khmer are an ancient Southeast Asian ethnic group, rather than an Indian ethnic group. The Cambodian historian Tran Ngea (1937-1975) held that, as in the Khmer founding legend of Kaundinya and Nagi Soma, where the Khmer princess Nagi Soma is local and the Indian Brahman Kaundinya arrives to marry her, so it is the union of the two cultures that gave birth to the contemporary Khmer.In general, Cambodian women’s social status is higher than that of men. In ancient times Khmer women maintained their social status by owning land, while men acquired land only by marrying a young noble woman who had inherited. In the Khmer language, the word me means both “female” and “leader”. So, any word with the sense of “leader”, such as “village head”, “county magistrate”, “foreman”, “squad leader”, or “captain”, has the prefix me. This phenomenon is probably closely related to the beautiful Khmer founding legend of Kaundinya and Nagi Soma.It is said that in his former life Kaundinya was a lizard who lived on Kok Tlok. Since he was wholeheartedly devoted to Buddha’s teaching, Buddha gave him grace and foretold that he would be reincarnated in human form to take ownership of Kok Tlok. In 610 or 620 according to the Buddhist calendar (c. late first century CE), when the king of the Champa invaded Kok Tlok, Kaundinya, who was now reborn as the king of the Mon, owing to a difference in political opinion, led a hundred warriors to flee the country. Later, he returned to Kok Tlok, seeking the Champa king’s protection, and was accepted. With the passing of the time, however, the two came into conflict again. Then, Kaundinya came up with a ploy to expel the Champa king and became the new ruler of Kok Tlok himself. One day, while Kaundinya and others were enjoying themselves by the water’s edge, the lake water suddenly rose, blocking the road. They had to take their repose on the open ground while they waited for the flood to subside. At that moment, Nagi, daughter of the Dragon King who ruled over this vast watery land, happened to be visiting the human world for her amusement, and chanced upon Kaundinya. The two fell in love: Kaundinya proposed to Nagi, and she gave him a betel nut as a token of her acceptance. On her return to the Dragon Palace, Nagi reported her engagement to the Dragon King and gained his royal assent. The Dragon King then dispatched his subordinates to the human world to magically dispel the floodwater, and so gave a large stretch of land to the new couple to rule. These subordinates also built beautiful palaces, so that they could have their wedding ceremony in timely fashion on this piece of new land. Soon after that, the Dragon King invited Kaundinya and his warriors to come to his underwater palace to hold another wedding ceremony, so as to let his watery subordinates know who his son-in-law was. Kaundinya was then very sad because he knew as a mortal he would find it difficult to survive under water. But Nagi consoled him. As Kaundinya entered the water, she had him grasp her belt, then the next person grasp Kaundinya’s belt, and the others in a line, each holding last person’s belt. In this way, Kaundinya successfully led his warriors into the Dragon Palace, to complete the wedding ceremony. A similar story is recorded in ancient Chinese sources, such as the Annals of the Liang Dynasty, where the woman is called Liuye.Both the Chinese and the Cambodian versions of the legend about the origins of the Khmer ethnic group are based on an inscription on a stone stele dated 658 CE. The legend of a female local ruler named Soma is clearly recorded on the stele. From the legends and the inscription, it is easy to see that the so-called “daughter of the Dragon King” and Liuye are alternative names for Soma, and that she was the earliest ruler of this piece of land, whereas Kaundinya is a foreigner or migrant whose name only appears later. Thus, both the legends and the inscription reveal the same information: Khmer women have been owners of land, and their social status higher than men’s, since ancient times.Today, this beautiful love story has been absorbed deep into Khmer culture, and is exemplified in wedding rituals. A Cambodian wedding is held in the bride’s home. During the wedding, the bride plays the role of Nagi, the local ruler and owner of the land, while the bridegroom acts as Kaundinya, a prince from an exotic land. In keeping with the legendary love story, the bride symbolically gives her future husband a betel nut as a token of her promised love, and then the bridegroom leads the bride by her belt into the bedroom, recalling the scene in which Kaundinya follows Nagi into the Dragon Palace by holding on to her belt.
书摘插画
评论
还没有评论。