VNH3.TB4.

274

VIT - CHM NHNG NG BIN VN HA

inh c Tin
Tp ch Vn ha Ngh thut
B Vn ha, Th thao v Du lch

Quc gia Vit Nam ngy nay tri di t Lng C (ng Vn, H Giang) n xm
Mi (Nm Cn, C Mau) trong 33o2 bc v 8o30 bc. im cc Ty nm 102o kinh ng
(x Apa Chi, Mng T, Lai Chu) cn im cc ng trn t lin l 109o24 kinh ng
trn bn o Hn Gm (Khnh Ha)1. S thng nht ton vn lnh th ny l mt qu trnh
hp nht vi nhiu bin c phc tp ca cc vng quc i Vit, Chmpa v Chn Lp
trong lch s. Nu so snh v qu trnh lp quc, trnh pht trin gia ba quc gia k trn
xy ra nhng thi im khc nhau v mc khc nhau. Nhng ni chung, i Vit,
Chmpa v Chn Lp u lp quc t kh sm (i Vit: khong th k 5 tr.cn vi s hnh
thnh hai m hnh nh nc s khai Vn Lang, u Lc; Chmpa vo khong th cui th k
2; v, Ph Nam - Chn Lp vo khong th k VI). Mc d khc vi Chmpa, Chn Lp
(hai quc gia thuc n), i Vit l quc gia thuc Hn c nhng tiu ch v cch thc
xy dng x hi ring bit, iu ny li nhng h qu khc nhau ko di trong lch s.
Sau mt nghn nm Bc thuc, i Vit ti nh hnh mt nh nc t ch mun hn rt
nhiu so vi hai quc gia k trn. Trong khi Chmpa, Chn Lp c thi gian cn
thit xy dng mt m hnh nh nc theo kiu Nam v pht trin rc r vi nhiu
thnh tu vn ha. Sau khi i Vit ginh c c lp v la chn xy dng mt nh
nc theo m hnh ng . Th s chm tr bi 1000 nm Bc thuc y i Vit vo
hon cnh buc phi pht trin nhanh chng, c th va sc i chi vi Trung Hoa
phng Bc v trn p s quy nhiu/ Bc tin ca Chmpa phng Nam.
S va chm lch s vi hai quc gia (Trung Hoa pha Bc, Chmpa pha Nam) c
nhng gi tr vn ha, iu kin kinh t v th lc khc nhau, t i Vit vo nhng
tnh th ht sc phc tp. Va quy thun triu nh Trung Hoa i ly s n nh trong
tm th chin tranh, nhng ng thi li phi t ra uy v vi Chmpa nhn c s thn
phc b ngoi, m bn trong h lun ny sinh t tng chng i, quy nhiu. Nhng do
xut pht t hai thc h khc nhau: Trung Hoa vi t tng trung qun ca Khng Mnh,
Chmpa vi ch ng cp ca Blamn gio c nhng php tc ng x ring bit. i
Vit la chn thc ca Khng Mnh quy nh nhng php tc hnh x x hi; mt
mt phi tun th Tam cng Ng thng, mt mt phi dung ha vi vn ha Chmpa vn
1

L B Tho, Thin nhin v cc vng a l Vit Nam, Nxb Th gii, H. 2001, tr. 8.

khng coi trng l gio Khng Mnh. Qu trnh hn dung vn ha Vit Chm din ra di
nhiu cch thc khc nhau: va bng con ng ngoi giao - thng mi mang tnh thn
ho bnh, li va bng con ng cng bc qua cc cuc chin tranh khc lit. D bng
con ng/cch thc ha bnh hay chin tranh, xt v phng din l thuyt th tnh u tri
ca mi nn vn ha s c i phng tip nhn v s dng t nguyn nh mt gi tr
ca khu vc v nhn loi. Gi tr ny lm cho mi nn vn ha va mun chi b v mt
hnh thc v t tn dn tc, nhng bn trong li mun n nhn v ci hu ch v thc t ca
n. Theo ti, khng c ci gi l giao thoa cng bc hay giao thoa t nguyn; m s giao
thoa/tip nhn vn ha lun l t nguyn/tnh nguyn, ch c con ng/ cch thc giao thoa
l khc nhau. Chng ta cn phn bit r rng khi nim con ng/ cch thc giao thoa vi
khi nim giao thoa. S tip nhn t nguyn mt yu t vn ha no tr l tt yu cho bn
thn s tn ti v s a dng ca mi nn vn ha. V, bn thn cc gi tr giao thoa cng
cn c n nhn t nhuyn c th sng c, ha mnh vo mt mi trng vn ha
khc. Vit Nam l mt minh chng sng ng nht v cc cch thc giao thoa v s tip nhn
tnh nguyn tt yu cc gi tr vn ha ngoi lai. Va chng Bc thuc nhng vn tip nhn
ch Hn. Va chng li s xm lng h ca ngi Hn trong giai on t ch nhng
khng chi b m hnh nh nc qun ch tp quyn vi h t tng ca Khng gio. Va
nh ui ngi Php nhng khng qun gi li nhng gi tr v li sng phng Ty...
Vi tm th thn phc phng Bc, uy v vi phng Nam to nn cho vn ha
i Vit mang trong mnh gi tr c trng ca s hn dung, a dng. Vi ci v bn ngoi
ca vn ha Hn, vi ci ct li bn trong ca nn vn ha Vit trn ln Chmpa vn c
c tng bn a khu vc tng ng. iu ny khin cho sc sng ca vn ha Chm
trong lng i Vit tr nn mnh m, nhun nhuyn v rt kh nhn din hn bao gi
ht. c rt nhiu cc cng trnh khoa hc nhiu lnh vc khc nhau nh: ngn ng hc,
vn chng, s hc, kho c hc, dn tc hc cp v nhn din ra qu trnh giao
thoa vn ha Vit Chm. V u cho thy, khc vi vn ha Hn vn ni tri, p ch v d
nhn thy khi nghin cu v Vit Nam ni chung v i Vit trong lch s ni ring. Th
vn ha Chm vn lng l, ha ng v kh nhn bit; chng ta ch cm nhn thy l m
u nhng nt hao hao, ging ging vi nhng gi tr ngh thut tng rng l ch th
ca ngi Vit, hay Vit - Hn t hng trm, hng ngn nm nay nhng nay n c
minh chng l ca ngi Chm li. C ngi cn nhn nh rng, ngy nay chng ta rt
kh tm thy nhng du vt ca Vit trong vn ha Chm, nhng li c th tm thy rt
nhiu nhng du vt Chm trong vn ha Vit2. Quan im ny, dng nh thiu chnh xc
nu chng ta ch da vo nhng du n vt cht hin nay, hoc ch c t duy n l mt
chiu. C nhn ti cho rng, qu trnh cng c ngt mt nghn nm nay gia hai dn tc
Vit Chm cho chng ta nhn thy r du n Chm trn t Vit, nhng ng thi
Chm cng nh hng rt nhiu yu t Vit, c bit b Vit ho sau khi Chmpa tr

Trn Hu Yn Th, Du tch m thut Chmpa trn c Hoa L, Vn ha Ngh thut s 2 - 2008, tr. 61 - 64

thnh mt phn c hu ca i Vit t nm 14713. Bn cnh vic Vit ha nhng yu t

vn ha Chm trn nhng min t trc kia vn tng l quc ca h. Th bn thn c
dn Chm sinh sng trn t Vit hng nhiu i nay cng b Vit ha su sc. Trng
hp khu vc Ph Thng (Ty H, H Ni), qu trnh cng c Vit Chm kh c th cho ta
khng nh yu t Chm trong vn ha Vit v s Vit ha i vi vn ha Chm4. iu
cho php ti khng nh, qu trnh giao thoa vn ha ny khng din ra mt chiu, m n lun
c nhng tc dng hai chiu v mnh m nh khi qu trnh xm ln din ra theo quy lut phn
hi/di ngc. C th nhng du n giao thoa ca nn vn ha ny sang nn vn ha kia
khng phi tt c cc gi tr tng th ca i sng x hi. M n ch xut hin nhng c
im u tri ca mnh sang nn vn ha khc. Tuy nhin, chng ta cng c th ch nhn nh
mt cch phin din v khng th ch mt cch rch ri u l yu t Chm nh hng Vit
v u l yu t b Vit ha. V c l y l quy lut chung ca s giao thoa gia cc nn
vn ha. V s nhn nh v phn bit c tnh cht phin din, mt chiu nh vy li ph
thuc vo ch quan ca ngi nhn thc ng nn vn ha no. S khu bit rch ri, phin
din nh vy chng ta tm nhn din r hn v ch th nghin cu m thi.
Chng ta hy bt u tm hiu qu trnh giao thoa Vit - Chm t nhng ghi chp u
tin trong chnh s ca nc Vit nh: i Vit s k ton th, Vit s lc, Lnh Nam
chch qui, Vit in u linh... hay nhng ti liu th tch khc v s tip bin vn ha ny.
Mc d, qua cc cun chnh s, cng nh cc ti liu khc ca i Vit, chng ta ch nhn
din c mt phn rt nh, c tnh cht b ni, chnh thng v quan phng ca triu nh
trung ng. C th coi nh l phn ni trn mt nc ca tng bng, nhng n cho php
chng ta mng tng v on nh phn khng l cn li ca tng bng v i vn cn
nhiu gc khut kh tri nhn.
Trong thi Bc thuc, qu trnh giao thoa vn ha Vit Chm din ra khng mnh, v
kh khim tn nu nh khng mun ni l cha xy qu trnh tip bin vn ha theo ng
ngha ca n. Tuy nhin, nhng ghi chp c tnh cht ban u v s si c th cho ta
on nh nhiu nguyn nhn cho lun im ny. Th nht, nhng g m s chp c ch
gm c cc s kin mt nh nc Lm p c nh hnh v c nhng hot ng qun
s quy nhiu phn lnh a pha Nam thuc Hn m thi (tng ng vi vng Ngh Tnh sau ny). Th hai, lc ny i vi c dn Vit yu t vn ha Hn ang xm thc vo
cuc sng trn kt cu thng tng kin trc m cha th tri phi n nhng sinh hot i
thng. Vi tinh thn l chng Hn ha bo tn gc Vit ca mnh, mc d ngi Hn
rt c gng, nhng cng khng li nhng du n nh mong mun. Vi tm th ng
kn t bo v, nn cc sng nng vn ha Chm cha c nhiu dp tip cn vi vn ha
Vit. Th ba, do ngi Vit cha ti nh hnh c quc gia v khng nh c mt nn

Nin im 1471 l mt du mc quan trng trong lch s Vit - Chm. N l du hiu kt thc ca mt vng quc
nhng li l s m u cho mt qu trnh hp nht dn tc.
4

Cng Phng Khng, Lng Ph Gia t truyn thng n hin i, Lun vn tt nghip, Khoa Lch s,
HKHXHVNV H Ni 1998, tr. 10 - 16. Hoc xem inh c Tin, Cm di tch lng Ph Gia v l hi chnh ca n,
Kho lun tt nghip, Khoa Lch s, HKHXHVNV H Ni 2000.

vn ha t ch, khu bit vi vn ha Hn nn cha c c hi v iu kin giao thoa vi

Chmpa vi t cch l mt quc gia c lp. Tuy nhin, cuc ng Vit - Chm u tin
li xy ra vo thi vua L Nam , vi s kin nm Qu Hi, nm th 3 (543), ma h,
thng 4, vua Lm p cp qun Nht Nam, vua sai tng l Phm Tu nh tan qun qun
Cu c5. Sau s kin Phm Tu nh ui qun Lm p nm 543, th n nm 722 cuc
khi ngha ca Mai Thc Loan c coi nh s cng tc u tin gia ngi Vit vi ngi
Chm trong lch s. S chp nm Nhm Tut (722) (ng Huyn Tn, Khai Nguyn nm
th 10). Tng gic l Mai Thc Loan chim gi chu, xng l Hc , bn ngoi lin kt
vi ngi Lm p, Chn Lp, s qun ni c l 30 vn ngi. ng sai ni th t gim
mn v tng qun l Dng T Hc v h l Quang S Khch nh dp c6. Ngoi
hai bin c k trn l nhng ghi chp cc cuc ng vi chnh quyn h ca ngi Hn
vi qun i Lm p. Bng lc lng v th lc ca mnh, cc cuc quy nhiu ca ngi
Chm bin gii pha Nam b chnh quyn h mau chng nh ui v bnh nh.
S kin M Phc Ba tng qun i su vo t gic ri lp ct ng phn chia cng vc
nm 43, sau khi nh bi qun i ca Nh Trng. Ri, chnh quyn h phng Bc nh
Tn, Tng, Lng, Ty lin tip ng vi Chim Thnh vo cc nm 353, 399, 413,
415, 420 (Tn); 431, 436 (Tng); 543 (Lng); v, 605 (Ty), 722 (ng). S ln ng t
i mc d khng nhiu v ko di ti khong 500 nm. Nhng n cng cho thy Chmpa
vi s nh hnh, pht trin ang khng nh v th v sc mnh qun s i vi ngi lng
ging phng Bc (khi bao gm c chnh quyn h ngi Hn v c dn Vit na).
Sau s kin 938, Ng Quyn chm dt nghn nm Bc thuc ca ngi Hn i
vi ngi Vit, ti lp mt nh nc v khng nh nn vn ha Vit trn b vn ha bn
a tin Bc thuc v chng Bc thuc. Mt thi gian qu di b h chnh l nguyn nhn
ca mt s ti khi u mun mn ca i Vit. Chnh v vy, vn ha Vit mt mt phi t
khng nh truyn thng v s khc bit vi vn ha Hn, ng thi phi tip nhn c chn
lc/ Vit ha nhng gi tr u tri ca vn ha Hn. y l nghch l dn tc tn ti v
xuyn sut trong din trnh ca lch s Vit Nam. Tuy nhin, xy dng nhng gi tr vn
ha Vit, phi Hn th khng ch i hi phi c mt s n lc vt bc ca c dn tc, m
cn cn phi m rng tip nhn nhng gi tr c sc ca cc nn vn ha khc: n ,
Chmpa nh mt i trng vi vn ha Hn. Hn na, nhng nn vn ha phi Hn li c
nhiu im ng thun/gn gi vi vn ha Vit v t tng, tm l v cch thc th hin.
c bit vi vn ha Chm, vn l mt quc gia ra i mun hn Vn Lang, u Lc, nhng
li nhanh chng nh hnh v c iu kin v thi gian hon thin sau . Nn vo thi
gian m i Vit ang ti khng nh, th Chmpa pht trin rc r nh tip thu vn ha
n . Chnh v vy, bn thn trong vn ha Chm nh hng n c linh hn ph hp
vi tm thc Vit. Xt v hnh thc, th c th coi hai th ch Vit (v bc Trung Hoa) vi
Chm (v bc n ) khc nhau ti mc kh c nhng im chung. Tuy nhin, do nm
lin k nhau v lnh th, li c nhng iu kin t nhin v c th v vn ha bn a

Ng S Lin, i Vit S k ton th (VSKTT), tp 1, Nxb Khoa hc X hi, H. 1972, trang 118.

VSKTT, sd tp 1, tr. 127 - 128

tng ng. Hn na, i Vit ang cn nhng cu cnh i chi vi s p ch ca phng

Bc nn nhanh chng thu nhn vn ha Chm - n, bng nhiu con ng v cch thc
khc nhau. Mc d ti nh hnh kh mun - c phn thit thi, nhng i Vit nhanh
chng khng nh v th v vai tr ca mnh. Quyn lc ca cc vng triu i Vit la
chn v xy dng theo m hnh tp quyn kiu Trung Hoa, buc Chmpa thn phc bng
sc mnh qun s v h t tng u tri Nho gio trong bi cnh lch s Trung i. Khc
vi i Vit, Chmpa pht trin mnh m, theo ch ng cp x hi ca Blamn v
nh nc xy dng theo m hnh qun ch phn quyn (mt quc gia thng nht vi nhiu
tiu quc). Nhng quc vng c tim lc kinh t, ti nng thao lc v lc lng qun s
mnh m s bt cc tiu vng khc thn phc. Chnh v vy, trong lch s Chmpa xut
hin nhng qun vng c tham vng, lng qu cm; sc mnh y c th hin bng vic
gy s ri cp ph, "quy nhiu" i Vit. Tuy nhin, nhng c nhn xut chng y
li khng m bo s mnh m bn vng ca quc gia trong mt thi gian di, sc mnh
ca h ch mang tnh tc thi trong lc ng quyn. Hn na, vi th ch tn quyn nh
vy y cc vng triu sp nhanh chng mi khi c s xm ln ca ngoi bang. Bn
cnh , cc phe cnh chnh tr trong ni b vng triu li thng xy ra tranh ot quyn
lc, thanh ton ln nhau. y chnh l mt trong nhng nguyn nhn c bn dn n tht
bi lin tc ca Chmpa trong nhiu th k sau ny7. Mc d trong qung thi gian di
(t 938 n 1471), c nhiu ln tri dy ca mt vi v vua/ nhng c nhn xut chng
(Ch Ma Na, Ch Bng Nga...), c tham vng v bn lnh, li vo lc i Vit suy vi m tn
cng ra Bc hng ly li nhng g mt. S chp Gip Thn, nm th 4 (1104), ma xun,
thng 2, sai L Thng Kit i nh Chim Thnh. Trc y L Gic trn sang Chim
Thnh, ni tnh hnh h thc nc ta. Vua Chim Thnh l Ch Ma Na nhn th em qun
vo cp ly ba chu a L Ch C dng...8. Ch Bng Nga ba ln tin ra Thng
Long vo cc nm 1371, 1377, 1383 khin vua ti nh Trn nhiu phen iu ng. S
chp Tn hi nm th 2 (1371)(chi tit ny Cng mc chp l vo nm 1370), thng 3
nhun, ngi Chim Thnh sang cp, do ca bin i An, tin thng n Kinh s. Du binh
ca gic n bn Thi t. Vua i thuyn sang ng Ngn trnh... gic t cung in
th tri c. Trong nc t y sinh ra nhiu chuyn9.
Vic Nam tin ca i Vit vo pha Nam, bn cnh mc tiu tm n mt i trng
vn ha nh ni trn, th cn l s sng cn i vi ngi Vit. Sau mt nghn nm
Bc thuc khng phi l chm dt chin tranh vi ngi khng l tham vng Trung Hoa,
m l s m u cho nhng cuc chinh pht tip theo din ra cc giai on sau ny. Phi
lin tc i chi vi ngi khng l pha Bc, pha Nam li gp s quy nhiu, thc sn,
ri Bc tin ca ngi Chmpa. Nn buc i Vit phi yn n c phng Nam, trc
khi chng li s xm ln ca phng Bc.

Phan Khoang, Vit s x ng trong 1558 -1777, Nh sch Khai tr xut bn, S. 1967. Quan im ny tc gi
cp n trong bi vit c Phan Khoang v Li Tana, Nghin cu ng Nam , s 5 - 2006, tr. 85 - 88.
8

VSKTT, sd, tp 1, tr. 244

VSKTT, sd, tp 2, tr. 179

S kin u tin v s va chm Vit - Chm sau mt nghn nm Bc thuc l vic

Ng Nht Khnh chy sang Chim Thnh v dn ngi Chim vo cp sau khi nghe inh
Tin Hong bng h. S m u cho mi "bang giao" Vit - Chm vi t cch l hai nh
nc khng my hon ho v thun li. N nh im bo cho nhng chui s kin xy
ra lin tip vi nhiu bin b phc tp nhiu th k sau ny. S thn phc ca ngi
Chm ch mang tnh b ngoi, gi to v mi ln s tri dy ca h lm i Vit phi lo
lng. Vic cc vng triu Tin L, L, Trn, L s nh su vo trong t Chim Thnh,
bt vua, ct t l mt vic lm cn thit trong bi cnh lch s nh vy. Bin gii vi
Chim Thnh cng c y ra xa ln ranh c v pha Nam, th an ninh i Vit dng nh
li m bo hn. Tuy nhin, trong khong 500 nm tri qua cc triu i khc nhau, khng
phi lch s quan h ca hai nc lc no cng xy ra chin s. Nhng khonh khc ha
bnh xen gia nhng ng gm, gio v khi la l s thn phc, triu cng u n
ca ngi Chm khin ny sinh nhng mi quan h chnh tr c bit khc nh hn nhn.
S kin Bnh ng nm th 14 (1306), ma h, thng 6 g cng cha Huyn Trn cho vua
nc Chim Thnh l Ch Mn10 l kt qu mt qu trnh yn n lu di v quan h bang
giao gia hai quc gia tr nn tt p hn bao gi ht. Yn n ti mc nm 1301, thng 3,
Thng Hong (Trn Nhn Tng) i chi cc a phng, sang Chim Thnh. Ma ng,
thng 11 Thng Hong t Chim Thnh tr v11. V trong chuyn i chi ny, Thng
Hong trt ha g con gi cho vua Chim, i li Ch Mn em t hai chu y (chu
, chu L) lm l vt dn ci12. S kin k trn ch nh mt trng hp in hnh cho
quan h Vit Chm trn phng din ngoi giao chnh tr v mang m tnh cht quan
phng. iu cha th hin c nhiu cho mt qu trnh giao thoa thc s gia hai nn
vn ha Chm - Vit.
Theo ti, s giao thoa vn ha gia Vit - Chm din ra ch yu v mnh m li
khng phi bng con ng ngoi giao chnh thng thun ty gia hai vng triu. Rt
nhiu ln triu cng cc loi sn vt a phng nh voi, t gic, nga,... cc hng liu, vt
l (?)13 vi s lng khng nhiu. Bn cnh , cc on s b khi tun mnh vua Chm
sang triu cng i Vit th cng vi mt s ngi khim tn nh s lng sn vt m h
em sang vy, cng thi gian lu tr khng di. Th chc chn rng li sng ca h khng
sc mnh, hoc khng thi gian tc ng n i sng, vn ha ca i Vit.
Chnh v th, s giao thoa mnh m nht gia i Vit v Chmpa li thng qua con ng
chin tranh l ch yu. Sau mi ln chinh pht Chim Thnh nh vy, hng trm, hng
nghn "t binh" lin tc b bt v em v i Vit trong nhiu th k. Trong m ngi thua
trn c goi l t binh y, khng n thun l nhng chin binh ch c sc kho th lc, c
bp; m cn l nhng cung tn, m n, ngh nhn, s si c quan li na... H l nhng tr

10

VSKTT, sd, tp 2, tr. 102

11

VSKTT, sd , tp 2, tr. 96

12

VSKTT, sd, tp 2, tr. 103

13

Nguyn Th Phng Chi, Quan h gia i Vit vi Chmpa thi Trn (th k XIII - XIV), Nghin cu ng Nam ,
s 8, 2007

thc Chm, vi khi c cha y nhng tinh hoa ca vng quc Chim Thnh khng may
mn b ri vo tay i phng, ri tr thnh nhng "n l" phc v cho ngi thng trn.
iu ny cng c T Ch i Trng ni n h nh nhng k tht trn km may mn
mang tinh hoa ca dn tc mnh phc v cho ngi chin thng nh trng hp ngi "c
cng" v danh xy dng thp Bo Thin cho L Thnh Tng, nh tng B ng gi thnh
a Bang cho H Qu Ly...14. Cc vng triu ca i Vit ln lt tin hnh chinh pht
Chim Thnh, s chp Nhm ng nm th 3 (982) vua (L Hon) thn i nh Chim
Thnh. Trc y vua sai T Mc v Ng T Cnh sang s Chim Thnh, b h bt gi.
Vua gin, mi sai ng thuyn chin, sa binh kh, t lm tng i nh, chm c Ph
M Thu ti trn; Chim Thnh thua to, bt sng c binh s khng bit bao nhiu m k;
bt c k n trong cung trm ngi v mt thy tng ngi Thin Trc...15. Sang thi L,
i Vit 2 ln tin Chmpa, ln th nht vo nm 1044 thi vua L Thi Tng, vua thn i
nh Chim Thnh, trong trn ny quan qun ui chm c 3 vn th cp. Quch Gia Di
chm c vua Chim l S u ti trn, em dng np. Bt c hn 30 voi nh, bt sng
c 5000 ngi... sau trn chin c lit , vua em qun vo Pht Th bt v c, v l ca
S u v cc cung n k no gii ma ht khc iu Ty Thin16. Ln th 2 vo nm 1069,
ma xun, thng 2 vua (L Thnh Tng) thn i nh Chim Thnh, bt c vua nc y
l Ch C v dn chng 5 vn ngi17. T sau hai cuc i chinh pht ca cc vua L cho n
nhng nm Ch Bng Nga nh ra Thng Long, l giai on ca nhng mu thun nh
vng bin gii gia hai quc gia, v s thn phc bng con ng triu cng ca Chim
Thnh. Thi gian ny, quan h ca i Vit v Chim Thnh c coi l "m" nht. Tinh
thn ho hiu, chnh sch ngoi giao khn kho v sc mnh qun s qua 3 ln khng chin
nh bi qun Nguyn Mng khin th, lc ca i Vit tr nn uy danh trc Chim
Thnh. Cng trong giai on ny din ra cuc hn nhn ca Huyn Trn vi Ch Mn nh
ni trn. Mc d vo nm 1312 vua (Trn Anh Tng) thn i nh Chim Thnh, v vua
nc y l Ch Ch phn trc... v, bt c Ch Ch em v18. Ri nm 1318, vua Trn Minh
Tng c Hu Vng Trn Quc Chn i nh Chim Thnh, cng bt c rt nhiu "t
binh". Hai ln chinh pht trong giai on tng i yn n, i lc khng mt mt mi tn m
bnh c Chim19. Sang n thi L s, sau nhng bin c phc tp vo cui triu Trn v
20 nm Minh thuc. Vo nm 1446, tng L Th tn cng Chim Thnh v ph c
thnh Ch Bn, bt c vua Chim l B Cai v cc phi tn, b thuc, nga voi, qun kh
ca cc tng u hng, ri em qun v20. Sang nm 1471 (triu vua L Thnh Tng), c
coi l nin im ht sc quan trng trong lch s quan h Vit Chm. Nhiu hc gi cho rng,
trn nh ny khin Chim Thnh khng th "gng dy" c na. Nhng s quy ph,
14

T Ch i Trng, Thn ngi v t Vit, Nxb Vn ha Thng tin, H Ni 2006, tr. 171.

15

VSKTT, sd, tp 1, tr. 168 - 169

16

VSKTT, sd, tp 1, tr. 222 - 223

17

VSKTT, sd, tp 1, tr. 233

18

VSKTT, sd, tp 2, tr.109 - 110

19

VSKTT, sd, tp 2, tr.109 - 110

20

VSKTT, sd, tp 3, tr. 136

ri khng c yu t ca Chim Thnh vo thi gian sau nh ngn n ang chy nt

nhng git du cui cng. Vic L Hng c tin cng vo Chim Thnh, cho v li bn ,
t li tn gi, thit ch thnh ty trn hnh chnh nhng vng t vn ca ngi Chm cho
thy tinh thn thng nht mnh m ca mt v qun vng y quyn uy. M hnh nh nc
qun ch tp quyn Nho gio "h gc" m hnh nh nc qun ch phn quyn Blamn.
V cng t sau ln "tho pht" ny, ngi Chm i Vit li tng ln gp bi, cha k cc
hng qun v dn lu vong n ri rc t nhiu nm trc .
Nu nh vo thi L - Trn, i Vit ang cn nhng gi tr mi khng nh mt
nn vn ha t ch, c lp vi Hn. C th d dng nhn thy vic tip nhn nhng gi tr
ngh thut Chm trong i sng cung nh, ch cha ni n trong dn gian cn d dng,
mnh m hn gp bi. S kin nm 1060, thng 8 ban ra khc nhc v iu nh trng ca
Chim Thnh khin nhc cng ht21. n nm 1202 sai nhc cng ch khc nhc gi l
nhc Chim Thnh, ting trong tro, ai on bun ru, ngi nghe phi chy nc mt22.
Hay nh vic Nht Dut (Chiu Vn Vng) thch chi vi ngi nc ngoi, thng ci
voi n chi thn B Gi (thn ny l khi L Thnh tng nh Chim Thnh, bt c
ngi Chim cho y, ly ting nc Chim t tn l a Da Li, sau gi sai l B Gi),
c khi 3, 4 ngy mi v... l nhng minh chng c th cho s tip nhn vn ha . Th n
cui thi Trn v sang thi L s, sau khi khng nh c mt quc gia vi mt nn vn
ha c lp. c bit s ln mnh v ln lt ca h t tng Nho gio ny sinh trong
lng i Vit nhng mu thun vi ngi Chm. Bng nhng chnh lnh cm on ti dn
gian ca triu nh, nhm chnh n phong tc theo l gio Khng Mnh. Cc chnh lnh
ny khng bit c tc dng n u i vi i sng x hi i Vit, nhng n ch dn
cho chng ta thy rng khi vn ha Chm n su vo Vit nh th no. Nm 1374,
ma ng, thng 10, xung chiu cho qun dn khng c mc o kiu phng Bc v bt
chc ting ni ca cc nc Chim, Lo23. V c bng nhng chiu lnh git chc na.
Nm 1059, Tng Dc ban chiu bt ngi Chim hin ti giam git ht... ri git ht
cc n s ni ngi Chim24. Bn cnh nhng cm on, git chc nh vy, nh nc qun
ch Nho gio cng bt u qu trnh Vit ha ca mnh i c dn Chm d b qun l.
Nm 1472, thng 9 c sc ch cho Thi bc t khanh xt h tn ca bn ngi Chim ngi
Man, h ca ngi Chim th h mi h c theo ng quy ch, h ca ngi Man th dn
vo lm mt25. Ri bt nhng ngi c ngun gc nc ngoi, trong c ngi Chim
phi n Vin Chu Lm khai bo. Tuy nhin, nhng s kin khng ch n thun l
mu thun gia hai h t tng, m cn l s mc cm, t ti ca ngi Vit/ vn ha Vit
vi ngi Chm/ vn ha Chm. Nhng c dn m ngi Vit lun cho rng l "Man dn"
c thn phn thp hn, ri li l t binh na. Nhng li c nhng tri thc m ngi Vit

21

VSKTT, sd, tp 1, tr. 231

22

VSKTT, sd, tp 1, tr. 298 - 299

23

VSKTT, sd, tp 3, tr. 184

24

VSKTT, sd, tp 4, tr. 49 - 51

25

VSKTT, sd, tp 3, tr. 247

phi vay mn xy dng cho i sng x hi ca mnh. V, n cng l s xung t gia

vn ha cung nh chnh thng Nho gio ca tng lp qu tc vn cht ch, cao ngo vi
vn ha dn gian phi chnh thng ca tng lp bnh dn vn ci m, ha nh.
Vt ln trn nhng yu t c coi l vn ha hay li sng nh k trn. Qu
trnh giao thoa Vit - Chm khng thot ly khi qu trnh hn huyt v mt nhn chng. Xt
trn mt phng din no , th qu trnh khng c nhiu bng chng c th d dng nhn
thy bng cc gic quan thng thng v c im chng tc ca ngi Vit v Chm mt
cch r rng. Nhng nhng s kin trong bin nin s cho thy, vic hn huyt ban u
c nh nc "tha nhn", bng vic cc vua cha v tng lp qu tc thi L, Trn coi
nhng m n Chm l "chin li phm" sau mi cuc chinh pht. S chp nm 1046, dng
cung ring cho ph n Chim Thnh26 (cung ny c tn gi l Ngn Hn). Hay s kin M
l phi ca S u nhy xung bin t t v b vua L Thi Tng bt sang hu. Ri nm
1154, vua nc Chim Thnh l Ch B La Bt dng con gi, vua nhn27. Vi vic bt c
ngn t binh cho ri rc t vng Thanh Ngh ra ti Thng Long khin qu trnh ha
huyt din ra mt cch mnh m. n ni, vo nm 1499, thng 8 ngy mng 9 cho chiu
rng: "t nay tr i, trn t thn vng, di n nhn dn, u khng c ly n b con
gi Chim Thnh lm v, cho phong tc c thun hu28. Khi lnh cm c ban ra, th
chng t s vic " trt ri" gia ngi Vit vi nhng ngi Chm sng trn lnh th i
Vit khi . C l n l tt yu ca lch s v ca nhng cuc giao thoa vn ha. Ti cho
rng, vic hn huyt c khi li l yu t tin quyt (c trc v quyt nh) i vi mi qu
trnh giao thoa. N m bo cho nhng gi tr vn ha khc c c hi thm nhp vo cuc
sng d dng hn v su sc hn. Cng ging vi s tip nhn vn ha Hn vo thi Bc
thuc. Vic hn huyt vi ngi Hn vo thi gian ny cho ngi Vit c nhng thay i
cn bn v nhn chng, trc khi c nhng chnh sch xy dng b my cai tr. Ph Gia,
Ph Thng, Ty H, H Ni hin nay vn cn c nhng dng h nh Cng (ng), B
(Hy)... c gc gc t Chm v c mt vi ngi t c khc tn trong bia Vn Miu,
Quc T Gim. T vic hn huyt, n qu trnh thay tn i h cho ph hp vi cuc sng
thc ti l vic thng thy trong lch s Vit Nam thi c trung i29. Lp lun ny cng
c r hn na trong truyn v H Li trong Lnh Nam chch qui ca L T Xuyn, mt
tc phm tng truyn c vit vo thi Trn. K v mi tnh ca ngi n ng Chm vi
ph n Vit. Sau ny c Chu Xun Giao phn tch rt su sc trong tp tiu lun Nh vua
gia dng xoy a chiu: truyn H Li t nhiu gc nhn, vi trung tm l sex v vng
quyn. S b buc ca Nho gio khin ngi Vit phi n du nhu cu bn nng, n sn sng
bng n/ph cch khi gp nhng nhn t cng hon cnh nhng phi Nho, li c truyn thng,
li sng mang m cht phn thc ca "v n" m ngi Chm mang n.

26

VSKTT, sd, tp 1, tr. 225

27

VSKTT, sd, tp 1, tr. 285

28

VSKTT, sd, tp 4, tr. 17

29

Cng Phng Khng, sd.

Qu trnh ha huyt, cng c v giao thoa vn ha Vit Chm l mt h qu tt yu

lch s ca hai tc ngi trn lnh th Vit Nam hin nay. T ng bin lnh th gia hai
quc gia vi hai nn vn ha khc bit n s thng nht v mt ng bin vn ha trong
mt qu trnh phc hp, lu di. Chng ta kh c th nhn din r rng u l yu t Vit
hoc Chm thun ty, ci no nh hng n ci no. Nhng ci hao hao, ging ging ch l
nhng on nh khoa hc m cc hc gi nhn nh v suy din, bi bn thn chng tot
ln s ha nhuyn nhng gi tr tinh hoa ca hai nn vn ha Chm Vit. Hy ng
bin vn ha l v hnh trong nhng biu hin hu hnh ca cuc sng.

10

VIET - CHAM CULTURAL BOUNDARIES

Dinh Duc Tien
Culture and Art magazine
The Ministry of Culture - Sport and Tourism

Vietnam, as a nation, now runs along from Lung Cu (Dong Van, Ha Giang) to Mui
Hamlet (Nam Can, Ca Mau) within 33o2 and 8o30 north latilude. The West pole is at 102 o
east longitude (Apa Chai, Muong Te, Lai Chau) while the East pole in the mainland is at
109o24 east longitudeon on Hon Gom Peninsula (Khanh Hoa). (Le Ba Thao, Vietnam,
territory and geographical areas). This unified and undivided territory results from a
consolidation with complicated events between Dai Viet, Champa and Chen La in the
history. Regarding nation founding process, there are differences among three above nations
in term of development in different levels and at different times. Generally speaking, Dai
Viet, Champa and Chen La all founded their nations at an early time. Unlike Champa and
Chen La both heavily influenced by Indian culture, Dai Viet fell inside the ambit of China.
This fact leads to different consequences during the history. After 1000-year Chinese
domination period, the formation of an independent state of Dai Viet occurred much later
than the two other countries. At that time, Champa and Chen La had built up a Austro Asiatic state model, which rapidly developed and represented many cultural achievements.
Dai Viet just gained its independence and decided to form a state according to East Asian
model. This lateness, because of 1000-year Chinas dominance, left Dai Viet no option but
to rapidly develop so that could be able to deal with the Chinese in the north and avoid the
harassment of Champa from the south.

The collision between two countries (China in the north and Champa in the south)
with different levels of powers, cultural values and economic conditions had put Dai Viet in
quite complicate situations. On one hand, Dai Viet had to show surbordinate its attitude
toward Chinese courts. On the other, it let Champa know how strong it was in order to
receive the prima facie allegiance from the latter. However, between different ideologies:
China with Confucian loyal to the emperor idea and Champa with heavy -caste regimes
and distinctive rules of conduct of Hinduism, Dai Viet already selected Confucian Mencius ideology to set out social rules of conduct; on must one hand one comply with
Three Moral Bonds and Five Constant Virtues and on the other harmonize with Champa
culture which did not much respect Confucius - Mencius values. The cultural mixture
between Viet and Cham takes different forms: via both normal diplomatic and commercial
roads in a peaceful manner and Viet - Cham and compulsory during fierce wars.

11

From theoretical perspective, the dominances of one culture will be absorbed and
voluntarily employed by the other as regional and world value regardless of such
dominances are conveyed in peaceful or warlike manner. A country on one hand appears to
reject this value because of its nationalist self-respect, on the other wishes to receive it
silently thank to its usefulness and pragmatic. In my opinion, there is no so-called
compulsory or voluntary acculturation. The acculturation itself is per se a voluntary process
but in different manners. We need to clearly distinct between how the acculturation is
made and what it is. The voluntary receipt of a relevant cultural element would become
indispensible for the existence and the variety of each culture itself. Moreover, the
acculturation itself needs to be voluntarily received so that ones can live and mix with
different culture. Vietnam would appear to be among the liveliest evidences for how the
acculturation is made and the voluntary receipt of fodinasty cultural values. Fighting against
the Chinas colony but to receive Chinese characters. Fighting against the Hans invasion in
the self-control period but not to reject the centralized administration model built on basis of
Confucianism. Expelling the French but not to forget Western values and way of living.

With a view to be subject to the North and show its strength to the South, Dai Viets
culture takes with itself distinctive values of mixture and variety. The Hans culture
appearance and the core of Viet-Cham mixed culture, which share the similar regional
subtratum make Champa culture integrate into Dai Viet society, become strong and difficult
to recognize than ever. Many of the scientific works in different sectors such as linguistics,
literature, history, archeology, ethnography have mentioned and realized Viet-Cham
acculturation process. All shows that, unlike Han culture, which is outstanding, prevailing,
and ease to identify when ones research Vietnam in general and Dai Viet in history in
particular, Champa culture appears silent and outgoing and hard to identify. We just actually
feels that something looks slightly like what we thought belonging to the real Vietnamese
values or Viet - Han for hundreds or even thousands of years but now turned out to be
Chams remainder. Some opines that it would be quite difficult to find out tracts of
Vietnamese culture in Cham, but can find a lot of these in the Cham culture in Viets (2).
This view seems to show a lack of accuracy if we only rely on the present material marks, or
just carry a unilateral thought. Personally speaking, I believe that the 1000-year coresidence between Cham and Vietnamese people give us a clear sign of Chams influences
on Viets. Nevertheless, Champais also influenced with many of Vietnamese elements,
especially where Champawas Vietnamese and became substantial a part of Dai Viet since
1471 (3).
In addition to the Vietnamization of Chams culture factors in the land where their
former capital situated, Champa peoples living in the mainland of Vietnam has been deeply
Vietnamized. In case the Phu Thuong area (Tay Ho, Ha Noi), the Viet - Champacoresidence make it hard to identify whether Champa culture factors affects Viet has or vice
versa (4). This allows me to affirm, the acculturation process does not occur in unilateral
12

manner but in bilateral and becomes so strong because of the feedback/ one-dimensional,
but it is two-dimensional effect and strong as when the invasion took place under rule
feedback/counter-influence. It is more likely that influences of the acculturation of a culture
on the other do not cover all aspects of the social life but the outstanding points that emerge.
It would be however impossible to clearly figure out a specific Chams factor influenced by
Viet and vice versa so we can only take a unilateral view on the same. More likely, this is
the general rule of acculturation among various cultures. Such one-sided view would in turn
subjectively depend on which culture side ones stand on. Such clear/subjective distinction
just allows us to temporarily indentify the subject of the research.

Lets start our research on Viet-Cham acculturation process from initial records in
the official history of Vietnam such as A Brief History of Viet (Viet Su Luoc in
Vietnamese), The Complete Book of the Historical Records of Dai Viet (Dai Viet Su Ky
Toan Thu in Vietnamese); Vietnamese Palace Spirits (Viet Dien U Linh in Vietnamese),
Excerpts of Linh Nam's Extraordinary Story (Linh Nam Chich Quai in Vietnamese) or
other documents on this cultural event. Though, these documents of Dai Viet allow us to
have a very little information, even on the face of it, of the views of the central
governments. We may see it as the tip of an iceberg though it let us have an imagination of
how big the remaining part, with many hidden areas, is.

During the Chinese domination period, the Viet-Cham acculturation process had not
taken place robustly. Rather, it appeared quite modest even one can say there was no actual
cultural interexchange. Nevertheless, initial and simple records at that time may explain the
above argument. First, what the history documents recorded mentions only how Lam Ap
state was shaped and there were then many abusing military activities in the area that
belonged to the South area under Hans ruling (equivalent to the area of Nghe - Tinh later
on). Secondly, the invasion of Han culture just touched the superstructure rather than
dominating normal living activities. Despite Hans attempts to assimilate, they failed to
receive expected results due to the anti-Chinese attitude among Vietnamese residents. With
a view to close their doors for self-protection, Cham culture did not have a chance to
interact Viets. Thirdly, as Vietnamese residents did not then re-shape their country and
accordingly state their own culture independent from Hans culture, they had not yet had a
chance to acculturate with Champaas self-government. However, the first Viet-Cham
conflict occurred in Ly Nam De Kings ruling period where on Yin Water Pig Year (Quy
Hoi) the Third (543), summer, April, the King of Lam Ap seize Nhat Nam commandery, the
King [Ly Nam De] appointed his general, Pham Tu, to smash the enemy at Cuu Duc
commandery (5). After Pham Tu drove Lam Aps men away in 543, Mai Thuc Loans
insurrection occurred in the year 722 is considered the first co-operation ever between
Vietnam and Champa in history.
13

Imperial annals record that the Year of Water Dog (Nham Tuat) (722), Duong Huyen
Ton, the 10th epoch-making year). The enemys general, Mai Thuc Loan, seized the county
and declared himself the Black King (Hac De). He co-operated with people of Lam Ap and
Chen La [Kingdoms] (Chen La in Vietnamese) with an army of 300,000 men. The Tangs
Emperor (Tang De in Vietnamese) appointed Noi Thi Giam Ta Mon Ve General, Duong
Tu Huc and Do Ho Quang So Khach to have expelled them already (6). In addition to two
above events, history tells several conflicts with the Hans ruling government with Lam Ap
Kingdoms army. Thank to its enormous power and well-armed forces, Han Government
quickly smashed Chams abusing activities in the southern borders and therefore pacify this
area. General Ma Phuc Ba sent his troops deeply towards the enemys land and erected
bronze pillars dividing relevant areas in 43 after defeating Nhi Trungs forces. Then the
North governments like Tan, Song, Luong, Tuy continuosly clashed with Champa in 353,
399, 413, 415, 420 (Jin); 431, 436 (Song); 543 (Sourthen Dinasty, the third reign) And 605
(Sui), 722 (Tang). These clashes, though small in numbers, had actually occurred for 500
years. Despite this fact, such clashes showed that Champa, on the way to stating its strength
and military power to the northern neighbours, including Hans ruling governments and
Vietnamese residents).

After the event of year 938, Ngo Quyen ended the 1000-year Chinese dominance, reestablished a government, and by that way affirmed Vietnamese culture on the foundation
of the local culture in pre-Chinese dominance and anti-Chinese dominance period. A longdominated period would be the primary cause for a late re-creation of Dai Viet. For that
reason, Vietnamese culture on one hand must state its own tradition and the difference from
Han's culture. On the other, it has to receive outstanding points of Han's in a
selective/Vietnamese way. This national paradox had existed and spread out the whole
history of Vietnam. Nevertheless, the whole nation needs not only to do its best to build up
a Vietnamese and non-Han cultural values, but also expand itself to special values of other
cultures such as India, Champa as a balance to Han's culture. Furthermore, the non-Han's
culture shares common points with and appear close to Vietnamese culture in term of
ideology, mentality and the way they express. Especially, Champa, a country that was born
much later than Van Lang or Au Lac State but promptly shaped and had enough time and
necessary conditions to complete itself. This explains why at the time where Dai Viet was
attempting to find a way to re-state its position, Champa enjoys a remarkable development
by receiving Indian culture. As a result, inside Champa cultures with heavy Indian
influences lies a spirit suitable to Vietnamese consciousness. On the face of it, ones may
consider two institutions: Viet (in Chinese model) and Cham (Indian model) different to an
extent that it would be hard to find common points. However, due to a joint border, similar
natural conditions and cultural specialties, Dai Viet found it quick to receive, via different
channels, Champa-India influences as a balance to the Chinese dominance. Dai Viet had
14

soon stated its position and role despite the late re-shape. The power of Dai Viet, which was
built on Chineses centralized model had forced Champa to surrender by way of military
strength and the outstanding Confucianism in the mid- history. Unlike Dai Viet, Champa
strongly developed itself according to Hinduisms style with different social classes and its
government was built in the decentralized monarchy model where a unified country live
together with many sub-countries. Great kings having talents and owning a strong economy
and powerful army would force other kinglets to subdue. This explains why Champa history
born ambitious and courage kings and this is evidenced by the fact that these kings
quarreled, seized and abused Dai Viet. Unfortunately, these outstanding individuals
were not a guarantee for the sustainability and strength of a nation for quite a long time. In
other words, their strength was presented only when they were in office. Besides, such
delegation of power had forced these kingdoms to quickly collapse when invaded by
foreigners. To seize powers, different parties in a kingdom often tried to extirpate each
other. These facts are attributed to major causes that lead to the continuous failure of
Champa for centuries (7). Though, some excellent kings such as Che Ma Na, Che Bong
Nga, who owned ambition and firm stuff, had emerged for such as long time (from 938 to
1471) attacked Dai Viet in the north to get what they lost when Dai Viet became weaken.
History books recorded that in 1004, in the spring, February, [the King] sent Ly Thuong
Kiet to conquer Champa. In the past, Ly Giac escaped to Champa and told them about our
current situations. The King of Champa, Che Ma Na took that occasion to send his troops to
seize three provinces that Che Cu had offered [to Dai Viet] (8). Che Bong Nga had attached
Thang Long three times in 1371, 1377, 1383 making Trans king and his officers distressed.
Annals also recorded the year of New Pig (Tan Hoi) the Second (1371) (Cuong Muc
recorded it 1370), the bissextile March, Champa seized Dai An Seaport, forwarding the
Capital. Enemys troops reached Thai To port. The King had to take a boat to Dong Ngan to
avoid enemy burned the temples and libraries. Disputes in the country therefore arose (9).

Dai Viets forwarding to the South should not only be seen as a way to look for a
cultural leverage as afore mentioned but also a struggle for survival of Vietnamese
residents. The 1000-year Chinese dominance did not merely end the long wars with the
giant and ambitious Chinese dynasties but paved the way for continuous conquers in later
stages. Facing both China in the north and Champa in the South, Dai Viet had no option but
to first make its southern areas peaceful for the purpose of mainly dealing with the North.

The first Viet-Cham clash occurred when Ngo Nhat Khanh ran away to Champa and
guided them to encroach Dai Viet after the death of Dinh Tien Hoang. This should not be
seen a perfect start for Viet-Cham relationship from government level and appears to be an
omen for continuous complicated events between two countries in later centuries. The
subordinate of the Champa appears artificial and temporary and each of their raising did
make Dai Viet distressed. The fact former Le, Ly, Tran and Primary Le Dynasty deeply
15

encroached into Champa, arrested their kings and requested for land allocation [to Dai Viet]
might be then a necessary move. The further Champa border was moved southwarded, the
safer Dai Viet feels. However, not that a 500-year period with different dynasties had seen
nonstop wars between two kingdoms. Dai Viet and Champa actually enjoyed some short
moment of peace amidst many years dragged through with fire and sword where Champa
regularly paid their tributes to Dai Viet. Some special politic relationships like marriage
between Champa peoples and Vietnamese residents were born during this period. In fact
that Binh Ngo the Fourteenth (1306), Priceless Huyen Tran was married to Champa King,
Che Man (10) would be a result of a long and peaceful relationship between two countries,
which become better than ever. Even in 1301, Father - Emperor (Tran Nhan Tong) visited
some areas, to Champa. Winter, 11th month, Father - Emperor left Champa for Dai Viet
(11). In this visit, Father - Emperor accidently promised to marry his daughter to Chiem
King in exchange for Che Mans offer of these two counties (O province and Ly province)
as his wedding-presents (12). This should be only seen as an outstanding picture in a series
of events in Viet-Chams politic and diplomatic relationship and does not tell us much about
a real acculturation between two cultures.

In my opinion, Viet-Champa acculturation occurred mainly not via formal diplomatic

channels between two kingdoms. Actually, attributes paid by Champa to Dai Viet, which
often took the form of elephants, rhinos, horses, aromatic spices and precious items (13),
was modest in term of quantity. Besides, a small number of diplomatic corps seconded to
Dai Viet for that assignment would not have taken many goods. This evidences a fact that
they did not have sufficient time to influence Dai Viets culture. Neither was their living
style. For that reason, the acculturation most occurred via continuous wars between two
kingdoms. For centuries, as a result of each conquer, hundreds or even thousands of
prisoners of war were arrested and taken to Dai Viet. Among them, some might be
beautiful girls, artisan, monks and even officers rather than just muscle warriors. They were
Champa intellectuals with full talents unfortunately fallen into the hand of enemy and
became slaves for the conquerors. Ta Chi Dai Truong refers to them as the unfortunate loser
that brings essence of their nation to the winner. Examples were the anonymous foreman
built Bao Thien Tower for Ly Thanh Tong or General Bo Dong defends Da Bang Castle for
Ho Quy Ly (14). Dai Viet Dynasties one by one conquered Champa as the history records:
Nham Ngo the Third (982), king (Le Hoan) himself attack Champa. Previously, the king
sent Tu Muc and Ngo Tu Canh to Champa as his diplomats but they were imprisoned by
Champa. The King got angry and asked for war boats, prepared weapons and personally
took his troops. He killed Phe Mi right in the battle field; Champa suffered from big loss,
[he] already got many prisoners of war, took hundreds of beautiful girls and a Thien Truc
monk (15). In Ly Dynasty, Dai Viet had forwarded Champa two times. The first in 1044,
Ly Thai Tongs reign, the King himself conquered Champa, in this battle, his [men]
chopped off 3000 heads of enemys forces. Quach Gia Di killed Chiems King, Sa Dau,
right in the battle ground and send [his corpse to the Ly Thai Tong]. Took 30 tamed
16

elephants and 5000 men after that fierce battle, the King sent his men to Phat The to
arrest the first and second wife of Sa Dau and beautiful girls good at dancing and singing
Tay Thiens melody (16). The second time in 1069, spring, February, king (Ly Thanh
Tong) himself attacked Champa and arrested its King, Che Cu and fifty thousand peoples
(17). The period lasting from these two expeditions by Lys kings until Che Bong Nga
attacked Thang Long saw small conflicts in the border areas and Champas subordinate in
the form of tributes. At that time, Dai Viet and Champa appear to build the warmest
relationship ever. The attitude of harmony, smart diplomatic policies and military strength
evidenced by the fact that Dai Viet defeated Mong Gol Empire three times and made it
emerging before Champa. Also at that time, Huyen Tran was married to Che Man.

Though in 1312 king (Tran Anh Tong) himself attacked Chi Thanh as its king, Che
Chi betrayed and arrested and took Che Chi to Dai Viet (18). In 1318, Tran Minh Tong
sent Hue Vuong Tran Quoc Chan to advance Champa and took many pows. Two
expeditions started in quite a peaceful period and sometime did not lose an arrow but
successfully pacified Chiem (19). In the primary Le area, after complicated events
happened at the end of Tran Dynasty and 20 years under Mings rule, General Le Thu, in
1446 attacked Champa and occupied Cha Ban citadel, arrested Chiems King, Bi Cai and
his concubines, elephants and horses, weapons of surrendered generals and withdrew his
troops (20).

The year 1471 (Le Thanh Tongs era) may be such a crucially important year in VietChampahistoric relationship that many believe that Champa could not get recovery after the
battle. Abusing activities and weaker resistance of Champa is seen as a candle getting dim.

The fact that Le Hong Ducs attacked to Champa, had some Champa old land remapped, renamed and set up administrative units there shows a strong and ambitious
unification desire of a powerful king. The centralized government in Confucian style
actually overlapped that of Hinduist style. After this conquer, the number of Champa people
in Dai Viet dramatically increased not to mention of surrendered troops and exiles
previously domiciled.

In Ly - Tran Dynasties, Dai Viet demanded for new values to state its own culture
independent from Chinese culture. It is easy to find Champa influences on living activities
in imperial places, not to mention of the same influences on the lives of common people,
which are believe much stronger. In 1060, August, composed Champa melodies and drum
rhythm for singers to sing (21). By the year 1021, had musicians compose a melody
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called Champa music bring tears to ones' eyes (21). Or Nhat Duat (Chieu Van Vuong)
loves communicating with foreigners, often rides elephant to Ba Gia Hamlet (this hamlet
was established when Ly Thanh Tong conquered Champa, took the Champa people there
and named it Da Da Li, a Champa name, later on called Ba Gia), for 3, 4 days are clear
evidences for the receipt of culture. Until the later period of Tran and early Le reign, Dai
Viet successfully stated its independent government and its own culture.

Especially, the fact that Confucianism had deeply taken its roots in Dai Viet's life
caused inherent contractions with Cham. This evidenced by official strict orders of the
governments with a view to reorganize customs according to Confucianism. Though ones
are not quite clear as to how these official orders affected to Dai Viet social activities but it
somewhat let us know how Cham culture influences Viet. In 1374, winter, 10th month,
issues edicts to peoples and soldiers warning them not to address in Chinese style and
imitate Lao and Cham language (23). Comes also killing orders. In 1059 Tuong Duc
Emperor issued edicts arresting current Champa people and having murdered them all...
then Champa women (24). In addition to being subject to these restrictions and massacre,
Champa people were Vietnamized for better management. In 1472, September, issued
orders appointing Thai Boc Tu Khanh to verify full names of Champa and Man people,
names of Champa peoples were kept unchanged but those of Man people were combined in
single one (25). Then take ones who have fodinasty origins including Cham people to Vien
Chau Lam to declare. However, such events should not be only seen as conflicts between
two ideologies but also presents an inferiority complex of Vietnamese people to Cham
people, who were considered "barbarian people" by Vietnamese people, though Dai Viet
had to borrow to some extent their knowledge to enrich its social life. This also presents
conflicts between the royal culture heavily influenced by Confucianism of strict and
arrogant noble class and the uno culture unorthodox common people, which tends to be
amiable and open.

Regardless of what are considered culture or living style as said, Viet-Cham

acculturation failed to escape from the mixed blood process in term of human races. To
some extent, it appears difficult to identify in common sense clear evidences of human
characters of Vietnamese and Cham. Events recorded in chronicles reveals that the initial
mixed blood were recognized by the government with kings and noble classes of Ly, Tran
Dynasty considered Cham beauties "booty" after each conquer. History reads 1046, erect
separate temples for Champa women (26) (named Ngan Han). Or My E, concubine of Sa
Dau committed suicide by having driven into the sea when Ly Thai Tong forced her to serve
him. In 1154, Champa King Che Bi La But offered her daughter, the King accepted (27).
With thousands of pows arrested from Thanh Nghe to Thang Long made the mixed blood
happen strongly. To such extent that in 1499, 8th month the 9th, [the King] issued an edict
that: "from now on, from the level of princes of blood to ordinary people, not allowed to
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marry Champa woman so that the customs will be sustained (28). The issuance of such
prohibition order evidences the fact that there had been then "something already happened"
between Vietnamese and Champa people living in Dai Viet territory. This might be an
indispensable result of history and acculturation.

From my point of view, I think the mixed blood may be a pre-condition (initially and
decisively) for each acculturation process. It guarantees values of different cultures may
have a chance to easier and deeper penetrate to normal life. Like the receipt of Han Chinese
culture in the Chinese dominance period, the mixed blood with Han Chinese then resulted in
fundamental changes in term of human races prior to the creation of a complete
administrative system. In Phu Gia, Phu Thuong areas, Tay Ho, Hanoi, quite a few people
carrying the Ong (Cong) or Bo (Hy) surname which have been originated from Champa's
ones and some of them had their named inscribed in stone steles erected in the Temple of
Literature (Van Mieu), Quoc Tu Giam (National University). The mixed blood and
consequently the change of names to fit present lives are among common phenomenon in
Vietnam history in ancient - medieval time (29). This approach is further confirmed by
referring to the story of Ha O Loi in Excerpts of Linh Nam's Extraordinary Story (Linh
Nam Chich Quai in Vietnamese) of Ly Te Xuyen, a story written in Tran dynasty and
about a love affair between a Vietnamese woman and a Cham man. This detail is later on
deeply analyzed by Chu Xuan Giao in his essay The King and the Multi-side Circle: The
Story of Ha O Loi from various angles with the center being sex and imperial power. Under
the compulsion of Confucism, Vietnamese people had to hide their instinctive demands,
which would be easy to be exploded and break the old rules when chances come.

The constraint of Confucianism forced Vietnamese people to hide its insctintive

demands. However these hidden factors would explode when colliding with traditional
Champa culture, living style and art which shows a strong material characteristics of
dancing girls.

The mixed blood process, co-residence and acculturation between Viet and Champa
are a historic indispensable result of two ethnic groups in the present Vietnam territory.
From the boundaries between two countries with different cultures to the unification of only
one boundary is a long and complicated process. We cannot just identify what are the pure
Vietnamese or Champa values and which influence the others. The "likeness" between two
cultures is merely assumptions of scholars as it per see presents the well-mixed essences of
these cultures. Let us make this invisible boundary visible in life.

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D. D. T.

20

Notes

1. Le Ba Thao, Nature and Vietnam's Geographic Areas, Publisher: Th gii (the

World), H. 2001, pg. 8.

2. Tran Hau Yen The, Champa's Fine Art Marks in the Old Capital of Hoa Lu,
Culture and Art No. 2 - 2008, pg. 61 - 64

3. The typical year 1471 marks a significant milestone in Viet-Champ history where
it on one hand saw the end of a kingdom but on the other opened up a period of unification
of the nation.

4. Cong Phuong Khuong, Phu Gia Village from Tradition to Modern, Graduation
Essay, The Faculty of History, University of Social Sciences and Humanities Hanoi 1998,
pg. 10 - 16. Or Dinh Duc Tien, Phu Gia Village Relic Complex and Major Festivals,
Graduation Essay, The Faculty of History, University of Social Sciences and Humanities
Hanoi 2000.

5. Ngo Sy Lien, Dai Viet Su Ky Toan Thu ("The Complete Book of the Historical
Records o Dai Viet" or abbreviated as "CBHRDV"), Volume 1, Social and Science
Publisher, H. 1972, pg. 118.

6. CBHRDV, book as cited Volume 1, pg. 127 - 128

7. Phan Khoang, Viet Su, Xu Dang Trong 1558 -1777 (Vietnamese history,
the Inner region 1558 -1777 ), Khai Tri Bookstore published, S. 1967. This view was
referred by the author in Reading Phan Khoang and Li Tana, South East Asia Research, No.
5 - 2006, pg. 85 - 88.

8. CBHRDV, book as cited, Volume 1, pg. 244

9. CBHRDV, book as cited, Volume 2, pg. 179

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10. CBHRDV, book as cited, Volume 2, pg. 102

11. CBHRDV, book as cited, Volume 2, pg. 96

12. CBHRDV, book as cited, Volume 2, pg. 103

13. Nguyen Thi Phuong Chi, Relationship between Dai Viet and Champa in Tran
Dynasty (XIII - XIV Century), South East Asia Research, No. 8, 2007.

14. Ta Chi Dai Truong, Than, Nguoi va Dat Viet (Deities, People, and the Land of
Viet), Publisher: Information Culture, Hanoi 2006, pg. 171.

15. CBHRDV, book as cited, Volume 1, pg. 168 - 169

16. CBHRDV, book as cited, Volume 1, pg. 222 - 223

17. CBHRDV, book as cited, Volume 1, pg. 233

18, 19. CBHRDV, book as cited, Volume 2, pg.109 - 110

20. CBHRDV, book as cited, Volume 3, pg. 136

21. CBHRDV, book as cited, Volume 1, pg. 231

22. CBHRDV, book as cited, Volume 1, pg. 298 - 299

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23. CBHRDV, book as cited, Volume 3, pg. 184

24. CBHRDV, book as cited, Volume 4, pg. 49 - 51

25. CBHRDV, book as cited, Volume 3, pg. 247

26. CBHRDV, book as cited, Volume 1, pg. 225

27. CBHRDV, book as cited, Volume 1, pg. 285

28. CBHRDV, book as cited, Volume 4, pg. 17

29. Cong Phuong Khuong, book as cited.

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