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絲綢之路上的東南亞文明——柬埔寨(英)

絲綢之路上的東南亞文明——柬埔寨(英)

出版社：五洲傳播出版社出版時(shí)間：2018-09-01
開本： 26cm 頁數(shù)： 269頁
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絲綢之路上的東南亞文明——柬埔寨(英) 版權(quán)信息

  • ISBN：9787508540306
  • 條形碼：9787508540306 ; 978-7-5085-4030-6
  • 裝幀：一般銅版紙
  • 冊(cè)數(shù)：暫無
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絲綢之路上的東南亞文明——柬埔寨(英) 本書特色

柬埔寨是古代海上絲綢之路的重要一站，在中國史書中曾被稱為扶南、真臘，創(chuàng)造過輝煌的吳哥文明。本書以時(shí)間為序，充分運(yùn)用史料和學(xué)術(shù)研究成果，配以精心拍攝的圖片，將柬埔寨獨(dú)特的歷史演變細(xì)細(xì)梳理。全書運(yùn)用東方話語向世界展現(xiàn)柬埔寨古老的輝煌，既是一部鮮活的柬埔寨國家文明史，也是生動(dòng)的中柬友誼交流史。 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.

絲綢之路上的東南亞文明——柬埔寨(英) 內(nèi)容簡(jiǎn)介

本書以時(shí)間為序，充分運(yùn)用史料和學(xué)術(shù)研究成果，將柬埔寨獨(dú)特的歷史演變細(xì)細(xì)梳理，既是一部鮮活的柬埔寨國家文明史，也是生動(dòng)的中柬友誼交流史。 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.

絲綢之路上的東南亞文明——柬埔寨(英) 目錄


Prologue: The Silk Road and Khmer Civilization

1 Khmer Civilization Along the Mekong River: Prehistory to the Early Common Era

2 Funan—a Kingdom Named After a Mountain: From the First Century CE to the End of Sixth

3 Chenla—a Kingdom Set Between a River and Mountains: From the Mid-Sixth Century to the Latter Half of Eighth

4 The Magnificent Angkor Empire: From the Start of Ninth Century to the First Half of the Fifteenth

5 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 Road

Reference Works

Editorial Note


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絲綢之路上的東南亞文明——柬埔寨(英) 節(jié)選

1. Ethnic Origins and Founding Legends The 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 “l(fā)eader”. So, any word with the sense of “l(fā)eader”, 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.

絲綢之路上的東南亞文明——柬埔寨(英) 作者簡(jiǎn)介

顧佳赟，男，江蘇南通人，畢業(yè)于北京外國語大學(xué)。2003年至今，在北京外國語大學(xué)亞非學(xué)院柬埔寨語教研室任教，F(xiàn)任北京外國語大學(xué)亞非學(xué)院副院長，兼任教育部國別和區(qū)域研究備案中心柬埔寨研究中心主任。主要研究領(lǐng)域：印支政治研究，柬埔寨政治文化和歷史文化。 The author of this book, Dr. Gu Jiayun, is from Nantong, Jiangsu Province. He has been teaching Cambodian and researching Cambodian politics and culture for many years. He is now Vice Dean of the School of Asian and African Studies and Director of the Cambodia Research Center at Beijing Foreign Studies University.

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