History of Champa
One theory holds that the people of Champa were descended from settlers who reached the Southeast Asian mainland from Borneo about the time of the Sa Huỳnh culture, though genetic evidence points to exchanges with India.
Vi Tư, with anger, brought an army of monkeys, razed mountains and seas into plains, destroyed Diệu Nghiêm, killed Dạ Xoa, and escorted Bạch Tinh backed home.The Sa Huỳnh culture was a late prehistoric metal age society on the central coast of Viet Nam.
In 1909, urns containing cremated remains and grave goods were discovered at Thanh Duc, near Sa Huỳnh, a coastal village located south of Da Nang.
"At present, the consensus of all evidence points to a relatively late intrusive settlement of this region by sea from Borneo, a move which stimulated the rise of Sa Huỳnh, and then the development of the Cham states.
Those archaic male and female sculptures and images, however, questioned by historians, whether they represent Indian Hindu gods, or could be purely local spirits and deities, revealing facets of early Cham religion and society.
Some of the sculptures from Khanh Hoa, Phu Yen, Binh Dinh, and Quang Nam apparently share some similar elements with Gupta art of the 4th and 5th centuries.
[39] The capital of Lâm Ấp at the time of Bhadravarman was the citadel of Simhapura, the "Lion City" at present-day Trà Kiệu, located along two rivers and had a wall eight miles in circumference.
[44] In 605, a general Liu Fang (劉方)[45] of the Chinese Sui dynasty invaded Lâm Ấp, won a battle by luring the enemy war-elephants into an area booby-trapped with camouflaged pits, massacring the defeated troops, and captured the capital.
[52] Some academics such as Anton Zakharov and Andrew Hardy recently have come to the conclusion that the Linyi of Chinese history texts and the Champa Kingdom from indigenous epigraphic sources might have nothing in common and are obscure, unrelated to each other.
Correspondingly, Cambodian inscription K. 53 (written in Sanskrit) from Kdei Ang, Prey Veng recorded an envoy dispatched from the ruler of Champa (Cāmpeśvara) in 667 AD.
The seventh century saw Champa or Linyi from the eyes of the Chinese, became the chief tributary state of the South, on a par with the Korean kingdoms of Kokuryo in the Northeast and Baekje in the East — though the latter was rivaled by Japan.
[59] In an important stone inscription dated 657, found at Mỹ Sơn, King Prakasadharma, who took on the name Vikrantavarman I at his coronation, claimed to be descended through his mother from the Brahman Kaundinya and the serpent princess Soma, the legendary ancestors of the Khmer of Cambodia.
[60] Another inscription documents the king's almost mystical devotion to Shiva, "who is the source of the supreme end of life, difficult to attain; whose true nature is beyond the domain of thought and speech, yet whose image, identical with the universe, is manifested by his forms.
[88] The Kauthara Nha Trang temple of Po Nagar was ruined when ferocious, pitiless, dark-skinned men born in other countries, whose food was more horrible than corpses, and who were vicious and furious, came in ships .
[99] Interesting parallels may be observed between the history of northern Champa (Indrapura and Vijaya) and that of its neighbor and rival to the west, the Khmer civilization of Angkor, located just to the north of the great lake Tonlé Sap in what is now Cambodia.
[105] Part of the SHYJG also notes that in Champa 'their customs and clothing are similar to those of the country of Dashi (a medieval Chinese collective name for the Arab peninsula and Persia).'
[109] In 979, the Cham King Parameshvaravarman I (Phê Mi Thuê to the Viet) sent a fleet to attack Hoa Lư in support of dissatisfied prince Ngô Nhật Khánh following the Vietnamese civil war of twelve warlords.
From 986 to 989, a Vietnamese man named Lưu Kế Tông (or Liu Ke-Tsong in Chinese record), alleged took the throne of the Cham king in Indrapura and reigned the country for 3 years.
In 1145, a Khmer army under King Suryavarman II, the founder of Angkor Wat, occupied Vijaya, ending the reign of Jaya Indravarman III, and destroying the temples at Mỹ Sơn.
In 1177, however, his troops launched a surprise attack against the Khmer capital of Yasodharapura from warships piloted up the Mekong River to the great lake Tonlé Sap in Cambodia.
In 1283, Mongol troops of the Yuan dynasty under General Sogetu (Sagatou, So Tou, So To, or Sodu) invaded Champa and occupied Vijaya after capturing the citadel of Mou-cheng.
[40]: 192–193 In 1307, the Cham King Jaya Simhavarman III (Chế Mân), the founder of the still extant temple of Po Klong Garai in Panduranga (present-day Phan Rang), ceded two northern districts to Đại Việt in exchange for the hand in marriage of a Viet princess, Huyền Trân.
[40]: 217 Not long after the nuptials, the king died, and the princess returned to her northern home in order to avoid a Cham custom that would have required her to join her husband in death.
In order to regain these lands, and encouraged by the decline of Đại Việt in the course of the 14th century, the troops of Champa began to make regular incursions into the territory of their neighbor to the north.
For the reasons of the complete blackout of 14th-century Cham historiography, Pierre Lafont argues, were perhaps due to Champa's previous long conflicts with their neighbors, the Angkor Empire and Dai Viet, and recently Mongols, had caused mass destruction and socio-cultural breakdown.
[136] The gradual religious shift to Islam in Champa from 11th to 15th centuries undermined the established Hindu-Buddhist kingship and the king's spiritual divinity, resulting in growing royal frustrations and strife between the Cham aristocracy.
[144] Following raids by Maha Vijaya into Hoa-chau in 1444 and 1445, Đại Việt Emperor Lê Nhân Tông, under the leadership of Trịnh Khả, launched an invasion of Champa in 1446.
[147] What remained of historical Champa was the rump state of Hoa Anh (Kauthara) and the southern principality of Panduranga, where the Cham general Bo Tri-tri proclaimed himself king, and offered vassalage to Lê Thánh Tông.
Cham Muslim communities in the countrysides were not allowed to own land, instead they constituted a middlemen economy in rural areas as fishermen, craftsmen, shop owners, vendors and retailers.
Those who fail to obey this order will suffer all the consequences for their acts of opposition to Angkar [the Khmer Rouge high command].” It's estimated that around 100,000 Chams in the east bank of the Mekong River were executed from July 1978 until the Vietnamese invasion that overthrew the regime and ended the Cambodian genocide in January 1979.
