Jiaozhi

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Jiaozhi
Chinese name
Hanyu Pinyin
Jiāozhǐ
Wade–GilesChiāo1-chǐh4
Vietnamese nameVietnamese alphabetGiao ChỉChữ Hán
交趾
History of Vietnam
(by names of Vietnam) 		Map of Vietnam showing the conquest of the south (the Nam tiến, 1069-1757).
~2879–2524 BC Xích Quỷ (mythological)
~2524–258 BC
Văn Lang
257–179 BC Âu Lạc
204–111 BC Nam Việt
111 BC – AD 40 Giao Chỉ
40–43
Lĩnh Nam
43–299 Giao Chỉ
299–544 Giao Châu
544–602 Vạn Xuân
602–679 Giao Châu
679–757
An Nam
757–766
Trấn Nam
766–866
An Nam
866–968 Tĩnh Hải quân
968–1054
Đại Cồ Việt
1054–1400 Đại Việt
1400–1407
Đại Ngu
1407–1427 Giao Chỉ
1428–1804 Đại Việt
1804–1839 Việt Nam
1839–1945
Đại Nam
1887–1954 Đông Dương
1945–
Việt Nam
Main template
History of Vietnam

Jiaozhi (standard Chinese, pinyin: Jiāozhǐ), or Vietnamese: Giao Chỉ, was a historical region ruled by various

Chinese dynasties, corresponding to present-day northern Vietnam. The kingdom of Nanyue (204–111 BC) set up the Jiaozhi Commandery (Chinese: 交趾郡, 交阯郡; Vietnamese: Quận Giao Chỉ, chữ Hán: 郡交趾) an administrative division centered in the Red River Delta that existed through Vietnam's first and second periods of Chinese rule. During the Han dynasty, the commandery was part of a province of the same name (later renamed to Jiaozhou) that covered modern-day northern and central Vietnam as well as Guangdong and Guangxi in southern China. In 670 AD, Jiaozhi was absorbed into the Annan Protectorate established by the Tang dynasty. Afterwards, official use of the name Jiaozhi was superseded by "Annan" (Annam) and other names of Vietnam, except during the brief fourth period of Chinese rule when the Ming dynasty administered Vietnam as the Jiaozhi Province
.

Name

Chinese chroniclers assigned various folk etymologies for the toponym.

  • In Book of Rites's subsection Royal Regulations, 交趾 was used to describe the physical characteristics of Nanman - southern neighbours of the Zhou. Late Eastern Han scholar Zheng Xuan (127 - c. 200 CE) interpreted 交趾 as "the appearance of feet turning in towards each other".[1] 交趾 was subsequently translated as either "feet turned in towards each other" (James Legge)[2] or "toes... crossed" (James M. Hargett).[3]
  • Book of Later Han also quoted the same passage from Book of Rites yet gave 交趾's etymology as: "[According to] their customs, men and women bathe in the same river; hence the appellation Jiāozhǐ".[4]
  • Tang period's encyclopedia Tongdian also stated that: "The southernmost people [have] tattooed foreheads (題額) and intersecting toes (交趾); [according to] their customs, men and women bathe in the same river. [By] tattooed foreheads (題額) it means they engrave their flesh with blue/green dye; [by] crossed toes (交趾), it means that each foot's big toe is spread widely outwards and crosses one another when [a person] stands [with feet] side-by-side."[5]
  • Hundred Yue in the South [...] established Jiaozhi (交阯); [...] [People] started out in the North, then crossed (交 jiāo) at the South, for their descendants [they laid their] basis (jī 基) & foundation (zhǐ 阯) [there]".[6]

According to

Tay (Central Tai) of North Vietnam.[8]

jiāo 交 < MC kæw < OC *kraw [k.raw]

lǎo 獠 < MC lawX < OC *C-rawʔ [C.rawˀ]

Frederic Pain proposes that *k(ə)ra:w means 'human being' and originates from Austroasiatic:[9] he further links it to a local root *trawʔ[nb 1], which is associated with taro, is ancestral to various Austroasiatic lexical items such as "Monic (Spoken Mon krao or Nyah-kur traw), Palaungic (Tung-wa kraɷʔ or Sem klao), or Katuic (Ong raw or Souei ʰraw < proto-Katuic *craw)", and possibly evoked "a particular (most probably tuber-based) cultivation practice used by small Mon-Khmer horticultural communities—as opposed to more complex and advanced cereal-growing (probably rice-based) societies"[10]

Meanwhile, James Chamberlain claims that Jiao originated from a word also ancestral to

Proto-Tai first person plural pronoun *rəu[nb 2] "we, us".[18] Even so, Michael Churchman acknowledged that "The absence of records of large-scale population shifts indicates that there was a fairly stable group of people in Jiaozhi throughout the Han–Tang period who spoke Austroasiatic languages ancestral to modern Vietnamese."[19]

Jiaozhi, pronounced Kuchi in the

city and the Kingdom of Cochin in India, their first headquarters in the Malabar Coast. It was subsequently called "Cochinchina".[20][21]

History

Early Mentions

Numerous Chinese sources, dated to the

Anhui province in China (i.e. not in today northern Vietnam); accordingly, Đào defines Jiao(zhi) as "lands in the south which bordered [ancient Chinese's] territories".[29]

Van Lang

See also:
Văn Lang

The native state of

Thục Phán
around 258 BC.

Âu Lạc

See also: Âu Lạc

Qin general Zhao Tuo
.

Nanyue

See also: Nanyue

Panyu (Guangzhou). When Han dynasty conquered Nanyue in 111 BC, the Han court divided it into 9 commanderies, one commandery called Jiaozhi was the center of Han administration and government for all 9 areas. Because of this, the entire areas of 9 commanderies was sometime called Jiaozhi. From Han to Tang, the names Jiaozhi and Jiao county at least was used for a part of the Han-era Jiaozhi. In 670, Jiaozhi was absorbed into a larger administrative called Annan (Pacified South). After this, the name Jiaozhi was applied for the Red River Delta and most or all of northern Vietnam (Tonkin).[31]

Han dynasty

See also:
Second Chinese domination of Vietnam, and Southward expansion of the Han dynasty
Chinese provinces in the late Eastern Han dynasty period, 189 CE

The

grand administrators (taishou) who were later overseen by the inspectors (刺史, cishi) of Jiaozhou or "Jiaozhi Province" (Giao Chỉ bộ), the first of whom was Shi Dai
.

Under the Han, the political center of the former Nanyue lands was moved from Panyu (

Quảng Nam Province
.

One of the Grand Administrators of Jiaozhi was

Lac Viet girls, began the developing of Han-Viet ruling class while local Lac ruling-class families who had submitted to Ma Yuan were used as local functionaries in Han administration and were natural participants in the intermarriage process.[40]
In 100,
Cham people in Xianglin county (near modern-day Huế) revolted against the Han rule due to high taxes. The Cham plundered and burned down the Han centers. The Han respond by putting down the rebellion, executed their leaders and granting Xianglin a two-year tax respite.[41] In 136 and 144, Cham people again launched another two rebellions which provoked mutinies in the Imperial army from Jiaozhi and Jiuzhen, then rebellion in Jiaozhi. The governor of Jiaozhi, according to Kiernan, "lured them to surrender" with "enticing words."[41]

In 115, the Wuhu Li of

Cangwu district revolted against the Han. In the following year, thousand of rebels from Yulin and Hepu besieged Cangwu. Empress Dowager Deng decided to avoid conflict and instead sent attendant censor Ren Chuo with a proclamation to grant them amnesty.[42]

In 157, Lac leader Chu Đạt in Jiuzhen attacked and killed the Chinese magistrate, then marched north with an army of four to five thousand. The governor of Jiuzhen, Ni Shi, was killed. The Han general of Jiuzhen, Wei Lang, gathered an army and defeated Chu Đạt, beheading 2,000 rebels.[43][44]

In 159 and 161, Indian merchants arrived Jiaozhi and paid tributes to the Han government.[45]

In 166, a Roman trade mission arrived Jiaozhi, bringing tributes to the Han, which "were likely bought from local markets" of Rinan and Jiaozhi.[46]

In 178, Wuhu people under Liang Long sparked a revolt against the Han in Hepu and Jiaozhi. Liang Long spread his revolt to all northern Vietnam, Guangxi and central Vietnam as well, attracting all non-Chinese ethnic groups in Jiaozhi to join. In 181, the Han empire sent general Chu Chuan to deal with the revolt. In June 181 Liang Long was captured and beheaded, and his rebellion was suppressed.[47]

In 192,

Cham people in Xianglin county led by Khu Liên successful revolted against the Han dynasty. Khu Liên found the independent kingdom of Lâm Ấp.[48]

Jiaozhi emerged as the economic center of gravity on the southern coast of the Han empire. In 2 AD, the region reported four times as many households as

Ling Canal, it formed the nearest connection between the Han court and the Maritime Silk Road.[49]

By the end of the second century AD, Buddhism (brought from India via sea by Indian Buddhists centuries earlier) had become the most common religion of Jiaozhi.[50]

Three Kingdoms

During the

Longbian (Long Biên) by Shi Xie on behalf of the Wu. This family controlled several surrounding commanderies, but upon the headman's death Guangzhou was formed as a separate province from northeastern Jiaozhou and Shi Xie's son attempted to usurp his father's appointed replacement. In retaliation, Sun Quan executed the son and all his brothers and demoted the remainder of the family to common status.[51]

Ming dynasty

Main article: Jiaozhi Province

During the

Fourth Chinese domination of Vietnam, the Ming dynasty revived the historical name Jiaozhi and created the Jiaozhi Province in northern Vietnam. After repelling the Ming forces, Lê Lợi
dismissed all former administrative structure and divided the nation into 5 dao. Thus, Giao Chỉ and Giao Châu have never been names of official administrative units ever since.

Sino-Roman contact

See also: Sino-Roman relations
Eastern Han dynasty (25–220 AD) tomb, Guangxi, China

In 166 CE An-tun (Marcus Aurelius Antoninus) of the state of Ta Ch'in sent missinaries from beyond Rinan to offer present of ivory, rhinoceros horn, and tortoise to the Han court.[52] Hou Han shu records:

In the ninth Yanxi year [AD 166], during the reign of Emperor Huan, the king of Da Qin [the Roman Empire], Andun (Marcus Aurelius Antoninus, r. 161–180), sent envoys from beyond the frontiers through Rinan... During the reign of Emperor He [AD 89–105], they sent several envoys carrying tribute and offerings. Later, the Western Regions rebelled, and these relations were interrupted. Then, during the second and the fourth Yanxi years in the reign of Emperor Huan [AD 159 and 161], and frequently since, [these] foreigners have arrived [by sea] at the frontiers of Rinan [Commandery in modern central Vietnam] to present offerings.[53][54]

The Book of Liang states:

The merchants of this country [the Roman Empire] frequently visit Funan [in the

Annam) and Jiaozhi [in the Red River Delta near modern Hanoi]; but few of the inhabitants of these southern frontier states have come to Da Qin. During the 5th year of the Huangwu period of the reign of Sun Quan [AD 226] a merchant of Da Qin, whose name was Qin Lun came to Jiaozhi [Tonkin]; the prefect [taishou] of Jiaozhi, Wu Miao, sent him to Sun Quan [the Wu emperor], who asked him for a report on his native country and its people."[55]

The capital of Jiaozhi was proposed by

Kattigara, situated near modern Hanoi.[56][57] Richthofen's view was widely accepted until archaeology at Óc Eo in the Mekong Delta suggested that site may have been its location. Kattigara seems to have been the main port of call for ships traveling to China from the West in the first few centuries AD, before being replaced by Guangdong.[58]

In terms of archaeological finds, a

Kingdom of Funan near Jiaozhi, Roman golden medallions made during the reign of Antoninus Pius and his successor Marcus Aurelius have been found.[61][62] This may have been the port city of Kattigara described by Ptolemy, laying beyond the Golden Chersonese (i.e. Malay Peninsula).[61][62]

Notes

  1. ^ as reconstructed up to Proto-Mon-Khmer level by Harry Leonard Shorto
  2. ^ Pittayaporn (2009:358, 386) reconstructs *rawᴬ

See also

  • Kang Senghui, a Buddhist monk of Sogdian origin who lived in Jiaozhi during the 3rd century
  • Tonkin, an exonym for northern Vietnam, approximately identical to the Jiaozhi region
  • Cochinchina, an exonym for (southern) Vietnam, yet cognate with the term Jiaozhi

References

  1. ^ 禮記集說 (Collected Remarks on Book of Rites) Siku Quanshu version, "vols. 31-32", p. 127 of 160; quote: "交趾足相向然"
  2. ^ Liji, "Wangzhi" "南方曰蠻，雕題交趾，有不火食者矣。" James Legge's translation: "Those on the south were called Man. They tattooed their foreheads, and had their feet turned in towards each other. Some of them (also) ate their food without its being cooked."
  3. ^ "The people in the southern quarter are called Man. Their foreheads are tattooed [diaoti] and their toes are crossed [jiaozhi]. And there are people among them who do not eat cooked food." quoted in James M. Hargett's 2010 translation of Fan Chengda's Treatises of the Supervisor and Guardian of the Cinnamon Sea. Publisher: University of Washington Press. p. 209-210
  4. ^ Book of Later Han, "Account of the Southern Man & Southwestern Yi" text: "禮記稱「南方曰蠻，雕題交阯」。其俗男女同川而浴，故曰交阯。" Compare Zheng Xuan's comment on the same Liji's passage; recorded in 禮記集說 (Collected Remarks on Book of Rites) Siku Quanshu version, "vols. 31-32", p. 127 of 160; quote: "浴則同川"
  5. ^ Du You et al. Tongdian, vol. 188, quote: "極南之人雕題交趾 其俗男女同川而浴 題額也雕謂刻其肌肉用青湼之 交趾謂足大趾開闊並立相交 "
  6. ^ Taiping Yulan, "3rd section on the Provinces & Prefectures: on the Provinces" txt: "應劭《漢官儀》曰：孝武皇帝南平百越，...，置交阯、... 始開北方，遂交南方，為子孫基阯也。"
  7. ^ a b Ferlus (2009), p. 4.
  8. ^ Ferlus (2009), p. 3.
  9. ^ Pain (2008), p. 646.
  10. ^ Frederic Pain. (2020) "”Giao Chỉ” (”Jiāozhǐ” ffff) as a diffusion center of Chinese diachronic changes: syllabic weight contrast and phonologisation of its phonetic correlates". halshs-02956831
  11. ^ Chamberlain (2016), p. 40.
  12. ^ Chamberlain (2000), p. 97, 127.
  13. ^ Schliesinger (2018a), p. 21, 97.
  14. ^ Schliesinger (2018b), p. 3-4, 22, 50, 54.
  15. ^ Churchman (2011), p. 70.
  16. ^ Schafer (1967), p. 58.
  17. ^ Pulleyblank (1983), p. 433.
  18. ^ Churchman, Catherine (2016) The People between the Rivers: The Rise and Fall of a Bronze Drum Culture, 200–750 CE. New York: Rowman & Littlefield. p. 87-88
  19. ^ Churchman (2010), p. 36.
  20. ^ Yule (1995), p. 34.
  21. ^ Reid (1993), p. 211.
  22. ^ Book of Documents "Canon of Yao" quote: "申命羲叔，宅南交。平秩南訛，敬致。" Legge's translation: "He further commanded the third brother Xi to reside at Nan-jiao, (in what was called the Brilliant Capital). to adjust and arrange the transformations of the summer, and respectfully-to observe the exact limit (of the shadow)."
  23. ^ Records of ritual matters by Dai the Elder (大戴禮記) "A bit of leisure" text: "昔虞舜以天德嗣堯，布功散德制禮。朔方幽都來服；南撫交趾..." translation: "In former times, Shun of Yu used heavenly virtues when succeeding Yao. He deployed [public] work [projects], propagated virtues, and regulated propriety. In the North Youdu capitulated; in the South Jiaozhi was assuaged..."
  24. ^ Mozi "Moderation in Use" A text: "古者堯治天下，南撫交阯 ..." translation: "In ancient times [Emperor] Yao governed all under Heaven, assuaging Jiaozhi in the South ..."
  25. ^ Han Feizi "Ten Excesses" text: "由余對曰：「臣聞昔者堯有天下，... 其地南至交趾 ..." tr: "You Yu replied: 'I hear that in former times [Emperor] Yao held all under Heaven... His realm reached Jiaozhi in the South...'"
  26. ^ Lüshi Chunqiu "Seeking People" text: "禹... 南至交阯、孫樸、續樠之國，" translation: "Yu['s realm]..., in the South, reaches the Jiaozhi, Sunbu, Xuman nations..."
  27. ^ Records of ritual matters by Dai the Elder (大戴禮記) "Five Emperors' Virtues" text: "孔子曰：「顓頊，... 乘龍而至四海：北至於幽陵，南至於交趾，西濟於流沙，東至於蟠木，..." translation: "Confucius said: 'Zhuanxu... when he passed away (lit. "rode the dragon"), [his realm] extended up to the Four Seas: reaching Youling in the North, reaching Jiaozhi in the South, fording the Flowing Sands in the West, reaching the Coiling Tree in the East,..."; text: "南撫交阯" translation: "(Confucius talking about Emperor Shun to Zai Yu): [Shun] assuaged Jiaozhi in the South"
  28. ^ Liji, "Wangzhi" "南方曰蠻，雕題交趾，有不火食者矣。"
  29. ^ Đào Duy Anh, "Jiaozhi in Shujing", excerpts from Đào's 2005 book Lịch Sử Cổ Đại Việt Nam. Hanoi : Culture & Information Publisher.
  30. ^ Taylor (1983), p. 12-13.
  31. ^ Zhao Rukuo, 46, n. 1. As cited in Fan 2011, p. 209
  32. ^ Taylor (1983), p. 12, 32-35.
  33. ^ Xiong (2009).
  34. ^ a b Đất nước Việt Nam qua các đời, Văn hóa Thông tin publisher, 2005
  35. ^ Kiernan (2019), p. 78.
  36. ^ Kiernan (2019), p. 79.
  37. ^ Kiernan (2019), p. 80.
  38. ^ Kiernan (2019), p. 81.
  39. ^ Taylor (1983), p. 48.
  40. ^ Taylor (1983), p. 48, 50–53, 54.
  41. ^ a b Kiernan (2019), p. 85.
  42. ^ Churchman (2016), p. 126.
  43. ^ Taylor (1983), p. 64-66.
  44. ^ Loewe (1986), p. 316.
  45. ^ Li (2011), p. 48.
  46. ^ Kiernan (2019), p. 86.
  47. ^ Taylor (1983), p. 67-68.
  48. ^ Taylor (1983), p. 69.
  49. ^ Li (2011), p. 39-44.
  50. ^ Kiernan (2019), p. 92.
  51. ^ Kiernan (2019), p. 91.
  52. ^ Yu (1986), p. 470.
  53. ^ Hill (2009), p. 27.
  54. ^ Hill (2009), p. 31.
  55. ^ Hill (2009), p. 292.
  56. ^ Richthofen 1944, p. 387.
  57. ^ Richthofen (1944), pp. 410–411.
  58. ^ Hill 2004 - see: [1] and Appendix: F.
  59. ^ An (2002), p. 83.
  60. ^ Borell (2012), pp. 70–71.
  61. ^ a b Young (2001), pp. 29–30.
  62. ^ a b Osborne (2006), pp. 24–25.

Sources

Articles

  • Borell, Brigitte (2012). "The Han period glass dish from Lao Cai, Northern Vietnam". Journal of Indo-Pacific Archaeology. 32.
  • Chamberlain, James R. (2016). "Kra-Dai and the Proto-History of South China and Vietnam". Journal of the Siam Society. 104.
  • Churchman, Michael (2010). "Before Chinese and Vietnamese in the Red River Plain: The Han–Tang Period" (PDF). Chinese Southern Diaspora Studies. 4. Archived from the original (PDF) on 9 March 2021. Retrieved 29 August 2020.
  • Ferlus, Michel (2009). "Formation of Ethnonyms in Southeast Asia". 42nd International Conference on Sino-Tibetan Languages and Linguistics. 31: 1–6 – via HAL.
  • Masanari, Nishimura (2005). "Settlement patterns on the Red River plain from the late prehistoric period to the 10th century AD". Bulletin of the Indo-Pacific Prehistory Association. 25: 99–107.
    doi:10.7152/bippa.v25i0.11920 (inactive 3 April 2024).{{cite journal}}: CS1 maint: DOI inactive as of April 2024 (link
    )
  • Noriko, Nishino (2017). "An Introduction to Dr. Nishimura Masanari's Research on the Lung Khe Citadel". Asian Review of World Histories. 5 (2): 11–27.
    doi:10.1163/22879811-12340003 – via Brill
    .
  • Pain, Frédéric (2008). "An Introduction to Thai Ethnonymy: Examples from Shan and Northern Thai". Journal of the American Oriental Society. 128 (4): 641–662.
    JSTOR 25608449 – via JSTOR
    .
  • Taylor, K. (2017). "What Lies Behind the Earliest Story of Buddhism in Ancient Vietnam?". The Journal of Asian Studies. 77 (1): 107–122.
    doi:10.1017/S0021911817000985 – via Cambridge University Press
    .

Books

External links

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