Traces of the lost kingdom of Champa

One of the least known, yet most unusual sights in Vietnam is the former kingdom of Champa (Vietnamese Chăm Pa pronounced softly: "ciam-pa" rather than the English "champa"). Vietnam is rarely or even not at all associated with Hinduism, yet it was the most remote place of Hindu civilization in Southeast Asia from the 2nd to the 16th centuries.

The tremendous influence of Hindu culture on the countries of the region is manifested primarily in the development of sacred buildings. They are subject to certain concepts based on the Hindu model and show various local adaptations. Artistic differences depended on existing local traditions, skills and local conditions, as well as the availability of building materials.

According to Hindu beliefs, Champa temples in South Vietnam symbolize the sacred Mount Meru, the seat of the gods and the center of the Universe. Since these structures were conceived primarily as places of worship, they are not very large. Most often they form whole complexes with smaller buildings. The main temples are usually built on a square plan with one main entrance and three side entrances on the other sides.

While the interiors of the temples had rather modest decorations, the exteriors show numerous ornaments. Doors, for example, have ornately patterned doorframes, while towers rise with four successively decreasing stories. The towers were originally partially gilded to indicate the kingdom's prosperity. Also, some carvings on the outer walls using floral motifs were gilded.

More than 1,000 years of the Champa kingdom

The Champa were considered masters of brick architecture, but between their typical red brick buildings, one can sometimes see influences from the styles of neighboring nations. For example, temples from the 12th and 13th centuries reference Cambodian Khmer architecture. The Khmer took control of the Cham kingdom for a short time. Thus, some towers have the typical form of prang (Khmer sacred architecture), while others have prominent motifs of intertwined leafy branches, an influence of Java culture, with which the Champa kingdom had long maintained contacts.

All that remains of the Champa kingdom are scarce written sources and a number of buildings, sculptures and inscriptions. Thanks to these testimonies of the past, as well as Chinese chronicles, Angkor Wat buildings and later Vietnamese records, scholars can study the history and culture of the Champa state.

In 968, the more than 1,000-year occupation of Vietnam by the Chinese ended and the Vietnamese, having regained their independence, established the capital of Hoa Lu in the Red River valley near the present-day city of Hanoi. The state of Dai Viet (Đại Việt - the official name of the Vietnamese state, only changed to Việt Nam in the 19th century) relatively quickly went to war with its southern neighbor. The Vietnamese slowly but steadily advanced southward, occupying the territory of the Champa kingdom. Eventually, after successive annexations and the creation of protectorates with limited sovereignty, the Champa lost their independence completely in the 19th century.

The Champa kingdom has been gone for centuries, but its culture is still alive. The Cham people, like Vietnam's 52 other ethnic minorities, have preserved their culture, customs, language and identity over long centuries. Given the existence of great ethnic diversity in each of the Southeast Asian countries(China, Vietnam, Cambodia, Thailand, Laos), it is difficult to understand the barbaric cleansing and depredation of smaller nations by more powerful ones in our part of the world. Today, the Cham people live in mainly Khanh Hoa, Ninh Thuan and Binh Thuan provinces in southern Vietnam, as well as in Cambodia(Phom Penh and the provinces of Kandal, Kompong Cham, Kompong Speu, Kompong Chhnang and Kratie, near the Tonle Sap and Mekong).

The Vietnamese city of Nha Trang and the Cham towers of Po Nagar

The city of Nha Trang (pronounced "nia-czang" in Vietnamese) is the capital of Khánh Hòa province and also a popular resort of Vietnam. In Nha Trang itself there are three magnificent beaches, some of the best in all of Vietnam. The bay of the same name is densely covered with small islands. The temperature in this region is equally warm almost all year round, so that the bathing season there lasts continuously. Only in the cold months, especially in December, the temperature sometimes drops to twenty-something degrees, but the water off the coast is always warm - an average of 25-26°C. The level of rainfall in Nha Trang is lower compared to other coastal regions.

One of the attractions of the city of Nha Trang is Po Nagar, a former Hindu temple complex built during the heyday of the Champa kingdom. Construction began in the 8th century, continued in the 9th century, and the temples were rebuilt again after being destroyed in the 11th century. The 11th century main temple is the last major piece of Champa architecture.

It is named after the local patron goddess Po Nagar, also called Yan Pu Nagara. It is related to the Cham fertility goddess Uroja depicted in the form of a snake (naga) and the Hindu goddess Bhagavati - wife of Shiva. The location of the temple directly on the sea also alludes to the Indonesian divine queen Nyai Loro Kidul.

The architecture of the Po Nagar temple complex

The temple complex in Nha Trang is three levels. On the first level, columns, an altar and a stone staircase have been preserved. It can be assumed that a ceremonial hall for meditation was located here. On the second level there is a square where worshippers could rest and prepare to perform rituals. On the third level are the towers. The towers can be accessed by stairs through a monumental gate. There used to be ten of these towers, but only four have survived to our time. They differ in terms of architecture, as they were built in different periods.

Each of the Po Nagar towers is used to worship a specific deity. Closing your eyes, you can imagine how, centuries ago, offerings were brought here, prayers for a rich harvest or requests for life-giving rain. Entering the interior of the temple towers, one immediately feels the tart scent of incense, which fills the entire room with a mystical, smoky veil. It's quite cramped inside, with difficulty accommodating even altars with Hindu deities.

The main tower, 28 meters high, is dedicated to Po Nagar, the goddess who taught people all crafts; she is also the goddess of fertility. The building is decorated magnificently with images of Po Nagar, and inside is a 23-meter-high stone statue of her.

The northern tower is a typical example of Cham architecture. It was built in 817. It was richly decorated, but was plundered by pirates in the 11th century. Today it is famous for its statue of the ten-armed goddess Uma and a statue of Shiva

The central tower is the least decorated today. Built in the mid-seventh century, it contained a wealth of riches, which were also looted. Nevertheless, it commands respect among local believers. The tower is dedicated to the fertility god Kri Kambhu.

The south tower is dedicated to the god of wisdom Ganash. It retains many old statues, as well as inscriptions in the Cham language. Believers say it has a special aura. There are still ruins of the western tower in the temple compound.

The matriarchy of the Cham nation

Of Vietnam's 54 nations, some have retained matriarchal customs to this day. These include the descendants of the Cham nation, which for more than a dozen centuries had its own independent kingdom in what is now South Vietnam. The social organization of the Cham nation is based on the mother's family. The mother's family also performs important rituals. Children are given their mother's surname. The youngest daughter lives with her parents and inherits the property. If there are more daughters, the property is divided among them, but the youngest gets the most, while the sons receive no inheritance. Matriarchy is also demonstrated at marriage: after marriage, the husband belongs to the woman's family.

The family of an adult girl tries to make sure that a good candidate for a husband is found for her in the area. The procedures are kept secret. The boy's family is discreetly probed by an intermediary and if an agreement is reached, the wedding is arranged by the girl's family. The daughters' homes are grouped around the mother's house. The man also moves to his wife's house after the wedding today. Beyond this, however, there is far-reaching equality between men and women.

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