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Chi Tu
Chi Tu
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Chi Tu (also spelled Chihtu, Chitu or Ch-ih-t'u; Sanskrit: Raktamaritika or Raktamrittika; Chinese: 赤土國; pinyin: Chì-tǔ-guó; lit. 'Red Earth Country'; Malay language: Tanah Merah) was an ancient kingdom mentioned in the history of China. The Sui dynasty annals describe an advanced kingdom called Chi Tu in 607, when Chang Chun was sent as an ambassador there. The location of Chi Tu is disputed; proposals for its location include areas in the states of Kelantan or Pahang in Malaysia, or in Songkhla and Pattani Province of southern Thailand. The best evidence to support the Kelantan theory is that, when the envoys left Chi Tu, they took 10 days to sail to Champa, this indicates the kingdom was located somewhere 'red earth' around the main river of Kelantan. The inscribed Buddhagupta Stone found in Kedah mentioned a Raktamrttika, meaning "red earth land".

Key Information

History

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Replica of Buddhagupta stone on display at the National History Museum, Kuala Lumpur.

The Chi Tu kingdom is believed to have existed from as early as 100 BC to the 6th century AD.[1] The royal family's name was Chu-dan (which means Gautama Buddha) and the king was Li-fo-duo-se.[2] According to Chinese records, Chi Tu was built by kit mow (Mon-Khmer) peoples who sailed from the coast of Funan (southern Indochina) that eventually intermarried with the local population. "... Chi Tu is a derivation nation of Funan, located in within the southern sea, sailing hundred days to reach, the majority terrain was red, thus named Red Earth Kingdom (Chi means red, Tu means earth). East bordering Bo Lo Ci, West bordering Po-Lo-Po, South bordering Ho Lo Tan, thousands of square miles in land area.[3] The king has three wives and the kingdom embraced Buddhism ...".

Chi Tu along with Langkasuka, Kedah and others were early important trade centers (approximately 100 BC to 700 AD).[4] During this period, ships coming from China, Funan and the Indian Ocean would stop at the coast of Malay Peninsula. They would get local porters to transport their goods, using rafts, elephants and manpower along the early transpeninsular routeway and part of the ancient spice route. By the 800 AD, the Chi Tu kingdom went into decline.[5]

Location

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Scholars do not agree on the location of Chi Tu. While some consider it to have been in the area of Phatthalung / Songkhla area, or Kelantan.[6]: 51, 54, 79  The ruins around the Songkhla lake such as Bang Kaeo in Phatthalung or Sathing Phra in Songkhla might be one of the cities of Chi Tu.

Sources from Indian scholars

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J.L. Meons (1937) believed that early Srivijaya was located in Kelantan[7] and K.A. Nilakanta Sastri (1949) supported the idea.[8] The Kelantan theory may not be far-fetched, since the Chinese Sui dynasty annals of the 7th century describe an advanced kingdom called Chi Tu or Raktamrittika (as in Kelantanese history) as being in Kelantan, which the name was later changed to "Sri Wijaya Mala". The founding of Sri Wijaya Mala was 667 BC with its capital called "Valai", and it was situated along the upper Kelantan river of Pergau, known for its rich gold mines. It was in 570 BC that the kingdom changed its name to Sri Wijaya.[9]

Songkhla vicinity theory

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The inscription of the Buddhagupta Stone found in Kedah mentioned a Raktamaritika, the meaning is red earth land, to be the home town of a seafarer named Buddhagupta. [citation needed]

The old name of Songkhla is Singgora (City of Lions), which coincides with the Chinese chronicles that state the capital of Chi Tu was Sing-Ha (means lion) and also the nearby Singhanakhon district. [citation needed]

This name may also be related to Tambralinga because there is "Tam" (means red) in this name as same as Raktamaritika and Tampapanni. And this state has appeared in 642, the same area of the central Malay peninsula after Chi Tu has already faded away from the history. The best evidence supporting this theory is the mention that when the envoys left Chi Tu, they took 10 days to sail to Champa, which indicates the kingdom was located at the 'red earth' areas such as Rattaphum because Rattaphum means red earth as well. [citation needed]

See also

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References

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Further reading

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Revisions and contributorsEdit on WikipediaRead on Wikipedia
from Grokipedia
Chi Tu (Chinese: 赤土; lit. 'Red Earth'), also romanized as Ch'ih-t'u or Chitu, was an ancient kingdom in documented in early Chinese historical annals as an advanced polity with ties to the kingdom. The kingdom's name derived from the characteristic of its capital, and it was reached by sea voyages lasting over 100 days from Canton during the (581–618 CE). In 607 CE, Sui Emperor Yang sent envoys, including the monk Chang Chun, to Chi Tu, establishing diplomatic relations and receiving tributes such as a golden lotus crown, , and other exotic goods upon their return in 608 CE. The kingdom was ruled by King Ch'ii-t'an (possibly from the Gautama clan) Li-fu-to-sai, who had reigned for 16 years at the time of the visit, and it featured a structured society with Buddhist influences. Chinese records, including the Sui Shu and later Tang dynasty texts like the Jiu Tang Shu and Xin Tang Shu, describe Chi Tu as located in the South Sea, with its territory possibly extending along maritime routes. The precise location of Chi Tu remains debated among scholars, with proposals ranging from the (such as or in modern , or and Pattani in ) to inland areas along the River in present-day , , and , potentially centered at sites like Banteay Prei Nokor near Kompong Cham. Some early identifications linked it to in or even regions influenced by Indianized states, reflecting its role as a cultural and hub in 6th– . Archaeological and textual evidence suggests Chi Tu was built by Khmer or related peoples, incorporating Hindu-Buddhist elements.

History

Origins and Early Mentions

The origins of Chi Tu remain obscure, with no confirmed references in records such as the Book of Han (Han Shu) or (Hou Han Shu). While some tribute missions from southern polities like Huang-chih (AD 2) and Yeh-t'iao (AD 132) are documented, scholars do not conclusively identify them with Chi Tu. The kingdom's emergence is associated with the expansion of routes following the in 111 BC, though direct evidence is limited to later sources. Chinese records indicate Chi Tu's role as a trading entity in by the 6th-7th centuries, potentially with early Austronesian and Indianized influences.

Chinese Tributary Relations

Chi Tu's engagement with the Chinese tributary system was primarily documented during the , marking the kingdom's formal vassal status and economic exchanges with the Chinese court. In 607 AD, Sui Emperor Yangdi dispatched envoys Chang Jun and from Nanhai Commandery to Chi Tu, delivering imperial proclamations and gifts; the journey took over 100 days by sea, arriving at the kingdom's capital where they were received by King Li Fuduosai, who had reigned for approximately 16 years since around 592 AD. This mission established Chi Tu as a , prompting reciprocal tribute missions from Chi Tu to the Sui court. The first tribute mission arrived in 608 AD (between 22 March and 20 May), followed by a second in 609 AD and a third in 610 AD, during which Prince Nayaka personally visited the Sui court bearing gold as tribute. These missions, recorded in the Sui Shu (Book of Sui) and corroborated in the Bei Shi (History of the North), underscored Chi Tu's acknowledgment of Sui and facilitated diplomatic ties. The envoys' accounts in the Chituguo Ji (Record of the Kingdom of Chi Tu) describe the kingdom's advanced society, with houses on , wet-rice , and a engaging in maritime trade, highlighting its integration into the broader East Asian tributary network. Economic interactions centered on the exchange of Chi Tu's exotic resources for Chinese manufactured goods, reflecting the kingdom's role as a conduit for Southeast Asian products. Tribute items included gold, as evidenced in the 610 AD mission, alongside regional staples such as ivory, rhinoceros horns, aromatic woods, spices, and live exotic animals like elephants, which were valued in Chinese courts for their rarity and utility in medicine, rituals, and ornamentation. In return, Chi Tu received Chinese silk, ironware, and other luxury items, fostering trade that bolstered the kingdom's prosperity and connected it to transregional networks along the South China Sea routes. These exchanges, detailed in Sui records, exemplified the tributary system's blend of diplomacy and commerce during a period of Chinese reunification.

Decline and Absorption

The final documented references to Chi Tu appear in the annals (Sui Shu), detailing diplomatic exchanges in 607 AD, including an envoy mission that described the kingdom's red-soil capital and Buddhist practices. histories, such as the Jiu Tang Shu and Xin Tang Shu, omit Chi Tu entirely, implying its political absorption or dissolution by the early . Some scholars identify Chi Tu with the emerging empire (Shi-li-fo-shi), which sent its first recorded contacts to the Tang court around 671 AD via the monk Yijing's visit. According to theories placing Chi Tu on the , its decline may relate to the rise of Srivijaya's thalassocratic influence from , potentially through economic competition along routes, though direct evidence of conquest is lacking. Archaeological findings in the , possibly associated with Chi Tu or related polities, suggest contributing internal factors, including environmental shifts like silting of river ports and climatic variations that disrupted access, alongside potential local conflicts over resources. Sites such as Candi Bukit Batu Pahat, dated to the , show peak activity in iron and temple before a marked reduction in artifacts by the , aligning with broader regional disruptions as of recent 2024 excavations.

Location and Geography

Etymology and Name

The name "Chi Tu" originates from the Chinese characters 赤土 (Chì tǔ), which literally translate to "Red Earth" or "Red Soil," a designation that appears in historical Chinese annals to describe the kingdom's distinctive terrain. This nomenclature is explicitly tied to the reddish color of the soil in the kingdom's capital, as recorded in the Sui Shu (Sui Dynasty history): "This country is called Ch'ih-t'u [赤土] after the red soil of its capital." The term reflects the prevalence of iron-rich, lateritic red soils in the tropical environments associated with the kingdom, a geological feature that would have been prominent to early Chinese observers and envoys. Historical romanizations of the name vary due to evolving transcription systems, with older Western scholarship often rendering it as "Ch'ih-t'u" or "Chihtu" based on Wade-Giles conventions, while modern standardizes it as "Chì tǔ." The full designation in Chinese sources is typically 赤土國 (Chì tǔ guó), meaning "Kingdom of ," emphasizing its status as a . These variations appear consistently across texts like the Xin Tang Shu, underscoring the name's derivation from observable environmental characteristics rather than phonetic approximation of an indigenous term. While the Chinese is primary and descriptive, some scholars have proposed connections to -influenced names, such as "Raktamrttika" (Sanskrit for "red earth"), referenced in the 5th-century inscription of the navigator Buddhagupta, found in , . The similarity in meaning has been noted as potentially paralleling Chi Tu's name, suggesting cultural exchanges, but does not alter the fundamentally Chinese origin of the recorded name.

Malay Peninsula Theories

The primary theory positioning Chi Tu in the Malay Peninsula locates the kingdom in the modern Malaysian states of Kelantan or Pahang, supported by the region's characteristic red lateritic soil that matches the Chinese description of the kingdom's name and landscape. Chinese records from the Sui Dynasty (Sui-shu) explicitly state that "this country is called Ch'ih-t'u after the red soil of its capital," with the land's reddish hue extending across river valleys in these areas, such as the Tanah Merah district in Kelantan. Scholars like Paul Wheatley have argued that this environmental feature, combined with the kingdom's inland orientation, points to the upper reaches (ulu) of northeastern Malaya, particularly along the Kelantan River basin where red earth predominates. This placement aligns with the etymological interpretation of "Chi Tu" as "red earth," reflecting the soil's prevalence in the local geography. Geographical evidence further bolsters this hypothesis through the river systems described in ancient Chinese accounts, which correspond to the River's extensive network. The Sui annals note that from Chi Tu, it took approximately 10 days of sailing to reach (in modern ), a duration consistent with downstream travel along the River to its estuary on the , facilitating maritime connections. Wheatley emphasized that the kingdom's position as an "inland polity" suggests a location upstream, away from coastal entrepôts like those in , yet integrated into overland and riverine trade pathways. These routes linked Chi Tu to broader networks, with the River serving as a vital artery for transporting goods such as and forest products, positioning the kingdom as a nodal point in early Southeast Asian commerce. Archaeological findings in provide additional support, including Buddhist artifacts dating to the 8th–13th centuries AD that indicate continuity of an advanced, Indian-influenced society in the region following Chi Tu's period. Excavations in Ulu Kelantan have uncovered pottery and structural remains reflecting settlement patterns along riverine trade corridors and cultural exchanges with Indian traders. Connections to ancient Indian sources, including Ptolemy's Geography, reinforce the theory by associating Chi Tu with polities in the upper . Wheatley linked Ptolemy's "Saboking," a toponym in the , to riverine settlements in or , interpreting it as evidence of early Indian awareness of inland red-soil regions along routes. This integration of Western and Chinese underscores Chi Tu's role as a transitional hub between coastal ports and interior resources, with scholars like Wheatley synthesizing these to argue for its placement south of on the east coast.

Southern Thailand Theories

Alternative theories place Chi Tu in southern Thailand, particularly near the provinces of or Pattani, based on interpretations of Chinese records and local archaeological evidence suggesting a coastal polity with access to trade routes. These proposals draw support from legends associating the region with early Indianized kingdoms, as well as the strategic position of ports like those near , which facilitated maritime commerce between the and inland routes across the . The proximity to the Gulf allowed Chi Tu to function as an , handling goods such as spices and aromatics before the dominance of in the late . References to Indian and Tamil sources bolster this localization through evidence of early Buddhist networks in the region, though direct mentions of Chi Tu are absent. Tamil merchants, active in the , likely contributed to the cultural and economic fabric of such coastal sites, evidenced by inscriptions and Hindu-Buddhist artifacts in the area. Environmental features of align with the "red earth" descriptor in Chinese annals, including lateritic red clay soils prevalent in the Songkhla-Pattani basin, which may have inspired the kingdom's name. Archaeological evidence from sites like Ligor (modern ) reveals ancient harbors and port installations dating to the 5th-7th centuries, supporting Chi Tu's role as a pre-Srivijayan trading hub with remnants of brick structures and maritime artifacts. Modern scholarly debates, notably those advanced by George Coedès, position Chi Tu as a modest Indianized coastal entrepôt in the Gulf of Siam region—possibly near Phatthalung or Pattani—emerging in the and integrating into larger networks by the early 7th century under King Li-fu-to-hsi. Coedès emphasized its distinction from inland polities, highlighting its urban features like the three-walled city of Seng-ch’i and its absorption into Srivijaya's sphere, based on accounts from 607 CE. Recent at Yarang near Pattani further informs these discussions, uncovering 3rd-9th century settlements that match the timeline and trade orientation of Chi Tu, though precise identification remains contested.

Mekong River and Inland Theories

Another significant theory locates Chi Tu along the River in inland areas of present-day , , and , potentially centered at sites like Banteay Prei Nokor near Kompong Cham in . This proposal, advanced by scholars such as Tatsuo Hoshino, posits the kingdom as an advanced Khmer or related polity with ties to , characterized by red lateritic soils matching the name's . Chinese records describe its territory extending along maritime and riverine routes in the "South Sea," with the long voyage from Canton (over 100 days) consistent with overland and river travel to the basin. Archaeological evidence includes early Hindu-Buddhist sites with brick structures and inscriptions from the 5th–7th centuries, reflecting Indianized influences similar to those in Chi Tu's accounts of over 400 and structured . The region's red earth terrain, iron-rich and prominent in the Cambodian lowlands, supports the geographical descriptor, while textual links in Tang sources suggest Chi Tu fragmented into successor states like Luohu and by the 8th century. This inland placement emphasizes Chi Tu's role as a cultural hub bridging maritime trade with interior Khmer developments, distinct from coastal theories.

Cultural and Political Aspects

Society and Rulers

Chi Tu was governed as a small , with a at the apex of a hierarchical political structure overseeing local officials and . The royal family bore the Ch'ii-t'an, a interpreted as deriving from the Gotama lineage, reflecting a possibly linked to Buddhist traditions in royal identity. The , known by the name Li-fu-duo-sai, resided in the capital of Sengzhi, a fortified urban center that served as the hub of administration and diplomacy. Court ceremonies underscored the centralized of the ruler, as described in accounts of envoys' receptions where the king sat upon a golden throne shaped like a crouching , flanked by bejeweled parasols and fans, and attended by over 100 armed guards and attendants wielding weapons and fly-whisks. Local was managed through a network of officials, indicating a system of delegated that balanced central oversight with regional , influenced by Indian administrative traditions. This structure facilitated the kingdom's operations as a , following the Sui envoys' visit in 607 CE, with Chi Tu dispatching missions to in 608 and 609 CE influencing internal politics through diplomatic obligations and resource allocation. The social organization supported an economy rooted in wet-rice agriculture on fertile red soils—whence the kingdom's name—and maritime trade, exporting commodities such as ivory, spices, forest products, and fine rhinoceros horns, which were presented as tribute to imperial China. This agrarian-trade base sustained the monarchy's stability, with urban centers like Sengzhi featuring multi-tiered pavilions and ceremonial gates spaced hundreds of steps apart to regulate access and protocol.

Religion and Influences

The predominant religion in Chi Tu was , adopted early in its history as evidenced by the royal family's name, Ch'ii-t'an, referring to the Gotama clan in Chinese records. This adoption is further supported by accounts of a king abdicating to become a Buddhist monk and proclaim the doctrine, highlighting the faith's integration into royal practices. Archaeological evidence, such as a mid-5th-century inscription by Buddhagupta containing a Buddhist and , points to the construction of possible stupa-like monuments in the region associated with Chi Tu, reflecting early Buddhist devotional architecture. Indian influences arrived primarily through maritime trade routes, introducing elements of alongside and leaving traces in art, rituals, and courtly life. Chinese envoys to Chi Tu in 607 CE observed several hundred Brahmans seated in rows at the royal capital, underscoring 's role in ceremonial and advisory functions. Titles for officials, such as Jiumaluo (from "kumara") and Sadhukara, derived from Indian languages, further illustrate this cultural permeation via trade networks linking Chi Tu to ports. Religious practices in Chi Tu exhibited syncretic elements, blending Indian-imported —likely a Southeast Asian variant incorporating doctrines—with local animist traditions rooted in indigenous spirit worship. Brahmanic rituals coexisted with Buddhist worship, as Brahmans held high regard at court while was venerated, creating a hybrid spiritual landscape adapted to the Malay Peninsula's pre-Indianized animistic foundations. Buddhism played a key role in Chi Tu's diplomacy, particularly in tribute missions to China, where religious envoys facilitated cultural exchanges and reinforced alliances through shared doctrinal ties. Such missions, documented in records, often involved Buddhist figures accompanying delegations, symbolizing the kingdom's adherence to the faith as a marker of legitimacy in regional interactions.

Legacy in Regional History

Chi Tu is regarded by some scholars as a precursor to the later kingdoms of and early , having established foundational patterns in Malay political organization and maritime networks on the , though this depends on debated location theories. Its hierarchical rulership, characterized by a residing in a multi-storied and supported by Buddhist institutions, influenced the centralized structures seen in subsequent polities, while its position as a facilitated the exchange of goods like spices and aromatics along routes connecting , , and the . This role positioned Chi Tu as an early node in the network, predating Srivijaya's dominance and contributing to the latter's expansion through absorbed practices following Chi Tu's decline around the . In , Chi Tu holds significance as one of the earliest documented Southeast Asian states, exemplifying the Sinocentric diplomatic framework during the . The Sui shu records an embassy from Chi Tu in 607 CE, describing it as an advanced polity with sophisticated architecture and customs, marking it as a model for later interactions that integrated Southeast Asian realms into the Chinese world order. Such accounts, preserved in works like Ma Duanlin's Wenhai tongkao, highlight Chi Tu's voluntary submission through tribute missions, underscoring its role in shaping perceptions of peripheral states as culturally aligned yet autonomous entities. Modern scholarship on Chi Tu centers on debates regarding its contributions to proto-Malay identity and ongoing archaeological investigations in potential sites across and . Scholars like George Coedès identify its inhabitants as proto-Malay populations, whose customs—such as matrilineal marriage elements and funerary rites—reflect early ethnolinguistic formations that informed the broader Malay cultural continuum. Archaeological quests, particularly in Kedah's , have uncovered 5th-century artifacts like the Buddhagupta inscription, linking Chi Tu to Buddhist trade hubs and fueling discussions on its urban development and Indianized influences. These efforts, including excavations revealing iron and structures, continue to refine understandings of Chi Tu's role in proto-Malay . Cultural remnants of Chi Tu persist in regional place names and evoking its "red earth" , symbolizing fertile lands tied to ancient prosperity. In , districts like Tanah Merah in preserve this motif, associated with legends of red-soiled realms that echo Chi Tu's described landscape and economic vitality from Chinese . Similarly, in southern provinces references red earth motifs in tales of , linking to Chi Tu's legacy as a of pre-Islamic Malay heritage.

References

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