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This article is about the ancient toponym. For the Bangkok airport, see Suvarnabhumi Airport. For the present-day district and former historical kingdom in Northeast Thailand, see Suwannaphum District.

Suvarṇabhūmi (स्वर्णभूमि) (Pali Suvaṇṇabhumī; Burmese: သုဝဏ္ဏဘူမိ, Burmese pronunciation: [θṵwʊ̀ɴna̰bùmḭ], Khmer: សុវណ្ណភូមិ; Sovannaphoum, Thai: สุวรรณภูมิ, RTGS: Suwannaphum) is the name of a land mentioned in many ancient sources such as the Chronicle of Sri Lanka ("Mahavamsa"), some stories of the Jatakas,[1] and Milinda Panha.[2] Literally, this name means "Golden Land" or "Land of Gold", and might be a region named Aurea Regio in "India beyond the Ganges" of Claudius Ptolemy. The Periplus of the Erythraean Sea refers to the Land of Gold, Chryse, and describes it as “an island in the ocean, the furthest extremity towards the east of the inhabited world, lying under the rising sun itself, called Chryse… Beyond this country… there lies a very great inland city called Thina”.[3] Dionysius Periegetes mentioned: “The island of Chryse (Gold), situated at the very rising of the Sun”.[4] And Rufius Festus Avienus referred to the Insula Aurea (Golden Isle) located where "the Scythian seas give rise to the Dawn".[5] The city of Thina, or Sina, was described by Claudius Ptolemy as the capital city of the country on the eastern shores of the Sinus Magnus (Great Gulf, the Gulf of Thailand), at that time the kingdom of Funan. The main port of this kingdom was Cattigara Sinarum statio (Kattigara the port of Sinae).[6]

There is a common misunderstanding that the Edicts of Ashoka mention this name. The truth is the Edicts relate only the Kings' names and never reference Suwannaphum in the text.[citation needed] Moreover, all of the Kings referenced in the text reigned their cities in the region that located beyond the Sindhu to the west. The misunderstanding might come from a mixing of the story of Ashoka sending his Buddhist missionaries to Suwannaphum in "Mahavamsa" and his Edicts.[citation needed]


The location of Suwannaphum has been the subject of much debate, both scholarly and nationalistic. It remains one of the most mythified and contentious toponyms in the history of Asia. Asian history scholars have identified two regions as possible locations for the ancient Suwannaphum : Insular Southeast Asia or Southern India. [7]

Insular Southeast Asia theory[edit]

One theory[by whom?] is that it referred to a powerful coastal/island kingdom in present-day Indonesia and Malaysia, possibly centered on Java. This theory is based on such a kingdom's potential for power and wealth (hence, "Land of Gold") as a hub for sea-trade and on vague descriptions provided by contemporary Chinese pilgrims to India. Due to the Chinese writing system, however, the interpretations of Chinese historical sources are based on supposed correspondences of ideograms – and their possible phonetic equivalents – with known toponyms in the ancient Southeast Asian civilizations.[citation needed] Hendrik Kern concluded that Sumatra was the Suvarnadvipa mentioned in ancient Hindu texts and the island of Chryse mentioned in the Periplus of the Erythraean Sea and by Rufius Festus Avienus.[8] The Padang Roco Inscription of 1286 AD, states that an image of Buddha Amoghapasalokesvara was brought to Dharmasraya on the Upper Batang Hari, the river of Jambi (Sumatra) from Java (bhumi Java) to Suvarnabhumi, and erected by order of the Javanese ruler Kertanegara: the inscription clearly identifies Sumatra as Suvarnabhumi.[9]

Southern India theory[edit]

The other theory maintains that Ashoka's missionaries did not travel further east than Sri Lanka (called "Tamraparni" in the Mahavamsa) and identifies Suwannaphum as a toponym in the extreme South of present-day India, outside of Ashoka's empire but still on the subcontinent, possibly in the land of the Cholas or Pandyas. This theory is based on equally vague archaeological evidence in southern India and the claim that there is no independent evidence, either historical or archaeological, proving Ashoka's missionaries ever visited South-East Asia.

Bengal theory[edit]

Many claim that Suvarnabhumi was actually situated in central Bengal. In some Jain texts, it is mentioned that merchants of Anga (in present-day Bihar) regularly sailed to Suvarnabhumi, and ancient Bengal was in fact situated very close to Anga, connected by rivers of the Ganges-Brahmaputra Delta. Bengal has also been described in ancient Indian and Southeast Asian chronicles as a "seafaring country", enjoying trade relations with Dravidian kingdoms, Sri Lanka, Java and Sumatra. Sinhalese tradition holds that the first king of Sri Lanka, Vijaya Singha, came from Bengal. Moreover the region is commonly associated with gold- the soil of Bengal is known for its golden color (gangetic alluvial), golden harvest(rice), golden fruits(mangoes), golden minerals (gold and clay) and yellow skinned people. Bengal is described in ancient Sanskrit texts as 'Gaud-Desh'(Golden/Radiant land). During the reign of the Bengal Sultans and the Mughal Empire, central Bengal was home to a prosperous trading town called "Sonargaon" (Golden village), which was connected to North India by the Grand Trunk Road and was frequented by Arab, Persian and Chinese travelers, including Ibn Batutta and Zheng He. Even today, Bengalis often refer to their land as 'Shonar Bangla' (Golden Bengal), and the national anthem of Bangladesh- Amar Shonar Bangla (My Bengal of Gold)- is based on this theme.

Other traditions[edit]

Due to many factors, including the lack of historical evidence, the absence of scholarly consensus, various cultures in Southeast Asia identify Suwannaphum as an ancient kingdom there and claim ethnic and political decendancy as its successors.[10] As no such claim or legend existed prior to the translation and publication of the Edicts, scholars see these claims as based in nationalism or attempts to claim the title of first Buddhists in South-East Asia.[citation needed]


In Burma, both the ethnic Burmans and the Mons claim that Suwannabhumi (သုဝဏ္ဏဘူမိ) was a kingdom located on the Tenasserim coastal area centered on Thaton. This belief may stem from two references in the fourth century Sri Lankan history "Mahavamsa" and Dîpavamsa which told the story of the Ashoka missionaries (seven centuries removed), stating "Sona and Uttara were dispatched to Suvarnabhumi" and identifies this land with the contemporary (fourth century) area of Râmaññadesa or Thaton.[11] If true, however, it is unlikely that the people of this area were either Burman or Mon since, according to accepted archaeogical and historical evidence, the Tibeto-Burman peoples had not yet begun their migration into the peninsula and the Mon were just beginning to filter into and settle the Khorat area of modern-day Thailand in the third century BC.[citation needed]

Thailand theory[edit]

In Thailand, government proclamations and national museums insist that Suwannaphum was somewhere in the coast of central plain, especially at the ancient city of U Thong, which might be the origin of the Dvaravati Culture.[12] Although they have not based their claims on any historical records, the Thai government named the new Bangkok airport, Suvarnabhumi Airport, after the mythic kingdom of Suwannaphum, in celebration of this tradition. This tradition, however, is doubted by scholars for the same reason as the Burman claim. The migration of the Tai peoples into Southeast Asia did not occur until centuries later, long after the Pyu, Malays, Mons and Khmers had established their respective kingdoms.[13]

Funan theory[edit]

The oldest archaeological evidence of Indianized civilization in Southeast Asia comes from central Burma, central and southern Thailand, and the lower Mekong delta. These finds belong to the period of Funan, which was the first political centre established in Southeast Asia. Taking into account the epigraphic and archaeological evidence, the Suvarnabhumi mentioned in the early texts must be identified with these areas.[14] Of these areas, only Funan had maritime links with India through its port at Oc Eo. Therefore although Suvarnabhumi in time became a generic name broadly applied to all the lands east of India, particularly Sumatra, its earliest application was probably to Funan. The Chinese name, "Funan", may be a transcription of the "Suvaṇṇa" of "Suvaṇṇabhumī".

The European search for the Isles of Gold during the Age of Discovery[edit]

The thirst for gold formed the most powerful incentive to explorers at the beginning of modern times; but although more and more extensive regions were brought to light by them, they sought in vain in the East Indian Archipelago for the Gold and Silver Islands where, according to the legends, the precious metals were to be gathered from the ground and did not need to be laboriously extracted from the interior of the earth. In spite of their failure, they found it difficult to give up the alluring picture. When they did not find what they sought in the regions which were indicated by the old legends and by the maps based thereon, they hoped for better success in still unexplored regions, and clutched with avidity at every hint that they were here to attain their object. The history of geography thus shows us how the Gold and Silver Islands were constantly, so to speak, wandering towards the East. Marco Polo spoke, in the most exaggerated language, of the wealth of gold in Zipangu, situated at the extremity of this part of the world, and had thus pointed out where the precious metals should preferably be sought. Martin Behaim, on his globe of 1492, revived the Argyre and Chryse of antiquity in these regions.[15] In 1519, Cristóvão de Mendonça, was given instructions to search for the legendary Isles of Gold, said to lie to "beyond Sumatra", which he was unable to do, and in 1587 an expedition under the command of Pedro de Unamunu was sent to find them in the vicinity of Zipangu (Japan).[16]


  1. ^ Sussondi-Jātaka, Sankha-Jātaka, Mahājanaka-Jātaka, in Edward B. Cowell (ed.), The Jātaka: or Stories of the Buddha's Former Births, London, Cambridge University Press, 1897; reprinted Pali Text Society, dist. by Routledge & Kegan Paul, 1969, Vol. III, p.124; Vol. IV, p.10; Vol. VI, p.22; J. S. Speyer, The Jatakamala or Garland of Birth-Stories of Aryas'ura, Sacred Books of the Buddhists, Vol. I, London, Henry Frowde, 1895; reprint: Delhi, Motilal Banarsidass, 1982, No.XIV, Supâragajâtaka, pp.453-462.
  2. ^ R.K. Dube, “Southeast Asia as the Indian El-Dorado”, in Chattopadhyaya, D. P. and Project of History of Indian Science, Philosophy, and Culture (eds.), History of Science, Philosophy and Culture in Indian Civilization, New Delhi, Oxford University Press, 1999, Vol.1, Pt.3, C.G. Pande (ed.), India's Interaction with Southeast Asia, Chapter 6, pp.87-109.
  3. ^ Lionel Casson (ed.), Periplus of the Erythraean Sea, Princeton University Press, 1989, p.91.
  4. ^ Dionysios Oecumenis Periegetes (Orbis Descriptio), lines 589-90; Dionysii Orbis Terrae Descriptio
  5. ^ Rufius Festus Avienus, Descriptio orbis terrae, III, v.750-779.Descriptio orbis terrae
  6. ^ George Coedès, review of Paul Wheatley, The Golden Khersonese (Kuala Lumpur, 1961), in T'oung Pao 通報, vol.49, parts 4/5, 1962, pp.433-439; Claudius Ptolemy, Geography, Book I, chapter 17, paragraph 4; Louis Malleret, L’Archéologie du Delta du Mékong, Tome Troisiéme, La culture du Fu-nan, Paris, 1962, chap.XXV, “Oc-Èo et Kattigara”, pp.421-54; "Mr Caverhill seems very fairly to have proved that the ancient Cattagara [sic] is the same with the present Ponteamass [Banteaymeas], and the modern city Cambodia [Phnom Penh] the ancient metropolis of Sinae, or Thina", The Gentleman’s Magazine, December 1768, "Epitome of Philosophical Transactions", vol.57, p.578; John Caverhill, “Some Attempts to ascertain the utmost Extent of the Knowledge of the Ancients in the East Indies”, Philosophical Transactions, vol.57, 1767, pp.155-174.
  7. ^ R. C. Majumdar, Ancient Indian Colonies in the Far East, Vol. II, Suvarnadvipa, Calcutta, Modern Publishing Syndicate, 1937, pp.37-47.Suvarnadvipa
  8. ^ H. Kern, "Java en het Goudeiland Volgens de Oudste Berichten", Bijdragen tot de Taal-, Land- en Volkenkunde van Nederlandsch-Indië, Volume 16, 1869, pp.638-648.[1]
  9. ^ George Coedès, Les états hindouisés d'Indochine et d'Indonésie, Paris, De Boccard, 1948, p.337.
  10. ^ Prapod Assavavirulhakarn, The Ascendancy of Theravada Buddhism in Southeast Asia, Chieng Mai, Silkworm Books, 2010, p.55.
  11. ^ Dîpavamsa VIII. 12
  12. ^ Promsak Jermsawatdi, Thai Art with Indian Influences, New Delhi, Abhinav Publications, 1979, pp.16-24.
  13. ^ The Siam Society: Miscellaneous Articles Written for the JSS by His Late Highness Prince Damrong. The Siam Society, Bangkok, B.E. 2505 (1962); Søren Ivarsson, Creating Laos: The Making of a Lao Space Between Indochina and Siam, 1860-1945, NIAS Press, 2008, pp.75-82.
  14. ^ Pang Khat, «Le Bouddhisme au Cambodge», René de Berval, Présence du Bouddhisme, Paris, Gallimard, 1987, pp.535-551, pp.537, 538; Amarajiva Lochan, ”India and Thailand: Early Trade Routes and Sea Ports”, S.K. Maity, Upendra Thakur, A.K. Narain (eds,), Studies in Orientology: Essays in Memory of Prof. A.L. Basham, Agra, Y.K. Publishers, 1988, pp.222-235, pp.222, 229-230; Prapod Assavavirulhakarn, The Ascendancy of Theravada Buddhism in Southeast Asia, Chieng Mai, Silkworm Books, 2010, p.55.
  15. ^ E.W. Dahlgren, “Were the Hawaiian Islands visited by the Spaniards before their Discovery by Captain Cook in 1778?”, Kungliga Svenska Vetenskapsakademiens Handlingar, Band 57. No.1, 1916-1917, pp.1-222, pp.47-48, 66.
  16. ^ The Travels of Pedro Teixeira, tr. and annotated by W.F. Sinclair, London, Hakluyt Society, Series 2, Vol.9, 1902, p.10; H. R. Wagner and Pedro de Unamuno, “The Voyage of Pedro de Unamuno to California in 1587”, California Historical Society Quarterly, Vol. 2, No. 2 (Jul., 1923), pp. 140-160, p.142.[2]

See also[edit]