**Title: “The Journey of Chen La: Why a New Translation?”**

**Interview with Gu Jiayun, Deputy Dean of the Asian Studies Institute at Beijing Foreign Studies University and Director of the Cambodia Research Center**

*By Yang Qiang and Xi Yu*

**China News Service, Phnom Penh, October 25** — Chen La is the ancient name for Cambodia, and “The Journey of Chen La” is a historical and cultural account of Cambodia penned by the Chinese geographer Zhou Daguan during the Yuan Dynasty.

In 1295, Zhou Daguan traveled to Chen La (now Cambodia) as part of a Yuan Dynasty diplomatic mission. Setting sail from Wenzhou Port, the journey took three months before the delegation arrived at the then-capital of Chen La, Angkor. After spending nearly a year there, Zhou returned to China in 1297 and authored “The Journey of Chen La,” detailing his experiences.

This work offers a vivid account of the social life, politics, economy, cultural customs, and language of the local people, as well as descriptions of Chen La’s landscapes and resources. It also records the relationship between China and Cambodia at the time and the situation of overseas Chinese residing in Chen La.

Gu Jiayun, an expert devoted to researching Cambodian political culture, noted that translations of “The Journey of Chen La” into Khmer found in early editions often contained numerous discrepancies compared to the original Chinese versions. This realization prompted the idea for a new translation. In April 2024, Gu led a team to release a new Khmer version in Phnom Penh. Recently, he shared his findings and the significance of re-translating this ancient text in an exclusive interview with China News Service, reflecting on the over-700-year-old “Journey of Chen La.”

**China News Service Reporter:** How do scholars in China and Cambodia perceive Zhou Daguan? What insights do they have regarding his “Journey of Chen La”?

**Gu Jiayun:** At the end of the 13th century, Zhou Daguan traveled to Cambodia as part of the Yuan Dynasty mission, spending a year documenting the local customs and practices. Upon returning home, he compiled these experiences into “The Journey of Chen La.”

In the eyes of scholars from both countries, Zhou is primarily viewed as a cultural envoy. Grounded in Chinese tradition and Confucian values, his work attempts cross-cultural understanding by illuminating the social landscape of Cambodia. For example, he metaphorically referred to Angkor Wat as the “Luban Tomb,” drawing parallels between the Chinese god of craftsmen and the Indian deity Vishvakarman, as the temple was considered a masterpiece attributed to the latter.

Moreover, Zhou is a significant chronicler of valuable historical information. “The Journey of Chen La” is a must-read in the study of ancient Cambodian history, as it is one of the only works that provides comprehensive firsthand accounts of the social conditions during the Angkor period.

In Chinese literature, “Chen La” designates ancient Cambodia after the Funan period. Scholars define this era as the time between the mid-6th century and 802 AD, with the subsequent flourishing period referred to as the “Angkor Kingdom.” Zhou’s journey took place during the latter stages of the Angkor Kingdom, and both Chinese and Cambodian academics agree that he vividly captured the essence of the ancient Angkor city.

**China News Service Reporter:** What does “The Journey of Chen La” reveal about Angkor civilization, and what is its value for contemporary research on ancient Cambodia?

**Gu Jiayun:** “The Journey of Chen La” paints a picture of Angkor civilization that showcases both its grandeur and its everyday realities. The expansive area of the Angkor kingdom features magnificent structures, including towering gold and bronze pagodas that Zhou described, enhanced with gold leaf and bronze decorations that glimmered in the sunlight.

The royalty’s attire and ceremonial processions were elaborate. For example, the king donned opulent fabrics, evidenced by his numerous wives and the thousands of attendants who accompanied him during public appearances.

Zhou also noted significant differences between daily life in Angkor and that in China. For example, legal disputes were often resolved through divine judgment rather than written laws. While women were savvy merchants, they were largely unfamiliar with sewing. However, there were also similarities, such as the use of the 12 zodiac system for chronologies.

The language spoken during Zhou’s time closely resembles modern Khmer in pronunciation, and grammatical structures, such as the placement of adjectives and writing styles, have persisted through the years.

Overall, “The Journey of Chen La” offers a comprehensive view of late Angkor society, encompassing both a historical reflection on Cambodian culture and commentary on the social dynamics of the time, alongside the evolution of relationships with neighboring countries.

Compared to contemporaneous Khmer inscriptions that have undergone extensive interpretation, Zhou’s work stands out for its directness and comprehensibility, making it an invaluable resource for studying ancient Cambodian history and culture.

**China News Service Reporter:** What key discoveries have you made in your research on “The Journey of Chen La,” particularly regarding early Sino-Cambodian relations?

**Gu Jiayun:** There is a wealth of literature regarding the annotations of “The Journey of Chen La.” Building on recent archaeological findings, I’ve identified certain areas within previous studies that require correction. For instance, Chinese Cultural Heritage Research Institute’s Deputy Chief Engineer Wang Yuanlin, after conducting a site investigation, noted discrepancies in the number of statues located outside the Angkor city gates, revealing an incorrect count that may have been off by a factor of two.

The text contains numerous references to Sino-Cambodian relations, encompassing both official interactions and grassroots exchanges. Notably, Zhou encountered a fellow Wenzhou resident, a person who had lived in Angkor for 35 years. This connection is significant as it marks one of the earliest recorded instances of Chinese expatriates in Cambodia.

Additionally, “The Journey of Chen La” vividly illustrates the social interactions and intermarriages between the “Tang people” and the locals. Zhou also referred to the “Xin Tang people,” further validating the close ties and frequent exchanges between the two cultures at that time.

**China News Service Reporter:** What motivated the new translation of “The Journey of Chen La”? How does the April release compare to previous versions?

**Gu Jiayun:** Through extensive comparative research of various translations, we realized that all prior Khmer, French, English, and other language versions of “The Journey of Chen La” were not led by Chinese scholars. This highlights a distinct divide in research focus: Chinese scholars primarily engaged in annotation while their international counterparts focused on translation and dissemination.

Despite the significant advances in annotation and archaeological research within China, these findings have yet to translate into effective promotion of the text to foreign audiences. This new translation represents the beginning of an endeavor fulfilling the aspirations of scholars studying Cambodia.

Previously, there were three Khmer translations of “The Journey of Chen La.” The first was Li Tianding’s translation from 1971, which has significantly influenced Cambodian interpretations. The second was the 2013 edition by the Royal Academy of Cambodia, which revised Li’s work but still adhered closely to its original form. The last was a 2013 version by Ousolong and Obabering, which supplemented Li’s translation with references from Ming scholar Wu Guan’s “Ancient and Modern Yi History.”

All three translators were Cambodian scholars and exhibited three main translation issues: those stemming from the source text, those resulting from the translators’ interpretations, and those arising from cultural differences.

In this new translation, we aimed to clarify the disparities between the two languages and cultures through annotations in Khmer. This version is more faithful to the original Chinese text, particularly the annotated version by Xia Nai. The most challenging and vital aspect of our retranslation was ensuring that the meaning was precisely grasped by Cambodian readers, supported by invaluable contributions from local scholars.

**China News Service Reporter:** Why has Zhou Daguan and his “Journey of Chen La” attracted the attention of so many scholars worldwide?

**Gu Jiayun:** Since the mid-19th century, “The Journey of Chen La” has been translated into over ten languages, including French, Japanese, Thai, English, Vietnamese, German, Spanish, Italian, and Korean, with more than 20 different versions published. I believe its significance arises from ancient Cambodia’s critical historical standing.

From the early centuries to the mid-15th century, Cambodia was one of the most powerful and culturally influential states in Southeast Asia. The “Divine Kingship” culture that emerged during the Angkor period is indispensable for understanding ancient Southeast Asian regional order and international relations, making “The Journey of Chen La” an invaluable resource for researching ancient Southeast Asian history and culture.