The Historical Memory of China and Java in the Ming Dynasty: Based on the Perspective of Global History

Executive Summary:

Located between the vast Indian And Pacific Oceans, Indonesia is a "country of ten thousand islands" composed of 18,108 large and small islands, and Java is the fourth largest island among these islands. This article explores the historical relationship between China and Java in the Ming Dynasty, from focusing solely on the interrelationship between countries to focusing on transnational group activities and their historical writing, which constitutes an important resource for re-understanding the process of globalization. This article selects The Javanese Cirebon, which is rarely concerned by Chinese and foreign historians, to explore the history of the development and evolution of the ports of Place Names and Port Positioning, Zheng He's Voyage to the West and local relations, and the stories of Sunan Gunong Chadi and the "Chinese Princess" Wang Zhenniang, thus pursuing the history of the development and evolution of the ports of Java from east to west from Kitchen Min, Jinshi and Surabaya to Semarang, Cirebon, Banten and Jakarta, in order to help understand the historical face of early globalization. It was also pointed out that these changes occurred before the arrival of Westerners, and that the previous view that overemphasized the influence of Western navigation should be revised.

keyword:

Ming Dynasty Java Zheng He under the Western Ocean Cirebon Global History

author:

Wan Ming (female), born in 1953, is a researcher at the Institute of Ancient History of the Chinese Academy of Social Sciences

The exchanges and relations between China and Indonesia have a long history and a long history. Java is located at the crossroads between the Indian and Pacific Oceans, as well as between the Asian continent and the Australian continent, and has been the main transportation route between the East and the West since ancient times, attracting merchants from China, India, Arabia, Persia, Europe, africa and other places to meet here. As early as the Han Dynasty, China had begun friendly exchanges with Java. The Book of later Han records that in the sixth year of Emperor Yongjian of Shun (131), "In December, the southern part of the country was transferred to the country and the Shan state sent envoys to contribute." Li Xian quoted from the Book of Dongguan: "King Ye Tiao sent envoys to make contributions to The Master Hui, and the Master Hui gave him the Zi Silk of the Han GuiYi Ye Tun, and the King of Shan YongYu also gave the Golden Seal Purple Silk." [1] According to the French scholar Boch and his research, the leaf tune is Java. [2]

From the perspective of global history, the climax of comprehensive exchanges between the two countries was during Zheng He's seven voyages to the West in the early 15th century AD, through large-scale maritime diplomacy of national behavior, frequent interactions with Javanese natives and Chinese immigrants, which played an important role in promoting economic, social and cultural exchanges between different civilizations, and had a sustained and extensive impact on the history after the 16th century AD.

1. Zheng He went to the West and Java

In February of the second year of Hongwu (1369), Ming Taizu sent Emperor Yanzong to java as an envoy to give the javanese king a seal,[3] and began exchanges between the two countries. At the beginning of the 15th century, Zheng He went to the West seven times, and after 28 years, "the Heavenly Book was full of joy everywhere, and the barbarian chiefs rushed to greet him"[4], which became the heyday of the Maritime Silk Road. Seven voyages to the West, each time the Ming dynasty mission had to pass through Java, the route between Ming China and Java, which was then a direct route from the Champa state of Xinzhou Port (present-day Quy Nhom Port, Vietnam) to Java.

Ma Huan, a general who followed Zheng He to the West, recorded in the "Yingya Shengguan": "From the Wuhumen of Changle County, Fuzhou Prefecture, Fujian Province, the ship is opened, and the southwest is traveling, and the good wind can reach the Champa Kingdom in ten days. [5] Fei Xin's "Star Maple Victory" Yun: "From Champa City, the downwind can reach its country for twenty days and nights." [6] It can be seen that from the port of Nsingju in the northeast of the Champa State, it can be directly sailed to Java, which is Zheng He's second stop in the Western Ocean. Zheng He's voyage to the West did not have a logbook preserved, and the writings of those who followed him to the West became precious first-hand accounts, namely Ma Huan's "Yingya Shengyan", Fei Xin's "Xingcha Shenglan", and Gong Zhen's "Western Fanguozhi" three kinds of books. Since Ma Huan was a generalist, his "Yingya Shengguan" is the most informative of the three books, of which "Java Kingdom" left the most comprehensive record of Javanese history and society at that time, and the following are the main records:

The kingdom of Java, the ancient name of the Kingdom of Ganbo also. There are four parts of its country, and there are no cities. Other national ships came, first to a place called Duban, then to a new village, to a SuluMayi, and then to a place called Maja boyi, where the king lived. The king's residence, with brick as the wall, is more than three meters high and more than two hundred steps around. It has a heavy door inside, which is very clean. Houses are built from the top of the building, and every three or four inches high, they are clothed with slabs, and they are covered with fine vines or flower mats, and people sit on their knees on them. [7]

Yu Dubantou traveled east for half a day, to the new village, the name is Ge Erxi. Originally a land of sandy beaches, Gaiyin Chinese people came here to create a residence, so it was named New Village. So far, the village owner Cantonese people, there are about a thousand families. Many ships from all over the world come here to buy and sell. Its gold and precious stones are sold by many sellers, and the people are very rich. From the second village to the south, the boat line for half a day, then to the port of SuluMai. Its port is full of fresh water, the sand is shallow, and it is difficult for large ships to enter, so small boats are stopped. Travel more than twenty miles to Sulu Mayi, the name of Su'er Ya, there are also village lords in charge, fan people more than a thousand families. There are also Chinese in between... Since Su'er put the teeth, the small boat traveled seventy or eighty miles to the port head of the name Zhanggu. Land ashore and head southwest for a day and a half to Majapahit, the place where the king resides. There were two or three hundred people in its place, and seven or eight leaders assisted the king. [8]

Fei Xin's "Star Maple Victory" placed the java kingdom in the "Former Collection", and Chinese and foreign scholars generally believe that the "Former Collection" is the country of his "pro-supervision and vision"[9]. It is recorded: "The ancient name of Jian po, from the Champa city, twenty days and nights downwind can reach its country." The land is thick and dense, and the armored weapons are the key points of the Oriental Ocean. "Mentioned" the port to enter the new village of Ma Tau, where the residents are connected. Weaving leaves covered houses, shops and even markets, trading gatherings." It is also recorded that "Sulu Mayi, also a village place name also." For the city to gather goods merchants to ship rice grain port". For Duban, only "Duban is a village, also a place name"[10].

The content of Gong Zhen's "Records of the Western Fanguo" is no different from that of Ma Huan's book, which is also 20 countries, which can be regarded as a different book of Ma Huan. The text is concise, and it also remembers the javanese places around: "Java's ancient name is Kampo Kingdom." There are four parts of its country, one is Duban, one is Xincun, one is Sulu Mayi, and one is Maja Boyi. ”[11]

To sum up, at that time, Zheng He's voyage to the West was mainly in the eastern part of Java, reaching four places in the eastern part of Java:

1. Duban, Javanese Tuban, also known as gambling class. That is, the board in the "Zhu Fan Zhi", the Du bottle in the "Island Yi ZhiLuo", the present-day kitchen Min, in the northwest of present-day Jinshi, East Java, Indonesia. Duban was the main harbor on the island of Java at that time. In the late Ming Dynasty, Zhang Xie's "Examination of the East and West Yang" said that "Jilishigang, that is, the Village of Duban in Java, is also known as the Tongpu Benhai".

2. The new village, gresik on the present-day island of Java, also known as Kinshi, was an important trading port on the northern coast of Java during the Majapahit Dynasty. Later, it is recorded that it was originally a place of beach, because Chinese came here to create a residence, so it was named New Village, and the owner of the village was Chinese. Ma Huan records that java's port village was founded by the Chinese, and the residents were mainly Cantonese and Fujianese, who built the new village into a commercial center and international trade port in Java. At the beginning of the establishment of the new village, the population was only more than 1,000, and after development, by 1523 AD, it had developed into a "bustling port" with a population of 30,000.

3. Surabaya, also known as Surabaya, is the Surabaya at the mouth of the Brantas River on the north bank of present-day East Java, Indonesia, and is now known as Surabaya.

4. Majapahit is the opposite of Majapahit in Javanese and Majapahit in Malay. That is, the door shade in the "Island Yi Zhiluo",[14] the Ma Ji Ba Xie and the Ma Ji Ba Xie in the Yuan Shi. [15] The Ming Dynasty historical record is called Majapahit, which refers to a powerful kingdom in the eastern part of the Indonesian island of Java from the end of the 13th century AD to the end of the 15th century AD, southwest of present-day Surabaya, with the name of the capital near the Brantas River, which is the transliteration of Majapahit. In Javanese it means "bitter magaya fruit", i.e. wood apple. The state was founded in 1293 AD and destroyed by Demak in East Java in 1478 AD. In 1293-1500 AD, the Majapahit Kingdom ruled the southern Part of the Malay Peninsula, Balimantam Island, Sumatra and Pulau Bali.

Ma Huan's "Yingya Victory" reflects the fact that the chinese transportation route to Java in the early 15th century was mainly in the eastern part of Java, and the Zheng He mission witnessed the historical fact that Chinese expatriates settled in Java's Kitchen Min, Jinshi and Surabaya. The active port in the eastern part of Java is related to the establishment of the majapahit kingdom at that time, and is also inextricably linked to the concentration of Chinese expatriates in Java in East Java. Ma Huan mentioned that port cities such as Duban (present-day Kitchen Min), Xincun (present-day Jinshi), and SuluMai (present-day Surabaya) all had Chinese to live in. Especially in the new village, a Chinese settlement had been formed at that time, with Cantonese, Zhangzhou and Quanzhou people as the main body, indicating that the Chinese in Java at that time had begun to take shape and contributed to the local port and the political and economic development of Java.

Further analysis, according to the Ming Shilu, many Chinese appeared among the emissaries sent by Java to pay tribute to China, indicating that before and after Zheng He's voyage to the West, the Javanese Chinese played an important role in the official diplomacy between the Chinese Ming Dynasty and Java. The envoys of his country who are appointed as Ariel (Ariel) are listed as follows (those with the same name are listed only once):

In September of the second year of Yongle (1404), "Duma Ban, the king of the western part of Java, sent Ariel Yuduwan to pay tribute, and give him the seal of the currency"[16];

In December of the third year of Yongle (1405), "dumaban, the king of the western java kingdom, sent envoys Arian Daga, Li Qi, and others to the dynasty to pay tribute".[17]

In April of the first year of Hong Xi (1425), "King Yang Wei of Java sent the leader Ariel Huang Fuxin to pay tribute to Fangwu".[18];

In July, "the old port of Java sent deputy envoys Arijah Zhang Buddha, Nama, etc., to pay tribute to gold, silver, and ivory"[19];

In November of the first year of Xuande (1426), "King Yang Wei of Java, Xisha, sent his envoys Ariel Guo Xin and others to pay tribute to the dynasty"[20];

In the first month of the third year of Xuande (1428), "King Yang Wei of Java, Xisha, sent a messenger to Ariel Zhang Xianwen and others to pay tribute to the dynasty"[21];

In August of the fourth year of Xuande (1429), "King Yang Wei of Java sent his envoy Ariel Gong Yishan and so on... Gongma and Fangwu"[22]; in November, "King Yang Wei of Java sent his envoy Ariel Gong to wait for the tribute"[23];

In July of the first year of the orthodox era (1436), "King Yang Wei of Java sent his envoys Ariel Gao Naisheng and others to the dynasty, tribute horses and fangwu"[24];

In July of the second year of orthodoxy (1437), "the envoy of the Javanese state, Ariel Zhang Wenxian... Coming to the Dynasty"[25];

In June of the third year of orthodoxy (1438), "the envoys of the Javanese state Ma Yongliang, Tongshi Liangyin, and Nanwen Dan played: 'The ministers and others were all from Longxi County, Zhangzhou Prefecture, Fujian Province'"[26];

In July of the eighth year of orthodoxy (1443), "the Javanese envoy Li Tianfu and other tribute objects" [27];

In May of the third year of Jingtai (1452), "the King of Java, Rawu, sent his attendant Ariel Shang Geng and others to the dynasty to pay tribute"[28];

In May of the fifth year of Jingtai (1454), "the Javanese king Lawu sent his ministers Zeng Duanyang and Ariel Gongma to the dynasty, gongma, and fangwu".[29]

In September of the first year of Chenghua (1465), "the Javanese state sent envoys Ariel Liang Wenxuan and other tribute horses and objects" [30].

As with many studies of Southeast Asian kingdoms in the Middle Ages, restoring Javanese history requires relying on Chinese literature and a combination of documentary and cultural relics. Java's trade with China has always been prosperous, Zheng He went to the West, when China's copper coins were used as Javanese circulating currency, and Zheng He's large amount of Song Ming copper coins brought to the West was also inseparable. Looking at the literature, the record of Java's heaviest Chinese blue and white porcelain in the "Yingya Shengyan" is particularly important: "The Chinese people like Chinese blue and white porcelain the most, and musk, flower silk, silk, burnt treasures and the like are bought with copper money." [31] It can be seen that Java imported a large number of Chinese blue and white porcelain in the early 15th century AD. This fact can also be confirmed by archaeological excavations. China sent Zheng He to the West seven times, and the relationship between Majapahit and China's tributes was frequent; the trade between China and Majapahit flourished, copper coins became the circulating currency in Majapahit, and the Chinese in Fujian and Guangzhou settled in Java, forming a Chinese settlement, all of which contributed to the flourishing development of trade. At the Site of Droulaan in Majapahit, archaeology has uncovered a large number of Chinese ceramics. This is an important cultural relic for the study of the relationship between Majapahit and China, and a historical witness to the prosperity of trade exchanges between the two countries. [32]

In summary, neither the accounts of Zheng He's personal witnesses to the West nor the ming dynasty's official Ming Shilu records have any records of Cirebon.

2. Cirebon in Ming Dynasty literature and Javanese literature

Java was a must for the Maritime Silk Road, and today Cirebon is a port in northern West Java, bordering the Java Sea. The tang and Song dynasty shipwrecks salvaged in the Cirebon sea have shown that the sea area in this area has long been an important passageway between China and Java in history, and the salvaged ships are not only numerous, but also diverse. [33] Chinese porcelain salvaged from the shipwreck bears witness to the splendor of the former Maritime Silk Road. Singapore scholars argue: "Until recently, archaeologists and ancient historians tended to believe that the survival of early Southeast Asian ports was mainly due to stimuli from external factors such as China, India and the Near East, as well as demand for export." This model underestimates the importance of intraregional trade. [34] He raised the issue of "intraregional trade", i.e., the development of indigenous trade in Java.

However, in the past, Chinese and foreign historians have rarely talked about Cirebon, let alone specialized research. At the beginning of the 15th century AD, Zheng He's voyage to the West mainly reached the eastern part of Java, and among the several place names recorded by Ma Huan and others, there was no Cirebon, so here we came to a question point, that is, did Zheng He's fleet reach Cirebon? In other words, when did Cirebon place names appear? Let's examine the local literature of China and Java after Zheng He's voyage to the West.

(1) Examination of the place names of Cirebon in Ming Dynasty literature

A place-name is a proper name that people give to a geographical entity with a specific orientation and geographical scope. In the formation of geographical names, there are often complex evolutions, and it is common to see place names and mountain names. There are many places in one place, which often causes confusion in the name. The foreign language of place names is opposite to Chinese, and it is also easy to cause confusion in the location. Cirebon place names exhibit this complex feature.

The "Map of Zibao Shipyard Sailing from Longjiang Pass to Foreign Countries" in Mao Yuanyi's compilation of Wu Bi zhi vol. 240, which was compiled by Mr. Xiang Da and named "Zheng He Navigation Chart", in which the place name of "Jili Gate" is seen, and Ji Yun: "The Five More Ships of Jili Gate, using Yichen and Danchen needles to take the long waist island, out of the Dragon's Tooth Gate." The Dragon's Tooth Gate is used with a nail needle ten more ships flat man-man-la. [35] Mr. Xiang believed that the "Gilly Gate" was located south of the port of Manlaga, namely (Kerimun Islands),[36] and that the location of the Gilly Gate in the Zheng He Nautical Chart was near the present-day Strait of Malacca.

Furthermore, the route from Jiaolan Mountain to Java in the Zheng He Navigation Chart passes through the "Auspicious Stuffiness". Where is Gilli Stuffy? Mr. Xiang Da believes that this is the Karimon Djava Islands on the sea of Samarang, Java. [38] The location of Jili In the Zheng He Nautical Chart is in the sea opposite the northern part of Java, and the Reference to the Java Islands of Karimo should be correct. Therefore, the "Auspicious Gate" in the "Zheng He Navigation Chart" and "Jili Stuffy" are not the same name.

Check the Jilimen article of the "Interpretation of Ancient South Sea Geographical Names", which has two interpretations: the first is "also known as Jili Qingshan, Jili Boring Mountain, Jili Gate, Jiliwen ... Refers to the Karimun Archipelago off the east coast of the Indonesian island of Sumatra"; the second is "also known as The Jilimen, the Gillimen, the Giriman, the Giriman, the Giriman, the Giriman, the Giriman, the Giriman, the Girimon, the Girimon, the Girimon, the Gillimen, the Giriman, the Gillimen, the Giriman, the Gillimen, the Girimon, the Gillimen, the Gillimen, the Girimon, the Girimon, the Gillimen, the Girimon, the Gilli Refers to the Karimunjawa archipelago north of the Indonesian island of Java".[39] From this, we can understand the complexity of this place name, not only in the existence of multiple different names, but also in cases where the names are the same but the geographical location is not the same: one outside Sumatra and the other outside Java.

The Ming Dynasty book "Sending with the Wind" in the collection of the Baldling Library of the University of Oxford in the United Kingdom mainly records the route from the South China Sea to the Indian Ocean from Zheng He's voyage to the West Ocean to the 16th century AD. [40] "Sending Each Other With the Wind" is formed without the hands of one person, so the place names are many different and difficult to distinguish. Cha Xiangda School Notes, see there are place names related to Ciribun: 6 places of Jili gate (stuffy), 7 places of Ji Li Ask Mountain, 4 places of Bar Dashan, and 3 places of Chali Ask. [41] One of the most noteworthy is the appearance of the place name "Chari Question". The Interpretation of Ancient South China Sea Geographical Names reads: "Also as The Great Mountain, the Well, the Well, the Well, the Well, It is Cheribon on the northern shore of present-day Java, Indonesia. [42] Cirebon, also known as Tjirebon. Starting from the homophone, here the author puts forward a speculation that the Giri question outside java is also called The Kirito, that is, the opposite of Ciribun, and the origin of the name Ciribun is related to this.

The following are examples of the names of several related routes in "Downwind" for analysis.

1. "The Exquisite Needle Road from Banden to Chiwen" is a needle road from Banten (Bantam) in western Java to Chiwen (also known as Chi Tan, Jilidi Boredom, that is, present-day Timor Timur): "When Wandan goes out of the island, use Yi Di, Shan Di, jia di, along the Zi Lu Ba, Zi Li Yuan Tou, Cha Li Qian, Ba Na Da Shan and Pepper Mountain, opposite the Ji Li Qian Mountain, there are four or five islands in the west. [43] In the needle path, The Kiri-chan is now Ciribun, on the island of Java, opposite the Giri-chan Mountain. In the Wanli period, Zhang Xie's "East and West Yang Kao Zhoushi Kao" in the cloud: "Ji Li asked the west side of the Mountain, the tail is very long, there are old and shallow, away from the mountain should be defended." Use Tatsumi, Sijin, take Bao Lao'an Mountain"; "Bao Lao'an Mountain and Ji Li asked opposite, commonly known as which big mountain, the so-called Fan Gang of the "One Unification Chronicle" has not arrived, see this mountain first. The top of the five peaks, the clouds back to its upper ones also. Take the Pepper Mountain with The Sunda, the Four More, and take the Pepper Mountain"; "And from the Baolao Shore Mountain with the Yichen Needle, and the Fifth More To Take the Jili Stone Harbor".[44] It is reported that the Ba Na Da Shan is the Bao Lao An Mountain, on the island of Java, opposite the Ji Li Qian Da Shan, there is a needle road through the JiLi Stone (i.e. Du Ban).

2. The needle road of "Huyu Island to Du Man and Rao Tong" is from Fujian to Du Man (also known as Du Ban, Pig Man, now Cook Min), Rao Tong (also known as Rao Dong), and the relevant parts are as follows: "The right road, with The noon of The First Meridian, the Thirty More, take the Jili Qing Mountain." Single noon and C noon, five more, take pepper mountain. Ding Mi and Cheng Mi, Ten More, Take The Pig Barbarians. Rao Tongdi is connected to the pig barbarians. Bar which is Giri asked the mountain, to the cage. ”[45]

The text here, "Bar which is the Jiri Ask Mountain", it is easy to misunderstand people when looking at it alone, and the two positions seem not to be face to face, but to become one; but the actual meaning is still on the "opposite cage" in the back, which is still relatively one. [46]

3. The route of "Shunta to Tammu" is a needle road from Shunta to Tammu in the eastern part of present-day Java, which is as follows: "Sail at the port, use the yidō sangun, and take the Zilu Ba Mountain." Use Yichen Three More, and Tatsumi, along the mountain to make patrols, make four more, use Yichen Three More, Pingkun Tail. With Yi Chen and Ding Wu, along the four more, take the shade and ask. In front of it there is a special knot with the name of the smokey mountain. Use Tatsumi Sangen; Yichen Sanchang, take Wujiaoyu. With 卯三更, see 崑峷, Tammyo Port, Fetch Water Ten Toto, Positive Road, Anti-Shallow. [47] The echo of this voyage is: "Sail with a faint eye, use Xin You, Three More, and take Wujiaoyu." Xin Shu, Sangeng, Qianjiao, along the Kuntuo to make the six more see the smoke of the mountain. Chari asked the mountain to open, one more, there is a triangle island one can be prevented. If the ship is in the harbor, use the sub-decoction to open the ship. Leave the island with Xin Shuo, Four More, Ping Kun JiaoWei, use Xin Shuo, Three More; Qian Shu, Four More; and Xin Shu, Four More, take the Zi Lu Ba Mountain. Shan Unitary and Xin Unitary, Kinlong, Yu Qian, Sangen, take Shunta Kuntuo. Open, there is a shallow sand altar on the south side of the island, prevent it, and make one more income, wonderful. ”[48]

There are several place names in the above routes that need to be explained. Shunta, also known as Banten, also known as Xiagang, was an ancient country in the westernmost part of the present-day Indonesian island of Java, across the Sunda Strait from Sumatra, and flourished after the 16th century AD. Zhang Xie's "Examination of the East and West Oceans" records: "The lower port is the ancient Jianbo, and the one in the South China Sea is also." Also known as Shebo, it was called Java from the beginning of the Yuan Dynasty. Today, the port is a giant town ear in the other country. The boat people are also known as Shun Pagoda, and then enter the café bar. [49] Tammu is an ancient kingdom (1478–1586) located in the northeastern part of the island of Java, founded by Radem Patah (Radem Patah). –1518), he took advantage of the collapse of the Majapahit state to establish a kingdom of Indonesia. Tammu Port, east of present-day Semarang, Java; Zilupa Mountain, at Bite Bar Harbor, which is present-day Jakarta; Qaliwan is Ciribun; and Wujiaoyu Island, which is present-day Semarang Bay, Java. This echo is noteworthy, "The Mountain is open in The Shade", and the cloud has a mountain in Ciribun; it is worth noting that "if the ship is in the port of Thei Question", it means that Cirebon is a port on the island of Java, not an overseas island.

In recounting this needlework, Mr. Liu Yijie directly referred to it as "Kiri asked" as "Kiri asked".

4. The needle path of "Wandan to the Horse God": "Take the shade and ask, see the smoke mountain." Use the B 卯, the single 卯 ten more, take which big mountain, open is the Jili Ask Mountain, let go of the ocean, use the Gun Yin Thirty More, take the three secret ports. "The horse god is also known as the god of the horse, which is the Bandjarmasin in the south of present-day Kalimantan. The port of Sanmi is now Semuda. Set sail from Banten and sail east along the northwest coast of Java to Cirebon, take the big mountain, opposite the Girigan Mountain, and then "release the ocean" to the port of Sammi on the other side of the Java Sea. The reply is simple: "Sail at the port, use Shan Kun, thirty more, take Ji Li Qing, and make it along the mountain to Banten to enter the port." [51] "Take the Mountain of Kiri", "Take which mountain", "Open is the Mountain of Kiri", here is the mountain on both sides of the Java Sea as a symbol of navigation, and the Cherry Question and the Kiri Question are obviously not the same place.

5. Shinmura to Manla ka ka needle road, named "New Village, Claw Frog to Man La Ka Yamagata Water Potential Map". The route departs from Xincun, East Java Kinshi (Gresik), via Tuban, Tuban, Kirimun, to the Old Port and then to Wuyu Island in Malacca. [52] The route from eastern Java to western Java via Giri Mong to the old port of Sumatra to Malacca Cinnamon is clearly presented here: starting from the new village in eastern Java, via Dupan, and west to the old port of Sumatra via Giri Mong, where Giri Mong should be the location of Cirebon.

Synthesizing the above Ming Dynasty documents, we can get the following understanding:

There are two spellings in Cirebon: one is Cirebon and the other is Tjirebon. The Ming Dynasty Chinese translated as "Charlie", which appeared on the route from Zheng He's voyage to the West to the 16th century AD, proving that Cirebon was a seaport in western Java that arose after Zheng He went to the West.

Mount Kiri, or Mount Kiri, is originally on the Java Islands of Kalimo, In the sea of Java, opposite Semarang and Ciribun in northern Java. Ciribun is inextricably linked to the name Ofi (Giri-mong), one of which is that the names are basically the same according to the characteristics of the sounds. Mr. Huang Shengzhang once asked this question: "JiRi asks is generally thought to be Kairmun Java in the north of Java, but the sound theory is also consistent with Cirebon also known as Welli Question. [53] The author further argues that the name Cirebon comes from Kiri-chan, depending on the spatial location of the two: the joint ownership of the Java Sea. According to the geomorphological characteristics depicted in the "Zheng He Navigation Chart", it can be judged that when Zheng He went to the Western Ocean, Jili Mu was the island of Kalimo Java, which was an island on the sea, and developed to the later Qaliwen, that is, today's Cirebon, which is a port city on the land of Java. With the development of port cities, the connotation of place names has an expansion process. After the rise of the port city of Cirebon, it included both land and sea in space, which became the name of the vast sea between Java and Kalimo Java.

Further analysis shows that when Zheng He went to the West, due to the development of trade, the coastal cities in northern East Java became increasingly prosperous, the most important of which were Ji min, Jinshi, Surabaya, etc., and the Chinese expatriates made important contributions to local development. Ma Huan and others did not mention Cirebon when Zheng He went to the Western Ocean, which shows that Cirebon was still sparsely populated and had not yet developed into an important port city. However, zheng he passed through the western ocean through the sea between Java and Kalimo Java, and it is also possible that he landed in Cirebon, Java. Here is an example of Semarang, which can be corroborated. Although the Chinese history of the Ming Dynasty never mentions that Zheng He's voyage to Semarang, the Indonesian Chinese Lin Tianyou Malai "History of Semarang" talks about Zheng He's visit to Semarang in 1416 AD, as well as the local Sam Po Cave, Sam Po Gong Temple, Wang Jinghong Tomb and other temples related to Zheng He and his entourage, historical sites and local Malay and Chinese and indigenous religious rituals and activities related to Zheng He and his entourage. [54] These illustrate the rise of Semarang and Cirebon as Javanese port cities, and their names were highlighted after Zheng He went to the West; the rise of Cirebon was a microcosm of the development of the western route of Java and the gradual rise of the ports of central and western Java.

In summary, the literature of the late Ming Dynasty shows that Cirebon was a port city that developed after Zheng He went to the West, and under the direct or indirect promotion of Zheng He's seven voyages to the West, the cities in the central and western parts of Java gradually flourished. This is also evidenced by the Javanese native historical documents below.

(ii) Cirebon in javanese local literature

Before and after Zheng He's voyage to the West, the Chinese made important contributions to the development of Javanese society, although in the past Chinese and foreign studies mainly focused on the spread of religion, but we have noticed that the local Javanese literature also reflects Zheng He's activities in the West in Java Cirebon, Java, and its role and influence.

There are two kinds of records of local Javanese Chinese writings, namely the Semarang Chronicle and the Ciribun Chronicle. Based on the translation and research of Mr. Chan's Malay Chronicles of Semarang and Cirebon, we understand that the Chronicles we see now are really just an appendix to the book Tuanku Rao. The author of The Duangulao is a Batak man named Parlindungan, who according to him received information from the Dutch teacher Pootman. In 1928, Boman was ordered by the government to investigate what people called Radem Patah, a Chinese who founded the Kingdom of Indonesia. Boman searched the Sam Po Gong Temple in Semarang and the Klenteng Talang Temple in Cirebon and found that the temple contained a large amount of information about the Semarang eunuchs and the Chinese who came after them. On the basis of this information, Bohmann wrote a secret report and presented it to the Dutch colonial government, at that time only five copies were printed, indicating that it was a "highly classified document" and that ordinary people were not allowed to read the document. This document has now been lost. Baling Lane and Boman are teacher-student relationships, so they had the privilege of seeing the secrets. [55] Mr. Qian Jiang introduced: "After careful reading and analysing the two Malay Chronicles, dutch scholars de Graf and Pigard also agreed that the original documents of the Chronicles should be Chinese, from the hands of early Chinese merchants or crew members living in the local diaspora in the 15th and 16th centuries AD, because the records of the overseas voyages of the Chinese court during the Yongle period of the Ming Dynasty were quite accurate and consistent with the official historical records of China. [56] In fact, the Chronicle is thought to have been written in the 18th century. Because of the details about Zheng He, zheng he was deified and called "Gong". One fact that should be particularly noted is that the buildings founded by the so-called Zheng He in various places at that time have been changed to the Three Treasures Temple. Mr. Chen Dasheng believes that it covers the deeds of the 15th and 16th centuries AD: "Like other historical biographies in Java, the chronicles should have been the earliest Zheng He deeds circulated in the folk, but because this story was very popular in the folk, in the 18th century AD, it was recorded one after another, it is not a record of one person, it may be a legend recorded by many people and in different eras." The large number of monophones used in the chronicle is enough to prove that its earliest version may have been written in Chinese. [57] I find this assertion convincing.

Semarang and Cirebon are both port cities that developed after Zheng He went to the West. The Semarang Chronicle mainly records the history of The Chinese society in Semarang from 1403 to 1546 AD, and the Chronology of Cirebon mainly records the history of the Chinese society in Cirebon from 1415 to 1585 AD. In 1413, Zheng He's fourth voyage to the West, the Chronicle of the Malays of Semarang and Cirebon records that it was the year when "the Ming fleet anchored in Semarang for a month to repair their fleet." Zheng He and other attachés such as Ma Huan, Fei Xin, etc.", often went to the Chinese gathering place in Semarang. It is said that the Sanbao Temple in Semarang was built by the "Sanbao Eunuchs and Their Attendants" in that year. [58] It also states that "in 1431 (1433 – note to the author) Zheng He died, and the Chinese community in Semarang held a funeral service for him". In fact, the "Semarang and Cirebon Malay Chronicles" is rich in content and is a valuable source of social life and development in Java. It records that between 1411 and 1416 AD, "the same communities were established in Antjol, Tjirebon, Lasem, Tuban, Gresik, Djiaotung, and Modjokerto near present-day Djakarta on the island of Java".[60] Clearly, this is the true trajectory of migration and port city development.

The Cirebon section of semarang and the Malay Chronicle of Cirebon records that in 1415 AD, the first Chinese community in Tjeribon was founded at Gunung Djati. "Kung Wu Ping, a descendant of Confucius, set up a lighthouse on Teak Hill," and he established Chinese villages in the vicinity of Senmeng, Shalingdi, and Dalang. Saringdi was ordered to provide teak for the decoration of wooden boats; Darang was assigned to manage and repair the dockyard harbor; and Sen Meng village was assigned to manage the lighthouse. The three Chinese villages were responsible for providing various military supplies and other food for the Ming Dynasty fleet. At the time, Cirebon was sparsely populated, but the land was very fertile because it was located at the foot of the Tjeremai volcano. [61] It is clearly recorded that Zheng He arrived in Cirebon during his voyage to the West, where the local Chinese cooperated closely and assisted in the provision of various military supplies. At the same time, it is recorded that Cirebon was sparsely populated and in the early stages of development. Combined with the Cambridge History of Southeast Asia, one of the three shipbuilding centers in Southeast Asia is the area around Namwang and Cirebon in the northern part of the Java coast, characterized by teak forests. [62] This may be supported by the above.

According to the Malay Chronicles of Semarang and Cirebon, the rise of the Kingdom of Cirebon, closely related to the Kingdom of Tammu and the Kingdom of Banten, is crucial, but it has been rarely revealed and deserves special attention. After the decline of the Majapahit Kingdom, the Kingdom of Tammu was established and flourished, and people were sent to Cirebon, and the Semarang and The Malay Chronicle of Cirebon records the details of the activities of the people of Cirebon at that time. The faint navy and army came to Dalang Wharf, accompanied by a Peranakan named Jinshan, who knew Mandarin. The commander-in-chief, Sjarit Hidajat Fatahillah, and Dalanglai's Jinshan, went to Shalingdi to meet Tan Eng Huat. The Tammy Army and Chen Yingfa peacefully entered Senmeng together. In the name of king Ofam, commander-in-chief of Tammyo, he canonized Senmeng Chen Yingfa. The fleet headed west, and Jin Shan was a guest at Chen Yingfa's place for a month. [63] It goes on to record the establishment of the Sultanate of Cirebon: "In 1552, 25 years later, Commander-in-Chief Awame came to Senmeng alone, without an army to accompany him. Hazhi Chen Yingfa was very surprised. The commander-in-chief said that he was already the king of Bandan, and said, "He will practice asceticism in Shalingdi for the rest of his life." Chen Yingfa was from Fujian, and at that time he said that the Chinese in Senmeng had been cut off from Yunnan for 4 generations, and the Chinese from Fujian had developed great things in Cirebon. Importantly, the Annals of Semarang and the Malay Chronicle of Cirebon specifically record that he asked the former commander-in-chief of Tammyo to establish a Chinese sultanate in Senmeng, and the elderly former Commander-in-Chief agreed. [64] Thus, between 1522 and 1570, with the support of the Senmeng Chinese, "this former commander-in-chief founded the Kingdom of Cirebon, all in the present-day Kasepuhan Palace." After Sen Meng was abandoned... The inhabitants of Senmeng... All moved to Ciribun to settle down. The first Sultan of Cirebon was, of course, the former Commander-in-Chief of the Abanes".

Here's the point, the "former commander-in-chief Sjarit Hidajat Fatahillah," according to Chakra, one of indonesia's nine great sages, sunan Gunung Jati, is recorded in the Annals of Semarang and Cirebon. He was a missionary in West Java and was buried in Mount Chadi in Ciribun after his death, hence the name Sunan Gunon Chadi. He was a key figure in linking the kingdoms of Tammu, Cirebon and Banten. But perhaps because of his different names, scholars have not noticed his multiple political identities: he was not only the "commander-in-chief" of the faint purpose, but also the founder of the kingdom of Cirebon, but also the founder of the kingdom of Banten. In terms of time, Sunan Gunong Chadi established the Cirebon Kingdom and the Banten Kingdom in the 16th century AD, nearly a century after Zheng He went to the Western Ocean, which reflects the imprint of the development of the port city of Ciribun in western Java after Zheng He went to the West, as well as the relationship between Cirebon and Eastern Java and Banten in western Java. Sunan Gunong Chadi influenced the history of the city of Cirebon, under whose leadership Cirebon became the Kingdom of Cirebon, with its capital at today's Casphan Palace, buried posthumously at Mount Chadi in Cirebon, a cemetery located a few kilometres outside the District of Gunung Jati. The development of Cirebon from a humble fishing village to a busy port city on the northern coast of Java is also closely related to the rise of port cities in western Java. Indonesian historian Bani wrote: "Farahira captured Banten, invaded the important port of Bachachalan in 1527, Sunta Gelaba (later renamed Jakarta), and later conquered Cirebon. [66] Through the achievements of Sunan Gunon Chadi, it is possible to connect Banten, Jakarta, and Cirebon in chronological order, illustrating the historical process of the original political and economic center from eastern Java to western Java, during which Chinese immigrants played an important role in the social development of Java. The account of the Malay Chronicles of Semarang and Cirebon bears witness to the direct or indirect impact of Zheng He's voyage to the West on the development of Javanese history.

According to the Ming Shilu, in October of the twelfth year (1499) of the reign of Emperor Xiaozong of Ming, the king of Java sent envoys to China, and the tribute exchanges between the Ming Dynasty and Java did not continue thereafter. [67] Official relations have been severed, but there have been constant people-to-people exchanges, as evidenced by the ming dynasty's "Sending With the Wind" mentioned above. Zheng He's voyage to the West stimulated the prosperity of overall maritime trade exchanges, triggering a climax in the development of the Maritime Silk Road, which lasted until the Portuguese came to the East, and even had a more far-reaching impact. After the development of port trade in the 16th century AD, the trade activities of locals and Chinese in East Java migrated west to West Java, promoting the then Kingdom of Banten to become the most important trade port in Java. During the Wanli Dynasty, Zhang Xie's "East-West Yang Examination and Western National Examination" was the first "Xiagang" (i.e. Banten) cloud: "Xiagang, a Shunta", "Xiagang is the Qu of the Four Links and Hundreds of Destinations.". When my boat arrived, the state capitals did not arrive, but the merchants exchanged the goods for silver money and lead money. When other countries arrive, and then buy the goods with silver and lead money, the Chinese ships will sail sooner or later, so as to delay the death of other countries." [68] And under it is appended the words "Gallus."

”[69]。 At that time, Galiu

, i.e. Jakarta, is a vassal state of Xiagang. According to Indonesian scholars, in the Banten trade, "Chinese brought in large quantities of lead money, but they also brought in porcelain, silk, woolen wool, golden silk thread, cloth embroidered with golden silk thread, needles, combs, umbrellas, slippers, fans, paper, etc., and they bought pepper, blue indigo, sandalwood, cloves, nutmeg, hawksbill turtles, and ivory". Due to the great prosperity of trade with Chinese maritime merchants and merchants from other places, Banten prospered in this way. The first arrival of the Dutch in Java in 1596 was at the port of Banten; in 1602 the British East India Company established its first trading post in the East in Banten; in 1619 the Dutch seized Banten from the Javanese and renamed it Batavia. All this history points to the fact that the prosperity and development of Banten occurred before the Westerners came to the east, and Banten became a famous international trade center, so the Westerners gathered in the East.

In summary, from the javanese local literature, we can understand the rise of Cirebon after Zheng He went to the West, and more importantly, understand the progress of the Javanese port from east to west, that is, the historical trajectory of the rise of the western port, which can undoubtedly promote our understanding of the historical development and evolution of the Javan port. Historically, the official route of the early Ming Dynasty undertook the traditional trade route of the people, and because the political and economic center of Java was in East Java at that time, the east route to Java in the early Ming Dynasty was developed. Zheng He's voyage to the West had an important impact on the development of the Wa Port Trade Center. Subsequently, under the impetus of Zheng He's voyage to the West, with the decline of the Majapahit dynasty in Java, the Kingdom of Tammu was established, and in the process of expansion to West Java, the political and economic center of gravity of java shifted from East Java to West Java in the 16th century AD. Several important port cities arose in West Java, highlighting the hubs of the route on land, namely Cerrivan Cirebon, Habutan (BantenAntam), and Kaliu

(Jakarta), which leads to the western tip of Java, completely changes the pattern of Java's port city development. As a result, the route between China and Java has been developed. More importantly, the new layout of the maritime trade network and the change of ports provided important information for the formation of the early global international hub, that is, the regional international shipping center, or it can be said that it opened the prelude to globalization.

III. Cirebon's "Narration": "Chinese Princess" Wang Zhenniang and others

Cirebon became an important maritime port after Zheng He went to the West. The influence of Zheng He's voyage to the West on Cirebon was revealed in the Casphan Palace. The Kasphan Palace in Cirebon, West Java, Indonesia, is known in Indonesian as Keraton Kasepuhan Cirebon. The monarch who started the Casphan dynasty in Cirebon was Sunan Gunung Jati, and the Kingdom of Cirebon had Cirebon as its capital. Through the accumulation of history, casphan palace has become the main venue for locals to routine festivals and celebrations here, which preserves relics and relics commemorating putri Ong Tien, the "Chinese princess" of the Ming Dynasty. It is reported that in the Caspham Royal Family Museum, the clothes left by the "Chinese princess" are still preserved as treasures in the museum collection and are opened regularly. [71]

Our understanding and understanding of history often depends on the accounts and recollections of the present or future generations, but for the understanding of historical facts, these accounts and remembrances sometimes confuse us. Zheng He's seven voyages to the West, leaving a large number of legends in Southeast Asia, Zheng He was deified and shaped as a pioneer of the Chinese to open up Southeast Asia, and the historical memory of Zheng He's voyage to the West has become a symbol of the spiritual sustenance of the Chinese in Southeast Asia. For example, the Malay Chronicle, an important Malaya historical book, records the story of the Ming Dynasty princess Hong Li Po marrying the Manchurian Sultan Mangsosha,[72] which is evidence of the integration of local Chinese into Malay society, which has been quoted in newspapers and periodicals. However, Wang Zhenniang, the "Chinese princess" of the Kaspuhan palace in Cirebon, has never entered the field of vision of Chinese scholars. Mr. Hua Jia visited Cirebon in the 1950s and introduced a local legend: "This legend was handed down from the 16th century. Around 1550, a prince from the kingdom of Ciribun went to China to pay tribute, which was essentially a kind of barter trade, and he brought many precious Javanese gifts, and the emperor of China was very happy to see it, so he gave a princess to marry him. The two sons returned to Iribun, and the prince said that the Chinese princess was three months pregnant, and everyone did not believe it, and then it was time to give birth to a beautiful child, so everyone respected the prince and his wife. After the prince became king, he saw that the Chinese princess often missed her hometown, so he built her on the Sujaraki Lake by the sea- The Wangxiangtai, and every Chinese festival, he accompanied her to the Wangxiangtai to look at the motherland in the north. Later, their sons also became kings, and they have been in contact with China for generations. [73] Apparently, he was telling the story of Wang Zhenniang, but there was no wang Zhenniang's name. In the Casphan Palace, Wang Zhenniang was the queen of Sunan Gunon Chadi. Today we can see that under the tomb of Sunan, there is also her cemetery. However, the origin of Wang Zhenniang is still a mystery.

Let's look at the story of Sunan Gunong Chadi and Wang Zhenniang written by Indonesian scholars based on Indonesian literature and oral accounts. Sunan Gunon Chadi "attracted the attention of the Emperor of the Country of Tatars", who intended to expel Sunan Gunon Chadi and later used his daughter (Nio Ong Tien) to design a test to make the princess pretend to be pregnant, but Sunan Gunnon Chadi's prophecy came true and the princess was really pregnant. In order to get the princess to stop getting pregnant, the emperor invited his teacher, Sam Po Taizin, to help her, but the method did not work. The story is continued in the story of the princess's marriage to Sunan Gunon Chadi, which is mentioned only in local folklore that originated in the history of Cirebon and the Sunda Chronicle of Babad Tanah Sunda: one day Sunan Gunon Chadi was preaching in the countryside, when suddenly a large group of people from The Kingdom of China (sic: the country of Chinese) came to the place surrounded by a beautiful princess pregnant with Rokka. The princess was Nio Ong Tien, who had come in search of Sunan Gunon Chadi. The princess expressed her remorse to Sunan Gunon Chadi, hoping that he would take out what was in her womb. At the same time, the princess also indicated that she would not return to China and was willing to stay in Cirebon and spend the rest of her life with Sunan Gunong Chadi. Sunan Gunon Chadi touched the princess's abdomen and recited two prayers, and in a few moments, the brass trophy in the princess's belly was separated from her body, and the princess's body was finally restored to its original state. However, at the same time, the brass trophy in the princess's belly also turned into a baby boy with a golden face, bright eyes and a beautiful face. The baby boy was given the name Raden Kemuning. When the baby boy grows up, he will become the leader of Kajeni's land. Subsequently, Sunan Gunong Chadi and the princess got up and went to the small village of Cirebon. In this small village, the two held a brief wedding. After marrying Sunan Gunon Chadi and becoming her bride, Princess Nio Ong Tien followed the customs and changed her name to Nyi Mas Rara Sumanding. [74] It is a vivid and interesting legend.

Excavate the historical information behind the legend, explore the relationship between the Chinese elements of the legend in Java, restore the historical background of The King of Java, analyze the clues of the rise and fall of the Javanese regional culture, especially to trace the historical prototype of the "Chinese Princess" Wang Zhenniang in Ciribun, it is necessary to understand the Sunan Gunong Chadiqi (?) —1570, Sunan Gunung Jati, Portuguese literature known as Fadeehan). It has been mentioned above that he is one of the nine great sages of Indonesia's greatest name, which constitutes the story of marrying the "Chinese princess" Wang Zhenniang, which is like this mystery, and there are two joint points: one is the historical background of the connection between Ciribun and Zheng He's voyage to the West, and the legend clearly mentions that the emperor invited his teacher "Three Treasures Eunuch"; the second is the local people's recollection of the history of the relationship between China and Java in the Ming Dynasty. The marriage may be the tip of the iceberg of a series of more complex cultural and economic relations between the two countries, and the tombs of Sunan Gunong Chadi and Wang Zhenniang in Cirebon also fully demonstrate the fusion of Chinese culture and Indonesian culture, and even multiculturalism. [75] Zheng He's voyage to the West stimulated a flourish in overall trade in the Indian Ocean, and the upsurge of Chinese activity in Java continued until the Arrival of the Portuguese in the East. In The Suma Oriental, written by the Portuguese Tomé Pires in the early 16th century, it is also mentioned that the locals told the Portuguese that "the Javans had married Chinese, and an emperor of China sent one of his daughters to Java to marry Batara Raja Cuda, and sent many Chinese to escort her to Java, while sending coins that are still currency". It can be seen that the legends and stories are widely circulated.

According to local memory, Sunan Gunong Chadi married the "Chinese princess" Wang Zhenniang in 1497 (the tenth year of Ming Hongzhi). We examine from the perspective of the institutional history of the Ming Dynasty, and its historical authenticity cannot be confirmed. In China, harmony in the broad sense can be traced back to the Spring and Autumn Period and the Warring States Period, while harmony in the strict sense began in the Han Dynasty. In order to avoid war and reconcile with foreign rulers, from the Han Dynasty to the Qing Dynasty, almost all dynasties had peace relatives of varying frequencies and reasons. Only the Song dynasty and the Ming dynasty were exceptions. According to the Ming Dynasty documents, the Ming Dynasty never had a policy of affinity, never adopted this method of political marriage in foreign exchanges, and never appeared in the system of peace and affinity, that is, the case of marrying a princess far away, which is different from the Ming Dynasty in ancient China. Since in the practice of foreign relations in the Ming Dynasty, we cannot find a single example of harmony, so we cannot find any record of "Chinese princess" Wang Zhenniang in the Ming Dynasty literature.

Another explanation for the origin of the "Chinese princess" deserves special attention. Mr. Wang Pointed out that in many legends in Indonesia and the Malay Peninsula, it is often mentioned that the kings and nobles there married "Chinese princesses". The "Chinese princess" here is actually a local "overseas Chinese woman". Mr. Chen Dasheng further analyzed and pointed out: "The chronicle also shows that in the fifteenth and sixteenth centuries, the Chinese ... There is also a phenomenon of common intermarriage with the indigenous people, the vast majority of which are Chinese men marrying indigenous women, and the male children they give birth to are named only two words, and the daughter is called 'Chinese princess', and the Chinese princess has become the first choice for the Turkish king and nobles to choose a mate. [78] Mr. Wang Gengwu believes that these mixed-race children born of Chinese and indigenous peoples are Baba or Peranakan, who made great contributions to the political and commercial arena in the 15th and 18th centuries AD. [79] Sunan Gunong Chadi was one of the Nine Wise Men (wali Songo), and the Ming Dynasty princess Wang Zhenniang, whom he married, was probably such a "Chinese princess". According to the Chronicles of Semarang and the Malay chronicle of Cirebon: "In 1553, in order to have a queen in the emerging kingdom of Cirebon, the elderly Sultan of Cirebon married the daughter of Hazhi Chen Yingfa, from Senmeng to the Palace of Cirebon, along the way, people greeted her with a 'Chinese princess', just like the grand situation of the Duke of Sampo in the Ming Palace at that time. She was escorted by her nephew Tan Sam Tjai. [80] It is clearly stated here that the queen of the Kingdom of Ciribun was the daughter of Chen Yingfa from Fujian.

According to Zhang Yonghe's "Biography of Wahid", former Indonesian President Abdurrahman Wahid's ancestor Chen Jinhan accompanied Zheng He to the West to go overseas and "settled in Denanya Township, Rongwang Town, East Java, and has been breeding." It is also recorded that Wahid himself told reporters: "My ancestor had a member's sister who became a princess and was sent to Majapahit (the Hindu Ancient Kingdom of Indonesia in the thirteenth to sixteenth centuries, also known as Majo Pashe) to marry the country's last king, Barayewe V. He added: "My ancestor Tan Kin Han ... When he arrived in Majapahit, he later married the daughter of a princess. One of his brothers' Arabic name is Abdul Palah, Chinese name is transliterated as Tan Eng Hua. This name was confirmed by the reporter to be "Chen Yingfa of Fujian (Minnanyin)." The book also records that historical sources indicate that Jinjiang "Chen Jinhan migrated from Jinjiang to overseas in the fifteenth year of Yongle, that is, in May 1417, when he followed Zheng He for the fifth time to the West, and finally settled in East Java, Indonesia." [81]

Regarding the "Chinese princess" of Java, we can continue to pursue. According to the Java Chronicle, in the 14th century a Cham princess named Dara Wiat came to Java to marry King Anganka Wijaya of Majapahit, "She died in 1398, King Majapahit ... A funeral was held for her, and her mausoleum is still in the former capital of Majapahit" [82]. Indonesian historian Sanusi Bani wrote on the one hand that according to legend, a Champa princess married King Manopache. "It is pointed out that the tomb of the princess is in the capital of Manorbache, and its year is 1448." On the other hand, he questioned the legend: "But this tomb may not be the tomb of Queen Majobache, and the Champa Princess may not have married King Magabache." [83] In the same book, he also recorded another legend: "It is believed that the first king of Tammy was Bin Laden Bada, according to legend, Laden Bada was the son of King Brovizojo of the late MachaBach Dynasty and a Chinese princess, who followed Brovizojo's son, Arno Damar, to Palembang, who was appointed deputy king, and that Laden Bada was born in Palembang and grew up to return to Java." [84] The Annals of the Chinese of Semarang chronicle the "Champa Princess" during Zheng He's voyage to the West: in 1419, the naval commander Sampo appointed Bong Tak Keng of Tjampa as the head of the burgeoning Chinese community across Southeast Asia. Originally from Yunnan, Peng was appointed as an official by the Champa government to promote overseas trade. After he was appointed as the head of overseas Chinese, he appointed many Chinese from Yunnan as The Chinese leaders of various ports. Peng Deqing's son-in-law, Ma Hong Fu, the son of the Ming dynasty's Yunnan general, was sent by the Ming emperor in 1424 to maja boyi. He and his wife were accompanied by Fei Xin all the way from Semarang to the Majapahit court. "Ma Hongfu's wife's name is Putri Tjampa, which means 'princess from Champa.'" [85] It is worth noting that Fei Xin is directly mentioned here, and the important role played by the Chinese from the Champa Kingdom to Java is yet to be further studied.

At the intersection of ancient cultural sights, there are often princesses of a certain country, so it is necessary for us to rethink the motif of princesses. The "field" of public memory is the field of activity in Cirebon before and after Zheng He's voyage to the West. Princess memory is the interface between reality and remembrance, including the creation of a memory community, indicating the rupture and continuation of memory. Which part of the legend is true is now difficult to tell. These legends are obviously mixed with many mythological elements, but some of them show that whether it is Majapahit, Tammu, or Ciribun, they all have a blood connection with China. Legends may not be reliable, but reflect the historical kinship between China and Java in the Ming Dynasty, the story of "Chinese princess" Wang Zhenniang, just shows that after Zheng He went to the West, Chinese immigrants have been integrated into the local society, the influence of Chinese stories and culture has long survived in Cirebon, the remains and relics of "Chinese princess" Wang Zhenniang in the Caspham Palace, a lot of Chinese porcelain inlaid on the wall, and a large number of Chinese porcelain near the tomb of Sunan Gunong Chadi. These chinese elements, which are still alive today, are harmoniously displayed with the mainstream culture of Cirebon and even the elements of Western culture, and are the historical witness of the multicultural exchanges between China and Java in the Ming Dynasty and Java. Legends are not all myths, and are closely linked to reality, Wang Zhenniang is a Chinese woman, which is the real part of the whole story, which fully illustrates the long-standing friendly relations between China and Cirebon.

IV. Conclusion

From the simple concern for the interrelationship between countries to the attention to the activities of transnational groups and their historical writing, which constitute an important resource for us to re-understand the relationship between China and Java in the Ming Dynasty, the following are a few points of understanding:

First, the history of Cirebon has not attracted the attention it deserves in the field of historiography. According to the first-hand records of Ma Huan's "Yingya Shengyun" and other first-hand accounts of those who experienced the Western Ocean, Zheng He's arrival in the western ocean to the four places in eastern Java did not mention Cirebon at all, indicating that Cirebon had not yet formed a prosperous port city when Zheng He went to the Western Ocean; combined with Ming Dynasty documents and Javanese native literature, it was analyzed that Zheng He's voyage to the West might land in Cirebon, but because of the low level of development at that time, it was not in the historical works, thus confirming that Cirebon was a Javanese port city that arose after Zheng He went to the West.

Secondly, the issue of geographical names and port positioning in Cirebon. Cirebon is not located on the island of Kalimo Java in the Voyages of Zheng He, but is a new port city on the island of Java, and has developed into a place name that refers to the vast java sea between Java and Kalymo Island. Ming Dynasty documents such as "Sending with the Wind" show that Cirebon was a port city that arose in central and western Java after Zheng He went to the West, and actually rose with the development of maritime trade in the mid-to-late 15th century AD, and by the 16th century AD, Cirebon was already a prosperous port city on the northern coast of Java.

Third, the foundation of Cirebon as a seaport city was laid during Zheng He's voyage to the West. Examining both the literature and the physical object, there are clear examples of Zheng He's influence on the West. Tracing the rise of Cirebon, Zheng He's western period was the key. Zheng He's voyage to the West promoted Java as part of the exceptionally active Maritime Silk Road network, and immigrant groups integrated into the local community, bringing new opportunities for the development of Cirebon society. The historical testimony of the lasting influence of Zheng He's voyage to the West in Java is still vividly presented in places such as the Kaspuhan Palace in Ciribun, and the legend and cultural relics of Wang Zhenniang are a typical example of the blood connection between China and Cirebon.

Fourth, to further break through the limitations of Zheng He's previous research on the Western Ocean, and to investigate the historical context of the development of Java's port city after Zheng He's voyage to the West in the early 15th century AD, we can roughly restore the route changes of the Java section of the Maritime Silk Road and the historical process of port city development, which shows that the trajectory of the network from eastern Java to western Java is very obvious: from Kitchen Min, Jinshi, Surabaya, to Semarang, Cirebon, Banten, Jakarta, the large-scale development of the western port of Java was in the second half of the 15th century AD. The trading port gradually moved westward, eventually to Banten, the closest island to Sumatra. Banten arose with the development of maritime trade to the west, and by the end of the 15th century it had become a famous international commodity trade distribution center. In short, the above-mentioned important nodes of The ports in central and western Java were all constructed after the beginning of the 15th century AD, and gradually formed in the 16th century AD, that is, before the West came to the east, so it is necessary to emphasize the inherent development momentum of Java's economy and society, and to over-exaggerate the traditional view of the influence of Western colonists on the economic development of Java.

Fifth, reflections on the study of globalization. Global history means re-examining the history of human interaction from a global perspective, focusing on the human experience that takes place in global space. The ocean is a link that connects different countries and societies to each other, and it is an extremely important part of global history to examine the phenomenon of navigation in human history and the interaction and connection between countries and regions at sea. At the beginning of the 15th century AD, Zheng He went to the West, and the development of the Maritime Silk Road reached its peak, and by the end of the 15th century AD, with the development of maritime trade, the port cities of central and western Java rose rapidly, and the western route replaced the east as the most important transportation artery in the maritime trade network. Therefore, in the 16th century AD, the treaty port chosen in Java after the West came from the East was mainly the western port city. These port cities developed greatly in the maritime trade decades after Zheng He's voyage to the West, when they became important circulation hubs in western Java. We do not deny the role of the West in the social development of Java after the arrival of the West, but it should be emphasized that the status of these largest port cities on the western coast of Java has actually been established before. Globalization is a long historical evolutionary process. For a long time, our research has divided the world's ancient history and modern history with Western navigation, and taken the Western navigation as the starting point for globalization research, as if globalization is brought about by the West, which ignores the continuity of historical development to a considerable extent, artificially cuts off history, and limits the study of the globalization process. From the perspective of global history, exploring the interactive relationship between China and Java in the Ming Dynasty, especially the role of Zheng He in the Western Ocean, emphasizing the inherent development momentum of Java, and seriously examining the development context of Java's port city, it is helpful for us to understand the historical face of early globalization and is of great significance to deepening the study of globalization.

The first draft of this article was presented at the 2018 International Symposium on Zheng Ho Footprints in Nine Cities in Indonesia held in Cirivan, and is now revised and completed. We would like to express our heartfelt thanks to Mr. Permadi Budiatma of Cirebon and Mr. Tan Tat Seng of Singapore, and to Mr. Chan Tat Seng for the translation of Semarang semarang and the Malay Chronicle of Cirebon.

It was originally published in Studies in Chinese History, No. 2, 2020

exegesis:

[1] Book of the Later Han Dynasty, vol. VI, Shundi Ji, Beijing, Zhonghua Bookstore, 1965, p. 258.

[2] [Fa] Paul Pelliot: "Ye Ti Si TunIng Private Article Li Xuan Daqin", translated by Feng Chengjun: "The Ninth Series of Translations of the History of the Southern Seas in the Western Regions", Beijing, Zhonghua Bookstore, 1958, p. 120; [Fa] Bo Xihe, Feng Chengjun translation: "The Two Examinations of Jiaoguang and India", Beijing, Zhonghua Bookstore, 1955, pp. 87-88.

[3] Records of Ming Taizu, vol. 39, Xin Wei, February 2005, Hongwu, Taipei, Institute of History and Linguistics, Academia Sinica, 1962, p. 786.

[4] [Ming] Ma Huan, Wan Ming's Annotations: Annotations to the Ming Dynasty's Yingya Shengyan, Guangzhou, Guangdong People's Publishing House, 2018, p. 3.

[5] [Ming] Ma Huan, Wan Ming's Annotations: Annotations to the Ming Dynasty's Yingya Shengyan ( 明本 ; Yingya Shengguan ) , p. 7.

[6] [Ming] Fei Xin, Feng Chengjun Proofreading Notes: Notes on the Success of the Stars, Beijing, Zhonghua Bookstore, 1954, p. 13.

[7] [Ming] Ma Huan, Wan Ming's Annotations: Ming Ben 'Yingya Shengguan' Annotations, pp. 14-15.

[8] [Ming] Ma Huan, Wan Ming's Annotations: Annotations to the Ming Dynasty's Yingya Shengyan, pp. 17-18.

[9] [Ming] Fei Xin, Feng Chengjun Proofreading: "Star Maple Shengyan Proofreading Notes , Fei Xin Preface", p. 10.

[10] [Ming] Fei Xin, Feng Chengjun Proofreading Notes: Notes on the Victory of the Stars, pp. 13-15.

[11] [Ming] Gong Zhen, Xiang Da's Annotation: Chronicles of the Western Fanguo, Beijing, Zhonghua Bookstore, 1961, pp. 4-5.

[12] [Ming] Zhang Xie, Xie Fangdian, "Eastern and Western Examinations", vol. 9, "Zhoushi Examination", Beijing, Zhonghua Bookstore, 1981, p. 180.

[13] B. Schrieke, Indonesian Sociological Studies, Part I, The Hague:W. van Hoeve, 1955, p. 25.

[14] [Yuan] Wang Dayuan, Su Jikuan Proofreading: Interpretation of Daoyi Zhiluo, Beijing, Zhonghua Bookstore, 1981, p. 159.

[15] Yuan Shi, vol. 162, Shi Bi Chuan, vol. 210, Javanese Biography, Beijing, Zhonghua Bookstore, 1976, pp. 3802, 4666.

[16] Records of Emperor Taizong of Ming, vol. 34, Yongle 2nd September, p. 600.

[17] Records of Emperor Taizong of Ming, vol. 49, Yongle 3rd Year December, p. 739.

[18] Records of Emperor Akihito, vol. IX, Hong Hee-1 April, p. 278.

[19] Records of Emperor Xuanzong of Ming, vol. 5, Hong Xi's leap year in July, pp. 138-139.

[20] Records of Emperor Xuanzong of Ming, vol. 22, Xuande, November 11, p. 597. Further, in August of the fourth year of Tianshun (1460), Ariel Guoxin was also sent to China 34 years later, which shows that he is quite trusted in Java, see Records of the Ming Dynasty, vol. 318, Tianshun 4th year of August Xinhai, p. 6627.

[21] Records of Emperor Xuanzong of Ming, vol. 35, Xuande 3rd year of the first month of the first month, p. 884.

[22] Records of Emperor Xuanzong of Ming, vol. 57, Xuande 4th Year, August Xin Wei, p. 1351.

[23] Records of Emperor Xuanzong of Ming, vol. 59, Xuande 4 November, 1409–1410.

[24] Records of Emperor Ming Yingzong, vol. 20, July of the first year of the Orthodox Dynasty, p. 398.

[25] Records of Emperor Ming Yingzong, vol. 32, July 2017, p. 627.

[26] Records of Emperor Ming Yingzong, vol. 43, June 2013, p. 831.

[27] Records of Emperor Ming Yingzong, vol. 106, July 8, 2156.

[28] Records of Emperor Ming Yingzong, vol. 216, Jingtai 3rd year, May 1999, p. 4641.

[29] Records of Emperor Ming Yingzong, vol. 244, Jingtai 5th year, August 1994, p. 5304.

[30] Records of Emperor Mingxianzong, vol. 21, Chenghua First Year, September 1st, p. 415.

[31] [Ming] Ma Huan, Wan Ming's Annotations: Annotations to the Ming Dynasty's Yingya Shengyan ( 明本;

[32] Xin Guangcan, "A Brief Discussion on chinese Ceramics Discovered at the Majapahit and Drowulan Sites," Archaeology and Cultural Relics, No. 6, 2016.

[33] Qin Dashu, "Picking Up the South China Sea and Filling the Gap in Middle-earth: Seeing the Rise and Fall of the Yue Kiln from the Porcelain from the Wreck of the Cirebon Shipwreck" (Oriental Collection, No. 6, 2012), describes the discovery of a shipwreck in the waters off Cirebon Island, about 100 nautical miles from the central Indonesian island of Java in February 2003. This is a shipwrecked in Ciribun that sank in the early Northern Song Dynasty. The cargo in the shipwreck fully reflects the grand porcelain trade in the second half of the 10th century in the two Zhejiang regions, led by Yue kiln porcelain. Please note that the location of the shipwreck is "about 100 nautical miles off the central Indonesian island of Java".

[34] [Singapore] John N. J. Mich N. Miksic: "Exquisite Pottery from the Shipwreck in Cirebon: Origin, Destination and Significance," Journal of the Palace Museum, No. 6, 2007.

[35] Xiang Da, "Zheng He's Nautical Chart", Beijing, Zhonghua Bookstore, 1981, pp. 49-50.

[36] Xiang Da, Index of Zheng He's Nautical Charts and Geographical Names, p. 16.

[37] Xiang Da, Zheng He's Nautical Chart, p. 46.

[38] Xiang Da, Index of Zheng He's Nautical Charts and Geographical Names, p. 16.

[39] Chen Jiarong, Xie Fang, lu Junling, Interpretation of Ancient South China Sea Geographical Names, Beijing, Zhonghua Bookstore, 1986, p. 323.

[40] This book was first discovered by Mr. Da and copied from the United Kingdom back to China, and the proofread version of the Two SeaWay Needle Sutras (Beijing, Zhonghua Bookstore, 1961) was published, and the existing new book of Mr. Liu Yijie's "Study on Sending with the Wind" (Dalian, Dalian Maritime University Press, 2017) is hereby presented.

[41] Xiang Da's note: Two Sea Passage Needles Sent by the Wind, pp. 38, 44, 45, 56, 58, 62, 66, 67, 68, 69, 70, 71, 85, 86.

[42] Chen Jiarong, Xie Fang, and Lu Junling, A Collection of Ancient South China Sea Place Names, p. 835.

[43] Liu Yijie, A Study on "Sending with the Wind", p. 248.

[44] [Ming] Zhang Xie, Xie Fangdian School: "Eastern and Western Examinations", vol. 9, "Zhoushi Examination", p. 180.

[45] Liu Yijie, A Study on "Sending with the Wind", p. 215.

[46] Here Mr. Liu Yijie explains: "The bar is the Jiri Question Mountain, which can be used as a supplement to the Ji Li And Ji Li Qing. See Liu Yijie, "A Study of Sending With the Wind," p. 216.

[47] Liu Yijie, A Study on "Sending With the Wind", p. 250.

[48] Liu Yijie, A Study on "Sending With the Wind", p. 251.

[49] [Ming] Zhang Xie, Xie Fangdian School: "Eastern and Western Examinations", vol. 9, "Zhoushi Examination", p. 179.

[50] Liu Yijie, A Study on "Sending With the Wind," p. 250.

[51] Liu Yijie, A Study of "Sending with the Wind", p. 251.

[52] Liu Yijie, A Study on "Sending With the Wind", pp. 291-292.

[53] Huang Shengzhang, "Southeast Asian Trading Ports introduced by ships in the late Ming Dynasty and Their Related Studies on Chinese Merchant Ships and Merchants and Overseas Chinese", Chinese Historical Geography Theory Series, No. 3, 1993.

[54] Li Xuemin, "Zheng He, Overseas Chinese, Semarang," History of Overseas Chinese, No. 4, 1986.

[55] This article is based on the Chronicles of The Malays of Semarang and Cirebon, in Tran Tat Seng Chinese translation, in [Singapore] Liao Jianyu, ed., Cheng Ho and Southeast Asia, Singapore, Singapore International Cheng Ho Society, 2005, pp. 52-83. Thank you, Mr. Chan, for your benefits. The following quotations are taken from both the text and the translation of the Chronicle, with page numbers in the book.

[56] Qian Jiang, "From the Malay "Semarang Chronicle" and the "Cirebon Chronicle" to the Western Ocean and the Indonesian Chinese Muslim Society", Overseas Chinese and Chinese Historical Research, No. 3, 2005.

[57] [Singapore] Liao Jianyu, ed., Zheng He and Southeast Asia, p. 59.

[58] [Singapore] Li Jiongcai, Indonesia: Myth and Reality, Singapore, Education Press, 1979, p. 85.

[59] [Singapore] Liao Jianyu, ed., Zheng He and Southeast Asia, p. 64.

[60] [Singapore] Liao Jianyu, ed., Zheng He and Southeast Asia, pp. 62-63.

[61] [Singapore] Liao Jianyu, ed., Zheng He and Southeast Asia, pp. 76-77.

[62] [New Zealand] Nicholas Tarling, editor-in-chief, translated by He Shengda et al., Cambridge History of Southeast Asia, vol. 1, Kunming, Yunnan People's Publishing House, 2003, p. 308.

[63] [Singapore] Liao Jianyu, ed., Zheng He and Southeast Asia, p. 77.

[64] [Singapore] Liao Jianyu, ed., Zheng He and Southeast Asia, p. 78.

[65] [Singapore] Liao Jianyu, ed., Zheng He and Southeast Asia, p. 79.

[66] [Indonesia] Sanusi Pane, translated by Wu Shihuan: A History of Indonesia, Beijing, The Commercial Press, 1959, p. 129.

[67] Records of Emperor MingXiaozong, vol. 155, October 12, 2012, p. 2789.

[68] [Ming] Zhang Xie, Xie Fangdian School: "Eastern and Western Examinations", Volume III, "Western National Examinations: Xiagang Jialiu."

pp. 41, 48. [Qing] Wang Dahai's "Island Yizhi" (Qing Xiao Fang Ju Zhai Yu Di Cong Banknote) details Banten under the later Dutch rule: "Banten is in the west of Gelaba, the land is vast and fertile, the goods are rich, and the young seats produced by the sutra pattern are the most in the Western Ocean... The people of Jiguaya, the people of Jiguaya, the tens of districts in the east, such as Bacheng, Cirebon, Beijiaolang, Semarang, Tsuen Sen, Li Shi, Sili Cat, Wai Nam Wang, and west from Johor, Palembang, Champai, and Lanfang, are all of their kinds, and the number of people in Helan is not as large as one hundred, and the number of people in Helan is not as large as one hundred. The account of Jakarta says: "Gelaba, a large island nation in the South China Sea, also ... Left Wandan, right Cirebon, former Yucheng list, the gateway is strong, the city is severe, the territory is majestic, the streets are wide, the goods are abundant, the area where Baiyi is accumulated, and the city of Chengyi is also... It has jurisdiction over Beijiaolang, Semarang, Li lishi, Sili Cat, Machen, Makassar, Ambon, Wanlanjian, Tsai Low, Banten, Malacca and other places, no less than dozens of islands. The people of Minguang have sailed forward for more than 400 years since the beginning of the Ming Dynasty, leaving behind their eldest descendants and stopping 100,000 people. ”

[69] [Ming] Zhang Xie, Xie Fangdian School: "Eastern and Western Examinations", Volume III, "Western National Examinations: Xiagang Jialiu."

p. 44.

[70] [Indonesia] By Sanusi Pane, translated by Wu Shihuan: A History of Indonesia, p. 135.

[71] This information was provided by Mr. Li Feng and we would like to express our gratitude.

[72] [Singapore] Hsu Yun-chiu Translation: The Malay Chronicle (Revised Edition), Singapore, Singapore Youth Books, 1966, p. 174.

[73] Hua Jia, The Land of a Thousand Islands, Guangzhou, Guangdong People's Publishing House, 1958, p. 110.

[74] Prof. Dr. H. Dadan Wildan, M. Hum: Sunan Gunung Jati, first published in Indonesian by publisher Salima Network Books, October, 2012, pp. 124-128.

[75] The meeting was preceded by a visit to the tomb of Sunan Gunong Chadi in Cirebon and the tomb of Wang Zhenniang beneath it.

[76] Armando Cortesa~o trans. and ed. The Suma Oriental of Tomé Pires, An Account of the East, from the Red Sea to Japan, Written in Malacca and India in 1512-1515, and The Book of Francisco Rodrigues, Rutter of a Voyage in the Red Sea, Nautical Rules, Almanack and Maps, Written and Drawn in the East Before 1515, Vol. 1, London, Printed for the Hakluyt Society, 1944, p. 179.

[77] Wang Renshu, Ancient Indonesian History, Beijing, China Social Sciences Press, 1987, p. 706.

[78] [Singapore] Liao Jianyu, ed., Zheng He and Southeast Asia, p. 56.

[79] Wang Gungwu:China and the Chinese Overseas, Singapore:Times Academic Press, 1991, pp. 79-101.

[80] [Singapore] Liao Jianyu, ed., Zheng He and Southeast Asia, p. 79.

[81] Zhang Yonghe, Biography of Wahid, Hong Kong, Tianma Books Limited, 2003, pp. 153, 142, 143.

[82] Thomas Stamford Raffles:The History of Java, II, Oxford University Press, 1982, pp. 115-129.

[83] [Indonesia] Sanusi Pane, translated by Wu Shihuan: A History of Indonesia, p. 125.

[84] [Indonesia] Sanusi Pane, translated by Wu Shihuan: A History of Indonesia, pp. 127-128.

[85] Quoted from Liao Dake, "The Early Spread of Islam in Indonesia from the Chronicles of the Chinese in Semarang," World Religions Studies, No. 1, 2007.

[86] Champa is champa, also known as Champa ("Champa" ("Champa", Sanskrit meaning "city"), abbreviated Champa, from the Tang to the Ming Dynasty and China's close relationship. French scholars wrote: "Since he is familiar with sea aviation, his boats often go to China and Java. [Fa] georges maspero, translated by Feng Chengjun: The History of Champa, Beijing, Zhonghua Bookstore, 1956, p. 16. Professor Nicholas Tallinn pointed out: "The Champa peoples are the Lowland Cham, the Highland Edi and the Kalai, who belong to the Malay language in their national language. [New Zealand] Nicholas Tarling, editor-in-chief, translated by He Shengda et al., Cambridge History of Southeast Asia, vol. 1, p. 126.