FUNAN KINGDOM AND CHENLA

FUNAN KINGDOM

After the A.D. 1st century complex polities began emerging in what is now Cambodia. The most powerful of these was known as Funan by the Chinese, and may have existed across an area between Ba Phnom in Prey Veng Province in Cambodia and Oc-Eo in Kien Giang Province in southern Vietnam. Its capital is believed to have been in Kompong Thom in Cambodia. Funan was a contemporary of Champasak in southern Laos (then known as Kuruksetra) and other lesser fiefdoms in the region. [Source: Lonely Planet]

Funan was the first large Southeast Asian civilization. It was centered on the lower Mekong Delta in present-day Cambodia and Vietnam and stretched into Thailand, and, possibly, Malaysia. Funan lasted from the A.D. 1st century to 7th century. Archeologists are still not sure where the Funanese capital was. They are currently excavating a site at Angkor Borei in Cambodia, which they think may have been it. Funan is a Chinese name, and it may be a transliteration of the ancient Khmer word bnam (mountain). What the Funanese called themselves, however, is not known. Although very little is known about Funan, much has been made of its importance as an early Southeast Asian centre of power.

Even the Chinese, who considered most everyone around them to be Barbarians, marveled over Funan's treasures of gems and gold. Funan was a convenient stopover point for Hindu traders on their way to China. The Funanese were in power when Hinduism and Buddhism were introduced to Southeast Asia.

Funan, the earliest of the Indianized states in Southeast Asia, generally is considered by Cambodians to have been the first Khmer kingdom in the area. Its capital, Vyadhapura, probably was located near the present-day town of Phumi Banam in Prey Veng Province. The earliest historical reference to Funan is a Chinese description of a mission that visited the country in the third century A.D. Funan reached its zenith in the fifth century A.D.. Beginning in the early sixth century, civil wars and dynastic strife undermined Funan's stability, making it relatively easy prey to incursions by hostile neighbors. By the end of the seventh century, a northern neighbor, the kingdom of Chenla, had reduced Funan to a vassal state. [Library of Congress]

Nancy Tingley of the Asia Society wrote: "The Fu Nan culture flourished in the Mekong River delta in southern Viet Nam and was a center of Southeast Asian trade between the first and fifth century. This period saw an increase in international trade from the Mediterranean to China. Westerners sought the gold of the East, and with the development of more advanced sailing ships that harnessed the power of the monsoon winds, transoceanic travel became possible. Few details are known about the Fu Nan people; however, it is evident that they were a technically advanced seafaring people with the means to participate in trade on a large scale. One third-century source describes their ships as two hundred feet long and able to carry seven hundred men and an extensive cargo. [Source: Nancy Tingley, Asia Society **]

The Funan Empire collapsed in the 6th century, under the pressure of the vassal state, Kambuja to the north of Cambodia. One of the kings, Icanavarman I, based his capital at Sambor Prei Kuk (30 kilometers northeast of present-day Kompong Thom in Cambodia).

Funan Culture

During the first century A.D., when Rome ruled the Mediterranean, the Funanese traded widely, established a wonderful tradition of Hindu-influenced art and architecture, and became skilled goldsmiths and jewelers. They also built an irrigation system, impressive even by today's standards, and used an extensive network of canals for both transportation and agriculture.

Funan was essentially an Indian civilization set in Southeast Asia. Ruled by Hindu rulers and influenced by the culture of the Indian Pallava kingdom, it absorbed of Indian concepts of jurisprudence, astronomy, literature and universal kingship. The Sanskrit language was used in Funan courts. It gave birth to the first writing system and inscriptions used in Southeast Asia.

Most of what historians know about Funan has been gleaned from Chinese sources. According to Lonely Planet: These report that Funan-period Cambodia (1st to 6th centuries AD) embraced the worship of the Hindu deities Shiva and Vishnu and, at the same time, Buddhism. The linga (phallic totem) appears to have been the focus of ritual and an emblem of kingly might, a feature that was to evolve further in the Angkorian cult of the god-king. The people practised primitive irrigation, which enabled successful cultivation of rice, and traded raw commodities such as spices with China and India. [Source: Lonely Planet]

Indianization was fostered by increasing contact with the subcontinent through the travels of merchants, diplomats, and learned Brahmans (Hindus of the highest caste traditionally assigned to the priesthood). Indian immigrants, believed to have arrived in the fourth and the fifth centuries, accelerated the process. By the fifth century, the elite culture was thoroughly Indianized. Court ceremony and the structure of political institutions were based on Indian models. The Sanskrit language was widely used; the laws of Manu, the Indian legal code, were adopted; and an alphabet based on Indian writing systems was introduced. [Library of Congress]

Cambodia's modem-day culture has its roots in Funan. It is from this period that evolved Cambodia's language, part of the Mon-Khmer family, which contains elements of Sanskrit, its ancient religion of Hinduism and Buddhism. Historians have noted, for example, that Cambodians can be distinguished from their neighbors by their clothing - checkered scarves known as Kramas are worn instead of straw hats. [Source: Tourism of Cambodia]

Funan Government and Economy

According to the Library of Congress: Funan emerged in the second century B.C. as the earliest and most significant power in Southeast Asia. Its Hindu ruling class controlled all of present-day Cambodia and extended its power to the center of modern Thailand. The Funan economy was based on maritime trade and a well-developed agricultural system; Funan maintained close commercial contact with India and served as a base for the Brahman merchant-missionaries who brought Hindu culture to Southeast Asia. [Source: Library of Congress]

Funan traded with the Mediterranean, Persia, India, China and Indonesia. At the Funanese site of Oc-Eo in Vietnam Roman artifacts (including a gold medallion dated at A.D. 152) have been found as well as a seal rings with Sanksit inscriptions, a life-size Hindu statue, gems, crystal beads, a gold bell, and gold-and-sapphire rings.

Modern-day archaeological findings provide evidence of a commercial society centered on the Mekong Delta that flourished from the 1st century to the 6th century. Among these findings are excavations of a port city from the 1st century, located in the region of Oc-Eo in what is now southern Vietnam. Served by a network of canals, the city was an important trade link between India and China. Ongoing excavations in southern Cambodia have revealed the existence of another important city near the present-day village of Angkor Borei.

During the Funan period the population was probably concentrated in villages along the Mekong River and along the Tonle Sab River below the Tonle Sap. Traffic and communications were mostly waterborne on the rivers and their delta tributaries. The area was a natural region for the development of an economy based on fishing and rice cultivation. There is considerable evidence that the Funanese economy depended on rice surpluses produced by an extensive inland irrigation system. Maritime trade also played an extremely important role in the development of Funan. The remains of what is believed to have been the kingdom's main port, Oc Eo (now part of Vietnam), contain Roman as well as Persian, Indian, and Greek artifacts. [Library of Congress] By the fifth century A.D., the state exercised control over the lower Mekong River area and the lands around the Tonle Sap. It also commanded tribute from smaller states in the area now comprising northern Cambodia, southern Laos, southern Thailand, and the northern portion of the Malay Peninsula. [Library of Congress]

Angkor Borei: the Capital of Funan?

Angkor Borie (in Takeo province, about 102 kilometers south of Phnom Penh)is a town in the area of several ruins and archaeological digs. The area contains artifacts dating from the Funan (4th and 5th century) and Water Chenla (8th century) as well as the later Angkorian period. The prasat ruins on top of nearby Phnom Da are 11th century Angkorian. There is a small museum in the town.

Angkor Borei was nominated to be a UNESCO World Heritage Site in 2020, According to a report submitted to UNESCO: “Angkor Borei is an important center of one of the earliest complex polities in Southeast Asia. It was a major political centre and the foundation of Khmer civilization that began between 500 B.C. until the late 6th century. It located the modern capital city of Cambodia." Angkor Borei is one of the important archaeological sites in Cambodia and is believed to be the capital of Funan. It has also been proposed that Angkor Borei served as an early Khmer capital and became a quasi-model for the later period city development that include the current World Heritage sites of Sambor Prei Kuk (Ishanapura) and Angkor (Yasodharapura).

Angkor Borei is approximately 300 hectares in size with many brick structures. It is surrounded by a large brick and soil wall, lined by moats both inside and outside. A long canal connected this site with other Funan centres such as Phnom Bayong and with the Oc Eo region, in present day Vietnam. The site has revealed the oldest extant dated Khmer inscription and the earliest examples of architecture and sculpture that can be considered to be Khmer. Moreover, the Angkor Borei area continued to be an important religious centre following the pre-history period including the burials at Komnou pagoda and Borei mountain. [Source: Permanent Delegation of the Kingdom of Cambodia to UNESCO]

Angkor Borei has unique architecture and town planning, influenced from India and became distinct as it developed. Its concept of making a town influenced later period such as Sambor Prei Kuk, Angkor, Long Vek and Oudong. The authenticity of Angkor Borei and Phnom Da have been expresses OUV through some type remaining attributes such as; all the relevant historical, culture, social, traditional, religious, art, artifice, archaeological and ancient city complexes include moat city, hydraulic structure, monument and religious area both Hindu and Buddhist. The ancient hydraulic structure such as canal and water tanks are still in use today and some of important and rebuilt have remained in situ. The Angkor Borei archaeological and cultural landscape continued to be used in several periods until present for human habitation, religious site, with idea and concepts of town planning serving as be a role models in following periods there by assisting to maintain and preserve the archaeological and cultural landscape until today.

The location of the capital of Funan has not been definitely proven. It is not even known for sure if Funan was a single unified polity. One linguistics-based theory, based on the presumed connection between the word "Funan" and the Khmer word "phnom", locates the capital in the vicinity of Ba Phno near the modern Cambodian town of Banam in Prey Veng Province. Another linguistic theory, forwarded by George Coedès, is that the capital was a town identified in Angkorian inscriptions as "Vyadhapura" (City of the Hunter). Coedès based his theory on a passage in the Chinese histories which identified the capital as "Temu". Coedès claimed this name represented a transcription from the Khmer word "dalmāk", which he translated as "hunter." This theory has mainly been rejected by other scholars on the grounds that "dalmāk" means "trapper", not "hunter". [Source: Wikipedia]

Only limited archaeological research has been conducted on Funan in southern Cambodia. Archaeological surveys and excavations have been carried out by joint Cambodian (Ministry of Culture and Fine Arts; Royal University of Fine Arts) and international teams at Angkor Borei since 1994. The research included excavation and dating of human burials at Wat Kamnou. Numerous brick features, architectural remains, and landscape features such as mounds, canals and reservoirs have also been identified. Some have been dated with a wide spectrum of results ranging from the late centuries BCE to the Angkorian period. A significant canal system linking the site of Oc Eo has also been researched and dated. Phon Kaseka led a Royal Academy of Cambodia and Ministry of Culture and Fine Arts team (also with Royal University of Fine Arts personnel) conducted Iron Age to Funan period burial excavations at neighboring Phnom Borei.

Chenla

In the 6th and 7th centuries Funan was weakened by civil wars and absorbed by the pre-Khmer civilization of Chenla (Zhenla). Chenla endured for around 200 years. In the 8th century it split into two kingdoms. Lower Chenla was located east of Tonle Sap. Upper Chenla extended from the northern shore of Tonle Sap northward up the Mekong River into southern Laos. Chenla was conquered by Khmers.

From the 6th century, Cambodia’s population gradually concentrated along the Mekong and Tonlé Sap Rivers, where the majority remains today. The move may have been related to the development of wet-rice agriculture. From the 6th to 8th centuries it was likely that Cambodia was a collection of competing kingdoms, ruled by autocratic kings who legitimised their absolute rule through hierarchical caste concepts borrowed from India.

This era is generally referred to as the Chenla period. Again, like Funan, it is a Chinese term and there is little to support the idea that Chenla was a unified kingdom that held sway over all of Cambodia. Indeed, the Chinese themselves referred to ‘water Chenla’ and ‘land Chenla’. Water Chenla was located around Angkor Borei and the temple mount of Phnom Da, near the present-day provincial capital of Takeo, and land Chenla in the upper reaches of the Mekong River and east of Tonlé Sap Lake, around Sambor Prei Kuk, an essential stop on a chronological jaunt through Cambodia’s history.

Chenla flourished from southern Cambodia to southern Laos. The first stone inscriptions in the Khmer language and the first brick and stone Hindu temples in Cambodia date from the Chenla period. Little archeological evidence exist on Funan or Chenla. Most of what is known about them is based on Chinese texts. Many historian now think they were relatively minor states and the only reason they were mentioned in Chinese texts is because they paid tribute to the China. States that may have been more powerful but didn’t pay tributes were not mentioned.

King Mahendravarman reigned form 607 to 616 over Chenla. He was a son of a king. The century following the death of Jayavarman I, the last known king of the kingdom, in the second half of the 7th century, was a dark period in the history of Chenla. According to a Chinese accounts, in the 8th century, the country of Chenla was divided into land and water Chenlas. The obscurity prevails and this monument might be neglected thereafter. The history. However, is traced again with the accession of Jayavarman II, who founded a new polity that is now referred as Angkor in the beginning of 9th century.

Impact of the Chenla

The people of Chenla also were Khmer. Once they established control over Funan, they embarked on a course of conquest that continued for three centuries. They subjugated central and upper Laos, annexed portions of the Mekong Delta, and brought what are now western Cambodia and southern Thailand under their direct control. [Library of Congress]

The royal families of Chenla intermarried with their Funanese counterparts and generally preserved the earlier political, social, and religious institutions of Funan. In the eighth century A.D., however, factional disputes at the Chenla court resulted in the splitting of the kingdom into rival northern and southern halves. According to Chinese chronicles, the two parts were known as Land (or Upper) Chenla and Water (or Lower) Chenla. Land Chenla maintained a relatively stable existence, but Water Chenla underwent a period of constant turbulence. [Library of Congress]

Funan and Chenla gave way to the Angkor Empire with the rise to power of King Jayavarman II in 802. Late in the eighth century A.D., Water Chenla was subjected to attacks by pirates from Java, Sumatra, and the Malay Peninsula. By the beginning of the ninth century, it had apparently become a vassal of the Sailendra dynasty of Java. The last of the Water Chenla kings allegedly was killed around A.D. 790 by a Javanese monarch whom he had offended. The ultimate victor in the strife that followed was the ruler of a small Khmer state located north of the Mekong Delta. His assumption of the throne as Jayavarman II (ca. A.D. 802-50) marked the liberation of the Khmer people from Javanese suzerainty and the beginning of a unified Khmer nation. [Library of Congress]

Funan Art

Nancy Tingley of the Asia Society wrote: "More than three hundred Fu Nan archeological sites have been identified in the Mekong Delta region; these sites are characterized by domestic architecture built on stilts, terracotta wares and buff-colored ceramics, gold jewelry, and Buddhist and Hindu architecture and sculpture. A preponderance of imagery from this region is associated with the worship of the Hindu god Vishnu, and several examples are on view here. Extensive excavations of the city of Oc Eo have yielded rich local artifacts and a few examples of international contact, including Roman coins and jewelry, Chinese sculpture, and Indian beads. The dominant position of the Fu Nan people in international trade fell significantly by the sixth century and then came to a halt around 650." [Source: Nancy Tingley, Asia Society **]

Describing an Ekamukhalinga from the 6th century Tingley wrote: "The Hindu god Shiva is frequently worshipped in his linga (phallus) form, which according to ritual texts signifies Shiva’s highest level of being. This is an example of an ekamukhalinga, or one-faced linga. The linga is generally installed in the garbhagrha ("womb," or central, chamber) of the temple, and is the primary object of worship for devotees of Shiva. The form of the linga is divided into three sections, a square section that alludes to Brahma the Creator; an octagonal section, to Vishnu the Preserver; and the cylindrical upper portion, to Shiva the Destroyer." [Source: Nancy Tingley, Asia Society, found at the Oc Eo site, My Lam Village, An Giang Province; now in Museum of Vietnamese History, Ho Chi Minh City, BTLS 5532]

Describing Three Intaglio made from carnelian and crystal from the 6th century, Tingley wrote: "These intaglios, along with Indian inscribed gems, cameos, and Roman medallions, attest to the cosmopolitanism of Oc Eo. The use of carnelian for stone seals was common in the western ancient world. A close look at these carnelian intaglios reveals that they were produced with a rotary abrasive tool, which creates a round edge at the end of a cut. In contrast, the crystal intaglio was more coarsely carved with a chisel, and was probably made at a different location. Several similar crystal examples with figures seated in the posture of royal ease were excavated at Oc Eo." [Source: ** found at Oc Eo site, My Lam Village, An Giang Province now in the Museum of Vietnamese History, Ho Chi Minh City, BTLS 2248, BTLS 2258, BTLS 2253]

Describing a stone lintel from the late 7th century, Tingley wrote: " The lintel of a Southeast Asian temple, positioned above the doorway, served as the sculptural focus for the temple’s entrance and provided a large surface for deep relief carving. The lintel framed the image of the primary deity inside and was one of the first views the devout had of the building. As in this example, early lintels often included a curved arch that imitated wooden prototypes." [Source: ** found at Thuy Lieu Village, An Giang Province; now in the Museum of Vietnamese History, Ho Chi Minh City, BTLS 5977 ]

Bronzes combine elements of indigenous animism with tantricism. Buddhism. Describing a bronze Vishnu from the 7th century, Tingley wrote: "Vishnu was the most popular Hindu god during the Fu Nan period, and four-armed images of him are abundant throughout the Mekong Delta region. In these images, he holds a conch (a symbol of the origin of existence); a mace, which also serves to support the figure in this example; a clod of earth; and a wheel (a symbol of power), broken here. The long dhoti he wears recalls earlier images of Vishnu, but also suggests Pallava south Indian influences. The silvery patina of this piece reveals that the bronze is of high tin content, which is typical of Southeast Asian bronzes. The large hands and the backward thrust of the second pair of upper arms are also common in sculpture of this early period." [Source: ** found at the Tan Phu site, Tan Hoi Village, An Giang Province; now in the Museum of Vietnamese History, Ho Chi Minh City, BTLS 1585]

Describing Three Elephants made of gold sheet from the 7th–8th century, Tingley wrote: "The site of Go Xoai, excavated in 1987, included a square brick temple measuring approximately 50 feet (15.4 meters) on all sides. The temple contained a smaller structure in its western section. In this secondary structure, the excavator found a hole filled with white sand and ash, as well as a thin inscribed gold leaf text; inlaid jewelry; and tortoise, snake, eight elephants, and a number of lotuses all in gold repoussé. The dedication of a temple in Southeast Asia was an important religious and secular event that involved the practice of burying gold and other precious objects in the foundation. The Agni Purana, an Indian text of which the Southeast Asians were aware, states that a tortoise and five objects of cosmological significance were to be buried in the base of the temple." [Source: ** found at the Go Xoai site, Duc Hoa District, Long An Province; now in the Long An Museum, BT87-M1-I-3]

Describing a stone Surya from the 7th–8th century, Tingley wrote: "Surya, the sun god, is an important generative force derived from Indian Vedic and other solar deities. When portrayed without his chariot and attendants, he can be distinguished by the two lotuses he holds and his heavy clothing. Early images of Surya have been found in many areas of Southeast Asia. His importance derives not only from his independent identity as sun god, but also from his close association with the Hindu god Vishnu. In this sculpture, Surya’s headdress recalls that of Vishnu, although this headdress has an octagonal form, rather than the more common circular shape." [Source: ** at the Ba The Village, An Giang Province; now in the Museum of Vietnamese History, Ho Chi Minh City, BTLS 5527]

Kompong Thom

Kompong Thom was a very powerful capital in Southeast Asia during the Funan period. A1 Kampong Thom Province is Cambodia's second largest province by area. Kampong Pos Thom, meaning the “Place of Big Snakes”, was the original name. Because originally a long time ago, at the dock of the Sen River next to a big natural lake, there was a big cave with a pair of big snakes inside. The people living around this area usually saw these big snakes every Buddhist Holiday. After that, the snakes disappeared, and the people of that area called it Kampong Pos Thom. Then, only short words Kampong Thom. During the French colony in Cambodia, the French ruled and divided Cambodian territory into provinces, and named them according to the spoken words of the people Kampong Thom Province.

Kampong Thom Province is located at the central point of the Kingdom of Cambodia and home to exotic lakes, rivers, forests, mountains and more than 200 ancient temples. Sambor temple and Prei Kuk temple are the two main temples in Kompong Thom as well as other less significant Angkorian sites.

The province has a total land area of 15,061square kilometers divided into 8 districts, 81 communes and 737 villages. The province borders Preah Vihear and Siem Reap Provinces to the north, Kratie Province to the east, Kampong Cham to the south and Kampong Chhnang to the west. Kampong Thom Province is divided into two parts: 1) East of National Road 6 covers 70 percent of the province and consists of forests and plateaus, which are rich in natural resources and good for profitable agriculture, forestry and animal husbandry; and 2) West of National Road 6 covers 30 percent surface and consists of wet plains extending to Tonle Sap Lake. This area is one of the best areas in Cambodia for rice cultivation and fishing. Two of the three core areas in Tonle Sap Biosphere Reserve are located in Kampong Thom: Boeng Chhmar (14,560 hectares), and Stung Saen (6,355 hectares).

Sambor Prei Kuk

Sambor Prei Kuk (25 kilometers northeast of Kampong Thom, 150 kilometers southeast of Siem Reap) is a historical site located in Sambo village, Sambo commune, Prasat Sambo district. The site was once an old capital named Isanapura and a religious center for the worship of the Hindu god Shiva. Many temples were built in Sambor Prei Kuk during the reign of King Isanavarman I (A.D. 616- 635) in the 7th century. The temples of Sambor Prei Kuk constructed of solid brick, laterite and sandstone and decorated by bas-reliefs. The lintel, pillars and the door frames are all made of sandstone. So far, 140 temples have been discovered in the forest.

Sambor Prei Kuk (Sambo Preykuk) was the capital of Chenla in 7th century. Chenla was a former vassal of the Funan kingdom that was one of the first state in Southeast Asia, but it gradually gained its power and eventually King Citrasena Mahendravarman of Funan in the early 7th century. The ruins lies off the main road going towards Phnom Penh. If you expect grand temple ruins you will be disappointed. Sambor Prei Kuk is a group of ancient temple ruins scattered within a shady forest. They pre-date Angkor Wat and made up a capital city during the reign of King Isana Varman 1, the son of King Citrasena. Few tourists know of it. The main temple group known as Prasat Sambor is dedicated to Gambhireshvara, one of Shiva’s many forms. The few visitors that come are often swarmed by child peddlers hawking bracelets and trinkets.

Built at the end of the 6th century, the ruins are touted as the oldest structures in the country, covering an area of five square kilometers. About 100 small temples are scattered throughout the forest. Left in the open and not maintained, some of the structures are just mere remnants of their original building, perhaps a broken wall here, a vine-choked edifice there. There are 52 temples in recognisable condition, and another 52 sites where the original structures are now buried in the ground, visible only as small hills.The Ministry of Culture and Fine Arts together with the Waseda University, supported by The Foundation for Cultural Heritage and the Sumitomo Fund, have started the Sambor Prei Kuk Conservation Project to restore these ruins. Many decorative details in Khmer architecture and sculpture are classified as Sambor style: the name was derived from these monuments.

Ruins at Sambor Prei Kuk

Prasat Sambor Group (Northern Sanctuaries) is comprised of 11 sanctuaries separated from each other with the one at the middle, and had two-wall rampart. The sanctuaries were built of brick and limestone and decorated with carvings and bas-reliefs influenced by India. The main sanctuary houses 14 temples (only 8 remains), and was surrounded by two-wall rampart. These temples were constructed in various plans: square and octagonal shapes. The top of the temples were carved in lotus petals of sandstone, but some parts were cracked down and buried into the ground and the pile of bricks. Some inscriptions in Prasat Sambor (Northern Group) are dated in the 10th century under the reign of the King Rajendra Varmanii.

The Robang Romeas group that is located about two kilometers northward from main temple area, contains other inscriptions of the king Suryavarman I period. Some decorative details date to the late Angkor period. Decorative details of Prasat Tao (Central Group) are similar to the style of the remains belong to the period of the king J ayavarman II, Particularly, characteristic lion statues resembles the statues found in Phnom Penh. From these reasons this architectural complex is said to be constructed in this period.

The Lion temple group comprise 18 temples with two ramparts closed to the pond. The reasons why the people called Lion Temple is because on the tops of all stairs from the four directions, there were sitting lions with forelegs standing up, hind-legs humbling down, its head rose up and its mouse opened to the sanctuary. The rampart outside are made of laterite were 328 meter in length, 310 meter wide and enclosed 101,650-square-meter surface. This rampart had Gopura entrances on the east and west sides that are connected by the other laterite ramparts. In between rampart 2 and 1, at the Northeastern side near the rampart 1, there is a rectangular pond (42.10 meters x 34.20m). The bottom of the pond is covered by laterite and surrounded by stairs. The small stairs of the Southern side are made of sandstone. Now the pond is empty during the dry season. When we enter from the Eastern Gopura on either side of the road, we see two sanctuary hills were built on high terrace with the tracks of the round column made of laterite lining up in 0.40 meters height.

Prasat Yeai Poeun Group comprised a total of 22 sanctuaries (5 have octagonal shapes) with two wall rampart, and was built of brick, masonry, laterite and sandstone in rectangular from in 7th century (600-635) during the reign of Isanavarman I to dedicated to Shiva. They were built on a hill with Gopura from the eastern and western entrances joining to an outside laterite rampart. The inner rampart reached by gateways from the four directions and joined to the brick rampart carved in various clustering figures. Along the sanctuary contained the eastern and western Gopura joined to the laterite rampart (304m x 274m or 83,296 square-meter surface). Gopura contained framed door with diamond columns and a lintel built of sandstone. Eastern Gopura contained a buried large inscription (size: 2.41m x 0,9m x 0,15) inscribed with 17 lines of script. This inscription was brought to be kept in Kampong Thom Museum.

Behind in the Kroul Romeas Group, there were four more sanctuaries made of brick and built during the reign King Suryavarman 1(end of 11th century). These sanctuaries were built on a rectangular hill, and faced to the East. One of sanctuaries was not completely built yet, it was likely built in later period. The lintel was carved in the form of bow without the modal. At the southeastern side, there were two temples recognized as the original ancient khmer styles.

Sambor Prei Kuk: UNESCO World Heritage Site

The Temple Zone of Sambor Prei Kuk, Archaeological Site of Ancient Ishanapura was designated a a UNESCO World Heritage site in 2017. According to UNESCO: “The archaeological site of Sambor Prei Kuk, “the temple in the richness of the forest” in the Khmer language, has been identified as Ishanapura, the capital of the Chenla Empire that flourished in the late 6th and early 7th centuries AD. The property comprises more than a hundred temples, ten of which are octagonal, unique specimens of their genre in South-East Asia. Decorated sandstone elements in the site are characteristic of the pre-Angkor decorative idiom, known as the Sambor Prei Kuk Style. Some of these elements, including lintels, pediments and colonnades, are true masterpieces. The art and architecture developed here became models for other parts of the region and lay the ground for the unique Khmer style of the Angkor period. [Source: UNESCO]

Sambor Prei Kuk has distinctive characteristics in terms of architecture and city planning, both of which were influenced by Indian culture. In addition, there are also some unique aesthetic decorations, such as the sculpture of a castle, coin-shaped picture frames on the brick walls of religious buildings, and lintels used to furnish religious venues in the artistic style known as Sombor Prei Kuk Art. This cultural heritage site also has a landscape design with water management system allowing water flowing cycle and water collection for all year utilization. [Source: Thailand National Committee on the World Heritage Convention]

The ancient Ishanapura civilization came from Indian culture and played an important role in the Khmer Empire, influencing the social, religious, and artistic structure and contributing to unique traditions, values, and arts. This is particularly true of the Chenla Kingdom, the linking hub between Hinduism and Buddhism, which impacted many societies throughout Southeast Asia. Sombor Prei Kuk is also one of the largest monastic sites in Southeast Asia with traces of evidence from brick and stone constructions, similar religious beliefs, and languages, representing a civilization that continues to exist into the present.

Languages and inscriptions found at Sombor Prei Kuk are evidence of the initial use of Khmer and later addition of Sanskrit language. This area was a centralized governance center and the foundation of the Khmer royalism that existed until the beginning of the 20thcentury. In addition, carvings on the lintels of Sombor Prei Kuk Sanctuary depict a pattern of musical instruction and musical instruments, which is important evidence of ancient musical education in Cambodia. In the past, Ishanapura was the center of the cosmos in terms of governance, language, and religion.

Phnom Da

Phnom Da (in Takeo province near Angkor Borei) was nominated along with Angkor Borei to be a UNESCO World Heritage Site in 2020, According to a report submitted to UNESCO: “Phnom Da is the name of the mount to the south of the town of Angkor Borei. Currently, two temples still remain standing on this mount and several caves that have been found around its base. The principal temple, now known as Phnom Da temple, was built in the 11th century on foundations remaining from the Funan period. On the northeast slope of the mount is another temple named Asram Maha Rosei. It is a temple built of unusual material for Khmer construction. A very hard basalt stone has only been used in two temples in Cambodia, and it is one of a very few temples in Cambodia that has an internal “womb” (Garbhag ha) where the priests (Pujari) go inside to make ceremonial actions. [Source: Permanent Delegation of the Kingdom of Cambodia to UNESCO]

Around the foot of the mount of Phnom Da, some five caves have been located – three on the north face, one on the east and one on the west. Sculptures related to Vishnu were found in those caves, some of which are currently housed in the National Museum of Cambodia in Phnom Penh. From an art history perspective, Phnom Da was identified by art historian as the first Khmer art history style, defined as Phnom Da style with two different parts ; Phnom Da part A and Phnom Da part B. The main characteristic of this style is to integrate both Hindu and Buddhist sculpture, showing similarity with the Indian arts of Gupta and Post-Gupta period, and the style has a strong relationship with the Indo-Greek Mathura school.

Phnom Da is an outstanding masterpiece of early Khmer architecture and art that were influence by Indian culture, but were distinctly transformed into the hallmark of the local culture. The majority of early examples of Khmer architecture such as Asram Moha Rosei, Phnom Da foundation temple and the artificial caves are to be found in the Angkor Borei region. Additionally, the Romlok and Koh pagodas reveal that the Angkor Borei region is deeply steeped in religious and symbolic values.

The architecture and arts of Phnom Da represent the redefining of Indian architecture into a distinctive early Khmer style. The main features of Phnom Da include the artificial caves, little niches with heads (Kudu), the temple that was built from basalt, and the presence of the womb (Garbhagrha). Moreover, the sculptures found at this site and around this area form basis of what has been identified as the early Khmer arts history style known as Phnom Da style. The development of the architecture and arts at Phnom Da become a role model that spread to another place, developing to become a persistent distinctive style in the post period Phnom Da shows the influence of India with a local derivation both in technique and the ideas that is represented on the monument and art of the main religious centre of Funan. A Vishnu statue with eight arms found at Phnom Da show this Vishnu holding weapon not typical such as an antelope skin and a flask that are the weapon of Shiva, the flame a weapon of Agni, and the Mace a weapon of Yama. Asram Moha Rosei was dedicated to the Hindu got Harihara, a representation of Vishnu and Shiva in combination. Moreover, Buddhism was also practiced at Angkor Borei. The combination of both Hindu gods and Buddhist icons shows that during that time Angkor Borei practiced religious and social harmony.”

Han Chey Mountain (Cambodia: late 6th to late 7th century) is an archaeological site on the banks of the Mekong river and has a collection of the Pre-Angkorian temples. One of these is Kuk Preah Theat located on the slope of Han Chey mountain. It has a very similar shape to Asram Moha Rosei and was built by using the same basalt stone. These are the only two temples so far found in Cambodia built with such stone.

Image Sources: Wikimedia Commons

Text Sources: New York Times, Washington Post, Los Angeles Times, Times of London, The Guardian, National Geographic, Smithsonian magazine, The New Yorker, Time, Newsweek, Reuters, AP, AFP, Wall Street Journal, The Atlantic Monthly, The Economist, Global Viewpoint (Christian Science Monitor), Foreign Policy, Wikipedia, BBC, CNN, NBC News, Fox News and various books and other publications.

Last updated August 2020


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