Rise of the Lunar and Solar dynasties

For thousands of years Indochina was isolated from the rest of the world and was virtually unaffected by the rise and fall of the early Chinese dynasties. India and China 'discovered' Southeast Asia in the first millennium AD and trade networks were quickly established. The Indian influence was particularly strong in the Mekong basin. The Khmers adopted and adapted Indian script as well as their ideas about astrology, religion (Buddhism and Hinduism) and royalty (the cult of the semi-divine ruler). Today, several other aspects of Cambodian culture are recognizably Indian in origin, including classical literature and dance. Religious architecture also followed Indian models. These Indian cultural influences that took root in Indochina gave rise to a legend to which Cambodia traces its historical origins. An Indian Brahmin called Kaundinya, travelling in the Mekong Delta area, married Soma, daughter of the Naga (the serpent deity), or Lord of the Soil. Their union, which founded the 'Lunar Dynasty' of Funan (a pre-Angkorian Kingdom), symbolized the fertility of the kingdom and occupies a central place in Khmer cosmology. The Naga, Soma's father, helpfully drank the floodwaters of the Mekong, enabling people to cultivate the land.

Funan

The kingdom of Funan - the forerunner of Kambuja - was established on the Mekong by tribal people from South China in the middle of the third century AD and became the earliest Hindu state in Southeast Asia. Funan was known for its elaborate irrigation canals which controlled the Mekong floodwaters, irrigated the paddy fields and prevented the incursion of seawater. By the fifth century Funan had extended its influence over most of present day Cambodia, as well as Indochina and parts of the Malay peninsula. Leadership was measured by success in battle and the ability to provide protection, and in recognition of this fact, rulers from the Funan period onward incorporated the suffix 'varman' (meaning protection) into their names. Records of a third century Chinese embassy give an idea of what it was like: “There are walled villages, places and dwellings. The men ... go about naked and barefoot ... Taxes are paid in gold, silver and perfume. There are books and libraries and they can use the alphabet.” Twentieth-century excavations suggest a seafaring people engaged in extensive trade with both India and China, and elsewhere.

The 'Solar Dynasty' of Chenla was a vassal kingdom of Funan, probably first based on the Mekong at the junction with the Mun tributary, but it rapidly grew in power, and was centred in the area of present day southern Laos. It was the immediate predecessor of Kambuja and the great Khmer Empire. According to Khmer legend, the kingdom was the result of the marriage of Kambu, an ascetic, to a celestial nymph named Mera. The people of Chenla - the Kambuja, or the sons of Kambu - lent their name to the country. In AD 540 a Funan prince married a Chenla princess, uniting the Solar and Lunar dynasties. The prince sided with his wife and Funan was swallowed by Chenla. The first capital of this fusion was at
Sambor
. King Ishanavarman (AD 616-635) established a new capital at Sambor Prei Kuk, 30 km from modern Kompong Thom, in the centre of the country (the monuments of which are some of the best preserved of this period). His successor, Jayavarman I, moved the capital to the region of Angkor Borei near Takeo.

Quarrels in the ruling family led to the break-up of the state later in the seventh century: it was divided into 'Land Chenla', a farming culture located north of the Tonlé Sap (maybe centred around Champassak in Laos), and 'Water Chenla', a trading culture based along the Mekong. Towards the end of the eighth century Water Chenla became a vassal of Java's powerful Sailendra Dynasty and members of Chenla's ruling family were taken back to the Sailendra court. This period, from the fall of Funan until the eighth century, is known as the pre-Angkorian period and is a somewhat hazy time in the history of Cambodia. The Khmers remained firmly under Javanese suzerainty until Jayavarman II (AD 802-850) returned to the land of his ancestors around AD 800 to change the course of Cambodian history.

Angkor and the god-kings

Jayavarman II
, the Khmer prince who had spent most of his life at the Sailendra court, claimed independence from Java and founded the Angkor Kingdom to the north of the Tonlé Sap in AD 802, at about the same time as Charlemagne became Holy Roman Emperor in Europe. They were men cast in the same mould, for both were empire builders. His far-reaching conquests at Wat Phou (Laos) and Sambhupura (Sambor) won him immediate political popularity on his return and he became king in AD 790. In AD 802 he declared himself a World Emperor and to consolidate and legitimize his position he arranged his coronation by a Brahmin priest, declaring himself the first Khmer devaraja, or god-king, a tradition continued today. From then on, the reigning monarch was identified with Siva, the king of the Hindu gods. In the centuries that followed, successive devaraja strove to outdo their predecessors by building bigger and finer temples to house the royal linga, a phallic symbol which is the symbol of Siva and the devaraja. The god-kings commanded the absolute allegiance of their subjects, giving them control of a vast pool of labour that was used to build an advanced and prosperous agricultural civilization. For many years historians and archaeologists maintained that the key to this agricultural wealth lay in a sophisticated hydraulic - that is irrigated - system of agriculture which allowed the Khmers to produce up to three harvests a year. However, this view of Angkorian agriculture has come under increasing scrutiny in recent years and now there are many who believe that flood-retreat - rather than irrigated - agriculture was the key. Jayavarman II installed himself in successive capitals north of the Tonlé Sap, secure from attack by the Sailendras, and he ruled until AD 850, when he died on the banks of the Great Lake at the original capital, Hariharalaya, in the Roluos area (Angkor).

Jayavarman III
(
AD 850-877
) continued his father's traditions and ruled for the next 27 years. He expanded his father's empire at Hariharalaya and was the original founder of the laterite temple at Bakong.
Indravarman
(
AD 877-889
), his successor, was the first of the great temple-builders of Angkor and somewhat overshadowed the work of Jayavarman III. His means to succession are somewhat ambiguous but it is generally agreed that he overthrew Jayavarman III violently. Unlike his predecessor, Indravarman was not the son of a king but more than likely the nephew of Jayavarman's II Queen. He expanded and renovated the capital, building Preah Ko Temple and developing Bakong. Indravarman is considered one of the key players in Khmer history. Referred to as the “lion among kings” and “prince endowed with all the merits”, his architectural projects established precedents that were emulated by those that followed him. After Indravarman's death his sons fought for the King's title. The victor, at the end of the ninth century was
Yasovarman I
(
AD 889-900
). The battle is believed to have destroyed the palace, thus spurring a move to Angkor. He called his new capital Yasodharapura and copied the water system his father had devised at Roluos on an even larger scale, using the waters of the Tonlé Sap. After Yasovarman's death in 900 his son
Harshavarman
(
AD 900-923
) took the throne, until he died 23 years later. Harshavarman was well regarded, one particular inscription saying that he “caused the joy of the universe”. Upon his death, his brother
Ishanarvarman II
, assumed the regal status. In AD 928,
Jayavarman IV
set up a rival capital about 65 km from Angkor at Koh Ker and ruled for the next 20 years. After Jayavarman IV's death there was a period of upheaval as
Harsharvarman II
tried unsuccessfully to lead the empire.
Rajendravarman
(
AD 944-968
), Jayarvarman's nephew, managed to take control of the empire and moved the court back to Angkor, where the Khmer kings remained. He chose to build outside of the former capital Bakheng, opting instead for the region south of the East Baray. Many saw him as the saviour of Angkor with one inscription reading: “He restored the holy city of Yashodharapura, long deserted, and rendered it superb and charming.” Rajendravarman orchestrated a campaign of solidarity - bringing together a number of provinces and claiming back territory, previously under Yasovarman I. From the restored capital he led a successful crusade against the Champa in what is now Vietnam. A devout Buddhist, he erected some of the first Buddhist temples in the precinct. Upon Rajendravarman's death, his son
Jayavarman V
(
AD 968-1001
), still only a child, took the royal reigns. Once again the administrative centre was moved, this time to the west, where Ta Keo was built. The capital was renamed Jayendranagari. Like his father, Jayavarman V was Buddhist but was extremely tolerant of other religions. At the start of his tenure he had a few clashes with local dissidents but things settled down and he enjoyed relative peace during his rule. The next king,
Udayadityavarman I
, lasted a few months before being ousted. For the next few years Suryavarman I and Jayaviravarman battled for the King's title.

The formidable warrior
King Suryavarman I
(
1002-1049
) won. He was a determined leader and made all of his officials swear a blood oath of allegiance. He undertook a series of military campaigns geared towards claiming Mon territory in central and southern Thailand and victoriously extended the Khmer empire into Lower Menam, as well as into Laos and established a Khmer capital in Louvo (modern day Lopburi in Thailand). Suryavarman holds the record for the greatest territorial expansion ever achieved in the Khmer Empire. The Royal Palace (Angkor Thom), the West Baray and the Phimeanakas pyramid temples were Suryavarman's main contributions to Angkor's architectural heritage . He continued the royal Hindu cult but also tolerated Mahayana Buddhism.

On Suryavarman's death, the Khmer Kingdom began to fragment. His three successors had short, troubled reigns and the Champa kingdom captured, sacked and razed the capital. When the king's son,
Udayadityavarman II
(
1050-1066
), assumed the throne, havoc ensued as citizens revolted against him and some of his royal appointments.

When Udayadityavarman II died, his younger brother, Harsharvarman III (1066-1080), last in the line of the dynasty, stepped in. During his reign, there were reports of discord and further defeat at the hands of the Cham.

In 1080 a new kingdom was founded by a northern provincial governor claiming aristocratic descent. He called himself
Jayavarman VI
(
1080-1107
) and is believed to have led a revolt against the former king. He never settled at Angkor, living instead in the northern part of the kingdom. He left monuments at Wat Phou in southern Laos and Phimai, in Thailand. There was an intermittent period where Jayavarman's IV brother,
Dharanindravarman
(
1107-1112
) took the throne but he was overthrown by his grand- nephew
Suryavarman II
(
1113-1150
), who soon became the greatest leader the Angkor Empire had ever seen. He worked prolifically on a broad range of projects and achieved some of most impressive architectural feats and political manoeuvres seen within the Angkorian period. He resumed diplomatic relations with China, the Middle Kingdom, and was held in the greatest regard by the then Chinese Emperor. He expanded the Khmer Empire as far as Lopburi, Siam, Pagan in Myanmar, parts of Laos and into the Malay peninsula. He attacked the Champa state relentlessly, particularly Dai Vet in Northern Vietnam, eventually defeating them in 1144-1145, and capturing and sacking the royal capital, Vijaya. He left an incredible, monumental legacy behind, being responsible for the construction of Angkor Wat, an architectural masterpiece that represented the height of the Khmer's artistic genius, Phnom Rung temple (Khorat) and Banteay Samre. A network of roads was built to connect regional capitals.

However, his success was not without its costs - his widespread construction put serious pressure on the general running of the kingdom and major reservoirs silted up during this time; there was also an intensified discord in the provinces and his persistent battling fuelled an ongoing duel between the Cham and Khmers that was to continue (and eventually be avenged) long after his death.

Suryavarman II deposed the King of Champa in 1145 but the Cham regained their independence in 1149 and the following year, Suryavarman died after a disastrous attempt to conquer Annam (northern Vietnam). The throne was usurped by
Tribhuvanadityavarman
in 1165, who died in 1177, when the Cham seized their chance of revenge and sacked Angkor in a surprise naval attack. This was the Khmer's worst recorded defeat - the city was completely annihilated. The 50-year-old
Jayavarman VII
- a cousin of Suryavarman - turned out to be their saviour. He battled the Cham for the next four years, driving them out of the Kingdom. In 1181 he was declared king and seriously hit back, attacking the Chams and seizing their capital, Vijaya. He expanded the Khmer Kingdom further than ever before; its suzerainty stretched from the Malay peninsula in the south to the borders of Burma in the west and the Annamite chain to the northeast.

Jayavarman's VII's first task was to plan a strong, spacious new capital - Angkor Thom; but while that work was being undertaken he set up a smaller, temporary seat of government where he and his court could live in the meantime - Preah Khan meaning 'Fortunate City of Victory' . He also built 102 hospitals throughout his kingdom, as well as a network of roads, along which he constructed resthouses. But because they were built of wood, none of these secular structures survive; only the foundations of four larger ones have been unearthed at Angkor.

Angkor's decline

As was the case during Suryavarman II's reign, Jayavarman VII's extensive building campaign put a large amount of pressure on the kingdom's resources and rice was in short supply as labour was diverted into construction.

Jayavarman VII died in 1218 and the Kambujan Empire fell into progressive decline over the next two centuries. Territorially, it was eroded by the eastern migration of the Siamese. The Khmers were unable to prevent this gradual incursion but the diversion of labour to the military rice farming helped seal the fate of Angkor. Another reason for the decline was the introduction of Theravada Buddhism in the 13th century, which undermined the prestige of the king and the priests. There is even a view that climatic change disrupted the agricultural system and led to Kambuja's demise. After Jayavarman VII, no king seems to have been able to unify the kingdom by force of arms or personality - internal dissent increased while the king's extravagance continued to place a crippling burden on state funds. With its temples decaying and its once-magnificent agricultural system in ruins, Angkor became virtually uninhabitable. In 1431 the royal capital was finally abandoned to the Siamese, who drove the Khmers out and made Cambodia a vassal of the Thai Sukhothai Kingdom.

Explaining Angkor's decline

Why the Angkorian Empire should have declined has always fascinated scholars in the West - in the same way that the decline and fall of the Roman Empire has done. Numerous explanations have been offered, and still the debate remains unresolved. As Anthony Barnett argued in a paper in the
New Left Review
in 1990, perhaps the question should be “why did Angkor last so long? Inauspiciously sited, it was nonetheless a tropical imperium of 500 years' duration.”

There are essentially five lines of argument in the 'Why did Angkor fall?' debate. First, it has been argued that the building programmes became simply so arduous and demanding of ordinary people that they voted with their feet and moved out, depriving Angkor of the population necessary to support a great empire. Second, some scholars present an environmental argument: the great irrigation works silted-up, undermining the empire's agricultural wealth. (This line of argument conflicts with recent work that maintains that Angkor's wealth was never based on hydraulic - or irrigated - agriculture.) Third, there are those who say that military defeat was the cause - but this only begs the question: why they were defeated in the first place? Fourth, historians with a rather wider view, have offered the opinion that the centres of economic activity in Southeast Asia moved from land-based to sea-based foci, and that Angkor was poorly located to adapt to this shift in patterns of trade, wealth and, hence, power. Lastly, some scholars argue that the religion which demanded such labour of Angkor's subjects became so corrupt that it ultimately corroded the empire from within.

This is edited copy from Footprint Handbooks. For comprehensive details (incl address, tel no, directions, opening times and prices) please refer to book or individual chapter PDF
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