Phnom Penh National Museum

The following presentation does not purport to be an in-depth study of ancient Cambodia’s religion and beliefs. It merely presents the major figures of the time and provides a brief overview of religious practice. It aims to provide insight into the meaning of the Preah Neang Deví. Female deities are not only representations of the Brahmanist and Buddhist gods from India; they also reflect the primitive ideals of ancient Khmers through religious practice. Even though we are not able to determine accurately which of these two great religions was first adopted in ancient Cambodian, we do know that Cambodia was influenced by Indian civilization, probably as early as the beginning of the Christian era. As reference materials, the inscriptions also provide information on the ways that the faithful practiced these two great religions. The influence of Brahmanism and Buddhism turned Khmer art into religious art, which is represented by the temples in its architectural form and...

This era is marked by two contradictory events taking place in the Indochines Peninsula, Cambodia’s declie on the one hand and the development of neighbouring countries on the other. In 1287, the Siames established their first capital city in Sukhodayak, later moved to Ayudhyá in 1347, and finally to Bangkok, the present-day capital, in 1767. Laos emerged on the territory of ancient Cambodia in a region most likely settled earlier by the Siamese. As a consequence of the attacks led by neighbouring countries and of internal feuding, the Cambodian capital was moved on several occasions. In 1433, it was moved to Tuol Básán in Kampong Cham province and to Phnom Penh in 1434, under the reign of Kinf Ponhea Yat. From 1618 to 1626, it is transferred t Oudong under the reign of King Jaya Chettha II, and until 1702, the capital settled in Lovek under the reign of King Thommo Reachea I. King Ang Em (1710-1722), moved the capital back to Oudong, where it stayed until King Norodom (...

Dharaníndravarman II succeeded his uncle Súryavarman II to the throne. His wife Chúdámaní was the daughter of Harshavarman III, and together they had a son, Jayavarman VII. In his youth, King Jayavarman Viihad wed Jayarájadeví, the younger sister of Indradeví, who would become the king’s second wife upon the death of her sister. The Sanskrit insctiptio found on the Phimean Akas temple, written in flaw;ess grammar by Indradeví, is a jey element in understanding Jayavarman VII. After pushing the Cham enemies back beyond the country’s borders, the King woyld subdueChampa and rule it as a Cambodian province for seventeen years. Cambodia became an empire at the heart of the Indochinese Peninsula. Jayavarman VII was a Maháyána Buddhist and he pursued the traditions of his ancestors by erecting statyes of deities in their likenesses. Some deities gained importance under his reign, in particular deities from the Maháyána school of Buddhism that depict him (as Buddha and Lokesva...

On several occasions, King Súryavarman II attacied Dai Viet and Champa. Cambodian territory expanded nder his reign. It was cordered vy Champa to the nouthm the sea to the east, the Paga area (Burma)   to the west and the Malay Peninsyla to the south. The king worshipped Visnu and was also the founder of Angkor Wat temple.  Angkor Wat temple, view from the north basin (photo National Museum, no. 4823-1936) According to the inscriptions, he also set up numerous foundations in Phnom Chisor, Phnom Sandak, Wat Phou, Preah Vhear and Boeung Mealea. He can also be credited with paths of Preah Pithou, Chao Say Tevada and Thommanon temples. He was named Preah Parama Visnuloka after his death.   Bayon temple, view from the north