With the fervor of a saint,
I have taken it upon myself to tell the world
of the beauties of the kingdom of Cambodia
and the virtues of the Khmer people.

Thus I pay my debt of gratitude for their warm hospitality.

The opening lines of Roland Meyer’s epic tale of Cambodia: Saramani

Article by Kent Davis

Roland Meyer, self portrait, circa 1909

At the end of the 19th century, a young French boy dreamt of finding a tropical paradise. Books about Pacific island adventures and the discovery of lost cities in the dense jungles of Southeast Asia fueled his imagination. Soon, the urge to travel was irresistible but what set this young man apart from thousands of others is that he shared his stories.

Roland Théodore Emile Meyer was born in Moscow on July 10, 1889. His parents moved to Paris where, after his education, he enrolled in the Indochinese colonial service in 1908 at the age of 19.

Meyer first served for three months in Saigon as a cabinet aide to Governor-General Paul Beau in Saigon. Upon moving to Cambodia in 1909 Meyer’s life changed forever as he immersed himself in the history, language and lifestyle of the modern descendants of the ancient Khmers.

Unlike other colonials, Meyer chose to assimilate with the indigenous culture surrounding him, learning the local language, customs, religion and even setting up his home among the natives outside the French quarter of the town. Meyer was a living example of a visitor who “went native”, much to the surprise of some of his fellow colonials. In 1912, Meyer published Cours de cambodgien, the first book to teach the Khmer language to Francophones.

Cambodian Dancers by George Groslier, 2010 edition.

With Phnom Penh still a small town, Meyer soon met others who admired and respected the legacy of the great civilization that surrounded them. His small circle of friends, many of whom were founding members of The Angkor Society, came to shape the way the world sees Cambodia. They included Jean Commaille, the first conservator of the Angkor site; Henri Marchal, the second Angkor conservator who took over Commaille’s duties when he was murdered by robbers; and Charles Gravelle, director of the country’s branch of the Bank of Indochina and an avid writer himself – all men whose influence is still with us today.

Another associate embarking on a stellar career in Cambodia was George Groslier, an artist and writer two years older than Meyer, who arrived in Phnom Penh in 1910 on an educational assignment. As it turned out, both young men were captivated by a living, breathing vestige of the ancient Khmers; the sacred Cambodian dancers who lived, sequestered, in the royal palace as part of the king’s harem.

On returning to France in 1913, Groslier published Danseuses Cambodgiennes, Anciennes et Modernes, the first formal study of the sacred artistic tradition. Meyer’s experience and vision of the dance and dancers, however, went even deeper and was far more intimate.

Meyer told of a seemingly forbidden romance between East and West — between a royal dancer in the king’s harem named Saramani, and a French boy who came to Indochina to seek his destiny. The boy, like Meyer himself, “went native” and adopted the Khmer name Komlah, which means bachelor.  Through Saramani and her family, Meyer (often writing as Komlah) relates a detailed picture of love and life  in colonial Cambodia.

For a decade, Meyer recorded his notes in his personal diaries, shaping a tale in which it’s difficult to tell fact from fiction.

Saramani - Cambodian Dancer by Roland Meyer, 1919.

In 1919 Meyer published Saramani, Danseuse Khmèr in Saigon. His epic account of Cambodia stretched from the primeval formation of the land tens of millions of years ago, to the peak of the Khmer civilization at Angkor Wat, ending in the modern colonial capital of Phnom Penh. He records the lives of all he encounters on Cambodian soil; rice farmers, fishermen, immigrants, colonials, dancing girls, poor peasants, wealthy merchants, royal servants and even kings.

Saramani title page - 1919

Saramani grew to a massive work of more than 180,000 words exploring many controversial events in the guise of “fiction”. Meyer’s views of colonial lust, capitalistic greed and royal decadence were upsetting to some, to say the least. The same year of its release he transferred to Laos, perhaps out of necessity to escape local consequences…or perhaps to escape romantic entanglements that may have inspired some of the scenes throughout the book.

Was Saramani a real person? Were the book’s fantastic events based on reality or imagination?

Meyer never revealed this but his exceptional accuracy, attention to detail and congruity with historical events implies that there is much more than fiction in his account.

Sketch of a Buddhist pagoda in Ken Svai, a community on a large island in the Mekong River near Phnom Penh. By Roland Meyer, circa 1912.

Meyer worked with the French civil service until retirement. Coinciding with the French Colonial Exposition of 1931 in Paris he published two more books, Komlah, visions of Asia and French Indo-China. Laos. While Komlah relates many more personal impressions in Indochina the second title is a rather dry analysis of the Laotian country.

In 1952 his friend M. Gerard published his final work, a collection of short essays titled Le propos du vieux colonial.

Sadly, like many great men of the French colonial era, Meyer’s trail vanishes late in life. I don’t know where he died, where he is buried, if he has any descendants or what became of his archives. A sad loss to Cambodian, French and literary history.

If any readers have additional information please contact me kentdavis at gmail dot com.

Bangkok, Thailand – In 1052 AD, ancient Khmer priests carved a sandstone monolith with an extraordinary royal history at the temple of Sdok Kok Thom. By the 14th century, however, war and political upheaval caused the collapse of the once-might Khmers, and this story was lost to the world for centuries. As a reporter for the Washington Post in 1979, John Burgess was covering the Cambodian refugee crisis when he first entered this obscure temple.

His tenacious pursuit of its historical mystery are now available in his new book, “Stories in Stone - The Sdok Kok Thom Inscription & the Enigma of Khmer History.”

"Stories in Stone - The Sdok Kok Thom Inscription & the Enigma of Khmer History" - 2010 - Riverbooks

Stories in Stone – The Sdok Kok Thom Inscription

The founding of an empire, the settling of frontier lands, a king’s gifting of gold pitchers and black-eared stallions to a Brahmin priest – these and other remarkable stories come down to us in the Sdok Kok Thom Inscription, one of the world’s most important ancient testaments.

Recovered at a ruined temple in Thailand close to the Cambodian border, the 340-line chronicle unlocks the early history of the Khmer Empire. Yet temple and text have remained little known outside expert circles.

In this full and highly readable account, former Washington Post correspondent John Burgess traces the impact of the great inscription, which was carved onto a sandstone monolith around 1052 AD, abandoned to the wild for centuries, then decoded by French colonialists. He relates the temple’s surprise emergence in 1979 as a haven for Cambodian refugees and resistance fighters during the war in their homeland. Today Sdok Kok Thom is again at peace, its mission of preserving history accomplished.

The detailed book includes photographs of the temple, past and present, Refugee Camp 007 and its refugees and militias; extracts from previously unpublished letters of French savant Étienne Aymonier, the inscription’s first translator, written during his months of travels around Cambodia in 1882-1885; a revised English translation of the full inscription by the University of Hawaii linguists Chhany Sak-Humphry and Philip N. Jenner; a glossary of terms; and suggested further readings.

‘While reporting on Cambodians fleeing war and revolution in 1979, John Burgess came across an ancient Khmer temple hidden in the bush… 30 years later he returned to that temple to decipher its history. The result is this lovely book that tells the story of the temple and the larger Angkor Empire leavened with Burgess’ own odyssey to recover that history.’

Elizabeth Becker
Author of When the War was Over

About the Author

John Burgess worked at the Washington Post for 28 years, most recently as Deputy Foreign Editor in charge of Europe, Japan, Korea and Southeast Asia. John’s career as a journalist began in Southeast Asia and he later served as Tokyo bureau chief for The Post in 1984-87. Since retiring he has been able to devote more time to his passion for historical study, with a month of research in Thailand and Cambodia allowing him to complete his work on the mysteries of Sdok Kok Thom.

For the latest information please visit the Stories in Stone website.

John Burgess at Sdok Kok Thom

Availability

Available now from Riverbooks in Bangkok

Available for advance order on Amazon in the USA

Khmer culture is featured on WHYY TV's "Art of Life" series.

Extended  Interview with Rorng Sorn

The WHYY website now features an extended interview with Rorng Sorn, who was born in rural Cambodia in 1968. In the interview, Rorng Sorn recounts the difficult road from the countryside of Cambodia to the urban streets of Philadelphia.

Rorng Sorn interviewed on WHYY TV

Despite the challenges, Rorng Sorn achieved the education she so desired, earning a Masters degree from the University of Pennsylvania. In return, she serves her community through her role as Executive Director of the Cambodian Association of Greater Philadelphia.

A portrait of Rorng Sorn's family before the war.

In her inspiring interview, Rorng Sorn describes her personal experience of what life was like for her family during the Khmer Rouge and the devastation that followed. Most important, she talks about how she became a leader in Philadelphia’s Khmer community so she could contribute to preserving her culture.

Links

The Cambodian Association of Greater Philadelphia

WHYY Art of Life features on Cambodian culture

Cambodian Dancer Chamoeun Yin – Philadelphia Folklore Project

Khmer Art Gallery – Philadelphia

In the second month of the bingshen 丙申 year of the Yuanzhen 元貞 reign of the Yuan 元 dynasty [1296], a Chinese delegation representing the recently-crowned emperor Temür 鐵穆耳 (Chengzong 成宗; r. 1294-1307) set sail from the southern coastal city of Mingzhou 明州, headed for Cambodia.

We cannot be entirely sure of the delegation’s objective, nor of the role that was expected to be played by a young member of the mission named Zhou Daguan 周達觀.

Portrait of Emperor Temur Khan who ruled from 1294–1307. Wikipedia image.

What we do know is that Zhou’s account, written some time after the eleven months he spent in the capital Yasodharapura (now known as Angkor Thom) in 1296-97 and titled Zhenla fengtu ji 真臘風土記 [Account of the Customs and Geography of Cambodia], is the only surviving eyewitness account of the civilisation of Angkor. The work then, offers a unique glimpse of that world at the end of the thirteenth century, just as its golden age was beginning to draw to a close.

"A Record of Cambodia: Its Land and its People" by Zhou Daguan. Translated by Peter Harris.

Given the importance of Zhou’s account, it seems astonishing that this slim volume, A Record of Cambodia: The Land and its People, translated with an introduction and copious notes by Peter Harris, represents the first ever translation of the work into English directly from the classical Chinese, but this is indeed the case.

Previous English renditions (the latest reprint of which appeared in 2007) have been based solely on Paul Pelliot’s (1878-1945) masterful French version of the work, Mémoires sur les Coutumes du Cambodge of 1902, and inevitably suffer from being too far removed from the original text. Peter Harris, by contrast, is able to draw not only on Pelliot’s pioneering study (and revised version with incomplete notes, posthumously published in 1951), but also on the ground-breaking scholarship of Xia Nai 夏鼐, whose annotated edition of Zhou’s text, Zhenla fengtu ji jiaozhu 真臘風土記校注 (Beijing: Zhonghua shuju, 2000) includes variants from thirteen editions. There is also a tremendous amount of new linguistic material in the present edition, with Harris making use of important studies by Michael Vickery, Bernhard Karlgren, Edwin G. Pulleyblank and others.

The impeccable scholarship of this study, combined with the accuracy of Harris’ fluent translation, make this version certain now to supersede that of Pelliot as the standard edition of Zhou’s account in any Western language.

The Record of Cambodia as it exists today is divided into 40 sections, but Harris notes that the present order suggests that they may at some point have been rearranged (17). Indeed, parts of the text ‘show clear signs of having been cut or mutilated’ (28), and Harris cites the seventeenth-century bibliophile Qian Zeng 錢曾 (1629–1700?), who claimed that the text on which presently-existing editions are based was ‘muddled and jumbled up, six or seven tenths of it missing, barely constituting a book at all’ (29).

As it stands it contains quite thorough descriptions of the architecture and customs at court, interesting details concerning such matters as sumptuary restrictions on dress, and more cursory observations on law, death, agriculture, sex, prostitution, slaves, language, trade, flora, animals, liquor, transport and various other topics. Harris renders Zhou’s text into accurate but free-flowing English, occasionally altering the sense of a word (the translation of the term fan 番 as ‘local’ is one example Harris himself signposts, 31-2), but always acknowledging where this has been done.

Wenzhou, China

Of Zhou Daguan himself we know almost nothing, other than that he was a native of Wenzhou 溫州, but one of the strengths of this book is Harris’ skilful evocation of the ‘kind of frontier spirit’ (5) that existed in thirteenth-century Wenzhou and the other coastal cities that helped to connect southeast China to Asia and the wider world.

These were the ports from which large quantities of raw and manufactured goods, including lacquer, celadon, ceramics, silks, cinnabar, paper, musk, pewter and glass departed daily, and the people with whom Zhou grew up, we are told, were ‘traders, merchants and sailors, broad-minded, outward-looking [and] well-versed in the affairs of the world…’ (10).

As historians increasingly seek to highlight the roles of Asian societies in the early modern world economy, and become ever more aware of the ways in which the emerging discipline of global history can enhance our understanding of early modern cultures, the publication of this new edition of Zhou Daguan’s account of Cambodia seems extremely timely. Indeed, the Yasodharapura Zhou describes is a key site of global interaction, with immigrant Siamese who, unlike the locals, engage in silk production and are competent tailors (76), geese recently introduced from China (73), and a range of Chinese goods available for sale, including paper, combs, needles, mats and much more (71). Intriguingly, Zhou also tells us that ‘although cloth is woven domestically, it also comes from Siam and Champa. Cloth from the Western Seas 西洋 is often regarded as the best because it is so well-made and refined” (50). *

If we know little about its author, then we know even less about the publication history of the Zhenla fengtu ji itself, save that the book must have been circulating in some form by at least 1312, as it is referred to in Wu Qiuyan’s 吾邱衍 Zhusushan fang ji 竹素山房集, published in that year (41 n.17).

Zhou’s account was eventually included in the monumental Siku quanshu 四庫全書 collection initiated by the Qianlong 乾隆 emperor (Gaozong 高宗; r. 1736-96) in 1772, but the fact remains that no official record of the mission to Cambodia exists in any of the traditional Chinese sources. That omission links Zhou (and Harris) to another traveller of the Yuan era, Marco Polo, whose A Description of the World, a far lengthier but also far more problematic source of the history of the Yuan world, was revised and edited by Harris in a new edition published in 2008. **

Marco Polo, 1254-1324

In contrast to Polo, Harris notes, Zhou Daguan ‘gives us the impression he can be relied upon’ (2), and ‘seems to be scrupulous about indicating whether he is reporting something first- or second-hand’ (23). This is particularly evident in the section entitled ‘The Three Doctrines,’ in which Zhou describes details such as dress, but admits ignorance in other respects (‘I don’t know what the source of their beliefs is, 53).

The period during which Zhou visited Cambodia at the very end of the thirteenth century marks something of a turning point in the history of Angkor civilisation. It would be over a century before Yasodharapura was finally sacked by Siamese troops and the capital moved to the south of the country, but it is clear from what little we know that the massive construction projects that characterised the reigns of Angkor’s thirteenth-century rulers were missing from the following century (14-17). Zhou notes at one point that ‘as a result of repeated wars with the Siamese the land [surrounding the capital] has been completely laid to waste’ (79), an offhand remark that reads quite portentously to those of us who know how the story ends.

Harris notes that scholars such as Michael Vickery warn against assigning too much authority to Chinese and Sanskrit sources when assessing Angkor civilisation, and he judiciously draws attention to Zhou’s natural prejudices and assumptions (27). One obvious deficiency in the text (apart from its incompleteness) is that not a single Cambodian is referred to by name, and we simply know far too little about the publication history of the account to be able to speculate as to whether these were subsequently removed, or indeed, ever there at all.

But I would argue that – and as an historian of China I am quite prepared to declare my bias here – while the book provides just a glimpse of late-thirteenth century Angkor, it can tell us quite a lot more about China under Yuan rule, a period that as it stands is not particularly well served in terms of traditional source material. The fact that the people of Cambodia do not know how to make soy sauce (75) is probably of very little interest to an historian of Angkor, but the fact that a young Chinese deemed this worthy of note does at least tell us something, however trivial, about culinary practice under the Yuan.

More usefully perhaps, the observations Zhou makes regarding interregional trade, or his advice that ‘when a Chinese goes to this country, the first thing he must do is take in a woman, partly with a view to profiting from her trading abilities’ (70), can contribute much to our understanding of Chinese migration history.

Now brought back to life in Peter Harris’ outstanding new English edition, Zhou’s Record of Cambodia will no doubt find its way into the hands of a new generation of historians and anthropologists, but it should also appeal more generally to anyone interested in a fascinating civilisation about which we know so little.

* ‘Cloth from the Western Seas’ 西洋 is probably a reference to buckram from India, althoughit may also have come from somewhere on the Malaysian peninsular. Some commentators prefer to read the 布 here as 絲布 (i.e. silk). See Xia ed., Zhenla fengtu ji jiaozhu, pp. 87-88.

** The Travels of Marco Polo, the Venetian (New York: Alfred A. Knopf, 2008). This new edition was recently reviewed in the pages of this journal by Duncan Campbell.

© Copyright 2010 New Zealand Journal of Asian Studies (NZJAS). This review originally appeared in the NZJAS journal and is reprinted here with the kind permission of the editor.

About the Reviewer

Dr. Stephen McDowall, is a Research Fellow in the Department of History at the University of Warwick.

His research interests include late-imperial Chinese history and literature, the literature of travel, China in the Western imagination, early modern global connections and Ming material & visual culture.  His new book, Qian Qianyi’s Reflections on Yellow Mountain: Traces of a Late-Ming Hatchet and Chisel (Hong Kong University Press, 2009), examines the fascinating and complex world of late-Ming literati through an analysis of the youji 游記 [travel account] genre.

Artist, architect and historian George Groslier designed the distinctive National Museum of Cambodia building as a tribute to traditional Khmer architecture. © National Museum of Cambodia

By Darryl Collins
(First published in 2005, this article reprint appears here with the author’s kind permission)

Phnom Penh, Cambodia - Visitors to Phnom Penh from the 1920s, as they still do to this day, identified the capital of Cambodia by the graceful silhouettes of the Royal Palace buildings and the imposing façade of the then Musée Albert Sarraut that is known today by its more familiar title, the National Museum of Cambodia.

George Groslier - Feb 4, 1887- Jun 18, 1945 - Seen in his museum office. Photo courtesy Nicole Groslier.

George Groslier (1887-1945), historian, curator and author was the motivating force behind much of the revival of interest in traditional Cambodian arts and crafts, and it was he who designed this quintessential building that is today synonymous with ‘traditional Khmer’ architecture.  It is perhaps better described as a building enlarged from Cambodian temple prototypes seen on ancient bas-reliefs and reinterpreted through colonial eyes to meet museum-size requirements.

Groslier, the first baby born in Phnom Penh of French parentage, returned to Phnom Penh in 1909 after being sent to France in 1891 for schooling.  The original concept behind the museum was that it be paired with a school teaching arts and crafts to Cambodian students so they could preserve the pure, untainted forms of traditional decorative and applied arts rather than ‘modern’ debased work.  This reasoned Groslier, could best be accomplished by copying designs from original works of art on exhibition.

The museum building itself featured the work of many of these same young Khmer artisans who contributed their talents to the carving of the massive entrance doors and window shutters and decorated the interior panels with paintings featuring mythological subjects.  These treasures are fortunately still in place.

Early beginnings

Albert Pierre Sarraut - Jul 28, 1872-Nov 26, 1962

The earliest known collections that pre-date this spectacular crimson building are the Musée Khmèr that displayed only samples of Khmer archaeology in the confines of the Royal Palace (1905) and the Musée de Phnom-Penh of the same year that displayed examples of Khmer sculpture within the compound of the former Lycée Sisowath.

Conservateurs of these early collections between 1905 and 1919 were: L-A. Rousseau, L. Pétillot, Henri Marchal, Roland Meyer and J. de Villeneuve.

Groslier’s intended museum was soon associated with the Ecole des Arts cambodgiens (1917) and became known as the Musée du Cambodge in 1919.  In 1920, this museum was soon to be officially renamed Musée Albert Sarraut after the then Governor-General of Indochina. The official portrait of M. Sarraut (above) was included in the 1920 publication, Cérémonie d’Inauguration du Musée Albert Sarraut et de L’Ecole des Arts cambodgiens.

Construction of the Musée Albert Sarraut

The Musée Albert Sarraut near completion in 1920. © National Museum of Cambodia

The foundation stone for the new museum was laid on 15 August 1917.  Some two-and-a-half years later, the completed Musée Albert Sarraut was inaugurated during Khmer New Year on 13 April 1920 in the presence of H.M. King Sisowath, François-Marius Baudoin, Résident-supérieur, and M. George Groslier, directeur des Arts cambodgiens, and conservateur du Musée.

Title page Cérémonie d’Inauguration du Musée Albert Sarraut et de L’Ecole des Arts cambodgiens, 1920. © National Museum of Cambodia

The original design of the building was slightly altered in 1924 with extensions that added wings at either end of the eastern façade that made the building even more imposing.

As can be seen from period photographs, the museum currently displays many items – in particular the bronze collection, in showcases that are part of the original furnishings.

The Collection

The collection is housed in high-ceilinged galleries open on one side to a square courtyard set with four pools and a manicured garden planted with palms.  It is a haven amidst bustling Phnom Penh.  The galleries are arranged systematically from the front of the building in a clockwise direction.  As Khun Samen, the present Director has whimsically noted, the majestic statue of Garuda ‘king of the birds’ that faces visitors as they enter the building, shows you the direction to take by pointing to his right.

Exhibition display in the Musée Albert Sarraut 1926. © National Museum of Cambodia

The four museum galleries are best understood by their orientation – in the east, the Bronze Galleries containing superb examples of Khmer bronze casting techniques from the 6th to 13th centuries.  Further to the south of these galleries is a new display dedicated to prehistory finds of early ceramics, metal and stone.  To the north of the Bronze Galleries, is a special exhibition space currently displaying fine and rarely- seen examples of Post-Angkorian Buddha images.

The remaining three main galleries surrounding the courtyard progress in an orderly fashion – the Southern Gallery displays sandstone sculptures from the 6th to 11th centuries (Phnom Da to Baphuon styles).  The West Gallery exhibits works of art from the classic Angkor Wat and Bayon styles from the 12th to 13th centuries – it is here the statue of King Jayavarman VII is displayed; while the North Gallery is primarily dedicated to decorative and applied arts – woodcarving, lacquer, ceramics and metalwork.

Many original museum display cases are still in use. Photo courtesy Nicole Groslier.

The porticos surrounding the garden house a wonderful collection of sacred, secular and architectural stone works that include yoni and linga, decorative doorway lintels, carved bas-reliefs on wall sections (from Banteay Chhmar temple) and important stele with Sanskrit and old Khmer inscriptions (dating mostly from 6th to 11th centuries).

Two other masterworks in the collection are the sandstone statue of Yama (the so-called ‘Leper King’, 12th century) housed under the pavilion in the centre of the inner courtyard and the monumental fragment of the bronze Reclining Vishnu (11th century) recovered from the Western Mebon temple in 1936 to be found in the north-eastern corner of the museum adjacent to the temporary exhibitions display.

Research, scholars and staff

Early directors of the museum from the 1920s-1940s contributed greatly to knowledge of the rapidly expanding collection – Groslier himself catalogued the collection, followed by Jean Boisselier and Solange Thierry (interim Director) who added their individual talents to cataloguing and management.

Madeleine Giteau - 1918-2005. Photo courtesy Andy Brouwer.

Control of the National Museum and Arts Administration was ceded by the French to the Cambodians on 9 August, 1951 and following Independence in 1953, the then Musée National de Phnom-Penh was the subject of Bilateral accords (7 November 1956).  From 1956 to 1966, the museum continued to flourish under the direction of Madeleine Giteau, Conservatrice du Musée National.

1966 marked the appointment of Chea Thay Seng, the first Cambodian Director of the National Museum and Dean of the newly created Department of Archaeology at the Royal University of Fine Arts.  This university that from its foundation as the Ecole des Arts cambodgiens in 1920 was intimately linked with students, artisans and teachers who worked to preserve Cambodian cultural traditions, can still be found to the rear of the museum.

The National Museum Today: Tourism and Culture

By the 1960s, the National Museum had become the centrepiece of a number of provincial museum collections scattered throughout Cambodia.  Today, it is regaining that status – after years of neglect, closure and uncertainty, provincial museums are re-opening across the country.

Following the highly successful ASEAN Summit, this year has been designated ‘Visit Cambodia Year 2003’.  As an integral part of appreciation of Khmer culture, visitors to Siem Reap should ensure their journey encompasses Phnom Penh for it is here the museum treasures of Cambodia are displayed.  This world-class collection of Khmer art spans the gamut of history – from prehistory finds, through pre-Angkorian masterpieces to the art of the classic Angkor periods, and the post-Angkorian Middle Period.  As Khun Samen, the current Museum Director has perceptively stated, “In order to better understand the evolution of Khmer art, it is preferable to study statuary and architecture together.”

The National Museum of Cambodia today.

Entrance to the collection is gained by purchasing a ticket at the north gate and guide services in foreign languages are available.  Visitors can also purchase souvenirs and publications (including ‘The New Guide to the National Museum’) from the bookshop just inside the main door.

How should the importance of this collection be defined?  Khun Samen dedicates this guidebook, “to young Cambodians, … that they may come to appreciate and preserve their cultural heritage”; and to all Cambodian and international visitors, “may the five blessings of the Buddha be upon them.”

National Museum of Cambodia Timeline

Inaugurated: 13 April 1920, Khmer New Year

Renovated: by architect, Vann Molyvann late 1960s (central section, main building)

Closed: 12 April 1975 to 7 January 1979 (civil war)

Re-opened: 13 April 1979, Khmer New Year

Renovated: 1994-1995, roof and sections of building renovated with Australian government funding through AIDAB (now AusAID) and OPG.  Ceremony to mark completion of work attended by HRH King Norodom Sihanouk and The Hon. Bill Hayden, AC, Governor-General of Australia, 28 April 1995.

About the author:

Darryl Collins

Darryl Collins first came to Cambodia in early 1994, to work with staff at the National Museum of Cambodia as one of a group of specialised museum staff and architects, who came to assist with a project funded by the Australian Government between 1993 and 1995.  Darryl has remained in Cambodia ever since, lecturing at the Royal University of Fine Arts (Department of Archaeology) and as a co-member of a team of three in ARK Research (researching and publishing Building Cambodia: ‘New Khmer Architecture’: 1953-1970).

For five years he lectured at the Department of Archaeology, Royal University of Fine Arts, Phnom Penh.  In mid-2004 he completed a 1-year consultancy with the Department of Culture and Research, the APSARA Authority, Siem Reap and he spends his spare time writing and researching art, architectural and cultural topics.

In late 2004, Darryl returned once more to part-time work at the National Museum, Phnom Penh as manager for the Collection Inventory Project that will, over a period of some 5 years register works of art and transfer early French records of the museum onto a purpose-designed database.

In 2010, Darryl accepted a position on the Board of Directors of Heritage Watch International, an international organization based in Cambodia that is devoted to protecting and preserving Cambodian heritage and antiquities.

Darryl resides in Siem Reap in an antique home he restored while studying traditional Cambodian houses.  To visit Darryl’s home and read more about his work please visit http://www.darryl-siemreap.com/

Angkor Wat sunrise. © Copyright Gary Ng.

Siem Reap, Cambodia – Angkor Wat temple, the symbol of modern Cambodia, embodies the genius, beauty and power of the Khmer civilization that first civilized what is now Southeast Asia.

Angkor Wat is unlike any other ancient temple on Earth because of the treasure it protects: its vast walls and corridors enshrine a delicate legacy, the exquisite portraits of more than 2,000 Khmer women known as devata. Whether they represent goddesses from heaven or queens here on earth is unknown.

Each day, these sanctified women welcome a new sunrise with the promise of abundance, fertility, peace and enlightenment for this land, and for all who wish to see their message. The heart of Angkor Wat is very much alive and the devata still offer humankind hints of our celestial place in the universe.

Special thanks to architect and photographer Gary Ng, who captured this magnificent series of sunrise photos at Angkor Wat on his first visit to Cambodia. For more of his work, please visit http://gnostec.wordpress.com/

Angkor Wat sunrise. © Copyright Gary Ng.

Angkor Wat sunrise. © Copyright Gary Ng.

Angkor Wat sunrise. © Copyright Gary Ng.

Angkor Wat sunrise. © Copyright Gary Ng.

Angkor Wat sunrise. © Copyright Gary Ng.

Angkor Wat sunrise. © Copyright Gary Ng.

Angkor Wat was built as a Hindu temple honoring Vishnu between 1,115-1,150 AD. Cambodia adopted Buddhism in the 13th century and Buddhist monks have maintained the temple since that time. © Copyright Gary Ng.

Angkor Wat enshrines more than 2,000 portrait carvings of ancient Khmer women. Their identity and meaning remain a mystery. © Copyright Gary Ng.

George Groslier designed the iconic National Museum of Cambodia. Its style remains synonymous with ‘traditional Khmer’ architecture. Photo courtesy Nicole Groslier.

Phnom Penh, Cambodia - On April 13, 1920 Cambodians celebrated the New Year of the Monkey with the grand opening of the National Museum of Cambodia, housing the world’s most extensive collection of Khmer art.

Nicole Groslier

Although she wasn’t even two years old at the time, one petite French girl named Nicole has held the National Museum of Cambodia in her heart since that day…and with good reason. Her father George Groslier designed the museum, became its first Conservator, and devoted his life to preserving and perpetuating the art and culture of Cambodia.

Born in Phnom Penh in 1887, George Groslier was educated in France, and then returned to Cambodia in 1909. Service in WWI called him back to Europe but when the war ended he returned to his birth country with his wife Suzanne,  spending the rest of his life devoted to the arts, culture and people of Cambodia.

Nicole Groslier was born in Phnom Penh in 1918 and, like her father, has held a lifelong love for Cambodia and her people.

On April 13, 1920 an H.M. King Sisowath presided over the inauguration of the National Museum of Cambodia. Museum architect George Groslier is seated far left. Photo courtesy Nicole Groslier.

In 1920, H.M. King Sisowath attended the auspicious New Year’s Day inauguration of Cambodia’s first national museum, along with a host of international dignitaries. The facility was initially named for Albert Sarraut, former Governor General of Indochina. Sarraut’s political efforts gave George Groslier the opportunity to design and organize this monument to Khmer art that still today is synonymous with traditional Khmer architecture.

From childhood to maturity, Nicole Groslier would visit her father at his museum office marveling at the magical world of Khmer imagination. Nicole’s first true memory of visiting the museum is in January 1922, when she attended a special ceremony welcoming Marshall Joseph Joffre to Cambodia.

Nicole Groslier attends her first formal museum event with proud parents Suzanne and George. Photo courtesy Nicole Groslier.

Marshall Joffre was honored by this ceremony at the National Museum of Cambodia. Nicole is standing directly in the center of the action. Photo courtesy Nicole Groslier.

Marshall Joffre became one of France’s most senior officers in World War I after replacing the popular Philippe Pétain during the Battle of Verdun in 1916. H.M. Sisowath himself then took Le Maréchal to tour the temples of Angkor.

H.M. King Sisowath took Marshall Joffre on a tour of Angkor after the museum event.

Throughout his career, George Groslier continued his efforts as museum director to catalog the vast collection and to share his appreciation for Khmer creativity with the world. These dramatic photos from Nicole’s personal archive show the museum nearly inundated by the seasonal floods of the Mekong River in the 1930s.

Mekong floodwaters mirror the national museum's Khmer architecture. Circa 1934. Photo courtesy Nicole Groslier.

Two men in a pirogue paddle by the museum entrance. Circa 1934. Photo courtesy Nicole Groslier.

George and his wife Suzanne had two more children in Cambodia. First, Gilbert in 1922 and then their youngest child, Bernard-Philippe Groslier (below), in 1926. Inspired by his father, Bernard-Philippe also pursued a lifetime career focused on Cambodian history and Khmer culture.

George Groslier and his son, Bernard-Philippe, who also grew up to become a noted archeologist in the field of Khmer studies. Photo courtesy Nicole Groslier.

The museum's central courtyard remains a peaceful focal point, surrounded by Khmer art.

From its opening, the museum has attracted enlightened scholars whose work illuminates the mysteries and beauty of the ancient Khmer race. Jean Boisselier and Solange Thierry both added their talents to improving the museum. From 1956 to 1966, the museum flourished under the direction of Mme Madeleine Giteau, who occupied the same official residence as the Groslier family, just behind the museum.

In 1966, Chea Thay Seng became the first Cambodian Director of the museum, as well as Dean of the newly created Department of Archaeology at the Royal University of Fine Arts (RUFA). At the origins of this university we find the Ecole des Arts Cambodgiens that George Groslier organized in 1920. It’s goals remain the same, to intimately link students, artisans and teachers working to preserve and perpetuate Cambodian cultural traditions.

Since Cambodia’s  liberation and the restoration of a government by the people the museum has grown under the guidance of two Directors, Khun Samen and Hab Touch. In 2010, the museum’s second female Director, Mrs. Oun Phalline, assumed this vital administrative role.

Today the National Museum of Cambodia houses one of the world’s greatest collections of Khmer cultural material including sculpture, ceramics and ethnographic objects from the prehistoric, pre-Angkorian, Angkorian and post-Angkorian periods. Its facility includes more than 5,000 sq. meters of space devoted to exhibits, restoration, offices and meeting rooms.

Masterpieces of Khmer Culture

In 2007, the museum catalog, Masterpieces of the National Museum of Cambodia by Helen Jessup was published by Friends of Khmer Culture, offering art lovers and historians worldwide the opportunity to appreciate this extraordinary collection.

Article by Kent Davis, www.Devata.org

Special thanks to Nicole Groslier for sharing her photographs and memories.

Sua Sdei Chnam Thmei ๒๕๕๔

Happy New Year 2010

NKFC dancer performs blessing ritual at Siem Reap city shrine. Photo Kent Davis.

By Aye Sapay and Cherry Thein © 2010 The Phnom Penh Post This article appears with the kind permission of the copyright holder. No further reproduction is permitted.

Siem Reap, Cambodia – Fourteen young Khmer girls, dressed in flowing white garb with coconut flowers in their hair, danced sinuously to the rhythm of traditional classical music. The Preah Ang Chiek Preah Ang Chhorm Shrine in Siem Reap, next to the Royal Residence, was the venue enlightened by their sashays.

As the girls went through their paces on the evening of January 26, a growing band of lucky tourists gathered, gob-smacked, to watch this ritual unfold. The looks of delight on the crowd’s faces proved they knew they were seeing something special, but of course they were unaware of the significance of the proceedings.

They were unaware that the shrine where the ritual was taking place was the most sacred site in Siem Reap and that the images of the divinities within the shrine are considered the most powerful in the town.

They were unaware, too, that the ritual was unfolding in the presence of royalty and that two of the three women sitting on a prayer mat among the dancers were princesses, including one of Cambodia’s most legendary classical dancers, Her Royal Highness Princess Buppha Devi, and her daughter, Princess Norodom Sisowath.

The third woman was the “mother” of the tribe of little dancers, Lady Ravynn Karet-Coxen, although she was quick to say, “You can drop the lady bit and just call me Ravynn Karet-Coxen as it is more in tune with the work I do with the most destitute, thank you.”

HRH Princess Buppha Devi and Ravynn Karet-Coxen preparing a morning ceremony at the NKFC school. Photo © Anders Jiras.

The dancing girls were part of a troupe of more than 160 children who had been lovingly trained by Ravynn Karet-Coxen, the founder of the Nginn Karet Foundation for Cambodia (NKFC) Conservatoire Preah Ream Bopha Devi dance school, of which Coxen is chairperson.

Princess Buppha Devi, the patron of the school, had come to the sacred shrine on the evening of January 26 to partake in the ritual and to pray for the good health of King Father Sihanouk and King Sihamoni, to pray for the government so that it can lead the country well, and to pray to the dance divinity and the dance spirit of ancient Angkor.

But more importantly, the ritual at the shrine was the culmination of a day of celebration marking the third anniversary of the Royal Patronage of Ravynn Karet-Coxen’s dance school at nearby Banteay Srey; the first and only arts school in the Angkor Archaeological Park and the only school of its kind in the Kingdom.

The onlooking tourists were lucky to see the performance because usually the dancers are hidden and protected from the prying eyes to “preserve their purity” as Ravynn Karet-Coxen put it.

Girls and boys train in folk dance and traditional music. Photo © Copyright Anders Jiras.

he said her school was not intended to train dancers to entertain people for money.

She proclaimed the dancing taught in her school helps the children learn to respect their god and divinities, and explained that the little dancers usually perform in temples and sacred areas for the gratification of the Gods and the King. Last year the dancers performed their first royal private performance for the king’s birthday.

She added that her dancers are never allowed to wear heavy costumes, jewellery or make-up on their faces, like the so-called traditional dancers who perform in public for tourists. Her dancers are also instructed to dance in bare feet on Mother Earth or on simple mats, and not on stages.

“We do not dance for entertainment or money,” Ravynn Karet-Coxen emphasised. “And certainly not to amuse tourists in the hotels. We don’t need that. We are dancing for our God.”

Rural students attend the school at no cost to their families, who live below poverty level. In 2010, NKFC initiated a program enabling supporters to sponsor young dancers and musicians. The cost is only $5 per week but even that small amount of money will change a child’s life and future.

Special thanks to photographer Anders Jiras for sharing his images for this article.

The Chaunsat Yogini Temple of Bheraghat Jabalpur enshrines 64 yoginis and 15 other female goddesses. Shiva and Ganesha are the only two male gods.

The temple and its possible relevance in relation to Angkor Wat are discussed in this article.

The yogini temple of Bheraghat Jabalpur, circa 1875.

The cloister’s inner diameter is 116 feet 2 inches, and the outer diameter 130 feet 9 inches. This ring is divided into a circular row with 84 square pillars so that each cloister is only 4 feet 9 inches wide and 5 feet 3 1/2 inches high under the eaves.

Using 84 pillars, the cloister is divided into as many spaces. Three niches—two to the west, and the other to the south-east—remain open as entrances. The remaining 81 spaces are fitted with pedestals between the pilasters for the statues.

Site plan showing the 84 cloisters of the yogini temple at Bheraghat.

Among the statues two poses are seen: sitting and standing. Most are four-armed goddesses who are especially remarkable for their breast size. Most images are yoginis (Sanskrit), or female demons who serve Durga. The temple is, therefore, commonly known as the Chaunsat Yogini, or “sixty-four yoginis.”

Eight figures are identified as ashta sakti, or female energies of the gods. Three seem to be personified rivers. All the sitting figures are taken to be yoginis. Each one is highly ornamented and made of a grey sandstone.

Four dancing female figures are not inscribed (Nos. 39,44, 60 and 78]. These are made of a purplish sandstone and are much less ornamented. One of them, No. 44, is thought to be the goddess Kali. The others seem to be other forms of that deity.

Siva and Ganesha [Nos. 15 and 1] are the only two male figures.

NOTE: The inventory below is based on the Archaeological Survey of India reports from 1873-75. Unfortunately, modern photos of the site show variations to the names and numbering system originally cited. Please contact me  (kentdavis@gmail.com) if you can help clarify these discrepancies.

Complete detailed inventory of the Chausath yogini temple goddesses and gods:

1. Sri Ganesha — Sitting god.

2. Sri  Chhattra Samvara — A Sambar deer, with deer decorating this seated yogini’s pedestal. The allusion to chhattra is not understood..

3. Sri Ajita — This seated goddess is the feminine form of Ajita-Siva, “the unconquered” with a fabulous lion as her symbol.

4. Sri Chandika — Durga-Maheswari, “ the furious,” featuring skeletons and a prostrate man. A standing sakti goddess who is known as one of the “eight powers of Durga.”

5. Sri Mananda — Probably named for Ananda, the  happy, or joyful. The symbol with this seated yogini is the lotus.

6. Sri Kamadi — The seated feminine form of Kamada, the fabulous cow of plenty that sprang from the Sea of Milk. Kamadi is therefore the goddess who grants all desires; her symbol of the yoni suggests that the desires are sexual. Two males are worshipping her.

7. Sri Brahmani —The goose on the pedestal indicates that this goddess is the sakti, or female energy, of Brahma.

8. Sri Maheswari —The bull Nandi on the pedestal shows that this goddess is the sakti, or female energy, of Maheswara, or Siva.

9. Sri Tankari — Probably derived from tanka, a sword or axe, both weapons which are carried in two of the ten hands of this yogini. Her symbol is a fabulous lion.

10. Sri Jayani — The “conquering” goddess is featured seated. Her symbol is a feline.

11. Sri Padma-hansa — This seated goddess is not known. Her symbol is flowers.

12. Sri Ranajira — Seated goddess of the “battle field” symbolized with an elephant.

13. Name lost — This seated goddess is symbolized by “Nagni” (?).

14. Sri Hansini , or Hansinira. — Unknown seated goddess with the symbol of the goose.

15. Not inscribed — A 16 armed 3-eyed Siva (male).

16. Sri Iswari — This seated yogini represents sakti, or female energy, either Durga or Lakshmi.

17. Sri Thani — The immovable goddesss. Sthanu is a name of Siva meaning “firm” or “immovable.” Derived from stha to stay, or sthd to stand still. Her appropriate symbol is the mountain peak.

18. Sri Indrajali — She is a seated “deceiving” goddess. Her elephant symbol suggests the name of Indra, with perhaps an allusion to his well-known deceits.

19. Broken — A seated yogini with a bull and skeletons among her symbols.

20. Statue missing.

21. Sri Thakini — Unknown seated goddess, however due to the camel symbol on her pedestal, linguists suggest Ushtrakini, or the cameline goddess.

22. Sri Dhanendri —Dhan means to “sound” but it is spelt with the dental dh. The name may simply mean the “sounding goddess.” She is depicted seated with a prostrate man worshipping her.

23. Statue missing.

24. Sri Uttala may mean the “swift goddess,” as implied by the antelope symbol. She is seated.

25. Sri Lampata — The “courtesan goddess” depicted seated with a prostrate male worshipper.

26. Sri Uha — This seated goddess may be the personification of the Saraswati River. Yogini 29 and 68 personify the Ganges and Jumna. The name may be derived from Uha, “to reason” meaning the “reasoning goddess” — an appropriate name for Saraswati, the goddess of speech and eloquence. This theory is supported by the peacock on her pedestal, which is the symbol of the Saraswati river.

27. Sri *tsamada — Seated goddess with a boar on her pedestal. The initial letter unknown.

28. Sri Gandhari — A winged goddess, with the symbol of a horse or ass. The name may be connected with gandharvva, “a horse,” associated with swiftness, which is also implied by her wings.

29. Sri Jahnavi —This is a well-known name of the Ganges; and as her symbol is a makara, or “crocodile,” it is certain that this is the river goddess herself.

30. Sri Dakini —This seated yogini is characterized by the Hindi term, dakin, the common name for a witch or she-demon. She has the symbols of a man and a skeleton.

31. Sri Bandhani — This seated goddess’s name is derived from bandh, to bind, or bandhan, hurting, injuring, killing. Historians suggest that the man on the pedestal may be a prisoner.

32. Sri Darppahari — Probably a mistake for Darbbahari. Darbba means a rakshasa, or demon, from dri, to “tear;” and darbbahari would be the “tearer,” — a title confirmed by the lion on the pedestal, and by the seated goddess’s lion head.

33. Sri Vaishnavi is the name of the sakti, or personified energy of Vishnu. She is seated on Vishnu’s mount garuda on the pedestal.

34. Sri Danggini — First letter doubtful. A seated yogini also featuring garuda.

35. Sri Rikshini — A crocodile is featured on the pedestal of this yogini. The value of the first letter is uncertain (see No. 27). The symbol of the crocodile seems to point to a river goddess; and Rikshini would be the name of the Narbada, which rises in the Riksha mountain. A female figure at Tewar, standing on a crocodile, is called Narbada mai, or “Mother Narbada.”

36. Sri Sakini — Wilson describes sakini as “a female divinity of an inferior character, attendant equally on Siva and Durga.” Others remark that “in the Baital Pachisi sakinis are mentioned in connection with cemeteries.” They are, in fact, the female goblins whom Raja Vikram saw eating the dead bodies. The symbol of a vulture on the pedestal of this seated goddess is, therefore, appropriate.

37. Sri Ghantali — The “bell” yogini, with a bell or ghanta on her pedestal.

38. Sri Tattari — The name implies a kettle-drum, or any musical instrument. We presume that name refers to the “trumpet,”’ as the seated goddess has an elephant’s head, and there is an elephant on the pedestal. Tatta is the imitative sound of the trumpet, like tantarara in English.

39. Not inscribed — A dancing female.

40. Sri Ganggini — The first letter is doubtful. The symbol seen is a bull.

41. Sri Bhishani — The “terrific goddess”…as in “terror”  is seated with a rayed headdress. Bhishana is a name of Siva.

42. Sri Satanu Sambara —Sambara refers to the Sambar deer, which is also seen on the pedestal of this seated goddess.

43. Sri Gahani — Ram on pedestal of this seated goddess. The first letter is doubtful. The name may mean the destroying goddess, from gah, to destroy.

44. Not inscribed — A dancing female in the style of Kali.

45. Sri Duduri — The derivation is not clear: du means “bad,” and also “to give pain.” Perhaps it is only a duplication of dur = pain, which would imply the “pain-giving” yogini. The symbol of the saddled horse remains puzzling on this seated yogini.

46. Sri Varahi — One of the saktis of Vishnu, as the Varaha Avatara. There is a boar on the pedestal, and this seated sakti goddess has a boar’s head.

47. Sri Nalini—perhaps from nal, “to bind.” There is a bull and cow on the pedestal, and the seated yogini has a cow’s head.

48. SE Entrance

49. Statue missing.

50. Sri Nandini is the title of this seated goddess Parvati. The lion on the pedestal implies that Nadini, or “roarer” may be her true name.

51. Sri Indrani —As there is no Aindri in this collection, this seated goddess Indrani must be intended as the sakti, or female energy, of Indra.

52. Sri Eruri, or Ejari — The first reading seems preferable. The yogini has a cow’s head, and there is a cow on her pedestal.

53. Sri Shandimi — Shanda means a bull; but the animal on the pedestal of this broken figure appears to be a donkey.

54. Sri Ainggini — An elephant-headed goddess, with an elephant-headed man on her pedestal. The name seems to refer to ingga, “movable,” which is itself derived from igi, “to go.”

55. Name lost — A seated goddess with a boar’s head and a boar on her pedestal.

56. Sri Teranta, or perhaps Techanta — This 20-armed seated goddess has a figure of Mahesasura on her pedestal, so her title must relate to a name of Durga, who is also called Mahishasuramardini (mardini = killer, fem.), the destroyer of Mahishasura.

57. Sri Paravi — Perhaps a mistake for Parvati, as the seated goddess has 10 arms, which point to Durga.

58. Sri Vayuvena — This broken figure’s name means “Swift as the wind.” The antelope on the pedestal may allude to her swiftness.

59. Sri Ubhera Varddhani — “The increaser of light” is the name of this broken goddess image. There is a class of 64 demi-gods named abhaswaras who, from their number, appear to have a connection with the 64 yoginis. The bird on the pedestal gives no assistance towards the meaning of the name.

60. Not inscribed — A dancing female with an elephant symbol on her pedestal.

61. Sri Sarvvato-mukhi — This goddess has 12 arms and 3 heads, with a head also between her breasts. The number of heads explain the name of  “Facing everywhere.” Her pedestal displays the leaves of the lotus and six points of a double triangle which may allude to her name.

62. Sri Mandodari­ — The name of this broken yogini means “slow-belly.” Sri Mandodari was also the name of the daughter of King Mayasura of the Danavas and the celestial dancer Hema. Mandodari was a pious woman who feared nothing but unrighteousness and lies. Her beauty and appeal led her to become the first, and favorite, wife of Ravana, the Lord of Lanka. On her pedestal two men worship her with folded hands.

63. Sri Khemukhi — The long-beaked bird on the pedestal seems to refer to the name, which may perhaps be translated “voracious mouth”” from khed, to eat. Her statue is broken.

64. Sri Jambavi — The “bear goddess,” with a bear on her pedestal, evidently points to Jambavat, the fabulous king of the bears who was the father-in-law of Krishna. This statue probably had a bear’s head; but it is now broken.

65. Sri Auraga — The first letter is not certain, and the statue is broken. A naked man on the pedestal does not offer any more clues about this figure.

66. Statue Missing.

67. Sri Thira-chitta — Probably intended for Sthira-chitta, “the firm or steady minded.” This seated goddess shows a man praying with folded hands on her pedestal.

68. Sri Yamuna — This seated goddess is the river Jumna personified. The tortoise on the pedestal was her symbol.

69. Statue Missing.

70. Sri Vibhasa — Either connected either with vibheshu, “terrible,” or with vibhitsu, “the piercer.” The skeleton and prostrate man on the pedestal suggest an appellation of Durga.

71. Sri Sinha-sinha — This lion-headed goddess, with the lion headed-man on her pedestal, is probably intended for Narasinha, the sakti or female energy of the Narasinha avatara.

72. Sri Niladambara — Probably the same as Nilambara, a female demon. The garuda on this yogini’s pedestal established her connection with Vishnu.

73. Statue worn away — A flame is still seen on the pedestal of this seated goddess.

74. Sri Antakari — A seated goddess, with open mouth, ready to devour — must mean the “death-causer,” from anta, “end or death.” Antaka is a name of Yama, the god of death; but the bull on the pedestal seems to refer to Siva, who, as Pasupati, is also the god of death and destruction.

75. Name lost — This seated goddess displays a long-nosed bull on her pedestal.

76. Sri Pingala — This seated goddess’s name means “tawny, or brownish-red.” The peacock on the pedestal points to Eaumari, the sakti of Skanda Kumara or Karttikeya.

77. Sri Ahkhala — On the pedestal two men with folded hands worship this seated sakti goddess. The reading of the name is clear but the meaning is unknown.

78. Not inscribed — A dancing yogini with a bird pictured on her base.

79. Sri Kshattra-dharmmini — The compound kshattradharmma means the duty of a kshattra, or soldier, i.e. bravery. But as kshattra is derived from kshad, “to eat, to rend, to tear to pieces,” the title of this goddess would mean the “tearer to pieces, or the devourer.” The image shows seated females with skulls in head-dresses. A bull with a chain appears on her pedestal.

80. Sri Virendri — Another images with seated females armed with sword and shield. The pedestal has a horse’s head and skeletons. Perhaps the name should be Vairendri, the “inimical goddess,” rather than Virendri, the “heroic goddess.”

81. Statue missing.

82. Sri Ridhali Devi — The seated “hurtful goddess,” from rih, to “hurt.” The animal, with claws, on the pedestal seems to confirm this derivation.

83-84 – West Entrance.

The result of this examination shows that the statue set up in this circular cloister may be divided into five distinct groups as follows:

Saktis, also called ashta-sakti……………………..8 statues

Rivers: Ganges, Jumna, and Saraswati…………3

Dancing goddesses: Kali, etc………………………4

Gods: Siva and Ganesha…………………………..2

Yoginis (chaunsat yogini) 57 intact, 7 lost……….64

Total……………………………………………………..81

Two entrances [= 3 spaces]…………………………3

Total……………………………………………………..84

Yogini statue inscriptions.

Angkor Wat is fast becoming one of the world's most popular tourist destinations. A South Korean grant will help reduce impact on Angkor's irreplaceable heritage.

By Kent Davis

Siem Reap, Cambodia – The Angkor World Heritage Site is fast becoming one of the most popular exotic tourist destinations in the world. And there lies the problem: too many tourists and too much traffic will damage the irreplaceable heritage of the Khmer civilization. The government of South Korea has just offered to help by funding a new road that will protect the temples from their own popularity.

Between the 9th and 15th centuries the Khmer civilization flourished in northern Cambodia, ruling most of Southeast Asia and building hundreds of magnificent stone temples in the lush jungle. Most famous is the awe-inspiring Hindu temple of Angkor Wat, which has remained the largest religious monument in the world since Khmer King Suryavarman II built it in the 12th century.

Angkor Wat enshrines the portraits of more than 1,780 sacred Khmer women.

Angkor Wat’s long corridors feature complex bas-relief carvings depicting stories of the creation of the universe, the royalty of the Khmers, and ancient legends based on Hindu epics. The temple also protects the largest collection of ancient female portraits in the world: more than 1,780 sacred Khmer women appear on the walls of Angkor Wat with fantastic costumes and accessories proving the Khmer’s cultural sophistication. And Angkor Wat is just one of hundreds of exquisite temples in the area.

In 1992, UNESCO declared the Angkor area a World Heritage Site, as well as including it on the World Heritage in Danger List to save it from further destruction. Tourism remains a vital part of Cambodia’s economy with nearly 1.5 million foreign tourists coming to admire the monuments each year, mostly from South Korea, Japan, China, Australia, Europe and the United States. More than half of these tourists visit Angkor but the impact of tourism has been felt.

The vast site is managed by the APSARA Authority, a Cambodian government body that is constantly working to improve tourist traffic and facilities while protecting their nation’s heritage. International organizations like the Global Heritage Fund, World Monument Fund, Friends of Khmer Culture and Heritage Watch International also contribute to the ongoing effort of keeping this important world history accessible.

The new South Korean grant will provide $9.2 million to Cambodia to build a road that will encircle the Angkor temple complex, thereby reducing traffic in the sensitive temple area. APSARA Authority Vice Secretary General Soeung Kong stated that the 21-kilometer road will be closed to trucks to reduce pollution, noise and vibrations that could damage the ancient ruins. Construction will begin in 2010 and is projected to take three years to complete.

This is the second Angkor area road funded by South Korea, according to South Korean Embassy official Son Sungil. The first road extended south from the temple complex.