Southern and Middle Regions of Present Thailand in Cambodian Ancient History

Langkasuka Kingdom from Chinese Chronicles and Chinese source relating Funan period (Cf. Ashizawa, Y. 1996 : “Chinese Chronicles of 1st-5th Cent A.D. Funan, Southern Cambodia”)

Fig. 1-7 : Visnu from Uthong city (Guimet Museum, M.T 2010, 1), Prachinburi (2, Thai Fine-Arts, Dpt.), Surya from Srithep (3, Thai Fine-Arts, Dpt.), Angkor Borei (4, M.T 1905), Buddha from Angkor Borei (6,7, M.T 2010), and Kampong Speu (Guimet Museum, M.T 2000)

Fig. 1-4 : Krisna from Angkor Borei (1, Illustration of Bunker & Latchford’s documents and 2, M.T 2006), Srithep (3, Thai Fine-Arts, Dpt.) and Map of Central Thailand (Thai Fine-Arts, Dpt.)

Buddhist Boundary stone 8th-9thC., Mon art from Central Thailand (Thai Fine-Arts, Dpt.)

Fig. 1-4 : Buddhist Boundary stone 9th Century, Khmer art infhrenced by Mon art (1-3, Koker style, Thai Fine-Arts, Dpt.) and Boundary from Kulen,

Fig. 1-4 : Inscription of King Bhavaraman at Srithep (1), Mahendravaraman from Buriram and ruins of pre-Angkorian temple and Lintel, Thalaborivat style (Thai Fine-Arts, Dpt.)

Fig. 1-7 : Buddhisatva sculptures from Buriram 7th-8th C. (1-3, Thai Fine-Arts, Dpt.), Angkor Borei (4, private collection) and Sisophon National Museum (5, M.T. 2003), South Vietnam (6, Ho Chi Minh Museum) and 7, Guimet Museum

By Dr. Michel Tranet

PHNOM PENH (Cambodia Herald) - The geographic historical changes of Cambodia, originally known as Funan or Nokor Phnom and then Chenla, were made through many phases of social development.  However, the extent of the ancient Khmer demarcation line and the advancement of Khmer culture and civilization, particularly before the emergence of some states such as Mon (Dvaravati) in late 6th and early 7th century and Thai and Laos during late 13th and 14th century were written in Chinese reports and confirmed by archeological and ethnic discoveries.

This is the historical foundation of Khmer who were native people of Indian-based Mon-Khmer from the 1st century AD, which should not be overlooked if one wants to understand the historical culture in this Southeast Asian mainland.

As in the case of the Mekong Delta, although the above-mentioned empires were established subsequently on old territory of Funan (Nokor Phnom) with internationally recognized demarcation lines, the cultural traces of the pre-Angkor era and its ancestors were scattered in this region, especially in the middle and Southern regions of present Thailand, which was formerly part of the Khmer empire.

This points to the historical depth of Khmer arts and architecture, particularly Brahman and Buddhist sculptures that were connected with religious systems for thousands of years. Moreover, documents significantly influenced by India also need to be linked to the long and prosperous history of Cambodia.

The incorrect determination boundaries of Funan and Chenla Empire has had a negative impact on the interpretation of archeological data in various regions which were still occupied by many ethnic minorities who were Khmer and Mon.  Bearing in mind that the unclear interpretation or political ideology-based confusion of some researchers  resulted in overlooking the  geographical historic factors. In other words, they only focused on present-day geography.

Therefore, one of the methods that is very beneficial and can enable further understanding of past  Khmer cultural foundations  is to focus on Khmer social-cultural contexts in early Cambodian history, which  was documented in many Chinese writings. The study of the earliest stage of Khmer state establishment and subsequent social accomplishments before the separation or downfall of Funan (Nokor Phnom) (the reason behind the creation of the Mon state on previous Funan territory) is necessary to correctly understand  the historical role of Khmer people in contributing to the establishment of Thai and Lao cultural foundations.

To raise example of the unity of culture between middle and Southern regions of Thailand and Cambodia, one only has to look at some pre-Angkor era statues found in present Thai territory, which originated from the great conscience and talents of Khmer Buddhists in the past before the establishment of the Thai and Lao states.

As mentioned above, the changes to the border and the subsequent modification of Khmer infrastructure of Cambodia which resulted from the emergence of the Thai and Lao states is a completely new event in history. Although the loss of the territory is still a preoccupation in the Khmer psyche there has been no research regarding this issue. Therefore, we need to start focusing on the ancient cultural traces in the Southern and middle regions of present-day Thailand to understand the early Khmer cultural influence in the region.

The similarity and unity of sculptures between Thailand and Cambodia in the pre-Angkor era is not accidental and it is also not a mutual influence, but rather it originated from the same culture through Indianization in regards to the geographical and historical context which was clearly documented in Chinese records since 229 AD. Therefore, the determination of historical geography based fundamentally on Chinese documents about Funan and Khmer royal history is fundamental when explaining any archeological discovery in the Mekong region.

First of all, attention should be drawn to some of the ancient Buddhist statues from the southern regions, including Nagara Sri Thammaraja province, Phan Nga, Surat and Krabi. According to studies, the statues in this region have been developed in many phases until an art of national identity, especially one with an individual characteristic was created in late the 6th and early 7 century AD. Moreover, we also know that some provinces of ancient India have also contributed significantly to the creation of the Khmer infrastructure such as Fine Art School, Gandhara, Amaravati, Mathura, Sanchi.
    It is in this socio-historical context that pre-Angkor sculpture developed in some historical sites such as the seaport from Gulf of Thailand to Mekong Delta which also covered present Cambodia.

In the middle region of Thailand, especially in highland Nokor Rajasima, including Nokor Rajasima province, Pechabun, Yasothorn, Buriram, Surin, and Sisaket, sculpture had also significantly developed since the reign of Bhavavarman 1, Mahendravarman Citrasena and Icanavarman 1, particularly in Chenla era. However, many artistic traces have also been discovered in Nokor Pathom and Lopburi province. After analysis,  Dupont’s opinion would appear correct that “Dvaravati Kingdom” origninated in the territory of Funana Nokor Phnom after the collapse of this state in the late 6th and early 7th century (Cf. Archeologie mon de Dvaravati, 1954, BEFEO). Moreover, Mon Buddhist-based art from 7st to 11st century has also had significant influence on Khmer art in this region. This illustrates that both Khmer and Mon art were originated from the same foundation of Indian based Funan (Nokor-Phnom) culture.

Although there have been many documents describing Khmer architecture in present Thailand, they do not deal  clearly with identity due to some negative reasons such as political pressure, for example.

After the study, by looking at the origin of pre-Angkor art internally, especially in the common social-historic context, we can see that unlike some foreign researchers (Cf. N.DALSHEIMER and MANGUIN, Visnu mitres et reseaux marchands en Asie du Sud-Est, BEFEO), it is not possible to separate pre-Angkor or Angkor or post Angkorian art as in the case of Surin, Buriram, Sisaket and Chanthaburi or Nokor Srithamarat province from Cambodian history, because present-day Cambodia and Thailand in the past co-existed as  one region.

It should be noted that for Khmer geographical history, archeological discoveries especially the inscriptions,  show that the Cambodian empire in the Angkor era was bordered with the Malay delta in the South, the sea in the North and East, and Pagan or Myanmar in the West. The extent of Khmer territory has also been highlighted by the contents on inscriptions in the Han-Chei Temple.

The lack of understanding of real history for Khmer people, has been caused by the limited dissemination of knowledge among Thai and Khmer researchers. Except Chinese and Japanese researchers, European authors often overlook. According to present observation, they only mention Khmer architecture exists in the region of the  Nokor Rajasima high lands (Korat).

Ancient architecture in the pre Angkor and Angkor era is part of the culture and culture is part of history. We should preserve this inheritance forever, because it is part of the national identity that Khmer belong to Mon-Khmer and once held a large territory and prosperous culture.

In other words, tangible and intangible cultural traces is one angle of conscience of self. It should be kept in mind that culture is a common memory and after all the wars, Khmer people need this memory more than any other time. (Dr. Michel Tranet)