Introduction

The magnificent temples of Cambodia have excited our imaginations ever since they were brought to the attention of Europe in the 19th century. To early explorers and scholars temples, shrouded in foliage, lay awaiting interpretation, explanation and appreciation. The kingdom of Angkor dates from the beginning of the 9th century until the mid-15th century but its roots go much further back in time and are the subject of much controversy. Little is known of early Angkorian prehistory with only a handful of sites having been excavated. Therefore, our understanding of the emergence of the complex polities of Cambodia is limited. It is clear that the people who erected the temples in Cambodia inherited a sophisticated political and religious system, one that was, undoubtedly influenced by ideas from India. There can be no doubt that India and her culture had a profound effect on ancient Cambodia, but it is increasingly clear that the relationship between these ancient cultures was more symbiotic than previously assumed.

The earliest recognised polity in the region is Funan, the Chinese name for the political power centred in the lower Mekong River region. It is unclear who the people of Funan were, they may have been Khmer but the evidence is far from conclusive. Whatever their ethnicity the polity prospered as traders from both China and those coming from India were obligated by the monsoon winds to stop in areas controlled by Funan. Once in the region traders would take advantage of the natural products of Southeast Asia and stock supplies for the rest of the voyage.

These factors helped make Funan powerful and Chinese accounts indicate that the 'kingdom' controlled settlements as far away as the Isthmus of Kra. By the 3rd century the king of Funan was sending ambassadors to the Chinese court. The cultural inspiration appears to have been derived from India as the rulers are noted to have been Brahman and much of the art of the period celebrates Hindu deities.

Based on the surviving literary sources and more recent archaeological work it appears that Funan was very prosperous prior to the 4th century. Even if trade were the driving force of Funan, agriculture played a major role as well. This agricultural exploitation may have been the basis for the political organisation and the following territorial expansion of the Funanese. Aerial photographs attest the complexity of the system imposed. A huge web of interconnecting canals stretch from the Bassac River to the sea. It is possible that as well as providing transportation routes the canals helped to drain the land for agriculture and may have aided in desalinising the soil. Central to this network of canals were the population hubs, which must have been the important trade centres. The Chinese records indicate that the Funanese cities were surrounded by walls and a moat.

Some of the most tantalizing evidence we have of Funan comes from a site called Oc-Eo. Here limited archaeological work has revealed to us the structure of the settlement and some very important artefacts. Most of the buildings at Oc-Eo were built on piles, the remains of which can be seen is some places as post moulds. Some buildings at Oc-Eo were made of more durable material and it is likely that these were used as religious sanctuaries.

The remains at Oc-Eo

The polity appears to have prospered until the mid sixth century when it went into decline. The reason for this is unclear but there are indications of another political entity developing further inland. This polity we know as Chenla, again thanks to the efforts of Chinese chroniclers.

Funan's neighbours were likely kept in check through a complex system of vassalage, in which family ties, economics and military superiority all acted as deterrents against usurpation of power. This delicate balance could only last a limited time. While Funan was at the height of its power there were developments further inland, up the Mekong River. We don't know the people who lived there called themselves but we know the polity as Chenla from the records of Chinese historians.

Chenla was definitely in existence by the end of the 6th century. We have inscriptions from Chenla, which date to the early 7th century. These are written in ancient Khmer which indicate that the people of Chenla were of that ethnic stock.

Evidence of the close family and diplomatic relationship between Chenla and Funan is found in the person of Bhavavarman I, a prince of Funan. In the middle of the 6th century Bhavavarman married a princess of Chenla. It appears that by AD 598 Bhavavarman was able to unify Chenla and Funan. Upon his death, his brother, Chitrasena, came to the throne who was in turn succeeded by his son Isanavarman. Isanavarman I (r. AD 616 - 635) founded a new capital called Isanapura far inland near modern Kompong Thom. This remains of the city is now called Sambor Prei Kuk, meaning 'prosperity in the forest'.

At Sambor Prei Kuk we have the remains of some of the earliest temples in Cambodia. These were built, literally, as houses of the gods. They were designed with the needs of the god in mind and had no function as a meeting place for worshippers. The god was treated as a living being, personified by the idol or linga that was housed in the temple. Every morning the god was awakened by attendant priests, bathed, dressed and fed. All day dancers and musicians entertained him and of course many devotional ceremonies were preformed in his honour. At night he was again bathed and readied for sleep. Only the Brahmins were allowed to enter these holy places, aside from the entertainers. It is unclear where the common people worshipped or even if they worshipped the same gods as did their rulers. Many in Cambodia may have retained the worship of nak tha or animist deities. With this in mind we can begin to understand why the main temple sanctuaries in Cambodia are so small. Temples usually will have a main sanctuary for the chief deity and several smaller sanctuaries devoted to his consorts and mounts.

Most also have 'libraries' where it was originally thought that ritual objects and sacred texts were kept. It is more likely that these structures were built to house the Ôsacred fireÕ which perpetually burned. The importance of the god of fire, Agni is apparent and it is not surprising to see that structures built to house the sacred flames appear in Sivaite temples. Fire, in Hindu belief, represents the light of Shiva. All of these so-called libraries were enclosed by a wall with gates at the cardinal points. Outside this enclosure would have been the wooden accommodations of the temple attendants, musicians, servants and dancers.

Each temple was conceived as a miniature representation of the universe as defined by the Hindu religion. The home of the gods is Mount Meru, which exists at the centre of the universe. This is why these structures are orientated to the compass points- the gods rule over all space and time. The holy peak of Meru is said to be surrounded by a ring of mountains, symbolically represented in the enclosing wall of the temple. These mountains are at the edge of the cosmic ocean, which, in most temples, appears in the form of a moat around the temple. The location of the temple was also important and they were usually placed at the centre of a city adjacent to the royal residence. This symbolism is integral to understanding the power of the King. He is conceived as the god's representative on earth, even being a part of the god.

These were the parameters within which the architects and artists of Chenla and later, Angkor, had to work. These elements could not change as they were written in the holiest of texts and any deviation would spell disaster.

In Khmer temples, we also see ornate carving that probably originated as a technique in wood. The earliest surviving temples were made of brick and covered with plaster, which was then carved. The doors and window frames were made of sandstone, also carved as if made of wood. The temples visitors see today are pale shadows of their former selves. The temples were highly and colourfully decorated. Modern Hindu temples give us a good idea of what these early Khmer structures would have looked like. The statues of the gods would have been richly painted and covered with the most luxuriant clothes and bedecked with jewels. In the ancient capital it is not hard to imagine the spires of many temples glittering with gold.

It is possible that Isanavarman's successor, Bhavavarman II (r. AD 639-656) was a usurper. This new king wasted no time in extending the dominion of Chenla. There are inscriptions from his time at Phnom Bayang in Takeo, Phnom Preah Vihear on the Thai border and Han Chei in Kompong Tom near the capital. Bhavavarman was a devout Sivaite but the worship of a combined Siva and Vishnu (Hariharalaya) deity continued. Mahayana Buddhism first appears in Southeast Asia at this time as well.

Bhavavarman II was followed by Jayavarman I, possibly his son. This king ruled for 24 years until AD 681 and during this time expanded the empire of Chenla eventually controlling the greater part of Southeast Asia. During Jayavarman's reign the capital was moved from Isanapura to an unknown location known as Purandarapura. Jayavarman I's reign saw an apparent growth in prominence of the worship of Siva and a decline in Mahayana Buddhism.

The period following Jayavarman's reign is poorly documented and may have seen competing Khmer kingdoms at war. It is during this period that the Chinese chronicles refer to a split in Chenla into water and land Chenla. This split is unconfirmed and may be viewed as unreliable but it does seem to indicate political fragmentation. It is possible that two or more pura or 'city states' established their independence during this period. Art historians note that the art following Jayavarman's reign declines in quality and cite Prasat Phum Prasat dedicated in AD 706 in Kompong Thom as an example of this.

The inscriptions are silent until the arrival of the great king Jayavarman II. Two inscriptions indicate that this king resided near Isanapura in the late 8th century. The next we hear of this individual is in a posthumous inscription from Sdok Kak Thom inscribed during the 11th century, 260 years after his death.

This inscription claims that Jayavarman II returned from 'Java' and established his capital at Indrapura. This has led early scholars to believe that Jayavarman spent time as a captive or perhaps guest of the Sailendra in Java. This explanation has largely been dismissed and it is now interpreted that Java actually represents Champa the kingdom which dominated central Vietnam at the time.

Jayavarman II first established his capital at Kuti near Kutisvara in the Angkor region. After this he moved to Hariharalaya now called Roulos, near Angkor. The capital was then moved to Amerendrapura, possibly centred on the Ak Yum temple near the western Baray at Angkor. This unassuming 7th century temple was likely the center of a great capital and was later partially buried by the construction of the dikes that comprise the baray.

It is thought that Jayavarman again moved his capital from the plains of the TonlŽ Sap to the mountains north of Angkor for religious and symbolic reasons. His next destination, in AD 802, was Mahendraparavata on Phnom Kulen. There are a number of temples dating to his reign in the Kulen hills. Having a residence on the holy mountain was a powerful symbol of the king's relationship with the gods.

We know from later inscriptions that Jayavarman had a Brahman perform a ceremony on Mt. Kulen in which he was declared kamraten jagat te raja, devaraja. This ceremony served to establish the king's relationship with the god Siva.

Phnom Kulen was not the last capital of Jayavarman. It is likely that the logistics of feeding the citizens of the capital became onerous and access to water may have been a problem on the mountain. The capital was shifted back to Hariharalaya prior to Jayavarman's death around AD 850.

Jayavarman II was succeeded by his son, Jayavarman III of whom we know very little. A few temples are known to date to his reign, including Prasat Kok Po on the opposite side of the western baray from Ak Yum.

Jayavarman III died in AD 877 and was succeeded by a very active ruler, Indravarman I. This new king made no reference to his predecessors in his inscriptions which may indicate that he was a usurper. Regardless of his pedigree, he greatly advanced the prosperity of his kingdom as well as extending his domain. Eventually, Indravarman came to control an area from the Mekong delta to northeast Thailand and may have held suzerainty over Champa as well.

We know that he was well versed in the Hindu orthodoxy and was a devotee of Siva. Indravarman was to encourage the posthumous cult of the ruler, established by Jayavarman II - so that he would continue to be worshipped even in death.

Indravarman's capital was established at Hariharilaya (Rolous) where he undertook his first monumental project - the creation of a giant rectangular lake, the Indratataka. This lake (baray in Khmer) is now dry but we can still see its immense banks, extending 3800 m by 800 m.

The king erected two major temples at Hariharalaya, Preah Ko and Bakong. The architectural style of the period is called Preah Ko which is recognisable in the lintels, busy with curls and loops. In the middle there is usually a Kala spewing out a garland punctuated by round flowers. The ends of the garland turn into naga heads, the first time this type of motif appears in Khmer art.

Indravarman died at his capital in AD 889 an event that may have sparked a period of civil unrest and war. There was a naval battle on the TonlŽ Sap Lake in this year that may have been fought between claimants to the throne. In any event, Indravarman was succeeded by his son Yasovarman I in the year of his death.

Yasovarman constructed a temple, now called Lolei, in the middle of his father's baray, the Indratataka. The king was not to stay in the Rolous area, however. He moved the capital to the site where Angkor currently lies and set about creating his own baray, the Yasodharatakata. This is the western baray at Angkor whose sides measure an incredible 7.5 km by 1.8 km. The king named his capital Yasodharapura the centre of which was Phnom Bakeng where the state temple was built over an existing hill.

Yasovarman had sanctuaries built on the hills surrounding his capital including Phnom Krom, Phnom Bok and possibly, Phnom Dei. We know surprisingly little of Yasovarman's other works but contemporary inscriptions tell us his domain stretched from Laos to the Gulf of Thailand. It is also written that he founded many monasteries and hermitages of which no trace remains.

Yasovarman died in AD 900 at Yasodharapura and was succeeded by his son Harshavarman I. Little is known of this king and his reign only lasted about 20 years. The only temple remaining temple of his reign is Prasat Kravan at Angkor.

Harshavarman was followed by Isanavarman I who had a reign of only 5 years during which time he likely commissioned Baksei Chamkrong. In around 921 the uncle of Harshavarman, Jayavarman IV, staged a coup unseating his the king. In a climate of possible political turmoil Jayavarman founded a new capital at Koh Ker about 100 km to the north of Angkor. It is unlikely that Yasodharapura (Angkor) was abandoned and it may have continued as a powerful rival pura or a vasal of the new capital.

The city at Koh Ker was called Lingapura, as the king was a devout Shaivite. Lingapura was surrounded by a wall enclosing 1200 square metres at the centre of which is a temple complex called Prasat Thom. Jayavarman IV placed a huge royal linga on the top of a seven level pyramid. The city boasted a large baray called the Rahal which is likely to have been used to irrigate the land in this dry region.

Jayavarman IV died in 941 and he was followed on the throne by Harshavarman II, his son. This king had a brief reign and he was followed in turn, by his son, Rajendravarman I. Rajendravarman remained at his uncle's capital of Lingapura until 944. It appears that the Khmer were again united under this ruler and he moved the capital back to Yasodharapura.

The first thing he the king did when he returned to Yasodharapura was to consecrate a temple in the middle of the eastern baray of Yasovarman. In 961 he consecrated the state temple called Preah Rup in the middle of Rajendravarman's capital. This king also began the spectacular temple at Preah Vihear near what is now the Thai-Cambodian border.

Rajendravarman was a warrior and the inscriptions indicate that he campaigned in Champa, sacking Po Nagar at Nha-Trang in AD 945-6. The king died in AD 968 and was succeeded by his young son Jayavarman V. The ten-year-old king needed a guardian to run the government for him but several temples were built during his reign. Jayavarman V's state temple, Ta Keo, was never completed.

With the death of Jayavarman V we come to the end of a dynasty of kings started by Jayavarman II. This also takes us into the second millennium, as Jayavarman Vth's reign ended in 1001 AD. The Angkorian kingdom entered a period of strife as kings Udayadityavarman I, Jayaviravarman and Suryavarman battled for supremacy. In 1006 AD it was clear that Suryavarman had come out as the leader of the Khmer. The Sdok Kak Thom inscription asserts his legitimacy to the throne and is one of the most important inscriptions from Cambodia.

Suryavarman first established his capital at Preah Khan of Kompong Svay but later moved to Yasodharapura. The new king restored many temples and established new Shavite temples. He built the mountain top temple at Phnom Chisor. His rule saw the continuation of a style that began in the previous reign - the Kleang style which covered the period from 978-1010 AD. This style of architecture is characterised by heavily decorated columns and repetitive lintels.

Suryavarman I was succeeded by his son Udayadityavarman II in 1066. Udayadityavarman extended the boundaries of the Khmer empire still further as well as quelling internal strife. The temples of Udayadityavarman are dedicated to Vishnu and he is famed for the creation of the west Mebon, a huge man-made lake, and the island temple at its center. The state temple of Udayadityavarman was the Baphuon at Angkor, a stepped pyramid which originally reached a height of 48 m.

The Rise of the Mahidharapura

Udayadityavarman II was followed by Harshavarman III but his reign was short and marred by civil war. With his demise we see the rise of a new dynasty at Angkor, the Mahidharapura. These kings may have originated west of the Dangrek Mountains in the Mun River Valley of present-day Thailand. The first king of the new dynasty was Jayavarman VI who was followed by Dharanindravarman I who ruled for just 6 years.

Suryavarman II was crowned in 1113 AD. He began the construction of his temple, Angkor Wat in the year of his coronation but this was not his only project. Beng Melea is the second most important monument built by Suryavarman II and is notable as it represents a move away from the temple mountain that had dominated Khmer architecture. Other temples erected during Suryavaman's reign include Banteay Samre, Chau Svay Tevoda and Thomanon. Suryavarman established a number of other foundations including provincial hermitages or asramas.

Suryavarman battled the Cham incessantly and this weakened the Kingdom. It is also likely that there was a degree of internal warfare. Dharanindravarman II inherited an unstable kingdom and ruled only for a short time. He was succeeded by Yasovarman II who, was in turn, killed by a usurper, Tribhuvanadityavarman.

The usurper king launched an attack on the Cham which set into motion a fateful chain of events. The military excursion appears to have met with limited success and the Cham retaliated by sending a fleet up the Mekong and into the TonlŽ Sap lake. Angkor was sacked in 1177 AD by the invading Cham and the Khmer empire effectively subjugated.

Salvation for the Khmer came with the ascendency of Jayavarman VII in 1181. This man, who took the throne at the age of 60, was to expand the Khmer empire and build more temples and roads than any of his predecessors. He overturned the religion of Angkor, adopting Buddhism as the state religion and apparently fashioning himself as a Boddhisatva or living Buddha. Jayavarman's religious beliefs did not keep him from vanquishing the Cham invaders in a great battle at Angkor or from expanding the Khmer empire which eventually came to control Laos, Thailand and parts of Malaysia and Vietnam.

Jayavarman's temples are all quite similar and are easily recognised for the use of laterite in much of the construction. This stone was easily acquired and inexpensive and so suitable to the king's purpose. False windows and a decline in the craftsmanship at many of the temples are indicative of the haste with which the construction was undertaken.

The art style of the period is known as the Bayon style, named for the state temple at the center of Angkor Thom the walled enclosure built by the king. The Bayon is famed for the myriad of smiling faces, thought to represent the king as Avalokitsvara. The building itself may represent a mandala or the Buddhist symbol for human beings in the world. The temple is build on three levels, perhaps representing desire at the lowest level, form at the next level and formlessness on the uppermost level.

Jayavarman completely rejuvenated the capital at Angkor, building many new temples and restoring the older ones. He was responsible for the construction of the terrace of the leper king and elephant terrace which probably supported wooden rooves to shelter the elite while watching the spectacles played out in front of them. It is only possible to speculate about what entertainments were offered but possibly circuses with jugglers, dwarves and acrobats as well as fights between elephants, tigers and buffalo were some of the activities.

At Angkor Jayavarman was responsible for the foundation of a great many religious structures. Most prominent of these were Ta Prohm, Banteay Kdei, Neak Pean and Preah Khan. Out side Angkor he build many more temples including Banteay Chmar in Banteay Meanchey Prasat Toap and one at TonlŽ Bati in Kandal, and numerous small shrines along the royal road leading to Phimai in modern-day Thailand. It is estimated that at the end of the 12th century there were over 3000 functioning temples across the Khmer empire.

The foundations of Jayavarman VII mark the architectural end of Angkor. No substantial temples were constructed after this period. There was a reversion to Hinduism at Angkor and many of JayavarmanÕs temples were desecrated. It is likely that the reversion to Hindu gods was undertaken only by the ruling elite. The general populace were probably ardent Buddhists. They may have felt alienated by the Hindu gods as access to many temples was forbidden to the laity.

The function of temples; Hindu and Buddhist cosmology

In Brahmanical thought the cosmos is infinite, comprising a number of levels above and below the human realm. There are seven celestial realms above the earth and fourteen below. The cosmos is centered upon Mount Meru, the abode of Indra. Mount Meru is crucial in Hindu cosmology as it is the place where the human, divine and underworld are linked. Meru is surrounded by four peaks and further afield, cosmic oceans and mountain ranges. This arrangement is often mirrored in the temple construction of the Khmer.

The central shrine of Khmer Hindu temples housed would have housed an image or representation of the god to which the temple was dedicated. Usually these would have been made of bronze and gold leaf but many were carved in stone. Sivaite temples most often contained a linga and yoni but Shiva in his human form was common as well. The linga is a phallic representation of Shiva which derives from the story of Shiva cutting of his own penis and letting if fall to earth. He did this after hearing Brahma and Vishnu arguing over who was the more powerful god. Upon seeing the enormous phallus they resolved to turn themselves into animals and see who could reach the ends of the phallus first. Brahma became a goose and flew upward while Vishnu assumed the form of a boar and dug down. Both worked hard to reach the end but eventually gave up. Both recognized Siva as the supreme god. The phallic aspect was worshiped in the shrine and tended by priests who would bathe it in ghee (clarified butter). The ghee or lustral waters would run off into the yoni which represents the female aspect of the god and is often in the form of a vagina. It is clear that Siva was widely revered in Cambodia as a the majority of Angkorian shrines are dedicated to him.

Vishnu was also widely worshipped in ancient Cambodia. Vishnu's role is the preserver of the universe through each cycle of creation ensuring it was not prematurely destroyed.

Vishnu has ten avatars or incarnations among which are a tortoise, dwarf, horse headed man, Krishna and the Buddha. In India is rare that Vishnu is worshipped as himself as avatars were often put to the fore. In Cambodia there are temples dedicated to Vishnu and these are often easily spotted as the reliefs depict stories of the god's various avatars.

Buddhism had had a significant impact. It was a religion for the people, something they could practice with or without a temple. Although the Buddhism introduced by Jayavarman VII was Mahayana it was to be superseded in Cambodia by Theravada Buddhism. The Mahayanists emphasise the existence of many Buddhas. They often focus attention on Buddhas in heaven and on people who will become Buddhas in the future. Mahayanists believe that these present and future Buddhas are able to save people through grace and compassion. Most Mahayanists accept many of the Hinayana Scriptures, but they believe that their own Scriptures reveal a higher level of truth.

The Mahayanists teach various ways in which the laity, as well as monks, can achieve nirvana. The Mahayanists encourage everyone to follow the ideal of the bodhisattva, a person who vows to become a Buddha by leading a life of virtue and wisdom.

At the highest level, a bodhisattva is one who postpones entering into nirvana in order to work to relieve suffering through acts of love and compassion.

The word Theravada means 'Way of the Elders', and the school is the only one of the early Buddhist schools that has survived. Today, it is the dominant religious tradition in Burma, Cambodia, Laos, Sri Lanka, and Thailand.

The Theravadan Buddhists emphasise the importance of Buddha as a historical figure and the virtues of the monastic life. Mahayanists and others have often referred to the Theravada and similar schools as Hinayana, a term that means 'lesser vehicle'.

After the rule of Jayavarman VII it is possible that there was an accentuated division between the elite and the ruled masses. This division may have had profound effects on the functioning of the political system. The devotion of the people to their leader was, from this point on, not absolute.

The kings who succeeded Jayavarman were not all Sivaite. Many were Buddhist and the trend away from Hinduism may be tracked in the inscriptions. More and more of these are written in Pali, the language used by the Theravada Buddhists for their sacred texts. The first Pali inscription is dated to 1309 AD. The last Sanskrit inscription dates to 1327 AD.

In these 22 years Hinduism was largely abandoned in Cambodia. During this time the country was not at peace. The long-standing enmity between Cambodia and her neighbours continued. The Thai had become strong in the preceding century and posed a new threat to Angkor. The Thai had established a capital in the central plains at Ayuthya. The king Ramadhipati was bent on expanding his realm.

In 1353 the Thai invaded Cambodia and plundered Angkor. Hundreds of statues and religious objects were carried off. Many prisoners were taken as well, including the royal ballet. The classical dance performed for tourists in Thailand today has its foundation in the dancers captured at Angkor. They were taken to the royal court and taught the Thai the ways of classical dance. A Thai was installed on the throne but soon the Cambodians regained a short-lived independence.

In 1385 the Thai again attacked Angkor. Again the Cambodians threw off the foreign yoke. The kings refortified the capital at Angkor. The Bauphon was turned into a fortress, a last line of defence. The Thai mounted a final invasion of Cambodia in 1431. King Paramaraja II of Thailand captured and burnt Angkor. The Cambodians then abandoned their capital and retreated eastward down the Mekong. The Khmer kings settled in the area where the Mekong, Tonl? Sap and Bassac Rivers meet.

The capital was established at Phnom Penh in 1434. The royal court then moved to Srei Santhor where they stayed until 1505. This period was not one of total decline for the Khmer. The capital was then moved to Lovek up the TonlŽ Sap River. From here, King Ang Chan, was able to recapture Angkor and part of the Khorat Plateau in the mid 16th century.

Ang Chan's son Barom Reachea I (1556-1576) even ruled from Angkor. This king restored Angkor Wat and is believed to be responsible for completing the reliefs. But Thai pressure was relentless. They managed to force the abandonment of Angkor. The Khmer moved back to Lovek.

They were forced out of this capital in 1593 when the Thais sacked the capital. From Lovek the capital was moved to Oudong. The Khmer, by this time, were no more than vassals of the Thai.

Art Styles

Art historians studying the architectural and decorative styles of Khmer architecture over two hundred years have agreed upon a chronology of style dating back to the 4th century AD.

Period	Year	Style
Funan	300-450	Funan
	450-540	Phnom Da
Chenla	600-650	Prei Kuk
	700-750	Prasat Andet
	706-825	Kompong Preah
Angkorian	802-875	Phnom Kulen
	875-893	Preah Ko
	893-925	Bakeng
	921-945	Koh Ker
	947-965	Pre Rup
	946-1000	Banteay Srei
	965-1010	Khleang
	1010-1080	Bapuon
	1100-1175	Angkor Wat
	1177-1230	Bayon
	1230-1431	Post-Bayon