the people
little is known about how Khmer society was structured . beside the organisation of the royal court there evidently existed a level composed of families whose power is not easy to evaluate but who owned temples where their ancestors were venerated in the company of the great indian gods. there was no caste system proper , but instead there existed various types of corporation . there are, however , hints of attempts to creat one during the reign of Jayavarman V in the late tenth century, not based on birth as in india, but by grouping ordained by the king . he was also surrounded by a large number of dignitaries whose roles are difficult to define. from one point of view the administration seems to have been highly centralised, but on gains the impression that local bosses could retain a degree of power ,especially in regions which had recently come under the control of Angkor.
a somewhat sensitive point concern the slaves long lists of men and women whom the inscription group together as khnyum, the khmer word for slave . it seems that these people were indeed in the service of the gods, working either in their temples or in their ricefields, but their status appears to have been relatively free , since they were at liberty to pursue other occupation . these liste of names, engraved within sight of the gods ,seem to have function ed rather like rolls of honour. while it is true that some are listed as donated by certain dignitaries it can be surmised that their owner would have made a payment to the temple for their upkeep.
the inscriptions list them by name, preceded by a prefix which must have indicated a specific social rank, but which changes between the pre-Angkor and Angkor periods, the former being gho for the men and ku for the women. and the latter va and tai, respectively . it is significant that around a quarter of these names, many of whom were rice farmers, are expresses in Sanskrit. the remainder are in Khmer. some are distinctly pejorative . such as dog or smelly . it has been conjectured that those who bore them were despised, but in fact this was not the case - even today , if several babies die in a family , the cause is believed to be the work of evil spirits and to thwart their influence derogatory names are given to sub sebquent newborns whilst the parents keep their real names a closely guarded secret. however there were also genuine slaves; the prisoners of war or the mountain tribes people captured in raind and considered as savages. their lot must have been considerably harsher.
the people
little is known about how Khmer society was structured . beside the organisation of the royal court there evidently existed a level composed of families whose power is not easy to evaluate but who owned temples where their ancestors were venerated in the company of the great indian gods. there was no caste system proper , but instead there existed various types of corporation . there are, however , hints of attempts to creat one during the reign of Jayavarman V in the late tenth century, not based on birth as in india, but by grouping ordained by the king . he was also surrounded by a large number of dignitaries whose roles are difficult to define. from one point of view the administration seems to have been highly centralised, but on gains the impression that local bosses could retain a degree of power ,especially in regions which had recently come under the control of Angkor.
a somewhat sensitive point concern the slaves long lists of men and women whom the inscription group together as khnyum, the khmer word for slave . it seems that these people were indeed in the service of the gods, working either in their temples or in their ricefields, but their status appears to have been relatively free , since they were at liberty to pursue other occupation . these liste of names, engraved within sight of the gods ,seem to have function ed rather like rolls of honour. while it is true that some are listed as donated by certain dignitaries it can be surmised that their owner would have made a payment to the temple for their upkeep.
the inscriptions list them by name, preceded by a prefix which must have indicated a specific social rank, but which changes between the pre-Angkor and Angkor periods, the former being gho for the men and ku for the women. and the latter va and tai, respectively . it is significant that around a quarter of these names, many of whom were rice farmers, are expresses in Sanskrit. the remainder are in Khmer. some are distinctly pejorative . such as dog or smelly . it has been conjectured that those who bore them were despised, but in fact this was not the case - even today , if several babies die in a family , the cause is believed to be the work of evil spirits and to thwart their influence derogatory names are given to sub sebquent newborns whilst the parents keep their real names a closely guarded secret. however there were also genuine slaves; the prisoners of war or the mountain tribes people captured in raind and considered as savages. their lot must have been considerably harsher.
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