.D. Two Sivakaivalya Brahmans,
Sivasoma and his pupil Vamasiva, chaplain of the king, built a
temple called the Sivasrama and erected a linga therein. It is
agreed that this building is the Bayon, which formed the centre of the
later city of Angkor. Indravarman also illustrated another
characteristic of the court religion by placing in the temple now
called Prah Kou three statues of Siva with the features of his
father, grandfather and Jayavarman II together with corresponding
statues of Sakti in the likeness of their wives. The next king,
Yasovarman, who founded the town of Angkor round the Bayon, built
near his palace another linga temple, now known as Ba-puon. He also
erected two convents, one Brahmanic and one Buddhist. An
inscription[291] gives several interesting particulars respecting the
former. It fixes the provisions to be supplied to priests and students
and the honours to be rendered to distinguished visitors. The right of
sanctuary is accorded and the sick and helpless are to receive food
and medicine. Also funeral rites are to be celebrated within its
precincts for the repose of the friendless and those who have died in
war. The royal residence was moved from Angkor in 928, but about
twenty years later the court returned thither and the inscriptions
record that the Royal God accompanied it.

The cultus was probably similar to what may be seen in the Sivaite
temples of India to-day. The principal lingam was placed in a shrine
approached through other chambers and accessible only to privileged
persons. Libations were poured over the emblem and sacred books were
recited. An interesting inscription[292] of about 600 A.D. relates how
Srisomasarman (probably a Brahman) presented to a temple "the
Ramayana, the Purana and complete Bharata" and made arrangements
for their recitation. Sanskrit literature was held in esteem. We are
told that Suryavarman I was versed in the Atharva-Veda and also in the
Bhashya, Kavyas, the six Darsanas, and the Dharmasastras.[293]
Sacrifices are also frequently mentioned and one inscription records
the performance of a Kotihoma.[294] The old Vedic ritual remained
to some extent in practice, for no circumstances are more favourable
to its survival than a wealthy court dominated by a powerful
hierarchy. Such ceremonies were probably performed in the ample
enclosures surrounding the temples.[295]

4

Mahayanist Buddhism existed in Camboja during the whole of the period
covered by