13 Facts About Chenla

Chenla's successors continued this tradition, thus conveying the idea of a correlation between political and religious authority.

The last of Water Chenla's kings seems to have been killed and the polity incorporated into the Javanese monarchy around the year 790.

Land Chenla maintained its integrity under Jayavarman II, who proclaimed the Khmer Empire in 802.

Originally one of the regional centers of Funan with an unknown degree of sovereignty, Chenla was recognized by a foreign power as a separate political entity at the end of the sixth century, Bhavavarman I its independent ruler.

Obvious fact that Funan and Chenla are "vague concepts" that do not apply to a tribe, a nation or a people is at odds with the Cambodian legends of origin.

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However author Michael Vickery asserts that these categories of Water and Land Chenla created by the Chinese are misleading and meaningless because the best evidence shows that until 802 AD, there was no single, great state in the land of ancient Cambodia, but a number of smaller ones.

However, some theorists, who have examined the Chinese transcripts, claim that Chenla started falling during the 700s as a result of both internal divisions and external attacks by the Shailendra dynasty of Java, who eventually took over and joined under the Angkor kingdom of Jayavarman II.

Individually, historians reject a classical decline scenario, arguing there was no Chenla to begin with, rather a geographic region had been subject to prolonged periods of contested rule, with turbulent successions and an obvious incapability to establish a lasting centre of gravity.

Chenla'storiography ends this era of nameless upheaval only in the year 802, when Jayavarman II established the appropriately named Khmer Empire.

Coedes and contemporary scholars refer to the historical annals of the Sui dynasty, which mention Chenla and identify its royal residence to be near a mountain named Ling-jia-bo-po or Lingaparvata, a temple was constructed on its summit.

Chenla is the son and successor of the obscure Candravarman.

Many commoners were involved in the upkeep of these religious complexes and citizens of Chenla were expected to donate land, goods, and slaves to them.

From analyzing ancient inscriptions, Judith Jacob has discovered that there were fourteen categories of slaves in Chenla distinguished by different origins and kinds of duties.