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Suryavarman II’s successor, Yaśovarman II (ruled 1160–66), also reached into earlier history for his royal name, tracing his lineage to the Rôluŏs period of the late 9th century. During his reign, several temples begun under Suryavarman were completed. Yaśovarman was overthrown by one of his officials after returning from a military campaign in Thailand. In the aftermath of the coup, a Cambodian prince, later to rule under the name of Jayavarman VII (1181–c. 1220), hurried home from Champa—it is uncertain from his inscriptions why he was there—to vie for the Cambodian throne. He arrived too late, and for the next 10 years he bided his time as the usurper lost control and Angkor was invaded and occupied by the Chams. In 1177, heading an army of his own, the prince attacked Angkor and defeated the Cham forces. The battles are vividly depicted in the bas-reliefs of his temple mountain, the Bayon. To forestall further Cham attacks, Jayavarman annexed the Cham capital, and Angkor controlled Champa until Jayavarman’s death.
When his campaign against the Chams was over, the future monarch worked to bring Cambodia under his control. An inscription referred to the kingdom he encountered as being “shaded by many parasols,” a metaphor for a multiplicity of rulers. In 1191, presumably when the process was complete, Jayavarman finally settled in Angkor. He soon embarked on a program of building and public works that was more extensive and grandiose than any in Angkorean history. According to his inscriptions, hundreds of thousands of people were involved in those projects.
Numerous temples, statues, stone bridges, and inscriptions in the Angkor region and elsewhere in Cambodia testify to the vigor of Jayavarman VII’s long reign. He rebuilt and refortified the city. He was a fervent Buddhist of the Mahayana school; several larger-than-life-size statues of the monarch depict him in meditation. Like most other Cambodian kings, however, he also tolerated and patronized Hinduism and local ancestor cults. His extraordinary temple, the Bayon, with its multiple towers, each bearing faces of divinities turned in the cardinal directions, is perhaps the most intriguing of the monuments at Angkor. Like Yaśovarman I’s Bakheng, the Bayon stood at the center of the royal city—which had shifted since Yaśovarman’s time—and symbolized Mount Meru. Many Hindu gods and the Buddha are depicted in the statuary of the temple, while the bas-reliefs depict scenes of ordinary life, providing a picture of 12th-century Cambodians at work, rest, and play that fails to emerge from the religiously oriented inscriptions or from carvings at other temples. The clothing, tools, houses, and oxcarts in the bas-reliefs closely resemble those found in the Cambodian countryside today.
The decline of Angkor
After Jayavarman’s death (about 1220), few stone monuments were erected at Angkor, and only a few inscriptions were incised. Little by little, the Khmer empire began to contract. Jayavarman’s campaigns neutralized Champa as a threat to Angkor, but, by the early 13th century, vigorous new kingdoms in what is now northern Thailand—centering on the city of Sukhothai—became powerful enough to throw off Angkorean domination, as did some Tai principalities in the south. In the mid-13th century, Tai armies even raided Angkor. For the next 200 years, however, Angkor remained a glittering, crowded, and wealthy city. It impressed a Chinese visitor, Zhou Daguan, who arrived there with a diplomatic mission in 1296. Zhou’s account is the longest and most-detailed extant description of the Khmer capital, supplementing the bas-reliefs of the Bayon. He left a picture of a bustling city in which the king still went forth in great pomp and ceremony.
Zhou also saw monks of the Theravada school of Buddhism at Angkor. The more-orthodox and austere school flourished in kingdoms to the west of Cambodia and contrasted sharply with the lavish and elitist rituals associated with Hinduism and Mahayana Buddhism. When Zhou visited Angkor, Theravada Buddhism was still one religion among many. Soon afterward, however, it began to benefit from royal patronage, and the conversion of the majority of the population probably followed the conversion of members of the elite. Those disadvantaged by the change included the high-ranking Hindu and Mahayana priestly families who had built and maintained the temples at Angkor.
Some historians believe that the mass conversion to Theravada Buddhism—by undermining the Hindu and Mahayana Buddhist institutions underpinning the state and by encouraging through its doctrines a more-individualistic attitude among believers—contributed to the decline and gradual abandonment of Angkor, which certainly accompanied the conversion in the 14th and 15th centuries. That view, however, has been challenged by those who, doubting that Theravada Buddhism by itself could have had such a disintegrating influence, note that Thailand, even though it followed Theravada Buddhism, remained united and vigorous enough to conduct repeated military attacks on Angkor and carry away hundreds and perhaps thousands of Cambodians into captivity in Thailand. According to that opposing view, those Tai military campaigns offer a more credible explanation for the collapse of Angkor than does an interpretation identifying Theravada Buddhism as the primary cause. Yet a third explanation that has been proposed as for why Angkor declined is based on archaeological work on the site done in the late 20th and early 21st centuries that found evidence that serious environmental degradation may have undermined the region’s vital irrigation system.
Recorded Tai attacks on Angkor occurred in 1369, 1389, and 1431, and there undoubtedly were other attacks as well. In 1351 a Tai kingdom whose court modeled itself culturally on Angkor was founded at Ayutthaya (Ayudhya, or Siam), not far from present-day Bangkok. The Tai capital remained at Ayutthaya for the next 400 years. It is likely that a transfusion of elite culture from Angkor to the more-prosperous, more-secure Tai court began sometime in the mid-14th century. Many of the Khmer who remained at Angkor were probably drawn southward to the vicinity of Phnom Penh (which is thought to have been founded in the mid-15th century) by the region’s commercial possibilities. In any case, the smaller, outward-looking Khmer kingdom that had replaced Angkor in the south by the 16th century earned its wealth primarily from trade rather than from intensive rice cultivation and the mobilization of labor for public works.
