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The Geography that Creates the Relationship between Men and Nature, Men and Men
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∂à“¬¿“æ °≈ ‡°…¡æ—π∏ÿå ∫—π ‘∑∏‘Ï ∫ÿ≥¬–√—µ‡«™ ∫ÿ≠°‘® ÿ∑∏‘≠“≥“ππ∑å ªÕß≈‘¢‘µ ¬«¥¬ß Photographers Sakol Kasemphant Bansit Bunyaratavej Boonkit Suthiyananon Ponglikit Yuadyong
ISBN 978-974-7385-29-8 Àπ—ß ◊Õ æ‘¡æå§√—Èß∑’Ë Ù (ª√—∫ª√ÿß„À¡à) ®”π«πæ‘¡æå √“§“
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Õ¿‘«—π∑πå Õ¥ÿ≈¬æ‘‡™Ø∞å °≈ ‡°…¡æ—π∏ÿå ∫—π ‘∑∏‘Ï ∫ÿ≥¬–√—쇫™ ∫ÿ≠°‘® ÿ∑∏‘≠“≥“ππ∑å ªÕß≈‘¢‘μ ¬«¥¬ß Õ“¿— √“ ®“√ÿ¿“ ®”πß§å »√’π«≈ πƒ¡≈ μà«π¿Ÿ…“ ∏π“ «“ ‘°»‘√‘ ‡ÕÁπÕ“√å øî≈å¡ ‚∑√. -ÚÚÒı-˜ıı˘ ∑«’«—≤πå°“√æ‘¡æå ‚∑√. -Ú˜Ú-ıÒÙ-¯ ∫√‘…—∑«‘√‘¬–∏ÿ√°‘® ®”°—¥ Ú¯, Û ∂ππª√‘𓬰 ·¢«ß∫â“πæ“π∂¡ ‡¢μæ√–π§√ °√ÿ߇∑æœ ÒÚ ‚∑√. -ÚÚ¯Ò-ˆÒÒ, -ÚÚ¯Ò-ˆÚÙ-Ú ‚∑√ “√ -ÚÚ¯Ú-˜Û
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The Aerial Views of Seven Khmer Sanctuaries Wonders of Northeastern Thailand September 2008 195 Baht Apiwan Adulyapichet Sakol Kasemphant Bansit Bunyaratavej Boonkit Suthiyananon Ponglikit Yuadyong Abhassara Charubha Jamnong Srinual Naruemon Tuanpusa Tana Wasiksiri NR FILM Tel. 0-2215-7559 Thaweewat Press Tel. 0-2720-5014-8 The Viriyah Business Co.,Ltd. Tel. 0-2281-6110, 0-2281-6240
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¿Ÿ¡‘≈—°…≥åÕ—π°àÕ‡°‘¥§«“¡ —¡æ—π∏å §π°—∫∏√√¡™“μ‘ §π°—∫§π The Geography that Creates the Relationship between Men and Nature, Men and Men
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ª√“ “∑æπ¡√ÿâß ª√“ “∑À‘πæ‘¡“¬ ª√“ “∑‡¡◊ÕßμË” ª√“ “∑ √–°”·æß„À≠à ª√“ “∑»’¢√¿Ÿ¡‘ °≈ÿࡪ√“ “∑쓇¡◊Õπ ª√“ “∑æ√–«‘À“√ Prasat Phnom Rung Prasat Hin Phimai Prasat Muang Tam Prasat Sa Kamphaeng Yai Prasat Si Khoraphum The Prasat Ta Muan Group
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Prasat Phra Wihan
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ª√“ “∑À‘π„π¥‘π·¥πª√–‡∑»‰∑¬π—Èπ¡’§«“¡ —¡æ—π∏å °—∫°“√μ—Èß™ÿ¡™π ‡π◊ËÕß®“°‡¡◊ËÕ¡’°“√ √â“ߪ√“ “∑À‘π‡ªìπ »“ π ∂“π·≈⫬àÕ¡‡°‘¥™ÿ¡™π√Õ∫ª√“ “∑À‘πμ“¡¡“ Õ—π‡ªìπº≈ ®“°°“√°—≈ªπ“∂«“¬∑’Ë¥‘π ‘ËߢÕß ·≈–ºŸâ§π ‡æ◊ËÕ∫”√ÿß·≈–¥Ÿ·≈ »“ π ∂“π √«¡∂÷ß°“√¡’∫“√“¬‡ªìπÕߧåª√–°Õ∫ ”§—≠¢Õß™ÿ¡™π ª√“ “∑À‘π®÷ß¡’§«“¡À¡“¬∂÷ß°“√‡ªìπ‡¡◊Õß ‚¥¬¢π“¥¢Õß ª√“ “∑‡ªìπμ—«∫Õ°¢π“¥¢Õß™ÿ¡™π¥â«¬ ‡ªìπ∑’Ëπà“ —߇°μ«à“¡’ª√“ “∑À‘π¢π“¥„À≠à·≈– ”§—≠ μ—È߇ªìπ·π«®“°„μâ≈”πÈ”¡Ÿ≈‰ª®√¥‡∑◊Õ°‡¢“¥ß‡√Á°§◊Õ ª√“ “∑À‘π æ‘¡“¬ ∫π∑’Ë√“∫≈ÿà¡·¡àπÈ”¡Ÿ≈ ≈ß¡“∑“ßμ–«—πÕÕ°‡©’¬ßμÕπ„μâ¡’ ª√“ “∑æπ¡√ÿâß ∫π¬Õ¥¿Ÿæπ¡√ÿâ߇ªìπª√“ “∑À‘π∑’Ë‚¥¥‡¥àπ „π‡¢μπ’È ·≈–∫√‘‡«≥‡™‘߇¢“¡’ ª√“ “∑‡¡◊ÕßμË” μ—ÈßÕ¬Ÿà„°≈â Ê °—π à«πμÕπ„μâ„π·π«‡¢“¥ß‡√Á°∫√‘‡«≥™àÕß쓇¡◊Õπ ™àÕß∑“ß —≠®√ ∑’Ë ”§—≠·ÀàßÀπ÷Ëß ‡ªìπ∑’Ëμ—ÈߢÕß °≈ÿࡪ√“ “∑쓇¡◊Õπ ®“°™àÕß μ“‡¡◊Õπ¡“∑“ߥâ“πμ–«—πÕÕ° ∫π¬Õ¥‡¢“æ√–«‘À“√ Àπ÷Ëß„π ¬Õ¥‡¢“¢Õß∑‘«‡¢“¥ß‡√Á° ¡’ ª√“ “∑æ√–«‘À“√ ª√“ “∑À‘π∫π∑’Ë Ÿß ·À≈àß√«¡»√—∑∏“¢ÕߺŸâ§π„π·∂∫‡¢“æ√–«‘À“√·≈–„π‡¢μ‡¢¡√μË” „π¢≥–∑’Ë ª√“ “∑°”·æß„À≠à Õ¬Ÿà¡“∑“ß∑‘»‡Àπ◊Õ®“°‡¢“æ√–«‘À“√ ‡ªìπ»“ π ∂“π¢π“¥„À≠ໟπ¬å°≈“ߢÕߧπ∫πæ◊Èπ√“∫ ‰¡à‰°≈°—π π—Èπ°Á¡’ ª√“ “∑»’¢√¿Ÿ¡‘ ‡ªìπª√“ “∑∑’Ë ”§—≠Õ’°·ÀàßÀπ÷Ëß ª√“ “∑À‘π∑—Èß ˜ ·Ààßπ’È¡’≈—°…≥–√à«¡°—π§◊Õ°“√‡ªìπ »Ÿπ¬å√«¡·Ààß»√—∑∏“¢ÕߺŸâ§π∑’Ë·μ°μà“ß°—π„π∑“ß™“μ‘æ—π∏ÿå·≈– «—≤π∏√√¡ ·μàª√“ “∑À‘π‡À≈à“π’È°Á¡’§«“¡·μ°μà“ß°—π„π¥â“π ¿“æ¿Ÿ¡‘ª√–‡∑»æ◊Èπ∑’Ë∑’Ëμ—Èߪ√“ “∑·≈–™ÿ¡™π ∑”„Àâª√“ “∑∑—Èß ˜ ·Ààßπ’Èμà“ß°Á¡’≈—°…≥–‡©æ“–μ—«·≈–¡’§«“¡ ”§—≠¬‘Ëß„À≠àμàÕ ™ÿ¡™π√Õ∫ Ê Õ’°∑—È߬—ßÕ¬Ÿà„π·π«‡ âπ∑“ߧ¡π“§¡°—∫‡¢¡√μË” ·≈–‡¡◊Õßæ√–π§√¥â«¬ ´“°Õ‘∞À‘π¢Õߪ√“ “∑À‘π®÷ß¡‘‰¥â¡’§ÿ≥§à“ ·≈–§«“¡ß“¡„π∑“ß»‘≈ª– ∂“ªíμ¬°√√¡∑’Ëπà“‡∑’ˬ«™¡‡∑à“π—Èπ ‘Ë߇À≈à“π’ȧ◊Õ‡ ’Ȭ«Àπ÷ËߢÕß°“√‡¢â“„®¡πÿ…¬åºŸâ √â“ß √√§åº≈ß“π ∑“ß«—≤π∏√√¡≈È”§à“ Õ—πª√“»®“°æ√¡·¥π„¥ Ê ¢«“ß°—Èπ
PREFACE
The geographical features of the Northeast have been a critical factor contributing to the establishment of the varied communities there. In the region’s north and east, the Mekong river separates Isan and Laos. The Phetchabun mountain range rising on the western side isolate this region from the rest of Thailand. The Dong Rek mountains on the southern side separate Isan from the Lower Khmer Plain. Three major rivers flow through this region, i.e. the Chi, Songkhram and Mun rivers. Their tributaries form a network through the region, feeding the land and the people, and serving as communication routes for the inhabitants. In addition, the numerous land routes passing through the Dong Rek mountains have long been used by the people of southern Isan to communicate more easily with the communities and towns in the Lower Khmer Plain. Population in southern Isan was dense around the 15th and 16th centuries B.E., when Khmer model city plans began to be adopted. Irrigation systems, including the excavation of reservoirs known as barai , were appropriate to such an environment and were included in the layouts of many cities. The adoption of Khmer style plans is evident in traces of the ancient monuments which popularly symbolize Isan, for example in the Prasat Hin (stone sanctuaries). The construction of stone sanctuaries is associated with the Khmer devaraja cult. The cult maintained that the king was an incarnation of the Hindu diety: Shiva, Narai and Brahma. Sanctuaries were built as the abode of the gods and the appropriate resting place for the souls of deceased kings. The monarchs would be united with the celestial world after their death. Shiva linga became an icon, representing the fertility of the land and symbolizing the supreme god in Hinduism of the Shivaism sect. Stone sanctuaries were set in place in the high ground in the center of the town, symbolizing the Sumeru Mountain, the center of the universe in Hindu cosmology. The establishment of the devaraja cult and the construction of these Khmer stone sanctuaries integrated with Indian beliefs and the local people’s sense of respect for mountains and ancestors. A stone sanctuary stood as a sign of the transcendental power of the king who built it. Other holy sites were erected, for example, small prasat hin such as the Arogayasala, or the Rishi’s hermitage (guti), which served as an infirmary and the Dhammasala, as a resting place for travelers. Prasat Hin in Thailand are also associated with the establishment of communities. Sanctuaries tended to attract population. Surrounding the site, towns would grow
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up as the result of offerings of land and other material wealth, including servants, to maintain and care for the sacred site. The construction of a barai would be an integral element of the community. Stone sanctuaries therefore mark urban sites. The size of the temple, in turn, implies the size of the attendant community. There are a great number of large, important stone sanctuaries from south of the Mun river to the Phnom Dong Rek mountains, starting from Prasat Hin Phimai on the flood plain of the Mun river. Further to the southeast, on the summit of Phnom Rung Mountain, is Prasat Phnom Rung, an outstanding stone sanctuary in this region. In the nearby foothills is Prasat Muang Tam. The Prasat Ta Muan Group is located to the south of the Dong Rek range, around the Ta Muan Pass, which is an important route passing through this area. Another important stone sanctuary is found to the east, on the summit of Phra Wihan Mountain, one of the peaks of the Dong Rek. Set among the highlands, Prasat Phra Wihan is a unifying symbol of the faith of the people around the mountain and in the Lower Khmer Plain. Further north is Prasat Sa Kamphaeng Yai, a religious site representing the people of the flood plain, and not too far from there, another important stone sanctuary, Prasat Si Khoraphum. These seven stone sanctuaries all serve to symbolically bring together the faiths of the different races and cultural elements in the area. They differ in terms of geographical location and in the unique and significant surrounding communities to which they belong. All are on communication routes which pass through the Lower Khmer Plain going on to Angkor. The brick and stone remains of these sanctuaries are therefore valuable not only as breathtaking architecture, but as fragments of history that give an insight into the people who created these eloquent cultural achievements.
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Prasat Phnom Rung, a pinkish sandstone sanctuary on inactive volcano peak. Location: Chaloem Rhra Kiet district, Buriram.
ª√“ “∑æπ¡√ÿâßμ—Èß‚¥¥‡¥àπÕ¬Ÿà‡Àπ◊Õª“°ª≈àÕß¿Ÿ‡¢“‰ø¢Õß¿Ÿæπ¡√ÿâß ®÷ß¡’§«“¡Õÿ¥¡ ¡∫Ÿ√≥å ®“°‡∂â“≈“«“∑’Ë∑—∫∂¡ °≈à“«‰¥â«à“°“√ √â“ߪ√“ “∑æπ¡√ÿâßπ—Èπ ◊∫∑Õ¥§«“¡‡™◊ËÕ„π°“√μ—Èß »“ π ∂“π∫π¿Ÿ‡¢“ Ÿß ´÷Ë߇ªì𧫓¡‡™◊ËÕ¥—È߇¥‘¡¢Õߧπæ◊Èπ∂‘Ëπ∑’Ëπ—∫∂◊ÕÕ”π“® ‡Àπ◊Õ∏√√¡™“μ‘¢Õߢÿπ‡¢“»—°¥‘Ï ‘∑∏‘Ï Prasat Phnom Rung stands impressively at the top of an extinct volcano, Phu Phnom Rung. Its construction on a high place carries on the customary practice based on a local belief which worshipped the supernatural powers of the sacred mountains.
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Prasat Hin Phimai, a center of Korat Plateau with connection to the Angkor. Location: Phimai district, Nakhon Ratchasima.
°“√ √â“ߪ√“ “∑À‘πæ‘¡“¬ ≥ »Ÿπ¬å°≈“ߢÕ߇¡◊Õß ‡ª√’¬∫¥—Ë߇¢“æ√– ÿ‡¡√ÿ∑’ˇªìπ·°π°≈“ß ¢Õß®—°√«“≈μ“¡§«“¡‡™◊ËÕ„πÕ¥’μ ¡’°“√«“ߺ—ßÕ¬à“߇ªìπ·∫∫·ºπ ‡ÀÁπ‰¥â®“°°“√∑’Ë ª√–μŸ‡¡◊Õß∑“ß∑‘»„μ⇪ìπ‡ âπ∑“ßÀ≈—°·≈–¡’∑“߇¥‘𬓫∑’Ë∑Õ¥μ√߇¢â“ Ÿàª√“ “∑ª√–∏“π Prasat Hin Phimai symbolizes Sumeru Mountain, the center of the universe according to ancient beliefs. The town's plan was systematically laid out; the main route starts from the south city gate, with a long path leading directly to the principal prasat.
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à«πª√–°Õ∫ ”§—≠¢Õߪ√“ “∑·Ààßπ’ȧ◊Õ ¡À“¡≥‡±’¬√ ‡ªìπÕ“§“√√Ÿª ’ˇÀ≈’ˬ¡º◊πºâ“ Õ“®‡ªìπ∑’ˇμ√’¬¡æ√–Õߧå¢Õß°…—μ√‘¬å à«π∫π ÿ¥∑’˪≈“¬™–ßàÕπº“§◊Õ¡À“ª√“ “∑ ‡ªìπ∑’Ëμ—ÈߢÕß¿«“≈—¬ ∑’˪√–¥‘…∞“π»‘«≈÷ß§å —≠≈—°…≥å·ÀàßÕߧ廑«–‡®â“·≈– §«“¡Õÿ¥¡ ¡∫Ÿ√≥å¢Õß·ºàπ¥‘π The key element of Prasat Phra Wihan is Phra Maha Monthian, a rectangular building that was most likely used by the king as he prepared himself for ritual ceremonies. At the far end of the cliff stands the Bhavalai, where the Shiva linga, the symbol of Shiva and fertility of the land, is housed.
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ª√“ “∑æπ¡√ÿâß ª√“ “∑À‘πæ‘¡“¬ ª√“ “∑‡¡◊Õߵ˔ ª√“ “∑ √–°”·æß„À≠à ª√“ “∑»’¢√¿Ÿ¡‘ °≈ÿࡪ√“ “∑µ“‡¡◊Õπ ª√“ “∑æ√–«‘À“√ Prasat Phnom Rung Prasat Hin Phimai Prasat Muang Tam Prasat Sa Kamphaeng Yai Prasat Si Khoraphum The Prasat Ta Muan Group Prasat Phra Wihan
°“√ ∂“ªπ“≈—∑∏‘‡∑«√“™“ ·≈– √â“ߪ√“ “∑À‘π¢Õߢա ‡ªìπ°“√º “𧫓¡‡™◊ËÕæ◊Èπ∂‘Ëπ „π°“√π—∫∂◊Õ¿Ÿ‡¢“·≈–°“√∫Ÿ™“∫√√æ∫ÿ√ÿ…„À⇢⓰—∫§µ‘¢ÕßÕ‘π‡¥’¬ ª√“ “∑À‘π §◊Õª√–®—°…å欓π∑’Ë∫àß∫Õ°Õ”π“® ·≈–∫ÿ≠≠“∏‘°“√¢Õß°…—µ√‘¬åºŸâ √â“ß The devaraja cult and the construction of Khmer sanctuaries bring together a complex assemblage of animism, ancestor worship and Hindu beliefs. These `Prasat Hin´ proclaim the might and transcendental power of the kings who built them.
À¡«¥ª√–«—µ‘»“ µ√å ISBN 978-974-7385-29-8
”π—°æ‘¡æ凡◊Õß‚∫√“≥ Muang Boran Publishing House
√“§“ Ò˘ı ∫“∑ Price 195 Baht