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Initial measurements between the 11 known fire shrines on the
Northwest and East roads were first recorded by Finot (1925) resulting in distances between 1.6 and 108 km. Discovery of the remaining fire shrines along the Northwest road in 2008 results in an average distance of 16.11 kilometers,
253:
found along three roads and in specific
Angkorian temple enclosures. The decorative use of the Lokesvara motif, which represents the Buddha of compassion, is associated with the switch to Buddhism as state religion for Jayavarman VII and his successor Indravarman II (1220-1270 CE).
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The first and only publication specifically addressing the ruins on the model of Prasat Teap Chei was conducted by Finot (1925) who provided descriptions of the size, decoration, orientation, and spacing of the dharmaçalas, a term that suggests both a religious and secular role.
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Claude
Jacques recently supported the use of theses structures as fire shrine as it more accurately represents the inscription and possibly points to its role in housing a ‘sacred fire’, images of which are depicted being carried in processions on the walls of
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In 1903, French archeologist A. Foucher recognised that these structures served first and foremost religious purposes and were not simply ‘resthouses’, pointing out that stone is a material intended for the gods and not for human habitation.
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Debate exists as to the exact use of the houses of fire. Scholars theorize that the houses with fire functioned as a "rest house with fire" for travellers or even chapels for travellers believed to be the house of fire, housing the
276:, the use of specific sala for travelers remained: in the 19th century, Henri Mouhot commented on the frequency of royal stations spaced approximately 20 kilometers apart for the king on the route between Kampot and Udong.
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expressed his admiration for these rest houses when he visited Angkor in 1296 CE. Another theory is that the House of Fire had a religious function as the repository the sacred flame used in sacred ceremonies.
135:, is the name given to a place where people, especially pilgrims, can rest on a journey . It is a type of building found in Angkorian complexes constructed during the reign of late 12th-century monarch
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Of all the characteristics, it is the regular spacing between temples that provides the justification for applying the specific term ‘resthouse’ that was initially presented by
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To this day, many
Angkorian sites have been identified as houses of fire, in places such as Prohm Kel, Prasat Phtu, Teap Chei, Preah Khan, Ta Prohm, Kuk Top Thom and Prasat Kuk.
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The Preah Khan stele dated to 1191 CE (see Cœdès 1941) and the decorative use of the
Lokesvara motif. The stele describes a series of 121
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Dharmashalas have been a part of the Indian philanthropic tradition since olden days and orthodox traveller still prefers to stay in a
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Building orientation follows the position of the road rather than the typical east–west cardinal alignment of
Angkorian architecture.
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In 1902, Lunet de
Lajonquière rediscovered the regularly-spaced temples along the northwest and east roads. The
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Map of the
Ancient Khmer Road System of the Khmer Empire, along which are found the houses with fire.
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A House of Fire has thick brick or stone walls, a tower at the west end and south-facing windows.
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The stele inscription of Preah Khan, Angkor : text with translation and commentary
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The average size of a dharmaçala was recorded as 14–15 m in length and 4–5 m in width.
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In the late 13th century, one hundred years after the reign of
Jayavarman VII,
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Though the massive houses of fire fell into disrepair with the collapse of the
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659:. Publications de l'Ecole francaise d'Extreme-Orient. Paris: Ernest Leroux.
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The Khmer Empire: Cities and
Sanctuaries, Fifth to the Thirteenth Centuries
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View of the House of Fire at the Ta Prohm temple in Siem Reap, Cambodia.
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Archeology: rediscovering the religious purpose of the houses of fire
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Groslier, Bernard (1997) . "Prospection des sites Khmers du Siam".
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Development: "houses of fire" on the road network of Jayavarman VII
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Images of the Gods: Khmer Mythology in Cambodia, Thailand and Laos
534:"Études cambodgiennes: les gîtes d'étapes à la fin du XIIe siècle"
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which would suggest night stops as well has half-day breaks.
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have evolved towards wooden structures simply referred to as
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L'Empire khmer : cités et sanctuaires, Ve-XIIIe siècles
713:. Presses de l'Ecole française d'Extrême-Orient: 189–220.
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Origin: the Indian philanthropic tradition of hospitality
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tells of 121 such rest houses lining the highways into
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Rajasthan [district Gazetteers].: Bharatpur
49:. Unsourced material may be challenged and removed.
711:Mélanges sur l'archéologie du Cambodge (1949-1986)
229:The „House of Fire“ at the temple of Preah Khan.
656:Inventaire descriptif des monuments du Cambodge
360:are normally found to the north of the routes.
676:Bulletin de l'École française d'Extrême-Orient
538:Bulletin de l'École française d'Extrême-Orient
653:Lunet de Lajonquiere, Etienne Edmond (1902).
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517:: CS1 maint: multiple names: authors list (
582:Jacques, Claude; Lafond, Philippe (2004).
432:Jacques, Claude; Lafond, Philippe (2007).
265:, or rest stops, which he compared to the
563:Foucher, A. (1902). "Journal Asiatique".
109:Learn how and when to remove this message
16:Houses of rest for travelers and pilgrims
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413:: 63–79 – via Angkor Database.
400:"People around the Houses with Fire"
47:adding citations to reliable sources
736:Former populated places in Cambodia
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741:World Heritage Sites in Cambodia
731:Archaeological sites in Cambodia
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34:needs additional citations for
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641:Pour mieux comprendre Angkor
619:. River Books. p. 520.
442:. River Books. p. 263.
398:Hendrickson, Mitch (2008).
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476:Rajasthan (India) (1971).
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261:mentioned the presence of
672:"Dharmaçâlâs au Cambodge"
609:Roveda, Vittorio (2005).
386:Hindu temple architecture
159:The Sanskrit name of the
407:Journal of Khmer Studies
329:. The Chinese traveller
211:rather than in a hotel.
688:10.3406/befeo.1925.3060
550:10.3406/befeo.1940.4797
532:Cœdès, George (1940).
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269:more common in China.
163:can only translate as
670:Finot, Louis (1925).
462:Freeman and Jacques,
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344:Ancient Khmer Highway
184:In modern times, the
321:. An inscription at
43:improve this article
139:and still found in
381:Khmer architecture
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626:978-974-9863-03-9
595:978-2-213-61406-9
565:Journal Asiatique
449:978-974-9863-30-5
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99:January 2022
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58:"Dharmasala"
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41:Please help
36:verification
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365:Louis Finot
358:dharmasalas
331:Zhou Daguan
319:sacred fire
267:post houses
251:vahni-griha
209:dharmashala
186:dharmashala
725:Categories
612:Dharmasala
588:. Fayard.
571:: 174–180.
544:(2): 349.
435:Dharmasala
419:References
342:See also:
338:Topography
323:Preah Khan
295:Angkor Wat
259:Zhou Dagan
161:dharmasala
141:Preah Khan
124:Dharmasala
69:newspapers
696:0336-1519
513:cite book
505:768428572
466:, p. 172.
155:Etymology
639:Coedès,
375:See also
312:Function
301:and the
145:Ta Prohm
614:+khmer
437:+khmer
392:Sources
198:History
83:scholar
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263:samnak
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403:(PDF)
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692:ISSN
621:ISBN
590:ISBN
519:link
501:OCLC
444:ISBN
191:sala
147:and
62:news
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