worship of the Devaraja.  It was also agreeable to far-eastern ideas that religion and the state should be closely associated and the Cambojan kings would be glad to imitate the glories of the Son of Heaven.  But probably a simpler cause tended to unite church and state in all these Hindu colonies.  In mediaeval India the Brahmans became so powerful that they could claim to represent religion and civilization apart from the state.  But in Camboja and Champa Brahmanic religion and civilization were bound up with the state.  Both were attacked by and ultimately succumbed to the same enemies.

The Brahmanism of Camboja, as we know it from the inscriptions, was so largely concerned with the worship of this “Royal God” that it might almost be considered a department of the court.  It seems to have been thought essential to the dignity of a Sovereign who aspired to be more than a local prince, that his Chaplain or preceptor should have a pontifical position.  A curious parallel to this is shown by those mediaeval princes of eastern Europe who claimed for their chief bishops the title of patriarch as a complement to their own imperial pretensions.  In its ultimate form the Cambojan hierarchy was the work of Jayavarman II, who, it will be remembered, reestablished the kingdom after an obscure but apparently disastrous interregnum.  He made the priesthood of the Royal God hereditary in the family of Sivakaivalya and the sacerdotal dynasty thus founded enjoyed during some centuries a power inferior only to that of the kings.

In the inscriptions of Sdok Kak Thom[284] the history of this family is traced from the reign of Jayavarman II to 1052.  The beginning of the story as related in both the Sanskrit and Khmer texts is interesting but obscure.  It is to the effect that Jayavarman, anxious to assure his position as an Emperor (Cakravartin) independent of Java,[285] summoned from Janapada a Brahman called Hiranyadama, learned in magic (siddhividya), who arranged the rules (viddhi) for the worship of the Royal God and taught the king’s Chaplain, Sivakaivalya, four treatises called Vrah Vinasikha, Nayottara, Sammoha and Sirascheda.  These works are not otherwise known.[286] The king made a solemn compact that “only the members of his (Sivakaivalya’s) maternal[287] family, men and women, should be Yajakas (sacrificers or officiants) to the exclusion of all others.”  The restriction refers no doubt only to the cult of the Royal God and the office of court chaplain, called Purohita, Guru or Hotri, of whom there were at least two.

The outline of this narrative, that a learned Brahman was imported and charged with the instruction of the royal chaplain, is simple and probable but the details are perplexing.  The Sanskrit treatises mentioned are unknown and the names singular.  Janapada as the name of a definite locality is also strange,[288] but it is conceivable that the word may have been used in Khmer as a designation of India or a part of it.