Found in large upland rivers of the middle and lower Mekong basin. Apparently endemic
to the Mekong, Due to past confusion with P.jullieni. Little is known problems with
impoundment that are seen with P.jullieni. Probably more common than P.jullieni in
Stung Treng, but apparently not found in the Great Lake. Take by drift gill-nets hook
and line and towed cast nets.
Found in large upland rivers from Thailand to Indonesia. A nocturnal predator on fishes.
Not as common as W.attu. Caught with seines, gill nets and hooks. Frequently taken
with by explosives in northern Cambodia.
Known from large rivers and seasonally in canals and floodplains in the chao phrya
and Mekong. Diet consists of algae phytoplanktion and fruits of inundated terrestrial plants
Its numbers have declined seriously during this century except for a brief period during the Pol Pot
regime when large scale fishing operations were curtailed. It is now almost never seen
in the Great Lake and has become quite rare throughout Cambodia. Individual fishes rarely
survive to reach reproductive maturity. Its catch should be strictly regulated by size.
Taken with seines traps gill nets and by hooks baited with compacted balls of rice.
A very desirable food fish sometimes eaten fresh, sometimes pickled.
A Mekong endemic growing to colossal size, now bred in captivity and widely introduced
through Thailand. Shows one of the fastest growth rates of any fist in the world reaching 150
to 200 kg in 6 years. Known to feed on algae and occasionally swallows algae covered
stones inadvertently. Probably also eats insect larvae and periphyton attached to the
stones. A migratory species but the actual distances and destinations of individuals moving
through different parts of the river are unknown. Caught with seines and gill-nets. Marketed fresh.
A Mekong endemic inhabiting rapidly flowing water in medium and large sized rivers.
Feeds on periphyton and phytoplankton. A valuable and highly desired food fish in northern
Cambodia. Taken with seines gill nets, cast nets and traps sold fresh and is sometime
dried and salted.
Beginning of 12th century, Suryavarman II Hindu (Vishnu). A pyramid temple in three tiers built on an artificial mound with four enclosures and opening unusually to the west. The external wall forms a rectangle of 1025 by 800 meters which is enclosed by a moat 190 meters wide. Overall a square kilometer of bas relief carvings to view. Probably the funerary temple of Suryavarman II. Best in the late afternoon.
1186 AD, Jayavarman VII Buddhist. A large Buddhist monastery of five enclosures. Un-restored and deliberately left to the elements with dramatic results-though many of the large trees which give the temple its character are dying. Dedicated to the mother of Jayavarman VII , the inscription tells us that there were 12,640 inhabitants of which 13 were high priests, 2,740 officials, 2,232 assistants, and 615 dancers. Best in the morning.
Beginning of I2'h century Suryavarman II Hindu. Extensively restored in contrast to
Chau Say Thevoda just to its south. A single ruined literate wall, 45 by 60 meters,
surrounded by a moat and punctuated by two gopuras encloses both a finely detailed
central sanctuary set on a 2.5 meter high moulded base and a single library.
The Elephant Terrace
end of 12th century. Jayavarmen VII. The foundation mass of the royal audience hall,
described by Chou Ta Kuan in 1296- " In the counsel hall, the window frames are of
gold: to the left and right are square pillars bearing forty or fifty mirrors, below them
are elephants ... " " Here, on the central perron amidst the ringing of conches, when the
golden curtain was drawn aside by two servants, the king of Angkor , seated on a lion
skin, appeared before his prostrated subject ." - G.P Groslier.
end of 12'h century, Jayavarman VII Buddhist A temple of four enclosures, the outer
measuring 700 by 500 metre, showing signs of at least two stages of construction in
differing styles. Typical of Jayavarman VII, but in an advanced state of decay
Nymphaea Lotus L. “ប្រលឹត”
Aquatic herb, with underground sink in the mud and which directly carries petioles and floral peduncles. Swimming leaves, with limb spread on the surface of water, and toothed edges round reddish whitish or rose flowers.Species distributed in all the warm and temperate region of the globe introduced in Egypt around 2000 B.C,
met on mummies of the Ramses . The young floral peduncles are eaten raw as vegetable or cooked young edible overlies. In traditional Khmer medicine, the leave are said to be febrifuge and are used as poultice on the forehead of the patient.
Apsara, I Hindu mythology, heavenly nymph of great beauty, often represented as a musician or dancer at the court of Indra in svarga, his heavenly kingdom. Apsara a frequently depicted, with the gandharvas, their heavenly consorts, in early Hin u sculptures and also appear in Buddhist art, such as the frescoes at theAjanda caves.
The Apsaras originally appear to have been water nymphs associated with rivers and seas, equivalent to the Nereids in Greek mythology. According to the Puranas, they arose from the churning of the sea of milk to produce the magical food amritfor the Devas in the dawn of mythical time. Apsarasoften had relationships with mortal m and feature in some of the most important mythological stories. In the story of Sakuntala, made famous by the play Vikramorvasi, by the great dramatist Kalidasa, her mother, the ApsarasMenaka, is sent from heaven to distract and seduce Visvamitra, a sage who was gaining alarming levels of yogic power through his concentrated meditation. The most famous Apsaras is Urvasi, who falls in love with the mortal Pururuvas, and vows to stay with him providing she never sees him naked.
They live happily for a while but he gandharvas, jealous of her relationship with a mortal, contrive to trick him into rushing out one night to rescue Urvasl'spet lamb and send a flash of lightning to illuminate his nakedness. Urvasi disappears and Pururuvas is left in despair, until he is finally shown how he can transform himself into a gandharva and is thus reunited with Urvasi in svarga.
The changing perception and role of the Apsaras, from immortal women with remarkable sexual freedom to seductresses sent by Indra to distract holy men from heir meditation, has been the subject of much analysis. In some areas, apsaras were worshipped as part of mother-goddess cults. They were called Sumad-Atmajas (daughters of joy) and an association with hierodules (temple prostitutes) is apparent in t e early stories.
-Name of issue :Dance
-Date of issue : April 11(Mon), 2005
-Printing Process : Offset
-Size of impression : 31mm X 46mm