Essay on Camboda

Cambodian People, Society, Culture, and Civilization

Based on the archaeological evidence from the discovery of the Java Man, we know that people have been settling on insular islands of Southeast Asia for a long, long time--as long as some of those found in Africa. We also know that the people of Southern Pacific islands (Indonesians included) were and are seafarers--that is to say adventurers of the sea. We know that these people used their sailing skills to hopscotch from island to island all over the Southern Pacific Ocean. Given the fact that the Monsoon winds also blow directly from Java (Indonesia) toward Funan (the predecessor Kingdom of the Kingdom of Cambodia) in every summer of the year, the people of insular islands of Southeast Asia could have easily used these winds to sail in search of new lands. Even though they didn’t want to go look for new lands, the winds could have blown them toward mainland Southeast Asia anyway, for they didn’t have compasses back then and the use of stars’ positions for navigation could not be possible if the skies were dark. Hence, given the fact that Cambodians’ ancestral origin connecting to the distant lands of South Asia appears to be murky, could their origin lie with insular islands of Southeast Asia? This is only the question. And I hope, with the help of the human genome project, this question would be once and for all answered in the near future.


Evidences of human settlements in mainland Southeast Asia dated back to at least as early as 10,000 BC. Among these early traces of settlements are the Hoabinhian cultures, so named after the village of Hoa Binh located along the Red River Delta in Northern Vietnam where they were first discovered. According to archaeological evidences, the Hoabinhian cultures appeared to spread from Northern Vietnam to Southern Thailand. Though there are no firm indications that the Hoabinhian people were the first and only group of people to settle in mainland Southeast Asia, based on similar artifacts and stone tools found in different caves in the region, it appears that they were, at least, the precursors of Southeast Asian civilizations.

In terms of place(s) of origin, the Hoabinhian cultures seem to be shrouded in mystery. Though some experts believe that they were parts of the larger cultures of China and India, the hypothesis remains inconclusive, for there are so many broken links between pre-historic Southeast Asian cultures and their counterparts in China and India. For example, according to the artifacts found on mainland Southeast Asia, prehistoric Southeast Asian people appeared to have developed a distinct culture independent of influences from either China or India. One of the evidences of this independence is the development of metallurgic technology. According to a bronze spear head found near the village of Ban Chiang, Thailand, prehistoric people of mainland Southeast Asia appeared to have made bronze tools in about 2,000 BC, which was only 800 years or so after the Bronze Age began in Mesopotamia (present-day Iraq). If the trail of archaeological evidences were valid, after it began in Mesopotamia, bronze tool making technology reached China about 800 years later which, in effect, put China and Southeast Asia matching neck and neck into the Bronze Age. Also, given the fact that people did not have instant Internet-speed means of disseminating information then, it is hard to imagine that the Bronze Age moved into China and filtered down into Southeast Asia in such a short period of time. If it took some 800 years for bronze tool making technology to travel from Mesopotamia to China, it would take at least another 300 years for this technology to travel from China to Southeast Asia. Thus, it is very unlikely that pre-historic people of Southeast Asia learned their bronze tool making from China. On the other hand, it is quite possible that both geniuses in China and Southeast Asia developed their bronze tool making at about the same time. Furthermore, based on metal artifacts found at Ban Chiang, it appears that pre-historic people of Southeast Asia might be or were among the first to move into the Iron Age.

Collectively, Southeast Asia civilizations are full of paradoxes—that is to say they are not readily fit into our perceptional order of things. Therefore, studying Southeast Asian pre-historic civilizations is like trying to piece together badly broken pieces of a puzzle without its holding board and with many of the pieces missing.

As far as modern Southeast Asian society is concerned, it is almost universally accepted that both insular and mainland Southeast Asias are the offshoots of Indian and Chinese cultures. To the east, namely Vietnam, is the cultural basket of Chinese influences whereas to the west and south starting from Cambodia, Laos, Thailand, Burma (Myanmar), Malaysia, Singapore, Indonesia, Brunei, and, to some extent, the Philippines are the breeding grounds of Indian culture glossed over by Moslem influences in insular’s region. The Indian cultural influences over the majority of Southeast Asian region were both obvious and misleading that, for so many years, most early Southeast Asian scholars referred to the area as Farther India. The term Southeast Asia had only been coined around 1945 during World War II when the Allied troops, namely the Americans, weary of the war and couldn’t care less about the cultural ties, called the region Southeast Asia so that it would be easier for the war planners to locate and monitor the progress of the troops who were chasing after the Japanese soldiers. Imagine you were a war planner in Washington, D.C. in an urgent situation trying to find Farther India or to locate your troops in the Indian Ocean. The result would certainly be a spectacular disaster, for the majority of Farther India is neither in the geographical proximity of India, nor located in the Indian Ocean.

Though it might be just a coincidence, the creating of the term Southeast Asia couldn’t have been more correct since the region was neither Farther India nor the cultural basket of India and China. In reality, Southeast Asia has its own independent identity and civilization except that it has been glossed over by more influential cultures namely those imported from India, China, Arabia, and recently the Western world brought forth by European explorers, missionaries, and colonialism.

As far as its culture and civilization are concerned, Southeast Asia is like an onion. To fully learn of its true nature, one must try to get to its core by peeling the outer layers one after another. Undoubtedly, Southeast Asian cultures and civilizations have as many layers as an onion. The more we peel, the more we will learn of its true nature.

In order to get to the unknown bottom layers, or core, or origin of a particular country or region, we have to start with the earliest known evidences. Because the purpose of this essay is to shed some lights on the origin of Cambodian people and their society, culture, and civilization, the main focus, from this point on, will be on mainland Southeast Asia where Cambodia is located. Thus, I will make reference to insular Southeast Asia only when it is necessary.

Based on archaeological evidences and histories, namely the Chinese dynastic and diplomatic (foreign relation) records and the royal chronicles of various countries in Southeast Asia, we learn that several “kingdoms” existed on mainland Southeast Asia dating back to at least as early as the first century of the Christian Era. Over the years, most of these ancient kingdoms have been transformed into new political entities and, in the process, lost their original identities as they take on new ones. Through this metamorphism, some of the kingdoms have lost their original names while other unfortunate ones lost almost everything including their cultural, political, and territorial identities. An example of this extinct kingdom is Champa, which is now part of central Vietnam. Another is the Mon kingdom of Dvaravati, which is now part of southern Myanmar and north central Thailand.

(To be continued)

Fables and Folktales

រឿង ក្មេងឃ្វាលចៀមនិងសត្វចចក

មានក្មេងឃ្វាលចៀមម្នាក់ នាំហ្វូងចៀមរបស់ឪពុកវា ទៅឲ្យស៊ីស្មៅនៅ
ក្បែរមាត់ព្រៃ ។ ឪពុកវាបានប្រាប់វាថា៖ “បើមានសត្វចចកមកយាយី
ហ្វូងចៀមនោះ គប្បីស្រែកថាៈ ចចក ៗ ! ដើម្បីឲ្យអ្នកស្រុក រត់មកជួយ
ដេញចចកនោះ ឲ្យរត់ចូលព្រៃវិញ” ។ ក្មេងឃ្វាលចៀមបាននាំហ្វូងចៀម
ទៅឲ្យស៊ីស្មៅនៅក្បែរមាត់ព្រៃ ជារៀងរាល់ថ្ងៃ ។ ប៉ុន្តែ វាមិនដែលឃើញ
សត្វចចក ចេញមកយាយីហ្វូងចៀមវាម្តងណាសោះ ។ ថ្ងៃមួយ ក្មេងឃ្វាល
ច្ៀមបាននឹកឃើញល្បិចមួយ ដើម្បីបញ្ឆោតអ្នកស្រុក ឲ្យរត់ចេញពីភូមិ
មកដេញវាយចចក ។ វាក៏ឡើងឈរលើទួលដំបូកមួយនៅក្បែរភូមិ ហើយ
ស្រែកខ្លាំងៗថា៖ “ចចក ៗ !” ។ នៅពេលដែលអ្នកស្រុកបានឮថា មាន
សត្វចចកចូលមកក្បែរភូមិ ពួកគេក៏ម្នីម្នា កាន់ព្រនង់និងដំបង រត់ប្រសេច
ប្រសាចចេញមក ដើម្បីដេញចចកឲ្យចូលព្រៃវិញ ។ ប៉ុន្តែ នៅពេលដែល
ពួកគេចេញមកដល់មាត់ព្រៃ ពួកគេមិនឃើញមានសត្វចចកឡើយ ឃើញ
តែក្មេងឃ្វាលចៀមម្នាក់ កំពុងឈរសើចចំអកឲ្យពួកគេ ។ កន្លងប៉ុន្មានថ្ងៃ
ក្រោយមក ក្មេងឃ្វាលចៀមក៏បានទៅឈរនៅលើដំបូកក្បែរភូមិ ហើយ
ស្រែកថាៈ ចចក ៗ ! ម្តងទៀត ។ ដូចដែលវាបានគិតទុកជាមុន អ្នកស្រុក
ក៏ផ្អើលឆោឡោ ឈប់ធ្វើការងាររៀងៗខ្លួន ដើម្បីរត់មកជួយដេញចចក
ឲ្យចូលទៅក្នុងព្រៃវិញ ។ នៅពេលដែលពួកគេរត់មកដល់មាត់ព្រៃ មិន
ឃើញមានសត្វចចក ឃើញតែក្មេងឃ្វាលចៀម កំពុងឈរសើចយ៉ាង
សប្បាយ អ្នកស្រុកទាំងនោះក៏ដឹងខ្លួនថា ចាញ់បោកក្មេងព្រើលនោះម្តង
ទៀតហើយ ។ ពួកគេក៏នាំគ្នាវិលត្រឡប់មកផ្ទះវិញយ៉ាងស្ងៀមស្ងាត់ ។
ថ្ងៃមួយ នៅពេលដែលក្មេងឃ្វាលចៀម កៀងចៀមឲ្យទៅស៊ីស្មៅនៅ
ក្បែរមាត់ព្រៃដូចសព្វដង មានឆ្កែចចកមួយ បានចេញពីក្នុងព្រៃមកដេញ
ខាំចៀមរបស់វា ។ ក្មេងឃ្វាលចៀមភ័យណាស់ វាបានរត់ទៅក្បែរភូមិ
ហើយស្រែកយ៉ាងខ្លាំងៗថា៖ “ចចក ៗ !” ។ ប៉ុន្តែ គ្មាននរណាម្នាក់ចេញ
មកជួយវាឡើយ ។ ពេលនោះ ចចកក៏បានខាំសម្លាប់ចៀមរបស់វា អស់
ជាច្រើន ៕

WAR AND GENOCIDE

The Flight

After a few weeks of turmoil and chaos around the country, everything began to turn back to normal. People started to go about their businesses as usual. By looking at people’s activities, there appeared to be no sign of civil conflict in sight except for the occasional thunder-like explosions occurring in a faraway distance, presumably American bombs which might have been dropped by the U.S. Air Force on the Viet Cong’s bases somewhere between the Cambodian and South Vietnamese border. However, the tranquility around the community where my family resided seemed to have something suspicious going on. Each day, my father would go to work surreptitiously in the morning and return home late in the evening as if he was probing every move he made. The socialization among neighbors seemed to be less cheerful as well. People seemed to be on guard and very cautious in their interactions with one another as though they were being watched. In fact, the community was experiencing something mutually fractious among its inhabitants. There were rumors that those supporters of Prince Sihanouk, who had joined the Khmer Rouge, would come to raid the villages and get those who refused to join or support them. There were also rumors about certain people’s names that they already had put on their black list.

One day, I heard a strange noise moving over my head. It was an airplane flying at a very low altitude above the villages located along the eastern bank of the Mekong River. I looked up and saw thousands of pieces of papers falling from the sky. Obviously, they were dropped from the airplane. As a kid, curious and naïve, I ran out into the open fields and picked up as many flyers as I could and brought them to the house. Some people came over and took a look at the flyers. The flyers were government propaganda and campaign tracts to stop the people from believing in Prince Sihanouk and supporting the Khmer Rouge. Each tract had a caricature picture of Prince Sihanouk wearing black pajama uniform and Ho Chi Minh’s (former North Vietnamese Communist leader) sandals, opening the gate of a typical Cambodian home, and making gesture to the Viet Cong guerrillas to come inside. Beside the pictures, there were several lines of hand-written statements saying that Prince Sihanouk was a traitor who sold Cambodia to the Communist Viet Cong and North Vietnamese. He had betrayed the Cambodian people by illegally opening the Cambodian border and allowing the Viet Cong to use Cambodian territories as military bases. The messages had caught many Cambodians by surprise. However, the government’s campaign to win the hearts and minds of the jittery population seemed to have little impact on those who lived in the countryside and rural areas. Many of these people had already gone to join the Khmer Rouge, and they had little chance of returning back to where they were before except for going along with their commitments. Some villagers who were not interested in supporting Prince Sihanouk or the Khmer Rouge but lived close to the Khmer Rouge’s operating areas had to move away from their homes and go find refuges somewhere else. But for those who were unable to get away from the Khmer Rouge, they had no choices except to stay where they were and mutually cooperate with or tacitly lend their support to them.

One morning I saw my mother begin to pack our belongings. She looked anxious and worried. I quietly approached her and was about to ask her why she started packing stuff, but my instinct held me back. Without saying a word, I went to my room and picked up a basic Cambodian textbook for elementary school pupils to read.

Later on in the afternoon, I learned that my family was about to move to Kompong Cham City, the third largest city in Cambodia which was located just across the Mekong River about four or five miles from my house. Before we left for Kompong Cham, I remembered asking my mother several questions:

“Why do we have to move?”
“How about grandma, uncles, aunts, and their families; aren’t they going to go with us?”
“Are we going to abandon our house, our farms, and all the livestock here?”

No answers, but tears. My mother did not respond even a single word to me. Some of my uncles had come over to help carry the bags and luggage to the riverbank where a small boat was waiting to transport us across the river. I was in shock and couldn’t believe it. My parents abandoned their newly built house, a huge beautiful traditional Cambodian house, which they had just finished building a year before, and all the property they had. It was emotionally painful for every one of us, especially my parents. From the calm expression on their faces, I could see the anguish and uncertainty which they were to face in the future. But strong as they were, my parents had revealed little of their worries to us kids, for, psychologically, they did not want us to get involved in the situation which could affect our future.

As we headed toward Kompong Cham City, my uncles remained standing on the bank of the river. Emotionally, it was a painful moment as we bade goodbye to each other. The boat took us across the river; and under the glaring sunset light of that gloomy evening, we sadly waved our hands to bid farewell to our relatives who stood motionless on the shore. They slowly waved back to us. Some of them wiped away their tears. They stood there and watched us until the boat took us far away from the shore and disappeared into the darkness of the night.
(To be continued)

រឿងល្បើកនិងរឿងនិទាន

រឿង ក្តាន់ជរា

នៅក្បែរជើងភ្នំក្រវ៉ាញ មានក្តាន់ចាស់មួយឈ្មោះ ចតុស្តម្ភ រស់នៅឯកោ
តែម្នាក់ឯង ។ ថ្ងៃមួយ នៅពេលដែលចតុស្តម្ភងើបពីដេក វាមានអារម្មណ៍
ថា ជើងនិងដងខ្លួនរបស់វា ហាក់ដូចជាគ្មានភាពរឹងមាំ ដូចសព្វមួយដង
ឡើយ ។ ខណៈនោះ វាបានឈ្វេងយល់ថាៈ ភាពចាស់ជរានិងសេចក្តី
ស្លាប់ ជិតឈានចូលមកដល់ហើយ ។ លុះគិតឃើញដូច្នោះហើយ ចតុស្តម្ភក៏បានដើរប្រមូលស្មៅនិងចំបើង យកមកគរទុកនៅក្នុងជម្រក
របស់វា សម្រាប់ធ្វើចំណី នៅពេលដែលវាដើរលែងរួច ។ មិនយូរប៉ុន្មាន
ភាពជរាពាធ ក៏បានឈានមកដល់ ។ ចតុស្តម្ភមិនអាចងើបឈរ ដើម្បី
ដើររកចំណីស៊ី តទៅទៀតបានឡើយ ។ វាក៏ដេកនៅក្បែរគំនរស្មៅនិង
ចំបើង ដែលវាបានប្រមូលយកមកគរទុក សម្រាប់ធ្វើជាស្បៀង ។
នៅពេលបានដឹងថា ចតុស្តម្ភជរាដើរលែងរួច ពួកសត្វចតុប្បាទផងទាំង
ពួង ដែលជាមិត្តភក្តិរបស់វា បានចូលមកសួរសុខទុក្ខចតុស្តម្ភ រៀងរាល់
ថ្ងៃ ។ ខណៈដែលមិត្តភក្តិចតុស្តម្ភ មកសួរសុខទុក្ខនិងជជែកលេងជា
មួយវា ពួកគេតែងតែបោចស្មៅនិងចំបើង ដែលចតុស្តម្ភបានប្រមូលយក
មកគរទុកយ៉ាងច្រើនហូរហៀរនោះ ស៊ីលេងម្នាក់មួយម៉ាត់ៗជារឿយៗ ។
បន្ទាប់ពីមិត្តភក្តិរបស់ចតុស្តម្ភ ចេញស៊ីចូលស៊ី ស្មៅនិងចំបើងរបស់វា
អស់រយៈពេលជាច្រើនថ្ងៃ ស្មៅនិងចំបើង ដែលវាបានប្រមូលយកមកគរ
ទុក ក្នុងជម្រកវានោះ ក៏បានរលោះបន្តិចម្តងៗអស់ទៅ ។ នៅទីបំផុត
ចតុស្តម្ភក៏បានស្លាប់ ដោយសារការស្រេកឃ្លានអាហារ មិនមែនស្លាប់
ដោយសារភាពចាស់ជរា របស់វាឡើយ ៕
ការគប់មិត្តដែលមិនចេះគិតវែងឆ្ងាយ អាចនាំមកនូវក្តីវិនាសអន្តរាយដល់ខ្លួន

រឿងល្បើកនិងរឿងនិទាន

រឿង សត្វក្អែកនិងក្អមទឹក

(បទពាក្យ ៨)
នារដូវប្រាំងមេឃរាំងបែកផ្សែង          ក្តៅស្ងួតហួតហែងបឹងរីងគ្មានទឹក
ក្អែកមួយខំហើរអស់ពេលមួយព្រឹក     ស្វែងរកទឹកផឹកចិត្តកន្ទះរា ។
វាស្រែកខ្វកៗ ! ភ្នែកប្រឹងរំពៃ               ស្រេកទឹកពេកក្រៃក្នុងចិត្តគិតថា
គ្រានេះមានគ្រោះពិតជាអាត្មា           ត្រូវក្ស័យសង្ខារជាក់ជាមិនខាន ។
គិតហើយក្អែកហើរទៅមុខសន្សឹម      អស់ក្តីសង្ឃឹមនឹងរកទឹកបាន
ដើម្បីសម្រន់ដល់ការស្រេកឃ្លាន        ជីវិតរស់រានផុតក្តីទុក្ខព្រួយ ។
ក្អែកហើរកាត់វាលរសៀលជ្រាលជ្រេ ឃើញក្អមដែលគេដាក់ក្បែរឈើមួយ
វាក៏ប្រញាប់ហើរចុះបោះពួយ             គិតថាផុតព្រួយបានទឹកដាក់ផ្ទៃ ។
ពេលក្អែកមកដល់ខ្វល់ក្នុងចិត្តណាស់ ព្រោះអីក្អមចាស់មានទឹកតិចក្រៃ
មិនអាចផឹកបានដ្បិតកវាខ្លី              ក្អែកគិតលកលៃត្រូវធ្វើយ៉ាងណា ។
លោតចុះលោតឡើងក្អែកគិតដោះស្រាយ នឹកឃើញមធ្យោបាយដែលអាចជួយវា
ឲ្យផុតពីក្តីទុក្ខសោកវេទនា                  ស្រោចស្រង់ជន្មាពីគ្រោះទុរ្ភិក្ស ។
ក្អែកហើរសំដៅទៅចង្កេះភ្នំ                  ដែលមានថ្មធំតូចដុះប្រញឹក
មានទាំងគ្រាប់ក្រួសច្រើនយ៉ាងសន្ធឹក    ក្អែកអរពន្លឹកច្រៀងផងរាំផង ។
វាពាំគ្រាប់គ្រួសម្តងបានមួយគ្រាប់     ហើយហើរត្រឡប់យកមកច្រើនដង
ទម្លាក់ក្នុងក្អមមួយម្តងៗ                      ទាល់តែបំណងវាបានសម្រេច ។
ដ្បិតគ្រួសធា្លក់ទៅដល់បាតក្អមជ្រៅ          ធ្វើឲ្យទឹកនៅឡើងម្តងបន្តិច
ដល់ជិតមាត់ក្អមក្ែអកផឹកបាត់ស្រេក  ចិន្តាសែនត្រេកផុតទុក្ខកង្វល់ ៕

សេចក្តីព្យាយាម គង់បានសម្រេច



Essay: On Cambodia

Cambodian People, Society, Culture, and Civilization

The Cambodians are “passive,” “shy,” “docile,” and “easy-going” people. They are also slow in changing their way of life and remain rather backward and “primitive.” The words in quotation marks are some of the adjectives used by scholars or “experts” of Cambodian study to describe the characteristic traits of the Khmer (Cambodian) people who have inhabited the western portion of the Indochinese Peninsular.

These perceptual observations, especially, the view of Cambodian society as “unchanged,” are both impressive and striking because the Cambodian ways of life, both in the past and present, seem to be forever intertwined. Without a doubt, if one looked closely at the Cambodian lifestyles as depicted in the carvings on the walls of the monuments at the ancient city of Angkor, and at the lifestyles of ordinary Cambodians who live around the region of Angkor nowadays, one could certainly see the resemblance. The similarity between present-day Cambodians’ way of life and their ancient counterparts is such a timeless attribute that many people (both scholars and casual observers alike) seem to fail to look beyond the surface. As a result, the view of Cambodian society vis-a-vis their way of life as backward and unchanged remains one of the prevailing precepts throughout the ages. After all, time changes; and, as time changes, so do people. Therefore, the Cambodian people, I believe, are no exception to this natural phenomenon.

Though most assessment of the Cambodian characteristic traits rendered by scholars who had or have studied Cambodian culture and civilization appears “valid” to a certain degree, the notion of describing cultural, social, and/or characteristic identity of a people is (and I strongly believe) nothing more than an intellectual stereotyping. Given the fact that, there are more to society, culture, and civilization than meeting the eye, the business of writing about or describing any particular people vis-a-vis their society, culture, and civilization is certainly a daunting task. Perceptional errors and prejudices are inevitably bound to occur. As far as human society, culture, and civilization are concerned, no amount of knowledge could uncover the complete truth. At best, we could perhaps only skim the surface and uncover a small portion of the overall picture while the rest of it remains hidden. In a sense, the study of human society, culture, and civilization is almost like the human genome project. There are so many more hidden facts out there waiting to be discovered.

I am neither a historian, nor an anthropologist, nor an archaeologist. My formal training is of that as a journalist. And my knowledge of Cambodia comes mainly from being born a Cambodian and having spent a good numbers of year reading, studying, researching on Cambodian history, culture, and civilization. I am, by no means, a Cambodian expert. I should acknowledge that my approach to writing this assay is more or less a form of investigative journalism in an attempt to put together a number of hypotheses related to the origin and formation of a country presently known as the Kingdom of Cambodia. I would also like to put caveat on this essay that it should not be, by any means, used as an official reference on Cambodia vis-a-vis her people, culture, and society because there are so many unclear and imprecise facts that need to be further investigated and analyzed. My purpose of writing this essay is to mainly create a text as a form of food for thought.

Based on one of the most popular Khmer legends, the Cambodian people think of themselves as descendants of the mythical Kamu people who lived in Northeastern India. According to this age-old legend, a Kamu prince named Preah Thong was exiled from the Kamu kingdom for displeasing his father, the Kamu king. Preah Thong was given a ship along with a number of sailors/soldiers to sail out of the Kamu kingdom. After floating in the sea for a while, Preah Thong’s ship landed on a chain of islands with beautiful sandy beaches. Preah Thong and his crews disembarked on one of the islands and began to wander out into other smaller islands. As evening came, the ocean tide began to rise and Preah Thong and his crews were stranded in one of the islands far out into the sea so they had to spend the night in that isolated island. That night, the nagini (Neang Neak), a daughter of the naga (snake) king who ruled the ocean floor, along with her entourage came ashore to play on the sand. She met Preah Thong and they both fell in love with each other. After their wedding, the naga king drank off the water around the islands and created a kingdom of Kambuja for them as a gift. Hence, the Khmer race and the Cambodian Kingdom were born.

Though, obviously, this legend is only a myth and a fiction, the story has nevertheless given us one important clue about the Cambodian people (or the Khmers) of ancient time, that they were the people whose culture and civilization were tied to water or lands which were close to water. This is certainly a given fact, for, if we looked at Cambodian society and culture now, we would see that water plays a major role in their civilization. The majority of the Cambodian people tend to prefer to live along or near the rivers and in the floodplains. Even those who are settling inland away from the rivers, they tend to form their villages near or around a lake or pond (Boeung or Tropeang). The word kompong, which means water port or place of landing, is used to name places almost all over the country. Also, one of the oldest and most important Cambodian national festivities is the water festival or Bon Omtouk which is celebrated yearly to give thanks and prayers to the god of the water or the naga king for creating a kingdom for the Cambodian people.

Another evidence of the Cambodian civilization’s tie to water could also be found at Angkor, an ancient Cambodian capital city from AD 802-1426. At Angkor, the Cambodians had built a civilization based almost entirely on the use of water resources. Whether this fact of using water as the basis for building civilization or the preference of settling near it could be construed as the primary building blocks of Cambodian society and culture remains a matter of debate. However, the tie to the water seems to nevertheless give us many important clues on the origin, culture, society, and civilization of the Cambodian people.

There are a lot of debates among scholars about the origin of the Cambodian people. Disagreements abound among different experts on the studies of ancient people as different theories and hypotheses on the origin of the Cambodian people were formed. So far, the result remains the same: Nobody knows for sure where exactly the ancestors of Cambodian people came from. Unlike their neighbors, the Vietnamese and Thais--who could trace their ancestral birthplace to Yunnan province of China (at least within the last few thousands years), the Cambodians have no clear evidence of ancestral origin in either Southern China or Northeastern India. One prevailing hypothesis accepted that the Cambodians are related to the Mon people of Southeastern Burma (Myanmar) and might also be related to the Kamu people of Northeastern India. This hypothesis is far from being valid, for, if we looked at the distance and degree of difficulty for pre-historic people to migrate from either Northeastern India or Burma, the travel by land from there to Cambodia would be more difficult if not impossible. On the other hand, if we took a look at the distance and accessibility between Cambodia and the insular islands of Southeast Asia, namely the Indonesian archipelagos, we would see that the distance is closer and the degree of difficulty for people to reach Cambodia is less arduous.

(To be continued)

WAR AND GENOCIDE

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Turmoil

March 18, 1970. The date was historical for Cambodia and the Cambodians. But for the rest of the world, it was just one of those normal cycles of the week, the month, the year, and the century. Nothing would ever stop the inexorable evolution of time. The sun would rise and set as it had for millennia. The new day arrived, the old day disappeared. Everything seemed to move forward peacefully. However, being caught on the verge of a civil war, Cambodia appeared to fall into a world of uncertainty. News of the Americans invasion and bombardments on the Viet Cong’s (North Vietnamese Communist guerrillas) sanctuaries in northeastern Cambodian territory had spread as fast as the blasting sounds of those bombs. Every day, rumors and gossips about Cambodia being dragged into the tumult of the Vietnam War began to diffuse from town to town. Despite lack of information from the media, the earth trembling caused by the explosions of the American secret bombardments in Cambodia spread even faster than the press release. Day after day, the explosions of cluster bombs dropped down by the U.S.’s B-52 war planes had sent plenty of clear messages to the local people indicating that Cambodia’s independence, neutrality, and territorial integrity, which were guaranteed by the Geneva Conference in 1954, were now threatened, and devil and danger were on the way to steal their souls. Though it seemed a bit premature to predict any possible disaster at the moment, based on the ever present sounds of explosions, the smell of destruction was unmistakable. It was at that point in time that I began learning and memorizing life’s lesson about being caught in a war--a war that was to forever shape and change the course of my life. At the age of six, I had my first taste of escaping the destructive forces of war.

It was early in the morning. All living creatures began their daily routines as usual. From the top of a jackfruit tree, a sparrow chirped ceaselessly beside its nest calling for its mate, which was busily looking for worms in the nearby vegetable beds, to feed its newborn chicks. From the neighborhood’s barns, cattle bawled back and forth begging for release to the open pasture so that they could enjoy eating the tender grasses which had just sprung up after being sprinkled by the cool early morning dews. Occasionally, one would hear a deep, strong explosion ringing from the horizon like a thunder that roared in the first summer’s rainstorm. Sometimes, people could hear the rattling noises coming from the trembling of some objects around the house after the impacts of the bombs’ outbursts.

I woke up at just about the time when everyone in the village would normally leave for work. Strangely, it was quieter than usual that day, especially around the house. Filled with curiosity, I went to the porch and, as soon as I got out of the living room, I heard a bizarre noise coming from the street. Searching toward the source of the noise, I saw my parents standing beside the sidewalk. Beyond them, a large crowd of people hustled along the street with axes, machetes, hunting knives, and even bayonets in hands. Some of them carried banners and placards with words of protest. Frequently they chanted their slogans with a strong sense of demand. What the hell was going on! I thought to myself. Then I went toward my parents and stood quietly behind them as they were attentively watching the event unfold.

“Cheyo! Somdach Euv, nonah min tov kab chaul!” shouted the demonstrators. The words literally meant: “Long live Royal Father (a term referring to Prince Norodom Sihanouk)! Those who do not join in the protest must be hacked (killed)!” The protesters shouted the words again and again as they marched toward Phnom Penh, the capital city of Cambodia, which was located about 77 miles away. As that group of demonstrators went passed, my father turned around; he closed the gate and, along with my mother, walked me back to the house. My father told me not to go outside, and that I have to stop going to school for a while because of the chaotic situation. Emotionally, I saw my father appear to have grave concern over what was going on. I sensed that he was worried about something. But I was too young to understand and make a comprehensive connection between my father’s concerns and the unfolding events. My father went to the porch to take a short look at the demonstrators one more time then came back inside and turned on his old Philips radio.

On the news, there were reports of civilian unrest and the nationwide demonstration. But the biggest news was that Prince Norodom Sihanouk, Cambodia’s head of state, who was ousted from power a couple of days earlier as he was on a trip to France and the former Soviet Union, was banned from returning to Cambodia. Prime Minister Lon Nol, a man who orchestrated the coup d'état and also headed the military, urged the pro-Sihanouk demonstrators to disperse and warned them not to march into Phnom Penh or they would face serious consequences. But, despite the warning, the protesters remained defiant. From a window of my house, I could see them march in unison--one group after another like waves along the Mekong River during the monsoon season. Looking at their plain clothes, I could tell off hand that these groups of people were apparently peasants and farmers who lived in the countryside and devoted themselves to the simplicity of rural lifestyles. The majority of them were literally not quite well-informed or knowledgeable of the outside world.

The next day, there were some reports of the incidents between the demonstrators and government soldiers. As usual, rumor news spread out before the official national broadcasts. There were some unconfirmed casualties as the protesters clashed with government soldiers who barricaded Phnom Penh with armored vehicles. Because Cambodia was a neutral country since 1954 and had been at peace for a relatively long time, its population had no experience with gun shots. When the protesters were approaching the perimeter of the city where they were forbidden to enter, government soldiers began to open fire above their heads, and it scared the hell out of them. In a panic, those protesters ran for cover like a herd of sheep being chased by a wolf. As for the soldiers, they were confused and frightened, too. Because of inexperience and inadequate training, some panicky soldiers had fired at the crowd. Many protesters were reported dead or wounded. Terrified by the muddled situation, a lot of demonstrators abandoned their companions and ran for their lives. On the air, broadcasting agents announced words from government officials asking the rioters to lay down their arms and disperse.

Back in the streets around the country, there were people walking about everywhere. They were protesters who had been vocally active a couple days earlier. However, this time, everything was different for them. They appeared calm and quiet. One after another, they walked without expressing unity or even noticing one another. There were no placards, no pictures of Prince Norodom Sihanouk (the man they demanded to be reinstated as head of state), no weapons, and some of them didn’t even have their shoes on. Their faces expressed fright, fear, and nervousness as if they had just been experiencing a terrible nightmare. Some of my neighbors who had joined the demonstration and went all the way to Phnom Penh returned with scratches and bruises on their bodies because people were running on top of one another in the commotions. They told tales of being fired upon by the soldiers and of those who were wounded were left to fend for themselves.

As the disbanded protesters walked on and on, the streets became empty, and things gradually returned to normal. I ran into the street to take a glimpse of it after being confined inside the house for a few days because of the riots. At that moment, I sensed that the street seemed unusually calm and detached. I looked in both directions of the street and saw nothing but a few neighbors standing on the sidewalks looking far and near as if they were also amazed at the eerily quiet surroundings. I stepped into the middle of the street and sensed that the lively atmosphere, which it used to be, was no longer there. While I was fantasizing with that lonely feeling, my mother called out to me beckoning me to come inside for dinner. It was 6:30 p.m. and the darkness was ready to replace the lovely, quiet, warm spring day.

My father lit a big kerosene lamp and hung it in the living room. He turned on the radio as we ate dinner. There was some new news about the new government being formed and a new constitution being drafted to replace the doomed old monarchy. There was also news of the U.S. government’s willingness to give Cambodia some helping hands in order to drive the Viet Cong (the Vietnamese Communist guerrilla forces) out of its territory. It was good news, I thought, because I saw my father showed a sense of delight on his facial expression. I had no knowledge about the United States of America at the time; but I used to hear grown-ups who had studied history in school say that America was the most prestigious country in the world, which always helped and supported free people to fight against the encroachment of communism. As a naïve kid, I felt like it was a good omen to hear such great news; however, the greatest sign of all was seeing my father showing some sense of agreement with the news report, for he was the kind of person who read and followed politics daily.

Some months later, following the unsuccessful, chaotic, pro-Sihanouk demonstration, a new government in Cambodia was officially formed. It was known as the Khmer Republic. Marshall Lon Nol, who was also the Prime Minister, added more stars to his rank and proclaimed himself head of state. Simultaneously from China, Prince Norodom Sihanouk, the deposed leader, appeared on Beijing radio calling on his children (the term he used to address his subjects) to go into the jungles and join the opposition forces called the Liberation Armed Forces (Kang Torp Rumdos), which were later known as the Khmer Rouge.

The Khmer Rouge was a Cambodian Communist movement which was formed under the tutelage of the North Vietnamese communists. They were initially trained and supported by North Vietnam. Just a few years earlier, the Cambodian communists (Khmer Rouge), had been brutally persecuted by Prince Sihanouk who had driven many of them into hiding in the jungles. Now that the table was turned, Prince Sihanouk had made an ally out of the very enemies he used to despise. Subsequently, as events began to unfold, a fatal mistake was made on the part of Prince Sihanouk and many of those who heeded his calls.

Out in Cambodia’s countryside, many people who were loyal to Prince Sihanouk received his messages, and they went by the hundreds to join the Khmer Rouge. In the cities, the new government began to draft high school and college students to join the army in order to fight and drive the Viet Cong out of Cambodian territory. At my house, several of my father’s friends came to meet with him. They were thinking about going to join the revolution movement in support of Prince Sihanouk and asked my father if he would be interested in joining them. They said that they wanted to flee into the jungle within the next few days since the civilian unrest was still hot. My father said no. He also told them not to side with or support Prince Sihanouk, for he was working with the Khmer Rouge, and the Khmer Rouge were communists who were radical and irrational. He told them that Prince Sihanouk was unpredictable, and to support or follow his reckless actions would be foolish. After an hour or so of discussion, my father’s friends left and went back to their homes.

A few days later, my father learned that some of his friends went to join the Khmer Rouge in support of Prince Sihanouk. As a consequence, this social disintegration eventually brought Cambodia under the wrath of a civil war. People began to distrust one another as they gave their support to different political camps. Those who were faithful to Prince Sihanouk would side with and support the Khmer Rouge to wage war against the Lon Nol government in order to bring Prince Sihanouk back to power. As for those who opposed the communist Khmer Rouge, they had, of course, to ally themselves with the Lon Nol regime. It was this power struggle that led Cambodia to an unimaginable disaster--a disaster that resulted in an even bigger tragedy than anyone could have predicted.

(To be continued)

រឿងល្បើកនិងរឿងនិទាន

រឿង ក្មេងប្រុសនិងសត្វកង្កែប
មានក្មេងប្រុសមួយក្រុម បាននាំគ្នាទៅរត់លេង នៅក្បែរមាត់ត្រពាំងមួយ ដែលមានសត្វកង្កែបជាច្រើនរស់នៅ ។ បន្ទាប់ពីពួកគេរត់ប្រឡែងគ្នា
អស់ចិត្ត ក្មេងប្រុសទាំងនោះ ក៏នាំគ្នាទៅអង្គុយក្រោមដើមឈើមួយដើម
នៅក្បែរមាត់ត្រពាំង ។ ខណៈនោះ ក្មេងម្នាក់បានឃើញអំបែងក្បឿងមួយ
គំនរ ដែលគេយកមកចាក់ចោលនៅក្បែរគល់ឈើ ។ វាបានប្រាប់ក្មេង
ដទៃថា៖ “ខ្ញុំធ្លាប់ឃើញគេយកអំបែងក្បឿង គប់លើផ្ទៃទឹក ឲ្យវាប្លាត
លោត ដូចសត្វកង្កែបលោតក្នុងស្រែអញ្ចឹង” ។ ពោលហើយ ក្មេងនោះ
ក៏រើសយកអំបែងក្បឿងមួយ មកគប់បញ្ឆិតលើផ្ទៃទឹកត្រពាំង ។ អំបែង
ក្បឿងក៏បានលោតប្លោតៗលើផ្ទៃទឹក ប្រៀបដូចជាសត្វកង្កែបលោតក្នុង
ស្រែមែន ។ ឃើញដូច្នោះ ក្មេងដទៃទៀតក៏នាំគ្នារើសអំបែងក្បឿង គប់
លេងពាសពេញផ្ទៃទឹកត្រពាំង បណ្តាលឲ្យត្រូវក្បាលសត្វកង្កែបមួយ
ចំនួន បែកហូរឈាមស្លាប់យ៉ាងទាន់ហន់ ។ កង្កែបនៅក្នុងត្រពាំងទាំង
អស់ ភ័យចលាចលខ្វល់ខ្វាយឥតឧប្បមា ព្រោះថា បើមុជចុះទៅបាត
ត្រពាំង ដើម្បីគេចពីអំបែងក្បឿង នឹងត្រូវថប់ដង្ហើមស្លាប់ ។ បើងើប
ក្បាលចេញពីក្នុងទឹក ដើម្បីដកដង្ហើម ខ្លាចត្រូវនឹងអំបែងក្បឿងស្លាប់ ។
ស្ថិតនៅក្នុងភាពអាសន្ននោះ កង្កែបអូបមួយដែលមានវ័យចំណាស់បន្តិច
បានងើបឡើង ហើយស្រែកខ្លាំងៗទៅកាន់ពួកក្មេងៗថា៖ “ឈប់សិនប្អូន
ប្រុស ! អ្វីដែលជាកីឡា និងការសប្បាយរបស់អ្នករាល់គ្នា វាគឺជាសេចក្តី
ស្លាប់របស់ពួកយើង” ។ ស្រែកប្រាប់ពួកក្មេងរួច កង្កែបអូបក៏ប្រញាប់មុជ
ចុះទៅក្នុងទឹកភ្លាម ដើម្បីគេចពីអំបែងក្បឿង ដែលកំពុងតែរត់ច្រវាត់ច្រវែង
ពេញផ្ទៃត្រពាំង ។ បន្ទាប់ពីពួកក្មេងៗ បានឮកង្កែបអូបស្រែកប្រាប់ដូច្នោះ ពួកគេក៏យល់ហេតុការណ៍ ហើយឈប់គប់អំបែងក្បឿង ចូលទៅក្នុងទឹក
ត្រពាំងតទៅទៀត ៕
អ្វីដែលជាការសប្បាយរបស់យើង អាចនាំមកនូវក្តីទុក្ខសោកដល់អ្នកដទៃ

រឿងល្បើកនិងរឿងនិទាន

រឿង កញ្ជ្រោង មាន់គក និង ឆ្កែ

 ក្រោមពន្លឺព្រះចន្ទ នាពេលយប់ស្ងាត់ កញ្ជ្រោងមួយបានលបចូល
ទៅរកលួចខាំចាប់មាន់ នៅក្នុងរបងភូមិអ្នកចម្ការម្នាក់ ដើម្បីយកមក
ធ្វើជាចំណី ។ លុះចូលមកដល់ក្បែរទ្រើងមាន់ កញ្ជ្រោងបានឃើញ
មាន់គកមួយ ទំនៅលើមែកឈើខ្ពស់ ដែលវាមិនអាចលោតទៅខាំ
បាន ។ ដើម្បីបញ្ឆោតមាន់គកឲ្យចុះមកដី កញ្ជ្រោងក៏និយាយទៅកាន់
មាន់គកថា៖ “បងមាន់ ! ខ្ញុំមានដំណឹងល្អមួយ មកជំរាបបង” ។
“ដំណឹងអ្វីទៅ ?” មាន់គកសួរ ។ “ខ្ញុំទើបនឹងបានទទួលដំណឹងថា”
កញ្ជ្រោងនិយាយបន្ត “តោ ដែលជាស្តេចនៃសត្វទាំងអស់ បានប្រកាស
ជាសកលថា៖ ចាប់តាំងពីពេលនេះតទៅ សត្វម្រឹគនិងសត្វបក្សី ត្រូវ
រាប់អានគ្នាជាបងប្អូន និងមិនត្រូវព្យាបាទគ្នា តទៅទៀតឡើយ” ។
“ប្រសើរណាស់ !” មាន់គកតបទៅកញ្ជ្រោង “នុ៎ះន៍ ! បងឆ្កែបានដើរ
សំដៅមកហើយ យើងគួរតែហៅគាត់ ឲ្យមកចូលរួមអបអរសាទរ ឲ្យ
បានសប្បាយទាំងអស់គ្នា” ។ ពោលចប់ មាន់គកធ្វើជាអោនក្បាល
ឈ្ងោកមើលទៅខាងក្រោយខ្នងកញ្ជ្រោង ។ កញ្ជ្រោងឮថា ឆ្កែកំពុងតែ
ដើរសំដៅមក វាក៏រូតរះរត់ចេញពីភូមិយ៉ាងលឿន ។ មាន់គកឃើញដូច្នោះ វាក៏ស្រែកសួរកញ្ជ្រោងថា៖ “បងកញ្ជ្រោង ! ហេតុអ្វីក៏បងមិននៅចាំជួប
បងឆ្កែ ដើម្បីអបអរសាទរ ដំណឹងល្អទាំងអស់គ្នា ?” ។ កញ្ជ្រោងក៏ស្រែក
ឆ្លើយតប ទៅមាន់គកវិញថា៖ “ខ្ញុំចង់ធ្វើដូច្នោះដែរ ក៏ប៉ុន្តែ ខ្ញុំខ្លាចក្រែង
បងឆ្កែ មិនទាន់បានជ្រាប អំពីដំណឹងល្អនេះនៅឡើយ” ៕
មិនត្រូវជឿដំណឹងល្អ ដែលផ្សាយចេញពីមាត់មនុស្ស ដែលមានបំណងអាក្រក់នៅទេ

រឿងល្បើកនិងរឿងនិទាន

រឿង ជ្រឹងនិងចាបជាប់ក្នុងទ្រុង

(បទពាក្យ ៧)

មានសត្វចាបមួយជាប់ក្នុងទ្រុង      ដែលម្ចាស់តែងចងក្បែរបង្អួច

រៀងរាល់រាត្រីច្រៀងអង្កួច               សំនៀងគ្រលួចពេញវេហាស៍ ។

ចាបច្រៀងបំពេម្ចាស់សំណព្វ          ឲ្យដេកលក់ស្កប់ស្ងប់ចិន្តា

មិនដែលខកខានមួយយប់ណា        សម្រាកកាយាតែពេលថ្ងៃ ។

ជួនជាយប់មួយមានសត្វជ្រឹង            ហើរឆ្វែលក្រឡឹងរកចំណី

នៅក្បែរទ្រុងចាបចិត្តសង្ស័យ            ចង់សួរសេចក្តីរកហេតុផល ។

ជ្រឹងបន្ទាបខ្លួនទំនៅក្បែរ                   សាកសួរហូរហែឲ្យអស់ឆ្ងល់

ថាឱ ! ចាបអើយខ្ញុំពិភាល់                 ម្តេចអ្នកច្រៀងរាល់រាត្រីស្ងាត់ ។

មិនដែលឮអ្នកច្រៀងពេលថ្ងៃ            តើមានរឿងអ្វីជាសម្ងាត់

ឬអ្នករងទុក្ខមានវិបត្តិ                        លុះរាត្រីស្ងាត់ទើបច្រៀងបាន ។

ចាបបានឮហើយឆ្លើយរ៉ាយរ៉ាប់        រៀបរាប់រឿងប្រាប់ជ្រឹងកល្យាណ

ថាបងជ្រឹងអើយខ្ញុំខកប្រាណ           ដ្បិតគ្រាមួយបានច្រៀងពេលថ្ងៃ ។

ខ្ញុំច្រៀងសប្បាយនឹងមិត្តភក្តិ             ត្រូវម្ចាស់ខ្ញុំទាក់ឥតប្រណី

ដាក់ទ្រុងរូបខ្ញុំដល់សព្វថ្ងៃ                  បាត់បង់សេរីលុះឥឡូវ ។

ចាប់តាំងពីពេលនោះមករ៉ា                ខ្ញុំបានសច្ចាថាខ្លួនត្រូវ

ច្រៀងតែពេលយប់ងងឹតជ្រៅ           ទើបផុតហ្មងសៅទាំងឡាយផង ។

ជ្រឹងស្តាប់យល់ហេតុអស់ចម្ងល់       គិតថាហេតុផលសមកន្លង

តែហួសពេលហើយគ្រានេះម្តង        ចាបជាប់ចំណងរស់ក្នុងទ្រុង ៕

ការពារក្រោយឧប្បត្តិហេតុដែលបានកើតឡើងហើយ ជាទង្វើឥតប្រយោជន៍

រឿងល្បើកនិងរឿងនិទាន

រឿង កញ្ជ្រោងនិងពពែ

កញ្ជ្រោងមួយ បានធ្លាក់ចូលទៅក្នុងអណ្តូង ។ វាខំប្រឹងលោតចេញមក
វិញ តែមិនអាចលោតតោងដល់មាត់អណ្តូងឡើង ។ គាប់ជួនពេលនោះ
មានពពែមួយបានដើរមកក្បែរ ហើយឃើញកញ្ជ្រោងនៅក្នុងអណ្តូង វាក៏
សួរថា៖ “បងកញ្ជ្រោង តើបងចុះទៅធ្វើអ្វីនៅបាតអណ្តូងនោះ ?” ។
កញ្ជ្រោងតបថា៖ “អូ៎ ! ប្អូនពពែឯងមិនដឹងទេឬ ? ក្រុមអ្នកហោរាសាស្ត្រ
បានទាយថា នឹងមានគ្រោះរាំងស្ងួតយ៉ាងខ្លាំង នៅក្នុងពេលឆាប់ៗខាង
មុខនេះ ។ ដូច្នេះហើយបានជាខ្ញុំ ប្រញាប់ចុះមកក្នុងអណ្តូងនេះ ដើម្បី
មានទឹកបរិភោគ” ។ “ខ្ញុំគិតថាៈ” កញ្ជ្រោងនិយាយបន្ត “ប្អូនគួរតែលោត
ចុះក្នុងអណ្តូងជាមួយខ្ញុំមក ដើម្បីចៀសវាងការស្រេកទឹកស្លាប់” ។ បន្ទាប់
ពីបានស្តាប់ពាក្យទូន្មានរបស់កញ្ជ្រោង ពពែក៏លោតចុះទៅក្នុងអណ្តូង
ដែរ ។ នៅពេលដែលពពែ បានលោតចុះមកដល់បាតអណ្តូងកញ្ជ្រោង
ក៏ឆ្លៀតឱកាសលោតទំលើខ្នងពពែ រួចហើយ វាក៏លោតបន្តទៅកាន់មាត់
អណ្តូង ។ “លាហើយសម្លាញ់ !” កញ្ជ្រោងនិយាយទៅកាន់ពពែ “នៅ
ពេលក្រោយ សម្លាញ់ត្រូវចាំថា៖
មិនត្រូវស្តាប់ ឬក៏ធ្វើតាមដំបូន្មានមនុស្សដែលកំពុងតែជួបប្រទះ
នឹងឧបសគ្គនោះឡើយ ៕

រឿងល្បើកនិងរឿងនិទាន

រឿង កញ្ជ្រោង ចចក និង លា

កញ្ជ្រោងមួយ បានដើរទៅជួបនឹងសត្វលា ដែលមានប្រឡាក់ផេះនិងធ្យូង
ពាសពេញខ្លួន ។ ដោយមិនទុកចិត្ត ថាតើលាជាសត្វកាចឬស្លូត កញ្ជ្រោង
បានរត់គេចយ៉ាងតក់ក្រហល់ ហើយក៏ទៅជួបនឹងចចក ។ គ្រានោះ
កញ្ជ្រោងនិយាយប្រាប់ចចកថាៈ វាបានឃើញសត្វចម្លែកដ៏ធំមួយ មិនដឹង
ជាសត្វអ្វីទេ ។ ចចកឮដូច្នោះ វាក៏និយាយទៅកាន់កញ្ជ្រោងវិញថា៖
“បើអញ្ចឹង ឯងនាំយើងទៅមើលៗ តើសត្វនោះមានរាងដូចម្តេចដែរ” ។
នៅពេលបានទៅឃើញលា ចចកក៏យល់ថា សត្វនោះពិតជាចម្លែក
មែន ។ ខណៈនោះ កញ្ជ្រោងក៏សួរលា ថាតើវាមានឈ្មោះជាសត្វអ្វី ។
នៅពេលដែលបានឃើញ ចចកនិងកញ្ជ្រោងនៅចំពោះមុខដូច្នេះ លា
គិតក្នុងចិត្តថាៈ បើនឹងឆ្លើយប្រាប់ថា វាជាសត្វលា ចចកនិងកញ្ជ្រោង
ប្រាកដជាព្រួតគ្នា ខាំវាស៊ីជាអាហារជាមិនខាន ។ លុះគិតឃើញដូច្នោះ
ហើយ លាក៏ឆ្លើយតបទៅកញ្ជ្រោងថា៖ “សុំទោស យើងមិនចាំថា តើ
មនុស្សហៅយើង ជាសត្វអ្វីនោះទេ ។ ក៏ប៉ុន្តែ បើសិនជាឯងចេះអានអក្សរ ឯងអាចមើលស្គាល់ឈ្មោះយើង ដែលគេបានចារ នៅខាងក្រោមក្រចក
ជើងស្តាំរបស់យើង” ។ ឮដូច្នោះ កញ្ជ្រោងក៏និយាយទាំងអឹមអៀមថា៖
“ខ្ញុំរៀនបានតិចតួចណាស់ មិនសូវចេះអានអក្សរ ស្ទាត់ជំនាញប៉ុន្មាន
ទេ” ។ ពេលនោះ ចចកក៏ពោលអះអាងថា៖ “ទុកឲ្យយើងវិញ ព្រោះយើង
ចេះអានអក្សរ យ៉ាងស្ទាត់ជំនាញ” ។ បន្ទាប់ពីបានឮចចកអះអាងថា វាចេះអានអក្សរយ៉ាងស្ទាត់ជំនាញ លាក៏បានលើកជើងក្រោយផ្នែកខាង
ស្តាំរបស់វា បង្ហាញឲ្យចចកមើល ។ ចចកចូលទៅមើលក្រចកជើងលា
ក៏ប៉ុន្តែ វាមើលមិនឃើញមានអ្វី សរសេរនៅលើក្រចកនោះឡើយ ។ វាក៏
សួរទៅលាថា៖ “ឯងថា មានអក្សរសរសេរនៅលើក្រចកជើងរបស់ឯង
ប៉ុន្តែ យើងមើលមិនឃើញមានអក្សរមួយតួផង” ។ ពេលនោះ លាឆ្លើយ
តបថា៖ “តួអក្សរតូចៗណាស់ ទាល់តែឯងចូលមើលឲ្យជិតបន្តិច ទើប
មើលឃើញ” ។ លុះឮលាប្រាប់ដូច្នោះ ចចកក៏ដើរចូលទៅកាន់តែជិត
ដើម្បីមើលឲ្យបានច្បាស់ ។ រំពេចនោះ លាក៏ធាក់មួយជើងយ៉ាងខ្លាំង
ត្រូវចំកណ្តាលក្បាលចចក បែកលលាដ៍ស្លាប់ទៅ ។ បន្ទាប់ពីបានឃើញ
អព្ភូតហេតុដូច្នោះ កញ្ជ្រោងក៏លាន់មាត់ថា៖

គិតទៅ អ្នកដែលចេះអានអក្សរ មិនមែនសុទ្ធតែឆ្លាតវៀងវៃឯណា !!

រឿងល្បើកនិងរឿងនិទាន

រឿង ហ៊ីងនិងគោ

(បទ ភុជង្គលីលា)
នាពេលរដូវរំហើយ        ខ្យល់បក់រំភើយ           សែនត្រជាក់ក្រៃ ។
កូនហ៊ីងមួយរកចំណី      កៀនគុម្ពោតព្រៃ         នៅក្បែរដងអូរ ។
ជួនជាជួបនឹងសត្វគោ     កំពុងតែឈរ              ឱនស៊ីស្មៅខ្ចី ។
ឃើញគោមានមាឌធំក្រៃ កូនហ៊ីងភិតភ័យ         វិលវៃទ្រនំ ។
ជួបមេវាក៏ស្រែកយំ           ថាម៉ែអើយខ្ញុំ              អម្បាញ់មិញណា ។
បានឃើញសត្វមួយនោះណា ខ្លួនធំអស្ចារ្យ       គួរឲ្យខ្លាចភ័យ ។
មិនដឹងថាជាសត្វអ្វី          ខ្ញុំក៏រត់ផាយ                គេចមកផ្ទះឆាប់ ។
មេហ៊ីងឮកូនរ៉ាយរ៉ាប់        វាក៏ប្រញាប់               សួរកូនវិញថា ។
តើសត្វនោះធំប៉ុណ្ណា         បំប៉ោងខ្លួនវា              ឲ្យរីកធំទ្វេ ។
រួចហើយសួរកូនថាម៉ែ        ធំស្មើវាទេ                  ចូរប្រាប់ម្តាយថ្លៃ ។
កូនហ៊ីងភ្លាត់មាត់ថាប៉ៃ !   សត្វនោះធំក្រៃ         ប្រៀបមិនបានឡើយ ។
មេហ៊ីងឮកូនតបឆ្លើយ        វាមិនកន្តើយ              ប្រឹងបំប៉ោងប្រាណ ។
ពេលនោះកូនហ៊ីងក៏បាន   ស្រែកថាខ្លួនប្រាណ   ម៉ែតូចខ្លាំងណាស់ ។
ម៉ែអើយស្តាប់ខ្ញុំឲ្យច្បាស់     សត្វនោះធំណាស់     សូមម៉ែគ្នាន់គ្នេរ ។
តែមេហ៊ីងមិនស្តាប់ទេ        ខំប្រឹងទាល់តែ        បែកពោះក្សិណក្ស័យ ។
វិនាសខ្លួនពីលោកី              ព្រោះគំនិតខ្លី               មិនយល់រាក់ជ្រៅ ។
រឿងហ៊ីងនិងគោឥឡូវ        សូមស្លេះទុកនៅ        ត្រឹមនេះឯងហោង ៕

មុននឹងប្រៀបធៀបខ្លួនយើងជាមួយអ្នកដទៃ គប្បីស្វែងយល់ភាព
ខុសគ្នារវាងយើងនិងគេ ឲ្យបានច្បាស់លាស់ ។

រឿងល្បើកនិងរឿងនិទាន

រឿង កញ្ជ្រោងនិងក្អែក

កញ្ជ្រោងមួយបានឃើញក្អែក ឆក់បានសាច់ងៀតមួយដុំ ដែលអ្នកស្រុក
ដាក់ហាលនៅលើរានហាល ។ នៅពេលដែលក្អែកពាំសាច់នោះ ចុះទៅ
ទំនៅលើមែកឈើ កញ្ជ្រោងក៏ដើរមកក្រោមដើមឈើ ហើយពោលថា៖

ឱ ! ខ្លួនខ្ញុំអើយ          បានជួបក្អែកហើយ          តែគ្មាននិស្ស័យ
បានស្តាប់សំនៀង       ក្អែកសត្វបក្សី             ដែលខ្ញុំឮល្បី
                                   ថាពិរោះណាស់ ។

ក្អែកឮកញ្ជ្រោងពោលសសើរ ថាវាមានសម្លេងពិរោះ ហើយថែមទាំង
មានចិត្ត ចង់ស្តាប់សម្លេងវាទៀតផង វាក៏ខំប្រឹងបំប៉ោងបំពង់ក ស្រែក
បូលខ្លាំងៗ ។ នៅក្នុងខណៈដែលក្អែកស្រែកបូល វាភ្លេចគិតអំពីសាច់
ងៀត ដែលវាកំពុងពាំនៅក្នុងចំពុះរបស់វា បណ្តាលឲ្យសាច់នោះ ជ្រុះ
ធ្លាក់មកដី ។ ភ្លាមនោះកញ្ជ្រោងក៏ស្ទុះភ្លែត ទៅត្របាក់ស៊ីសាច់ ដែល
របូតជ្រុះពីមាត់ក្អែកមកនោះ អស់រលីង ។ លុះកញ្ជ្រោងស៊ីសាច់ងៀត
អស់ហើយ វាក៏ពោលទៅកាន់ក្អែកថា៖ “បងក្អែក ! បងពិតជាមានសម្លេង
ពិរោះអស្ចារ្យ ក៏ប៉ុន្តែ ទាស់ត្រង់បង មានប្រាជ្ញាខ្លីបន្តិច” ៕

មិនត្រូវជឿពាក្យបញ្ចើចបញ្ចើរបស់មនុស្សដែលស្វែងរកប្រយោជន៍

ផ្ទាល់ខ្លួននោះទេ

Fables and Folktales

រឿង សត្វកង្កែបនិងអណ្តូងទឹក


កាលពីព្រេងនាយ មានសត្វកង្កែបពីរ មួយឈ្មោះ អូប មួយទៀតឈ្មោះ
អ៊ិត ជាមិត្តសម្លាញ់នឹងគ្នា ។ កង្កែបទាំងពីរ បាននាំគ្នាមករស់នៅ ក្នុង
ត្រពាំងទឹកមួយ ដែលស្ថិតនៅក្បែរភូមិ ទួលកកោះ ។ លុះដល់រដូវប្រាំង
ធាតុអាកាសបានប្រែផ្លាស់ រាំងស្ងួតហួតហែង អស់រយៈពេលដ៏យូរ
បណ្តាលឲ្យទឹកត្រពាំង ដែលជាជម្រករបស់កង្កែបទាំងពីរ រីងខះអស់
រលីង ។ ដោយស៊ូទ្រាំនឹងកំដៅថ្ងៃពុំបាន កង្កែបទាំងពីរ ក៏នាំគ្នាចាក
ចេញពីត្រពាំង ដើម្បីស្វែងរកទីជម្រកថ្មី ។ នៅពេលដែលកង្កែបទាំងពីរ
ធ្វើដំណើរមកដល់ជាយភូមិ ទួលកកោះ ពួកគេបានឃើញអណ្តូងទឹក
មួយ ។ កង្កែបឈ្មោះ អូប ក៏ពោលទៅកាន់អ៊ិតថា៖ “នែ៎អ៊ិត ! អណ្តូង
ទឹកនេះ មើលទៅហាក់ដូចជាត្រជាក់ គួរឲ្យចង់រស់នៅណាស់ ។
យើងគួរតែលោតចូល ទៅរស់នៅក្នុងអណ្តូងនេះតែម្តងទៅ” ។ ឮ
ដូច្នោះ កង្កែបឈ្មោះ អ៊ិត ដែលមានគំនិតឆ្លាតវាងវៃនោះ បានឆ្លើយ
តបទៅអូបវិញថា៖ “អូបអ្ហ៎ាះ ! អូបឯងគិតនោះ ពិតជាត្រឹមត្រូវហើយ ។
 ក៏ប៉ុន្តែ ប្រសិនបើទឹកដែលនៅក្នុងអណ្តូងនេះ បានរីងខះអស់ ដូចជា
ទឹកត្រពាំង ដែលយើងធ្លាប់រស់នៅនោះដែរ តើយើងអាចលោតចេញ
ពីក្នុងអណ្តូងនេះ មកវិញបានដែរឬទេ ?” ។ “ប្រហែលជាលោតចេញ
មកវិញ មិនបានទេ” អូបឆ្លើយ ។ “បើអញ្ចឹង” អ៊ិតនិយាយបន្ត “បន្ទាប់
ពីយើងលោតចូលទៅ យើងប្រាកដជាស្លាប់ចោលឆ្អឹង នៅក្នុងអណ្តូង
នេះ ដោយសារការអត់ទឹក អត់ចំណីជាមិនខាន” ៕

រឿងល្បើកនិងរឿងនិទាន

រឿង ដៃ ជើង និង មាត់ ច្រណែននឹងក្រពះ

(បទពាក្យ ៧)

ថ្ងៃមួយដៃជើងនិយាយថា      ពួកយើងធ្វើការហត់នឿយក្រៃ

បែរមើលទៅមាត់មិនធ្វើអ្វី       រង់ចាំតែឆីអត់ជួយសោះ ។

ជើងថាពីព្រឹកទល់ព្រលប់       ខ្ញុំដើរចរច្រប់គ្មានពេលលស់

ធ្វើការរាល់ថ្ងៃ មិនឲ្យខ្ចោះ       ទៅនេះទៅនោះឥតស្រាកស្រាន្ត ។

ដៃថ្លែងថាខ្ញុំក៏មិនស្ងៀម           ភ្ញាក់ពីព្រហាមលុបលាងប្រាណ

សម្អាតរូបកាយរួចហើយបាន   ចាប់កាន់ចំណីបញ្ចុកមាត់ ។

មាត់ឮដូច្នោះក៏ឆាប់ឆ្លើយ          អ្នកយល់ខុសហើយខ្ញុំក៏ហត់

រាល់ថ្ងៃហាស្តីយ៉ាងទៀងទាត់    ចំណីគ្រប់ម៉ាត់ខំទំពា ។

បើថាដូច្នេះចុះអាហារ                 បានទៅនរណាទទួលវា

ដៃហើយនិងជើងសួរព្រមគ្នា      មាត់ថាវាធ្លាក់ទៅក្រពះ ។

ក្រពះនេះមិនដែលធ្វើអ្វី               ខ្ជិលច្រអូសក្រៃឥតអៀនខ្មាស់

ចាំតែទទួលផលដល់ផ្ទះ              គ្មានចិត្តជួយខ្នះខ្នែងយើងទេ ។

ជើងក៏និយាយដោយកំហឹង         យើងប្រឹងធ្វើការឥតទំនេរ

ដៃថាខ្ញុំក៏ធ្វើឥតល្ហែ                      តែបែរផលបានទៅក្រពះ ។

ពីថ្ងៃនេះទៅឈប់ធ្វើការ              មាត់ក៏ឈប់ហាលៃយកឈ្នះ

ដៃជើងមាត់ខឹងនឹងក្រពះ             នាំគ្នារូតរះផ្អាកការងារ ។

ពេលដៃជើងមាត់ឈប់កម្រើក     លទ្ធផលកក្រើកដល់កាយា

ក្រពះរួមស្វិតឥតអាហារ                នាំឲ្យកាយាខ្សោយស្គមស្គាំង ។

រីឯដៃជើងក៏ខ្សោយដែរ                  កើតទុក្ខឥតល្ហែគ្មានកម្លាំង

នាំគ្នាប្រឈមមុខតតាំង                បែរជាប្រឆាំងនឹងខ្លួនឯង ។

ដ្បិតអីក្រពះទទួលផល                 យកមកចែកផ្តល់គ្រប់កន្លែង

ផ្គត់ផ្គង់រូបរាងកាយនេះឯង           ឲ្យផុតចំបែងផងនានា ។

ពេលនោះដៃជើងហើយនិងមាត់ បានយល់ប្រាកដពីហេតុការណ៍

ទាល់តែពួកគេរួបរួមគ្នា                 ប្រឹងធ្វើការងារទើបប្រាណបាន ។

ទទួលក្តីសុខផុតអំពល់                  ជួយផ្តល់ឋាមពលទាំងប៉ុន្មាន

ឲ្យអវយវៈទូទាំងប្រាណ                 មានសុខមាលភាពល្អប្រពៃ ៕

យើងមិនអាចកាត់ផ្តាច់សុខមាលភាពរបស់យើង ចេញពីសុខមាលភាពសង្គមបានទេ

រឿងល្បើកនិងរឿងនិទាន

រឿង កម្មករកាត់ដេរដែលមិនគោរពច្បាប់

កាលពីទសវត្សរ៍ឆ្នាំ ១៩៥០ មានកម្មករកាត់ដេរម្នាក់ឈ្មោះ រ៉ូហ៊្សា ផាគ
រស់នៅក្នុងរដ្ឋអាឡាបាម៉ា នៃសហរដ្ឋអាមេរិក ។ រ៉ូហ៊្សាជានារីស្បែកខ្មៅ
ដែលមានដើមកំណើតមកពីទ្វីបអាហ្វ្រិក ។ នៅសម័យនោះ អាជ្ញាធររដ្ឋ
អាឡាបាម៉ា បានធ្វើច្បាប់ហាម មិនឲ្យប្រជាពលរដ្ឋដែលមានស្បែកខ្មៅ
ប្រើប្រាសសេវកម្មសាធារណៈ ឡូកឡំជាមួយប្រជាពលរដ្ឋ ដែលមាន
ស្បែកសនោះទេ ។ ឧទាហរណ៍ៈ និស្សិតដែលមានស្បែកខ្មៅ ត្រូវទៅ
សិក្សានៅសាលាមួយផ្សេង ដាច់ដោយឡែកពីគេ ។ បើប្រជាពលរដ្ឋ
ស្បែកខ្មៅ ធ្វើដំណើរតាមរថយន្តក្រុង ពួកគេត្រូវទៅអង្គុយនៅកៅអីខាង
ក្រោយ ។ ម្យ៉ាងទៀត បើរថយន្តផ្ទុកមនុស្សច្រើន ហើយខ្វះកៅអីឲ្យអ្នក
ដំណើរទាំងអស់គ្នាអង្គុយ អ្នកដំណើរដែលមានស្បែកខ្មៅ ត្រូវប្រគល់
កៅអីរបស់ខ្លួន ឲ្យទៅអ្នកដែលមានស្បែកសអង្គុយវិញ ។
ថ្ងៃមួយ នៅពេលដែលរ៉ូហ៊្សាកំពុងជិះរថយន្តក្រុង ឆ្ពោះទៅកាន់កន្លែង
នាងធ្វើការដូចសព្វដង មានបុរសស្បែកសម្នាក់ បានឡើងជិះរថយន្ត
នោះដែរ ។ ដោយគ្មានកៅអីអង្គុយ បុរសនោះក៏ដើរមកដេញរ៉ូហ៊្សា ឲ្យ
ងើបចេញពីកៅអីរបស់នាង ដើម្បីទុកកៅអីនោះ ឲ្យគាត់អង្គុយ ។ រ៉ូហ៊្សា
បានបដិសេធ មិនព្រមប្រគល់កៅអីរបស់នាង ឲ្យទៅបុរសនោះទេ ព្រោះ
នាងបានទិញសំបុត្រជិះរថយន្តក្រុង ដូចជាបុរសនោះដែរ ។ ឃើញដូច្នោះ
បុរសស្បែកស ក៏បានប្តឹងទៅអាជ្ញាធរ ឲ្យចាប់រ៉ូហ៊្សាពិន័យ និងដាក់ទណ្ឌ
កម្ម ពីបទល្មើសនឹងច្បាប់រដ្ឋ ។
បន្ទាប់ពីការចាប់ខ្លួននាងរ៉ូហ៊្សា ដែលជាស្ត្រីទន់ខ្សោយ ក្នុងបទមិនប្រគល់
កៅអីរថយន្តក្រុង ដែលនាងបានទិញ ឲ្យទៅបុរសស្បែកសនោះ បានផ្សព្វ
ផ្សាយលេចឮទូទាំងសហរដ្ឋអាមេរិក ប្រជាពលរដ្ឋស្បែកខ្មៅជាច្រើន រួម
ទាំងប្រជាពលរដ្ឋស្បែកសខ្លះផង មានប្រតិកម្មប្រឆាំង នឹងការចាប់ខ្លួន
នាងយ៉ាងខ្លាំង ។ ពួកគេបានធ្វើពហិការ ឈប់ជិះរថយន្តក្រុងនៅក្នុងរដ្ឋ
អាឡាបាម៉ា និងធ្វើបាតុកម្ម ប្រឆាំងនឹងច្បាប់ដ៏អយុត្តិធម៌នោះ ។ បន្ទាប់
មក ពួកបាតុករក៏បានធ្វើព្យុះហយាត្រា ទៅកាន់រដ្ឋធានីវ៉ាស៊ីនតោន ដើម្បី
ទាមទារឲ្យរដ្ឋាភិបាលសហព័ន្ធ ធ្វើអន្តរាគមន៍លុបបំបាត់ច្បាប់ ដែល
បែងចែកសិទ្ធិសេរីភាពមនុស្ស យោងទៅលើពណ៌សម្បុរ នៃស្បែក
របស់ខ្លួន ។ នៅទីបំផុត រដ្ឋាភិបាលសហព័ន្ធនៃសហរដ្ឋអាមេរិក ក៏បាន
ធ្វើច្បាប់ហាម មិនឲ្យមានការបែងចែកសិទ្ធិសេរីភាពរបស់មនុស្ស ដោយយោងទៅលើពណ៌សម្បុរឡើយ ៕

មនុស្សសាមញ្ញម្នាក់ អាចផ្លាស់ប្តូរច្បាប់ទម្លាប់នៅក្នុងសង្គមបាន

រឿងល្បើកនិងរឿងនិទាន

រឿង កង្កែបមួយគូ

កាលពីព្រេងនាយ មានសត្វកង្កែបមួយគូ មួយឈ្មោះ វិចារ និងមួយទៀត
ឈ្មោះ អស្មិ រស់នៅជិតខាងគ្នា ។ កង្កែបឈ្មោះ វិចារ រស់នៅក្នុងត្រពាំង
រីឯកង្កែបឈ្មោះ អស្មិ រស់នៅក្នុងថ្លុកក្របី ដែលស្ថិតនៅក្បែរផ្លូវរទេះគោ ។
 កង្កែបឈ្មោះ វិចារ ដែលរស់នៅក្នុងត្រពាំង សង្កេតឃើញថាៈ ការរស់
នៅក្នុងថ្លុកក្របី មិនសូវមានសុវត្ថិភាពទេ ព្រោះមានពេលខ្លះ សត្វក្របីចុះ
ទៅដេកននៀលនៅក្នុងថ្លុក ដើម្បីឲ្យដីភក់ជាប់នៅលើស្បែករបស់វា
ដែលជាហេតុមួយ អាចនាំមកនូវគ្រោះថ្នាក់ ដល់អាយុជីវិតរបស់អស្មិ ។
លុះពិចារណាឃើញដូច្នោះ វិចារក៏ចូលទៅពន្យល់ប្រាប់អស្មិ ដែលកំពុង
រស់នៅក្នុងថ្លុកក្របី អំពីហេតុផល ដែលអាចបណ្តាលឲ្យមានគ្រោះថ្នាក់
ដល់ជីវិតរបស់វា ព្រមទាំងបបួលអស្មិ ឲ្យទៅរស់នៅក្នុងត្រពាំងវិញ ព្រោះ
មានសុវត្ថិភាពជាង ។ ប៉ុន្តែ អស្មិមិនព្រមស្តាប់ តាមយោបល់របស់វិចារ
ទេ ព្រោះវាមានចិត្តរឹងរូស និងមិនចង់ឲ្យបាត់បង់នូវលំនៅដ្ឋាន ដែលវា
ធ្លាប់រស់នៅ ។
ថ្ងៃមួយ មានក្មេងឃ្វាលក្របីម្នាក់ បានកៀងក្របី ឲ្យមកស៊ីស្មៅនៅក្បែរ
ថ្លុក ដែលជាជម្រករបស់អស្មិ ។ ក្របីឃើញថ្លុក ពួកវាក៏នាំគ្នាចុះទៅដេក
ននៀល នៅក្នុងថ្លុកនោះ បណ្តាលឲ្យទឹកនៅក្នុងថ្លុក កករល្អក់ រកមើល
អ្វីក៏ពុំយល់ ។ មិនតែប៉ុណ្ណោះ ក្របីមួយបានដើរមកជាន់ ចំលើរន្ធរបស់
អស្មិ ដែលស្ថិតនៅក្បែរមាត់ថ្លុក បណ្តាលឲ្យដីបាក់ធ្លាក់មក សង្កត់វា
ស្លាប់ទៅ ៕

សេចក្តីប្រមាទចំពោះហេតុផល អាននាំមកដល់នូវក្តីវិនាសដល់អាយុជីវិតយើង

Fables and Folktales

រឿង ចង្កឹះមួយបាច់

(បទ ព្រហ្មគីតិ)
តាចាស់ម្នាក់ជរា         ដឹងខ្លួនថាហៀបនឹងស្លាប់
ហៅកូនមកប្រញាប់    ប្រាប់ពាក្យពេចន៍បណ្តាំមួយ ។
ឱ ! កូនស្ងួនបិតា       ចូររក្សាកុំឲ្យធ្លោយ
សាមគ្គីជាធ្លុងមួយ      ទើបផុតព្រួយទុក្ខគ្រោះភ័យ ។
ពោលចប់តាជរា        ក៏ម្នីម្នាហៅចៅស្រី
ឲ្យរូតរះឃ្មាតខ្មី           លៃរកចង្កឹះមួយបាច់ ។
បានហើយក៏ហុចទៅ ឲ្យកូនពៅសាកល្បងកាច់
ចង្កឹះនៅក្នុងបាច់         កាច់មិនបាក់ជាក់ជាម្តង ។
តាចាស់ប្រាប់កូនថា     នែ៎ ! អាង៉ាឲ្យទៅបង--
បងឯងកាច់វិញម្តង       ដើម្បីល្បងកម្លាំងវា ។
កូនច្បងទទួលយក       ចង្កឹះមកកាច់គ្រប់គ្នា
ម្នាក់ៗប្រឹងពុះពារ          កាច់យ៉ាងណាក៏មិនបាក់ ។
ក្សិណនោះតាជរា            ប្រាប់កូនថាឯងម្នាក់ៗ
យកចង្កឹះមួយម្នាក់          ហើយសាកកាច់លមើលម្តង ។
ពេលនោះកូនទាំងទ្វេ      ក៏រិះរេលៃសាកល្បង
កាច់ចង្កឹះមួយម្តង            ឃើញថាបាក់គ្មានសល់ឡើយ ។
តាចាស់ប្រាប់កូនថា          បុត្របិតាឃើញច្បាស់ហើយ
តួអង្គបុត្រត្រាណត្រើយ    ប្រៀបបាននឹងចង្កឹះនេះ ។
បើកូនរួបរួមគ្នា                   ទាំងសម្បទានិងចំណេះ
គេមិនអាចឈ្នានីស        កាច់បំបាក់ពួកកូនបាន ។
តែបើបែកបាក់គ្នា            ប្រាកដជាបុត្រកល្យាណ
ត្រូវគេយាយីបាន             អស់ក្សេមក្សាន្តប្រាណមានទុក្ខ ។
ច្នេះកូនគួរចងចាំ                ពាក្យបណ្តាំនៃឪពុក
ពីថ្ងៃនេះទៅមុខ                  ទុកជាកេរតរៀងទៅ ៕

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រឿងល្បើកនិងរឿងនិទាន

រឿង ចចកនិងក្រសារ


មានសត្វចចកមួយ ដើរស្វែងរកចំណីអាហារ នៅក្បែរមាត់ស្ទឹង ។
លុះដើរមកដល់គុម្ពោតព្រៃមួយ វាបានឃើញអ្នកនេសាទម្នាក់
យកត្រីឆ្លាំងមួយមកដោតព្យួរនៅលើមែកឈើ ដែលដុះប្របមាត់
ទឹក ។ នៅពេលដែលអ្នកនេសាទ កំពុងចុះទៅសាសន្ទូចរបស់គាត់ ចចកបានលបចូលទៅឆក់យកត្រីឆ្លាំងនោះ មកធ្វើជាអាហារ ។
ហេតុតែខ្លាចម្ចាស់ត្រីមើលឃើញ និងមកដណ្តើមយកត្រីពីវាវិញ
ចចកក៏ខាំហែកត្រី ស៊ីយ៉ាងប្រញាប់ ។ រំពេចនោះ ឆ្អឹងត្រីដ៏ធំមួយ
បានស្លាក់ជាប់នៅក្នុងកន្លើតវា ។ ចចកខំប្រឹងខាកយ៉ាងខ្លាំង ដើម្បី
ឲ្យឆ្អឹងត្រីនោះ ធ្លាក់ចេញមកវិញ ។ ប៉ុន្តែ ទោះបីជាវាខំប្រឹងខាកខ្លាំង
យ៉ាងណាក៏ដោយ ក៏ឆ្អឹងត្រីនោះ មិនព្រមធ្លាក់ចេញមកដែរ ។ ដោយ
ឈឺខ្លាំងពេក ចចកក៏ទៅពឹងសត្វក្រសារ ឲ្យជួយចឹកទាញយកឆ្អឹងត្រី
នោះ ចេញមកវិញ ។
“ឱ ! បងក្រសារ” ចចកនិយាយអង្វរ “សូមបងមេត្តាជួយចឹកទាញយក
ឆ្អឹងត្រី ដែលស្លាក់ក្នុងបំពង់កខ្ញុំចេញមក ខ្ញុំនឹងជូនរង្វាន់បងជាទីគាប់
ចិត្ត” ។ ក្រសារបានឲ្យចចកហាមាត់ រួចក៏យកចំពុះវា រុកចូលទៅក្នុង
បំពង់កចចក ដើម្បីចឹកទាញយក ឆ្អឹងត្រីនោះចេញមក ។
នៅពេលដែលក្រសារ បានជួយយកឆ្អឹងត្រីចេញពីបំពង់កវារួច ចចកក៏
ដើរចេញទៅ ដោយមិនទាំងនិយាយថាអរគុណផង ។ ឃើញដូច្នោះ
ក្រសារខឹងណាស់ ហើយក៏ស្រែកសួរចចកថា៖ “នែ៎ ! បងចចក បងឯង
ថាឲ្យរង្វាន់ខ្ញុំនោះ តើនៅឯណា ?” ។ ឮដូច្នោះ ចចកក៏ឆ្លើយថា៖
“យីអើ ! អាចង្រៃ ឯងនៅចង់បានរង្វាន់អីទៀត អញបានឲ្យសាច់
ក្បាលឯង ចេញផុតពីមាត់អញនោះ តើវាមិនទាន់គ្រប់គ្រាន់ទេអ្ហ៊ៃ !” ៕

"ជួយសង្គ្រោះមនុស្សទុរយស គ្មានបានផលប្រយោជន៍អ្វីទេ"
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Fables and Folktales

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រឿងល្បើកនិងរឿងនិទាន

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Fables and Folktales

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Fables and Folktales

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រឿងល្បើកនិងរឿងនិទាន

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រឿងល្បើកនិងរឿងនិទាន

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Fables and Folktales

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Fables and Folktales

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រឿងល្បើកនិងរឿងនិទាន

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រឿងល្បើកនិងរឿងនិទាន

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Fables and Folktales

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Fables and Folktales

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Fables and Folktales

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រឿងល្បើកនិងរឿងនិទាន

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In Memorium

CHUT WUTTY

A conscientious person died, and a hero is born.  Your legacy will live on.
យើងខ្ញុំ សូមចូលរួមមរណៈទុក្ខជាមួយនឹងក្រុមគ្រួសារសពលោក ឈុត វុឌ្ឍី នៅក្នុងឱកាសបុណ្យ ខួបមរណៈគម្រប់ ៧ ថ្ងៃរបស់លោក ។ សូមវិញ្ញាណខន្ធលោកបានដល់សុគតិភព ៕

រឿងល្បើកនិងរឿងនិទាន

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រឿងល្បើកនិងរឿងនិទាន

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