Rong (Naga)

The four portraits below come from an illustrated Khmer manuscript of the Musée Guimet in Paris (MA 1903), a folding book of the kind called krāṃṅ, bought by the museum in 1957; a name pencilled on one of its covers suggests it was acquired during Doudart de Lagrée's expedition of 1866–68. Its first part briefly interprets the horoscopes by the cycle of the twelve year-animals, as a memory aid for the astrologer (horā); the translation is Sunseng Sunkimmeng's (1977). Porée-Maspero gives the principle: according to the quarter of the year in which one is born, the particular variety of the animal determines character and destiny.

The quarters are lunar months of the Khmer calendar. The European months beside them are only a guide: as the translator warns, in reality the two overlap.

Khmer treatises do not group the months in the same way: some begin the first quarter with Meakase, others with Phalkun or with Chet (Porée-Maspero). We follow the Guimet manuscript, which begins with Chet.

Chet, Pisakh, Jesth (about April–June)

King of the serpents, Nāgarāj
In the manuscript: A big green serpent with the head of a mythical nāga in blue, the corners of the mouth and the neck red, white teeth, a yellow crest.

Asadh, Srap, Photrabot (about July–October)

Serpent
Not good.
In the manuscript: A big green serpent, crest red and white, tongue red.

Asoch, Kadoek, Meakase (about October–December)

Cobra (cobra capello) guarding its eggs
Good.
In the manuscript: A big blue serpent, crest red and white, tongue red.

Bos, Meak, Phalkun (about January–March)

Water snake
Good, whose presence would hardly inspire fear.
In the manuscript: A big pink serpent with carmine scales, coiled.

The Prohmocat (Prohmočatě) is the second part of a manuscript that an ācār, a master of ceremonies, of Phnom Penh lent to Éveline Porée-Maspero, who calls it ms. B. She found no Khmer work on the twelve-year cycle as a whole: what is known lies scattered in the treatises of the ācār. She summarised this one in two tables, given here column by column; because it reaches us as a summary and not as a full translation, it comes after the Guimet manuscript. The months are the ones the manuscript writes, grouped its own way; those she prints in italics are "out of place".

Part of the body of Prohmocat

Belly

Planet in the mouth

Jupiter

Race

gods, male

Element

Gold

Origin

The prei bamboo

Dangerous ages

51, 71, 27, 21, 47, 52, 55, 67, 78, 88

Episode

Mohòssŏtha explains the riddle(s) to the goddess who listens; all the people gathered listen, seated (Mahosadha, Jātaka no. 546).

General forecast

By one's speech one will win the affection of a great personage of the clergy or of a dignitary's child. A very dry heart. An orphan woman will have three husbands. One will obtain gold and silver from everyone.

Chet, Pisakh, Jesth

Animal: King of the naga-kings
Element: Fine gold
Character: Will accomplish meritorious works, and all his actions will be very good.
Agriculture and commerce: Middling.
Administration: Will be important. Will have great power over the elder and younger of his generation.
Other forecasts: His enemies will not be able to harm him.

Asadh, Srap, Photrabot

Animal: Kray snake
Element: Clogged gold
Character: A cold character.

Kadoek, Meakase, Bos (out of place)

Animal: Very venomous cobra
Element: Middling gold
Character: If he flares up against someone he will hardly stop. Likes to laugh. Has merits greater than those of all his family.
Agriculture: Bad. His tools will be mediocre
Administration: Middling, if he attaches himself to a dignitary.
Other forecasts: If it is a woman, she will have a husband of depraved character.

Meak, Phalkun, Asoch (out of place)

Animal: Python without venom
Element: Solid gold
Character: A supple character. Tells the truth, cannot flatter with lies.
Agriculture and commerce: Middling.
Administration: Attach oneself to a dignitary.
Other forecasts: If one makes oneself a chief, one will have an intelligence superior to all.

The animal changes at Moha Songkran, the Khmer New Year, in April. In 2026 the Ministry of Cults and Religion announced Moha Songkran for 14 April at 10:48 in the morning, the start of the year of the Horse; so the first days of a Western year still belong to the animal before — of 1910, Leclère writes that its first hundred and two days belonged to the previous Cambodian year. The table gives the day of Moha Songkran for each year of the Naga from 1900 to 2027, as the calendar of the site computes it after Eade; only the day is given, not the hour.

• Victory: Thursday
• Happiness: Friday
• Ruin: Saturday
• Luck: Sunday
• Power: Monday
• Death: Tuesday
• Karma: Wednesday

The days of the week that a treatise of the Commission of Customs of Cambodia (MCC 30.012) gives this animal for victory, happiness, ruin, luck, power, death and karma, as Porée-Maspero reproduces it; another manuscript (ms. A) inverts the last two. Many farmers begin the harvest on one of the lucky days of their year of birth.

Khmer treatises tie each year to a whole series of correspondences (Porée-Maspero). The Naga year is the child of the Naga-King (Nâk Rač). Its "seat" (tinan) is Sītā, the heroine of the Rāmāyaṇa. Among the agents of the children's illness called skan, the one linked to it is the rājasīha, a mythical lion; amulets, medicines and offerings vary with the agent. The sacred text recited in Naga years, or in private ceremonies by the date of birth, is the Mahāmetteyya sutta. In Khmer myths and images the animal identified with the Indian nāga was at first a crocodile, and the people still feel the equation nāga–crocodile; but the nāga of the cycle is taken to be a serpent (Porée-Maspero).

These correspondences follow the general table of Porée-Maspero, who studies their divergences separately; for the sacred texts, she warns, the documents do not agree, and she gives four different lists.

According to Bizot, by the year of one's birth one receives as "seat" one of eight figures of the epic. The seat serves to draw forecasts and to know, in illness, which offerings to make and in which direction to carry them; the treatises then distinguish the childhood, youth, middle age and old age of each figure, periods that correspond to the four quarters of the year (Porée-Maspero). In the method that Bizot calls the "Eight influences", the seat is found from the person's age on a grid of numbers; and he warns that lists matching the years to the figures are "incomplete, scattered, hard to use", later than the introduction of the first versions of the Rāmāyaṇa at Angkor, and in the end little used by the diviners themselves.

Two Khmer legends tell where the cycle comes from. In the first, after the earth was formed an ascetic came down, created a man and a woman, and allowed them to count time by the twelve years named after animals. In the second, Práḥ Eysór (Śiva) wished people to be able to count time and summoned all the animals to draw lots for the names of the years. The King of the Elephants was nearly there when a little rat living in a tree asked him where he was going; the elephant told him, and the rat asked leave to climb onto his ear, which was granted. When the elephant came before Práḥ Eysór, the god wished to know who had arrived first. Just as the elephant was about to answer, the rat jumped to the ground, sat in a winnowing basket, joined his hands and said: "It is I who am first." The furious elephant refused to be counted among the animals drawn by lot.

The animal of birth rules many rites. Writing of the peoples of the Indochinese peninsula as a whole, Bizot says that it settles the treatment and the sacrifices for the sick, the prayers against misfortune, the right moment to enter a new house, and the horoscopes that allow or forbid a journey or a marriage. In Cambodia many farmers begin the harvest on one of the lucky days of their year of birth; and when the nine stone "roots" of a pagoda's sema fall all together, if the animal of birth of the chief of the monastery is that of the year of the ceremony, he must go far enough away not to hear the signal of their fall, or he would die (Porée-Maspero). Faraut writes that believers wear jewels showing the animals, whole or in part, as amulets, to protect themselves from the spells of the evil genie. In the region of Battambang, when the columns of a house are raised in a Naga year, the master column is swept with citrus leaves and komnàn leaves are crushed on it (Porée-Maspero).

For a marriage, the "races" of the spouses must agree. The years are divided among three races: the gods (tevoda) — Rat, Naga, Horse, Goat; the humans — Ox, Hare, Snake, Pig; and the yăk, giants who eat human flesh, can move through the air and can take human form — Tiger, Monkey, Rooster, Dog. A union between a human and a yăk is bad, like that of Nang Kangrei and Práḥ Puthisen: the ogress, abandoned by her human lover, died of despair, and her body became the Phnom Nang Kangrei. A union between a human and a god brings trials but in the end is very happy, like the marriage of Nang Monorea and Práḥ Sothon. A union between two people of the same race "has no story" (Porée-Maspero).

The Naga belongs to the gods. Its seat is Sītā. The seats of the spouses must not be hostile, as Rāvaṇa and Sītā are (Porée-Maspero); Bizot adds that young people whose seats are Rāvaṇa and Sītā, or who belong to the race of the yăk and to that of the gods, cannot marry without danger.

Below, the fortune and the forecast of each couple according to a treatise of the Commission of Customs of Cambodia (MCC 54.015), as Porée-Maspero gives it. Words in square brackets are, as a rule, the version the treatise gives when the couple is named the other way round. Porée-Maspero notes that, contrary to the usual Khmer practice, the man is named first in the texts that give the element of each spouse; so in the couple Rat + Ox the man might be the Rat, and in Ox + Rat the Ox — but the differences might also come from corrupted texts. The variants of two other treatises are not given here.

Jut (Rat) + Rong (Naga)

Fortune: [Storekeeper.]
Forecast: Wealth, then ruin. [Quarrels. Short life.]

Chhlov (Ox) + Rong (Naga)

Fortune: Guardian. [Child of a courtier.]
Forecast: Modest means. [Middling luck.]

Khal (Tiger) + Rong (Naga)

Fortune: Master of a junk.
Forecast: Constant sorrows. [Goods acquired. Many slaves.]

Thos (Hare) + Rong (Naga)

Fortune: Rice farmer. [God.]
Forecast: Modest means. Good. [Quarrels.]

Rong (Naga) + Rong (Naga)

Forecast: Fortune always leaves the house. (The spouses) die together.

Rong (Naga) + Masanh (Snake)

Fortune: [Śiva.]
Forecast: Happiness. Long life. [Many goods acquired. Quarrels.]

Rong (Naga) + Mami (Horse)

Fortune: A god in a palace. [Child of a mandarin.]
Forecast: Many goods. Long life. [Always very good.]

Rong (Naga) + Mame (Goat)

Fortune: Mandarin. [Court mandarin.]
Forecast: Happiness. Many children. [Luck. Many goods.]

Rong (Naga) + Voak (Monkey)

Fortune: A fighting asura.
Forecast: Bad. Modest means. [Many goods.]

Rong (Naga) + Roka (Rooster)

Fortune: Head of a canton. [Fortune at everyone's disposal.]
Forecast: Many goods. Short life. [Always very bad.]

Rong (Naga) + Cha (Dog)

Fortune: Dignitary. [A dog-god eating in the middle of the market.]
Forecast: Good. Short life. [Want in everything.]

Rong (Naga) + Kor (Pig)

Fortune: Práḥ Peisrăb (rice made a god) in the granary.
Forecast: Very good.