Jut (Rat)

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)

Striped rat
Good; one would ask him for help; and for these months it would be the water of ponds and pools.
In the manuscript: A white rat, leaping.

Asadh, Srap, Photrabot (about July–October)

Musk rat
In these months it would be the giver of river water for people to drink.
In the manuscript: A blue rat.

Asoch, Kadoek, Meakase (about October–December)

Ghost rat
In these months, not good; it would be rain water.
In the manuscript: A yellow rat.

Bos, Meak, Phalkun (about January–March)

Divine rat
Will be illustrious; it would be with coconut milk.
In the manuscript: A pink rat raising its left forepaw.

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

Head

Planet in the mouth

Sun

Race

gods, female

Element

Water from the tiger's mouth

Origin

The coconut palm with the gleam of heaped gems

Dangerous ages

10, 12, 13, 15, 17, 40, 52, 66, 72, 87

Episode

The father of Ktĕimèr Kómăr orders the driver of the royal chariot to take him away and bury him in the forest (Jātaka no. 538).

General forecast

A woman will have many infirmities, and a husband with a very dry heart. Beware of illness.

Chet, Pisakh, Jesth

Animal: Rat with a white belly
Character: Intelligence. A supple character.
Other forecasts: One will have elephants, horses, all the goods one wishes.

no months given

Animal: Divine rat that has obtained a gem
Element: Pond water used by people
Character: Wise and just words.
Agriculture and commerce: Always good.
Administration: Will be a high mandarin.

Asadh, Srap, Photrabot (out of place)

Animal: Very depraved musk rat
Character: A character that is not very supple. Unable to do meritorious deeds like everyone else; the rat destroys much, the water falls, it is difficult.
Agriculture and commerce: Middling.
Other forecasts: If one is the child of a sethĕi, one will fall into want.

Bos, Meak, Phalkun

Animal: Baṅkaṅ rat
Character: A great desire to know what is meritorious.
Agriculture: Middling: ordinary subsistence.
Commerce: Bad at home, good elsewhere.
Administration: Without result.
Other forecasts: Bad and good balance out.

For the Rat, Porée-Maspero translates the opening of the manuscript: "Success! This is to speak of the mixtures concerning Prommocat, to know the truth about the feelings of everyone. Whoever is born in the year of the rat is at the head of Prommocat. The omens say he will have many goods. In his childhood he will feed with difficulty; the omens say he will be above the elder and younger of his generation, (and will have) middling feelings: it is not good, it is not bad. A tevoda comes from the North, comes to be born. At the age of 10 he will be ill a first time; he will risk death at the ages of 20, 22, 30, 37; (it will be) bad (at the) mature (age); (one will have) sorrows; one must fear death (once more); if one passes this (moment) one will reach 60. At 70, 80 (it will be) bad (once more), until 81–94, (when one) will truly die. If one is born in the months of Jesth, Asadh, Srap, Photrabot, Asoch, Kadoek, all these six months are middling. If one is born in the months of Meakase, Bos, Meak thom, Phalkun, Chet, Pisakh, all these six are glorious. If one is born on a Sunday, Monday or Tuesday, all these three days are good: one will amuse oneself with women; if one is a woman, one will have many lovers; if one seeks goods, one will not be able to keep them. If one is born on a Wednesday, Thursday or Friday, one will have goods. (If one is) born between the morning at dawn and noon, it is said that one will have many elder and younger (brothers and sisters), one will have goods. (If one is) born between noon and evening, one will have many sorrows. (If one is) born between evening and deep night, one will dwell in happiness and health."

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 Rat from 1900 to 2027, as the calendar of the site computes it after Eade; only the day is given, not the hour.

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

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 Rat year is the child of Práḥ Thorni, the Earth. Its "seat" (tinan) is Vibhīṣaṇa, a hero of the Rāmāyaṇa. Among the agents of the children's illness called skan, the one linked to it is the owl; amulets, medicines and offerings vary with the agent. The sacred text recited in Rat years, or in private ceremonies by the date of birth, is the Kassapa sutta.

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.

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 Rat belongs to the gods. Its seat is Vibhīṣaṇa. 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) + Jut (Rat)

Forecast: Fortune as one desires. Quarrels.

Jut (Rat) + Chhlov (Ox)

Fortune: [Landowner.]
Forecast: Many goods. Quarrels.

Jut (Rat) + Khal (Tiger)

Forecast: Many goods. Short life. [Success in rice-growing.]

Jut (Rat) + Thos (Hare)

Fortune: Sethĕi [who sells fine goods].
Forecast: Many goods. Happiness. [Very good.]

Jut (Rat) + Rong (Naga)

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

Jut (Rat) + Masanh (Snake)

Fortune: Buffalo merchant. [Prowler.]
Forecast: Bad. [Many children. Quarrels.]

Jut (Rat) + Mami (Horse)

Fortune: Sethĕi. [Dignitary.]
Forecast: Happiness. [Success in rice-growing, trade.]

Jut (Rat) + Mame (Goat)

Fortune: Courtier. [Dignitary.]
Forecast: Many goods. [Modest means.]

Jut (Rat) + Voak (Monkey)

Fortune: Market overseer. [Doorkeeper.]
Forecast: Quarrels. [Middling.]

Jut (Rat) + Roka (Rooster)

Fortune: Ox merchant. [Sugar-palm merchant.]
Forecast: Bad. [Very good.]

Jut (Rat) + Cha (Dog)

Fortune: Dignitary.
Forecast: Many goods, many children. [Luck. Acquisition of goods. Very good.]

Jut (Rat) + Kor (Pig)

Fortune: Buffalo merchant. [Dignitary.]
Forecast: No happiness. [Always good. Acquisition of very fine goods.]