 Okay, well, I'm Peter Sharik from SOAS. SOAS has, for the past eight years, had a Southeast Asian art academic program, which has invited scholars from all over Southeast Asia to SOAS to do postgraduate degrees. And research degrees and a number of those program, there are a hundred altogether so far in eight years. Some of them are taking part in this webinar. And it's the first time we've done a program together on a subject which is known to specialists but not very widely in the world, but Cambodia very clearly invented the world's first national health service. Now this is the thing which concerns us all today with COVID in all our lives and families and institutions. So the foresight in the 12th century of a Buddhist king called Jayavarman to invent the idea of a free for everyone health system, very systematically supplied was an extraordinary one and we, I think, all feel that this should be better known. And it's partly the idea of Reti Chen, who was an old friend for many years, who's now, he's been a professor in Toronto, he's worked in the International Atomic Energy Association in Australia and now he's back in Cambodia, working in the Prime Minister's office and very much involved in archaeology of medicine in this 12th century country. So I will first introduce Rachel Harrison, who is a professor of Southeast Asian Studies in SOAS and she is the chair of the Centre for Southeast Asian Studies at present. So over to you, Rachel. Thank you. Thank you, Peter. I'll be very brief. I just wanted to say that it's a real pleasure to have this event as part of the Center for Southeast Asian Studies at SOAS kind of seminars and webinars programme and it's the first one of this calendar year. And I think it looks really superb and interesting and fits very closely with the kind of agenda that we have in the centre which is to do with fostering kind of interdisciplinary research and bringing, particularly bringing culture and medicine and history into dialogue with each other. So thanks very much, Peter, for putting this together and thank you to all of you for for being panellists and for the great number of attendees we've got. This is a really great start to the year for us. Thanks a lot. Thank you, Rachel. I will briefly ask Tinnacle Waters, who is in Plamping at the Puhti Shastra University Medical Services Division, who she will be co-hosting this session with me, just to say a few words. Hello. A warm greetings from Cambodia to all distinguished speakers, guests and participants this evening. As Peter said, I'm Dr Tinnacle Waters and I'm the director of research at the University of Plamping at the Puhti Shastra and we feel very privileged to be co-hosting this with SOAS and the Center for Southeast Asian Studies. And just a little bit of background about our university. We're a large private health science university in Phnom Penh with faculties of medicine, nursing, dentistry and pharmacy and with a really strong research public health focus as well as outreach into communities. So to close this, my part of this, I think this webinar provides an excellent opportunity to look to the past and the wisdom from that and bring that and take that knowledge with us now into the future in particular public health and that expertise that comes through generations. So thank you very much to everybody for being here and I'm very looking forward to hearing our guests and speakers. Thank you. Thank you, Tinnacle. Yes, it's not, it's quite unusual to have a group of people focused on archaeology and art history in the medieval world, connecting up with a live medical institution in the modern world. It makes a lot of sense. I haven't seen it done very often. But where the two do combine is in Reti Chem, who is both an archaeologist and a professional radiologist and is on the board indeed of the Puhti Shastra Hospital. So Reti will talk to us shortly. I first want to explain the format we're using a format called my Japanese is not good but Pekka Kucha, which was invented by Japanese architects who deal with a lot of detail and who want to hold webinars which get the large ideas across. So the rules are no more than 20 slides and 30 seconds per slide. So it's a it's a it's a rapid way of getting key subjects there from real experts who've been obliged to boil everything down to simple, graspable terms. The first part, the first part of the webinar will be shared by Meng Hongchun, who is the Cambodian deputy director to UNESCO. He was also on the SOAS program and he's a good friend of mine. But he is, I think his Japanese is better than mine because he did a PhD in Japan. But Meng Hong is the liaison person for a group of 40 alumni in Cambodia who distributed through the ministries, the restoration organizations, the museums, the university. So Meng Hong, I hand over to you. If you would like to introduce yourself with a few words, and you are then in charge of session one. Thank you so much, Peter. I would like to say thank you so much for your kind interest to me. Actually, I would like to say good morning and good afternoon, ladies and gentlemen. I would like also expect our saying for your participation today. And thank you so much for providing me with this opportunity to share the first session of this conference. My name is Meng Hong. I'm a Deputy Secretary General of Cambodia National Commission for UNESCO, and I also representing the SOAS alumni in Cambodia. So before starting this session, I would like to provide some rule again for the speaker as well as during the Q&A session. Actually, our first section will focus on the 12th century Khmer hospital service. We will have five speakers. Each speaker will have only 10 minutes to present your own topics. If you go over 10 minutes, I will alert you and I will give you one or two minutes more to finish your presentation. After finishing five speaker, we will have 10 minutes for Q&A section. So you can drop your question in the chat box, Q&A chat box. Yeah, let me remind again that each question should be mentioned clearly to which speaker that you wish to ask the question. So I would like to start the first session of our conference. As the first speaker, I would like to invite High Excellency Dr. T. Chiam, the President of History of Medicine in Southeast Asian society to introduce a topic on the major 12th century medical care system. High Excellency, the floor is yours. Okay. Thank you, Mr. Chair. First of all, I'd like to take this opportunity to thank my old friend, and Teneke from Putinsasa and certainly my friends and colleagues are from the Apsara Authority. I'm a director and I never taught at the University of Toronto, but I was a professor at McGill University. And after that chairman, Radiology, Nuclear Medicine at Western Ontario in Canada. So myself as a background, I represent that because we have a gentleman from Uniskill, I'm a microcosm of Uniskill because I got an MD degree, I'm a medical doctor. I got a PhD in education and a PhD in history. So it's all started as a hobby, you know, living abroad. I visited Cambodia several times and met with accuracies of Angkor. And one day, I decided that maybe I should turn this hobby into something more professional. And my initial thought was a method and how to raise some historical hypothesis to guide the excavation of hospitals in Angkor because I'm a medical doctor, certainly interested in history of medicine and social history of Angkor. And at the same time, using ecological find to inform my historical question. That was the beginning. So I initiated actually the first excavation ever of Arugia Salah Medical Hospital at Angkor the first one was done in 2006. And then follow much later by the list mood. The first one was not very informative from the perspective of historical of a historian of medicine. Then in 2017, the team of an archaeologist excavator is good, and currently ongoing. And they found a few medicine in a Buddha statues, not possible to talk about the history of medicine and public health Angkor in 10 minutes. But I like to share with you my findings during my PhD research and the next 10 years up to now on my company research as a sideline as a hobby. But for those of you who are interested in my, in my research, you can go to academia.edu Google my name, and all the paper has been uploaded there. So what are the major findings I collected seven points. Number one, the public health a of during Angkor established by King diamond seven was actually a very successful system, the first one ever in the ancient world. And it was done by design and centralized and management by the Imperial Court, you know, under the blessing of medicine Buddha as a very famous Buddha from the Mahayana Buddhism. Number two, the empire, my empire was under the protection of Buddha, and the most important manuscript of Mahayana Buddhism and personified in the person of Queen mother of King seven, and one of his life queen. So it's very important at the core of the belief and the protection of the empire at that time. If you go at number point number three, if you look at the gates at Capital Angkor Tom, with Devan Asura holding a huge dagger in view to protect the project of Paramita Sutra at the heart that is stored at the heart of Imperial Capital Angkor I published about that. And actually, my interpretation, my application is that this statue were not part of the turning of the ocean milk, which is a Hindu myth, which is in a little bit in contrast with the rain during the reign of James German seven, which are promoted Mahayana Buddhism at the highest level of the empire. Point number four, there's a network of 102 hospital that doesn't mean for long years, but I did some research, and my application, not challenge until now is that it is 100 or two are actually symbolic symbolism of religious numbers, probably because this is a guru Mandela is made of 51 divinity, and it is known historically, according to inscription that the amount of seven, every time he established a trying to his dedicated to parents, he duplicate the number of of temples, and this made 51 by two with 102 that's my humble interpretation. And the challenge, a future historian to look into that. Point number five, the hospital under the blessing of medicine Buddha named Mr. Chaguru, and his who bodhisattva have described in detail the iconography which was unknown. To scholars about the iconography of medicine Buddha in Tibet in Central Asia in China, Burma, Japan, you know, right, not known, not ever described in Cambodia, and I have described that according to inscription and mostly from comparative arts across the region. And finally, it took almost 15 years to find out to dig out those are missing Buddha at the site of the prosciutto is good to confirm the description particularly the attributes in the hands of the Buddha point number six. I look at the practices of medicine and a machine with a Buddhist medicine is a bit different from your machine and particularly striking striking differences number one is a pulse taking has been seen as a boss relief at the passat and passat landing in each part of Angkor Tom. So, if you go there if you read my paper, you will see the picture of those pulse taking number two is the use of alchemy for a you know that the looking at living eternally and alchemy as the practice of alchemy during that period has been supported. By two set of evidence is number one, inscription of the promise in the mentioned mercury sulfide in Sanskrit called Hingula or Hingulam, and also according to the account of the Chinese visitor so that one in the 1296 27 he mentioned that he saw his red powder of red cinema on the market of Angkor. So those are evidence for the practice of alchemy in medicine at Angkor and last number seven is that medical knowledge are taught and sustained at Monastic University, particularly the two largest one at Angkor. So, I have demonstrated according to inscription on stone and comparative history that the problem can actually Buddhist Monastic University with residential college, and they have been built, molded according to the model from Indian India, namely the University of Nalanda, and we have been built in Nalanda. So this is in short, the findings that I found, I am pretty sure that in the future, we can find more evidence to support the findings that I have got that over the last decade, working on this famous hospital, and the fantastic public health network that has been established in the country by our group King sevens. Thank you. Thank you so much for your presentation. So, I want to move to the next speakers. I would like to invite Peter Sarah from so as university to present a topic about my page. I would like to invite Sarah and the medical herb gathering and the distribution role hospital management temple. Professor, the floor is yours. That is slide one. So the, the hospital network set up by this king. Yeah, Shala houses of health was built. There's no precedent for it in in Cambodia there was possibly something in India under Ashoka, but nothing as clear as this. It was a huge investment at the, in the opening years of the rain of jive arm and the seven, and it was fully 300 years before the first before the, the nuns of Burgundy were financed by the local king to open a house for the poor in bone, the people. So it was a, it was an unprecedented construction designed to help the people and it was directed at all the people, all people could enter the hospital, the sites, and the inscription outside of each hospital gave the king was doing this because the suffering of the citizens was more was the greatest grief of a king. And the significance of the, the medical Buddha, the master of remedies by Shaja Guru in this culture can be seen from this, this map this drawing, which shows the, the buy on temple which is a huge stone construction at the center built by the king. This was the first Buddhist state temple in Cambodia. Earlier kings had built large step temples to Shiva mostly, and occasionally to Vishnu, and the map on the left of the screen is of the central sanctuary of the buy on temple. Beside it is this bright red smaller sanctuary with the distinctive face towers the size of a person, which is devoted by inscription to by Shaja Guru, and the two bodhisattvas, sunlight and moonlight, who are there to administer to the needs of people through the 24 hours. So it's the only, it's the only sanctuary which is so prominently placed next to the central sanctuary of the kingdom. So, Buntya Chmar temple which was, which seems to have been called the second temple of King Jayavarman's empire, which is close to the current Thai border. I'll show a map shortly. There is, there is a panel, which shows the king on the right hand corner, larger than everybody else in special ceremonial dress making an offering in at a large gathering, and the focus of the event seems to be this this pile of sacks down here. My first thought was that this was the attribute to the rice garden. There was an annual rice festival which is noted in inscription, but by having heard a lecture by Colin Millard in in so as a few years ago, I changed my mind and I decided in fact there's these were medicinal herbs and that linked Buntya Chmar to medicine is its proximity to the, the dancrec mountains. That was the source of most of the herbs, also animals, animal parts were used and there's the gold mine and various other things. So this seems to me that the way are seeing a special royal ceremony periodic in Buntya Chmar to gather to bless and eventually to distribute the the medical herbs around the empire. Colin will give us a very close up idea of how this happens today in Tibet. The length of the ceremony because to get the lapis lazuli light into the medicine required the chanting and meditative meditative meditative efforts of the monks it took a long time. So, the King's strategy, he was brought up as a fighting prince fighting actually in neighboring Champa. He developed his unique mix of humanitarian and military mode of ruling. This was a highly literate society there were many books and texts, but only the ones and ankle was not the capital after the 15th century. So many of the written texts were destroyed the writing that we have to go on the epigraphy there are still 1500 inscriptions but they're indicted into stone on temple walls. So it's the we don't have the luxury of libraries of texts as there are in China and Japan, for instance. Here is a quick picture of Buntya Chmar on the Thai border and a some of the 30 hospital sites, all built on the same plan they're quite distinctive plans. In what is now East and Northeast Thailand. And most probably Buntya Chmar had a role of administering this large number of hospitals, just across the mountains in what is now Northeast Thailand. Here's a model, a 3D model by Olivier Kuna of exactly what was involved. There was a pond outside the main building there was a sanctuary with the Buddha here in erected and wooden buildings would have been surrounded, all of which have disappeared. The Cambodians were known for their skill in in medicinal herbs. In the seventh century, an Indian tantric sage Ponyodhaya went to China and was sent by the emperor to Cambodia to acquire this expertise and indeed bring back some of the magical herbs they'd heard were most efficacious. He was so loved by the Cambodians Ponyodhaya that there's a record of a Buddhist delegation from Cambodia going to Chang'an. This is the only record we have of a seventh century Khmer group going to China to plea for his return and the emperor agreed and he went back and spent the rest of his days in Cambodia. Here on the hospital in Stella, we get some detail of the products that were used in the medical mix and it notes also that the most precious ones would be delivered three times a year from the king's own warehouse. This was the most potent. In, for instance, the royal touch was said to be a special power of kings in Europe. People would simply be touched by a king and would be cured. Well, there's something similar about the king sending a personal donation to 102 hospitals. This is what the hospitals look like. This is Pimai in northeast Thailand, looking at the city, the old city wall and outside of the city wall is the sanctuary of the hospital. So it was a large latch right mostly that right building. There are two others here. And it was set outside the city for the quiet and so on and social distancing of people who were ill. In, in this case, we have a Vishnu temple built by Suryavarman, the second who was Vaishnava. And we can see here Vishnu on Garuda. And opposite it, so supporting and combining with Vishnu, which was typical of the Khmer religion, was a hospital built by Jayavarman the 7th and here was the medical Buddha holding a Vajra and a gunter. And these pedestals for the eye for the icons are typical of these sites. And here it here are some of the major icons that were found by Thai archaeologists and each time it's this royal Buddha figure holding a Vajra and a gunter to the diaphragm. More of them are being excavated all the time coming out of the ground. The identity of the Khmer by Shadra Guru was, was, was fixed quite recently by Hiram Woodward of the Walters Art Museum in Baltimore. He saw this bronze in a dealer's exhibition in New York. The bronzes are attached. The base is all one. They're not put on on top. They're welded together. And he then realized that that was the trial that he'd been looking for to fit into all the hospitals in Northeast Thailand. So we have therefore the Khmer by Shadra Guru and the two bodhisattvas holding cylinders, probably for medicine, possibly for mercury, and so on. And notice that Feng Dara will, when he looks at the current excavation in, in, in CM rear that he has indeed a pedestal with three slots for the Buddhist. This is a short quotation, which I'll, I'll leave you to read that they, we are going to record it from from the, there's no I can't find a go back button. This is the one Charles. Yes, if you press the left arrow key on the keyboard. I should take you back. Oh, sorry. Okay. Thank you. So homage to the Buddha in, in the various forms. Homage to by Shadra Guru, sunlight, moonlight. And so this raised by this King. And the forecast, the word really costs in Cambodia, but it's, it's picking it up from Sanskrit work cared for here. There are two doctors, each one, a man, and two women in residence. This is the positioning of hospitals outside ankle Tom. So the buy on is at the center. North, south, east and west, and, and Feng Dara will show us the one at the bottom in the south. So again, strategic position outside the center of the city. This is the one on the east. This, this by Shadra Guru has now been removed to the conservation. The pedestal is left there. That is not. It's only been partially restored. And this is going to interrupt. We run hours time of the you have two minutes more to, to write your presentation. Thank you so much. And the one who's going to talk to us soon. He identified this hospital format in Bantieh Ma slightly larger construction, but basically on with the same pattern with a pond outside, and the largest icons of the Buddha. In, in the Pompeii Museum, these two are in private collections also came from Bantieh Ma, which seems to reinforce the notion that this was a very important medical center. So there's the, the by Shadra Guru of Bantieh Ma, and there are the, the circle of hospitals. So, as I will end it there, the, it was, it was, it remains to be what we have little evidence of is exactly how the herbs were treated and distributed, but we can look at what happened in Tibet to give us an idea of it. So thank you. This is your presentation. Yes, thank you. Okay, thank you so much for your presentation. I would like to move to the next speaker. I would like to invite Mr. and so that he from after our authority to present a topic about hospital and the royal to Kimai. The floor is yours. Thank you. Firstly, I would like to see as my skin for going to detail. In my presentation. Okay. The screen this is only left feature of the activity, probably in the hospital. And that sculpture has been so on. There is the south of the, the, the, in the bay leaf gallery of Bajon temple. The only one feature may left to source. So what's going on, what happened is inside the hospital. One of the structures was with the roof tie, and you know a lot of decoration and many people working in active of the medical checkup treatment, giving Dr. Um, let me first give you an idea on the projects that, you know, time and cameras looking on for more than 10 years ago. And it's called, you know, a living uncle projects, the, you know, come out high corporations step on the research, research on the road, and the project was supported by Thailand's like funds. We started around five military academy so the public ministry fire department, and in Cambodia, Abscalfe, sorry, we started seeing, you know, two and five. And this is a cross border. Actually multi we use multi risk in research, and firstly, to identify, all the main options of ancient road. from the uncle capital to different provinces and neighboring country of the pre-empires in due overall mapping the network known to them. And secondly, we want to identify and describing all the infrastructure is existing along this road, such as bridges or kind of canal, temple, the main of rest house, hospital, et cetera, et cetera. And then certainly to set the lines of the people who live in the long road nowadays in terms of, you know, ancient community about the country community, ancient industry and the community culture and the way of life, people who live in along the road until now do. For the studies we have been, you know, as I said, criticizing the multi-discrimination approach and the team benefits from the result of the more sensing survey, which is certainly have to systematic ground testing conducting during the several campaign, you know, in Cambodia, Thailand, as well as in Laos, Pido. A number of sites were excavated and the excavation burst down, you know, according to the modern method using the geo-informatics, geo-visit, et cetera for the use, you know, the destruction of the, you know, size. Let's only, you know, expand our study to identify the cultural relationship in the original scale from the ancient communication network based on our studies, I mean, that has been, you know, the work has been lost for more than 15 years. You know, the other works we, on ancient road, there's a multi-dimensional aspects of the road, you know, road use as intercity and state road of route, like, you know, golden network, you can see later on, and also the road inside the city, local use, you know, a special purpose of road and multi-temporal uses of road, you know, like the road used through town and then finished at the Vibhia and, you know, expand through the town. And then this is the, our results of the work for almost, you know, 15 years, we met, you know, we had, we met the road network, you know, the road was caught in Breckhan's description to essentially name us, Atria. So this is Atria, no Breckhan and no other part of the network. This is the main road. And now they asked me live before where I go. So you see there, you know, long, very long network, link from the city, on go inland and, you know, link to the, every region of the empire and one on eastern part, maybe through the sub-China seas and another one to the west part, probably to link to the Adamansi, to the seaport, the capital inland, but in the empire open to the road to the maritime trade route and from next, you know, from the seaport to the capital city by the land road. And then this is the case that we studied, that we, you know, see today about Uncle Pimai Road. And, you know, on the left screen, you see this is the, you know, the zoning of our study. So four kilometer, you know, that we did all the structural demand has been mapped from the Uncle capital to Pimai. And then on the right hand side, the map that you see, the, you know, the rest house has been recorded in the stone kitchen or a can. 17 has been number in the description and by the architectural field work, the whole number of 17 has been found. And then you see all this location of the rest house and among them, you will see that relating to the hospital. And so, you know, we develop, you know, like we call Geospatial Development, so we use some, you know, modern technologies. Now, as I read, you see all the course on abroad and a digital feature has been sold to, you know, from Skype, you see like similar, you know, to what we see great world of China asset. And then this is, we also put on the data in the Google notes and you see, this is the, you know, the view from the Pimai from the Korat Plateau down to Uncle, you see, the, on the base, see this is all the section on the Pimai and then the road run down through Dong Rai and to Capacity, Capital City, Uncle on the southeast and Pimai was located in northwest of Uncle. And this is a view, you know, of the road Uncle Pimai from Uncle and then we did a lot of, you know, inventory and we put in the database of the thousand of the aggregate size along the road from Uncle until Pimai. So the length of the road roughly about, you know, 250 kilometer long. And then about hospital. We identified eight hospitals along the Uncle to Pimai and four remain on, you know, on the road from Uncle to Dong Rai and another four from Dong Rai to Pimai, Monty Dong Rai. And it's feature of the, you know, the image of Paswitong and the right hand side, you see the hospital we view from, you know, helicopter. So the outreach distance, you know, on the road. So one from one to other hospital, they are 40 kilometer roughly, probably 40 kilometer. So if you walk, it take about three hour, we can lead to one hospital. Are you riding on Oscar? You will take two hour and a half. And if you're riding elephant or elephant, so you take two hour. And one, and if you're riding on horses, more, you know, this is faster than, so you can use about one and house. Hour you can be to one hospital. So, and then you see in Uncle, we start from the beginning of Uncle disaster, the central part of capital city of Uncle. So Peter saw you only four hospital on the, you know, each gate of the Uncle Tom, but actually they are six hospital, you know, recently found in Uncle. So there are two, the one on the main road for Uncle to be my starting from the west gate of Uncle Tom. And we pass through, you know, to the die of the barai and we should walk up north a little bit and we will meet with one hospital just on right hand side. This is the, now they call Prasad Ray Prasad or Panjwonto Un. This is the first hospital before we leave Uncle. To be my, and then they are not the one, you know, one hospital on the north turn, Panjwonto Un or Panjwonto Un or Panjwonto Un or Panjwonto Un or Prasad Ray, you know, Pracanit Gibson mentioned about what is called one hospital in the city of Sri, you know, disaster, but actually the term, that the hospital was not located inside the Pracan but just immediately north of the Prasad Pracan, it called now the Prasad Ray. So the total hospital found in Kapital City, Uncle were six together. And then this is, I give you the map of the location of the hospital found along the road from Uncle to be my to see all the eight just end at the sea, they're on the gate into the PMI. And then there are another two further north, one Prang Prasad Prams, and then another one Prang Poo was in check, now they're in Chaya Poo. And you see all another two exactly on alignment on the road Uncle to PMI. So you may, you know, understand that this is not the, this is the road is not just end at PMI, it most probably telling you up north to Chaya Poo to see because you know, two hospital on the alignment to the north. And then even Gajma Peter mentioned, so we identified four, you know, in the Gajma, there are actually eight satellite temple and there are four located inside the, you know, the world of city and the other remain outside. So the one closer, the book of the Gajma, you see here on the north and on the west and on the south and on the east, all the four, you know, was a hospital and it was very special one in, not in terms of the other side, but also the tower ground with faces. This is something special that we never found anywhere but in city of Pankajma and then some idea to give you about, you know, recently work at Crock Bay. So normally we found only one, Prasas allow us hospital, but last October, 2021, myself and with team, we identify another one. So here, the number one up north, this is just on nearby the road, you know, link from Crock Bay to the Royado from uncle to Waku. So this is one and another one here. So two was, you know, built in the, you know, capital cities of Crock Bay early 10th century. And then it's so you that the 10th century capital abandoned, but there are people still living and then J. J. Government servant back on the side and build another two hospitals in the city. And then this is what Peter saw also, you know, this is our colleague, Dr. Sura, my co-director of the Living Corridor Project, deep, you know, all the hospital from the Thailand side, see all the dots. And then he conduct, you know, research on the communication link between one hospital to other. It's what we call the community, Arokasara community, those, you know, hospital already have in the city downtown. So you see the next, so you mentioned the link between one to other hospital, the upper network in Northern Thailand, not there. And then in Cambodia, I'm sorry, I'm sorry to interrupt you, you have 15 minutes now, you had two minutes more to sum up your presentation. Thank you so much. Okay, okay, we'll be in one minute. So see, it's probably, so he's solving the map about in Canada side, the temple of the hospital. And then all the, you know, location of the hospital has been put in one map. And you see mostly that all the, not in Thailand, not turn part of the, you know, but we have no chance yet to do more research, you know, on the southern part of the, and then on the, you know, along the river, this is the two region that we did not finish. And then we found another one in the foot here of the jungle, you know, next to the, you know, to southern Vietnam. For the sunrise, so up to that 64 hospital among one or two has been identified, 32 found in Thailand, more two up there and probably two in Laos, PDO and 30 in prison, Cambodia and I list all the, you know, location here in the slice. So this is finished on my, thank you very much. Thank you so much for your presentation. I would like to move to the next speakers. I would like to invite Mr. Pung Dara from Apsara Authority to present the topic about the new hospital excavation in Angkor. Dara, the floor is yours. Good evening. Good evening everyone. So my name is Pung Dara. Today is present. I would like to talk about the taproom temple new hospital excavation in Angkor. This person will focus on the evidence of the actual excavation at the foundation system of the three structural building at taproom temple complex. So this talk will be divided to form an important point. Firstly, I am going to provide the various brief history background of taproom temple temple. Secondly, I'm going to explain about the purpose of the ecological research excavation at the foundation system of the three structural building of taproom temple complex. And I also will explain about the primary results from excavation. In addition, I will present the plan in the future and the purpose of the ecological research excavation around the taproom temple. And finally, I'm going to propose the primary conclusion in this excavation. Let me to start the first part of this brief background of the taproom temple. Taproom temple is located at the northwest part of the famous Angkor temple. This temple is one of the four hospitals out of the Angkor town. In Angkor region and a man of the 102 hospitals throughout the empire. Taproom temple is work well in the reign of the King Jai Wurman VII during the late 12th century and decade of the Mahayana Buddhism. During the 1920s, this temple was clean and studied and preserved by the country of Mahayana Buddhism. Based on the three holes and the pitiful remains at this temple, it clearly presents the three men, Buddhists and gods, the triad such as the Peky Guru Peky Guru at the center and flocked by the two Buddhists Chanwairo at the left hand and Surya Chanwairo at the right hand. So it is clearly that this Buddha so this taproom temple is the chapai hospital. Move on to the next point, the purpose of our ecological research at the taproom temple. Currently, the taproom temple is part soil collapse at the southwest corner and the part soil damage at the roof at the waste management. In order to enhance the history value of the temple and its rounded context, the after authority has proposed a restoration project of this temple. Along with this restoration project, ecological research also includes, it is the first important to process before conducting conservation intervention. The purpose of the ecological research is the top interior structural structure and the complex. The first important phase of the excavation to the left hand side of the temple was the foundation system of the manned tower preparing this tower to stabilize and maintain to be sustainable sectoral and around the sectoral arrangement such as library and the first entrant gates. This is part of the temple. This trend is study the relationship between the first gate and the port. This trend is 12, 5, 13 maps along and why 1.5 maps. According to the study of analysis of this trend, the main thread that there are 6 stages of the contraction between the first gate and the port. So the first gate does the soil to make the port. And then second state took the soil from the port to prepare the ground height to make the foundation of the first gate. Which is the first state. Then the first state is the occupation phase where the first gate and the pavement of left, right, degrees were contracted. The fifth state was built in left, right, around the port. Finally the sixth state is abandoned layer. Each trend was found a root type fragment block that probably the root type of the first gate because of the roof of this gate can be made of the wooden. The equation of this trend at the southwest of the central tower that has 13 maps along and 1.15 maps twice. The purpose of this equation, this trend is to find the relationship between the library and the first wall of the south. According to the stratigraphy of this trend it shows that there are 6 states to relate between the library and the first wall in the south. So the first state they fill the ground height and then the second state a pit 1.44 m deep to make the foundation of the first wall and library as well. This foundation is filled by very fine layer and which stone that the foundation is very strong condition. Then the third state they made the first wall of the library building. However, the fourth state is like the structure building that probably corridor in front of the central tower. This building consists of the light consists of the the right floor with the same stone to be foundation. The fifth state is the fifth state is the occupation phase but this state we found the block of the root height fragment and a Q-clang that used for connect from the sandstone to another stone. So this trend we found an appreciative tool inside the library that tool probably brushes the medicine. Similar to the function of this tool another small body leaves at the supermassive of this temple which show the two people can be can be hitting medicine with motor and pistol because of this another two people on the right side with a person have thing to leave the another a person who makes it but this image in the middle want to show the person who have left it to ask for the medicine from the person who hit the medicine thinking that there was something in hand as a medicine. However, we think that here the stone using the the ritual fire because some researcher asking that the library is a place for the fire ceremony because of the south is the direction of the fire god of acne but it also seem to be pressing this trend contain small fragment of the structure that reminds were probably acne god because of the acne god upright on it knee with the right hand holding the object on top on another hand this sitting god fragment seem look like the night planet sitting sitting because of the location of this library library library place is the night planet into my heart the activation this trend is the rest of the temple is 8 meter long and 1. 1.50 meter wise the purple of this the purple of this trend is to study the weakness of the foundation of the man power in the first state they did a large trend with a deep of 2.47 meter to put the fine sand with stone to support the man power and then the second state this second state is the right floor of this man power and the third state is another not right building not right building and the fourth state is the apparent state of the temple this trend we found the sub direction of a ritual a pedestal at the side west and ahead of the earthenware at the end of the rooftop we are planning another phase that equation will be extend to surrounding feature the temple to see the important general organization of the full of the whole whole hospital compound of the whole of the whole hospital compound there are four main and two decision plan in the future the first important is to cover the general of the temple as there are no exact plan has been from that the study around temple relationship which human habitate in the beginning of the 12th century and the end of the 12th century because of the location of the temple that built in the 12th century is in front of the temple that built in the early 12th century how do these two era communicate together certainly find out the important activity of the hospital such as treatment, specialty medical equipment type of traditional medicine and specially demand God for sacrifice in this temple finally the main aim of this research is to enhance the hospital value of the temple and the ancient hospital to the Cambodian people to understand about the health service and the medical production in the ancient times in the conclusion after result of the biological called investigation, so the construction process of the temple this is clear that temple was constructed on the compact soil as in the general my ancient temple was built on the artificial layer it is also that the foundation of the first gate of the foundation of the wall and the library are strong enough to support the structure however the foundation of the tower has its capacity strength to support the structure this we know has been forced more movement of the temple and foundation subsidized which forced service part of the temple for life on another hand the recent discovery of the illegal item has shown about is an important data to be fulfilled to the previous research that has not exist before and also good data for further research related to the chapter hospital or moreover the future explanation of the research at the temple temple is understanding the structure around the around the around the temple to be a model for another hospital in the right amount of time thank you for your attention thank you so much Dara for your presentation so next I would like to invite Latini from Singapore to present a talk about hospital the floor is yours let me know if you can hear me okay yes I can hear you properly okay I'm going to start the screen share but I have to wait for the other screen to turn off there we go and voila welcome everyone thank you so much and hopefully you can see it is my screen being shared yeah you can see your screen okay welcome everybody thank you very much without thanking everyone because it would take an hour and a half I'll just give some special thanks to Dr. Eir Darred Dr. Karoli Belaneshi among many others including Wanyahu Peter had the privilege of mentoring to graduate work and so as and Singh's opening numerous others for this project and this was part of our international field school and we ran out of the Laundromat Trivia Center with numerous other institutions including FEO Australians Americans and everybody under the sun had assisted and that was a lot of fun and very productive and so the archeology was and we chose the hospital site because of its urbanization and a lot of other factors I won't go into detail here so implementation excellent work what it was was it was a research and international training endeavor and so there was critical members of the project had several different important research questions to address this hospital research now excellent work has been done on hospitals and Tony Scott in the past although the primary emphasis has consistently been on the historical epigraphic architectural art historical aspects especially the the chapels the temples themselves are impressive there has been modern archeological hydrological and geological research focused on site formation settlement site use including also worries and infrastructure and occupation sequences and this includes FEO efforts the greater on-court project which was an excellent project including Tony Scott and they just missed the statuary but they found post holes supporting the bridge which Reti re-confirmed in his trenches and excavations of Tony Scott going over one of the canals next to the road which of course Tony Scott is at the northern outside end of the gate at that northern gate so and there's a lot of considerable amount of tie in Lao research which Reti had talked about and so forth this is in the site references and Peter Sherrick's work on this article on the right here you'll see 2011 is excellent so it's been outstanding piece and he goes into the details of the Syria genre by Wakana but medicines health care state you know and the king's support recipes plants and staffing and a lot of other things in detail also Hunter Watson has studied I think continues to study epigraphy and particularly the hospital sites as well I'm anxious to see what he's published recently so the site report is available publicly and that's the one on the left here and you can download that if you haven't already so there's a consistent pattern is written noted and others to hospitals and locations of variability and local variability and layout elements but they all tend to have a chapel of formal pond which is probably medicinal in many aspects but not necessarily the only pond there entryway and gates walkways walls and libraries and they don't have according to Hunter necessarily consistent staff numbers so these vary from from inscription to inscription hospital hospital the recovery and here's another play out of some of the patterns you see there is a consistent pattern but there is some variability within that normal template and they're laid out is really discussed in a consistent pattern there's a reason for this and this shows the greater on-corp projects zones of surface sampling and the pottery we recovered is very much like the pottery they identified a lot of arranging from the on-corp period especially you know that 10th, 11th, 12th and 13th century especially exotic wares and about the same you know proportions you know so a lot of Kamai local where you know the stoneware and the earthenware and then a lot of exotic especially Chinese representation with kind of 12th, 13th century pottery is expected Qingpai covered boxes and so forth and so on and not so much blue and white but there is some and a lot of selenon and then so the recovery of statuary in such good condition especially the Dvarapala which you saw in the opening slide and this the Visajiguru which the upper portion was missing but this complete Suri or Chandra Viracana with the moon in the sunlight, Bodhisattva artifacts, eco-facts and other things that were surprisingly good and so it was kind of remarkable that they were in such good condition they were still there especially the statuary given the fragile nature of the existing architecture because the the temple itself the chapel is in very fragile condition and fortunately Opsura and other teams have stabilized that and they're doing good work on that the fact that these statues were still and not necessarily taken by museums because they were just barely under the surface and or stolen was quite remarkable and so Luthien is a huge problem as we all know in Cambodia so that they weren't removed as part of even abandonment which is not unusual that they would have been left there in the transition afterwards but the fact that they weren't collected or stolen in subsequent antiquity or even modern times is kind of remarkable however despite all these great statues of a giant two-meter Dvarapala and these other nice Buddha and Bodhisattva statues one of the most unique artifacts was this elephant in the round as far as carvings and that was, in my opinion one of the most interesting pieces there I'll move on to this like I said some of this exotic and local pottery is expected in the settlement the fact that it doesn't have a deeper time depth is kind of interesting but if you compare it to Excavations Uncle Watt and elsewhere, not that unusual if you compare it to a city like Kauke which has a much more extensive time depth at least the 6th, 7th century and then on into really 16th, 16th, 17th century of continual occupation use this is kind of unusual this kind of fragment of the time period and perhaps we didn't dig deep enough or perhaps the site was cleared before it was built or perhaps it was just marginally used for agricultural lands before they put in the road the canal and the gates which would have stimulated some more urbanization and occupation and higher density trafficking in settlement some of the local wares expected and usually indicative of habitation and normative daily use and here's some of the exotic where typically Chinese, you know, Chiang Pai, the Celadons and this is a similar pattern we see throughout the country during similar time periods and of course this is one of the most fascinating pieces in my opinion from the whole excavation and you can see to the left and lower that's the trunk of the elephant head and in the center is the elephant head looking to its right and on our left and it's just unusual I have no explanation for it but it's not the only elephant I've seen one at the summer creek in other sites where you take a stone or a boulder in the round and it's carved into an elephant not necessarily a deity such as Ganesh but just an elephant now of course let me move on before I get too caught up in that because we're low on time like I said there wasn't clear evidence of earlier occupation there is clear evidence of contemporary site use in occupation well beyond the main chapel however so this is the kind of awkward Tom area and here's where one of the hospitals is and we do here's another blighter view of it you know the larger picture in its location Angkor Wat Angkor Tom here's the hospital and other hospitals on six of them now at these strategic points and we do have and here's the area we tested and you see this kind of moat mound depression gridded area and that's probably in antiquity it was developed so I don't think it's necessarily modern development but you see these depressions are pods and you have the more formal pod upfront right next to the chapel and that's lined right and sandstone and things like that so it would have been more formalized and perhaps ritual but also probably involved in the healing and treatment practices but also the similar moat mound pattern that you have in urban areas you know beginning at least in the pre-Angkoran period perhaps earlier and certainly we see that pattern in Angkor and Cockay and other urban areas throughout Cambodia and that's been well highlighted with the light our research and various people working on that and it's right next to of course the canal and the road network and there was a bridge over here connecting it so it's part of the infrastructure hospitals are an integral part of infrastructure like universities and like administrative buildings and military compounds and so forth so the battle remains we know that earlier and you saw just a rusted fragment it's kind of quick to jump to conclusions and we'd like to say that there were medical implements but highly unlikely, they're probably part of the architectural features and they're heavily oxidated and if there were medical implements that we recovered that would be highly unlikely because these things are important things and would have been likely taken away by the doctors after sight this year and we got to be careful with the exotic remains such as the pottery you know the Chinese covered boxes because they weren't as valuable back then in a sense that we placed an art history value or an art collector value on it today but they would have been important for sure but the contents such as the nutmeg would have been far more important the potential for other statuary at the site is extremely hot considering we just tested a small area and recovered so much statuary so it is likely that there are plenty more out there and hopefully they're not being targeted for theft and Officer Rod's done a good job protecting that zone and so have the locals so that's commendable and one other thing like I said nothing's that remarkable in a sense it's remarkable that it's in good condition it's still there as far as that now it would be nice to have results of any residue analysis conducted on the pottery because maybe we can identify specific plants or at least genera plants such as in containers or pollen and bitalith if they're growing medicinal gardens analysis from soil samples and those samples still exist and they're all stored with Officer Rod's and the potential is there we'd plan this but NSC had dissolved unfortunately and moved on to Indonesia and then COVID hit and so hopefully someone will take on that research in the future so as far as medical industries go the bigger picture when we view the inclusion of kind of formalized hospitals healthcare staff supplies and related training and education Givarman 7's master plan right this is intensive state investment into urban and infrastructural development and construction at a scale far greater than anything before hospitals and healthcare become a pragmatic sensible and natural part of the planning and implementation process right so the hospitals were also probably just a small fraction in percentage of everything that was launched by Givarman 7 so we're talking of all the infrastructure development roads rest houses universities temples urbanization canals and everything the hospitals become a natural part of that whole plan and also a smaller percentage a reasonable percentage and there's a lot of logic to that roads, bridges, canals reservoirs, sewage and some of these mysterious concentric circles like in Auk or Watt that show up on LiDAR one of my sewage engineer friends he's an engineer with waste water management thanks to sewage treatment treatment facility so buildings education hospitals in that light the plan put more people to work kept them healthier facilitated a modernized value chain infrastructure able to handle more volume and capacity to also include increased security and security force deployment logistics and transportation being key factors of military capacity effectiveness and health care as well so the importance for a healthier better functioning more effective and efficient labor force population in general supply value chain logistics and communication network is pragmatically logical those to lay out the hospitals long major road networks population centers fixed fixed and fluid and major urban areas including the capital including placement near and outside the entry points at the gates it makes sense it was not just a cosmological spiritual favoritism based self glorifying or arbitrary decision making and planning and execution effort Jive Armon 7th was a military strategist and he had a lot of practical experience with different cultures and movement and stuff like that he was a military commander a strategist and a state leader a diplomat with political and economic experience he had numerous embedded campaigns life experiences to enhance his cross cultural competencies he was a pragmatic learner and scholar with an educated background formal and experiential and presumably practicing for the next question purpose of his conversion I'm sorry to interrupt I just had two minutes I'm just about that so anyway there's a lot of reasons why all this makes sense and just two key points before I close it's not sure how quiet these hospitals were in their locations because they certainly seem to have been in congestion points or popular points certainly inhabited in populations also urban areas along these communication roads there was strategy for that and also entry points on gates which were busy and weren't necessarily quiet now the yard itself outside the medical treatment areas might have been quiet but certainly not the overall settlement on course known for its low density dispersed urban nature in general so one of the most curious factors like I said medical practices and institutionalized medical practices nothing new to Asia although it was fairly early compared to Europe in India and China particular influencers not necessarily by direct fusion of Southeast Asia were had well established by the Han dynasty and early on in India you know kind of formalized or at least medical concepts institutions and practitioners and this is part of homo sapiens in general and I won't go into details on that the evolutionary theory behind it so how much influence there were and how much local invention and adaptation but certainly Jai Varman Seventh established a state level supply and control and formation now why they just seem to disappear and this also goes with a lot of things after Jai Varman Seventh few subsequent kings just kind of fell into disuse along with Angkor Tom much more so even than Angkor was covered by forest by the time people in early colonial history showed up and were taken there now was it just economic collapse and lack of support but then you got people like Chotok Juan who come and visit later and his description of medical practices seems pretty by comparison to what he was familiar with in China seems to kind of put it is less evolved and developed than it had been during Jai Varman Seventh's previous era's range so what happened and also Chotok Juan we got to see is you know was this guy a medical expert or just looking at one thing is that one one or few descriptions really the state of things at the time or was that just kind of his perspective for various reasons anyway I'll end on that because I'm more curious about these questions and answers than anything else thank you Thank you so much for your presentation and now we all done for five vision the speakers and now I want to move to the Q&A session we have only 10 minutes for the Q&A session so far we received three four questions one question or the answer by Professor Dr. T. Chaim about relating to whether any evidence of wooden structure in the hospital the next I want to select the question in the Q&A chat box which straight to the Dr. T. Chaim and Peter and Dr. do you see the do you see the the question do you see the question in the chat box would you mind reading for us I'm worried but I also drop in the chat box in the chat box you can read it but I will also read it what's your comment on the Alchemy and the offering of medical help to describe the relation between pharmacology in traditional and the creation of this publicly accessed ancient hospital do you get Peter do you want to answer or I can start you've done more work on this okay good so briefly first step to understand is that not to use our mind of a modern person a mind doctor to understand what's going on there in the ancient time the anatomy of human body represent the cosmos you know so our body is a microcosm of the microcosm made of air I don't know a wind earth fire and water but that's number one that the reason why they use Alchemy to try to reach eternal life and herbal medicine is used also very heavily because there's only natural product by that time used by empirical experimentation and observation the good thing is that I have looked at the practice of medicine during ankle has been transmitted through the modern time and definitely there is a is a continuity between a human Buddhist medicine and traditional medicine for example is that the famous a medical companion has been mentioned at ankle I think it is called the Lully so it's known there and one important a very particular fact is that in the Samhita, the famous a mythical ancient doctors of India is that the human body is made of 400 bones and 400 bones and you can see I translated and edited a few medical manuscripts from the 19th century in Cambodia and they also count 400 bones also there's a lot of this transmission and I have a colleague Michelle which you can find that article in academia we translated a manuscript and they mention about a pulsating in there so definitely there is a link between Ayurvedic medicine, Buddhist medicine during ankle and traditional medicine in the modern time because of the presence of those practices that will come out to these days. I hope I have answered this question. Thank you so much for answering the question. Peter, do you want to add something on the question? Yes, I will just add that I don't know that the archaeologists are going to find any remains of wood around the temples but we assume that there were large wooden structures to house the people to house the patients to house the specialists and the medicines and so on which have all disappeared. I don't know whether Lyda will eventually pick that up. I'm going to jump in real quick and answer that. We found plenty of roof tiles which are indicative of wooden buildings in ceramic and we did find post holes and these include structures 50-100 meters behind the actual hospital but still certainly the wooden post hole remains of the bridge so certainly there is quite a lot of evidence of wooden structures and tile roof structures but not stone structures which would have been more related to just temples. Even the King's Palace was mostly wood. Thank you. Just a quick comment about herbal medicine. I think there is room for further research in the future, interdisciplinary because number one there is a huge list of herbal plants in the inscription of the foundation stone of hospitals. That number one, plenty of a long list of a plan in medical manuscript from Cambodia in the 19th and 20th century and also now that we excavate sooner or later I hope that we can find some mortar or some container that contains some soil there and using paleobotanical technology some experts may be able to identify and read the data from the inscription from the medical manuscript and from paleobotany doing a translation we may be able to find, identify a few herbal a few plants that have been used as a herbal medicine during ankle time. Yeah, that's an important point because things like Meg mentioned Dr. Sherrick, you know that's specifically endemic to East Indonesia, the Spice Ones, Malakas and same with clove which is also mentioned in the Han Dynasty with people who visited the emperor so to speak had a clove in their mouth. So some of these plants are indicative also and give us a larger value chain that work that spans you know thousands of kilometers and gives us information on that. If I could just add that there is the indication of the personnel involved in each hospital was something like 98 98 that's including doctors, nurses astrologers sacrifices people that made special events that were there was a considerable volume sorry somebody's drilling into the wall beside me it's they were large establishments and there must have been a lot of wood all around the tiny stone part. Okay, thank you so much for answer the first question I want to move to the next question let's start from the Q&A the same from Swati Chambaka they want to ask is there any tradition or evidence of a public health facility between 7th century Punyot Darya and 12th century Chayman 7 I will drop the question in the chat box again I think you can see it do any speaker want to reply to answer to the question I'll start off is there any historical evidence is there any inscriptional evidence is there any archeological evidence is there any second hand source evidence from visitors and things like that well I would put money on there is archeological evidence that probably supports this but we just haven't identified it or found it yet and I would assume so now if the scale formalized and ordained by Jai Varma 7th remember he implemented massive huge changes and things across the board but the existence of medical treatment medical facilities medical education medical training and stuff like that and facilities to support this in places to go I'm sure existing it's a matter of identifying and finding it I would add this what we're talking when we talk about this medicine in this public health system this is the official medicine health system but definitely like any civilization even before when we reach a peak of ankle there always a system a health system in the village healer the digital healing without using a companion without using text I take one example at the excavation of Brick Bay we found a skeleton from 100 years so long before in core and we study actually Kyle and I and by that time we study that skeleton and we found that person that man because turned to be a man and has a fracture of the digital framer that has healed so what does it mean in terms of health care probably definitely in that village there was a bone set who was able to immobilize the fracture of the femur without a proper immobilization using bamboo stick using wood it would not heal but the fracture has healed in a wrong position malalignment and this is only reflect that the bone set was able to take care of the patient the family was able to feed the patient to survive for 6 months of fracture they have not discovered yet the traction to align the fracture so definitely we should not be focusing that the health care system exists only at the official level at the empire there is certainly a bone setting and healer within each village practicing very rudimentary medicine without using very sophisticated medical compendium I hope we have answered your question yeah and Puno Danya was just an account from Chinese from Chinese account he knew that he has been a Buddhist monk who was sent to ancient Angkor to ancient Cambodia to collect the herbal medicine according to the Chinese account that I think in the fifth or sixth century two monks from Cambodia went to China and spent years there and one never came back to translate a sacred text from Sanskrit to Chinese so there is a lot of exchange between China and Cambodia in ancient time exchange I think that was Swati's question and thank you Swati I'm glad you're here good to virtually be in your presence thank you okay thank you so much now we run out of time for the Q&A question now I want to close the session one and I would like to say thank you so much for all the speakers for your presentation and also your answer your answer to the question and provide the broad information about the system and the medical system in the ancient in the ancient so I want to close the session I want next I want to invite Koshalo to chair the second part of the conference the floor is yours hello everybody so yeah thank you all of the presenters and Peter also for organizing us and it's great to be here with everybody so my understanding of the second panel is that what we'll be doing is providing some broader context some comparative context so that we can understand the archaeological and epigraphic evidence that you've just been talking about within a larger history of Buddhism and medicine in Asia more broadly and so we have some panelists that I'll introduce individually in a moment but in the second in the second panel we're going to hear from people working on Vietnam, Tibet and I'm going to start us off with a presentation on China so I'll introduce myself I'm Pierce Salgaro I'm a associate professor at Penn State University Abington College in Philadelphia and my work has focused on my own dissertation work focused on medieval China and Buddhist medicine in medieval Chinese texts for the last 10 years though my role in the field has been more of a collector and synthesizer of other people's research together with my own and so I'm going to present today an overview of some I don't get my screen share going here I'm presenting an overview of some materials that I've collected together in a three volume collection related to Buddhism and that's come out from Columbia University Press over the last five years. The first two volumes published in 2017 and 2020 were anthologies with 90 95 or so chapters of translations produced by myself and a team of other scholars working on texts related to Buddhism and medicine from across the ancient world all the way up to the contemporary the third volume the one on the right is just out now this week from Columbia University also and this is a synthesis summarizing the history of Buddhism and medicine globally from the beginnings of the Buddhist tradition up until 2021 and deals with COVID and in this book I've brought together a lot of scholarship that was done by disparate groups of scholars into sort of like one coherent arc or one coherent narrative of the history of Buddhism and medicine so today I'm going to be drawing from these three volumes mostly talking about China but also providing a little bit of a broader intercultural transregional perspective so the place to start of course is in India when we're talking about Buddhism and Buddhist medicine in India is something that is maybe it's a term that we can debate the applicability of when it comes to India very earliest Buddhist sources from the pre-Mahayana or Nikaya Buddhist tradition don't appear to be presenting a very coherent medical model although they definitely do draw upon the medical knowledge of ancient India very similar to what you find in the Ayurvedic corpus as Buddhism develops in India the emergence of Mahayana and Vajrayana traditions medicine becomes much more central within the Buddhist textual corpus and so we have an increasing focus on healing and medical knowledge as time goes on in India the texts that are written in India are transported and translated all across Asia as we know and so in many ways Buddhist texts and Buddhist knowledge becomes kind of a vehicle for medical exchange between different regions of Asia in my field I'm a historian of medicine my PhD is in the history of medicine we tend to approach Asian medical traditions sort of in silos where you know people who work on Ayurveda work on Ayurveda and people who work on Chinese medicine work on Chinese medicine and looking at Buddhism it requires us to sort of to cross across these silos because Buddhism in many ways was cross pollinating carrying or catalyst for the transmission of medical knowledge around Asia across cultures across languages and very much Southeast Asia is very a central part of this network of exchange my approach to the to this kind of large picture of trans-cultural trans regional exchange is to think about networks and nodes where exchange happened where we have historical records of people from varying backgrounds, varying different locations, getting together we have records of people like Pune Dara for example or Yi Jing a Chinese pilgrim who went to India and studied medicine in Nalanda we have many records of exchange between India and East Asia between South East Asia and Tibet and so on and so forth just sort of a larger picture of a circulation of knowledge throughout Asia and we have locations where we have important collections of texts or archaeological materials are noted here on the slide the Khmer Empire is one of the most I think most significant archaeological sites in the world for the study of Buddhist medicine in the pre-modern period if we focus on China the point I want to start by making is just that when people think of Chinese medicine today we think of acupuncture and herbs and so forth and that's very much a product of these traditions did exist in ancient times but for the medieval period which is the period that I study medicine was much more pluralistic and there were many different types of healing and a lot of crossover between what we would think of as religious and medical interventions and so Buddhist healing Buddhist techniques, Buddhist knowledge about the body we're entering into China during this period and we're very much a part of the pluralistic medical culture of the time I want to talk about some of the important threads of medicine and healing knowledge that were very influential in China there was the introduction of healing deities for example we have here Avalokiteshvara and also the medicine Buddha in a more of a Chinese or East Asian mode of depicting these figures were extremely important cultically we have a lot of evidence of rituals and other sorts of cultic activities surrounding these deities for healing purposes including at the imperial level one of the sort of techniques that is very common in medieval Chinese texts are dharani which are chants or spells you could say for preventing various types of ailments and we have detailed collections of dharanis from the medieval period that give us a whole range of different spells for all sorts of different different conditions related to dharanis we have many talismans and seals that would have been graphic tools that are used either on fabric or they could be put on paper and burned and ingested that would have been intended for the prevention as well as the cure of disease there's a whole demonology that China inherits from India that comes along with Buddhism not only different types of demons new types of demons disease causing demons like the Grahas that are shown here on this slide but also a whole range of different types of remedies for demon assault and these include the dharanis and the talismans that I just mentioned but also all kinds of verbal remedies and other kinds of ritual interventions a lot of people today are interested in the healing benefits or the stress reduction benefits of mindfulness meditations this is nothing new Buddhist meditations have been linked with healing since almost the very beginning of the tradition in China frequently there was an emphasis on the healing effects of meditation my slide here is also suggesting that we beware of the danger of meditation illness which is something that the texts talk about as well which is to say that too much meditation or meditation done in the wrong way can cause illness the medieval Chinese texts have a lot to say about that which is the subject of my current my sort of next research project so of the kinds of archeological sites that we've been talking about in Cambodia in Thailand in China but I wanted to share with you a sort of idealized map of what a Chinese temple properly should look like that is produced in the early 7th century and if you look at the very right hand side of this map and we zoom in we are advocating or suggesting that the temple the ideal temple should include a hospice, a dispensary, an infirmary and also incidentally running water toilets as well so the sort of ideal ideal temple in the Tang Dynasty China would have included these kinds of facilities within the grounds of the temple I wanted to connect some themes from medieval China with what we've been talking about in the Khmer Empire and one way to do that is to talk about the role of Buddhist charity in the legitimization of rulers and this is something we know all the way back from India with King Ashoka and it's been sort of a repeated theme throughout Buddhist cultures in the pre-modern period where rulers are very interested in promoting their own image as magnanimous donors of money and resources to the sangha, to the temple structures and specifically to medical charity and so in China probably the most notable example of this would be Empress Wu Zitian in the late 7th and 8th century when she briefly took over and became the only female emperor of China she supported a network of imperial temples which also included some kind of dispensaries and medical facilities as well as part of her efforts to legitimize her own role so very I think resonant with what Jayavarman the 7th was doing so my third volume the one that is sort of presenting these different sort of a summary of all of this material talks about three different trajectories within sort of the larger history of Buddhism and medicine in Asia and I want to end just with this with this slide just sort of placing Southeast Asia within the sort of larger global history of Buddhism and medicine so in the first place there are many parts of Asia where Buddhism is no longer the primary religion practiced and so in those parts of the world Buddhist medicine phased out or was absorbed into Islamic and Hindu practices then you have in East Asia a process of translation where Buddhist healing knowledge came to be most readily understood and talked about within the East Asian medical framework of Qi and Yin Yang and then you have this region in between the two where Buddhist traditions coming originally from India combined with local knowledge as well as some Chinese knowledge in some cases Islamic knowledge as well became independent forms of traditional medicine and so then these continued to grow independently in different parts of Southeast Asia and Central Asia so that today we have Tibetan medicine and traditional Khmer medicine, Thai medicine Mongol medicine etc all of these traditions really have their roots in this inheritance of Buddhist medicine from India as well as from local traditions I'm going to stop there so that I stay within my time and wanted to turn my attention over to our next speaker so let's pull that up right here okay all right our next speaker is going to be Michelle Thompson who is professor of Southeast Asian history at the Southern Connecticut State University and Michelle most recently has been working on a project sponsored by the National Library of Medicine in the US on the history of vaccination for smallpox in Southeast Asia I think that's quite relevant to the world today but she's here to talk to us about her current work on Buddhism and medicine in Vietnam with a particular focus on a 13th century monk physician named Doi Dinh and you can correct my tones on that Michelle when you talk and her presentation today is Vietnam Tron Dynasty and the celebrated monk Doi Dinh so Michelle take it away thanks very much Pierce and your pronunciation is just fine but it's 14th century not 13th century I'd like to before I share screen I'd like to offer my thanks to the organizers of this this has just been already just incredibly valuable to me and I very much look forward to the rest of the presentations today and to working with everyone further on this hopefully this coming summer now let me see if I can do share screen correctly okay so today I'm going to go over what I think of as a sort of preview of a book that I hope to be submitting to a press by the time of the real new year when we start the year of the tiger and that is selections from the gardens of tranquil wisdom, do I tell Vietnamese Buddhism and health care and Shantanese Vietnam so tranquil wisdom was the is the translation of the Dharma name of the monk do I tell and because he was not only a monk he was also a physician a pharmacist and a gardener a very famous gardener mostly creating medical gardens I decided that my book would be titled the gardens of tranquil wisdom partly because I intend to somewhat emphasize the medical gardening part of his career so Dwayne 10 is a semi-legendary man he was born when by 10 but even his his birthday does not really know various authors put it as 1308 1311 1330 is latest 1331 there is some agreement that he died in China not in Vietnam around 1400 he said to have been the author of the oldest Vietnamese medical text the Nam Tzu Tan Hieu miraculous drugs in the south now the text which was not printed until the 18th century is clearly accretional but I believe that Dwayne 10 wrote what could be considered a draft of this text sometime between his arrival in Nanjing as part of a Vietnamese diplomatic mission in 1385 and his death around 1400 so I see Dwayne 10 is actually having sort of three parts to him there is a historic man when by 10 he was a real person even though very very little is known about him there's also a sort of a legendary Dwayne 10 and much more is known about him and he had many many many accomplishments some of these accomplishments I am convinced incorporate the actual accomplishments of other monks who happen to have the Dharma name Dwayne 10 later period than the historic Dwayne 10 this was not an uncommon Dharma name for for monks to take so for this reason and some others my conception is that the historic Dwayne 10 and the legendary Dwayne 10 sort of meld into what I think of as a symbolic Dwayne 10 so I can prove very little about the historic Dwayne 10 and while it's been a very very interesting and at some points in time frustrating experience examining the legendary Dwayne 10 I come to feel that the principle importance of both of these Dwayne 10 is the fact that they symbolize the place of the Vietnamese Buddha in health care and the relationship of the peoples and by here I mean not just the ethnic Vietnamese I mean the various peoples of the territory of Vietnam so the peoples of Vietnam to the land of Vietnam itself okay this is a statue of Dwayne 10 done of course centuries after his death in the Pagoda Chua Xam where he said to have spent large parts of his childhood so for Pagoda's essentially associated with his legend he forms not only a sort of a sort of a spirit of the land that's also incorporated into the pantheon of those particular Pagodas but also a sort of a deity that is worshiped by local villagers as being part of their history and their spiritual spiritual world so this is the territory of Dwayne 10's childhood at that point in time Vietnam most certainly did not extend in the long north south reach that it has today it was mostly basically the northern one-third of what is today Vietnam now this area this is the area most closely associated with his childhood and this is the area associated sort of with his adulthood before he was sent to China so all of this encompasses what was at that time the heartland of Vietnamese Buddhism and that exact same heartland was also the heartland of Vietnamese medicine and pharmacology and that has a tie into some of the earlier presentations today and that you will see that this incorporates sort of at least the edges of where the red river Delta hits the mountains that surround it and there is connected to his legend and connected to actual historic fact there's supposedly a lot of interaction between him and various minority people who lived in the mountains sort of and it sort of indicates a relationship between them in the gathering of medicinal herbs and perhaps the transplantation of some of those herbs into the medical gardens that he has said to have found it in fact I think you can say that while Vietnamese Buddhist mostly monasteries were not organized into anything like as systemic a national health care apparatus as existed in Cambodia they did in fact constitute the de facto public health system in Vietnam in at least the 12th to the 14th centuries and this also relates to what Pierce just had to say in that not only Buddhist not only Vietnamese Buddhist rulers but members of the aristocracy etc used contributions including some that were designated contributions for to support medical gardens and to support charity clinics for the poor these were tools of legitimation include and tools by which rulers and the aristocracy used to tie themselves to the land and the people of various villages and various pregotas so I think perhaps the most important point of my book is that while I can prove almost nothing about what the historic Dway-Tien did or he accomplished in specific terms of medical work I can demonstrate that numerous monks and nuns of the time did many of the things he has said to have done so this is one of the reasons my attention is that his level symbolizes them and there's reasons why his name has come down to us and perhaps some of those others are not so there's basically eight points that constitute both the history of the actual man that we know of and the legend of Dway-Tien so he was named when by Tien at birth and he was raised as an orphan and a Buddhist pagoda after losing his parents at age six now I should make the point here that age six basically I've come to feel in the process of writing this book that every single number associated with the legend of this man is symbolic because there's no evidence it was actually specifically age six and for each of these numbers in the book I go into why I think they're symbolic but I think that would take up too much time right here so point number two he was a brilliant child, adolescent and young adult who studied Buddhist and Confucian texts in classical Chinese and he passed the imperial level Confucian exams at the very young age of 22. 22 is also a symbolic number in fact if you look at the various birth dates proposed for him it's impossible that he passed those exams at 22 because those exams were not given in any of the years that he would have been 22 so the number is clearly symbolic the fact that he passed the exams is not it's recorded that he did translation work etc and that he had passed these exams he was also the historic Dui Ten was also known for his translation work in Nome and in Sanskrit. Point number three after passing these exams he turned down a job at the China Royal Court and he became a monk and he took the name Dui Ten. Number four after becoming a fully ordained monk he spent the next several decades exactly how long it would be depending on when his birthday was and how old he was but he spent the next several decades wondering around practicing medicine and founding medical guards 24 is the number you usually give it. I find that the number 24 is also symbolic and I had a lot of fun trying to find all of these 24 pagodas before I decided that that number was symbolic. Now I'll let everybody read the rest of these points on this slide by themselves given the prompt that I only have two minutes left. So after being sent to China when he was approximately 55 or definitely with the mission of 1385 he became a top ranked member of the palace medical service and performed wonderful cures such as saving an Empress from death due to complications of childhood. Now this is also most of this is completely unlikely because there was no woman with the rank of Empress during the time that he ascended over to China but the fact that he became part of the medical service is almost certainly true because he had to have a position to stay in the main court at all and he probably would have been assigned to the medical service. Now he's never allowed to return to Vietnam and he died in China having requested that his tomb contain a request to go back home. So I think that this request carved on a stele that was erected in his home village to whoever goes southward take me with thee and there are a number of different translations of this. I think this is one of the reasons that his legend remains so important for the Vietnamese because this is a very poignant a very very humane tale. I mean it's one of the reasons that I'm so fascinated by myself. After all you know it's very very unheard of for scholars to know almost anything about the personal feelings of a non-royal non aristocratic 14th century Vietnamese man but it surely is we can know anything about such a person. We know that Dway 10 wanted to go home. Now I'd like to use my little bit of a remaining time to talk about modern connections. So almost any city of any size and certainly northern and central Vietnam has a street named for Dway 10. This particular one with a street sign on it is on the corner where the National Institute of Traditional Medicine exists and that's not an accident. Now this again ties into sacks of medical herbs. So this is one of the storerooms at a place that I believe Pierce has also been. There's an entire network right now of Buddhist charity medical clinics and they are called Duong Dway 10. Now that can be translated in a couple of different ways. Duong can be a type of road. It's usually translated as boulevard. So you can consider this as Dway 10. But another way to translate Duong is place. So this is Dway 10's place. So just to conclude Pierce. So I would say that this modern connection sort of symbolizes the fact that contemporary current Vietnamese Buddhist see a connection to Dway 10 in what is called engaged Buddhism and in current Buddhist medical practice within Vietnam. Okay I'll conclude there. Thank you Michelle. I like that you are watching me so I didn't have to interrupt you so we can continue doing that with the other panelists too. So the next panelist is going to be Colin Millard and Colin is currently a senior lecturer in medical anthropology at Newcastle University specializing in medical anthropology and the social anthropology of South Asia and Tibet. He's carried out extensive fieldwork in Nepal, India and Tibet on Tibetan medicine, bun medicine and the healing rituals of Nagpa householder priests. So Colin is going to be speaking to us today about ancient Tibetan herbal blessing ceremony that he witnessed in Nepal. So Colin the floor is yours. Hello everybody I'm just trying to share my screen first of all. Okay Colin Can everybody hear me? Yes, yes. Right so I'm sorry Pierce has just introduced me so I don't really need to say much about myself so my background is in medical anthropology. I currently work at Newcastle University in the medical school mostly working in global health but for many years I've also been doing research on Tibetan medicine and the anthropology of Tibet and Nepal and at various points I've done studies on Tibetan medicine and I had the good fortune of witnessing this ritual this bond medicine ritual called Osa Kilpa, the light infused medicine. It's a bond ritual so bond is a religion, a lineage of Tibetan Buddhism going back to Buddha's Buddha temple where you can see in this slide here. The lineage of this medicine also goes back to him. It's rarely performed I've had the good fortune as I see I've seen it two times now performed in Triton Obtigone Monastery in Kathmandu in 1998 and the second time in 2012. The ritual takes many months of preparation collecting all the required medical ingredients and preparing the ritual objects about 120 medicinal ingredients are used most of the medicines are collected from the hills in Nepal some need to be bought from traditional herb suppliers this slide shows the Tibetan doctor Antinema Sample collecting medicines from the hills near his own in Mustang and a medicine supplier in Kathmandu where some of the medicine ingredients are bought. Antinema Sample and his teacher Amti Gege showing at the bottom of the slide there played a lead role in collecting the medicines for the rituals. As I said the ritual takes months of preparation and about two weeks to perform. The purpose of the ritual is alchemical it is to transform the 120 medicinal ingredients into a healing process. The ritual is to heal 400 classes of diseases in Tibetan medicine. At the same time the five mental poisons of the ritual participants are transformed into transcendental wisdoms. In addition to the months living in the monastery on both occasions a few hundred people attended the ritual from bond communities in Nepal. Around 20 years ago the monks from the village of the village of Nepal attended and took part in the ritual. The principal ritual activities were undertaken by 32 monks 12 of them reside in the main text. The Tibetan Lama carrying out the tantric empowerment was Yomzin Tensin Nandak the ritual comes from the main deity Shidro. This deity has two aspects, a peaceful aspect called Shiva, who emanates 45 deities, and a wrathful aspect called Shor, who emanates 86 deities. These deities represent various aspects of our psychophysical continuum. So the ritual happens in various stages. The first stage of the ritual is to purify the place. This is done by making offerings to the local spirits, the so-called lu offering, which you can see in the slide here, and then taking permission from the saddak, the land-owning spirit, by taking soil from the ground, which is considered to be the saddak stomach. This is then used for the base of the mandala in the ritual. The next step is marking the ritual boundary by establishing the four principal protection deities in each of the cardinal points at the boundary of the ritual space. Then the ritual spears called Valdun, representing wrathful deities, are set up, which you can see in the slide. The next step is to set up the mandala of the deities. Here are the mandalas of the two deities. In the picture here, it appears as a beautiful geographic two-dimensional form. But during the ritual, the practitioner is visualized as a three-dimensional palace. The 86 wrathful and the 45 peaceful deities have specific locations in this palace. There are two classes of objects that are placed on the mandala. The first group of objects include a range of ritual items that are common to old tantric ritual practice, including ritual daggers and ritual claws, which you can see in the slide there. The second group of objects are the special objects which are specific to the Mendroposa Culpa ritual. That is the pots contained in the medicinal ingredients. The contents of the medicinal pots and their location on the mandala are central to the ritual activity. Five pots contain the five root medicines. These correspond to the five elements. These correspond to the five elements, the five mental poisons, the five buddhas, the five transcendental wisdoms, and the five cardinal points. Through the ritual, these medicines are transformed into healing nectars. At the same time, the five mental poisons of the participants have transformed into transcendental wisdoms. Four pots contain the branched medicines. These correspond to the eight groups of consciousness that are realized as the eight deities of the nature of the mind. All of the five root medicine pots contain nine common medicines. The famous three fruits, arumbaro and kuru, and the six good medicines listed on the slide here. Each of the medicines also contain a special medicine. Some of these are a little bit difficult to find, but this is overcome by using some of the medicine from the previous ritual which carries the empowerment and the blessings of all previous rituals. The root medicine of space element contains the nine common medicines, the medicine of space which you can see here written on the slide, and plus two special medicines, the sperm of a young white boy with bright eyes and the sperm of a senkitogal kind of lion. Through this pots, the mental poison of anger is realized as the wisdom of emptiness. The root medicine of the earth element contains nine common medicines, the medicine of earth plus three special medicines, the flesh of a young virgin girl, a special kind of meat referred to in Tibetan as samsha, qiwi-sha, and elephant heart meats. Through this pot, the mental poison of ignorance is realized as the mirror-like wisdom. The root medicine of air contains nine common medicines, the medicine of air and one special medicine, the excrement excrement, the excrement sacrobatist running of a horse with a body that is very straight and with a blue tail of mane. Through this pot, the mental poison of pride is realized as the equalizing wisdom. And then we've got the medicine of fire contains nine common medicines, the medicine of fire plus two special medicines, the menstrual blood of a girl whose skin is bright and of reddish color, and the blood of red birds. Through this pot, the mental poison of desire is realized as discriminating wisdom. And then we're moving on to water. The root medicine of water element contains nine common medicines, medicine of water plus three special medicines, the urine of a bright brown boy, the urine of a bright blue girl, and the urine of a mute dragon. And then we have the 17 branches of medicines. These are in the four pots in the intermediate regions, which, as you can see, contain the five organs of the consciousness of any animal. The pots, when these are all assembled, the pots are brought to the mandala by clean boys and girls who represent Dark Enes, the practitioners then invite the Nectar to the medicine. They do this by reciting prayers and mantras and making downward movements with ritual arrows, bells and drums in a gesture of invitation. In this fashion, they score the young boys and girls carrying the medicine pots. The medicines are then located on the mandala. You can see them here. They're actually located on top of a glass platform on the print of the mandala. The sand mandala is actually underneath it. Once they're in the location, the prayers and the mantras are recited for a few days. The prayers are first done for the peaceful deity, and then they're done for the raw full deity. The prayers are supposed to be done for the raw medicines first, and then everything is supposed to be, then it's all done again for the, it's all supposed to be powdered and then done again for the powdered medicines. These were all powdered originally. So when at the midpoint of the ritual, all the medicines were taken out, as you can see down here, and they were symbolically powdered, then everything was put back on there. There's a lot of medicine, as you can see, maybe hundreds of kilos of medicine. At the end of the ritual, after the final empowerment of the tantric deity, small bags of the medicine are distributed to all the participants. Thank you, Colin. This is really interesting how many connections we can see between the presentations and in the second panel and those from the first panel. So thank you for bringing out those connections, both of you. So our next speaker and our final speaker is Bill McGrath, and Bill is the Robert Ho assistant professor of Buddhist studies at NYU. His research focuses on intersections of religion and medicine in Tibet, and he recently has published an important edited volume called Knowledge and Context in Tibetan Medicine with with Brill, and Bill today is going to talk about early Tibetan texts and schools. Take it away, Bill. Thank you, Pierce. Hello, everybody. How do we look? Is that good? I've got a complicated screen set up. I might look away, so don't worry if I'm not looking at you all. So I guess, first of all, I would like to say thanks, just like everybody else has said thanks. This has been really a surprisingly, maybe I shouldn't say surprise. Like Pierce was saying, the connections have really surprised me, right? As you can see on my first slide, there's also a mandala, just like Colin was describing, and just like many of these archaeological diagrams were also sort of showing, right, this square symmetrical kind of cosmological design. This is the first, it's a very famous painting for anybody who knows Tibetan medicine. This is the first of a series of paintings that were produced around the turn of the 18th century, the end of the 17th by Desi Sanjay Jamso based on the Fort Tantras. Today, I'll be speaking about what I'm calling the Utok School of Buddhist Medicine. This is not actually a very well known term. And some of the things I might say are controversial for the world of Saurika, but here we go. I'm going to talk fast because we're doing the, what's it called, Pecha Kucha. Pecha is how you say book in Tibetan. So that's sort of a funny word to hear in Japanese too. So Arigpa, maybe you've heard this word, maybe you haven't, it's a Tibetan word, but it's also a translation of a Sanskrit word. So when people use it as if to present a uniquely Tibetan vision of medicine, it's a little bit, what to say, misinformed, right? Chikiti Savidya is one of the five fields of knowledge that are translated into Tibetan around the turn of the 11th century with the development of kind of new schools in Tibet. You get Pandita who are scholars of these five fields, medicine being one of them. So it's really a, let's say a cosmopolitan system thinking about medicine as part of a larger Buddhist system of knowledge. So one thing I will talk about today is Saurika. Another I will talk about is the four tantras. Some people translate as the four treatises. I will argue today that that is also misleading. It's the most important book in Saurika. And I will also talk about Utah, most important person in Saurika, actually very similar to Michelle's presentation, kind of a legendary figure. I'm going to do what I can to talk about them. As you can see, I'm already talking about way too much stuff. So I'm going to talk really fast, please take some notes and we can discuss in the subsequent period. What I'm arguing is this is a school, right? The Utah school is a Buddhist school of medicine that first developed in Tibet. Nobody really uses this term. I want to introduce it. Saurika, here's the results of a project called Reassembling Tibetan Medicine. Stefan Kluus was the PI for the project, but you can see the team here in the image. One of the main takeaways that I see in this image is that Tibetan medicine is big. You can see it in small print there. 615.3 million USD. The Saurika industry in Asia produced pharmaceuticals worth 615.3 million USD. That is big business and it's not entirely clear from this presentation, but it's all coming from China, right? 97.5 of the market is within China. It's distributed here across the TAR, Ching Hai Gansu, Inner Mongolia, Sutron Yunnan. But this is where we're talking about China here. A very small percentage of this production is in India and in Mongolia, a very even smaller percentage in Bhutan. But maybe more interestingly, despite China being the center for production, it is a global phenomenon, right? Maybe some folks here in the audience have taken Tibetan medicine and so this is a map causing us to think about where that medicine comes from. This sort of lines up with Pierce's bubbles. I'm going to actually pop one of his big bubbles in the middle. He's calling. I know he didn't do this on purpose, but Sining was in his Green East Asia bump. Lanzhou in his Green East Asia bump. Inner Mongolia in his Green East Asia bump. No, no, no, no. This is bigger. Saurika is huge, right? Look at this map. Saurika is enormous. Now I would say India is misrepresented here. Parts of Dongbei, what was once called Manchuria, maybe not always under the Saurika bubble, but during the Qing, almost certainly the Qing Empire also practicing Saurika. So long history here, important in subsequent periods of Chinese history, but we're going to talk about the old stuff. We're going to talk about the books because that's what I'm into. I'm into books. So what are the four tantras? Here's the book. It's called the Gyushi in Tibetan. Very briefly put, it's framed as the teachings of the Buddha, the master of medicine that so many of us have talked about today, but it's not just the master of medicine. As you can see in the illustration here, we've got the blue master of medicine in the middle, but he emanates, he sends out nirmanakaya trukku, he sends out emanations of two sages who then talk to each other. One is Rikpayeshe. He's in the upper right corner in this image here. Two is Yilekye, who's the student of Rikpayeshe, and the entire text is formed as a conversation between these two emanations that ultimately derive from the Buddha master of medicine. The explanatory tantra, recent work, I guess is getting to be less recent, but Yunga about 10 years ago, really proved that the explanatory tantra in particular, major sections derived from Vakbatas ashtanga hirdayasamita. I believe this was mentioned in some of the presentations on Khmer medicine. It's true for Tibetan medicine too. Very important work ashtanga hirdayasamita. I'm calling the essence of the eight branches. It's an Ayurvedic work produced, let's say, in the 7th, 8th century, and then it was brought to Tibet around the 11th century. We'll talk about that more later. We're mostly going to talk about this narrative framework. We're not really concerned with the contents of the four tantras, which is a very complex subject. Moving on, the Yutok school. Again, this is my main argument. I have three sources I'm going to walk you through today, and again, in the somewhat frantic Pechakucha style. We're just going to take a really brief little glimpse. I'm going to give you the cream of the crop of these three different sources and tell you why they're interesting and why they matter. One is by Sergei Jean Dujikbo. This is a manuscript. The only known copy is held in Rome, and I had the good fortune of going to visit it right before the pandemic in 2019. Thank you to the nice people who allowed me to do that. Dan Martin studied this in 2007. He published a preliminary analysis of the work, but he actually missed something. No criticism of the man. It's an amazing work, and he was working from a microfilm. I actually got to go see it, and I got the photograph. Here's a photo I took. There's a nice kind of drawing at the beginning. As you can see, the opening homage is to Vagbata. It's not to the Buddha. It's to Vagbata. It's saying homage to Vagbata, this author of the estanga Hedaya Samita. Again, this is a very early, very rare text that was composed in 1204, a wood mouse year, and Martin makes a good argument for why that wood mouse year should be 1204. The turn of the 13th century around the same time as many of our Cambodian discussions. What he says is about 200 years earlier, the estanga Hedaya Samita was translated into Tibetan around the year 1015, a wood rabbit year. This is probably not historically true. Oh, I have two minutes. All right, I got to go even faster. There are other translations that we don't have time to talk about. He talks about many different schools, a Kashmiri school, Tangut school, Tibetan translator, and then Yutok. Here's the first mention of Yutok in a historically dateable text that I'm aware of. He talks about a school of Yutok's teacher, and then Yutok himself. He says, there are other schools that are afraid of letters. So what makes this school special is they write things down. I'll let that sink in, even though I don't have much time. It's a scholastic medicine. So this is what is unique about these developments around the estanga Hedaya Samita. It's scholastic medicine. I don't have time to go through a lot of this. This is how Yutok comes to be remembered. This is an important work by a student of Yutok named Sumdun. What does Sumdun say? He says that he wrote the book. He took notes based on Yutok's work. And then in 1234, which is a Jinnah horse year, he went to Pagore Temple, which is a real place. It took me time to figure out what this Pagore meant. And I talked to some folks and figured it out. It's Pagore. He wrote the book. It wasn't Yutok. It was him as his student. Sumdun put it down into writing. Again, writing is really key here. Next, there's sort of a tantric remembering of his master Yutok, remembering Yutok as being like the emanated sage himself, as being the student who writes it down. Again, he's pretty clear about this. He says, I wrote this down, everybody. And my teacher was a Buddha and I'm a Buddha. And so it's using tantric imagination to describe where this text comes from. I don't have really time to talk about the Sakyamanical House. I saw Reiko Shino as in the audience. I cite her here talking about the tax structures that developed during the Mongol Empire. Not much time to talk about this. But one thing I'm arguing too is that these are also relevant in Tibet. The category of the medical house develops. And maybe coming back to this question of what is a hospital? What is a medical school? What is a medical house? I think it really comes back to these tax structures are important. How is payment coming for these medicines? Is the government paying for it? Are individuals paying for it? This becomes clear during the Mongol Empire. There are these official tax exemptions that are given to these Tibetan physicians. And so just to conclude, we basically skipped the last part. That's fine. Sorikpa is a Tibetan language scholastic medicine of all of Central Eurasia. It's not just the Tibetan plateau. Mongolia, Himalayas really spread quite widely even into Manchuria. The four tundras is a Buddhist scripture. You treat us translators? No, it's tundras. The four tundra is not a treatise. It is a Buddhist scripture. And the Utah school is a Buddhist medical school that developed in Tibet and expanded widely during the Mongol Empire. Thank you very much. Here's my bibliography. Okay, wonderful. Thanks, Bill. Thanks for firing us up a little bit with some heated arguments there at the end. So we are going to move now to the Q&A session following panel number two. And so we have 10 minutes to take questions from the audience as well as panelists. I see maybe Dr. Cheung has a question for you. Thank you, Piers. And thank you all, the speakers. It's been fascinating just briefly. And I will take on your point. And I endorse that. I found the same pattern during my research more than 15 years now on this Buddhist medicine that actually there's a lot of diffusion of the medical knowledge across the continent, from Central Asia to Angkor, to the sea. And when you talk about demonology, I don't know if you come across that book called Kumara Tantra, Taravana, Jean-Philippe Yosa. See, they have the texts in Cambodian, Indian, Tibetan, Chinese, and Arabic. So there's a lot of, to find out which direction belongs to which. Good luck. So this is in this world of, you know, islands of separation of discrimination, a medicine and Buddhism, and all other religions seem to be completely linked. Only medical anthropologists and historians understand that. So this is the message I want to pass, some important point that I have seen. Thank you. Yeah, great point. Thank you. Yeah, add the Ravana Kumara Tantra to the Ashtanga Hrida and Samita that Bill was just talking about is two of the texts that really circulate all over Eurasia. Very important Buddhist text. Great. So I don't see a question in the chat in the Q&A for this panel. If any of our audience members would like to ask a question, you're very welcome to. And any panelists who would like to jump in, please, by all means do. Yeah, let's get Kyle to jump in. I think it's important to note I just posted this. We're talking and discussing comprehensive medicine and health practices and ideologies and everything. So this includes physical and mental and spiritual and cultural and social and so forth. And it's important to realize we're not just talking about physical cures for physical ailments. And that was important just as much in the past, it's not more so than it is in the present. Another thing that's important to note is, let me summarize this more succinctly, is one thing I liked about the second panel, it was just brilliant. And certainly I failed at describing this, but you guys were very clear and very good at describing it. To note the evolutionary histories and ecologies, and that means the connections and relations and changes and the overall interconnections of things. And the medicines, the tools, the ideas, the preparations, practices, treatments, knowledge, experimentation, which occurs naturally over time with these treatments, either your fails or the succeeds, or it might be correlated to something else. But this is long term experimentation. And this is much like what you know, the medical industries and medical anthropology and pharmaceutical companies still do today to go to places like Asia and track these histories and these uses, what we call traditional medicines or practices. They have been experimented for hundreds, it's not even thousands of generations. And this is a particularly relevant to primates in which it's not just physically transmitted is instincts of what's selected for and against, but also culturally and socially transmitted. So why there's influence or emphasis on taking care of pregnant women and females that are viable reproductive part of the societies or social groups and neonatal care and youth care and even the elderly who are experienced and knowledgeable about this and can transmit that culturally, that knowledge and practices and what works and what doesn't. Looks like Michelle is ready to climb through the zoom window. So jump in. I'd just like to note that in the selections from Dwayne Town's book that I published with Pierce, there are several herbs that are noted as having calming emotional effects. And in the other hundreds of herbs in that book, because of course I couldn't include everything, I would say at least 30, 40% or noted as having some kind of an effect that would contribute to mental health. And I'd also like to say, and this was something I didn't get to when at the very end I sort of ran out of time to explore the modern connections that I see. I mean, the entire term mindfulness, which is now a multi-billion dollar industry worldwide promoting mindfulness, right, can be traced back to a term coined by Tick Nhat Hanh who is considered to be, you know, in the direct line of sort of theological dissent from the monks of Dwayne Town's time. So emotional and psychological health, yes. Great. So I wanted to respond quickly to Kyle's comment too just about how you were saying that the second panel gave a picture of this sort of ecologies or this more sort of interconnected Eurasian. I just wanted to acknowledge that the kind of work that I do is absolutely, so that big picture sort of, you know, zoom out and tell a large story is absolutely at its core dependent on the kind of fine grain analysis that archaeologists are doing in specific locations and as well as textual scholars who are putting so much effort into, you know, philological puzzles, solving these philological puzzles. And I wouldn't be able to, none of us in panel two would be able to do these kind of broad sweeping histories without that kind of work to, you know, to synthesize. So yeah, we're very much in synergy with each other. So Bill, you had your hand up for a little bit. Thank you. Yes. So I hope that this sparks a larger, more interesting conversation, but I have a very specific question for Colin that I've been wondering about. So there are these really kind of disturbing special ingredients for the ritual that you're describing. And I just wanted to know, did they really use flesh of a young virgin girl? I mean, this is something like, what's his name, Weedemeyer's book is saying, no, of course, they don't really eat brains and blah, blah, blah. And I just wanted to know what source we're using. And did you ask people about this? Like, hey, what are you actually putting in these substances? I think that's the obvious. I mean, how do you get the excrement of a blue horse while it's running? So it's highly unlikely that some of these ingredients didn't go in there. But so I asked them about, and what they said was, they use the previous medicine. So all the blessings. So this ritual has been going on for hundreds, perhaps a thousand years. And all the, so every time they retain some of the medicine, and that medicine contains all the kind of blessings and the power of previous medicine, including from those ingredients, those special ingredients. So if they don't have those special ingredients, they can represent those by using the previous medicine. I didn't look in any of the parts. So I'm not sure about whether there was, but I'm pretty certain that they didn't have those most of those special ingredients and certainly not getting any sperms of whales and things like this. That's perfect. By that in the traditional medicine shopping, Katmandu. There's a lot of symbolic, you know, so it's part of the ritual process. There was real medicines there. There was 150 real medicines. But the special ingredients part of the symbolic process of the ritual. Yeah, that also I think is Bill's question, you know, taking it in a slightly different direction is relevant to the process of localization of traditions as they move from across cultures and across languages, right? Like what is a community in China going to make of the ritual prescriptions for having certain types of medicines that was composed in India, right? And often they would substitute local medicines that were considered to be equivalents. And I'm sure that kind of thing was happening in the Khmer Empire as well with recipes from, you mentioned Shushruta or from other Indian texts. Maybe not all of those substances were necessarily locally available. And so these kinds of traditions of substitution would be established. I don't know if we know too much about the recipes that were being, or the recipes that were being used in these Aragya Salas in Cambodia or any of the ritual practices that went along with those. I'm wondering if some of the panelists from panel one had any thoughts comparing what you know about Khmer medicine with the kind of rituals that Colin was talking about in his presentation. Do we know anything about what was done in these? Reti is the expert. Oh, Reti, we can't hear you. Oh, no, sorry, Marie. I give the floor to Dr. Javati because he asked, you know, okay, a lot of that. My work mostly is on the field work. But I have some forms of collecting from local people living along the ancient road. So they're using, you know, some organ from, you know, animal or a little bit strange. I don't know how to explain that. Also, you know, in the traditional healer, healing traditional, you know, for local people are not so spiritual as well. So maybe Dr. Javati. No, I have no answer. You know, I'm a historian in medicine. I have no knowledge, just some very shallow knowledge about medical anthropology. But I wonder if Dr. Plong Peset is still around as a participant. Peset is a medical anthropologist, Cambodia. He may have some insight into that. One thing that occurred to me when we were talking here is these rituals that I, the ritual that I was describing, the mental ritual. It was a ritual done by the Pong religion. But it's common to all Tibetan lineages of Buddhism. So it's, you know, you find it in Nyugma, the Kanku. Quite often we get these mental rituals, but they are tantric rituals. So they rely on the Vajrayana form of Buddhism. And they're also textually based. So my question would be, is there not textual evidence in Cambodia of similar kind of rituals? Yeah, well, that, that, that again is the absence of text in Cambodia. It inscribed in a stone a dedication stellar for each hospital. Then we get some history, the kingdom, the contents, the religious projection of the idea, but not the detail of what the experts were actually doing thereafter when the institution was founded. There are very, very few indications. Those things are lost. Presumably, there was some library in each hospital, which would have told us everything answered all your questions fully, but the, the texts of evaporated. But I think what is interesting is, with this meeting, this meeting of minds from across Asia is that as the archaeology goes on in Cambodia into an extraordinary state level system for health, that you're supplying things that the archaeologists can start looking for. Can we see a pattern which relates to what's happens in Tibet and Nepal and China? I think that's what's, that's what's fascinating about this meeting of minds that we're coming out of silos, which Pierce talked about within the subject, and, and that the cross fertilization of practices that were human practices over a huge area and which built into a huge pharmacological industry were there too in Cambodia. And we can build a pattern of things to go looking for as the archaeology progresses. There's one, there's one aspect, yeah, there's one aspect that I, I know is that this medical knowledge from the healer, I kept secret, you know, it's an oral tradition, transmission of knowledge from father to son or mother to daughter to son is that, and also I've seen, I observe that if you disclose the source of knowledge, that medical skill loses its magic also. There's a lot of things there. So it's not just the lack of practice, is that the practice, the magic and the secrecy of the practice may play a role in that absence of, of a obvious knowledge for, for researchers and obvious sources for research. Just two things real quick to add to those comments and very important to note, and thank you for bringing them up, both the previous inputs is one, I mean, you're talking about an area, at least with the club nutmeg that's endemic to East Indonesia, about 3000 kilometers east of Cambodia, you know, New Guinea to Central Asia and the Middle East region in these networks with long and existence and the earliest reference to clove in the Middle East is Turca about three and a half thousand years ago, although it's questionable if that's true or not, but certainly clove nutmeg we're circulating from the Han Dynasty onwards in semi-global connections. The other thing is from an anthropological perspective, the whole concept of magic, secrets, spiritual empowerment, otherworldly empowerment to both the plants, foreign origin, exotic origins, all this stuff gives it power and whether that has a psychosomatic effect, whether it has a, you know, other spiritual impacts and things like that is critically important and occurs in almost all cultures and keeping the secret, keeping the magic cabinet inherited in, so it's not specific to one society, it's actually pretty pan-human and pan-cultural in many regards, specific manifestations are culturally distinct of course, but you know that has a huge impact on how it's prepared, the rituals involved in how it's implemented in how it's, you know, the spoken word is just as powerful in the context of maybe being even possessed during certain practices and things like that or at least in contact with the spiritual world, so to speak. And so this has, you know, whether it's a placebo effect or a psychosomatic or anything like that, you know, it becomes clearly important and it's also a great way to heuristically kind of rules of thumbs, keep the knowledge and simplify it so it can be passed along and I think those are very important points. Thank you for bringing both of you. So we've turned the Q&A, the 10-minute Q&A into a 20-minute Q&A plus cross-panel, cross-fertilization between the panels, so I think, and we're up on the hour, so I want to turn this back over to Peter just to close our webinar here, I just wanted to say though on the point that Peter that you last made, the cross-pollination and trans-regional sort of networks that we've been talking about historically I think are very much paralleled by the cross-pollination and the collaborations that we have right here within this webinar, so I wanted to just thank you for bringing all of us together from around the world to discuss this topic and to get to meet colleagues that I haven't met before from Cambodia, so very very happy and grateful that you've put this together Peter, so thank you to everybody. Well I want to thank everybody, it's been a real eye-opener for me and I think for a good many of you when we find expertise in areas that we only know fringes are. The purpose of this was to place the extraordinary Cambodian contribution into the history because it's not really got its proper place and it was an extraordinary state effort and the evidence, lots of evidence is there, it was massive and so it was an institutional way of bringing in the religion, the pharmacology, the herbs, everything that was necessary, the rituals, bringing all these people together and I think if we can go forward in forming a Cambodian focused effort later this year with all this abundance of expertise on the subject of medieval medicine in Asia then I think it's got a very promising future, I think where I feel that we're at the beginning of the cross pollination and the really understanding of what an achievement it was by this king in the 12th century to institutionalize all of this. Very few have done that and I think that the ambition of Reti and myself is to put that Cambodian piece into the basement of this large and important study for humanity. So thanks to everyone again, we're hoping that we can arrange a visit that Reti will help us with where we can come and meet the Apsara colleagues. Let me thank especially Meng Hong and Piers for dealing with experts with far too much expertise to transmit in a Pekka kucha format but it's got real value this Japanese approach and I think we have all managed to scoop some really interesting stuff from the surface of people's deep studies. So thanks again to Center for Southeast Asian Studies, thanks for Charles for steering us through this. The internet has served us well. Thank you also to Tinneke Waters and I hope that we can meet the current medical experts in Plom Peng if we can get this trip organized later this year. Anyway, very nice start to the year, promise of lots of collaboration and expansion in our work and breaking through barriers to meet each other. I think it's been a brilliant idea. This was really Reti's idea so thank you again Reti. Thank you. Thank you all. Looking forward to seeing you all in Cambodia in the future. Bye bye. See you soon we hope. Yeah. Bye Michelle. Bye Easties. Bye Kai. I'd like to thank all the organizers and people behind the scenes because brilliantly executed and thanks for all the preparation and especially thanks to the Cambodians center piece of all this. Without you it wouldn't have happened and thank you.