Cambodia: 11 March, 2014 Pradosh

Cambodia
pradosh 11 March, 2014 1

Glossary
Angkor is a Khmer term meaning "city." It comes from the Sanskrit nagara.
Banteay is a Khmer term meaning "citadel" or "fortress," which is also applied to
walled temples.
Baray means "reservoir."
Esvara or Isvara is a suffix referring to the god Shiva.
Gopura is a Sanskrit term meaning "entrance pavilion" or "gateway."
Jaya is a prefix meaning "victory."
Phnom is a Khmer term meaning "hill."
Prasat is a Khmer term meaning "tower." It comes from the Sanskrit prasada.
Preah is a Khmer term meaning "sacred" or "holy." (Preah Khan means "sacred
sword.")
Srei is a Khmer term meaning "woman." (Banteay Srei means "citadel of
women.")
Ta is a Khmer term meaning "ancestor" or "grandfather." (Ta Prohm means
"Ancestor Brahma." Neak ta means "ancestors" or "ancestral spirits.")
Thom is a Khmer term meaning "big." (Angkor Thom means "big city.")
Varman is a suffix meaning "shield" or "protector." (Suryavarman means
"protected by Surya, the sun-god.")
Wat is a Khmer term meaning (Buddhist) "temple." (Angkor Wat means "temple
city.")

The History
Migrations into the mainland regions of Southeast Asia from the north
continued well into historic times. The ancestors of the Cambodians
came with earlier waves that followed in the wake of the proto-
Malays. The Cambodians are closely related to the Mon who settled
further to the west but of whom only small pockets survive in
Thailand and Burma.
According to conventional history based largely on Chinese sources,

when the Cambodians arrived in present day Cambodia, two powerful
states had already been established there by people of the Malay
stock--Champa, controlling part of central and southern Vietnam, and
Founan (Funan), sited in the southernmost part of Vietnam and most
of present day Cambodia. Founan was at the height of its power at the
end of the fifth century A.D.

The History
It is believed that one of Founan's vassals was the Cambodian state of

Chenla, situated in present day northern Cambodia and southern
Laos. By about the middle of the sixth century A.D., Chenla overcame
Founan and reversed the pattern of overlord and vassal.
About A.D. 627, Chenla completely absorbed Founan, during the

reign of Isanvarman I who married a princess of the neighbouring
kingdom of Champa, and extended his domains westward until it
bordered the Mon kingdom of Dvaravati
Before the end of Jayavarman I's reign, Chenla was showing signs of
breaking up. Civil war followed his death, and the country split into
two parts and Cambodian power suffered an eclipse for more than a
century.

The History
The Cambodians, like the people of Founan and Champa,

absorbed many aspects of Indic culture, including the Hindu-
based concept of the Sivite Deva Raja (God-King) and the great
temple as a symbolic holy mountain.
Though he did not found the city of Angkor, Jayavarman II (802-

830), revived Cambodian power and built the foundation for the
Angkorean empire, founding three capitals--Indrapura,
Hariharalaya, and Mahendraparvata--the archeological remains
of which reveal much about his times.
The first great expansion of Cambodian power occurred during

the reign of Suryavarman I (1002-1050). After winning a long civil
war, he turned his force eastward and subjugated the Mon
kingdom of Dvaravati.
The History
This period, during which Angkor Vatt was constructed, is considered

the apex of Cambodian civilization. Cambodia became a great empire,
and the great temples of Angkor, an archeological treasure replete
with detailed stone bas-reliefs showing many aspects of the culture,
including some musical instruments, remain as monuments to the
greatness of Cambodia's culture.
After the death of Suryavarman II (1113-1150), Cambodia lapsed into

chaos until Jayavarman VII (1181-1218) ordered the construction of a
new city. He was a Buddhist, and for a time, Buddhism became the
dominant religion in Cambodia. As a state religion, however, it was
adapted to suit the Deva Raja cult, with a Buddha Raja being
substituted for the former Shiva Raja or Vishnu Raja.

Cambodia Chronology
Kings of Khmer Major Events and Construction

Years
1st-7th Century A.D. - Funan Civilization
550 A.D. - Chenla's Independence from Funan
613 - Chenla's conquest of Funan
Division of Chenla Kingdom and invasion of Java
7th century -
Empire
802-834 Jayavarman II Founder of Angkor Empire
Move capital to Roluos; construct monuments such as
877-889 Indravarman I
Preah Ko, and Bakong (Roluos)
Move capital from Roluos to Yasodharapura with
889-910 Yasovarman I Phnom Bakheng as the capital center;
construction: Lolei, Phnom Bakheng, Eastern Baray
Khmer sacked Champa. Construction of Eastern
944-968 Rajendravarman II
Mebon and Pre Rup
968-1000 Jayavarman V Construction of Banteay Srei and Takeo
Construction of Baphoun, Western Mebon, and
1050-1066 Udayadityavarman II
Western Baray
Construction of Angkor Wat, Beng Melea, Banteay,
1113-1150 Suryavarman II
Samre, Chey Say Tevoda, Thommanon
Angkor expelled Chams; extensive construction of

1181-1219 Jayavarman VII roads and monuments such as Angkor Thom, Bayon, Ta
Phrom, Banteay Kdei, Neak
pradosh Pean,
11 March, 2014 Sras Srang, etc 7
The Indian Influence
The Indian post was somewhat unlike the "colony" during the
colonial period, as it was rarely meant to involve in politics of the
native land. The Indians were concerned mainly in trading and in
collecting goods from the local to sell in distant lands.
One of the aspects that influenced the Cambodian civilisation was the
religious and cultural elements of the Indian civilization. The natives
adopted Hinduism as their religion and its gods Shiva and Vishnu
were revered as their supreme gods.
It was also found that the Brahmins, a learned caste of India, were
invited into the royal courts to help in administration during the
Funan period (1st century - 613 A.D) which was a predecessor of the
Khmer civilization. In addition to the religious belief, the natives also
learned the engineering skills such as the irrigation system as well as
stone carving from the Indian Brahmins.
The Indian Influence
Legend has it that during the turn of century AD, Kaundinya, an

Indian Brahman priest, following a dream came to Cambodia’s Great
Lake to find his fortune. He met and married a local princess, Soma,
daughter of the Naga king, and founded the first Kingdom called the
Phnom, introducing Hindu customs, legal traditions and the Sanskrit
language.
The earliest written language to have been found in the region is in

Sanskrit, an Indian sacred language. The writings were carved in stones
which could be dated back to 5th and 6th century, which show a strong
influence of the Indian culture over the indigenous people.
Since the ancient time, the Khmers had accepted the two great religions
from India, i.e. Hinduism and Buddhism, by which the former one was
more popular. Hinduism had played an important role in Khmer
civilization as the Angkor monarchs adopted its concept of deva-raja, or
"god-king", by which the king was revered as an incarnation of the god
Shiva, a supreme Hindu deity who was regarded as a protector.
The first King of Independent Cambodia
Jayavarman II (reigned AD 802 to 850), lived as a prince at the court

of Sailendra dynasty in Java, whether he lived there as a prisoner or
for his education (or both) has not yet been established. He was
probably influenced by the refined art and culture of Javan Sailendra,
including adoption of the concept of divine Dewa-Raja which was
prominent during the Srivijayan and Sailendra dynasty.
Sometimes late in the 8th and early in the 9th century,

Srivijaya and Sailendra under the reign of Maharaja Dharmasetu
launched naval raid against Indochina and that included invasion
against the modern day Cambodia. Jayavarman was chosen as
Srivijayan representative in Cambodia after a successful invasion. In
802, he recognized himself as the God-King Jayavarman II and
declared full independence from Srivijaya.

In 802 A.D., King Jayavarman II (r. 802 - 834) is crowned king of an
independent Cambodian nation.
The ceremony takes place in the Kulen mountains to the north of

Angkor. Perhaps as a function of this ceremony, the second pyramid-
temple (Rong Chen) in Khmer history is constructed
on top of Mt. Kulen.
At the same time, the king institutes a devaraja cult - a form of worship
where a cult meant to further glorify the king, the devaraja itself was a
sacred image, perhaps a Shiva lingam that was intended to establish its
own supremacy over all of the regional gods in Cambodia.
In that way, as the devaraja was taken to each successive capital with
each successive king, no local gods could lay claim to hegemony in the
region of the capital. Similarly, the king's own ancestral gods were
subordinate to the devaraja. As the king stood in relation to his people,
as his central temple stood in relation to all others, so stood the devaraja
in relation to all regional and ancestral gods.
When a Khmer king came to power,
he first had a royal obligation to construct hydraulic works such as

irrigation canals and reservoirs to benefit his subjects.
He then was bound by custom to set up small towers on a single

platform to honor the preceding king(s) and/or his ancestors - normally
one and the same. There were usually 3 towers along the front of the
platform for the male ancestors of the king, and 3 towers in back for
the female consorts of those ancestors. This custom lasted until 950 or
so, at which time the ancestral towers began to be incorporated into
the central royal temple.
The third obligation of the king was to establish a central pyramid-

temple that would mark the heart of his capital. When the king died, it
seems as though some of his ashes were buried under the main image
in his pyramid-temple.

The king's own deity was named for the king himself, and carried a
suffix to indicate divinity.
The image would have been carved in the likeness of the king, and was
sculpted with clothing and jewelry that royalty would also wear.
According to inscriptions, a portion of the king's essence resided in the

image, and a portion of the deity resided in the king.
Cambodia is the only known nation on the planet which professed this
unique royal-divine sharing between a statue and a king.

Introduction to Art
The Khmer empire created one of the world's most glorious traditions
of sculpture and architecture.
The hundreds of Hindu and Buddhist temples that were constructed at

Angkor and throughout Cambodia reflect the strong influence of the
culture and religions of India.
In sculpture, Khmer artists demonstrated their technical mastery of

stone carving and bronze casting, creating profoundly spiritual images
of Hindu and Buddhist divinities. Most of the works of sculpture in this
exhibition were made for temples and range from monumental cult
statues to small offerings in bronze and narrative reliefs depicting
scenes from Indian epics.
The images reveal the impact of Hinduism, which defines the existence
of all creatures as a never ending cycle of life, death, and reincarnation.
The principal Hindu deities are Brahma (the creator), Shiva (the
destroyer), and Vishnu (the preserver). Early Khmer images of Hindu
divinities are similar in style to Indian art in their accurately observed
anatomy, sensuous modeling, and regal yet benevolent character.

Indravarman I (877-889)
While Jayavarman II is the founder of the Angkor monarchy, it was
under one of his successors, Indravarman I that the great religious
monuments typical of the centralized Angkor state began to appear.
Indravarman established his capital at Hariharalaya, sixteen miles

south of what would become Angkor. He ordered the construction of
many temples there, including the Bakong, the first of the monumental
temple-mountains.
These towering, stepped pyramids symbolized Mount Meru, the home

of the gods and the center of the universe.
Indravarman also had an enormous reservoir built (nearly 4.5 by 1.5

miles), which fed temple moats and provided water for agriculture
during the dry season.
The sculpture of the period - such as Shiva and Vishnu - is massive,

formal, and imperious, reflecting the grandeur of the architecture. The
rigid posture of the statuary contrasts with the rhythmic, luxuriant
foliage and animated figures carved on contemporary architectural
lintels.

Preah Ko
Preah Ko
Preah Ko, which means 'the sacred bull' (Shiva's vehicle Nandi), was
built by Indravarman I in 879. It is part of the Roluos group of
monuments about 13 kilometers east of Siem Riep.
The temple is distinguished from others in the area by the unusual

arrangement of its six central towers, which stand in two rows facing
east.
The three towers on the east side are staggered so that the central tower
is slightly further to the west. This tower is dedicated to Shiva, the
Preah Ko
Hindu god closely associated with the rule of Jayavarman II, the
founder of the Khmer Empire.
The tower to the north was dedicated to the founder of Preah Ko, and
the tower to the south was dedicated to the King's father. Each of these
shrines once contained a statue, but they were removed at some time in
the past. pradosh 11 March, 2014 17
Preah Ko
The sanctuary of Prasat Khting Slap, on Mount Kulen, had an
enclosing wall with a gopura.
The principal decorative features are:
(1) the kala-head with divergent makaras, which, introduced from

Java, appeared first at' Roluos;
(2) the appearance of personages heavily jewelled, which was also a

Javanese influence;
Preah Ko
(3) the frequency of Vishnu on his vahana, Garuda; and
(4) the replacing of reductions of edifices by dvzarapalas and Apsaras

under arches in the interpilaster spaces of the walls

Preah Ko
The bull Nandi, mount of Shiva, probably first appeared at Preah
Ko, and gave its name to that monument
It has it front legs folded under it, its neck is short and stout and
its hump is well developed
The temple of Preah Ko consisted of a group of six towers on a

terraced pyramid, surrounded by four en-closures. The outer
enclosure measured about 450 x 800 meters and consisted of a
moat.
Preah Ko
The other three enclosures were surrounded by walls cut by
gopuras on the east and west axes. The third en-closure, about 215
meters square, was also preceded by a ditch. The second
enclosure, about 95 meters square, enclosed a single library on the
right, and annexes. The first enclosure, 60 meters square, was at
the base of the pyramid

Preah Ko
Preah Ko
Preah Ko
The central towers were arranged in two rows of three each, on a
terrace. They were of plastered brick, of which some of the coating has
been preserved. The towers in front are a little larger than those in the
rear and the middle tower in front is a little larger than those on the
sides.
The central towers were arranged in two rows of three each, on a

terrace. They were of plastered brick, of which some of the coating has
been preserved. The towers in front are a little larger than those in the
rear and the middle tower in front is a little larger than those on the
sides.
Preah Ko
Similarly, the three temples of the second row contained statues of
Gauri, wife of 8iva, under the vocables, from north to south, of
Narendra-devi, Dhdranindradevi, and Prithivindradevi, repre-
senting, respectively, the wives of Rudravarman, Jaya-varman II and
Prithivindravarman

Preah Ko
Preah Ko
Bakong

An image named Indreshvara at the Bakong combined the name of
the king, Indra varman, with a suffix indicated the divine Shiva:
ishvara.
The image would have been carved in the likeness of the king, and was
sculpted with clothing and jewelry that royalty would also wear.
According to inscriptions, a portion of the king's essence resided in the
Bakong
image, and a portion of the deity resided in the king. Cambodia is the
only known nation on the planet which professed this unique royal-
divine sharing between a statue and a king

Bakong
The temple of Bakong consists of :
(1) a central pyramid, 60 meters square at the base and 15 meters
high, with two brick towers on each side of the base and twelve small
stone prasats on the fourth gradin
(2) a laterite wall with four gopuras, enclosing the pyramid and its
edifices
(3) a second enclosure, vacant, surrounded by a large moat, crossed by

causeways at the east and west
Bakong
(4) another laterite enclosure, outside the moat, cut by gopuras
(5) a moat with embankment, with causeways on the four sides. This
out-side enclosure measured 650 x 850 meters. All these enclosures
were rectangular, elongated on the east-west axis
The central pyramid consisted of five gradins, faced with sandstone
and mounted by a stairway on each side.
On the stairway of each gradin was a pair of seated lions, and,

diagonally across each corner of each gradin, was an elephant. The
elephants were half size, but the lions diminished proportionally from
bottom to top, with the height and width of each gradin and the width
of the stairway.
The eight small temples around the base of the pyra-mid were
conventional brick edifices of the type of the period.
The niches of the inter-pilasters of the eastern temples contain male

images and those of the western, female images.
Bakong
The foundation-stele of the temple seems to indicate that these little
temples sheltered lingas and the twelve little stone prasats contained
statues

Bakong
Bakong
Bakong
Bakong
Bakong
Phnom Bakheng

Phnom Bakheng

Phnom Bakheng

Phnom Bakheng
Yasovarman I (r. 889-early 10th century), moved the capital and built
the first city at Angkor toward the end of the ninth century.
Like his father, he ordered the construction of a vast reservoir (5 by

1.5 miles) and a pyramidal temple-mountain (the Bakheng, with 5
terraces and 109 sanctuary towers).
The statue of a female divinity from Bakheng typifies the austere,

remote quality of the sculpture of the time.
It is possible that one of his ministers constructed the

Phimeanakas and dedicated it to Vishnu.
The Phimeanakas is in a direct north-south alignment with the

Bakheng, and in an east-west alignment with the center of the Eastern
Reservoir.

Phnom Bakheng
Bakheng is made in sandstone, 5 square terraces, 12 small prasat or
towers on each terrace (60 in all), 44 larger towers around the base of
the temple, a central tower, and 4 corner towers on the upper level.
Two libraries flank the eastern axial entrance to the temple.
The temple is on top of a large hill, with staircases on the north, east,
and west sides of the hill but none on the south
(planned but not executed).
Statues of Nandi, Shiva's bull mount, were once at the bottom of each
of these staircases.
A shaft underneath the central sanctuary contained a stone casket-like

box. The remains of hinges and other metallic debris indicating
another box was once inside that one.
Many small Buddha statues were found, as well as evidence of a burnt

offering. Clearly, the sanctuary was rededicated at the end of the 12th
century to a Buddhist deity.

Phnom Bakheng
Phnom Bakheng is a symbolic representation of Mount Meru,

home of the Hindu gods, a status emphasized by the temple’s
location atop a steep hill.
The temple faces east, measures 76 meters square at its base and
is built in a pyramid form of six tiers.
At the top level, five sandstone sanctuaries, in various states of repair,

stand in a quincunx pattern--one in the center and one at each
corner of the level’s square.
Originally, 108 small towers were arrayed around the temple at

ground level and on various of its tiers; most of them have
collapsed.

Phnom Bakheng
The temple sits on a rectangular base and rises in five levels and is
crowned by five main towers.
One hundred four smaller towers are distributed over the lower four
levels, placed so symmetrically that only 33 can be seen from the
center of any side.
Thirty-three is the number of gods who dwelt on Mount Meru. Phnom

Bakheng's total number of towers is also significant.
The center one represents the axis of the world and the 108 smaller
ones represent the four lunar phases, each with 27 days.
The seven levels of the monument represent the seven heavens and
each terrace contains 12 towers which represent the 12-year cycle of
Jupiter

Assignment on Bakong would include sculptural images of Bakong Shiva,
Indravarman with his two wives and any sculptural panel in relief

Pre Rup
Pre Rup

Pre Rup
In 961 Rajendravarman erected Pre Rup, a new pyramid temple.
The temple was dedicated to the linga Rajendrabhadresvara, which

undoubtedly occupied the central sanctuary of the quincunx
(panchayatana) of towers at the center of the pyramid.
The name indicates a cult associating the royal god to Bhadresvara,

national divinity of the Kambuja.
The temple’s name is a comparatively modern one meaning "turn the

body". This reflects the common belief among Cambodians that
funerals were conducted at the temple, with the ashes of the body
being ritually rotated in different directions as the service progressed.
Pre Rup
Pre Rup
The temple has a square lay-out and two perimeter walls.
The outer enclosure is a platform bounded by a laterite wall,

117 meters N-S by 127 meters E-W. A laterite causeway gives entry
from the east; unfortunately, a modern road cuts across it.
The four external gopuras are cross-shaped, having a central brick

section (consisting of three rooms flanked by two independent
passageways) and a sandstone vestibule on both sides.
To either side inside the eastern gate is a group of three towers aligned
north to south.
The final squared pyramid, measuring 50 m at its base, rises in three

steep tiers a dozen metres in height to a 35 m square platform at the
summit.
The lowest tier is simmetrically surrounded by 12 small shrines. At the

top, five towers are arranged in a quincunx, one at each corner of the
square and one in the center.
Pre Rup
The images in the other four corners represented ancestors or
predecessors of Rajendravarman, but none were found in situ.
Two were of Siva, under the regional terms, respectively, of Isvara

Rajendravarmesvara, representing the king himself, and one, as Isvara
Rajendrabhadresvara, in favor of Harshavarman II.
One, Rajendravisvarupa, image of Vishnu, was associated with the cult

of the brahman Visvarupa, husband of Sarasvati and fabled ancestor of
Pre Rup
the king. One, an image of Uma, represented Jayadevi, wife of
Jayavarman IV and aunt of Rajendravarman

Pre Rup
Pre Rup
By their form and the fact that they sheltered lingas representing the king
under the vocable of the name of the king plus -es'vara, both the Mebon
and Pre Rup seem to have housed the devaraja; but they show that a
terrace-temple, with five towers arranged in quincunx (panchayatana),
even if it is known that one of them sheltered a king-god, may represent
simply a sanctuary for the cult of the king's relatives.
Deities carved as bas-reliefs stand guard at either side of the central

tower’s eastern door; its other doors are false doors. The southwest tower
once contained a statue of Lakshmi, the northwest tower a statue of Uma,
the southeast tower a statue of Vishnu and the northeast tower a statue of
Shiva. The last one has an inscription on door jambs that dates from
Pre Rup
Jayavarman VI and is the only proof of his reign at Angkor

Pre Rup
Pre Rup
Pre Rup
Pre Rup
Pre Rup
Pre Rup
The lions of Pre Rup were seated, but they showed a tendency to rise
on their hind feet and their bodies were elongated. The hair was
more stylized, rounded at the back and took the appearance of a
coiffure
Pre Rup
Banteay Srei
Banteay Srei

Banteay Srei

Banteay Srei
In 968, brick construction ends for good at Angkor as the small jewel
of an ancestor temple, Banteay Srei, is consecrated - it is constructed in
sandstone. It was dedicated by two brothers, one of whom was a
Brahman priest in the service of Rajendravarman.
Banteay Srei, the "Citadel of the Woman", was constructed during the
reign of King Rajendravarman by one of his ministers, Yajnyavaraha,
who served as tutor to the future king Jayavarman V. It was built on
land given to him by the king that lies about 23 kilometers northeast
of Angkor. The carvings and architectural details in this pink
sandstone temple are some of the finest of Khmer art.
The temple of Banteay Srei is considered by Parmentier as belonging to

the Art of Indravarman, and it contained many elements which were
fast disappearing from Khmer architecture.

Banteay Srei
Banteay Srei marked the end of the sanctuary in plastered brick. The
buildings and enclosures of this group were mainly of laterite, with an
extended use of sandstone for decorative purposes and a very reduced
employment of brick.
When stone architecture began to take the place of wooden

architecture, Khmer architects, not knowing the true arch, found
themselves handicapped in spanning wide openings. To solve these
problems, wooden beams were placed in the masonry across the
openings.

Banteay Srei
The libraries of Banteay Srei were very interesting. They were

rectangular, with a facade at one end and false facade at the other and
three interior naves reflected in the tile roof, ridged with pike-heads.
The triple superposed frontons, with bas-relief scenes in the tympans

were unique in Khmer architecture.
It is in this temple that is found, for the first time, it seems, the
beautiful architectural process of frontons super-posed in successive
retreats.
The frontons of this period were generally redented or polylobed, but

some-times triangular. The terminal-motives were rarely simple
makara-heads and the borders of the frontons of the libraries
terminated in naga-heads.

Banteay Srei
The two of the north library, facing the north sanctuary which
was dedicated to Vishnu, contained scenes of the legend of Vishnu,
while those of the south library, facing the south sanctuary
dedicated to Siva, pictured scenes of the legend of that deity. The
other two represent scenes from the Mahabharat

Banteay Srei
Human statues show a variation. They are generally smaller than

those of the preceding period and are well-formed. The devatas of
the temple of Banteay Srei are the most voluptuous of Khmer art.
The faces become much sweeter, with lips short and thick. The
ancient form of coiffure persisted, but the jeweled diadem is often
suppressed. Sometimes the costume is pleated, sometimes smooth
as in ancient styles
Human sculpture in the round is represented by the Shiva with

his Shakti., Un, to whom the Central sanctuary was dedicated, the
Vishnu of the north sanctuary, and the bird-, monkey- and feline-
headed guardians, squatting on the left knee on the partition-wall
on each side of the stairway leading to the sanctuaries.

Banteay Srei

Banteay Srei

Banteay Srei

Banteay Srei

Banteay Srei

Banteay Srei

Banteay Srei

Banteay Srei

Banteay Srei

Banteay Srei

Banteay Srei

Banteay Srei

Banteay Srei

Banteay Srei

Banteay Srei

Banteay Srei

Banteay Srei

Banteay Srei

Angkor Wat

Angkor Wat
Angkor Wat
Angkor Wat
Angkor Wat is a combination of a corruption of the Sanskrit word
Nagara, meaning city or capital, and a modern Siamese and
Cambodian word Vat, meaning pagoda. It is properly spelled with
a W in English. It is spelled with a V in Sanskrit, French,
Cambodian and Siamese, because those languages have no W.
The monument was begun by Suryavarman II, probably early in

his reign, but was probably not completed until after his death.
Some believe it was designed by his great minister,
Divakarapandita.
Suryavarman II appears twice in the bas-reliefs of Angkor Wat and

is called by his posthumous name of Paramavishnuloka in the
accompanying inscriptions.

Angkor Wat
Its plan stands out in bold relief-the moat, the two external enclosures,
the approaches, the three concentric galleries, the central mass; the
large tower in the center, the smaller towers on the corners of the two
inner galleries and the three still smaller ones on the west entrance of
the outer enclosure-twelve in all.
The central tower and those of the inner galleries are in a fairly
perfect state of preservation, those of the second gallery are half-
crumbled, while the entrance towers are almost wholly destroyed.
These towers, in imitation of lotus-buds, are among the most unique

and striking motives of Khmer architecture and decoration.

Angkor Wat
The outer dimensions of the moat were about 1300 x 1500 meters,
nearly a mile square, but slightly elongated east-west. The moat was
200 meters wide. It was crossed at the west entrance by a stone
causeway, about 15 meters wide.
On each side of this causeway was a naga-balustrade, supported on

blocks. The naga-heads rise to a height of about 4 meters, among the
largest in Khmer archi-tecture.
A path, 30 meters wide, runs around the inner edge of the moat,
between it and the wall of the first enclosure.

Angkor Wat
Angkor Wat
Angkor Wat
Angkor Wat
Angkor Wat
Angkor Wat
Angkor Wat

Angkor Wat

Angkor Wat

Angkor Wat

Angkor Wat

Angkor Wat

Angkor Wat
The west gate seen from a distance

Angkor Wat

Angkor Wat

Angkor Wat

Angkor Wat

Angkor Wat

Angkor Wat

Angkor Wat

Angkor Wat
This is one of the four rooms in

the western cruciform

Angkor Wat

Angkor Wat

Angkor Wat

Angkor Wat

Angkor Wat

Angkor Wat
Bas reliefs of asparas pradosh 11 March, 2014 123

Angkor Wat
Extremely steep stairs pradosh 11 March, 2014 124

Angkor Wat
Now we've climbed

pradosh on top 2014
11 March, of the inner walls
125
Angkor Wat
Note the two libraries andpradosh

the west gate
11 March, 2014 in the distance
126
Angkor Wat
Detail of temple library - a magnification of previous image

Angkor Wat
West gate and the two libraries in the distance pradosh 11 March, 2014 128
Angkor Wat

Angkor Wat

Angkor Wat

Angkor Wat

Angkor Wat

Angkor Wat
inside the inner cruciform pradosh 11 March, 2014 134

Angkor Wat
Cruciform corridor interior

Angkor Wat

Angkor Wat

Angkor Wat

Angkor Wat

Angkor Wat

Sculptures/ Angkor Wat/ apsaras

Apsara
Apsara
Apsara
Apsara
Apsara
Apsara
Apsara
Apsara
Sculptures/ Angkor Wat/ reliefs

reliefs
Kaurava General
reliefs
reliefs
Yama
reliefs
hell pradosh 11 March, 2014 155
Ravana Churning of the
Sea of Milk
reliefs
Asuras/Churning of the
Sea of Milk
reliefs
Large Asuras/Churning
of the Sea of Milk
reliefs
Devas/ Rahu
reliefs
Large Deva
reliefs
Hanuman Churning of the
Sea of Milk
reliefs
Rakshasa Warrior
reliefs
Monkey Warrior
reliefs
Ravana
reliefs
Rama On Hanuman
reliefs
Arjuna and Krishna
reliefs
reliefs
Indra on Airavata pradosh 11 March, 2014 167
Skanda on a Peacock
reliefs
reliefs
Asura on a Naga pradosh 11 March, 2014 169
Agni on a
Rhinoceros
reliefs
Kubera on a Yaksha
reliefs
Vishnu on Garuda
reliefs
Surya
reliefs
The bas-relief of
the Churning of
the Sea of Milk
shows Vishnu in
the centre, his
turtle avatar
Kurma below,
asuras and devas
to left and
right, and
apsaras and Indra
above
reliefs
reliefs
reliefs
Military Orchestra
reliefs
Siamese Mercenaries
reliefs
Khmer Troops
reliefs
Suryavarman II
reliefs
Angkor Wat
Thank you
Power Point Presentation

on 22/23 October 2010
topic: Cambodiapradosh 11 March, 2014 181
Angkor Thom
Jayavarman VII
Angkor Thom

Angkor Thom
The chief characteristics of the architecture of this period were the

complexity of its plan and its sculpture-like appearance.
The architecture of this period is the work of sculptors-as if in reaction

to the dignified unity imposed by the architect of Angkor Vat.
It is a triumph when a whole building seems to be carried by a

gigantic group of elephants or a huge Garuda, or when towers be-
come colossal images of Lokeshvara-as in the ancient wooden temples
of northern India, a motive which suddenly reappears among the
Khmers or else was possibly conserved in wooden constructions.

Angkor Thom

Angkor Thom
Plan and Construction of the Bayon
In the center of the present walled city of Angkor Thom is the Bayon.
All the roads into the city except the one through the Gate of Victory
lead to it.
As we have seen, most of the larger Khmer monuments of the early

classical period, even up to Angkor Wat, consisted of three concentric
rectangular galleries and a central tower, generally on successive
terraces.
The Bayon differed from them in that its central tower as finally
developed, was circular and built to a later modification, encroached
on or destroyed the inner gallery, making the interior crowded.
The Buddhist temples did not seem to demand the successive terraces
and an elevated central tower, in imitation of Mount Meru, which
were so characteristic of the Shaivaite temples, and the Bayon seems
to have been originally planned on a flat surface

Angkor Thom

Angkor Thom

Angkor Thom
It was built originally on the cruciform plan, but four corners were later
added to change to the square plan.
The central mass was built and the Bayon became a pyramid temple.
The court between the inner and outer galleries was divided into sixteen
tiny courtyards by sixteen halls with a vestibule at each end.
According to inscriptions of the outer galleries, these halls were chapels

containing images which were replicas of famous idols worshipped in the
provincial sanctuaries.
The outer gallery was 140 x 160 meters. The second gallery was 70x 80
meters. Inside of the second gallery everything was crowded, owing to
the changes of plan undergone in the course of construction.
The central mass rose to a height of 45 meters.

Angkor Thom

Angkor Thom
According to Chou Ta-kuan, who came to Cambodia with an embassy

in 1296, when Angkor was still a flourishing capital, the temple was
crowned with a tower of gold.
Many smaller f our-f aced towers, like those of the gates, arose from
various points on the galleries. The number is not known for certain,
but it is estimated at about fifty.
Four-faced towers, like those of the Bayon, the walls of Angkor Thom
and a few other specimen is of Khmer architecture, form one of the
most unique motifs of Khmer architecture and one of the most striking
architectural motifs to be seen anywhere.
The construction of the Bayon, like that of the gate towers, was very
defective. The Khmers were good designers and poor constructors and
the Bayon is a good example.

Angkor Thom
Sculptures of 'asuras'—demon gods—pulling the tail of

the snake Shesha in tandem

Angkor Thom
The south gate is visible in the distance. On the left

side 'Devis'—the good counterparts of the asuras—pull
the snake's head in the opposite direction
Angkor Thom
the body of Shesha is wrapped around the Bayon temple at the

center of Angkor Thom. As the gods pull and the asuras push
(and vice versa), the 'Cosmic Ocean' of Hindu mythology is
milked, forming the earth
Angkor Thom
The multiple heads of Shesha, a water-snake known as a

'naga'
Angkor Thom
Much of Shesha's rope-like body has fallen away, making it

look as though these Devis are sitting, when they are
actually meant to be shown pulling Shesha in tandem

Angkor Thom
A whole line of Devis pulling in tandem, much like a

modern tug-of-war rope game
Angkor Thom

Angkor Thom
An astonishingly calm
face from across the
centuries. It is,
however, a recent
reproduction

Angkor Thom

Angkor Thom
The rear of the gate

Angkor Thom
The Relief Sculpture
The bas-reliefs of the galleries of the Bayon rank among the best in
Khmer art. Those of the outer gallery depict chiefly scenes from the
daily life of the Cambodian people, in peace and war.
The scenes of the bas-reliefs of the second gallery are taken chiefly from
the Indian historical epics, the Ramayana and the Mahabharata.
Of the sculptures in high relief, the naga is the most striking motif.
It is of the classical type seen at Angkor Wat. Lions, resembling those of

Angkor Wat, guarded the stairways. Apsaras, with skirts falling to the
ankles and with a short, decorative conical tiara on the head, have the
feet well placed in front, instead of in the ridiculous sideways position of
those of Angkor Wat. Dvarapalas, carved in relief in early Angkorean
art, with a trident or other weapon in an arm at the side, and not found
at all at Angkor Wat, occur here for the first time in high relief, with
both hands on the end of a club in front of the body on which they seem
to be supporting themselves.

Angkor Thom
Bas reliefs of captured warriors

Angkor Thom
Bas reliefs of captured warriors

Angkor Thom
Cooking on a fire
Angkor Thom
Apsaras pradosh 11 March, 2014 206

Angkor Thom

Angkor Thom

Angkor Thom

Angkor Thom

Angkor Thom
Portraits
There were a great many portrait-statues, i.e., statues of royal and

other persons who had enjoyed the status of God.
The little statues of Jayabuddha, found at the Bayon, were probably

portrait-statues of Jayavarman VII enjoyed the status of Buddha

Angkor Thom

Angkor Thom
Symbolism of the Face-towers and of
the Images of Jayabuddha
Mus, who has written a scholarly article on the symbolism of the
Borobudur, thinks he has found the symbolism of the four faces of the
fifty or more towers of the Bayon in the Great Buddhist Miracle, where
the Buddha, seated in open air, projects himself into all points of space.
These faces, he thinks, represent the Bodhisattva Lokeshvara

Samantamukha, "faces on all sides." The four faces represent all
directions; the many towers are thought to represent each a province
or a religious or political center of a province.
The faces, as previously stated, do not correspond to any other known

representation of Lokehvara; but, on the other hand, they are like the
Lokeshvara on the walls. They are the faces of Jayavarman VII,
represented as Lokeshvara extending his benevolent protection to all
parts of the empire.

Angkor Thom

Angkor Thom

Angkor Thom

Angkor Thom

Angkor Thom
Royal Terrace
The last period of the Style of the Bayon, may be found
(1) in the Royal Terrace and the Terrace of the Leper King and
(2) in certain tardy bas-reliefs, particularly some of those of the interior
gallery of the Bayon.
Some of the work of this period, particularly some of the bas-reliefs,

may be dated to later than the reign of Jayavarman VII.
The Royal Terrace is called the Terrace of Honor of the Phimeanakas

and the Elephant Terrace.
But the Elephant Terrace did not include all the Royal Terrace. This
Terrace extended over the whole front of the Royal Enclosure,
including the moat, and was more than 300 meters long by 14 meters
wide.
It had three principal projections into the Plaza, one in the center and
one at each end, and a smaller one on each side of the central one.
Angkor Thom
Entrance stairway
Angkor Thom

Angkor Thom

Angkor Thom
Royal Terrace
Each of these projections had a stairway. The central and southern
projections extended out into the Plaza about 35 meters; the northern
projection seems to be truncated or unfinished. The sides of the
stairways were garnished with lions.
The Elephant Terrace was an immense cruciform terrace, on which the

king, ministers and people of the Palace were distributed according to
the plan of the Royal Enclosure. Traces have been found of the Naga-
balustrade which always surmounted these terraces.
The bas-relief s of these projections consisted of alternate Garudas and

lions holding up something, apparently originally an edifice in light
material, which has disappeared.
The bas-reliefs of the northern projection seem to figure circus games,

indicating that the Royal Plaza it faces, was used for sports as well as
for a public forum. Many of the reliefs represent, in life size, elephants
in hunting scenes.
The corners are upheld by groups of elephants pulling up lotus.

Angkor Thom
Base of the elephant terrace-note the elephant trunks

Angkor Thom
Base of the elephant terrace

Angkor Thom
The Terrace of the Leper King
Just to the north of the Royal Terrace, but separated from it by a

large gateway, is the so-called Terrace of the Leper King.
It has no connection with the Royal Terrace and seems to be of

slightly earlier date.
The bas-reliefs are composed of 6 or 7 superimposed registers of

male and female figures, whose pose and dress indicate that they
are not deities but which seem to represent kings surrounded by
queens or princesses.

Angkor Thom
The Leper King Terrace, with its seven rows of

sculpture, north of the Elephant
pradosh 11Terrace
March, 2014 226
Angkor Thom

Angkor Thom
Leper King
Angkor Thom
Other images in the temple base
Here we see the god Another three-headed

Indra sitting atop a elephant gathers lotus
three-headed elephant flowers
statue pradosh 11 March, 2014 229
Angkor Thom
Fruit sculptures
near the base

Angkor Thom
thank you
Pradosh Mishra 11 March, 2014 231

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Cambodia

pradosh 11 March, 2014 1

pradosh 11 March, 2014 2

According to conventional history based largely on Chinese sources,

pradosh 11 March, 2014 3

It is believed that one of Founan's vassals was the Cambodian state of

About A.D. 627, Chenla completely absorbed Founan, during the

pradosh 11 March, 2014 4

The Cambodians, like the people of Founan and Champa,

Though he did not found the city of Angkor, Jayavarman II (802-

The first great expansion of Cambodian power occurred during

This period, during which Angkor Vatt was constructed, is considered

After the death of Suryavarman II (1113-1150), Cambodia lapsed into

pradosh 11 March, 2014 6

Kings of Khmer Major Events and Construction

Angkor expelled Chams; extensive construction of

Legend has it that during the turn of century AD, Kaundinya, an

The earliest written language to have been found in the region is in

Jayavarman II (reigned AD 802 to 850), lived as a prince at the court

Sometimes late in the 8th and early in the 9th century,

pradosh 11 March, 2014 10

The ceremony takes place in the Kulen mountains to the north of

When a Khmer king came to power,

he first had a royal obligation to construct hydraulic works such as

He then was bound by custom to set up small towers on a single

The third obligation of the king was to establish a central pyramid-

pradosh 11 March, 2014 12

According to inscriptions, a portion of the king's essence resided in the

pradosh 11 March, 2014 13

The hundreds of Hindu and Buddhist temples that were constructed at

In sculpture, Khmer artists demonstrated their technical mastery of

pradosh 11 March, 2014 14

Indravarman established his capital at Hariharalaya, sixteen miles

These towering, stepped pyramids symbolized Mount Meru, the home

Indravarman also had an enormous reservoir built (nearly 4.5 by 1.5

The sculpture of the period - such as Shiva and Vishnu - is massive,

pradosh 11 March, 2014 15

The temple is distinguished from others in the area by the unusual

The principal decorative features are:

(1) the kala-head with divergent makaras, which, introduced from

(2) the appearance of personages heavily jewelled, which was also a

(4) the replacing of reductions of edifices by dvzarapalas and Apsaras

pradosh 11 March, 2014 19

The temple of Preah Ko consisted of a group of six towers on a

pradosh 11 March, 2014 21

The central towers were arranged in two rows of three each, on a

pradosh 11 March, 2014 25

pradosh 11 March, 2014 29

According to inscriptions, a portion of the king's essence resided in the

pradosh 11 March, 2014 31

(3) a second enclosure, vacant, surrounded by a large moat, crossed by

On the stairway of each gradin was a pair of seated lions, and,

The niches of the inter-pilasters of the eastern temples contain male

pradosh 11 March, 2014 34

pradosh 11 March, 2014 40

pradosh 11 March, 2014 41

pradosh 11 March, 2014 42

Like his father, he ordered the construction of a vast reservoir (5 by