Angkor Wat
Angkor Wat Location in Cambodia
Coordinates:	13°24′45″N 103°52′0″E / 13.4125°N 103.866667°E / 13.4125; 103.866667Coordinates: 13°24′45″N 103°52′0″E / 13.4125°N 103.866667°E / 13.4125; 103.866667
Name
Proper name:	Prasat Angkor Wat
Location
Country:	Cambodia
Location:	Angkor, Siem Reap Province
Architecture and culture
Primary deity:	Vishnu
Architectural styles:	Khmer, Dravidian
History
Date built: (Current structure)	12th century
Creator:	Suryavarman II

Angkor Wat (Khmer: á?¢á?„្á?‚á??á?œá??្á??) is the largest^[1] Hindu temple complex in the world, situated at Angkor, Cambodia, built by King Suryavarman II in the early 12th century as his state temple and capital city. As the best-preserved temple at the site, it is the only one to have remained a significant religious centre since its foundation â€“ first Hindu, dedicated to the god Vishnu, then Buddhist. The temple is at the top of the high classical style of Khmer architecture. It has become a symbol of Cambodia,^[2] appearing on its national flag, and it is the country's prime attraction for visitors.

Angkor Wat combines two basic plans of Khmer temple architecture: the temple mountain and the later galleried temple. It is designed to represent Mount Meru, home of the devas in Hindu mythology: within a moat and an outer wall 3.6 kilometres (2.2 mi) long are three rectangular galleries, each raised above the next. At the centre of the temple stands a quincunx of towers. Unlike most Angkorian temples, Angkor Wat is oriented to the west; scholars are divided as to the significance of this. The temple is admired for the grandeur and harmony of the architecture, its extensive bas-reliefs, and for the numerous devatas adorning its walls.

The modern name, Angkor Wat, means "City Temple"; Angkor is a vernacular form of the word nokor (á?“á?‚á??), which comes from the Sanskrit word nagar (नगर). Wat is the Khmer form of the Pali word "vatthu", meaning "temple grounds". Prior to this time the temple was known as Preah Pisnulok (Vara Vishnuloka in Sanskrit), after the posthumous title of its founder.^[3]

This article contains Khmer text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Khmer script.

This article contains Indic text. Without proper rendering support, you may see question marks or boxes, misplaced vowels or missing conjuncts instead of Indic text.

History[link]

King Suryavarman II, the builder of Angkor Wat

Angkor Wat lies 5.5 kilometres (3.4 mi) north of the modern town of Siem Reap, and a short distance south and slightly east of the previous capital, which was centred at Baphuon. It is in an area of Cambodia where there is an important group of ancient structures. It is the southernmost of Angkor's main sites.

The initial design and construction of the temple took place in the first half of the 12th century, during the reign of Suryavarman II (ruled 1113 – c. 1150). Dedicated to Vishnu, it was built as the king's state temple and capital city. As neither the foundation stela nor any contemporary inscriptions referring to the temple have been found, its original name is unknown, but it may have been known as Vrah Vishnu-lok ( literally "Holy Vishnu'-Location'", Old Khmer' Cl. Sanskrit). after the presiding deity. Work seems to have ended shortly after the king's death, leaving some of the bas-relief decoration unfinished.^[4] In 1177, approximately 27 years after the death of Suryavarman II, Angkor was sacked by the Chams, the traditional enemies of the Khmer. Thereafter the empire was restored by a new king, Jayavarman VII, who established a new capital and state temple (Angkor Thom and the Bayon respectively) a few kilometres to the north.

Henri Mouhot popularised the temple in the west in the mid 19th-century

In the late 13th century, Angkor Wat gradually moved from Hindu to Theravada Buddhist use, which continues to the present day. Angkor Wat is unusual among the Angkor temples in that although it was somewhat neglected after the 16th century it was never completely abandoned, its preservation being due in part to the fact that its moat also provided some protection from encroachment by the jungle.^[5]

One of the first Western visitors to the temple was António da Madalena, a Portuguese monk who visited in 1586 and said that it "is of such extraordinary construction that it is not possible to describe it with a pen, particularly since it is like no other building in the world. It has towers and decoration and all the refinements which the human genius can conceive of."^[6] However, the temple was popularised in the West only in the mid-19th century on the publication of Henri Mouhot's travel notes. The French explorer wrote of it:

Facade of Angkor Wat, a drawing by Henri Mouhot

"One of these temples—a rival to that of Solomon, and erected by some ancient Michelangelo—might take an honourable place beside our most beautiful buildings. It is grander than anything left to us by Greece or Rome, and presents a sad contrast to the state of barbarism in which the nation is now plunged."^[7]

Mouhot, like other early Western visitors, found it difficult to believe that the Khmers could have built the temple, and mistakenly dated it to around the same era as Rome. The true history of Angkor Wat was pieced together only from stylistic and epigraphic evidence accumulated during the subsequent clearing and restoration work carried out across the whole Angkor site.

There were no ordinary dwellings or houses or other signs of settlement including cooking utensils, weapons, or items of clothing usually found at ancient sites. Instead there is the evidence of the monuments themselves.^[8]

French postcard about Angkor Wat in 1911

Angkor Wat required considerable restoration in the 20th century, mainly the removal of accumulated earth and vegetation.^[9] Work was interrupted by the civil war and Khmer Rouge control of the country during the 1970s and 1980s, but relatively little damage was done during this period other than the theft and destruction of mostly post-Angkorian statues.^[10]

The temple is a powerful symbol of Cambodia, and is a source of great national pride that has factored into Cambodia's diplomatic relations with its neighbour Thailand, France and the United States. A depiction of Angkor Wat has been a part of Cambodian national flags since the introduction of the first version circa 1863.^[11] From a larger historical and even transcultural perspective, however, the temple of Angkor Wat did not became a symbol of national pride sui generis but had been inscribed into a larger politico-cultural process of French-colonial heritage production in which the original temple site was presented in French colonial and universal exhibitions in Paris and Marseille between 1889 and 1937.^[12]

The splendid artistic legacy of Angkor Wat and other Khmer monuments in the Angkor region led directly to France adopting Cambodia as a protectorate on 11 August 1863 and invading Siam to take control of the ruins. This quickly led to Cambodia reclaiming lands in the northwestern corner of the country that had been under Siamese (Thai) control since 1351 AD (Manich Jumsai 2001), or by some accounts, 1431 AD.^[13] Cambodia gained independence from France on 9 November 1953 and has controlled Angkor Wat since that time.

During the midst of the Vietnam War, Chief of State Norodom Sihanouk hosted Jacqueline Kennedy in Cambodia to fulfill her "lifelong dream of seeing Angkor Wat."^[14]

In January 2003 riots erupted in Phnom Penh when a false rumour circulated that a Thai soap opera actress had claimed that Angkor Wat belonged to Thailand.^[15]

Architecture[link]

Site and plan[link]

General plan of Angkor Wat with central structure in the middle

Detailed plan of the central structure

Angkor Wat, located at 13°24′45″N 103°52′0″E / 13.4125°N 103.866667°E / 13.4125; 103.866667, is a unique combination of the temple mountain, the standard design for the empire's state temples, the later plan of concentric galleries, and influences from Orissa and the Chola of Tamil Nadu, India. The temple is a representation of Mount Meru, the home of the gods: the central quincunx of towers symbolises the five peaks of the mountain, and the walls and moat the surrounding mountain ranges and ocean.^[16] Access to the upper areas of the temple was progressively more exclusive, with the laity being admitted only to the lowest level.^[17]

Unlike most Khmer temples, Angkor Wat is oriented to the west rather than the east. This has led many (including Glaize and George Coedès) to conclude that Suryavarman intended it to serve as his funerary temple.^[18] Further evidence for this view is provided by the bas-reliefs, which proceed in a counter-clockwise direction—prasavya in Hindu terminology—as this is the reverse of the normal order. Rituals take place in reverse order during Brahminic funeral services.^[9] The archaeologist Charles Higham also describes a container which may have been a funerary jar which was recovered from the central tower.^[19] It has been nominated by some as the greatest expenditure of energy on the disposal of a corpse.^[20] Freeman and Jacques, however, note that several other temples of Angkor depart from the typical eastern orientation, and suggest that Angkor Wat's alignment was due to its dedication to Vishnu, who was associated with the west.^[16]

A further interpretation of Angkor Wat has been proposed by Eleanor Mannikka. Drawing on the temple's alignment and dimensions, and on the content and arrangement of the bas-reliefs, she argues that the structure represents a claimed new era of peace under King Suryavarman II: "as the measurements of solar and lunar time cycles were built into the sacred space of Angkor Wat, this divine mandate to rule was anchored to consecrated chambers and corridors meant to perpetuate the king's power and to honor and placate the deities manifest in the heavens above."^[21][22] Mannikka's suggestions have been received with a mixture of interest and scepticism in academic circles.^[19] She distances herself from the speculations of others, such as Graham Hancock, that Angkor Wat is part of a representation of the constellation Draco.^[23]

Style[link]

Upper gallery at Angkor Wat

Angkor Wat is the prime example of the classical style of Khmer architecture—the Angkor Wat style—to which it has given its name. By the 12th century Khmer architects had become skilled and confident in the use of sandstone (rather than brick or laterite) as the main building material. Most of the visible areas are of sandstone blocks, while laterite was used for the outer wall and for hidden structural parts. The binding agent used to join the blocks is yet to be identified, although natural resins or slaked lime have been suggested.^[24]

Angkor Wat has drawn praise above all for the harmony of its design, which has been compared to the architecture of ancient Greece and Rome. According to Maurice Glaize, a mid-20th-century conservator of Angkor, the temple "attains a classic perfection by the restrained monumentality of its finely balanced elements and the precise arrangement of its proportions. It is a work of power, unity and style."^[25]

Architecturally, the elements characteristic of the style include: the ogival, redented towers shaped like lotus buds; half-galleries to broaden passageways; axial galleries connecting enclosures; and the cruciform terraces which appear along the main axis of the temple. Typical decorative elements are devatas (or apsaras), bas-reliefs, and on pediments extensive garlands and narrative scenes. The statuary of Angkor Wat is considered conservative, being more static and less graceful than earlier work.^[26] Other elements of the design have been destroyed by looting and the passage of time, including gilded stucco on the towers, gilding on some figures on the bas-reliefs, and wooden ceiling panels and doors.^[27]

The Angkor Wat style was followed by that of the Bayon period, in which quality was often sacrificed to quantity.^[28] Other temples in the style are Banteay Samré, Thommanon, Chao Say Tevoda and the early temples of Preah Pithu at Angkor; outside Angkor, Beng Mealea and parts of Phanom Rung and Phimai.

Features[link]

The Temple viewed from the southeast

Aerial view of Angkor Wat

Outer enclosure[link]

The outer wall, 1024 by 802 m and 4.5 m high, is surrounded by a 30 m apron of open ground and a moat 190 m wide. Access to the temple is by an earth bank to the east and a sandstone causeway to the west; the latter, the main entrance, is a later addition, possibly replacing a wooden bridge.^[29] There are gopuras at each of the cardinal points; the western is by far the largest and has three ruined towers. Glaize notes that this gopura both hides and echoes the form of the temple proper.^[30] Under the southern tower is a statue of Vishnu, known as Ta Reach, which may originally have occupied the temple's central shrine.^[29] Galleries run between the towers and as far as two further entrances on either side of the gopura often referred to as "elephant gates", as they are large enough to admit those animals. These galleries have square pillars on the outer (west) side and a closed wall on the inner (east) side. The ceiling between the pillars is decorated with lotus rosettes; the west face of the wall with dancing figures; and the east face of the wall with balustered windows, dancing male figures on prancing animals, and devatas, including (south of the entrance) the only one in the temple to be showing her teeth.

The outer wall encloses a space of 820,000 square metres (203 acres), which besides the temple proper was originally occupied by the city and, to the north of the temple, the royal palace. Like all secular buildings of Angkor, these were built of perishable materials rather than of stone, so nothing remains of them except the outlines of some of the streets.^[31] Most of the area is now covered by forest. A 350 m causeway connects the western gopura to the temple proper, with naga balustrades and six sets of steps leading down to the city on either side. Each side also features a library with entrances at each cardinal point, in front of the third set of stairs from the entrance, and a pond between the library and the temple itself. The ponds are later additions to the design, as is the cruciform terrace guarded by lions connecting the causeway to the central structure.^[31]

Central structure[link]

Miniature model of the central structure of Angkor Wat. In the foreground the cruciform terrace which lies in front of the central structure.

The temple stands on a terrace raised higher than the city. It is made of three rectangular galleries rising to a central tower, each level higher than the last. Mannikka interprets these galleries as being dedicated to the king, Brahma, the moon, and Vishnu.^[4] Each gallery has a gopura at each of the points, and the two inner galleries each have towers at their corners, forming a quincunx with the central tower. Because the temple faces west, the features are all set back towards the east, leaving more space to be filled in each enclosure and gallery on the west side; for the same reason the west-facing steps are shallower than those on the other sides.

The outer gallery measures 187 by 215 m, with pavilions rather than towers at the corners. The gallery is open to the outside of the temple, with columned half-galleries extending and buttressing the structure. Connecting the outer gallery to the second enclosure on the west side is a cruciform cloister called Preah Poan (the "Hall of a Thousand Gods"). Buddha images were left in the cloister by pilgrims over the centuries, although most have now been removed. This area has many inscriptions relating the good deeds of pilgrims, most written in Khmer but others in Burmese and Japanese. The four small courtyards marked out by the cloister may originally have been filled with water.^[32] North and south of the cloister are libraries.

Beyond, the second and inner galleries are connected to each other and to two flanking libraries by another cruciform terrace, again a later addition. From the second level upwards, devatas abound on the walls, singly or in groups of up to four. The second-level enclosure is 100 by 115 m, and may originally have been flooded to represent the ocean around Mount Meru.^[33] Three sets of steps on each side lead up to the corner towers and gopuras of the inner gallery. The very steep stairways represent the difficulty of ascending to the kingdom of the gods.^[34] This inner gallery, called the Bakan, is a 60 m square with axial galleries connecting each gopura with the central shrine, and subsidiary shrines located below the corner towers. The roofings of the galleries are decorated with the motif of the body of a snake ending in the heads of lions or garudas. Carved lintels and pediments decorate the entrances to the galleries and to the shrines. The tower above the central shrine rises 43 m to a height of 65 m above the ground; unlike those of previous temple mountains, the central tower is raised above the surrounding four.^[35] The shrine itself, originally occupied by a statue of Vishnu and open on each side, was walled in when the temple was converted to Theravada Buddhism, the new walls featuring standing Buddhas. In 1934, the conservator George Trouvé excavated the pit beneath the central shrine: filled with sand and water it had already been robbed of its treasure, but he did find a sacred foundation deposit of gold leaf two metres above ground level.^[36]

Decoration[link]

Devatas are characteristic of the Angkor Wat style.

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.

Integrated with the architecture of the building, and one of the causes for its fame is Angkor Wat's extensive decoration, which predominantly takes the form of bas-relief friezes. The inner walls of the outer gallery bear a series of large-scale scenes mainly depicting episodes from the Hindu epics the Ramayana and the Mahabharata. Higham has called these, "the greatest known linear arrangement of stone carving".^[37] From the north-west corner anti-clockwise, the western gallery shows the Battle of Lanka (from the Ramayana, in which Rama defeats Ravana) and the Battle of Kurukshetra (from the Mahabharata, showing the mutual annihilation of the Kaurava and Pandava clans). On the southern gallery follow the only historical scene, a procession of Suryavarman II, then the 32 hells and 37 heavens of Hindu mythology.

On the eastern gallery is one of the most celebrated scenes, the Churning of the Sea of Milk, showing 92^[38] asuras and 88 devas using the serpent Vasuki to churn the sea under Vishnu's direction (Mannikka counts only 91 asuras, and explains the asymmetrical numbers as representing the number of days from the winter solstice to the spring equinox, and from the equinox to the summer solstice).^[39] It is followed by Vishnu defeating asuras (a 16th-century addition). The northern gallery shows Krishna's victory over Bana (where according to Glaize, "The workmanship is at its worst"^[40]) and a battle between the Hindu gods and asuras. The north-west and south-west corner pavilions both feature much smaller-scale scenes, some unidentified but most from the Ramayana or the life of Krishna.

Construction techniques[link]

The stones, as smooth as polished marble, were laid without mortar with very tight joints that were sometimes hard to find. The blocks were held together by mortise and tenon joints in some cases, while in others they used dovetails and gravity. The blocks were presumably put in place by a combination of elephants, coir ropes, pulleys and bamboo scaffolding. Henri Mouhot noted that most of the blocks had holes 2.5 cm in diameter and 3 cm deep, with more holes on the larger blocks. Some scholars have suggested that these were used to join them together with iron rods, but others claim they were used to hold temporary pegs to help manoeuvre them into place.

The monument was made out of enormous amounts of sandstone, as much as Khafre's pyramid in Egypt (over 5 million tons). This sandstone had to be transported from Mount Kulen, a quarry approximately 25 miles (40 km) to the northeast. The stone was presumably transported by raft along the Siem Reap river. This would have to have been done with care to avoid overturning the rafts with such a large amount of weight. One modern engineer estimated it would take 300 years to complete Angkor Wat today.^[41] Yet the monument was begun soon after Suryavarman came to the throne and was finished shortly after his death, no more than 40 years.

Virtually all of its surfaces, columns, lintels even roofs are carved. There are miles of reliefs illustrating scenes from Indian literature including unicorns, griffins, winged dragons pulling chariots as well as warriors following an elephant-mounted leader and celestial dancing girls with elaborate hair styles. The gallery wall alone is decorated with almost 1,000 square metres of bas reliefs. Holes on some of the Angkor walls indicate that they may have been decorated with bronze sheets. These were highly prized in ancient times and were a prime target for robbers. While excavating Khajuraho, Alex Evans, a stonemason and sculptor, recreated a stone sculpture under 4 feet (1.2 m), this took about 60 days to carve.^[42] Roger Hopkins and Mark Lehner also conducted experiments to quarry limestone which took 12 quarrymen 22 days to quarry about 400 tons of stone.^[43] The labour force to quarry, transport, carve and install so much sandstone must have run into the thousands including many highly skilled artisans. The skills required to carve these sculptures were developed hundreds of years earlier, as demonstrated by some artifacts that have been dated to the seventh century, before the Khmer came to power.^[20][41]...

View of the moat surrounding Angkor Wat

Angkor Wat today[link]

World Monuments Fund video on conservation of Angkor Wat

The Archaeological Survey of India carried out restoration work on the temple between 1986 and 1992.^[44] Since the 1990s, Angkor Wat has seen continued conservation efforts and a massive increase in tourism. The temple is part of the Angkor World Heritage Site, established in 1992, which has provided some funding and has encouraged the Cambodian government to protect the site.^[45] The German Apsara Conservation Project (GACP) is working to protect the devatas and other bas-reliefs which decorate the temple from damage. The organisation's survey found that around 20% of the devatas were in very poor condition, mainly because of natural erosion and deterioration of the stone but in part also due to earlier restoration efforts.^[46] Other work involves the repair of collapsed sections of the structure, and prevention of further collapse: the west facade of the upper level, for example, has been buttressed by scaffolding since 2002,^[47] while a Japanese team completed restoration of the north library of the outer enclosure in 2005.^[48] World Monuments Fund began work on the Churning of the Sea of Milk Gallery in 2008.

Angkor Wat has become a major tourist destination. In 2004 and 2005, government figures suggest that, respectively, 561,000 and 677,000 foreign visitors arrived in Siem Reap province, approximately 50% of all foreign tourists in Cambodia for both years.^[49] The site has been managed by the private SOKIMEX group since 1990, which rented it from the Cambodian government. The influx of tourists has so far caused relatively little damage, other than some graffiti; ropes and wooden steps have been introduced to protect the bas-reliefs and floors, respectively. Tourism has also provided some additional funds for maintenance—as of 2000 approximately 28% of ticket revenues across the whole Angkor site was spent on the temples—although most work is carried out by foreign government-sponsored teams rather than by the Cambodian authorities.^[50]

At the ASEAN Tourism Forum 2012, both parties have agreed Borobudur and Angkor Wat to become sister sites and the provinces will become sister provinces. Two Indonesian airlines are considering the opportunity to open a direct flight from Yogyakarta, Central Java Province, Indonesia to Siem Reap.^[51]

References[link]

Bibliography

• Briggs, Lawrence Robert (1951, reprinted 1999). The Ancient Khmer Empire. White Lotus. ISBN 974-8434-93-1.
• Freeman, Michael and Jacques, Claude (1999). Ancient Angkor. River Books. ISBN 0-8348-0426-3.
• Higham, Charles (2001). The Civilization of Angkor. Phoenix. ISBN 1-84212-584-2.
• Higham, Charles (2003). Early Cultures of Mainland Southeast Asia. Art Media Resources. ISBN 1-58886-028-0.
• Hing Thoraxy. Achievement of "APSARA": Problems and Resolutions in the Management of the Angkor Area.
• Petrotchenko, Michel (2011). Focusing on the Angkor Temples: The Guidebook, 383 pages, Amarin Printing and Publishing, ISBN 978-616-90744-0-3
• Ray, Nick (2002). Lonely Planet guide to Cambodia (4th edition). ISBN 1-74059-111-9.

External links[link]

Wikimedia Commons has media related to: Angkor Wat

• Buckley, Michael (1998). Vietnam, Cambodia and Laos Handbook. Avalon Travel Publications. Online excerpt The Churning of the Ocean of Milk retrieved 25 July 2005.
• Glaize, Maurice (2003 edition of an English translation of the 1993 French fourth edition). The Monuments of the Angkor Group. Retrieved 14 July 2005.
• University of Applied Sciences Cologne. German Apsara Conservation Project Retrieved 2 May 2010.
• University of Heidelberg, Germany, Chair of Global Art History, Project (Michael Falser): Heritage as a Transcultural Concept – Angkor Vat from an Object of Colonial Archaeology to a Contemporary Global Icon [2]
• BBC Horizon (4 November 1999). Atlantis Reborn (script). Broadcast BBC2 4 November 1999, retrieved 25 July 2005.
• Angkor Wat – APSARA Authority Official Description
• Angkor Wat and Angkor photo gallery by Jaroslav Poncar May 2010
• Angkor digital media archive – Photos, laser scans, panoramas of Angkor Wat's Western Causeway and Banteay Kdei from a CyArk/Sophia University/University of California partnership.
• Free 3D virtual interactive model of Angkor Wat
• Angkor Wat Video – by Glenn Dixon-6:56 minutes. February 2010.
• BBC: Map reveals ancient urban sprawl August 2007
• Guide to the Angkor Monuments – PDF Downloadable English translation of Maurice Glaize's 1944 guide
• Inventory of Angkor Wat devata (sacred Khmer women) February 2010
• Angkor Wat photography and info

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Angkor *
UNESCO World Heritage Site
Country	Cambodia
Type	Cultural
Criteria	i, ii, iii, iv
Reference	668
Region **	Asia-Pacific
Inscription history
Inscription	1992 (16th Session)
Endangered	1992–2004
* Name as inscribed on World Heritage List ** Region as classified by UNESCO

This article contains Khmer text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Khmer script.

Angkor (Khmer: á?¢á?„្á?‚á??) is a region of Cambodia that served as the seat of the Khmer Empire, which flourished from approximately the 9th to 15th centuries. The word Angkor is derived from the Sanskrit nagara (नगर), meaning "city".^[1] The Angkorian period began in AD 802, when the Khmer Hindu monarch Jayavarman II declared himself a "universal monarch" and "god-king", until 1351, when Angkor first fell under Ayutthayan suzerainty, to 1431, when Ayutthaya put down a rebellion and sacked the Khmer capital, causing its population to migrate south to Longvek.

The ruins of Angkor are located amid forests and farmland to the north of the Great Lake (Tonlé Sap) and south of the Kulen Hills, near modern-day Siem Reap (13°24′N, 103°51′E), in Siem Reap Province, and are a UNESCO World Heritage Site. The temples of the Angkor area number over one thousand, ranging in scale from nondescript piles of brick rubble scattered through rice fields to the magnificent Angkor Wat, said to be the world's largest single religious monument. Many of the temples at Angkor have been restored, and together, they comprise the most significant site of Khmer architecture. Visitor numbers approach two million annually.

In 2007, an international team of researchers using satellite photographs and other modern techniques concluded that Angkor had been the largest preindustrial city in the world, with an elaborate system of infrastructure connecting an urban sprawl of at least 1,000 square kilometres (390 sq mi) to the well-known temples at its core.^[2] The closest rival to Angkor, the Mayan city of Tikal in Guatemala, was between 100 and 150 square kilometres (39 and 58 sq mi) in total size.^[3] Although its population remains a topic of research and debate, newly identified agricultural systems in the Angkor area may have supported up to one million people.^[4]

Historical overview[link]

Map of the Angkor region

Seat of the Khmer Empire[link]

Gate into Angkor Thom

The Angkorian period may be said to have begun shortly after 800 AD, when the Khmer King Jayavarman II announced the independence of Kambujadesa (Cambodia) from Java and established his capital of Hariharalaya (now known as Roluos) at the northern end of Tonlé Sap. Through a program of military campaigns, alliances, marriages and land grants, he achieved a unification of the country bordered by China to the north, Champa (now Central Vietnam) to the east, the ocean to the south and a place identified by a stone inscription as "the land of cardamoms and mangoes" to the west. In 802, Jayavarman articulated his new status by declaring himself "universal monarch" (chakravartin) and, in a move that was to be imitated by his successors and that linked him to the cult of Siva, taking on the epithet of "god-king" (devaraja).^[5] Before Jayavarman, Cambodia had consisted of a number of politically independent principalities collectively known to the Chinese by the names Funan and Chenla.^[6]

In 889, Yasovarman ascended to the throne.^[7] A great king and an accomplished builder, he was celebrated by one inscription as "a lion-man; he tore the enemy with the claws of his grandeur; his teeth were his policies; his eyes were the Veda."^[8] Near the old capital of Hariharalaya, Yasovarman constructed a new city, called Yasodharapura. In the tradition of his predecessors, he also constructed a massive reservoir called baray. The significance of such reservoirs has been debated by modern scholars, some of whom have seen in them a means of irrigating rice fields, and others of whom have regarded them as religiously charged symbols of the great mythological oceans surrounding Mount Meru, the abode of the gods. The mountain, in turn, was represented by an elevated temple, in which the "god-king" was represented by a lingam.^[9] In accordance with this cosmic symbolism, Yasovarman built his central temple on a low hill known as Phnom Bakheng, surrounding it with a moat fed from the baray. He also built numerous other Hindu temples and ashrams, or retreats for ascetics.^[10]

Over the next 300 years, between 900 and 1200, the Khmer Empire produced some of the world's most magnificent architectural masterpieces in the area known as Angkor. Most are concentrated in an area approximately 15 miles (24 km) east to west and 5 miles (8.0 km) north to south, although the Angkor Archaeological Park, which administers the area, includes sites as far away as Kbal Spean, about 30 miles (48 km) to the north. Some 72 major temples or other buildings are found within this area, and the remains of several hundred additional minor temple sites are scattered throughout the landscape beyond. Because of the dispersed, low-density nature of the medieval Khmer settlement pattern, Angkor lacks a formal boundary, and its extent is therefore difficult to determine. However, a specific area of at least 1,000 km² (390 sq mi) beyond the major temples is defined by a complex system of infrastructure, including roads and canals that indicate a high degree of connectivity and functional integration with the urban core. In terms of spatial extent (although not in terms of population), this makes it the largest urban agglomeration in human history prior to the Industrial Revolution, easily surpassing the nearest claim, that of the Mayan city of Tikal.^[2] In fact, in terms of its urban sprawl, medieval Angkor even approaches the size of modern Los Angeles, and is said to have been seventeen times larger than Manhattan Island.

Construction of Angkor Wat[link]

Buddhist monks at Angkor

The principal temple of the Angkorian region, Angkor Wat, was built between 1113 and 1150 by King Suryavarman II. Suryavarman ascended to the throne after prevailing in a battle with a rival prince. An inscription says that, in the course of combat, Suryavarman leapt onto his rival's war elephant and killed him, just as the mythical bird-man Garuda slays a serpent.^[11]

After consolidating his political position through military campaigns, diplomacy, and a firm domestic administration, Suryavarman launched into the construction of Angkor Wat as his personal temple mausoleum. Breaking with the tradition of the Khmer kings, and influenced perhaps by the concurrent rise of Vaisnavism in India, he dedicated the temple to Vishnu rather than to Siva. With walls nearly half a mile long on each side, Angkor Wat grandly portrays the Hindu cosmology, with the central towers representing Mount Meru, home of the gods; the outer walls, the mountains enclosing the world; and the moat, the oceans beyond. The traditional theme of identifying the Cambodian devaraja with the gods, and his residence with that of the celestials, is very much in evidence. The measurements themselves of the temple and its parts in relation to one another have cosmological significance.^[12] Suryavarman had the walls of the temple decorated with bas reliefs depicting not only scenes from mythology, but also from the life of his own imperial court. In one of the scenes, the king himself is portrayed as larger in size than his subjects, sitting cross-legged on an elevated throne and holding court, while a bevy of attendants make him comfortable with the aid of parasols and fans.

Jayavarman VII[link]

Portrait of Jayavarman VII on display at Musee Guimet, Paris

Following the death of Suryavarman around 1150 AD, the kingdom fell into a period of internal strife. Its neighbors to the east, the Cham of what is now southern Vietnam, took advantage of the situation in 1177 to launch a seaborne invasion up the Mekong River and across Tonlé Sap. The Cham forces were successful in sacking the Khmer capital of Yasodharapura and in killing the reigning king. However, a Khmer prince who was to become King Jayavarman VII rallied his people and defeated the Cham in battles on the lake and on the land. In 1181, Jayavarman assumed the throne. He was to be the greatest of the Angkorian kings.^[13] Over the ruins of Yasodharapura, Jayavarman constructed the walled city of Angkor Thom, as well as its geographic and spiritual center, the temple known as the Bayon. Bas-reliefs at the Bayon depict not only the king's battles with the Cham, but also scenes from the life of Khmer villagers and courtiers. In addition, Jayavarman constructed the well-known temples of Ta Prohm and Preah Khan, dedicating them to his parents. This massive program of construction coincided with a transition in the state religion from Hinduism to Mahayana Buddhism, since Jayavarman himself had adopted the latter as his personal faith. During Jayavarman's reign, Hindu temples were altered to display images of the Buddha, and Angkor Wat briefly became a Buddhist shrine. Following his death, a Hindu revival included a large-scale campaign of desecrating Buddhist images, until Theravada Buddhism became established as the land's dominant religion from the 14th century.^[14]

Reliefs at Prasat Bayon

Zhou Daguan[link]

The year 1296 marked the arrival at Angkor of the Chinese diplomat Zhou Daguan. Zhou's one-year sojourn in the Khmer capital during the reign of King Indravarman III is historically significant, because he penned a still-surviving account of approximately 40 pages detailing his observations of Khmer society. Some of the topics he addressed in the account were those of religion, justice, kingship, agriculture, slavery, birds, vegetables, bathing, clothing, tools, draft animals, and commerce. In one passage, he described a royal procession consisting of soldiers, numerous servant women and concubines, ministers and princes, and finally, "the sovereign, standing on an elephant, holding his sacred sword in his hand." Together with the inscriptions that have been found on Angkorian stelas, temples and other monuments, and with the bas-reliefs at the Bayon and Angkor Wat, Zhou's journal is the most important source of information about everyday life at Angkor. Filled with vivid anecdotes and sometimes incredulous observations of a civilization that struck Zhou as colorful and exotic, it is an entertaining travel memoir as well.^[15]

End of the Angkorian period[link]

The end of the Angkorian period is generally set as 1431, the year Angkor was sacked and looted by Ayutthaya invaders, though the civilization already had been in decline in the 13th and 14th centuries. During the course of the 15th century, nearly all of Angkor was abandoned, except for Angkor Wat, which remained a Buddhist shrine. Several theories have been advanced to account for the decline and abandonment of Angkor:

War with the Ayutthaya Kingdom[link]

Map of the Khmer Empire in 900 AD.

It is widely believed that the abandonment of the Khmer capital occurred as a result of Ayutthaya invasions. Ongoing wars with the Siamese were already sapping the strength of Angkor at the time of Zhou Daguan toward the end of the 13th century. In his memoirs, Zhou reported that the country had been completely devastated by such a war, in which the entire population had been obligated to participate.^[16] After the collapse of Angkor in 1431, many persons, texts and institutions were taken to the Ayutthaya capital of Ayutthaya in the west, while others departed for the new center of Khmer society at Longvek further south, though the official capital later moved, first to Oudong around 45 kilometres (28 mi) from Phnom Penh in Ponhea Leu District, and then to the present site of Phnom Penh.

Erosion of the state religion[link]

Some scholars have connected the decline of Angkor with the conversion of Cambodia to Theravada Buddhism following the reign of Jayavarman VII, arguing that this religious transition eroded the Hindu conception of kingship that undergirded the Angkorian civilization.^[17] According to Angkor scholar George Coedès, Theravada Buddhism's denial of the ultimate reality of the individual served to sap the vitality of the royal personality cult which had provided the inspiration for the grand monuments of Angkor.^[18]

Neglect of public works[link]

According to George Coedès, the weakening of Angkor's royal government by ongoing war and the erosion of the cult of the devaraja undermined the government's ability to engage in important public works, such as the construction and maintenance of the waterways essential for irrigation of the rice fields upon which Angkor's large population depended for its sustenance. As a result, Angkorian civilization suffered from a reduced economic base, and the population was forced to scatter.^[19]

Natural disaster[link]

Reliefs at Angkor Wat

Other scholars attempting to account for the rapid decline and abandonment of Angkor have hypothesized natural disasters such as disease (Bubonic Plague), earthquakes, inundations, or drastic climate changes as the relevant agents of destruction.^[19] Recent research by Australian archaeologists suggests that the decline may have been due to a shortage of water caused by the transition from the Medieval Warm Period to the Little Ice Age.^[20] LDEO dendrochronological research has established tree-ring chronologies indicating severe periods of drought across mainland Southeast Asia in the early 15th century, raising the possibility that Angkor's canals and reservoirs ran dry and ended expansion of available farmland.^[21]

Restoration, preservation, and threats[link]

Although there is evidence to the contrary (Leonowens, 1870), many scholars believe the great city and temples remained largely cloaked by the forest until the late 19th century, when French archaeologists began a long restoration process. From 1907 to 1970, work was under the direction of the École française d'Extrême-Orient, which cleared away the forest, repaired foundations, and installed drains to protect the buildings from water damage. In addition, scholars associated with the school and including George Coedès, Maurice Glaize, Paul Mus, Philippe Stern and others initiated a program of historical scholarship and interpretation that is fundamental to the current understanding of Angkor.

Preah Khan temple ruins

Work resumed after the end of the Cambodian Civil War and, since 1993, has been jointly co-ordinated by the French, Japanese and UNESCO through the International Co-ordinating Committee on the Safeguarding and Development of the Historic Site of Angkor (ICC), while Cambodian work is carried out by the Authority for the Protection and Management of Angkor and the Region of Siem Reap (APSARA), created in 1995. Some temples have been carefully taken apart stone by stone and reassembled on concrete foundations, in accordance with the method of anastylosis. World Monuments Fund has aided Preah Khan, the Churning of the Sea of Milk (a 49-meter-long bas-relief frieze in Angkor Wat), Ta Som, and Phnom Bakheng. International tourism to Angkor has increased significantly in recent years, with visitor numbers reaching 900,000 in 2006; this poses additional conservation problems but has also provided financial assistance to the restoration effort.^[22]

Water-table dropping

With the increased growth in tourism at Angkor, new hotels and restaurants are being built to accommodate such growth. Each new construction project drills underground to reach the water table, which has a limited storage capacity. This demand on the water table could undermine the stability of the sandy soils under the monuments at Angkor, leading to cracks, fissures and collapses.^[23]

Looting

Looting has been an ever-growing threat to the Angkor archaeological landscape. According to APSARA, the official Cambodian agency charged with overseeing the management of Angkor, "vandalism has multiplied at a phenomenal rate, employing local populations to carry out the actual thefts, heavily armed intermediaries transport objects, often in tanks or armored personnel carriers, often for sale across the Cambodian border."^[24]

Unsustainable tourism

The increasing number of tourists, which the Cambodian government hopes will reach three million by 2010, exerts pressure on the archaeological sites at Angkor by walking and climbing on the (mostly) sandstone monuments at Angkor. This direct pressure created by unchecked tourism is expected to cause significant damage to the monuments in the future.^[25]

Religious history[link]

Historical Angkor was more than a site for religious art and architecture. It was the site of vast cities that served all the needs of the Khmer people. Aside from a few old bridges, however, all of the remaining monuments are religious edifices. In Angkorian times, all non-religious buildings, including the residence of the king himself, were constructed of perishable materials, such as wood, "because only the gods had a right to residences made of stone."^[26] Similarly, the vast majority of the surviving stone inscriptions are about the religious foundations of kings and other potentates.^[27] As a result, it is easier to write the history of Angkorian state religion than it is to write that of just about any other aspect of Angkorian society.

Several religious movements contributed to the historical development of religion at Angkor:

• Indigenous religious cults, including those centered on worship of the ancestors and of the lingam;
• A royal cult of personality, identifying the king with the deity, characteristic not only of Angkor, but of other Indic civilizations in southeast Asia, such as Champa and Java;
• Hinduism, especially Shaivism, the form of Hinduism focussed on the worship of Shiva and the lingam as the symbol of Shiva, but also Vaishnavism, the form of Hinduism focussed on the worship of Vishnu;
• Buddhism, in both its Mahayana and Theravada varieties.

Pre-Angkorian religion[link]

Dedicated by Rajendravarman in 948 A.D., Baksei Chamkrong is a temple-pyramid that housed a statue of Shiva.

The religion of pre-Angkorian Cambodia, known to the Chinese as Funan (1st century AD to ca. 550) and Chenla (ca. 550 - ca. 800 AD), included elements of Hinduism, Buddhism and indigenous ancestor cults.^[28]

Temples from the period of Chenla bear stone inscriptions, in both Sanskrit and Khmer, naming both Hindu and local ancestral deities, with Shiva supreme among the former.^[29] The cult of Harihara was prominent; Buddhism was not, because, as reported by the Chinese pilgrim Yi Jing, a "wicked king" had destroyed it.^[30] Characteristic of the religion of Chenla also was the cult of the lingam, or stone phallus that patronized and guaranteed fertility to the community in which it was located.^[31]

Shiva and the lingam[link]

The Khmer king Jayavarman II, whose assumption of power around 800 AD marks the beginning of the Angkorian period, established his capital at a place called Hariharalaya (today known as Roluos), at the northern end of the great lake, Tonlé Sap.^[32] Harihara is the name of a deity that combines the essence of Vishnu (Hari) with that of Shiva (Hara) and that was much favored by the Khmer kings.^[31] Jayavarman II's adoption of the epithet "devaraja" (god-king) signified the monarch's special connection with Shiva.^[33]

The beginning of the Angkorian period was also marked by changes in religious architecture. During the reign of Jayavarman II, the single-chambered sanctuaries typical of Chenla gave way to temples constructed as a series of raised platforms bearing multiple towers.^[32] Increasingly impressive temple pyramids came to represent Mount Meru, the home of the Hindu gods, with the moats surrounding the temples representing the mythological oceans.^[34]

An 11th- or 12th-century Cambodian bronze statue of Vishnu

Typically, a lingam served as the central religious image of the Angkorian temple-mountain. The temple-mountain was the center of the city, and the lingam in the main sanctuary was the focus of the temple.^[35] The name of the central lingam was the name of the king himself, combined with the suffix -esvara, which designated Shiva.^[36] Through the worship of the lingam, the king was identified with Shiva, and Shaivism became the state religion.^[37] Thus, an inscription dated 881 AD indicates that king Indravarman I erected a lingam named Indresvara.^[38] Another inscription tells us that Indravarman erected eight lingams in his courts and that they were named for the "eight elements of Shiva".^[38] Similarly, Rajendravarman, whose reign began in 944 AD, constructed the temple of Pre Rup, the central tower of which housed the royal lingam called Rajendrabhadresvara.^[39]

Vaishnavism[link]

In the early days of Angkor, the worship of Vishnu was secondary to that of Shiva. The relationship seems to have changed with the construction of Angkor Wat by King Suryavarman II as his personal mausoleum at the beginning of the 12th century. The central religious image of Angkor Wat was an image of Vishnu, and an inscription identifies Suryavarman as "Paramavishnuloka," or "he who enters the heavenly world of Vishnu."^[40] Religious syncretism, however, remained thoroughgoing in Khmer society: the state religion of Shaivism was not necessarily abrogated by Suryavarman's turn to Vishnu, and the temple may well have housed a royal lingam.^[37] Furthermore, the turn to Vaishnavism did not abrogate the royal personality cult of Angkor. by which the reigning king was identified with the deity. According to Angkor scholar Georges Coedès, "Angkor Wat is, if you like, a vaishnavite sanctuary, but the Vishnu venerated there was not the ancient Hindu deity nor even one of the deity's traditional incarnations, but the king Suryavarman II posthumously identified with Vishnu, consubstantial with him, residing in a mausoleum decorated with the graceful figures of apsaras just like Vishnu in his celestial palace."^[41] Suryavarman proclaimed his identity with Vishnu, just as his predecessors had claimed consubstantiation with Shiva.

Face towers of the Bayon represent the king as the Bodhisattva Lokesvara

Mahayana Buddhism[link]

In the last quarter of the 12th century, King Jayavarman VII departed radically from the tradition of his predecessors when he adopted Mahayana Buddhism as his personal faith. Jayavarman also made Buddhism the state religion of his kingdom when he constructed the Buddhist temple known as the Bayon at the heart of his new capital city of Angkor Thom. In the famous face towers of the Bayon, the king represented himself as the bodhisattva Avalokiteshvara moved by compassion for his subjects.^[42] Thus, Jayavarman was able to perpetuate the royal personality cult of Angkor, while identifying the divine component of the cult with the bodhisattva rather than with Shiva.^[43]

Hindu restoration[link]

The Hindu restoration began around 1243 AD, with the death of Jayavarman VII's successor, Indravarman II. The next king, Jayavarman VIII, was a Shaivite iconoclast who specialized in destroying Buddhist images and in reestablishing the Hindu shrines that his illustrious predecessor had converted to Buddhism. During the restoration, the Bayon was made a temple to Shiva, and its central 3.6 meter tall statue of the Buddha was cast to the bottom of a nearby well. Everywhere, cultist statues of the Buddha were replaced by lingams.^[44]

Religious pluralism[link]

When Chinese traveller Zhou Daguan came to Angkor in AD 1296, he found what he took to be three separate religious groups. The dominant religion was that of Theravada Buddhism. Zhou observed that the monks had shaven heads and wore yellow robes.^[45] The Buddhist temples impressed Zhou with their simplicity. He noted that the images of Buddha were made of gilded plaster.^[46] The other two groups identified by Zhou appear to have been those of the Brahmans and of the Shaivites. About the Brahmans, Zhou had little to say, except that they were often employed as high officials.^[46] Of the Shaivites, whom he called "Taoists", Zhou wrote, "the only image which they revere is a block of stone analogous to the stone found in shrines of the god of the soil in China."^[46]

Theravada Buddhism[link]

During the course of the 13th century, Theravada Buddhism transmitted through the Mon kingdoms of Dvaravati and Haripunchai made its appearance at Angkor. Gradually, it became the dominant religion of Cambodia, displacing both Mahayana Buddhism and Shaivism.^[47] The practice of Theravada Buddhism at Angkor continues until this day.

Archaeological sites[link]

The area of Angkor has many significant archaeological sites, including the following: Angkor Thom, Angkor Wat, Baksei Chamkrong, Banteay Kdei, Banteay Samré, Banteay Srei, Baphuon, the Bayon, Chau Say Tevoda, East Baray, East Mebon, Kbal Spean, the Khleangs, Krol Ko, Lolei, Neak Pean, Phimeanakas, Phnom Bakheng, Phnom Krom, Prasat Ak Yum, Prasat Kravan, Preah Khan, Preah Ko, Preah Palilay, Preah Pithu, Pre Rup, Spean Thma, Srah Srang, Ta Nei, Ta Prohm, Ta Som, Ta Keo, Terrace of the Elephants, Terrace of the Leper King, Thommanon, West Baray, West Mebon.

Terms and phrases[link]

• Angkor is a Khmer term meaning "city". It comes from the Sanskrit nagara.
• Banteay is a Khmer term meaning "citadel" or "fortress" that 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 "mountain".
• Prasat is a Khmer term meaning "tower". It comes from the Sanskrit prasada.
• Preah is a Khmer term meaning "God" or "King" it can also be a prefix 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 "grandfather," or under some circumstances "ancestor." (Ta Prohm means "Ancestor Brahma". Neak ta means "ancestors" or "ancestral spirits".)
• Thom is a Khmer term meaning "large". (Angkor Thom means "large city".)
• Varman is a suffix meaning "shield" or "protector". (Suryavarman means "protected by Surya, the sun-god".)
• Wat is a Khmer term, derived from the Sanskrit vattaram^{[citation needed]}, meaning (Buddhist) "temple". (Angkor Wat means "temple city".)

See also[link]

• Architecture of Cambodia
• Funan
• Hindu temple architecture
• Greater India

Footnotes[link]

References[link]

External links[link]

• Angkor Archaeological Park travel guide from Wikitravel
• Google Maps Map centered on Angkor Wat, with the Tonle Sap at the bottom
• Greater Angkor Project International research project investigating the settlement context of the temples at Angkor
• GreatAngkor Khmer temples, maps and photos
• www.theangkorguide.com Illustrated online guide to Angkor with plans and maps
• Angkor Wat High-resolution NASA image
• Bulletin de l'Ecole française d'Extrême-Orient, 1901-1936. Now online at gallica.bnf.fr, this journal documents cutting-edge early 20th-century French scholarship on Angkor and other topics related to Asian civilizations.
• The World Monuments Fund in Angkor - background, interactive map, travel tips, panoramas, e-cards
• Angkor digital media archive - Photos, laser scans, panoramas of Angkor Wat and Banteay Kdei from a CyArk/Sophia University partnership
• Royal Angkor Foundation - Foundation concerned with the safeguarding and the development of the cultural site of Angkor. In charge of various cultural projects.
• Images from Angkor - Images from Angkor.

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