Khmer Empire

Jayavarman VII
(1181-1218) the complex stretched more than 25 km east to west and nearly 10 km north to south, approximately the same size as Manhattan. For five centuries (ninth-13th), the court of Angkor held sway over a vast territory. At its height Khmer influence spanned half of Southeast Asia, from Burma to the southernmost tip of Indochina and from the borders of Yunnan to the Malay Peninsula. The only threat to this great empire was a river borne invasion in 1177, when the Cham used a Chinese navigator to pilot their canoes up the Mekong. Scenes are depicted in bas-reliefs of the Bayon temple.

Jayavarman II
(802-835) founded the Angkor Kingdom, then coined Hariharalaya to the north of the Tonlé Sap, in the Roluos region (Angkor), in 802. Later he moved the capital to Phnom Kulen, 40 km northeast of Angkor, where he built a Mountain Temple and Rong Shen shrine. After several years he moved the capital back to the Roluos region.
Jayavarman III
(835-877) continued his father's legacy and built a number of shrines at Hariharalaya. Many historians believe he was responsible for the initial construction of the impressive laterite pyramid, Bakong, considered the great precursor to Angkor Wat. Bakong, built to symbolize Mount Meru, was later embellished and developed by Indravarman.
(877-889) overthrew his predecessor violently and undertook a major renovation campaign in the capital Hariharalaya. The majority of what stands in the Roluos Group today is the work of Indravarman. A battle between Indravarman's sons destroyed the palace and the victor and new king
Yasovarman I
(889-900) moved the capital from Roluos and laid the foundations of Angkor itself. He dedicated the temple to his ancestors. His new capital at Angkor was called Yasodharapura, meaning 'glory- bearing city', and here he built 100 wooden ashramas, retreats (all of which have dis- integrated today). Yasovarman selected Bakheng as the location for his temple-mountain and after flattening the mountain top, set about creating another Mount Meru. The temple he constructed was considered more complex than anything built beforehand, a five-storey pyramid with 108 shrines. A road was then built to link the former and present capitals of Roluos and Bakheng. Like the Kings before him, Yasovarman was obliged to construct a major waterworks and the construction of the reservoir - the East Baray (now completely dry) - was considered an incredible feat. After Yasovarman's death in 900 his son
(900-923) assumed power for the next 23 years. During his brief reign, Harshavarman is believed to have built Baksei Chamkrong (north- east of Phnom Bakheng) and Prasat Kravan (the 'Cardamom Sanctuary'). His brother,
Ishanarvarman II
(923-928), resumed power upon his death but no great architectural feats were recorded in this time. In 928,
Jayavarman IV
moved the capital 65 km away to Koh Ker. Here he built the grand state temple Prasat Thom, an impressive seven-storey, sandstone pyramid. Following the death of Jayavarman things took a turn for the worst. Chaos ensued under
Harshavarman's II
weak leadership and over the next four years, no monuments were known to be erected. Jayavarman's IV nephew,
(944-968), took control of the situation and it's assumed he forcefully relocated the capital back to Angkor. Rather than moving back into the old capital Phnom Bakheng, he marked his own new territory, selecting an area south of the East Baray as his administrative centre. Here, in 961 he constructed the state temple, Pre Rup, and constructed the temple, East Mebon (953), in the middle of the baray. Srah Srang, Kutisvara and Bat Chum were also constructed, with the help of his chief architect, Kavindrarimathana. It was towards the end of his reign that he started construction on Banteay Srei, considered one of the finest examples of Angkorian craftsmanship in the country. Rajendravarman's son
Jayavarman V
(968-1001) became the new king in 968. The administrative centre was renamed Jayendranagari and yet again, relocated. More than compensating for the unfinished Ta Keo was Jayavarman's V continued work on Banteay Srei. Under his supervision the splendid temple was completed and dedicated to his father.

Aside from successfully extending the Khmer Empire's territory
King Suryavarman I
(1002-1049), made a significant contribution to Khmer architectural heritage. He presided over the creation of a new administrative centre - the Royal Palace (in Angkor Thom) - and the huge walls that surround it. The next in line was
Udayadityavarman II
(1050-1066), the son of Suryavarman I. The Baphuon temple-mountain was built during his relatively short appointment. After overthrowing his Great-Uncle Dharanin- dravarman,
Suryavarman II
(1112-1150), the greatest of Angkor's god-kings, came to power. His rule marked the highest point in Angkorian architecture and civilization. Not only was he victorious in conflict, having beaten the Cham whom couldn't be defeated by China, he was responsible for extending the borders of the Khmer Empire into Myanmar, Malaya and Siam. This aside, he was also considered one of the era's most brilliant creators. Suryavarman II was responsible for the construction of Angkor Wat, the current day symbol of Cambodia. Beng Melea, Banteay Samre and Thommanon are also thought to be the works of this genius. He has been immortalized in his own creation - in a bas-relief in the South Gallery of Angkor Wat the glorious King Suryavarman II sitting on top of an elephant. After a period of political turmoil, which included the sacking of Angkor,
Jayavarman VII
seized the throne in 1181 and set about rebuilding his fiefdom. He created a new administrative centre - the great city of Angkor Thom. The mid-point of Angkor Thom is marked by his brilliant Mahayana Buddhist state temple, the Bayon. It is said that the Bayon was completed in 21 years. Jayavarman took thousands of peasants from the rice fields to build it, which proved a fatal error, for rice yields decreased and the empire began its decline as resources were drained. The temple, which consists of sculptured faces of Avolokiteshvara (the Buddha of compassion and mercy) are often said to also encompass the face of their great creator, Jayavarman VIII. He was also responsible for restoring the Royal Palace, renovating Srah Srang and constructing the Elephant Terrace, the Terrace of the Leper King and the nearby baray (northeast of Angkor Thom), Jayatataka reservoir. At the centre of his reservoir he built Neak Pean. Jayavarman VII adopted Mahayana Buddhism; Buddhist principles replaced the Hindu pantheon, and were invoked as the basis of royal authority. This spread of Buddhism is thought to have caused some of the earlier Hindu temples to be neglected. The king paid tribute to his Buddhist roots through his monastic temples - Ta Prohm and Preah Khan.

The French at Angkor

Thai ascendency and eventual occupation of Angkor in 1431, led to the city's abandonment and the subsequent invasion of the jungle. Four centuries later, in 1860, Henri Mouhot - a French naturalist - stumbled across the forgotten city, its temple towers enmeshed in the forest canopy. Locals told him they were the work of a race of giant gods. Only the stone temples remained; all the wooden secular buildings had decomposed in the intervening centuries. In 1873 French archaeologist Louis Delaporte removed many of Angkor's finest statues for 'the cultural enrichment of France'. In 1898, the École Française d'Extrême Orient started clearing the jungle, restoring the temples, mapping the complex and making an inventory of the site. Delaporte was later to write the two-volume
Les Monuments du Cambodge
, the most comprehensive Angkorian inventory of its time, and his earlier sketches, plans and reconstructions, published in
Voyage au Cambodge
in 1880 are without parallel.

Angkor temples

The temples at Angkor were modelled on those of the kingdom of Chenla (a mountain kingdom centred on northern Cambodia and southern Laos), which in turn were modelled on Indian temples. They represent Mount Meru - the home of the gods of Indian cosmology. The central towers symbolize the peaks of Mount Meru, surrounded by a wall representing the earth and moats and basins representing the oceans. The devaraja, or god-king, was enshrined in the centre of the religious complex, which acted as the spiritual axis of the kingdom. The people believed their apotheosized king communicated directly with the gods.

The central tower sanctuaries housed the images of the Hindu gods to whom the temples were dedicated. Dead members of the royal and priestly families were accorded a status on a par with these gods. Libraries to store the sacred scriptures were also built within the ceremonial centre. The temples were mainly built to shelter the images of the gods - unlike Christian churches, Moslem mosques and some Buddhist pagodas, they were not intended to accommodate worshippers. Only priests, the servants of the god, were allowed into the interiors. The 'congregation' would mill around in open courtyards or wooden pavilions.

The first temples were of a very simple design, but with time they became more grandiose and doors and galleries were added. Most of Angkor's buildings are made from a soft sandstone which is easy to work. It was transported to the site from Phnom Kulen, about 30 km to the northeast. Laterite was used for foundations, core material, and enclosure walls, as it was widely available and could be easily cut into blocks. A common feature of Khmer temples was false doors and windows on the sides and backs of sanctuaries and other buildings. In most cases there was no need for well-lit rooms and corridors as hardly anyone ever went into them. That said, the galleries round the central towers in later temples, such as Angkor Wat, indicate that worshippers did use the temples for ceremonial circumambulation when they would contemplate the inspiring bas-reliefs from the important Hindu epic,
(written between 400 BC and AD 200).

Despite the court's conversion to Mahayana Buddhism in the 12th century, the architectural ground-plans of temples did not alter much - even though they were based on Hindu cosmology. The idea of the god-king was simply grafted onto the new state religion and statues of the Buddha rather than the gods of the Hindu pantheon were used to represent the god-king . One particular image of the Buddha predominated at Angkor in which he wears an Angkor-style crown, with a conical top which is encrusted with jewellery.

This is edited copy from Footprint Handbooks. For comprehensive details (incl address, tel no, directions, opening times and prices) please refer to book or individual chapter PDF
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