Cambodia, Angkor Wat (Khmer: អង្គរវត្ត or "Capital Temple") is a temple complex in Cambodia and the largest religious monument in the world.
It was first a Hindu and later a Buddhist temple.
It was built by the great Khmer King Suryavarman II in the early 12th century in Yasodharapura (Khmer: យសោធរបុរៈ, present-day Angkor), the capital of the Khmer Empire, as his state temple and eventual mausoleum.
Breaking from the Shaiva tradition of previous kings, Angkor Wat was instead dedicated to Vishnu God.
As the best-preserved temple at the site, it is the only one to have remained a significant religious center since its foundation.
The temple is at the top of the high classical style of Khmer architecture.
It has become a symbol of Cambodia,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, based on early Dravidian architecture, with key features such as the Jagati. 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 "Temple City" or "City of Temples" in Khmer; Angkor, meaning "city" or "capital city", is a vernacular form of the word nokor (នគរ), which comes from the Sanskrit word nagara (नगर).Wat is the Khmer word for "temple grounds" (Sanskrit: वाट vāṭa ""enclosure").
According to one legend, the construction of Angkor Wat was ordered by Indra to act as a palace for his son Precha Ket Mealea. According to the 13th century Chinese traveler Daguan Zhou, it was believed by some that the temple was constructed in a single night by a divine architect.
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 god, it was manufactured 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 "Varah Vishnu-lok" after the directing divinity. Work seems to have ended shortly after the king's death, leaving some of the bas-relief decoration unfinished. 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 kilometers to the north.
In the late 13th century, Angkor Wat progressively moved from Hindu to Theravada Buddhist use, which proceeds 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 wilderness.
One of the first Western guests to the sanctuary 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." In the mid-19th century, the temple was visited by the French naturalist and explorer, Henri Mouhot, who popularised the site in the West through the publication of travel notes, in which he wrote:
"One of these sanctuaries an adversary to that of Solomon, and raised by some old Michelangelo—may take a fair place next to our most excellent structures. It is more fantastic than anything left to us by Greece or Rome, and presents a tragic difference to the condition of boorishness in which the country is currently dove."
Mouhot, as other early Western guests, thought that it was hard to accept that the Khmers could have constructed the sanctuary, and erroneously dated it to around the same period as Rome. The genuine history of Angkor Wat was sorted out just from complex and epigraphic confirmation gathered amid the consequent clearing and reclamation work did over the entire Angkor site. There were no normal residences or houses or different indications of settlement including cooking utensils, weapons, or things of apparel typically found at old destinations. Rather there is the confirmation of the landmarks themselve.
Angkor Wat obliged considerable restoration in the 20th century, mainly the removal of accumulated earth and vegetation.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 robbery and demolition of mostly post-Angkorian statues.
The sanctuary is a powerful symbol of Cambodia, and is a source of great national pride that has factored into Cambodia's diplomatic relations with France, the United States and its neighbor Thailand. A depiction of Angkor Wat has been a part of Cambodian national flags since the introduction of the first version circa 1863. From a larger historical and even transcultural perspective, however, the temple of Angkor Wat did not become 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. Angkor Wat's aesthetics were also on display in the plaster cast museum of Louis Delaporte called musée Indo-chinois which existed in the Parisian Trocadero Palace from c.1880 to the mid-1920s.
The astonishing 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 immediately prompted 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. Cambodia gained independence from France on 9 November 1953 and has controlled Angkor Wat since that time.
Angkor Wat, situated at 13°24′45″N 103°52′0″E, is a unique combination of the sanctuary mountain, the standard design for the empire's state temples and the later plan of concentric galleries. 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 sea. Access to the upper areas of the temple was progressively more exclusive, with the common people being admitted only to the lowest level.
Dissimilar most Khmer temples, Angkor Wat is arranged toward to the west rather than the east. This has led many (including Maurice Glaize and George Coedès) to conclude that Suryavarman intended it to serve as his funerary temple. 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. The archaeologist Charles Higham also describes a container which may have been a funerary jar which was recovered from the central tower.It has been nominated by some as the greatest expenditure of energy on the disposal of a corpse. 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.
A further translation 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."Mannikka's suggestions have been received with a mixture of interest and scepticism in academic circles. She distances herself from the speculations of others, such as Graham Hancock, that Angkor Wat is part of a representation of the heavenly.
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History:
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 zone of Cambodia where there is an essential group of ancient structures. It is the southernmost of Angkor's main sites.According to one legend, the construction of Angkor Wat was ordered by Indra to act as a palace for his son Precha Ket Mealea. According to the 13th century Chinese traveler Daguan Zhou, it was believed by some that the temple was constructed in a single night by a divine architect.
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 god, it was manufactured 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 "Varah Vishnu-lok" after the directing divinity. Work seems to have ended shortly after the king's death, leaving some of the bas-relief decoration unfinished. 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 kilometers to the north.
In the late 13th century, Angkor Wat progressively moved from Hindu to Theravada Buddhist use, which proceeds 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 wilderness.
One of the first Western guests to the sanctuary 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." In the mid-19th century, the temple was visited by the French naturalist and explorer, Henri Mouhot, who popularised the site in the West through the publication of travel notes, in which he wrote:
"One of these sanctuaries an adversary to that of Solomon, and raised by some old Michelangelo—may take a fair place next to our most excellent structures. It is more fantastic than anything left to us by Greece or Rome, and presents a tragic difference to the condition of boorishness in which the country is currently dove."
Mouhot, as other early Western guests, thought that it was hard to accept that the Khmers could have constructed the sanctuary, and erroneously dated it to around the same period as Rome. The genuine history of Angkor Wat was sorted out just from complex and epigraphic confirmation gathered amid the consequent clearing and reclamation work did over the entire Angkor site. There were no normal residences or houses or different indications of settlement including cooking utensils, weapons, or things of apparel typically found at old destinations. Rather there is the confirmation of the landmarks themselve.
Angkor Wat obliged considerable restoration in the 20th century, mainly the removal of accumulated earth and vegetation.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 robbery and demolition of mostly post-Angkorian statues.
The sanctuary is a powerful symbol of Cambodia, and is a source of great national pride that has factored into Cambodia's diplomatic relations with France, the United States and its neighbor Thailand. A depiction of Angkor Wat has been a part of Cambodian national flags since the introduction of the first version circa 1863. From a larger historical and even transcultural perspective, however, the temple of Angkor Wat did not become 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. Angkor Wat's aesthetics were also on display in the plaster cast museum of Louis Delaporte called musée Indo-chinois which existed in the Parisian Trocadero Palace from c.1880 to the mid-1920s.
The astonishing 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 immediately prompted 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. Cambodia gained independence from France on 9 November 1953 and has controlled Angkor Wat since that time.
Site and Plan:
Angkor Wat, situated at 13°24′45″N 103°52′0″E, is a unique combination of the sanctuary mountain, the standard design for the empire's state temples and the later plan of concentric galleries. 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 sea. Access to the upper areas of the temple was progressively more exclusive, with the common people being admitted only to the lowest level.
Dissimilar most Khmer temples, Angkor Wat is arranged toward to the west rather than the east. This has led many (including Maurice Glaize and George Coedès) to conclude that Suryavarman intended it to serve as his funerary temple. 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. The archaeologist Charles Higham also describes a container which may have been a funerary jar which was recovered from the central tower.It has been nominated by some as the greatest expenditure of energy on the disposal of a corpse. 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.
A further translation 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."Mannikka's suggestions have been received with a mixture of interest and scepticism in academic circles. She distances herself from the speculations of others, such as Graham Hancock, that Angkor Wat is part of a representation of the heavenly.
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. Every gallery has a gopura at each of the points, and the two inner galleries each have towers at their corners, shaping 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 alternate sides.
The external 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 pictures were left in the cloister by pilgrims over the centuries, although most have now been removed. This rang 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. North and south of the cloister are libraries.
Past, the second and inner galleries are associated to each other and to two flanking libraries by another cruciform terrace, again a later axpansion. 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. 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. 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 sanctuary mountains, the central tower is raised above the surrounding four. 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.
Decoration:
Coordinated with the structural planning 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". 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 a standout amongst the most commended scenes, the Churning of the Sea of Milk, showing 92 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). 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"). 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.
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.
Angkor Wat as viewed from the back
Angkor Wat is decorated with portrayals of apsaras and devata; there are more than 1,796 depictions of devata in the present research inventory. Angkor Wat architects employed small apsara images (30–40 cm) as decorative motifs on pillars and walls. They incorporated larger devata images (all full-body portraits measuring approximately 95–110 cm) more prominently at every level of the temple from the entry pavilion to the tops of the high towers. In 1927, Sappho Marchal published a study cataloging the remarkable diversity of their hair, headdresses, garments, stance, jewelry and decorative flowers, which Marchal concluded were based on actual practices of the Angkor period.
Style:
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| Suryavarman II (ruled 1113 – c. 1150) |
Angkor Wat is the prime case of the established style of Khmer construction modeling the Angkor Wat style—to which it has given its name. By the 12th century Khmer planners had get to be talented and certain about the utilization of sandstone (as opposed to block or laterite) as the fundamental building material. A large portion of the obvious regions are of sandstone pieces, while laterite was utilized for the external divider and for concealed auxiliary parts. The coupling operators used to join the squares is yet to be distinguished, albeit common tars or slaked lime has been suggested.
The sanctuary has drawn acclaim most importantly for the amicability of its outline. As indicated by Maurice Glaize, a mid-20th-century conservator of Angkor, the sanctuary "accomplishes an excellent flawlessness by the controlled monumentality of its finely adjusted components and the exact course of action of its extents. It is a work of force, solidarity and style."
Compositionally, the components normal for the style include: the ogival, redented towers formed like lotus buds; half-displays to increase paths; hub exhibitions associating fenced in areas; and the cruciform patios which show up along the primary pivot of the sanctuary. Ordinary enlivening components are devatas (or apsaras), bas-reliefs, and on pediments broad festoons and account scenes. The statuary of Angkor Wat is viewed as traditionalist, being more static and less effortless than prior work. Other components of the outline have been decimated by plundering and the progression of time, including plated stucco on the towers, plating on a few figures on the bas-reliefs, and wooden roof boards and entryway
