Revered by Cambodians from all walks of life, Phnom Kulen (means Mountain of Lychees in Khmer) is the birthplace of the Khmer civilization. King Jayavarman II chose Phnom Kulen to found the Khmer Empire and declare himself a Chakravarty (King of Kings) in 802 CE. The kings who came after him expanded the empire and built numerous temples and monuments in and around Phnom Kulen.
Phnom Kulen is not a single mountain,ย but a landscape covered with hills and hillocks separated by valleys and flatland. This land of exceptional beauty is now a part of Phnom Kulen National Park.
Legend of Mahendrparavata
Phnom Kulen was known as the Mahendraparvata during the Khmer period. In Sanskrit, mahendra means great Indra and parvata means mountain.
According to a local legend,ย Mahendraparvata is the mountain which Hanuman lifted to the battlefield in Lanka to extract Sanjeevini, a herbal plant that is capable of curing all diseases, to save Lakshmana from dying.
Location
Phom Kulen is located 30 miles northeast of Siem Reap.
Kbal Spean River
The Kbal Spean River is a small river flowing within the Phnom Kulen National Park.ย It is a tributary to the Siem Reap River, which flows through theย Angkor Wat Archaeological Site in Siem Reap,ย Cambodia.
The Kbal Spean River is known as the Sahasralinga River (River of One Thousand Lingas) because of the hundreds of lingas carved on its sandstone riverbed.ย Sahasra means a thousand in Sanskrit. The linga is a symbol of Shiva, one of the Hindu Trinity.
As you can see from the images below, the lingas are carved on the riverbed in a grid-like fashion. In addition to the lingas, the river has other sculptures carved on its riverbed and the rocks.
Sahasra lingas carved into the riverbed of the Kbal Spean River
One thousand lingas carved into the Kbal Spean riverbed
Natural Pool
The natural pool near shown in the image below is located near the Kbal Spean River. The water in this pool is a result of some geological activity occurring beneath the pool. It appears as though there is an underground spring under the pool.ย A small stream of water flows out of the pool into the Kbal Spean River. The water in the pool is not very hot but appears to contain a lot of minerals.
The natural freshwater pool near Kbal Spean River in Phnom Kulen National Park
Waterfalls
The image below shows a spectacular view of the waterfall in Phnom Kulen, which is a major tourist attraction,ย is visited by Cambodians who come here to dip in the pool at the bottom of the falls to atone their sins.
A Waterfall in Phnom Kulen, Cambodia
The waterfall shown below is located just above the larger one shown above.
A Smaller Waterfall in Phnom Kulen, Cambodia
Preah Ang Thom
Preah Ang Thom is a Buddhist monastery situated on a boulder in theย Phnom Kulen National Park. It’s famous for the reclining Buddha statue carved out of the boulder.
Preah Ang Thom Entrance
Reclining Buddha in Preah Ang Thom
Copyright ยฉ 2018 – 2019 by Lawrence Rodrigues. All rights reserved.
Located on the lower Mekong basin, Tonle’ Sap is the largest freshwater lake in Southeast Asia. Because of the seasonal changes, its size fluctuates.ย During the dry season, the lake shrinks as the water flows out of the lake into the rivers.ย During the wet season, the lake expands as the water flows into the lake from the rivers.ย and the water level rises as much as 30 feet.ย Thus, it acts as a natural reservoir.
Located on the lower Mekong basin, Tonlรฉ Sap is the largest freshwater lake in Southeast Asia. Because of the seasonal changes, its size fluctuates. During the dry season, the lake shrinks as the water flows out of the lake into the rivers.ย During the wet season, the lake expands as the water flows into the lake from the rivers, and the water level rises as much as 30 feet.ย Thus, it acts as a natural reservoir.
The maximum dimensions of the lake are, length – 260 miles, width – 62 miles, and depth – 33 feet
A boat transporting goods in the Tonlรฉ Sap Lake
Tonlรฉ Sap Lake in Cambodia
Tonlรฉ Sap Lake in Cambodia
Location
Tonlรฉ Sap is located 30 miles south of Siem Reap in Cambodia.
Floating Villages
Tonlรฉ Sap is home to many floating villages inhabited mostly by the Vietnamese and Cham people. They earn their livelihood by fishing and crocodile farming.
In addition to floating houses, these villages have floating schools, shops, and even churches. See the images below.
A Floating House
A floating school on Tonlรฉ Sap
Floating shops on Tonlรฉ Sap
A floating church on Tonlรฉ Sap
A floating Catholic Church on Tonlรฉ Sap
Crocodile Farming
The wild Siamese crocodiles are native to Southeast Asia and are on the United Nations endangered species list. However, they are allowed to be farmed in Tonlรฉ Sap.
Siamese crocodiles in a farm on a floating platform in Tonlรฉ Sap, Cambodia
Siamese crocodile skins for sale in a souvenir shop on Tonlรฉ Sap
The Maori are the New Zealand‘s indigenous people, whose ancestors arrived from Polynesia in the 1300s. Over the period of a few centuries, the language and traditions of the Polynesian settlers evolved into a new and unique culture.
According to the oral traditions of the Maori people, the Maori ancestors came to the land of Aotearoa (the Maori name for New Zealand) from the legendary land of Hawaiki by making an epic voyage on the wakas (canoes). The Maori believe Hawaiki is their spiritual homeland where the first people were born and where their spirits return when they die.
Although the Maori did not have a writing system, they kept their culture alive through stories that were passed through generations via oral tradition. They expressed themselves through weaving, carving, and performing arts known as kapa haka.
War Canoe
The image below shows a beautifully carved waka taua (war canoe) known as Te Arawai (pathway through the water), which was built in 1980 as part of the centenary celebrations of Rotorua.
Te Arawai is a 60 feet long canoe that was built by hollowing out the log of a Totara tree. Found only in the forests of New Zealand, the Totaras are canopy trees that live for hundreds of years and grow up to a height of 100 feet.
Te Arawai War Canoe in Te Puia
Pikirangi Maori Village
Pikirangi is a reconstructed Maori village, named after a Maori tribal chief who won many battles against the neighboring tribes. His descendants still live in the area. The village shows how Maori lived as a community before the Europeans arrived.
Wharepuni – A Communal Sleeping House
The image below shows the model of aย wharepuni, a communal sleeping house. The Maori builtย wharepunis as guesthouses, some with underground tunnels for guests to escape in case of an enemy attack.
Wharepuni – Maori Communal Sleeping House
A Maori House
Model of a Maori House in Te Puia, Rotorua
The image below shows three beautiful structures at Te Puia in Rotorua, New Zealand. At the center is Te Aronui-a-Rua, a finely carved Maori meeting house. On the left is Hatupatu, a Maori house of learning and on the right is Pataka, an elevated storage house.
Carved Meeting House in Te Puia, Rotorua
Hatupatu – A House of Learning
Named after Hatupatu, a Maori ancestor who was chased by a magical bird woman to the Te Whakarewarewa Valley, this beautifully decorated structure is a traditional house of learning (a whare runanga).
Hatupatu is the modern equivalent of a school or university where knowledge – includes Maori history, genealogy, and protocols – was transferred to the next generation.
Maori House of Learning in Rotorua
Te Aronui-a-Rua – A Carved Meeting House
Te Aronui-a-Rua is a finely carved meeting house. The image shows its hall with a stage used for performing Maori cultural shows, including storytelling through song and dance. It was carved by the trainees and graduates of New Zealand Maori Arts and Crafts Institute (NZMACI).
Carved Meeting House in Te Puia, Rotorua
Pataka – An Elevated Storehouse
The finely carved structure shown in the image is an elevated storehouse known as Pataka. The Maori used such structures to store food and other items. It is elevated to protect the food stored there from rats.
Elevated Store House in Te Puia, Rotorua
Hangi – Traditional Maori Cooking
Hangi Meal
Some items of the meal shown in the image are cooked by the Hangi method, which is a traditional Maori way of cooking. The reddish looking item is kumara, a sweet potato like vegetable brought to New Zealand by the Maori settlers.
In the Hangi way of cooking, the food is placed in a pit and is surrounded by heated stones. The heat from the stones cooks the food. It takes about three to four hours to cook a Hangi meal. The Hangi method is used for cooking meat, fish, and vegetables.
Ta Prohm is one of the most visited temple complexes in Siem Reap, Cambodia. The temple complex is intermingled with tall trees, some of which have grown on top of structures with their roots flowing down to the ground, which makes a fascinating view.
The Ta Prohm archaeological site was declared a UNESCO World Heritage Site in 1992.ย The Archaeological Society of India (ASI) has been collaborating with the Authority for the Protection and Management of Angkor and the Region of Siem Reap (APSARA) of Cambodia to conserve and restore the site.ย The image below shows the layout of the site.
The layout of the Ta Prohm temple complex
History
According to the inscription found inside the temple, King Jayavarman VII, who was a follower of Mahayana Buddhism, built Ta Prohm as a Buddhist monument in 1186 CE and dedicated it to his mother. It is believed that she is buried inside the temple complex.ย Ta Prohm also has two smaller temples inside the complex dedicated to his brother and guru (teacher).
Ta Prohm, which means Ancestor Brahma, was originally named Raja Vihara, which in Sanskrit literally means king’s rest house. But the term vihara was generally used in Buddhist texts to indicate a monastery. Therefore, Ta Prohm must have been a Buddhist monastery.
Layout
The layout and architecture of Ta Prohm are more like Banteay Srei than Angkor Wat. It is not a temple mountain like Angkor Wat, but rather like Banteay Srei having temple structures within the concentric enclosures.
Like most of the Hindu and Buddhist temples, Ta Prohm faces east. It has five concentric enclosures of rectangular shape with a wall surrounding each, but most of the walls have collapsed.
Temple Complex
The image shows the causeway and the entrance to the third innermost enclosure from the west side.
An entrance to the third enclosure of the Ta Prohm temple complex from the west side
Ta Prohm has many temple structures with tall trees grown on top of them. The roots of the trees flow down to the ground covering parts of the structure. These scenes have fascinated people all over the world and tourists flock to see these fascinating structures that coexist with the jungle.
A Ta Prohm Temple structure with a tree grown on top
A tree on top of a temple structure at the Ta Prohm Temple complex
Ta Prohm temple structures with trees growing on top
Bayon is a mysterious Buddhist temple constructed at the exact center of Angkor Thom. Whereas Angkor Wat gives an impression of a grandeur edifice with harmonious design and open spaces, Bayon appears like a jumble of disproportionate structures crammed in a small place,ย and yet it is one of the most visited sites in Siem Reap. Unlike Angkor Wat, the Bayon has neither the moat nor temple prakara (a protective wall surrounding the temple). Numerous towers with carved giant smiling faces pop up everywhere inside the temple.
Location
The Bayon Temple is located exactly at the center of Angkor Thom.
History
The temple was commissioned by Jayavarman VII in the late 12th century to be built as his state temple inside the capital city of Angkor Thom which he founded. As mentioned earlier, it was initially built as a Buddhist temple. However, it was converted to a Hindu temple by Jayavarman VIII and it appears many Buddha statues were destroyed and replaced with statues Shiva and Vishnu.
The original name of the Bayon was Vijayagiri (victory hill in Sanskrit). It was likely named after Khmer’s victory over the Champs, who ransacked Angkor Wat after the death of Suryavarman VII, the builder of Angkor Wat. The name Bayon is recent; It is a vernacular version of Banyan, the name given by the French because of the Banyan tree in the complex.
Temple Complex
The temple complex is small compared to the Angkor Wat and it does not have a moat or a prakara, but it does have three concentric enclosures with inner enclosures rising to a higher level. The enclosure has galleries with bas-reliefs on the walls. The bas-reliefs here are not as organized or theme-oriented as in Angkor Wat.
A view of the Bayon Temple from the southwest side
A view of the Bayon temple
Lower Level
The lower level has three concentric square galleries close to each other.
Galleries
The image below shows a view of the temple with the south-side gallery on the right.
A view of the Bayon temple from the south side
Bas-reliefs
The bas-relief depicts the actual events rather than the scenes from the epics as in Angkor Wat.
The image below shows the bas-relief depicting the naval battle in the Tonle Sap Lake between the Khmer and the Champs. This battle was fought in the 13th century ending in Khmer’s victory.
A section of the bas-relief on the lower level gallery of the Bayon temple depicting Khmer vs. Champs naval war
The images of the bas-reliefs below provide a glimpse of how the ordinary people lived in the 12th and 13 century under the Khmer rule.
A section of the bas-relief on the lower level gallery depicting a hunting scene
A section of the bas-relief on the lower level gallery of the Bayon temple depicting a daily life scene
Bas-relief depicting daily life in Khmer Empire
Upper Terrace
The upper terrace dominates with the towers carved with the giant smiling faces. Some of the towers have four faces, each in a cardinal direction leading some experts to believe that the statues represent the Hindu god Brahma. However, it was later established that the Bayon was a Buddhist monument.
These towers are close to each other and in no apparent order. The purpose of these towers is still a big mystery. There are many theories floating around to explain why they were constructed and whom they represent.
According to one theory, the faces represent Avalokitesvara, a Bodhisattva who embodies the values of Buddha. Another theory suggests the faces represent King Jayavarman VII himself who attained the title of Avalokitesvara. Note: It is not unusual to refer a king as Avalokitesvara in the Indian subcontinent during the period when Buddhism was dominant.ย
Towers on the upper level of the Bayon Temple carved with smiling faces
Towers on the upper level of the Bayon Temple carved with smiling faces
The images below show the towers with four heads, each in a cardinal direction.
A tower on the upper level of the Bayon Temple carved with smiling faces
A smiling face carved on the upper-level tower of the Bayon Temple
Copyright ยฉ 2018 by Lawrence Rodrigues. All rights reserved.
Located a mile north of Angkor Wat, Angkor Thom is a city founded in the late 12th century by the famed Khmer King Jayavarman VII on the western banks of the Siem Reap River.ย It served as the Khmer capital until the 17th century. The city now contains the ruins of several temples within its limits, some of them already existed when the city was founded and some of them were built by Jayavarman VII and his successors. The most significant among them is Bayon, which was commissioned by Jayavarman VII as the state temple.
The city of Angkor Thom has four gates, one each on the cardinal direction. The ruins of the south gate are one of the most photographed structures in Siem Reap and visited by most tourists.
South Gate
The south gate is on the banks of Siem Reap River, which flows into the Tonle Sap Lake.ย The pathway leading to the gate is on a bridge over this river. Lined on the left side of the pathway are the statues of devas (demigods) and on the right side are the statues of asuras (demons). Both devas and asuras are sitting on the body of a naga (serpent).
Pathway leading to the south gate of Angkor Thom
Statues of asuras (demons) on the pathway to the south gate of Angkor Thom
A statue of a deva on the pathway to the south gate of Angkor Thom
The upper part of the gate has four towers, each of which is carved with a statue of the head pointing to a cardinal direction. Standing on the lower part on both sides of the doorway are the sculptures of Indra’s vehicle Airavata, which is a three-headed elephant. Above Airavata are the damaged and weathered statues of Indra and Devas.
Angkor Thom South Gate
Angkor Thom south gate – Indra seated on a three-headed elephant
Copyright ยฉ 2018 – 2019ย by Lawrence Rodrigues. All rights reserved.
Dedicated originally to Vishnu, the magnificent temple complex of Angkor Wat is the largest religious monument built anywhere in the world. Considered an architectural marvel, the temple is an imposing sight with a majestic facade and five tall towers that can be seen from a distance. The symmetry and precision with which the temple complex was built are striking. Because of the symmetry, all the five towers on the top can only be seen at a certain angle.Built like a mountain having three concentric enclosures with inner enclosures higher than the outer ones, Angkor Wat is filled with repetitive and recursive structures that are pleasing to the eye. These structures include pillars, roofs, galleries, doorways with lintels and pediments, and gopuras (towers). In-spite of Angkor Wat’s grand scale, it gives an impression of a harmonious architecture because of its open spaces, the proportionality of the architectural elements and seamless blending with the surroundings.
Angkor Wat – An Architectural Marvel
Dedicated originally to Vishnu, the magnificent temple at Angkor Wat is the largest religious monument in the world. Considered an architectural marvel, it is an awe-inspiring sight with a majestic facade and five tall and imposing towers, which are visible from a great distance. The symmetry and precision with which the temple was built are striking. Because of the perfect symmetry, all the towers are only visible at a certain angle.
Built like a mountain consisting of three concentric enclosures with inner enclosures higher than the outer ones, Angkor Wat is filled with repetitive and recursive structures that are pleasing to the eye. These structures include pillars, roofs, galleries, doorways with lintels and pediments, and gopuras (towers). Despite Angkor Wat’s grand scale, it gives an impression of harmonious architecture because of its open spaces, the proportionality of the architectural elements and seamless blending with the surroundings.
Unlike many other famous monuments, it was never really abandoned and was in use continuously since its inception. Although it was built as a Hindu temple with cultural and religious influences from India, the architecture and building techniques were unique to Cambodia. There are no Hindu or Buddhist monuments in the Indian subcontinent that are as massive as Angkor Wat. The temple was built with local ingenuity and talent that existed for many centuries, even before the Khmer rulers came to power.
The people of Cambodia are very proud of their heritage, and it is evident from the fact that the Cambodian flag carries the image of Angkor Wat. During the civil war in the 70s and 80s, monuments did not suffer any damage as the rival sides were very protective of their heritage.
Archaeological site
Angkor Wat is a part of the larger Angkor Archaeological Park,ย which was declared a UNESCO World Heritage Site in 1992. The preservation and restoration of Angkor Wat started in 1908 by the French and is now being undertaken by the Government of Cambodia with the help of many countries, including Japan, France, and India.
The erosion of the bas-reliefs, especially on the pediments of the doors, is significant compared to Banteay Srei, which was built 200 years before Angkor Wat. The main reason for this erosion is the quality and type of sandstone used.
History
Angkor Wat was built by King Suryavarman II in the 12th century at the height of Khmer civilization. The temple was originally dedicated to Vishnu, one of the Trimurti (Trinity) of Hinduism. Even though the predecessors of Suryavarman II were devotees of Shiva, he became a devotee of Vishnu for an unknown reason. The temple became a Buddhist monument later and underwent some changes.
By any stretch of imagination, building a monument of this magnitude is a massive undertaking. It is amazing how the structure as enormous as Angkor Wat was completed in 36 years. It uses more stone blocks than the Giza Pyramid. Almost every part of the building is decorated with intricate carvings and sculptures. According to an inscription, it took 300,000 workers and 6000 elephants to complete the job. The sandstone slabs needed to build the temple were quarried from the Phnom Kulen mountains and transported to the site using elephants.
Purpose
There is a lot of debate among experts as to why this massive monument was built. Some claim that it was built as a mausoleum for Suryavarman II, the Khmer king who commissioned this monument. Some believe his body was buried under the central tower of the temple.
The Khmer people practiced their religion by mixing their ancestral belief system with Hindu traditions and philosophy. The Khmer rulers started their own brand of Hinduism known as the Devaraja cult. According to this belief system, the king is a devaraja (god-king in Sanskrit) who is divine and allowed to rule with divine authority.
Although Angkor Wat was built as a Hindu temple, it broke many traditions of the Hindu temple architecture. The main one is its orientation. Whether it is in India or Southeast Asia, almost all the Hindu temples are built facing east, a direction considered sacred because the sun, a source of energy and light, rises in that direction. In contrast, the Angkor Wat Temple faces west, the sunset direction. This is one of the reasons why the experts believe Angkor Wat is more of a mausoleum than a temple.
Angkor Wat, the heavenly city of Vishnu
The original name of Angkor Wat was Vrah Vishnuloka, which in Sanskrit means the sacred abode of Vishnu. The name Angkor Wat became prevalent once the Khmer rulers started following Buddhism.
The name Angkor Wat means temple city in the Khmer language. The world angkor was derived from nakor, which was borrowed from the Sanskrit word nagara, which means city. Wat in Khmer means the temple. It is again derived from the Sanskrit word vata, which means enclosure.
As the name suggests, Angkor Wat is a city with a temple complex. It covers an area of 200 hectares with many rectangular shaped concentric enclosures.
Moat
Moat surrounding the temple complex
A large moat surrounds the city. As you can see from the image, the moat is still filled with water and has steps to access it. It is about 650 ft wide and 4 ft deep and encompasses the entire temple perimeter of 3 miles.
The moat served an important purpose from the architectural standpoint. It helped to stabilize the massive Angkor Wat structures by keeping the groundwater at a steady level, i.e., it acts as a reservoir that does not let the groundwater go down too low or high. This is one of the reasons why the Angkor Wat structures are almost intact even after 1000 years.
The next inner enclosure is the actual city that housed many royal buildings, none of which have survived. Experts believe the king and the nobility lived in these buildings.
Causeway
A restored statue of seven-headed Sheshanaga at the beginning of the causeway
On the west side of Angkor Wat, there is a causeway that begins at the outer bank of the moat and ends at the temple complex. There is a similar causeway on the eastern side, but a shorter one. Both the causeways are built on top of the moat.
The image shows the statue of multi-headed Sheshanaga (king of serpents) at the beginning of the causeway.
Outer enclosure
The causeway over the moat leads to the main entrance of the outer enclosure of the temple. The entrance structure has three gopuras, the middle one being the taller than the other two and the entry point.
Entrance to the outer enclosureMoat and the causeway at the entrance to the outer enclosure
Entrance to the outer enclosure of the Angkor Wat Temple
Statue of Vishnu inside a gopura of the outer enclosure entrance
The southern gopura of this structure shelters a statue of Vishnu, which according to some experts stood inside the principal sanctuary, i.e., the uppermost terrace of the temple.
The standard iconography of Vishnu shows him with four arms, but this sculpture has four additional arms. Vishnu with 8-arms is known as Ashtabhuja Vishnu (8-armed Vishnu).
Check the following pages for the other Ashtabhuja Vishnu depictions.
A spectacular view of the entrance from the top level
A view of the outer entrance from the top-most level of Angkor Wat Temple
The image shows the space between the outer entrance and the temple complex. At the far end, the image shows part of the gallery consisting of three gopuras at the perimeter of the outer enclosure. The middle gopura is taller than the other two and is the entrance.
At the near end, the image shows the pediment of the door located on the lower level gallery. The bas-relief on the pediment depicts a scene from the Battle of Kurukshetra, an episode from the Hindu epic Mahabharata.
A library inside the outer enclosure
A causeway connects the outer entrance to the main entrance of the temple. The two similar looking library structures are situated on either side of the causeway.
The image shows one of the library structures seen in the above image.
Reflective ponds
North-side pond on the outer enclosure
The outer enclosure has two ponds, one on the south and another on the north. These ponds were not part of the original monument but were built sometime in the 16th century. The north side pond is where the tourists gather in the morning to view Angkor Wat at sunrise. If the weather is right, the sunrise offers a spectacular view of the temple with its reflection on the pond.
Magnificent temple complex built with symmetry and precision
The diagram shows the ground plan of the Angkor Wat Temple. Note: It is not drawn to scale.
Angkor Wat Temple Layout
The Angkor Wat Temple is oriented along the east-west axis, and as mentioned before, it is facing west, i.e., the main entrance is on the west side. The layout of the structures is symmetrical about the east-west axis. In other words, the structures on the north and south of this axis are the mirror images.
The temple complex consists of three rectangular-shaped concentric enclosures. Within these enclosures, there are three levels of structures. The middle enclosure on the first level supports the second level structures, and the inner enclosure supports the second and third level structures. In other words, the temple complex was built like a three-level pyramid.
Angkor Wat at sunrise
Following the Hindu temple tradition of having a prakara at the outer limits, a rectangular structure surrounds the outer enclosure. This structure has galleries along the cardinal directions with small towers called pavilions built at the four corners. In the middle of the west and east galleries are the entrances. Carved into the walls of the galleries are the bas-reliefs depicting stories and scenes mainly from the Hindu epics such as Ramayana and Mahabharata. Check the Angkor Wat Bas-Reliefs page for a detailed descriptions of these bas-reliefs.
A courtyard separates the outer and middle enclosures. On this courtyard, there are two libraries near the west entrance; one on the north and another on the south. A structure known as the Cruciform Cloister connects the west entrance to the middle enclosure. This structure also connects the first level to the second level.
The second and third level also have galleries at the boundaries. At each corner of the second level, there is a small tower connecting the galleries on both sides.
At each corner of the third level, there is a large tower connecting the galleries on both sides. At the middle of the third level is a tall tower which can be seen from all sides. There are four rectangular basins between the middle tower and the four corner towers.
Entrance to the temple complex
Entrance to the Angkor Wat Temple
Galleries
A view of the Angkor Wat Temple from southwest corner showing the west and south galleries
The rectangular gallery structures built on the periphery of the outer enclosure form the prakara of the temple. Note: A prakara in Hindu temple architecture is a protective wall or structure built around the outer perimeter of the temple.
There are four galleries, one in each cardinal direction. At each corner of the gallery-structure is a tower-like structure called pavilion. The image shows a view of the temple from the southwest corner showing the of the west and south galleries and the pavilion where they meet.
The images below show the corridors of the galleries whose inner walls are carved with bas-reliefs depicting various themes from Hindu mythology. The roof is beautifully decorated with rosettes of lotus flowers. Supporting the outer side of the gallery are the square pillars.
East gallery corridor on the lower level of Angkor WatPillars on a corridor of the gallery structure on the lower level of Angkor Wat
Exquisite bas-reliefs
Intricately carved bas-reliefs adorning the gallery walls are one of the main attractions of this temple. The bas-reliefs are divided into eight sections with each gallery having two sections, each of which was carved continuously in the horizontal direction depicting multiple scenes of a theme. Some panels have two or three tiers in the vertical direction. Some part of the bas-reliefs have polished appearance and some still have traces of original paint, especially red.
Check Angkor Wat Bas-Reliefs for a detailed description of bas-reliefs on the lower-level galleries.
Libraries – Mysterious structures
Many Khmer temples, including the stunningly beautiful Banteay Srei, have libraries near the entrance. Built like mini shrines, the libraries are the unique elements of the Khmer temple architecture. Although their exact purpose is still a mystery, the likely intention was to use them as repositories of manuscripts.
It is worth noting that there is no concept of libraries in the Hindu temples in India. The Hindu religious texts, which include two epics and 18 Puranas, are large and numerous. The manuscripts of these texts were likely brought from India and were considered precious and sacred. The libraries were likely built to preserve them in a safe place and were designed like shrines to allow people to worship them. However, there is no evidence that the libraries were ever used as repositories of manuscripts.
Library in the courtyardCourtyard with the library and galleries
The temple complex has two identical libraries, one in the south and the other in the north, located at the same distance from the east-west axis. They are near the west side entrance and south and north of the cruciform cloister.
The image on the right shows the library on the south side. The image on the left shows courtyard of the lower terrace, library, and gallery on the south side of the temple. To the north of the library is a structure called the cruciform cloister, a term used by architects to describe these types of structures.
Cruciform Cloister – An excellent example of symmetrical design
A cruciform cloister basin
The term cruciform cloister is used in architecture to describe a cross-like covered structure. The underlying design-principle was used in the Angkor Wat architecture in two locations, one in the lower level and another in the top-most level. The cruciform cloister on the lower level is situated near the entrance on the west side, and it was built to connect the outer enclosure to the middle enclosure of the temple.
The cruciform cloister structure has two perpendicular axial galleries that intersect in the middle to form a cross and four boundary galleries that surround the cross to form a square. The shape of the structure thus looks like a cross surrounded by a square.
Each axial gallery connects to a boundary gallery in the middle. Thus, the resulting structure has four equal-sized quadrants, each of which is enclosed by half of the boundary and half of the axial galleries. As you can see from the image, each quadrant looks like a basin.
The cruciform cloister structure described above is an example of a perfectly symmetrical design. It is symmetrical about the east-west axis as well as the north-south axis.
As you can see from the image, the floor of the basin is paved and has steps to reach it. The construction appears water-tight. So, in all likelihood, it was a temple-tank (kunda or phuskarini), a common feature in Hindu temples. Experts believe that all four basins were filled with water when the temple was in use.
A part of the central gallery on the lower level cruciform cloister
The gallery on the right side (i.e., south side ) of the cruciform cloister is also called Preah Poan (thousand Buddhas) because of thousands of Buddha statues left inside this structure by pilgrims, most of whom came from the neighboring regions and Japan. They erected Buddha statues made of metal, stone, and wood as votive offerings. While the majority of them are lost, some can still be found here, and some are in the storage.
The gallery on the left side is called the Hall of Echoes. Here you hear the echoes of the sound you make at the end of the gallery. This is a common feature in many temples and monuments in India.
The image shows the axial gallery along the east-west direction. As you can see, it has steps at the end leading to the middle terrace.
Middle terrace
A corridor on the middle terraceDeath of Vali carved into the pediment
The middle terrace also has galleries at the perimeter of the rectangular enclosure. Galleries are connected to relatively small gopuras at the end. As you can see from the image on the left, a well-paved corridor is between the uppermost terrace enclosure and the middle terrace galleries. The gallery on the left side of the image ends into a small corner gopura (tower). To the right of the corner gopura is a door to the gallery. The top-level structures are on the right.
The doorways of the galleries and gopuras are beautifully decorated, and always have pediments typically carved with scenes from the Hindu epics Ramayana and Mahabharata.
The image on the right shows a doorway to the middle-level gallery. The lintel (which is just above the door) depicts Indra wielding his weapon Vajrayuda with his right hand while riding his vahana (vehicle) Airavata, a three-headed elephant.
The bas-relief on the pediment (which is above the lintel) depicts a scene based on an episode from Ramayana in which Vali, the Monkey King of Kishkindha, lay dying while his courtiers are mourning and the gods above are watching.
Death of Vali – A poignant episode from Ramayana
According to the story, Sugriva, who is Valiโs younger brother, secretly desires Valiโs throne. When Rama approaches Sugriva seeking his help to find his kidnapped wife Sita, Sugriva sees an opportunity to fulfill his desire. As a condition to look for Ramaโs wife, Sugriva asks Rama to help topple Vali. Rama agrees to this condition and forms an alliance with Sugriva. Rama and Sugriva devise a plan to defeat Vali. According to this plan, Sugriva invites Vali for a duel, and during the fight, Rama, who is waiting on the sidelines, kills Vali with an arrow.
The middle level of the Angkor Wat is less ornate than the lower level. However, the walls and pillars of the galleries are carved with beautiful bas-reliefs of apsaras and devatas. The images show two such reliefs.
Apsaras in the middle terraceApsaras in the middle terrace
The images show apsaras carved in the middle level. As you can see, they are standing gracefully, each with different postures. They are wearing elegant skirts and beautiful jewelry, including necklaces, armlets, bracelets, and anklets. The dangling earrings reach up to their shoulders, and they look like the flowers of the Kror Sang tree. On their head are the intricately carved three-tipped headdresses (except one on the image on the right). The jewelry and costumes in the carvings showcase the richness of the Khmer culture and reflective of how people used to live in the Khmer era.
Note: There is no equivalent English translation for the Sanskrit word apsara. The closest translation is celestial maiden or nymph. In Indian mythology, apsaras are youthful eternal beauties. According to one myth, they are accomplices of gandharvas, who are celestial musicians. Through their singing and dancing, apsaras entertain the gods. Apsaras are one of the by-products of the Samudra Manthana, which was a collaborative effort by devas (demigods) and asuras (demons) to produce amrita, the nectar of immortality. The victorious devas took them to the court of their king, Indra (i.e., heaven). For more details on the Samudra Manthana, check: Angkor Wat Bas-Reliefs.
Inspired by the beauty and elegance of the apsara carvings in the Khmer temples, especially in the Angkor Wat, apsaras make up a significant part of cultural dances (ballets) in Cambodia. They wear similar types of jewelry and costumes, including the majestic headdressโ, that appear in the bas-reliefs.
Uppermost terrace
Known as the Bakan, the uppermost terrace is the principal sanctuary of the temple. The access to the Bakan was restricted to the king and high priests. The Bakan symbolizes Mount Meru, which in Hindu mythology is a mythological mountain with five peaks at the center of the Universe and is home to gods and demigods (devas). Mount Meru also appears in Buddhist and Jain texts.
Bakan structure
The uppermost terrace has four equally-sized towers rising from the corners and a taller and bigger tower in the middle. In architectural terms, this forms a quincunx, a geometrical pattern formed by five elements, four of which are placed at the corners and one placed at the center of a square. All the towers have the same conical shape, which symbolizes the bud of a lotus flower sacred in India and Southeast Asia.
From a distance, the towers of Angkor Wat appear similar in shape to the towers of the temples in Prambanan, which were built a few centuries earlier on the island of Java. This goes to show that the Khmer architecture was influenced by the architectures of temples in the neighboring regions rather than India.
Corner towers
The four corner towers are identical in shape and size. Each has two access doorways with steps from the middle terrace corridor. The images below show the views of the corner towers as seen from the middle terrace corridor.
The southeast corner tower on the uppermost terraceSouthwest corner tower on the top level of the Angkor Wat TempleArjuna vs. Karna battle depicted on the pediment of a corner tower in the Bakan
Corner towers of Angkor Wat
The image shows the door of one of the corner towers on the uppermost terrace. The door frame is beautifully decorated. The pediment shows a scene from the Battle of Kurukshetra.
Cruciform Cloister
A basin on the uppermost terrace on the uppermost terrace of the Angkor Wat temple in Siem Reap, Cambodia.
At the boundaries of the Bakan are the four galleries, each connecting to a corner tower at both ends. An axial gallery in each cardinal direction perpendicular to the boundary gallery connects that boundary gallery to the central tower. The four boundary galleries and four axial galleries form a cruciform cloister structure, just like the one in the lower level.
The image shows a boundary gallery connected the axial gallery and one of four basins formed by this arrangement.
Entrances to the Bakan
An outer view of an entrance to the uppermost terraceSteps to an entrance to the uppermost terrace
At the middle of each boundary gallery on the outer side is a porch that was used as an entrance. When the temple was built, the Bakan had all the four entrances open. Once the temple became a Buddhist monument, three of the entrances were closed and statues of Buddha were installed on the vestibule.
The image on the left shows the outer view of one of the porches of the entrance as seen from the uppermost terrace itself. On the left, it shows a section of the outer wall of the north gallery ending into an entrance. Also seen on the right are the middle terrace corridor and the north library on the lower level courtyard.
The image on the right is a view from the middle corridor of the steps to the same entrance shown in the above image. As you can see, the steps to enter the Bakan from the middle terrace are steep.
Galleries
Surrounding the uppermost terrace are the galleries. The image on the left shows an inside view of the gallery. Although not as ornate as the middle terrace, some of the walls and pillars have carvings of apsaras .
The left image shows a pillar with intricate and detailed carving of two smiling apsaras with perfect anatomy standing elegantly with the flowers in their hands. As you can see, they are wearing exquisite jewelry on their necks, hands, legs, ears, and around the waists. The dangling earrings reach up to their shoulders, and they look like the flowers of the Kror Sang tree. Adorning their heads are intricately carved three-tipped mukutas (headdresses). Both the apsaras are wearing different but elegant dresses decorated with beautiful flowery patterns.
Apsaras carved on a pillar in the BakanGallery on the uppermost terrace of the Angkor Wat Temple in Siem Reap, Cambodia
Buddha statues
The Bakan has many Buddha statues, which were installed after the Angkor Wat temple was converted to a Buddhist monument.
A statue of sleeping Buddha on the uppermost terrace of the Angkor Wat TempleA statue of Buddha on the uppermost terrace of the Angkor Wat TempleBuddha with the Dhyana Mudra gesture seated on Adishesha
The rightmost image shows the Buddha statue seated on a seven-headed serpent (naga) placed on the eastern gallery. Buddha is in a mediating state indicated by his hand gesture (mudra). This statue is an interesting combination of Hinduism and Buddhism. The seven-headed serpent on whom Buddha is seated is the king of nagas known as Seshanaga (a.k.a Adishesha) whom Vishnu often uses as a bed. The sculpture confirms the belief that Buddha is one of the avatars (manifestations) of Vishnu.
Central tower
Center tower on the uppermost terrace of the Angkor Wat temple
The image shows a view of the central tower as seen from the uppermost terrace (i.e., Bakan). This imposing structure is exactly in the middle of the uppermost terrace. The height of the tower is 700 feet from the ground.
Experts believe that King Suryavarman II was buried under this tower. However, excavations under this tower and elsewhere have not discovered a body or significant funerary objects, except for a rectangular stone object, possibly a part of the sarcophagus, and some objects that might have helped a body to be placed in a fetal position. If the grave existed, it was most likely plundered or moved to another location when the temple was converted into a Buddhist monument.
Known for its exceptional beauty, intricate carvings, and fine workmanship, Banteay Srei is a gem among hundreds of temples that dot the Cambodian landscape. Located 16 miles northeast of Siem Reap, it isย relatively a small temple complex containing multiple single-story structures. Unlike many other temples in Cambodia, it is not built like a temple-mountain.Dedicated to Shiva, the Banteay Srei Temple has some of the stunningly beautiful bas-reliefs that depict gods, demigods and scenarios based on the episodes from the Hindu epics Mahabharata and Ramayana. The bas-reliefs, most of which adorn the pediments, are deeply cut and finely carved. Even after 1000 years, most of the sculptures and bas-reliefs have retained their original sharpness.
A Masterpiece of Khmer Temple Art
Known for its exceptional beauty, intricate carvings, and fine workmanship, Banteay Srei is a gem among hundreds of temples that dot the Cambodian landscape. It is a smaller temple complex containing multiple single-story structures. Unlike many other temples in Cambodia, it is not built like a temple-mountain.
The Banteay Srei Temple has some stunningly beautiful bas-reliefs that depict gods, demigods, and scenes based on the episodes narrated in the Hindu epics Mahabharata and Ramayana. The bas-reliefs are deeply cut and finely carved. Even after 1000 years, the carvings have retained their original sharpness.
Unlike most of the other Cambodian temples, Banteay Srei was built predominantly using red sandstone. Because of the color and texture of the sandstone, its carvings appear pleasant and colorful.
Banteay Srei is about 16 miles northeast of Siem Reap and is on the way to the Phnom Kulen mountain range. Many tourists who visit Angkor Wat often miss Banteay Srei because it is not in the Siem Reap region, home to many well-known Hindu/Buddhist temples. You can accomplish the Phnom Kulen and Banteay Srei visits in a single-day trip.
A Bit of History
Banteay Srei is unique in that it is commissioned not by a king (like many other famous temples in the region) but by the courtiers of a king. Yagnavaraha and Vishnukumara were the courtiers who built this temple on the land granted to them by King Rajendravarman. According to an inscription, Yagnavaraha is the grandson of King Harshavarman and the teacher of the future king Jayavarman V. He was known to be a great scholar, philosopher, and philanthropist who fought for justice.
The building of this temple started in 967 CE. The name Banteay Srei is recent, which in Khmer means Citadel of Women or Citadel of Beauty. The name could be referring to the beautiful carvings of women (apsaras and devatas) on the bas-reliefs.
The original name of Banteay Srei was Tribhuvanamaheshwara, which refers to Shiva as the Lord of the Earth, Heaven, and Hell. Note: In Sanskrit, Tribhuvana means three worlds or realms consisting of earth, heaven and hell, and Maheshwara means great god.
The town surrounding the temple used to be known as Isvarapura, which in Sanskrit means Isvara’s town. Isvara is another name for Shiva. After the temple was built, Isvarapura became a town having residents supporting the temple.
Temple Complex
A view of the Banteay Srei Temple from the outer enclosure
As mentioned, the Banteay Srei Temple was surrounded by a town. The entrance to the temple is through the town gopura (gate), located on the east side. The town gate opens into a long causeway, which leads to the main entrance to the temple.
The Banteay Srei Temple complex has three rectangular concentric enclosures built on the east-west axis. The main temple structures are in the innermost enclosure. The innermost and the middle enclosures are close to each other and are surrounded by brick walls. Separating the outer and middle enclosures is a moat.
The entrance to the temple complex is on the east side and is through a gopura built with an ornate door an exquisitely carved pediment above it. The door opens into the causeway, which leads to the eastern entrance to the outer enclosure.
Gate and Causeway
Entrance to the temple complexPediment of the gopura
The gate at the eastern entrance to the temple
Causeway from the entrance to the middle enclosure
The gopura (gate) is mostly made of red sandstone. The door frame and the pediment are beautifully carved. The bas-relief on the pediment depicts Indra riding his vehicle three-headed elephant called Airavata. At each end of the pediment is Makara, a mythical sea creature, spewing multi-headed naga, a mythical serpent.
According to an inscription, this gate used to be the entrance to Isvarapura. It is believed that a wooden wall existed surrounding Isvarapura.
The causeway that leads to the outer enclosure is about 67 meters long. There are 32 boundary marking stones lined along the path.
Outer Enclosure
The outer enclosure measures 110 x 95 sq m, and a laterite wall encloses it. The original construction had the gopuras in the middle of the east and west walls. Only the west gopura exists now, and part of the east gopura is lying on the ground where the original gopura once stood.
Pediment from the east gopura depicting the Ravana abducting Sita scene
The image on the left shows this structure. It is the east-facing pediment of this gopura, and the west-facing pediment is on display at a museum in France.
As you can see from the image, the bas-relief on this pediment depicts Ravana abducting Sita, a well-known episode in Ramayana in which Ravana, a rakshasa and the King of Lanka, kidnaps Sita, Rama’s wife.
Gopura on the west side of the outer enclosure
The image shows the west gopura with an ornate pediment. The beautifully carved bas-relief on the pediment depicts Shiva and his consort Parvati (a.k.a Uma) seated on his vehicle Nandi, the bull.
Under Nandi is Kaala, the time demon often associated with Shiva, who, according to Hindu mythology, is the timekeeper of the universe and controls the time cycles by creation, preservation, and destruction.
Surrounding the bas-relief is the decorative carving of Makara, a mythical sea creature, disgorging yakshas from its heads on the left and right ends.
Note: Yakshas in Hindu mythology are the demigods who protect natural treasures, such as water and forests.
Middle Enclosure
The middle enclosure measures 38 x 42 sq m and has gopuras on the east and west sides connected by a brick wall, some portions of which have collapsed. The causeway mentioned before leads to this enclosure, and the moat filled with water on either side of this causeway surrounds this enclosure.
The gopuras on the middle enclosure are ornate with exquisitely carved artwork of creative patterns and narrative bas-reliefs.
East Gopura
The image shows the east-facing view of the eastern wall with a gopura in the middle. As you can see, it is an elaborate structure with three doorways and extending it on either side is the brick wall that surrounds this enclosure.
Gopura on the east side
The approach to the middle enclosure is through a causeway, i.e., the mud path in front of the gopura. A small part of the moat can be seen in the image on either side of this causeway. A narrow terrace surrounds the wall on its outer side, separating the moat and the wall.
Just like the other gopuras in the temple, the east gopura has two facades: east facing and west facing. The faรงade shown in the image is the former. The middle door of this gopura is flanked on either side by a false window and a door. The two identical structures visible behind the gopura are the libraries situated inside the inner enclosure. The structures within the middle and inner enclosures harmoniously blend with the surroundings.
East facing pediment
The image shows the pediment above the middle door. In the center of this highly ornate pediment is a triangular area with a beautifully carved bas-relief depicting Kaala, a time monster associated with Shiva as he is the timekeeper of the universe, and an unidentified deity above Kaala.
The rest of this triangular area is filled with foliage. Enclosing this area is an exquisitely carved artwork of symmetrical patterns.
Gaja Lakshmi
Gaja Lakshmi
The west-facing pediment depicts Gaja Lakshmi – one of the eight avatars of Lakshmi- seated on a lotus flower flanked by two gajas (elephants ) performing abhisheka (showering with water and food) and riding Uluka the Owl. Uluka is often associated with Lakshmi, but not always as her vahana (vehicle).
Lakshmi is Vishnu’s wife and goddess of wealth in Hindu mythology. She is known as Ashtalakshmi because of her eight avatars (manifestations), each symbolizing an aspect of wealth. The Gaja Lakshmi avatar symbolizes wealth through strength. According to a myth, Gaja Lakshmi is a by-product of Samudra Manthana (Churning of the Ocean of Milk).
Note: Angkor Wat has a bas-relief depicting the story of the Samudra Manthana carved on the eastern gallery located at the lower level of the temple.
West Gopura
Vali – Sugriva fight depicted on the west gopura Kaala (time demon) depicted on the lintel of the west gopura
Gopura on the west side of the middle enclosure
The pediment depicts the fight between the brothers Vali and Sugriva and Rama is trying to help Sugriva. This popular theme from Hindu epic Ramayana is portrayed in many Hindu temples in India and Southeast Asia.
Surrounding Walls
Walls of inner and middle enclosures of the Banteay Srei temple
The inner and middle enclosures are much closer than the outer and middle enclosures. Both the inner and outer enclosures are surrounded by brick walls. As seen in the image below, a narrow empty space separates the enclosures.
Inner Enclosure
This is where the main temple structures are located. The enclosure measures 24 x 24 sq m with a brick wall surrounding it. Built inside this enclosure are the main temple structures, including two libraries and three sanctuary towers. Attached to the middle sanctuary tower is mantapa, a covered hall with an entrance facing east and side entrances facing north and south.
Structures in the innermost enclosure – A view from the northeast side
The image shows the view of the innermost enclosure from the northeast side. The rightmost structure is the north library and next to it is the east gopura. The structure that has two kneeling dwarapalakas (guardians of the door) in front is the mantapa. The tips of the three sanctuary towers are seen at the far end of the image.
Structures in the innermost enclosure – A view from the southwest side
The image above shows the view of the innermost enclosure from the southwest side. The leftmost structure is the south library and next to it is the east gopura. The view shows the west-facing facades of these structures. The three sanctuary towers are in the front.
Structures in the innermost enclosure – A view from the northwest side
The image shows the view of the innermost enclosure from the northwest side. The rightmost structure is the north library and next to it is the east gopura. The view shows the west-facing facades of these structures. The three sanctuary towers are in the front.
Gopuras
The image shows the east-facing facade of the east gopura. The door frame and the pediment of this gopura are beautifully decorated.
Gopura and entrance to the inner enclosureShiva Tandava Nritya (Shiva’s Cosmic Dance) Nandi in front of the east gopura
The pediment depicts the scene Shiva Tandava Nritya, i.e., Shiva performing his cosmic dance of creation, preservation, and destruction.
The lintel depicts Indra, the dikpala (guardian) of the east direction, riding his vehicle Airavata, a three-headed elephant. Each Airavata head is shown as a monster-like figure attached to the elephant head. As you can see from the image below, Indra, whose head is missing, is holding the elephant trunk with the right hand, and the monster head with the left hand. The other two Airavata heads are at the ends.
A damaged statue of Nandi is in front of the gopura.
Mysterious Libraries
Built like mini shrines, the libraries are the unique elements of the Khmer temple architecture. Although their exact purpose is still a mystery, the likely intention of building them was to use them as repositories of manuscripts. It is worth noting that there is no concept of libraries in the architectures of Hindu temples in India.
The Hindu religious texts, which include four Vedas, two epics and 18 Puranas, are large and numerous. The manuscripts of these texts were likely brought from India and were considered precious and sacred. The libraries were likely built to preserve them in a safe place and were designed like shrines to allow people to worship them. However, there is no evidence that the libraries were ever used as repositories of manuscripts.
Located near the entrance of the inner enclosure, the two identically designed library structures, one on the north and the other on the south, are equidistant from the center. In other words, they are like the mirror images of each other.
They are aligned along the east-west direction with ornate facades facing east and west, each of which has a beautifully decorated door, lintel and pediment. The facade facing west has the doorway to enter the building, whereas on the east side, there is just a false door built only for decorative purposes.
The bas-reliefs on the pediments depict stories from the Hindu epics Ramayana and Mahabharata.
South Library
The south library is dedicated to Shiva. Both the east and west facades depict stories about Shiva.
East Facade
The east-facing pediment depicts an episode from Ramayana in which Ravana with his 20 hands tries to lift Mount Kailash, the heavenly abode of Shiva and his consort Parvati (a.k.a Uma) as Shiva sits calmly with his consort Parvati on his lap.
East facing facade of the south library
Ravana Shaking Mount Kailash
According to the story, Ravana was enraged by Shivasโ vehicle Nandi who did not let Ravanaโs plane (Pushpak Vimana) to pass over Shivaโs abode. When Ravana tries to lift Mount Kailash, Shiva holds it down, which enrages Ravana further and he starts shaking the mountain.
Ravana shaking Mount Kailash
West Facade
The west-facing pediment depicts a story from Shiva Purana in which Kama (a.k.a Kamadeva), the god of love and carnal desire, strikes Shiva with Kamabana (Kamaโs arrows) to arouse passion and desire in Shiva, who is in the state of meditation.
According to the story, after the death of his wife Sati, Shiva goes into a state of meditation to grieve her death. This results in a great imbalance in the world. Meanwhile, Sati is reborn as Parvati, and all the gods want Shiva to marry Parvati. Sensing this need, Indra sends Kama to arouse passion and desire in Shiva for him to be interested in Parvati.
West-facing facade of the south library Kama firing arrows at Shiva
West-facing south library facade
North Library
The north library is dedicated to Vishnu. Both the east and west facades depict stories about Krishna, who is one of the avatars (manifestation) of Vishnu. The library is built on a raised platform with two levels.
East Facade
The doorway of the facade has a beautifully decorated false door flanked by pilasters. Because this facade is facing east, Indra, who is the dikpala (guardian) of the east, is the theme of the carvings on both the lintel and pediment.
Check the list of Ashta Dikpalas, the eight guardians of directions.
The bas-relief on the lintel depicts Indra riding his vehicle Airavata, a three-headed elephant. As you can see from the image, Indra is in the middle sitting above an elephant head. At each end of the lintel, there is an elephant with a human-like figure sitting on it.
As you can see from the image, there are three pediments. The innermost is the narrowest and is in the front, and the outermost is the widest and is on the back. Each pediment is enclosed by a finely carved creeper which is resting on an intricately decorated pillar.
East facing facade of the north library
Carved into the lowermost pediment is a narrative bas-relief depicting a well-known episode in Mahabharata, Burning of the Khandava Forest. Here is the story in brief:
Burning of the Khandava Forest
According to the story, the fire god Agni wanted to burn the Kandhava Forest because of a stomach ailment. Disguised as a brahmin, he went to Arjuna, one of the Pandavas, and requested that he was hungry and needed to be satiated. Because Arjuna could not refuse a request from a brahmin, he agreed to Agni’s request. Agni then revealed himself and said to Krishna he was hungry, and the only way he could satiate his hunger was to help him consume the Khandava Forest by letting him burn it. Arjuna reluctantly agreed to help him.
The Kandhava Forest was also the home of Takshaka, the king of nagas (snakes), and Maya, the architect of the asuras. When Agni started the fire, Takshaka was not in the forest, but his family was inside. So, he begged his friend Indra, king of the devas (demigods) and heaven, to help them to escape the fire. Indra agreed and used his power to bring rain to the forest to douse the fire. Arjuna tried to stop the rain by creating a layer of arrows. Meanwhile, Krishna stayed on the other side of the forest and helped Arjuna stop the rain.
While this battle was going on, Takshaka’s wife swallowed her son Ashvasena and tried to fly out of the forest. Realizing that she was trying to escape with her son, Arjuna cut her head off with his arrows but could not prevent Ashvasena from escaping the forest.
Maya also escaped the forest and then sought asylum from Arjuna. Eventually, Agni consumed the entire Khandava Forest and cured his stomach ailment.
Burning of the Khandava Forest
This is one of the most beautiful and detailed bas-reliefs in the temple. On the top is Indra riding his vehicle Airavata and trying to bring down the rain on the forest. The layer underneath Indra depicts flowing water, giving an impression of rain coming down. On the left is Arjuna shooting arrows to stop the rain. Below the water, there are two layers of arrows, created by Arjuna, preventing the water from coming down. On the right is Krishna, an avatar of Vishnu, holding his signature weapon, Sudarshana Chakra, helping Arjuna. Between Arjuna and Krishna is the forest with a chaotic scene of animals, Takshaka’s family, and Maya and other asuras trying to escape the fire.
Notice the two multi-headed nagas in the middle of the arrow layers. These are Takshakaโs wife and their son Ashvasena. As mentioned in the story, Ashvasena escaped Arjuna’s arrows through the brave action of his mother, who swallowed him to shield him from the barrage of arrows. Although she died in the ordeal, she enabled Ashvasena to escape the fire.
West Facade
The west pediment shows Krishna killing Kamsa, a popular theme portrayed in many Hindu temples in Cambodia and Indonesia (See Prambanan and Prambanan Bas-Reliefs).
Krishna killing KamsaKrishna killing Kamsa
West-facing north library facade
Sanctuary Towers (Prasats)
Aligned along the north-south direction, the three sanctuary towers in the inner enclosure are close to each other and symbolically represent the Hindu Trinity, Shiva, Vishnu, and Brahma. The sanctuary towers are the most sacred buildings in the temple.
Each tower has an inner sanctum, i.e., a chamber with the deity. Because Banteay Srei is a Shiva temple, Shiva is considered the dominant god of the trinity. The middle tower is dedicated to Shiva, and to show his dominance, it is taller than the other two. Its inner sanctum likely had a Shivalinga or a statue of Shiva. For this reason, it is taller than the other two towers, which likely had statues of Vishnu and Brahma.
The south and north sanctuary towers have three outward facades, each of which has a door with multi-level pediments and a lintel. The entrance is only on the east side and the rest three facades have false doors. The central tower has only one outward facade, which is on the west side.
Central Sanctuary Tower
The central tower is home to a Shiva Linga inside the inner chamber. It is taller than the other two. There is a mantapa in front of it on the east side. The pediment on the west side depicts Varuna riding three hamsas (sacred swans), the north side depicts Kubera, the south side depicts Yama riding a buffalo and the east side depicts Indra riding Airavata.
Mantapa
The mantapa is a covered hall that leads to the central sanctuary tower and is attached to the east facade of the central sanctuary tower.
North wall of the mantapaSouth wall of the mantapa
The images above show the north and south facing walls of the mantapa. As you can see, the design is similar but the carvings are different. The he doorway in middle and leading to the doorway is a stone staircase on both sides. Guarding the entrance are the two squatting dwarapalakas (guardians of the door), who have human bodies and monkey faces.
In the north wall image, the staircase on the right leads to the east-facing entrance of the north sanctuary tower and is guarded by the bird-faced dwarapalakas. Likewise in the south wall image, the staircase on the left leads to the east-facing entrance of the south sanctuary tower, guarded by lion-faced dwarapalakas.
South Sanctuary Tower
East facing facade of the south sanctuary towerSouth facing facade of the south sanctuary tower
The east-facing facade of the south sanctuary tower facades
The images show the east and south facing facade of the south sanctuary tower. The bottom pediment of the east facing facade depicts Shiva and his consort Parvati (a.k.a Uma) sitting on his vehicle Nandi. The lintel shows Indra riding his vehicle Airavata, a three-headed elephant. The doorway is beautifully decorated. On both sides of the door, devatas are guarding the door and in the front two dwarapalakas (guardians of the door) guard the door. The entrance to this structure is on this facade and the facades on the other three sides have false doors.
The bottom pediment and the lintel of the south facing facade depicts Yama, the god of death and justice, riding his vehicle male buffalo. The doorway with a false door is beautifully decorated. On both sides of the door, devatas are guarding the door.
Carved into the pediment is Kaala (time monster) devouring an elephant, and there is an unidentified deity on top of Kaala. The lintel also depicts Kaala.
North Sanctuary Tower
East facing facade of the north sanctuary tower North facing facade of the north sanctuary tower
The images above shows the east and north facing facades of the north sanctuary tower. The bottom-most scene on the pediment most likely depicts Bhima killing Jarasandha, the king of Magadha, by splitting his body into two. The lintel shows Indra riding his vehicle Airavata, a three-headed elephant. This is the only entrance to the sanctuary tower and the other three sides have false doors. It is guarded by two squatting dwarapalakas (guardians of the door) who have human bodies and faces of mythical bird Garuda who is Vishnu’s vehicle. The door frame is beautifully decorated and it is flanked on either side by devatas standing on top of hamsas (swans).
Unlike the east-facing facade, the north-facing facade has a false door, which is decorated with beautiful artwork. On both sides of the door, beautifully sculpted devatas are guarding the door. The bottom pediment depicts Kubera carried by yakshas and the lintel shows Bhima killing Jarasandha, the king of Magadha, by splitting his body into two.
West facing facade of the north sanctuary tower
The image above shows the west-facing facade of the north sanctuary tower. The bottom pediment depicts Varuna riding three hamsas (swans) and the lintel depicts Kubera carried by a yaksha (Kubera’s vehicle is a man or yaksha). The doorway is beautifully decorated. The door is a false door. On both sides of the door, devatas are guarding the door.
Cambodia has a glorious history and rich heritage. Hinduism and Buddhism flourished here for many centuries.ย As a result, it is home to numerous religious monuments, including Angkor Wat, an architectural masterpiece.
The original name of Cambodia is Kamboja, which is the name of one of the sixteen Mahajanapadas (great tribes) that existed in ancient India between the 6th and 4th century BCE. The original Kamboja tribes controlled the region around the Hindu Kush, a mountain range passing through present-day Afghanistan and Pakistan. It is believed that some Kamboja tribes moved to Southeast Asia and were responsible for establishing a new Kamboja country.
Kamboja became Kampuchea in the Khmer language. When the French colonized Cambodia, Kampuchea became Cambodge. The current name of Cambodia is an English version of Cambodge. The dreaded Khmer Rouge made Kampuchea the official name, but after their defeat, the official name reverted to Cambodia.
Located in the Indochinese Peninsula, Cambodia borders Thailand to the west and northwest, Laos to the northeast and Vietnam to the east. It has a coastline of about 275 miles along the Gulf of Thailand. The Mekong River flows through Cambodia. It joins Tonlรฉ Sap, a freshwater lake near Phnom Penh.
Places to Visit
Siem Reap
Siem Reap was the center of the Khmer civilization and home to numerous temples and monuments, including Angkor Wat, Bayon, Angkor Thom,Ta Prohm.
Lake Tonlรฉ Sap
Located 30 miles south of Siem Reap, Tonlรฉ Sap is the largest freshwater lake in Southeast Asia. Because of the seasonal changes, its size fluctuates. During the dry season, the lake shrinks as the water flows out of the lake into the rivers. During the wet season, the lake expands as the water flows into the lake from the rivers, and the water level rises as much as 30 feet. Thus, it acts as a natural reservoir.
The maximum dimensions of the lake are, length – 260 miles, width – 62 miles, and depth – 33 feet
Tonlรฉ Sap is home to many floating villages inhabited mostly by the Vietnamese and Cham people. They earn their livelihood by fishing and crocodile farming.
In addition to floating houses, these villages have floating schools, shops, and even churches. See the images above.
Theย Kbal Spean River is also known as the Sahasralinga River (River of one thousand lingas) because one thousand lingas are carved on its bed.ย A 16th-century pagoda named Preah Ang Thom is located on the way to Phnom Kulen. It is famous for the statue of Sleeping Buddha.ย The Banteay Srei Temple is on the way to the Kulen mountains.
Phenom Penh
Phenom Penh is capital of Cambodia and home to the National Museum of Cambodia, which houses cultural treasures of Cambodia.
Indian Influence
The cultural influence of India is very deep in Cambodia. Hinduism arrived in Cambodia sometime in the first century CE. Buddhism arrived much later.
The earliest record of Indian influence came from the Chinese historical texts, the rulers of the Kingdom of Funan worshiped Vishnu and Shiva.
History
The early accounts of Cambodian history originate from the Chinese historical texts, which include reports from travelers, traders, and diplomats who traveled to the region around the Mekong Delta.
Funan is the name given by the Chinese to the Indianised kingdom that ruled the region centered around the Mekong Delta from the first century CE. We don’t know what the locals called their kingdom, but there is some evidence to suggest that they called it Suvarna Bhoomi (Land of Gold). It is probable that suvarna became funan when it was translated into Chinese.
The Funan Kingdom lasted until the 6th century. Succeeding the Funan Kingdom was another Indianised kingdom called Chenla, which ruled for two more centuries before the mighty Khmer Empire rose from nowhere and lasted for six centuries.
Khmer Empire
Although Cambodia was referred to as a single kingdom in the Chinese texts, according to experts, it was an actually a collection of small kingdoms – more like the Greek city-states- who fought among themselves. There was no centralized power structure that controlled the kingdoms. The rise of the Khmer Empire changed all that.
The founding of the Empire
In the late eighth century, King Jayavarman II was ruling the kingdom known as Kambuja with its capital Indrapura situated in the Mekhong Delta. He swore allegiance to King Samaratungga of the Shylendra dynasty in the present-day Java. It is worth pointing out that King Samaratungga was known for initiating the building of Borobudur situated near present-day Yogyakarta in Indonesia.
It is believed that King Jayavarman II spent his early years in Java with the Shylendras, who were Buddhists, and got the first-hand experience of their governance and learned about their religion and culture.
Once he came back, he used skills that he learned in Java to create his own kingdom. He believed in his own greatness and eventually revolted against Shylendras and succeeded. In a grand ceremony at the Kulen mountains (Mahendraparvata) in 802 CE, King Jayavarman II proclaimed independence from the Shylendras, the rulers from the island of Java, and at the same time declared himself a Chakravarty (King of Kings or Emperor) of Khmer Empire.
King Jayavarman II started a new brand of Hinduism known as the Devaraja Cult. According to this belief system, the king is a devaraja (god-king in Sanskrit) who is divine and allowed to rule with divine authority. The Khmer people practiced their religion by mixing their ancestral belief system with Hindu traditions and philosophy.
Early Years
King Jayavarman II soon moved his capital to a place called Hariharalaya, which is present-day Roluos located 10 miles east of Siem Reap. He spent his years expanding his territory, and there no evidence to suggest that engaged in building monuments.
King Jayavarman II died in 835CE and posthumously conferred the title of Parameswara (Supreme God). After his death, his throne was passed to his son Jayavarman III (835-877), who not only engaged in expanding the Khmer territory but also started building many temples and monuments, the prominent among them is Bakong in Hariharalaya. King Jayavarman III (877-886) was succeeded by Indravarman I, who kept Hariharalaya as their capital and expanded the territory further.
State of Turmoil
The Khmer Empire was relatively peaceful until King Indravarman I died, but his death resulted in turmoil, which lasted for 3 years.
Rise of Yashovarman I
After the death of King Indravarman I, a violent power struggle ensued between the crown prince and his brother. Eventually, the crown price lost and his brother Yashovarman I (889-915) declared himself the king.
The power struggle led to the destruction of the palace in Hariharalaya. When Yashovarman I became the king, he decided to move the capital from Hariharalaya. He eventually built a new capital near Angkor Wat and named it Yashodharapura, and thus began the glorious history of Angkor, the central point of the Khmer Empire.
During his 26 years of rule, Yashovarman I commissioned many building projects, including many temples. His major accomplishments are the construction of East Barray reservoir and the temple on top of Phnom Bakheng, a hill near Angkor.
Gopura at the center of Bakheng Hill in Siem Reap, Cambodia
After the death Yashovarman I in 905 CE, his son Harshavarman I (905-923) succeeded him, who was followed by his other son Isvaravarman (923-928).
The death of Isvaravarman I threw the Khmer Empire into a state of turmoil again. The details of what happened after his death are sketchy. Isvaravarman I was succeeded by Jayavarman IV (928-941), who was neither his son nor relative but a king of a nearby principality who swore allegiance to the Khmer kings.
After the death of Jayavarman IV, there was a power struggle again, and eventually, Harshavarman II (941-944) succeeded him. Even though he was a son of Jayavarman IV, he was not the crown prince. Harshavarman II lasted only for three years and was succeeded by his cousin Rajendravarman (944-968).
During Rajendravarman’s 24 years rule, he consolidated the Khmer Empire and expanded its territory. After his death, his son Jayavarman V succeeded him.
Jayavarman V – The Intellectual King
By the time King Jayavarman V (968- 1001) came to power, the Khmer Empire has become very powerful and prosperous. He was an intellectual king who enjoyed the company of scholars. His 32-year rule was relatively peaceful.
He was responsible for building several temples in and around Angkor.ย However, Banteay Srei,ย a temple complex famous for its exceptional beauty, was built by Yajnavaraha, the chief priest of the court and a close confidant of the king.
A beautifully decorated pediment of the east gopura of the middle enclosure with a bas-relief depicting time monster Kala.
Golden Age
Suryavarman II – The Radical King
The power and influence of the Khmer Empire peaked during the reign of Suryavarman II (1113 – 1150), who is responsible for the greatest achievement of the Khmer civilization, Angkor Wat. In addition to Angkor Wat, he built many smaller temples, including Beng Mealea, Banteay Samre.
Diplomacy
Suryavarman II understood the importance of diplomacy. He established great relationships with the Chinese and Indians. He frequently sent emissaries with tributes to the Chinese emperor and kings of Chola dynasty in Southern India.
Military Campaigns
Suryavarman II was also an expansionist. He launched many military campaigns, not all of them ended successfully.ย He had a love-hate relationship with the neighboring Champa kingdom. They allied with him in some of the campaigns against the other neighboring kingdom in Vietnam.
Breaking with Tradition
King Suryavarman II was a radical king who broke with the traditions of his predecessors in many ways. Before he came to power, Shiva was the dominant god of the Hindu trinity and the kings mainly worshiped Shiva built numerous Shiva temples. King Suryavarman II broke with this tradition and made Vishnu the dominant god of the Trinity and became a follower of Vishnu.ย Angkor Wat was dedicated to Vishnu when he built it.
King Suryavarman II, the builder of Angkor Wat
King Suryavarman II is believed to have died between 1145 and 1150 CE during the military campaign against Champa. Towards the end of his reign, the Khmer empire became weaker as the building projects and the frequent military campaigns had a taken their toll on the economy of the empire.
After his death, King Suryavarman II was given the title Paramavishnuloka. It literally means the supreme world of Vishnu in Sanskrit, but likely meant he became the supreme leader of the world of Vishnu.
King Suryavarman II was succeeded by his cousin Daranindravarman II (1150 -1160) and a period of discord in the empire began.
Jayavarman VII – The Benevolent King
Jayavarman VII (1122-1218), son of Daranindravarman II, was one of the most powerful kings of the Khmer Empire. He came to power in 1181 after defeating the Champas, the arch-enemy of the Khmers who ransacked Yashodharapura. He asserted his power and united all the factions that were weakening the Khmers.
In his long reign of 37 years, he commissioned numerous Buddhist temples, including Ta Prohm, Preah Khan, Angkor Thom and Bayon. As a devout Buddhist, he deeply cared about his subjects. He centralized his administration and built roads to connect the provinces of his kingdom. He built numerous hospitals and rest houses along the roads.
A smiling face carved on the upper-level tower of the Bayon Temple
Religion
The majority of Cambodians are Buddhists. The official religion of Cambodia is Theravada Buddhism, which is one of the three main Buddhist traditions (the other two being Mahฤyฤna and Vajrayฤna). The Theravada tradition started in Sri Lanka and spread all over Southeast Asia.
Although the majority of Cambodians are Buddhists, they worship some Hindu deities. Many Hindu and Buddhist monuments exist side by side in Cambodia. The reason being the Khmer rulers frequently switched the state religion between Hinduism and Buddhism.
The stone sculpture shown below is a Shiva Linga located near a Buddhist temple on the way to the Phnom Kulen mountain. Shiva Linga is an abstract representation of Shiva, one of the Hindu Trinity, and worshiped mainly by Hindus.
Note: Similar symbols are worshiped all over the world in ancient times. For example, Omphalos in Delphi, Greece.
Shiva Linga near a Buddhist temple
Cham People
The Cham are an ethnic minority in Cambodia. The ancestors of the Cham people belonged to Champa, the ancient Hindu Kingdom that flourished in the present day Vietnam.
The Khmer and Cham were neighbors, but often rivals.ย The bas-relief in the Bayon Temple depicts a scene from the naval battle fought between the Khmer and Cham sometime in 1181 CE.
A section of the bas-relief on the lower level gallery of the Bayon temple depicting Khmer vs. Champs naval war
The majority of the Cham people in Cambodia are Muslim. A small number of Chams still practice Hinduism of their ancestors. Besides the Balinese Hindus, the Chams are the only group that practices Hinduism in Southeast Asia.
Language
Khmer is the official language and is spoken widely in Cambodia. It is written in the Khmer script, which is based on an archaic form of Grantha script known as Pallava Grantha used in South India.
Note: The Dravidian languages, such as Tamil and Malayalam, use the Grantha script.
Currency
The Riel is the currency of Cambodia. The ISO code for the Cambodian Riel is KHR and the symbol is แ (Unicode U+17DB).
The Cambodians banknotes reflect the pride in their heritage. The 2000 Riel bill displays a beautiful gopura from the Banteay Srei Temple, 1000 Riel bill shows the south entrance to Angkor Thom, 500 Riel bill proudly displays the front view of Angkor Wat.
The US Dollar is accepted as a currency in Cambodia. The exchange rate hovers around 4000 KHR to 1 US$.
Rural Cambodia
Cambodia is a scenic country. The majority of Cambodians engage in agriculture.
Lotus Farming
The lotus flower is considered sacred by the Hindus as well as Buddhists. It also plays a significant role in the Cambodian economy. The lotus plants are farmed commercially in Cambodia. The lotus farms like the ones shown below are a familiar scene in rural Cambodia.
The lotus flower, its fruit, and seeds are used in a variety of products. The fibers extracted from the stems of the lotus flower are used in textiles. The lotus seeds are edible and are also used in many commercial products, including balms and moisturizers.
Mycenae is the site where a mysterious late bronze-age civilization rose from nowhere around 1900 BCE,ย flourished mostly in the Peloponnese peninsula,ย and then disappeared suddenly around 1100 BCE. Whatever little we know about the Mycenaean civilization is fascinating.The Mycenaean were a loose confederation of city-states, each of which was ruled by a king.ย The center of the Mycenaean civilization was the city-state of Mycenae. According to a myth, Perseus, a son of Zeus and Danae,ย founded Mycenae. Mycenae was also the capital of legendary King Agamemnon, who defeated Troy.ย Homer refers to the Mycenaean people as Achaeans.
Mycenae is the site where a mysterious late bronze-age civilization rose from nowhere around 1900 BCE, flourished mostly in the Peloponnese peninsula, and then disappeared suddenly around 1100 BCE. Whatever little we know about the Mycenaean civilization is fascinating.
The Mycenaean kingdoms were a loose confederation of city-states, each of which was ruled by a king. The center of the Mycenaean civilization was the city-state of Mycenae. According to a myth, Perseus, a son of Zeus and Danae, founded Mycenae. Mycenae was also the capital of legendary King Agamemnon, who defeated Troy. Homer refers to the Mycenaean people as Achaeans.
The Mycenaeans were believed to be Indo-European people, who migrated from the north and established settlements in Peloponnese. Although the Mycenaeans eventually conquered Minoans of Crete, they had an amicable relationship with the Minoans for a long time. Many aspects of the Mycenaean culture was influenced by the Minoans. When the Mycenaean disappeared abruptly in 1100 BCE, Greece plunged into dark ages.
Location
Mycenae is located on the Peloponnese peninsula 75 miles southwest of Athens, Greece.
Archaeological Site
The was site was discovered in the 1870s by the German businessman and amateur archaeologist Heinrich Schliemann who was already famous for discovering the city of Troy.
The site is on a hill and the ruins are visible from a distance.
A view of the surroundings from the Mycenae citadelA view from the top of the Mycenae citadel
Views from the Mycenae citadel
Cyclopean Wall
A massive wall known as the Cyclopean Wall surrounded the Mycenae citadel. Legend has it that Perseus, the founder of Mycenae, employed Cyclopes, mythical giants from Asia, to build this wall to protect the citadel. The Cyclopean Wall owes its name to them.
The image shows a section of the Cyclopean wall, built with irregularly shaped stones of different sizes without using mortar or cement. As you can see, the stones fit perfectly. Considered an engineering marvel, it has withstood the ravages of time, including earthquakes. This wall was the model for polygonal walls built later in Greece. The Polygonal Wall in Delphi is an example.
The cyclopean wall at the Mycenae citadel
Lion Gate
Built around 13th century BCE, the Lion Gate is the entrance to the citadel at Mycenae and attached to it is the Cyclopean Wall. The sculpture above the lintel of the gate has a pillar flanked by two headless lions. It is believed that the original sculpture had the heads of lions made of metal.
Lion Gate
Pausanias (110 -180 CE), a Greek traveler and historian, wrote about the Lion Gate in his book, Descriptions of Greece, which was used to identify Mycenae citadel by the archaeologists.
Grave Circle A
Grave Circle A is the site of a cemetery located inside the Mycenae citadel. The cemetery is enclosed by two rows of circular walls formed by stone slabs. When this site was excavated, six shaft graves with the bodies of 19 people, including men, women, and children were found. Each grave had a mound and stelae. Also found in the grave are funerary objects, including a golden death mask, gold and silver cups, rings, buttons, bracelets, and daggers.
Grave Circle AGrave Circle AGrave Circle A layout
Grave Circle A
Heinrich Schliemann, who discovered the cemetery in the 1870s, believed that the legendary King Agamemnon was buried there. However, the site is dated 17th or 16th century BCE, which is well before the time of King Agamemnon. Experts are not sure who was buried in this site but believe that the bodies belong to high-ranking people from the Mycenae civilization, probably the royalty.
Mycenae Palace
The Mycenae palace is located at the highest point on the Acropolis. The ruins visible today belong to the building constructed in the 13th century BCE. Only the foundations and floor paving of some rooms have survived. The archaeological evidence suggests that the site likely had many variations of the building before the current one.
The palace complex had a large courtyard and a megaron (meeting hall). The megaron consisted of a portico, prodomos (anteroom or open vestibule), and the main hall, whose principal space (known as domos) consisted of a circular hearth and four columns supporting the roof. See the model of the palace below.
People gathered in the megaron to conduct palace business. It was destroyed, most likely by fire, in the late 13th century BCE, and was rebuilt in the 12th century.
Ruins of the Mycenae PalaceMycenae Palace WallLayout of the Mycenae Palace
Mycenae palace
Cistern
A large underground cistern supplied water to the Mycenae citadel. The image below shows the entrance to the tunnel that led to a large underground cistern which received water collected from a natural spring through underground aqueducts.
Entrance to the underground cisternA cistern
Mycenae cistern
North Gate
North gate at the Mycenae citadel
The north gate is the second gate of the citadel, and the path from this gate led to the palace megaron. Built around 1250 BCE, the north gate had double wooden doors with a sliding bolt to lock them.
Agamemnon Tomb (Treasury of Atreus)
Located on the Panagitsa hill near the Mycenae citadel and dated between 1350 and 1330 BCE, the Agamemnon Tomb is a massive dome-like structure with an entrance similar to the Lion Gate. It owes its name to its discoverer Heinrich Schliemann, who assumed that the tomb was built for King Agamemnon of the Trojan war fame. However, there is no evidence to suggest that the tomb indeed belonged to him. In fact, it was built well before his time.
The Agamemnon Tomb is a bee-hive type of a tomb. Also known as the Tholos tombs, the bee-hive tombs were prevalent in the Peloponnese Peninsula in the late bronze age. They get their name because of the dome-structure and their resemblance to the beehive.
This monument was referred to as Treasury of Atreus by the Greek traveler Pausanias who visited this site in the 2nd century CE.
Entrance to the tomb
Entrance to the Tomb of Agamemnon
It has a remarkable entrance with a long passageway and a doorway similar to the Lions Gate in design. The lintel above the door is a massive stone weighing about 120 tons. The triangular space above the lintel is empty but likely housed some sculptures.
Passageway
Passageway wall of the entrance to the Tomb of Agamemnon
The passageway is long with a wall on each side. The shape of most of the stones on the wall is rectangular, but there are some polygonal stones as well. The stones were cut precisely to fit the wall perfectly, and despite the differences in their sizes and shapes, it appears no mortar was used to bind them. As you can see in the image below, some of the stones on these walls are massive.
Chamber
The chamber of the Agamemnon Tomb is a dome with a diameter of 14.5 meters and a height of 13 meters. Considering the time period in which it was built, the construction of the dome was considered a great engineering feat.
Roof of Agamemnon TombInterior of Tomb of Agamemnon
