LOUISE SANG CHEUNG BURLING 802295367 1

The Cultural, Technological, and Geographical Influences of the Bayon Temple, Angkor Thom.

The Bayon Temple of Cambodia is the largest religious, and spiritual monument of the ancient
Khmer society. Originally constructed as a temple to honour the Hindu gods, Bayon was built in
12th Century AD (circa 1190 AD) by King Jayavarman VII as the central religious monument of
Angkor Thom, which once housed the kings palace, markets, residential homes, and civic
buildings.1 Cambodias long and vast cultural history, including its socio-political, religious, and
geographical facets, play a fundamental role in the design, consecration, and evolution of the
Bayon Temple, and consequently, Angkor Thom itself. Technological advances were in a state of
change in the time of Jayavarman VIIs rule, parallel to the growing economies of Cambodia,2 as
well as adapting views on monarchy, deity, and spirituality at the time. Due to these developments
in the Khmer city, the erection of the Bayon Temple by Jayavarman VII, was indeed a feat of
showmanship, community kinship, and deep understanding and respect of Hindu spirituality.

The history of agricultural trade through Central and Southeast Asia is fundamental to the origins
of the Khmer Civilisation - due to the locale of these southern coast states, communities were
able to profit from maritime trade between India and China, and consequently, these states were
exposed to various cultural influences including religion, language, and tradition. The Khmer
Empire, founded in 802 AD3, was known to be strictly Hindu, a term which collectively
encompasses many religious traditions native to India, with deep rooted foundations in
cosmology and philosophy.4 Hindu temples dating back in history to 1st Century BC were believed
to house a sacred symbol of a particular god.5 This resulted in a design philosophy, influenced
by early Buddhist architecture, that included sculptural depictions of gods and goddesses, relief
panels artistically carved out of stone, and the gavaska window form6 (see fig. 27 ). The Bayon
Temple was constructed thousands of years subsequent to the erection of the earliest Hindu
temples, and therefore, civilisation had the luxury of newer technologies and methods for
construction. However, the similarities in fundamental motifs and layout in the earlier temples as
compared to the Bayon, hint at the extremity of influence that Hinduism had on society, and
consequently, architecture as an element of cultural expansion.

Hindu architecture traditionally follows the design philosophies of the Gupta Dynasty in medieval
India (319 - 550 AD). The design style evolved from earlier Hindu and Buddhist architectural
traditions (such as shrines carved from rock), and held towers and elaborate carvings.8 Due to
these early influences, Gupta shrines were originally constructed in caves, and adorned elaborate
wall carvings depicting deities, mythological scenes, and royalty. The immense diversity in Gupta
design illustrates that Hindu temple architecture was in its formative stage and was yet to arrive

1
William Chapman, A heritage of ruins the ancient sites of Southeast Asia and their conservation (Honolulu, HI: University
of Hawai'i Press, 2013), 67.

2
Roger Kershaw, Monarchy in South-East Asia: the faces of tradition in transition (London: Routledge, 2001), 8.

3
"Khmer Empire." Khmer Empire - New World Encyclopedia. Accessed April 23, 2017. http://
www.newworldencyclopedia.org/entry/Khmer_Empire.

4
"Library." Hinduism Origins, Hinduism History, Hinduism Beliefs. Accessed April 28, 2017. http://www.patheos.com/
Library/Hinduism.

5
"Hindu Architecture," Ancient History Encyclopedia, , accessed April 28, 2017, http://www.ancient.eu/
Hindu_Architecture/.

6
Ibid.

7
Ancient History Encyclopedia, May 22, 2015, accessed April 29, 2017, http://www.ancient.eu/uploads/images/3875.jpg?
v=1485681395.

8
"Gupta Architecture," Ancient History Encyclopedia, , accessed April 28, 2017, http://www.ancient.eu/
Gupta_Architecture/.
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at the standardised situation of later centuries.9 Gupta and Hindu temple design possess
common features such as T-shaped doorways, door jambs highly ornamented and decorated,
laurel-wreath motifs, acanthus motifs, and high-relief figures.10 Traditionally, both are
constructed using sandstone, brick, and granite, however due to the differences in geography, the
character of these materials naturally differed. Other similarities include horseshoe gavakshas
arches (see fig. 2) and distincitve curved shikhara towers which are frequently topped with a
ribbed disk ornamentation known as amalaka.11 The square was considered in Gupta
architecture to be the most perfect form,12 and with that pretence, the temples were designed
and built square in plan, equal in perception from each elevation.

The Dashavatara Temple in Deogarh, India, is an example of one of the few early Hindu temples
that have survived from the 5th Century AD to today (see fig. 2). When compared to the Bayon
Temple (see fig. 113), its simplicities are obvious, however, the similarities in construction style,
including block-work, geometry, and ornamentation clearly represent their close, cultural ties.

Fig. 1 - Bayon Temple, Angkor Thom, Cambodia. Fig. 2 - Image of Dashavatara Temple, Deogarh, India.
Showing the highly ornamented gavaska/gavakshas window
or opening, and similar construction techniques to the Bayon
Temple.

The motif of ascending towers, stone masonry, carved ornamentation, and the geometric format
of both Dashavatara and Bayon reflect some of the core values of many Hindu sects, one of the
most specific being formality in structure with freedom in expression. This is exhibited in the rigid,
rectangular stone, ornamented with artistic representations of deities and mythological creatures.
The grandeur of the Bayon Temple as compared to the simplicity of the Dashavatara directly
reflects the evolution of civilisations seven centuries apart - the improvement in construction
techniques, as well as the increase in man power, allowed for the Khmer society to build the
Bayon Temple at such a large scale.

It should also be noted the system of monarchy in Khmer society at the time of Jayavarman VII
allowed for man power to be utilised to its full extent by the King, and consequently, for large

9
"Gupta Architecture," Ancient History Encyclopedia, , accessed April 28, 2017, http://www.ancient.eu/
Gupta_Architecture/.

10
Ibid.

11
Ibid.

12
Ibid.

13
Angkor , Panoramio, March 19, 2008, accessed April 29, 2017, http://www.panoramio.com/photo/8663553.
LOUISE SANG CHEUNG BURLING 802295367 3

structures such as the Bayon Temple to be fully realised.14 Kershaw writes, there is the moral
dimension of politico-religious ideology, whereby the king is obliged (rather than empowered)
by his unique status to perform good works for the people. Correctness in this sense is likewise
highly legitimising, but we can see here how power was also ideologically circumscribed.15
Kershaws observation of the perspective of royal power in Khmer society at the time of
Jayavarman VII, clearly illustrates both the Kings divine rule over his people, as well as his moral
imperative, synchronous to that rule. The significance of this becomes apparent in later centuries,
with new rulers aligning themselves - and therefore, their people - with new belief systems.

In plan, the Bayon Temple is extremely formal, systematic, and layered - fortress-like in its thirty
nine remaining towers, the original number still unknown, speculated by historians to have been
between forty nine and fifty four (see fig. 316 ).17 The Temple, protected by the walls of Angkor
Thom consists of three levels, or layers: the outer and inner galleries featuring bas-reliefs, and
the third, a dominant circular Central Sanctuary (see fig. 418 ).

Fig. 3 - Southern elevation of Bayon temple in its original state, showing the numerous towers and layering of
walls.

The outer and inner galleries cover an area of 1,200 metres, housing over eleven thousand bas-
relief portraits, sculptures, and images. These depict ancient battles, as well as religious scenes,
and images of day-to-day life in the ancient Khmer Society.19 Mythological scenes, gods, and
protective symbols such as Lions and Elephants are also featured in the outer and inner galleries,
on lintels and as bas-relief. The Central Sanctuary is known to be the most sacred part of the
temple, with access traditionally only allowed to the King and high standing religious figures.20 Of
the layout, Yusof speaks, the architecture reflects the synthesis of the arts, and the ideals
beliefs, values of the way life cherish Hinduism. There is a link between man, deity, and the

14
Roger Kershaw, Monarchy in South-East Asia: the faces of tradition in transition (London: Routledge, 2001), 8.

15
Roger Kershaw, Monarchy in South-East Asia: the faces of tradition in transition (London: Routledge, 2001), 7.

16
INDOCHINA Travel Company, Angkor Tours | Indochina Travel, , accessed April 29, 2017, http://
www.indochinatravel.com/country/cambodia/angkor-tours.html.

17
William Chapman, A heritage of ruins the ancient sites of Southeast Asia and their conservation (Honolulu, HI: University
of Hawai'i Press, 2013), 68.

18
Bayon Temple Plan, Angkor, January 22, 2017, accessed April 29, 2017, http://megachantier.blogspot.co.nz/2013/11/
en-cambodge-cest-remarquable-quil.html.

19
Ibid.

20
Yusnidar Yusof. Southeast Asian Architecture. (Lecture, The University of Auckland, New Zealand, April 2016).
LOUISE SANG CHEUNG BURLING 802295367 4

universe. The more sacred you are, the closer you are to God. Therefore, there is a hierarchy -
layers of being. The architecture [of the Bayon Temple] reflects that very much so.21 The Central
Sanctuary houses the main tower of the Bayon Temple, eight secondary towers, and many
subsidiary towers, all depicting images of what is thought to be bodhisattva Avalokitevara (see
fig. 522), of whom Jayavarman VII associated himself with.23 There is much controversy over the
image projected on these towers, due to the Khmer loyalty to Hinduism at the time, therefore the
carvings are also thought to be of Brahma - the creator of God in Hindu text.24 Despite the
controversy over the religious depictions, it can be truly stated that the statuesque towers have
been designed and built with artistry, finesse, and precision, that would make even the gods they
were intended for, proud.
Built by Jayavarman
VII under the religious
and spiritual pretence
of Hinduism, the
Bayon Temple
remained the
foremost religious
sanctuary in the
Khmer Empire for
another three
centuries, however, by
the 15th century - due
to increased migration
through Southeast
Asian states - the
cultural rhetoric of the
Khmer society was
undergoing drastic
changes, including the
consecration from
Fig. 4 - Bayon Temple plan, depicting the three levels: outer gallery, inner gallery, and Central
Sanctuary. Hindu to Buddhist
faith. Buddhism
became the societys
widespread choice of
spiritual worship due to its perceived durability, as it was able to put down roots in non-elite
society - a factor that rang morally true for the people of the Khmer Empire.25 In the 13th century,
King Indravarman III became the first Khmer king to consecrate Theravada Buddhism as state
religion.26 Swearer writes about the significance of the relationship between king, religion, and
state: The association ofthe religious cosmology of the Khmer empire, furthermore, has
enhanced the significance of Angkor for the historian of religion who studies the relationship
between scared cosmology and political authority.27

21
Yusnidar Yusof. Southeast Asian Architecture. (Lecture, The University of Auckland, New Zealand, April 2016).

22
Nneka Vicencio, "Angkor Thom, Cambodia," LONG STRIDES, January 01, 1970, , accessed April 29, 2017, http://
www.nnekavicencio.com/2015/06/angkor-thom-cambodia.html.

23
William Chapman, A heritage of ruins the ancient sites of Southeast Asia and their conservation (Honolulu, HI: University
of Hawai'i Press, 2013), 67.

24
Ibid.

25
Roger Kershaw, Monarchy in South-East Asia: the faces of tradition in transition (London: Routledge, 2001), 7.

26
Donald K. Swearer, The Buddhist World of Southeast Asia (State University of New York Press, 2010).

27
Donald K. Swearer, The Buddhist World of Southeast Asia (State University of New York Press, 2010), 88.
LOUISE SANG CHEUNG BURLING 802295367 5

Today, the Angkor complex

in Cambodia remains a
strongly Buddhist area,
where monks and believers
make pilgrimages to every
year to give respect to the
ancestors of their faith.
Perhaps the belief of the
stronghold Buddhism had
of the ancient Khmer
society, was in fact true,
and will stand the test of
time, like the temples that
have housed its deities for
centuries.

Fig. 5 - Face of deity on Bayon Temple tower.

To conclude, the largest religious monument of the Khmer Empire, the Bayon Temple of Angkor
Thom, originally constructed as a temple of Hindu faith and later consecrated to Buddhism,
stands in todays Cambodia, 871 centuries after it was first erected under the rule of King
Jayavarman VII. The vast cultural history of the region of the Khmer Empire, including its socio-
political, religious, and geographical facets, play a fundamental role in the design, erection, and
evolution of the Bayon Temple, and consequently, Angkor Thom itself. Cambodias recent
tumultuous past often overshadows the great works of its ancient ancestors, however, much like
the great temples and cities still standing in Angkor, and the long surviving Buddhist faith, there is
yet hope the state will remain resilient, and stand the tests of time.

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