M Sơn - Wikipedia

12/18/2017 M Sn - Wikipedia
Coordinates: 1546N 10807E
M Sn
M Sn (Vietnamese pronunciation: [mi sn]) is a cluster of abandoned and
M Sn
partially ruined Hindu temples constructed between the 4th and the 14th
century AD by the kings of Champa (Chim Thnh in Vietnamese).[1][2] The
temples are dedicated to the worship of the god Shiva, known under various
local names, the most important of which is Bhadreshvara.
M Sn is located near the village of Duy Ph, in the administrative district

of Duy Xuyn in Qung Nam Province in Central Vietnam, 69 km southwest
of Da Nang, and approximately 10 km from the historic town of Tr Kiu.
The temples are in a valley roughly two kilometres wide that is surrounded
by two mountain ranges.
From the 4th to the 14th century AD, the valley at M Sn was a site of
religious ceremony for kings of the ruling dynasties of Champa, as well as a
burial place for Cham royalty and national heroes. It was closely associated
with the nearby Cham cities of Indrapura (ng Dng) and Simhapura
(Tr Kiu). At one time, the site encompassed over 70 temples as well as
numerous stele bearing historically important inscriptions in Sanskrit and
Cham.[3]
M Sn is perhaps the longest inhabited archaeological site in Indochina, but

a large majority of its architecture was destroyed by US carpet bombing
during a single week of the Vietnam War.[4]
The M Sn temple complex is regarded one of the foremost Hindu temple

complexes in Southeast Asia and is the foremost heritage site of this nature
in Vietnam. It is often compared with other historical temple complexes in
Southeast Asia, such as Borobudur of Java in Indonesia, Angkor Wat of
Cambodia, Bagan of Myanmar and Ayutthaya of Thailand. As of 1999, M
Sn has been recognized by UNESCO as a world heritage site. At its 23rd
meeting, UNESCO accorded M Sn this recognition pursuant to its criterion
C (II), as an example of evolution and change in culture, and pursuant to its
criterion C (III), as evidence of an Asian civilization which is now extinct.
Contents
History
Bhadravarman ("Fanhuda") and Bhadrevara
Sambhuvarman
Prakasadharma Location in Vietnam 200
Later developments
Geography
Modern scholarship
https://en.wikipedia.org/wiki/M%E1%BB%B9_S%C6%A1n 1/8
Restoration Coordinates 1546N 10807E

Archeology and architecture Country Vietnam
Types of buildings
Province Qung Nam
System for the identification of buildings
Architectural styles Culture
Building techniques Sanctum iva, Bhadresvara
Inscriptions
Architecture
See also
Architecture Cham
References
Footnotes History
External links Date built 4th century AD
UNESCO World Heritage Site

Criteria Cultural: (ii), (iii)
History Reference 949 (http://whc.unesco.
The over 70 temples and tombs extant at M Sn have been dated to the org/en/list/949)
period between the 4th century and the 14th century AD. However, the
Inscription 1999 (23rd Session)
inscriptions and other evidence indicate that earlier now defunct
[edit on Wikidata]
constructions probably were present from the 4th century.[5] The complex
may have been the religious and cultural centre of historical Champa, while
the government was based in nearby Tr Kiu or ng Dng.
Bhadravarman ("Fanhuda") and Bhadrevara

The earliest historical events documented by the evidence recovered at M Sn
relate to the era of King Fnhd (Chinese: ; pinyin: Fnhd;
Vietnamese: Phm H t, Sanskrit Bhadravarman, literally "Blessed
armour" but also meaning the Jasminum sambac flower), who ruled from 380
until 413, and who spent the latter part of his reign waging war against the
population of Chinese-occupied northern Vietnam.[6] At M Sn,
Bhadravarman built a hall containing a lingam to worship Shiva under the
Sanskrit name Bhadrevara "Blessed Lord", a composite created from the
king's own name and the word vara "lord" commonly used to refer to
Shiva.[7]
King Bhadravarman caused a stele to be erected at M Sn the inscription on

which recorded his foundation. The stele indicates that the king dedicated the
entire valley of M Sn to Bhadrevara. The text ends with a plea from
Bhadravarman to his successors: "Out of compassion for me do not destroy
This stone linga is dated to the 10th what I have given."[8]:29 Drawing upon the doctrines of sasra and karma, he
century. It stands next to the temple
added, "If you destroy [my foundation], all your good deeds in your different
known as "B4."
births shall be mine, and all the bad deeds done by me shall be yours. If, on the
contrary, you properly maintain the endowment, the merit shall belong to you
alone."[9] Bhadravarman's successors heard his plea, it seems, for M Sn became the religious hub of Champa for many
generations.
Sambhuvarman
More than two centuries after Bhadravaman's foundation, the temple to
Bhadresvara was destroyed by fire. In the 7th century, King Sambhuvarman
(Phm Phn Chi in Vietnamese, Fan Che as transcribed from the Chinese), who
reigned from 577 until 629, rebuilt the temple, reinstalled the god under the
name Sambhu-Bhadresvara, and erected a stele to document the event.[10]:326
The stele affirmed that Sambhu-Bhadresvara was the creator of the world and
the destroyer of sin, and expressed the wish that he "cause happiness in the
kingdom of Champa."[11] The stele also applauded the king himself, claiming
that he was "like a terrestrial sun illuminating the night" and that his glory rose
"like the moon on an autumn evening."[12]
Ironically, perhaps, Sambhuvarman's reign was marred by one of the most

devastating invasions ever suffered by the country of Champa. In 605 AD, the
Chinese general Liu Fang led an army southwards from the area of what is now
northern Vietnam, defeated the elephant-riders of Sambhuvarman, and sacked
the Cham capital, making off with an enormous booty that included over one The great temple "A1" dedicated to
the god Sambhubhadresvara by
thousand Buddhist books as well as the gold tablets commemorating the reigns
King Sambhuvarman in the 7th
of the previous eighteen kings.[13] Heading back north with their heist, the
century is now a pile of rubble:
Chinese invaders were struck by an epidemic that felled a large number of fortunately, scholars were able to
them, including Liu Fang. Sambhuvarman, for his part, returned home to his make this diagram before its
kingdom, began the process of rebuilding, and made sure to send regular destruction during the Vietnam War.
shipments of tribute to the Chinese court, in order through appeasement to
prevent a recurrence of the recent disaster.[12]
French scholars investigating M Sn at the beginning of the 20th century identified a then still existent edifice
distinguished for "its majestic proportions, the antiquity of its style, and the richness of its decoration" as the temple of
Sambhu-Bhadresvara constructed by King Sambhuvarman.[14] Unfortunately, the edifice, which is known to scholars as
"A1", was practically destroyed by US aerial bombing in the Vietnam War and is now little more than a formless pile of
bricks.
Prakasadharma
King Prakasadharma (Po Kia Pho Pa Mo, as transcribed from the Chinese) ruled Champa from 653 AD to approximately
687.[15] Upon ascending to the throne, he also assumed the name Vikrantavarman.[10]:326 During his reign, he expanded
the borders of Champa toward the South and sent ambassadors and tribute (including tame elephants) to China.
Inscriptions link him not only to M Sn, but also to the nearby urban settlements of Tr Kiu and ng Dng. He
began the religious practice of donating "kosas" or decorated metallic sleeves to be placed over a lingam. Unusually for a
king of Champa, he was devoted not only to Shiva, but also to Vishnu.[16]
One of the most important steles to be found at M Sn is that erected by Prakasadharma in 657 AD. The purpose of the
stele was to commemorate the king's establishment of a god identified as the ruler of the world, i.e. Shiva, with a view to
overcoming the seeds of karma that lead to rebirth. The stele is important because it sets forth the king's ancestry and is of
great help in reconstructing the sequence of Champa's rulers. Among his ancestors, notably, the king claimed a
Cambodian king named Isanavarman I. And like the Cambodian kings, he traced his ancestry to the legendary couple of
the brahman Kaundinya and the nga-princess Soma.[17]
Later developments
Subsequent kings renovated the older temples and constructed additional
ones. For many centuries, the building of temples and shrines of varying sizes
continued, and M Sn served as the religious and cultural center of the Cham
civilization in central Vietnam, as well as the burial place of kings and religious
leaders.[18]:71,123,125,154155,164165
Most of the extant temples at M Sn, such as the Isanabhadresvara, were built
in the 10th century AD.[18]:125 Unfortunately, the inscriptions from this period
have not survived, except in fragmentary form.[19] At the beginning of the 10th
century, the Cham center of power was at ng Dng, not far from M Sn.
By the end of the century, it had been displaced southward to Bnh nh
Province on account of military setbacks in wars with the Viet. However, Cham
kings continued periodically to renovate the temples at M Sn and even to
build new foundations. The latest significant Cham record at M Sn is a pillar
inscription of King Jaya Indravarman V dated 1243 AD. By the early 15th
century, the Cham had lost their northernmost lands, including the area of M A Cham artist of approximately the
10th century depicted a Cham
Sn, to the Viet.[20]
temple tower in this fragment
located in the museum at My Son.
Modern scholarship
Following the conquest of central Vietnam by the Viet and the decline and eventual fall of Champa, the M Sn complex
fell into disuse and was largely forgotten. It was rediscovered in 1898 by the Frenchman M. C. Paris.[21] A year later,
members of the scholarly society called cole franaise d'Extrme-Orient (EFEO) began to study the inscriptions,
architecture, and art of M Sn. In 1904, they published their initial findings in the journal of the society called Bulletin de
l'cole franaise d'Extrme Orient (BEFEO). Henri Parmentier gave a description of the ruins at M Sn, and M. L. Finot
published the inscriptions that had been found there.[22]
Restoration
In 1937, French scholars began to restore the temples at M Sn. In 1937 and 1938, the main temple known as "A1" and
the smaller temples surrounding it were restored. Other major temples were restored between 1939 and 1943. However,
many historical buildings were destroyed during the Vietnam War. United States B52 aircraft carpet-bombed the region in
August 1969. The surrounding area is still rendered dangerous through the presence of unexploded land mines.
The majority of the temple sites in the centre of the complex have survived to this
day. However, worries persist regarding the structural soundness of the remaining
temples, some of which are vulnerable to collapse. Although many statues have
been removed to France or to historical museums in Vietnam, such as the
Museum of Cham Sculpture in Da Nang, others can be viewed in a temporary
museum that has been set up on site in two of the temples, with the funding of
benefactors from Germany and Poland.
From 2002 to 2004, the Ministry of Culture of Vietnam allotted around 440,000
Bombs dropped during the
Vietnam War made craters that USD to maintain the site. A draft plan of UNESCO was funded by the Government
are still visible. of Italy and sponsors from Japan to prevent further degradation. These efforts are
also funded by the World Monuments Fund.
Archeology and architecture
Types of buildings
All of the remaining buildings at M Sn are believed to be religious buildings. They are of the following types:[23]
A kalan is a brick sanctuary, typically in the form of a tower, used to house a deity.
A mandapa is an entry hallway contiguous with a sanctuary.
A kosagrha or "fire-house" is a construction, typically with a saddle-shaped roof, used to house the valuables
belonging to the deity or to cook for the deity.
A gopura is a gate-tower leading into a walled temple complex.
System for the identification of buildings

When he began his studies of M Sn in 1899, Henri Parmentier found the
remnants of 71 temples. He classified them into 14 groups, including 10
principal groups each consisting of multiple temples.[24] For purposes of
identification, he assigned a letter to each of these principal groups: A, A', B, C,
D, E, F, G, H, K. Within each group, he assigned numbers to the edifices
comprising it. Thus "My Son E1" refers to the edifice at My Son belonging to
This map shows the relative
group "E" that has been assigned the number "1."[25]
locations of the temple groups.
Architectural styles
Art historians have classified the architectural and artistic legacy of Champa into seven artistic styles or phases of
development.[26] Six of the styles are represented at M Sn, and two are believed to have originated from there. They are
known as the M Sn E1 Style and the M Sn A1 Style. In particular the temple known as "A1" is often referred to as the
architectural masterpiece of the Cham. The six styles of Cham architecture represented at M Sn are the following:
The style of M Sn E1 and F1 dates to the 8th century AD. Unfortunately, the temple known as "E1" is now ruined.
The style which it established is represented today by two works of art that formerly belonged to the temple but today
are housed in the Museum of Cham Sculpture in Da Nang: a pedestal and a tympanum.
The style exemplified by My Son A2, C7 and F3 is similar to the style of Ha Lai from the turn of the 9th century.
The ng Dng style of the late 9th century is reflected in M Sn A10, A11-13, B4, and B12. This style is named
after the Vietnamese town that occupies the site of the 9th century city and Buddhist monastery of Indrapura. The
archeological site of the monastery has been largely destroyed; fortunately, French scholars of the early 20th century
were able to create diagrams of its layout and the disposition of its buildings. Numerous striking works of sculpture
belonging to this style survive in Vietnamese museums.
The M Sn A1 style of the 10th century is exemplified by M Sn B5, B6, B7, B9, C1, C2, C5, D1, D2, and D4. It is
the most heavily represented style at My Son, and is known for its elegance and grace. The style's namesake and
most important architectural exemplar, the once magnificent tower known as "A1," is largely ruined. It is a mound of
earth, surrounded by rubble and the outline of a wall, at the center of which stands a whitish pedestal. A scale model
of the former temple created by Japanese researchers as well as a schematic frontal view are exhibited in the
Museum of Cham Sculpture in Da Nang. The most striking of the remaining buildings belonging to the style may be
the storehouse B5, which exemplifies the saddle-shaped roof peculiar to Cham artchitecture. The My Son A1 style is
sometimes also known as the Tra Kieu Style, after the nearby town of Tr Kiu which may be the site of the historical
Cham city of Simhapura.[27] Many architectural ornaments from this style survive and are displayed in the Museum of
Cham Sculpture.
A transitional style of the early 11th century to the middle of the 12th century is exhibited in M Sn E4, F2, and the K
group of sites.
The style of Bnh nh that prevailed in Cham architecture from the end of
the 11th century, when the center of the Cham polity was displaced
southward from the area around My Son to Vijaya in Bnh nh Province,
to the start of the 14th is represented by M Sn B1 and groups G and H.
Building techniques
Most of the temples at M Sn were made of red brick, and only one (the
temple labelled "B1") was made of stone.[28] Even the decorative carvings on
the Cham temples were cut directly onto the bricks themselves, rather than
This pedestal and the outline of a
onto sandstone slabs inserted into brick walls as is observable for example in
wall are all that remain of the once
the 9th century Cambodian temple of Bakong. magnificent temple called "A1."
To this day, the construction techniques used by the Cham builders are not
completely understood.[29] Issues that have not been completely resolved
include issues about the firing of the bricks, the mortar between the bricks, and
decorative carvings found on the bricks.
At what point in the building process were the bricks hardened by fire?
Were the bricks hardened first, and then arranged in order to build the
structures, or were the structures built out of partially hardened bricks,
after which the entire structures were heated by fire to finish the hardening
of the bricks? The hypothesis that the entire structures were reheated
following assembly is supported by evidence that the mortar between the
bricks was at some point subjected to high temperatures. The contrary
hypothesis is supported by the observation that the structures bear no The storehouse known as "B5"
signs of scarring from large intense fires such as would be needed in (background) is the outstanding
order to reheat them as whole.[30] surviving exemplar of the My Son
How were the bricks stuck together? One hypothesis is that the builders at A1 style.
M Sn developed a way to glue bricks together using tree resin native to
central Vietnam. Another hypothesis is that the builders used a sticky
mortar made from the same clay as the bricks themselves. The latter
hypothesis is supported by chemical tests that have found no trace of any
organic substance between the bricks, but instead have found mineral
substances similar to those present in the core of the bricks. Today the
mortar that once held the bricks together has largely decayed, and even a
strong wind can knock loose bricks from the structures.[31]
At what point in the process were the decorative carvings made? Were the
walls constructed and then carved, or were the bricks carved first and then
assembled so as to create the walls? An examination of the carvings
reveals no broken lines as would be expected if the bricks were carved
first and then assembled; and as a result scholars have concluded that the
Cham craftsmen made their carvings directly onto finished brick walls.[32]
The temples at M Sn are made of
a reddish brick. Decorative carvings
have been cut directly into the
Inscriptions
bricks.
The people of Champa maintained written records in both Sanskrit and old
Cham. They wrote on perishable materials, such as large leaves, and also
created inscriptions in stone. They used scripts borrowed from India. None of the writings on perishable materials have
survived. However, numerous stone inscriptions have been preserved, transcribed, and translated into modern
languages.[33]
Many of Champa's most important inscriptions are on steles, that is to say on slabs or pillars of stone erected precisely for
the purpose of hosting inscriptions. Scholars have found approximately 32 steles at M Sn, dated between the 5th and the
12th century AD.[34]
The subject-matter of Cham inscriptions is mostly political and religious. They are written from the perspective of kings or
very high potentates seeking to affirm their legitimacy and their relationship to the divine. Many of the inscriptions
document a gift to a god, such as a gift of land, of people, or of treasure, or a foundation dedicated to a god, such as the
foundation of a temple, an altar, or a pedestal. The inscriptions also provide us with important information such as the
name of the country (typically Campadesa in the Sanskrit inscriptions, nagara Campa in the Cham inscriptions), and the
names of some of its most important cities: Simhapura ("Lion City"), Virapura ("Knight City"), Rajapura ("King City"),
Vijaya ("District"). Finally, a number of the inscriptions allude to or describe interesting historical events, such as the
ongoing wars between Champa and Cambodia in the 12th century.[35]
See also
Champa
Art of Champa
Architecture of Cambodia
References
Recent introductory works
Ng Vn Doanh, My Son Relics. Hanoi: Th Gii Publishers, 2005. Ng's recent introductory work summarizes the
results of previous scholarship, though is somewhat dated now. English translations of several inscriptions are found
at the end.
Ng Vn Doanh, Champa: Ancient Towers: Reality and Legend. Hanoi: Th Gii Publishers, 2006. This is Ng's
introduction to those vestiges of Cham architecture found in places other than M Sn.
Tran Ky Phuong, Vestiges of Champa Civilization. Hanoi, Th Gii Publishers, 2008.
Works of classical scholarship
Georges Maspero, Le royaume de Champa. Paris: Van Ouest, 1928. Maspero's work is the most extensive
reconstruction of the history of Champa, based not only on the testimony Cham inscriptions and other archeological
data, but also on that of contemporaneous Chinese and Vietnamese texts. It has been translated into English by
Walter E.J. Tips under the title, The Champa Kingdom: The History of an Extinct Vietnamese Culture. Bangkok: White
Lotus Press (http://www.whitelotuspress.com/index.php), 2002.
M. Henri Parmentier, "Les Monuments du Cirque de Mi-Son," in BEFEO 4 (1904), pp. 805896. Available online at
BEFEO's website. (See below, under External Links.) This article (in French) is Parmentier's detailed scholarly
description of My Son a few years after its rediscovery at the end of the 19th century.
M.L. Finot, "Notes d'pigraphie: XI. Les inscriptions de Mi-Son," in BEFEO 4 (1904), pp. 897977. Available online at
BEFEO's website. This article (also in French) is Finot's detailed discussion, transcription and translation (into French)
of the inscriptions associated with M Sn.
Footnotes
1. "KINGDOM OF CHAMPA" (https://facultystaff.richmond.edu/~ebolt/history398/KingdomOfChampa.html).
2. Andrew David Hardy, Mauro Cucarzi, Patrizia Zolese Champa and the Archaeology of M Sn 2009
3. Ng Vn Doanh, My Son Relics, p.3-4.
4. "My Son, Vietnam"
(http://globalheritagefund.org/what_we_do/site_significance/completed_projects/my_son_vietnam). Global Heritage
Fund. 2010.
5. My Son Sanctuary - UNESCO World Heritage Centre (http://whc.unesco.org/pg.cfm?cid=31&id_site=949)
6. Georges Maspero, The Champa Kingdom, p.29.
7. Ng Vn Doanh, My Son Relics, p.56.
8. Maspero, G., 2002, The Champa Kingdom, Bangkok: White Lotus Co., Ltd., ISBN 9747534991

10. Higham, C., 2014, Early Mainland Southeast Asia, Bangkok: River Books Co., Ltd., ISBN 9786167339443
11. Ng Vn Doanh, My Son Relics, p.14,196.
14. M.L. Finot, "Les inscriptions de Mi-Son," p.910.
18. Coeds, George (1968). Walter F. Vella, ed. The Indianized States of Southeast Asia. trans.Susan Brown Cowing.
University of Hawaii Press. ISBN 978-0-8248-0368-1.
22. Henri Parmentier, "Les monuments du Cirque de Mi-Son"; M.L. Finot, "Les inscriptions de Mi-Son."
23. Tran Ky Phuong, Vestiges of Champa Civilization.
27. M. L. Finot, "Les inscriptions de Mi-Son," p.915.
28. M.L. Finot, "Les inscriptions de Mi-Son," p.912.
29. [1] (http://www.orientalarchitecture.com/myson/mysonmapindex.htm) Myson map Index
33. Ng Vn Doanh, My Son Relics, pp.182-185.
External links
Bulletin de l'Ecole franaise d'Extrme-Orient (http://gallica.bnf.fr/ark:/12148/cb32720607b/date), 1901-1936. Now
online at gallica.bnf.fr, this journal documents cutting-edge early 20th-century French scholarship on My Son and
research on other topics of Southeast Asian studies.
Explore My Son with Google Earth (http://ghn.globalheritagefund.org/?id=14) on Global Heritage Network
UNESCO decree (http://whc.unesco.org/pg.cfm?cid=31&id_site=949)
UNESCO page on My Son (http://www.unesco.org.vn/programmes/prog_cul_WHS_Myson_V.asp)
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12/18/2017 M Sn - Wikipedia

Coordinates: 1546N 10807E

M Sn is located near the village of Duy Ph, in the administrative district

M Sn is perhaps the longest inhabited archaeological site in Indochina, but

The M Sn temple complex is regarded one of the foremost Hindu temple

Restoration Coordinates 1546N 10807E

External links Date built 4th century AD

UNESCO World Heritage Site

Bhadravarman ("Fanhuda") and Bhadrevara

King Bhadravarman caused a stele to be erected at M Sn the inscription on

Ironically, perhaps, Sambhuvarman's reign was marred by one of the most

Archeology and architecture

System for the identification of buildings

9. Ng Vn Doanh, My Son Relics, p.192-193.

Retrieved from "https://en.wikipedia.org/w/index.php?title=M_Sn&oldid=803460872"

This page was last edited on 2 October 2017, at 17:48.

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