Prateal Hang Temple

Located near the developing village of Prateal Hang and around 30km north of Srayong village, and around 6km to the northeast of Prasat Choan Sram, the site is also known as Prasat Komphus and is the remains of a group of five brick temples. As speculated by early French researchers, the site was possibly the central temple of a small ancient city surrounded by an outer earthen berm. It also features a revealing inscription from the 10th century which also links the site directly with Preah Enkosei in Siem Reap.

The main temple is surrounded by a laterite-lined moat with a causeway on the east leading through the ruins of a series of entrance gopuras that joined a laterite wall enclosing three main brick temples opening to the east, fronted by two library buildings of laterite and one of brick, both opening to the west. Behind the three main temples are the remnants of three smaller shrines that are partially standing, partly buried and overgrown.

The three main temples are standing and retain great definition in places with some artwork depicting what may be a Makara seen above the pilasters leading to the pediment arch above the false doors. The central tower appears to have been larger than its counterparts also featuring a forebody extending its eastern entrance. The doorframes of this tower are inscribed and recorded as K. 668.

On our visit on 03/23, the site is cared for no doubt but uncleared. To the east, there are further remnants which in turn lead out to a grand basin all better explore when the site is cleared. There’s no doubt that it was a very significant and important site, and, certainly a very opulent and grand site in its day. This fact is reflected in the deeply fascinating inscriptions, as translated by George Coedes and noted further below.

Notes: We especially say thanks to the people in the village who welcomed us and spared their time to lead us around the site and it’s nice to know the site has a dedicated caretaker within the local community. For people heading that way, there is a small stall in the village which is on the northeast side of the site, selling gasoline, drinks and snacks etc.

Inscriptions

• K. 668 – doorjamb of the central shrine – 33 + 55 lines of Khmer – IC I, p. 159
• K. 669 – stele – 4 groups of Sanskrit + Khmer – IC I, p. 159

The Stele of Prasat Komphus (stampage)

The Prását Komphus monument was discovered in May 1929 by M. H. PARMENTIER. It is located in the Khüm Yan (Miu Prei) at 16 kilometers. south of Phnom Sandak, 7 km. from Can Sram (284), and 25 km. from Koh Ker.

According to Mr. PARMENTIER’s description, “it is a group of five brick towers, arranged on two fronts, facing east, the central tower preceded by a fairly large avant-corps. A sixth sanctuary on the line of the two towers of the western row seems to be an addition which does not appear to fit into the general plan. This group is accompanied by two libraries, one to the south in brick, completely ruined, the other to the north in laterite, a little less deteriorated. A laterite enclosure open to the east by a laterite gopura is framed by a wide ditch-basin of which four or five laterite steps can still be seen and very closely bordered by a new enclosure wall, part of which is made of bricks. : it opens to the east by a new brick gopura… All towards the east, other vestiges of constructions. of levees and ponds gave Mr. PARMENTIER “the impression that one is in the presence of the central temple of a small town”.

The central tower contains a triple-section linga. At the foot of a tree. M. PARMENTIER found a statuette of a woman, measuring 57, of which only the torso and legs remain; the sarong rising high on the hips is striped vertically; in front, a large section falls to the bottom and ends on the left in broken folds (3).

The two jambs of the east door of the central sanctuary are covered with inscriptions in very poor condition comprising 55 lines to the south and 33 lines to the north, which seem to contain only enumerations of cult objects and lists of serfs. The writing of these inscriptions is identical to that of the stele of which they must be contemporaneous.

The stele which is placed in the courtyard. between the libraries, measures 1 m. 15 x 0m. 62 x 0m. 29. It bears inscriptions on its four sides.

This inscription, which dates from the reign of Jayavarman V, recounts the foundations of the bråbmane Diväkarabhatta in the Madhuvana (or Madhukanana), in Khmer Vrai Gmum “the forest of honey”, the site of which clearly corresponds to that of Prását Komphus.

Founder and foundation are mentioned in the inscription of Práḥ Eiakosěi, engraved to commemorate the foundations of Divakara at Dvijendrapura. As I have already indicated in a first analysis, the Sanskrit text of Pràsȧt Komphurs is largely identical to that of Práḥ Eiakosei. The reason is that the two foundations of Madbuvana and Dvijendrapura were coparticipants (micrabhoga), that is to say that they shared the income from the same assets.

They were therefore in the same situation as the two temples of Vnam Vrahmana (Sek Tà Tuy) and Camprih (Trapan Khyan), so the inscriptions are also largely identical.

The almost total identity of the Sanskrit inscription of Präsät Kömphus with that of Práh Einkosei makes it possible to obtain a fairly satisfactory decipherment of these two texts, both of which are poorly preserved. In the transcription that follows, the passages taken from Práh Eickosti to complete the reading of the stele of Prását Komphus are printed in italics.

Thus reconstituted, this inscription can be analyzed as follows:

A. (Sanskrit.) the vocation to Shiva. Baladitya, king of Arinditapura. Eulogy of his descendant Rajendravarman, king in 866 c.. Praise of Jayavarman V. son of the precedent. king in 890 c.. The Brahmin Divakara (bhatta), husband of Indralaksmi; its foundations in Dvijendrapura. His son made foundations in favor of his mother Jadralaksmi. Divakara establishes in the Madhuvasa a triad of gods and consecrates it to Bhadreçvara.

B. Edict in Khmer of King Jayavarman V. of 891 ç. (972 A. D.) relating to lands given to the god of Vrai Gmum by Rajendravarman. List of serfs. Enumeration in Sanskrit of the services to be performed jointly by Dvijendrapura (Práh Einkosei) and Madbukanana (Prasat Komphus) who are co-participants; curses.

C. Sanskrit invocation to Shiva. Enumeration in Khmer of the ornaments of the idols of Vrai Gmum: Dvijendrasvami. Çivalinga, the image of the late queen, mother of Rajendravarman. the image of Princess Jadralaksmi, wife of Divakara, Bhagavati, the Northern Çivalinga. List of religious objects belonging to the temple, interrupted by a Sanskrit stanza mentioning the royal donation of a palanquin to various functionaries in the service of the Madbakana. Indication in Sanskrit of the limits of Madhuvana given to the god by Rajendravarman, donation confirmed by Jayavarman V. List of serfs given to the god of Vrai Gmum by Divakara and his consort Indralaksmi.

D. Continuation of the previous list. Donations of the old deceased queen, to the other statues, and to the statue of Indralaksmi . It emerges from this text that the foundation of the temple of Prasat Komphus, called Madhuvana in Sanskrit and Vrai Gmum in Khmer, dates back to the reign of Rajendravarman, and that the principal idol was a linga named Bhadresvara, doubtless the linga of the central tower. Jayavarman V confirmed the donation of land made to the god by his father and rounded off the domain. The Brahman Divakarabhatla who, according to the inscription of Práh Einkosei, was born in India, and who had married Princess Indralaksmi, daughter of Rajendravarman and sister of Jayavarman V, completed in (972 A.D.) the Madhuvana temple (in the foundation of which he may have already participated) the erection of three new idols, which are unfortunately not named, and whose place is not indicated. The text does enumerate six statues, a figure which corresponds to the number of towers of Prását Komphus, but without specifying to whom the foundation is due, or in which towers they were placed. It is possible that the Çivalinga corresponds to the primitive Bhadreçvara and to the linga which can still be seen today in the central tower. It is probable that the image of Indralaksmi, wife of Divakara, was part of the triad consecrated by the latter. It is very probable that the northern Civalinga was placed in the northern tower of the western row. There is a good chance that the three idols consecrated by Divakara were placed in the three towers of the western row: these, built to receive them, would therefore be a little later than the three towers of the eastern row. Such is, with respect to the history and the dating of Prását Komphus, the hypotheses that the reading of the inscription suggests.

Inscriptions du Cambodge I, George Coedes

Historical Notes (Translated from French)

Prasat Komphus 284,2 (M. H. 692).

Pr. Komphurs of Khum Yan village, which depends on Mlu Prei, is a very ruined monument which is 4 km. from Trapan Sai San. that is to say 4 leagues south of Phnom Sandak, 7 km. from Pr. Čan Sram 284. 25 km. from Koh Ker.

It is (pl. XXVI) a group of five brick towers, arranged on two fronts, facing east, the center one preceded by a fairly large avant-corps. A sixth sanctuary, on the line of the second two, seems an addition that does not appear to fit into the general plan. This group is accompanied by two libraries, one S. in brick, completely ruined, the other in the North in laterite, which is a little less deteriorated, without being for that more studyable.

A laterite enclosure opened to the east by a gopura of the same material, shapeless, is framed by a wide basin-ditch of which we still see four or five tiers of laterite and bordered very closely by a new enclosure wall, part of which is in brick. It opens to the east through a second slightly less ruined brick gopura Going from this point towards the east, one passes between the unreadable remains of two small long brick rooms with solid walls, perhaps with a pierced shear. a door that divided each of these rooms into two.

From these buildings depart two thick brick walls, which seem to have constituted a long front courtyard, accompanied on the outside by two smaller square basins; it was no doubt terminated by a gopura of which only a few stones remain. The terrain continues forward between two larger basins; a fragment of a door column seems to indicate that there was some small building there, unless this debris comes from the previous gopura. The high ground then ceases and we arrive at the general level.

Still continuing to the east, we encounter a V.-S. on which rests the west face of a beautiful trapan. It is then necessary to go to the South to find the great lifting of the general enclosure. The overall plan that I think I read is given by the illustration of plate XXVII.

The impression is that we are in the presence of the central temple of a small town. The levee which seems to form the general enclosure of the supposed city seems to turn towards the West, at the two ends of its East face. another berm, with the shapeless ruins of a wall and a pond called the Trapan Sambok, I don’t know if these remains have some connection with the monument. The temple still gives us a surplus for the S side, about 1/30 (15 m. 37-14 m. 321 m. 05 by 29 m. 80).

The main tower encloses a square room which housed a triple-sectioned linga with, as usual, the fillet and circumference of the outer layer indicated. The door has wide and thin abutments lined with inscriptions in poor condition.

The avant-corps is in ruins outside, the tower with street walls offers the usual plan, in a stepped square with false doors (ph 11). Door E shows a happy ordinary decorative composition The false doors are simpler Above the cornice of the body stand out the remains of two rather reduced floors with false hedges. In front, to the north, is seen the smooth face of the avant-corps whose E. door frame has fallen in this direction,

The N tower, quite ruined, seems similar; she had her pediment lateral one meter from the other, the base appears molded; it’s the only surviving part.

The S. tower is not better preserved. Of the door, only the molding frame remains, the small column N of which only the top is visible, and the overturned lintel which shows a dancing god, holding the start of the garlands between formless decorative bands.

The second row towers and the extreme North tower have a smooth frame at the door and indicated leaves at the false doors. There is no indication that an extreme south tower existed. On the other hand, the height of the rubble to the south reveals the existence of a common terrace that has become invisible.

The main tower room shows a cove cornice above the relief arch which spans the doorway. The trunnion lintel is broken, behind was a support beam which perhaps played the role of a spacer (f. 26 G). The discharge area above, free of lines, is adjacent high.

Outside, the E. door has pretty octagonal columns, with five elements and (?) invisible (pl. XXVIII. R and ph. XLVI A); they carried a remarkable lintel representing Visnu tearing an asura. The NW angle allows us to see the fairly simple base which is common to the whole, the cove cornice of the pilaster of the false door finely worked in brick and that, analogous, of the body; it begins two bricks above the picture rail of that of the pilaster. The false doors, all in brick, received leaves simply indicated; they show lintel and rough decorative band, pilaster cornice of the same height, reverse U-shaped pediment, in horizontal length, with overhanging tympanum and rampant with clay makara.

The library S., in bricks, completely ruined, seems to have had its door, of entry normally in the West. That of the North, in latent, is better preserved for its walls, but is even less telling for its details.

The laterite wall has a bell-cut coping The 1 E. gopura of laterite is once-through: there is almost no remaining none of the decorative apparatus of its opposite doors. Exterior wall II is partly of brick. with coping in angular roof section; its gopura E. stretched out wings made of a simple extra thickness of the wall, without exterior false doors; there are no more of its doors left

The isolated pes included in this set are a soft and hagas prodestal in gopura 1 E and a grooved pedestal, cut with a band, in asple 5.-O. of the courtyard The excavation of the N. column of the E door of the central tower. in 1910, gave a splendid praet, the largest of its kind in lodecline: it is finely dearted, endowed, at the foot, with lotus and its inclined plateau is adept at each end by a row of perks, a design in brace ends the main end (s. 16).

At the foot of a tree in front, we found in the same countryside a fine statuette of a woman, 57 cm. from above. Head, arms and feet are missing; the forelimbs seem to have had the forearms carried forward. The breasts, slightly protruding, are marked by a wide but barely accentuated nipple.

The torso bears beauty folds under the breasts; the stomach is flat; the navel is indicated in hollow. The back and buttocks are barely modeled. The sarong rides high on the hips; it is striped vertically; on the front, the belt forms a complicated knot, clearly visible also on the back; it is adorned with two rows of ovals between pearls; in front, a large section falls to the bottom and ends to the left in broken folds.

A stone of very great density, strangely marbled and ocellated, was perhaps deposited as a rarity in the sacred deposit; we brought it back for the Geological Survey.

In the decoration, it is worth pointing out the monolithic, free-standing octagonal columns of the entrance door to the cella in the main tower (pl. XXVIII, R and ph. LI A). They have five elements and a dice decorated with warhead designs. The three central rings are similar in type with a flat diamond-shaped band, enclosed between coves and lotuses: those above, against the ordinary, appear reversed, the point of the petal downwards; the nude is entirely occupied by two head-doe friezes with a motif and two halves around a band with buttons. The capital, very detailed, shows two opposite bulbs garnished with prescue triangular finials in lobed loaves. These are the very motifs of the friezes on the nudes, leading to the rather unpleasant repetition of similar decorations on different surfaces. On the other hand, and in a happy feeling of ornamental discretion. the frieze of the nude is suppressed under the capital and this one stands out better, thanks to this rest, in this entirely chiselled composition.

The monument is dedicated to the Civaite cult by the linga that encloses the main cella and which, without doubt, was its deity. It is interesting to note that the decoration of the preserved lintels, is. on the other hand, devoted only to Visnu. The history of the monument is easy to conceive. Its construction reveals only a trivial reshuffling. The room located in front of the central tower was probably added afterwards, because the brick pilasters on which the connection is made have their facing hidden by new masonry. The primitive construction is dated by the inscriptions of the E. door of this tower and a stele which was found between the two libraries. At the E door, the N upright shows the remains of 33 lines, 27 of which are almost complete and a dozen that seem legible. It is in Khmer: the domed surface of the sandstone epidermis is about to flake off. The accident has already occurred on the S. side wall which only shows the extremities of 56 lines, with, at the end of the W. part, slightly larger pieces. The writing is fine and pretty (Coe. 668).

The stele (Coe. 669) has its face exposed to the weather fairly and faced, the others clean. In the sense in which we put it upright, its E.. face shows 59 lines, its smaller N face, 16, its O. face, the one remaining: in the air, 40, the small S. 44. It measures 1 m. 150.62 x 0.29 and bears a large tenon below.

These inscriptions repeat in part that of Prah Einkosei 544 of Ankor (Coe 263) with whom this distant temple shared the revenues mentioned in this text (BF XXX, 221). The date contained in the stele is 972, the writing of the pillars is similar, so it is likely that the temple is from this year and the reign of Jayavarman V (968-1001).

The monument was discovered and visited on May 17, 1929, the notice written on August 15 of the same year; the study was reviewed and completed on site on March 10 and 11, 1930.

L’art khmèr classique : monuments du quadrant Nord-Est, Henri Parmentier, 1939

Rodney Charles LHuillier

Living in Asia for over a decade and now residing in beautiful Siem Reap - Contact via [email protected] - more..