The ancient complex of Preah Khan Kompong Svay
Permanent Delegation of the Kingdom of Cambodia to UNESCO
Preah Vihear Province
The Tentative Lists of States Parties are published by the World Heritage Centre at its website and/or in working documents in order to ensure transparency, access to information and to facilitate harmonization of Tentative Lists at regional and thematic levels.
The sole responsibility for the content of each Tentative List lies with the State Party concerned. The publication of the Tentative Lists does not imply the expression of any opinion whatsoever of the World Heritage Committee or of the World Heritage Centre or of the Secretariat of UNESCO concerning the legal status of any country, territory, city or area or of its boundaries.
Property names are listed in the language in which they have been submitted by the State Party
Preah Khan Kompong Svay bears the original name of “Bakan” which refers to a high tower or citadel. It is a large Khmer temple complex located in Sangkum Thmei commune, Preah Vihear province, approximately 105km to the east of Angkor. The temple is well known for three things ; firstly it was a Mahayana-Buddhism temple related the concept of pure land, secondly it served as one of the way stations (the temples d’etape) at least since 12th century on the east-bound ancient highway network (Royal Road) starting from Angkor Thom, passing through Beng Mealea to Preah Khan Kompong Svay, and thirdly, it is a industrial centre relating to the region’s iron mining, smelting and production activities.
It is clear that the main complex of the temple was built during the reign of three kings: Suryavarman I (1011-1050), Suryavarman II (1113-1150), and Javavarman VII (1181-1215). With regard to the general layout of temple, it is surrounded by four enclosure walls. The main sanctuay and outer enclosure are suggested to have been built by King Suryaravarman I; the second enclosure dated to the period of Suryavarman II. ; and the 3rd and the completion of the 4th enclosure, and baray are attributed to King Jayavarman VII.
Three prominent hydraulic structures can be found within this complex: the moat of the 4th enclosure wall, the baray and the lake of Boeng Krom. The 4th enclosure is approximately 5000 x 5000 metres and is a large triple banked /double moat structure. The baray of PreahPreah Khan Kompong Svay is approximately 600 x 3000 metres with a mebon at the center called Prasat Preah Thkol. The characteristic art style in this temple is very unique. Each corner of the central tower was designed with three-tiers of decoration. The upper tier appeared with the image of the three-headed Hamsa, Garuda and three-head elephant (Airavata). The Lake of Boeng Krom (or Boeng Sre) is located at the north inside the compound between the 3rd and 4th enclosures. At the north bank of this lake, there are many scattered ceramic zones, and metallurgy sites have also been confirmed.
The typical architectural art style of King Jayavarman VII is clearly found at Prasat Preah Stung located at the north west of the baray. The sanctuary contains dsitinctive four-faced towers. Moreover, on the east bank of the baray, there is another pyramid temple, named Prasat Preah Damrei, which at the top terrace were installed elephant statues in each corner, similar to that found at East Mebon temple in Angkor.
Moreover, the evidence of Buddhism is found on the lintel of this complex, which is related to the concept of ‘pure land’ in Mahayana-Buddhism. Similarly, another Buddhist shrine has been found in this complex, named Prasat Chaktomuk. It has a 9.5m standing Buddhist images facing to the four cardinal directions.
Justification of Outstanding Universal Value
The temple of Preah Khan Kompong Svay is a unique complex which can be seen from different perspectives such as the architectural layout conveying the concept of the ‘pure land’ of Buddhist philosophy, way station, iron industrial city and the uniqueness of its art motif decoration.
Architectural layout interpreting the concept of ‘pure land’ in Mahayana Buddhis.
At Preah Khan Kompong Svay, the five Buddhas image were depicted in various places such as on the lintel, and other structural elements. In Mahayana Buddhism, the five Buddhas represent the cosmic Buddhas known as, Vairochana; Ratnasambhava; Amoghasiddhi, Amitabha, and Akshoya. They were employed in Tantric practice and linked to the five elements, and five energies of the body. Therefore, their presence in various places at Preah Khan Kompong Svay is a means of expressing the Buddhist cosmic diagram in architecture.
Preah Khan Kompong Svay as a way station and iron industrial city.
Preah Khan Kompong Svay served as an important way station city for the east-bound Angkor Royal Road network, as concluded from the character of the temple d’etape and remnants relating to the iron industry found in situ.
Regarding the temple d’etape, along the east-bound ancient highway from Angkor Thom to Preah Khan Kompong Svay, there are 10 temples known as: Chou Say Tavoda, Thommanon, Banteay Samre, Chau Srei Vibol, Banteay Ampol, Beng Mealea, Toap Chey, Prasat Pram, Prasat Supheap Tbong, Prasat Chambok of Preah Khan Kompong Svay. These temples date to Angkor Wat style, during the reign of Suryavarman VII.
Inside in the compound of Preah Khan Kompong, are to be found some 18 places that have remnants of concentrations of metallurgy activities, around Boeung Krom, and scattered in the area between the 3rd and 4th enclosures. Based on this evidence, some scholar proposed that Preah Khan Kompong Svay was one of the industrial cities that supplied the iron material for Angkor, whose prowess in warfare was believed to have largely dervived from mastery of producing iron weaponry.
Art motifs decoration
At Preah Khan Kompong Svay, there emerged a distinct character of arts motif which was not found before in Khmer art history. It shows as a dynamic and new creative art for the style of Jayavarman VII. Different from Angkor, most of the motifs were representations and interpretations of the creatures described in religious texts, for example Hamsa with three heads, three-headed elephants, and the Garuda. Especially, the selection the motif of designs were concerned with the hierarchy in religious context, especially the faith of Trimurti. Other remarkable images at Preah Khan Kompong Svay included a standing lion with a posture of moving forward, and at Prasat Damrei an elephant with the feet of a Garuda.
The continuous use of the concept of Buddha of Chaktomuk for the city
The statue of standing Buddha as a form of Chaktomuk, found at Preah Khan Kampong Svay is the only one remaining in Cambodia.
Chaktomuk is considered as the symbol of god protecting the city. Such a faith has been strongly adapted in the Khmer urbanizing concept at least since the 13th century onward. For example, Jayavarman VII renovated Angkor Thom city (13th century) by constructing the Bayon temple at the center point of the city. The city of Longvek existed Tro leng Keng (17th century), and Phnom Penh was located at the conjunction of four rivers called Chaktomuk. Khmer believe that the conjunction place or four cardinal direction represent the new creation, while in Hindu text the power of god (particularly in the form of Barhma) spreads out through each direction. Therefore, Chaktomuk at Preah Khan Kompong Svay has significance both in the value of the object itself, and also the indication it denotes that this was a flourishing city.
Criterion (ii): Preah Khan Kompong Svay was a provincial city that functioned as a way station linked to the central area of Angkor. This complex, located along the ancient Royal Road, shows town planning that was well organised and had uniques design to facilite the production of iron, which was done directly inside the complex itself. Morever, the location of the town was close to the location rich in iron resources. In addition, the concept of the city was conveyed via characteristic religious monuments and features.
Statements of authenticity and/or integrity
Archaeological remains found in situ, are physical evidence of a model of a satellite city in the Khmer empire. These can be seen clearly uniqueness of concept via the well-designed urban planning, especially the interaction between various types of remains, the ancient road, iron industryl remains, and religious elements. The cluster of industrial remain (iron kilns) inside the ancient complex conveys a long history of metallurgy in Cambodia. It believed that the high capacity in iron making at Preah Khan Kampong Svay made a big contribution in creating the Angkor civilization. Ethnographical research around this temple complex shows there still exists the Kuy ethnic group, who are skillful and have a long tradition in producing iron tools for Khmer kings. In addition, the immediate vicinity of Preah Khan Kompong Svay complex, is a mountain called Phnom Dek (Iron Mountain), that is indeed rich in iron ore.
Viewed from a religious context, Preah Khan Kompong Svay also is notable as one of the Mahayana Buddhist cities dated fromto at least the 13th century. The four-faced tower of Prasat Preah Stung, and the Chaktomuk Buddha in this site convey a message that this area symbolizes a flourishing city. These are characteristic symbols of the urbanized the Khmer city and lasted until the present day, as seen in the Royal Palace in Phnom Penh.
Comparison with other similar properties
Banteay Chhmar temple, Cambodia (13th century): Similar to Preah Khan Kompong Svay, Banteay Chhmar was a provincial city located in west of Angkor, which served as a way station point between Angkor and the Khmer communities living around and beyond the Dengrek mountain.
Borobudur in Central Java (9th-14th centuries): Borobudur, the world’s largest as the Buddhist temple was designed with the concept of attaining Niravana. The structure represents the Buddhist cosmology, with at the top platform e 72 seated Buddhas which relate to the five greats Buddhas that are also found on the relief of Preah Khan Kompong Svay.
Ananda Temple, Bagan (1105 AD): Buddhist temple located in Bagan, Myanmar was built on a cruciform plan. The temple houses fours standing Buddha images facing each cardinal direction: South (Buddha-Kassapa), North (Buddha-Kakusandha), East (Buddha-Konagamana), and West (Buddha-Gautama), in a pattern similar to Chaktomuk at Preah Khan Kompong Svay.