SIEM REAP — Beneath the grounds of the Angkor Archaeological Park, countless mysteries await researchers. From the process for bronze statues and objects to the understanding of kilns for ceramics, along with burial sites and vestiges of structures gone, the site of Angkor is layers of historical periods. And for researchers, this represents endless possibilities to retrace and study thousands of years of Khmer civilisation.

In 2001, Japanese archeologists from Sophia University in Japan and Cambodian archeologists who were conducting a research at the late 12th-century temple of Banteay Kdey made a discovery that led to a broader understanding and new perspectives on the historical and religious changes that took place during the Khmer Empire, which was one of the great powers that dominated a significant part of mainland Southeast Asia during the 9th through the early 15th centuries.

As they were conducting a study of the temple’s hydraulic system, the researchers found 274 pieces of Buddhist statues buried about 2 meters underground and positioned in a respectful manner at a site close to the main eastern entrance of the temple. This discovery sparked a great many hypotheses regarding the destruction of Hindu and Buddhist statues and objects whenever the state religion changed at Angkor.  

Interviewed next to the place where the discovery was made more than 20 years ago, Neth Simon, an archaeologist with the APSARA National Authority—the government institution tasked to preserve, maintain and develop Angkor Park—provided some insights into the history of the temple and the impact created by this discovery that took place during an unrelated archaeological excavation.

“Many visitors are quite familiar with Banteay Kdey temple, one of the many temples constructed during the reign of King Jayavarman VII,” Simon said, and dedicated to Mahayana Buddhism.

Commissioned somewhere between the late 12th and early 13th centuries, Banteay Kdey was built according to a rather standard architectural plan for the religious monuments of that era, she said. This include a main shrine consisting of multiple intricately-sculpted face towers, enclosing galleries and concentric walls, an inner enclosing moat as well as a large rectangular reservoir further east with an elaborate stone quay overlooking the vast shimmering water, and local villages.

According to the information gathered from the various stone inscriptions of the era, King Jayavarman VII was responsible for the proliferation of large Mahayana Buddhism architectural works across his vast empire. This included temples such as the Bayon, Ta Prohm, Neak Poan, Beng Mealea, Banteay Chhmar, Preah Khan Kampong Svay, Nokor Bachey, Ta Prohm of Tonle Bati, not to mention the numerous lesser-known temples throughout the land.  

The king’s reign was also notable for the systematic establishment of hospitals and resthouses along the highways he ordered built from Angkor to distant cities of the empire.

“Although iconoclasm was a strong possibility during that era, only Buddhist depictions were removed from this temple,” said Simon speaking of the Banteay Kdey temple. “Other Hinduistic arts such as Apsaras (female celestial dancers) and Dvarpalas (door guardians) were normally kept.”

Depictions of the Buddha on the temple walls and ornamental stones can be seen chiselled away from the stone surfaces, or turned into depictions of Shiva Lingam.

Many Buddhist statues that were excavated are now housed and put on display at the Museum of Preah Norodom Sihanouk-Angkor located 4.5 kilometers from the provincial city center.

According to the information at the museum, the excavation was conducted in two phases in 2001, leading to the discovery of 103 pieces of Buddha statues in March and 171 pieces in August 2001.

Due to the well-preserved condition of the statues, and how they were placed underground, researchers speculate that the conversion of state religion was made in a peaceful manner without jeopardising social stability. It is still unclear why the religion was changed.

However, sources suggest that Hinduism and Buddhism were coexisting for centuries, long before the above-mentioned period of iconoclasm, although Hinduism remained a dominant religion at Angkor.

The Buddhist statues found were a mix of different artistic periods from the 11th to the early 14th centuries. These include styles from the Baphuon period, the Angkor Wat period, the Bayon and post-Bayon periods.

Each piece of the statues differs slightly and subtly in body figures, hand gestures, ornaments such as depictions of head wares, jewelries and facial expressions.

Another major discovery was the Buddha Pillar thought to have been sculpted out of a massive piece of sandstone during the latter half of the 12th century. Known as the “Pillar of the Thousand Buddhas,” it features 1,008 depictions of the Seated Buddha sculpted on its four sides in the form of square grids.

Usually, pillars like these are found bearing images of Vishnu. And so far at Banteay Kdey temple, only this pillar has been discovered to bear imagery of Buddha, a clue that suggests Hindu influences.

In March 2024, archaeological research led to the discovery of more than 100 pieces of Buddhist statues buried in the ground at Ta Prohm temple, which is located close to Banteay Kdei and was also constructed during the reign of King Jayavarman VII in the late 12th-early 13th centuries.

Today, ancient Hindu temples and newer Theravada Buddhist pagodas often stand physically and spiritually next to each other in harmony across Cambodia with Cambodians respecting both faiths. It is very common to see Buddhist pagodas being built very close to, or as part of, ancient Hindu temples.

According to Neth Simon, Banteay Kdey temple has fascinated Cambodian and international researchers for decades, if not centuries. Although Jayavarman VII’s temples may look similar in their artistic styles, subtle differences can be noticed by trained eyes, provoking curiosity and leading to discovery.

Having been damaged by the elements over the centuries, Banteay Kdey has been partly restored numerous times. Issues such as drainage and large trees remain challenging for stakeholders to monitor. Centuries of neglect has led to the build-up of organic materials within the temple, blocking water from flowing outward during rains. Water can easily seep through cracks, dislodging compact soil leading to harmful undergrowth, and erode stones.

Furthermore, during the early restoration phases decades ago, restorers tended to take away the built-up soil inside and put it outside, raising the surrounding ground elevation and making the water flow more challenging today.

Neth Simon, who has been working in Angkor Park for more than two decades, is now responsible for monitoring around 10 temples in Angkor Park.

In addition to appreciating the calm and tranquility of the province, Simon said she is proud to be working on her ancestral heritage, things that give Cambodia its unique identity and recognition among the international communities.

“When I was studying in Phnom Penh, I went to Siem Reap on a study tour,” Simon said. “Back then, I wished to one day work here. Now, it has become a reality.”