Elegy: Reflections on Angkor by John McDermott

McDermott first visited Cambodia in the mid-1990s, when the country was still recovering from decades of civil war and genocide. When he returned again in 2000, the photographer committed himself to recording the ancient ruins of the mysterious Khmer civilization that were still untouched and unknown to most of the world.

Faces on The Bayon by John McDermott

The Khmer Empire flourished from the 9th to the 14th centuries, but its magnificent capital of Angkor — with temples covering almost 250 square miles — was virtually abandoned to the jungle upon its collapse.

In the late 19th century, French explorer Henri Mouhot brought the civilization to the attention of the West for the first time. Since then, the Angkor archaeological complex has welcomed an increasing number of international tourists and researchers. Some two million visitors are expected this year.

McDermott’s vision was to create a comprehensive portrait of the temples in a timeless style mirroring the mystery of a place that has almost no written history. As the book and exhibit reveal, McDermott’s images were made before this major influx of tourism changed the character of these remote jungle ruins. Sadly, many of the views McDermott captured in his photographs are no longer visible due to changes in infrastructure and restoration efforts.

Hailed as “the Ansel Adams of Angkor” by The New York Times, McDermott’s body of work reveals “a moody, surrealistic world redolent with the mysterious spirit one encounters when visiting.”

The exhibit at the Sundaram Tagore gallery includes sepia-toned silver gelatin prints and archival pigment ink prints. To create his vision, McDermott uses specialized black and white film and strong darkroom interpretation.

His book, Elegy: Reflections on Angkor, was released in 2010. His photographs are on display as part of the permanent collection in the National Museum in Phnom Penh, and are held in private collections around the world.

Oprah Winfrey choses “Elegy: Reflections on Angkor” as a Book to Watch

Oprah has chosen “Elegy: Reflections on Angkor” as one of “18 Books to Watch” in April 2011.

American-born photographer John McDermott has been dubbed the “Ansel Adams of Angkor”—and you can see why: His moody photos of Cambodian temples are full of light and shadow as befits both ancient peoples and current circumstance.

— Sara Nelson

For more information please visit:

Images of Asia – John McDermott Photography

Angkor Thom gate by John McDermott.

Angkor Wat contains 12th century portraits of 1,796 individual women. They were clearly part of a "social network". American researcher Kent Davis asks "Was this temple an ancient Facebook"?

Andrew Buncombe reports from Asia for the UK Independent

Angkor, Cambodia — Amid the splendour of the 12th-century temple of Angkor Wat, they stand and stare like silent sentinels, sensuous rather than erotic, carved with elegance and care. But exactly who are these 1,796 mysterious women and why, more than a century after Cambodia’s famed Hindu temple was rediscovered by Western archaeologists, did it take the efforts of an amateur researcher from Florida to push experts into trying to resolve the puzzle?

Researcher Kent Davis at Angkor Wat.

Though Kent Davis had lived in South-east Asia during the 1990s, he did not have an opportunity to see Angkor Wat until 2005. Like most visitors to the huge complex in the centre of the Cambodia, for many years cut off from the outside world because of the presence of the Khmer Rouge, he was mesmerised by the experience.

But he was also left with a flurry of questions. “I went to Angkor as a tourist and I was startled when I got there and saw these women,” said Mr Davis, 54, a publisher and writer who now lives near Tampa, Florida. “I was not prepared for it. The human element of them struck me and I wanted to know who they were. I asked one of the guides and he said they were there to serve the king after he went to heaven.”

Mr Davis’s interest was tweaked, so he wanted to know more. He vowed he would return to the US and investigate. Yet when he got home he found there was essentially nothing written about these women, who appear throughout the temple complex in full body carvings.

The women of Angkor Wat appear to include different Asian ethnicities.

Indeed, the only study of the female carvings he could find had been made in the early 20th century by Sappho Marchal, the daughter of Frenchman Henri Marchal, then the curator of the temple site. Frustrated but intrigued, he decided he would find out for himself. Five years and several trips to Angkor later, Mr Davis has slowly begun to get some answers.

MSU researchers plotted 130 identification points on each face.

In 2008, he asked for the help of computer experts from the University of Michigan. That team was able to conduct facial mapping experiments on digital photographs of the women, or devatas. The team, whose findings were presented last month at the International Conference on Pattern Recognition, an academic convocation in Istanbul, concluded that there were at least eight different facial types, perhaps reflecting a variety of ethnicities in the Khmer kingdom.

The results are to be examined further by archaeologists and more computer mapping is planned. But for all the effort that went into the mapping, the results of which were published in DatAsia magazine, many questions about the women remain unanswered.

“It’s a 12th century Facebook,
but no one has ever heard of this social network.”

“There are almost 1,800 faces there,” said Mr Davis, who now uses 65 separate characteristics to define the individual women in a devata database. “It’s a 12th century Facebook, but no one has ever heard of this social network. This was the biggest temple the Khmer people ever built. It is still the largest religious structure on Earth! It must have been important to them because they threw everything into it. They would have only put their most important images into it; these women must have been incredibly important to the kingdom.”

Mr Davis wrote to universities, pestered experts, and sought the opinions of people from around the globe who had worked at Angkor. Trude Jacobson, an assistant professor of history at the University of Queensland, Australia, and author of Lost Goddesses: Denial of Female Power in Cambodian History, said: “Kent is an enthusiastic researcher of a question that everyone assumed was settled long ago, or doesn’t matter.

Each of the 1,796 women at Angkor Wat is unique.

“The history of women in Cambodia, until very recently, has been one in which they were relegated to the shadows. His interest is infectious and has made others more interested in questions of gender in an otherwise heavily masculinised historical inquiry.”

What has struck Mr Davis as he has continued his enquiries, is that for all the women at Angkor there are relatively few male carvings.”Could these different women represent the different professions of the Khmer kingdom?” he said. “Could they be scholars, agriculturalists? I think they must represent the most important women in the kingdom.”

Dr Peter Sharrock, an expert on South-east Asia at London’s School of African and Oriental Studies, has studied the temples around Angkor for years. “We understand [the female carvings] little but they play a major role in the architectural sculpture of these temples, which must imply a major role in the beliefs of the ancient Khmers and in the rituals in their temples,” he said.

“Khmer descent was primarily matrilineal, and Khmer women were literate and powerful. Many were queens, and most kings base their genealogies and claims to the throne on their female ancestors. The ancient Khmers venerated the goddess Prajnaparamita in the most elaborate cult to her known anywhere in Asia. So there are fundamental questions here about an exceptional female religious and regal role in ancient Cambodia that remain unanswered.”

Despite 150 years of experts purporting that the women of Angkor Wat are imaginary, Davis contends that they are realistic, accurate portraits of actual women who were members of the royal Khmer court.

Professor Jacobson believes the images were part of a broader iconography relating to the supernatural world. “The devatas, placed either side of doorways, were guards who monitored who was permitted access from the mundane world to the supernatural,” she said.

“[Those] represented as flying or dancing, were responsible for leading the souls of the dead to the supernatural world from the battlefield. The models for the images at Angkor were doubtless members of the royal family.”

Despite the abundance of women at Angkor Wat, not a single man is honored with the same type of portrait carving.

Mr Davis said he was dedicated to trying to throw greater light on the mystery of the carvings by working with the team of researchers he has cultivated. At this point, he said, starting to analyse the images was like “being the first person to get a map to the British Museum and the keys to the front door”.

He added: “Once we define facial types more thoroughly, an incredibly exciting prospect appears. If these images are portraits of actual people, it’s logical to assume that they had children within this region, and that creates the possibility of using facial pattern recognition on people living in this area to see if facial shapes and types seen at Angkor still live here. We could actually find the descendants of some of the sacred women in the temple.”

Angkor Wat, the icon of Cambodia's Khmer Empire reflects in a sacred pond.

Angkor Wat – Symbol of a nation

• The sprawling temple complex of Angkor Wat, located amid dense jungle and close to the city of Siem Reap, was built in the early 12th century and is one of a series of stunning palaces and temples that were built over a 400-year period by the Khmer Kingdom.
• Today, the temples attract up to a million tourists a year, but for many years the remarkable buildings were unknown to the West, which only “rediscovered” them in the 19th century. During the 1970s and 1980s they were off-limits as a result of the presence of the Khmer Rouge, the Maoist-inspired rebels who ruled Cambodia from 1975-79 and who then engaged in a bitter civil war for the next two decades.
• Angkor Wat itself, the most impressive and best-preserved of the complexes, was built for King Suryavarman II in the early part of the 12th century and is dedicated to the Hindu god Vishnu. It has since become a symbol of Cambodia, even appearing on its national flag.

Angkor Wat at dawn.

Ta Som - East face of west entry pavilion, third enclosure. Photo-Luc Ionesco. © EFEO

A la découverte d’Angkor

Paris — Imagine the excitement of trekking through a tropical jungle and discovering a huge, intricately carved stone temple, a vestige of a mysterious civilization long since vanished from our world. That unbelievable scene happened hundreds of times in the 19th century as intrepid French explorers discovered the monuments of the mighty Khmer Empire in the Southeast Asian country of Cambodia.

The École Française d’Extrême-Orient (EFEO), an agency that has conducted extensive archaeological studies in Cambodia, has amassed a huge archive of information over the past 110 years. From September 10 until January 2, 2011 the Cernuschi Museum in Paris will host an exceptional collection of rare photos capturing the EFEO’s work at Angkor since 1907.

Angkor was the vibrant Khmer capitol for hundreds of years, but when the civilization collapsed in the 15th century the dense jungle slowly, and dramatically, reclaimed the city. Hundreds of years later, French explorer Henri Mouhot arrived and when his reports of a fabulous lost city built by an unknown civilization reached France they caused a sensation.

This exhibit, with 108 photos selected by EFEO library manager Isabelle Poujol, shows the temples of Angkor between 1860 and 1960 — before, during and after their release from the jungle’s grip.

The exhibit naturally shows work at the larger temples of Angkor Wat, the Bayon and Preah Khan, but also focuses on three other unique buildings:

Banteay Srei, dvarapala, guardian of the false west front door, central sanctuary, photographer Luc Ionesco © EFEO.

Banteay Srei – A 10th century temple dedicated to Shiva that was only rediscovered in 1914. Banteay Srei was the first temple in the Angkor area where the technique of anastylosis was used, i.e. using the original architectural elements to the greatest extent possible in rebuilding the strucure.

The Baphuon – An 11th century Hindu “temple-mountain” dedicated to Shiva that is the focus of a French restoration project that began in 1943 and resulted in the creation of a huge stoneyard with an inventory of 300,000 blocks.

Neak Pean – This Buddhist temple, whose name means “entwined serpents”, is build on an artificial island that was originally in one of the vast reservoirs created by the Khmer.

In addition to photos, the exhibit includes key documents relating to the discoveries and a stereoscopic image viewer. A new documentary on Angkor by director Didier Fassio is screened free every morning at 11 AM in the Conference Room (1st floor) of the museum.

This exhibition is part of the Mois de la Photo in Paris.

Video

This French language video offers a look at many of the rare photos on display in the exhibit.

Musée Cernuschi – Des archéologues à Angkor from Paris Musees on Vimeo.

Archaeologists at Angkor:
Photographic Archives from the EFEO

By Denise Heywood

The sight of ancient ruins emerging from the jungle has always captured the imagination. When recorded in early black and white photographs these images, swathed in mystery, are even more evocative and nowhere more so than in the jungles of Cambodia at Angkor.

The lost city, submerged in tropical forest after its demise in the 15th century, remained almost impenetrable until 1860 when the French explorer Henri Mouhot, one of a number of early visitors, captured its magic in drawings and written descriptions….

Read the rest of the article in the Asian Art Newspaper.

Museum Details

Isabelle Poujol, EFEO Library Director.

Gilles Béguin, Curator, Cernuschi Museum Director.

Cernuschi Museum

7 avenue Velasquez-75008 Paris Tel: 01 53 96 21 50
From 10:00 to 18:00, except Mondays and holidays

Admission prices at the exhibition

7 Euros TP – 5 euros TR1 – TR2 EUR 3.50. Age 13 and under free.

Exhibition Catalogue

256 pages / 148 illustrations, 29 euros

Click here to read this article in Italian at Cultor.org

Angkor Wat central towers in Vizerra 3D model

By Kent Davis – Devata.org

Santa Clara, CA – Virtual reality innovators at 3DreamTeam dazzled DEMO conference attendees with 3D technology that brings the world’s most amazing heritage sites directly to your computer. The Cambodian temple of Angkor Wat is one of 20 initial projects for the United Nations Educational Scientific and Cultural Organization (UNESCO) World Heritage Sites.

The incredibly detailed Vizerra locations allow virtual visitors to walk through Angkor Wat, Machu Picchu, Petra, Red Square, Swayambhunath Stupa, Stonehenge, the Taj Mahal and more.

Vizerra's 3D model of Angkor Wat allows you to explore the entire site by air or on the ground.

In our 2009 article, “Virtual or Reality? 12 amazing 3D comparison photos of Angkor Wat”, side by side comparisons show the Vizerra reality almost identical to being at Angkor Wat. Since then, 3DreamTeam has continued refining their stunning Angkor Wat model using detailed photographs of devata (sacred female) portraits, surface textures and blueprints provided by Devata.org.

Vizerra's Angkor Wat model includes devata (sacred female) images. The technology will soon allow links to location specific data and high resolution photos.

3DreamTeam is now working directly with NVIDIA, the leading developers of 3D hardware technology. Games and movies comprise most 3D content now available but 3DreamTeam is expanding consumer and educational applications with its Vizerra technology.

NOTE: Vizerra software and location models are available as a free download to users worldwide:

System Requirements – Recommended

Intel Core 2 Duo / AMD 64 X2 5200+
GeForce 8800 GTX / ATI Radeon HD 4770
4Gb RAM
Broadband Internet connection (at least 2560 Kbit/s)

Minimum

Pentium 2.4 GHz / AMD Athlon XP 2500+
NVidia GeForce 6800 / ATi Radeon X850
2Gb RAM
2Gb free hard disk space
Internet connection (at least 30 Kbit/s)

Angkor Wat 3D Photos from Vizerra

Angkor Wat's West Gopura (Gate) viewed from the north in Vizerra's 3D model.

Angkor Wat in Vizerra 3D model, viewed from Southwest.

Angkor Wat's causeway facing east, with a library structure on the left.

Angkor Wat's cruciform gallery is accurately ringed with devata in Vizerra's 3D model

Vizerra is refining devata (sacred female) portraits in new versions of the software. In the future, the 3D model will show the carvings in accurate locations linked to a database.

The Northwest corner of Angkor Wat in Vizerra's 3D model.

Angkor Wat's bas relief galleries now show textures but will soon accurately render the artwork.

Cultor.org educators have now translated the initial results into Italian, and produced the captivating video overview below for Italian viewers.

Founded by the University of Turin in 1999, Cultor — an acronym forCultura Torino— now provides exceptional cultural resources online at Cultor.org. Their extensive Internet resource has become one of the most important cultural websites in Europe with more than 18,000 visitors each month.

A New Study Offers Historical Insight
on the Temple’s Female Imagery

By Michelle Vachon – The Cambodia Daily

Click here for PDF Version (1.6 meg)

© 2010 The Cambodia Daily – This article appears with the permission
of the copyright holder. No further reproduction is permitted.

The Cambodia Daily's Weekend featuring the women of Angkor Wat

In 1927, Sappho Marchal, the 23-year-old daughter of Henri Marchal who was over­seeing restoration of monuments at Angkor Wat at the time, published a book on the hair­styles, clothes and jewelry of 1,737 sculptures of women she had located on the walls and columns of Angkor Wat.

And until recently, no archeologist or historian at Angkor had wondered why so many nearly life-size images of human beings filled the 12th century monument and why these sculptures were only of women, said Kent Davis, a researcher and publisher of DatAsia Press.

“Despite 150 years of intense study, the Khmer pundits who surveyed every temple and measured every stone only thought to consider these women as decorations, rather than as people.” Mr Davis said.

“Visitors were apparently content when the experts told them that the most complex collection of full-body portrait carvings ever created in a single ancient human generation were simply ‘Imaginary wives to serve the king in heaven’ Total nonsense, but it flew for 150 years.”

Angkor Wat general devata types.

One researcher had written a short essay on the resemblance between the features on a few sculptures and hill tribe women.

Another had viewed the sculptures in a mythological context but without going further, he said.

So Mr Davis embarked on his own research in 2005, eventually getting in touch with art historian Peter Sharrock and archaeologist Robert McCarthy, who are studying these woman sculptures but concentrating on the era of Jayavarman VII, which took place about two generations after the construction of Angkor Wat.

Devata faces from the inside wall of the West Gopura at Angkor Wat.

Scholars refer to the women as devatas (deities), when portrayed in large sculptures, and apsaras (dancers and singers of the gods), when groups appear in smaller sculptures.

Mr Davis has identified 1,796 sculpted images on Angkor Wat through his research, expanding on inventories done by stone conservators with the German Apsara Conservation Project.

Once Mr Davis took digital photos of the group, he asked a team from Michigan State University in the US for help developing a computer tool to analyze the sculptures.

This has prompted the first scientific study to be conducted on Angkor Wat’s women figures. Its results will be presented on Sunday in Istanbul at the conference of the International Association for Pattern Recognition on computer vision.

Angkor Wat general devata types.

Anil K. Jain — a professor in several of the university’s departments including computer science and engineering, statistics and probability — will explain the computer analysis model that he and two of his students developed to analyze the features of women sculpted on the surface of the monument.

For this first study, Mr Jain and his team concentrated on 252 devatas located on Angkor Wat’s entrance pavilion called the West Gopura.

As they mention in the summary of their study entitled “Clustering Face Carvings: Exploring the Devatas of Angkor Wat [925k PDF download],” Mr Jain and his team had to devise a program to compare devatas on well preserved as well as eroded stone and on different types of stone, which some existing programs did not make possible.

Features of some devata faces were damaged by erosion over the centuries.

They designed the tool to analyze whole faces, proportions in features, such as the distance between the eyes or between nose and mouth, as well as specific features including ears and chins. This program will also give future researchers the flexibility to change features to be analyzed.

“While the landmarks for many different facial components were marked, in this study we used only four of the major facial components (eyes, nose, mouth and face outline) for clustering the devatas into 8 groups,” they write in their summary. [see bottom of article for composites of facial feature variations]

These groups of devatas sharing specific features may reflect the features of women who actually lived at Angkor at the time and the fact that they came from different regions such as central Cambodia, Laos, northern­central Thailand, Champa in today’s Vietnam, and China.

The initial pattern recognition algorithm defined eight distinct facial types.

“There is [a report from the year 1225] in China which says 200 foreign women danced and made offerings to the Buddha in Jayavarman VII’s temples. So Angkor was an international center,” Mr Sharrock wrote in an e-mail.

However, whether these eight groups of devatas correspond to women who lived at Angkor when the temple was built has yet to be seen, he said, “These are early results only. More tuning and more data manipulation is needed before strong claims can be made.”

In Mr McCarthy’s opinion, the sculptures may be idealized versions of living women who served as royal temple caretakers.

“The possibility that the role of guardian was taken by both female (in the majority) and male (in the minority) should not be ignored. Just as age and region of origin within the Khmer Empire does not appear to be a problematic factor within the devata community of temple guardians,” he wrote in an email.

Angkor Wat general devata types.

Both Mr Sharrock and Mr McCarthy agree that this computer analysis tool shows great potential.

“In Angkor Wat there are clearly differences between the elaborately coiffed devata inside the outer western gallery and inside the courtyards of the main temple and the more powerful, larger and more serious-faced devata on the higher level of the temple and the central tower. Why there are these differences we do not yet understand.” Mr Sharrock said Mr Davis’ research with this computer program may help answer some of those questions, he added.

When analysis expands to include more features such as headdresses, jewelry, hands and feet, the differences from one to the other image may help, Mr McCarthy said, “unlock secrets of not only the devata of Angkor Wat but those earlier and later devata traits [...] to assist in identifying artistic techniques that may lead to the identity, in unique styles only, of the craft people who supervised and those who carved the bas-reliefs.”

Mr Davis’ goal is to include Mr Jain’s program in a comprehensive database of Angkor Wat’s 1,796 sculpted images of women that tracks 65 characteristics — including location, features, compass orientation, hair styles, jewelry designs, hand positions, fabric patterns — of each image, he said.

He is now editing in a book [Daughters of Angkor Wat] compiling researcher’s opinions and speculations regarding the devata sculptures over the past 100 years.

***

Facial Feature Variations

Angkor Wat eye composite photos.

Angkor Wat devata nose comparison photos.

Angkor Wat devata mouth comparison photos.

Angkor Wat chin comparison photos.

At the ancient Khmer temple of Angkor Wat, an American artist discovered a special peace that she carried throughout her life…and beyond.

Angkor Wat sunrise. © Copyright Gary Ng.

By STEPHEN GOLDFARB, Alabama Heritage Magazine

IN 1926 LUCILLE SINCLAIR DOUGLASS (1878-1935) visited the ancient Cambodian ruins at Angkor for the first time. That December the forty-eight-year-old artist wrote to her friend Leona Caldwell of her first impressions of this far-off and exotic place:

“Angkor is one of the really great experiences of my life-a more intellectual than emotional experience — not that it left me cold, quite the contrary — but it was more of an uplift — an inspiration.

“Our stay — longer than most tourists — was all too short — Angkor Wat alone requires years of study — living with understanding — a few days seems but a mockery.

“I have never had a place affect me so peculiarly. . . . I shall go back for a time as long as I can stand it and do further study on the spot.

“You see the ruins are set in the midst of the jungle — which held them in its clutches for so many centuries that it still seems jealous of them.”

Douglass described the Angkor climate as “the most trying [that] I have ever encountered … [with its] great humidity and high temperatures — an oppressive heaviness which brought all the moisture to the surface [of one's skin] and left you exhausted with the slightest effort.” And this complaint comes from a woman who grew up in central Alabama.

Douglass rendered Angkor Wat's western entrance in 1927 in this 10 7/8" x 14 1/2" etching. Courtesy US Library of Congress.

But Douglass did return the very next year.

She spent five months there with the purpose of rendering the temples and other ruins in etchings, which could capture their grandeur and intricacy in a way that photography could not. These etchings were first exhibited in April 1928 in Washington, D.C., under the auspices of the French ambassador, and then at the French Colonial Exhibition in Paris in 1931. The story of just how Douglass made her way from the Black Belt of Alabama to the jungles of Cambodia is one of equal parts natural talent, hard work, and fortuitous circumstances.

LUCILLE DOUGLASS WAS BORN ON NOVEMBER 4, 1878, in Tuskegee, Alabama, the daughter of Walton Eugene Douglass (a Civil War veteran) and Mary Sinclair (Mollie) Douglass. She grew up in a large house but in the genteel poverty that characterized so much of the nineteenth-century, postbellum South.

Little is known about Douglass’s early years, except that she was a sickly child who spent a great deal of time reading, favoring books about travels to distant and exotic lands. In interviews she gave after gaining a measure of fame, Douglass singled out the all-but-forgotten travel stories of Hezekiah Butterworth — whose seventeen volumes of Zig-Zag Journeys enjoyed considerable popularity among young readers near the end of the nineteenth century — as having stimulated her yearning for adventure.

Lucille Douglass - 1896. Courtesy Birmingham Public Library, Leona Caldwell Collection.

Douglass received her A.B. (baccalaureate degree) in 1895 at the age of seventeen at Alabama Conference Female College, a forerunner of Huntingdon College, where her mother taught. Unfortunately, records do not survive to describe Douglass’s course of study, though it seems safe to assume that she continued to receive art training from her mother, a practice begun when Douglass was a child.

In 1899 Douglass moved to Birmingham, where she made a living as both an artist and an art teacher. She occupied a studio in the old Watts Building between 1901 and 1908. The 1907 city directory listed her as a “china painter.”

Years later Douglass made reference to the hundreds, perhaps thousands, of roses that she painted on teacups and other crockery. The sale of this china, as well as hand-painted place cards, financed her future art training. In 1908 she banded with fellow artists Delia Dryer, Hannah Elliot, Carrie Hill, and four other female artists as founding members of the Birmingham Art Club.

Lucille Douglass in her studio with Hannah Elliot, 1907. Courtesy Birmingham Public Library, Hill Ferguson Collection.

Even before Douglass left for Europe in 1909, she sought art training beyond what was available in Birmingham. For several summers she attended the Art Students League in New York City, though there is no record with whom she studied. Between the years 1909 and 1912, she received art training in Europe.

In Paris she studied with Lucien Simon and René Menard. Of greater importance was the time she spent with Alexander Robinson. With his classes she traveled all over Europe-Holland, Spain, and Italy-and North Africa and became his assistant and an art teacher. After her first year with Robinson, she asked him for a frank evaluation of her work; his reply was indeed frank: “You have less talent than many, but you will go farther than the rest because once you undertake a thing you see it through.”

Lucille Douglass in Paris, 1911. Courtesy Birmingham Public Library, Hill Ferguson Collection.

A collection of her drawings and pastel sketches held in the Birmingham Museum of Art reflect her traditional art training, which emphasized the anatomically correct rendering of the human figure, and depict the local folkways of the places she visited. With two exhibits of her paintings displayed in Paris in 1911, she was on her way to establishing herself as an artist.

By 1913 Douglass had returned from Europe. She spent that summer with artist Isabelle Percy (who married George P. West in 1916), painting in the northern part of Percy’s home state of California.

World War I ended any further hopes of European travel and training and proved a trying time. City directories show that she kept a residence and studio in Birmingham from 1915 to 1917. Some sources claim that she took training as a nurse and worked with soldiers who were “shell shocked,” and that she herself had some kind of mental breakdown, for which she spent time recovering in Texas and California.

Her life took a fresh turn in 1920, when the forty-two-year-old Douglass accepted a position with the Methodist Missionary Society. She was employed to oversee a workshop in Shanghai in which Chinese women hand-colored an early form of photographic slide used by speakers to publicize the missionary work of the society. The job did not absorb all of her time and energy apparently, for she became first a writer and then associate editor of the weekly English-language publication, Shanghai Times, a position she held until 1924. During these years she traveled extensively in China as a member of the press. These trips were often dangerous, as China was in the midst of revolution and civil war.

While in China, Douglass became close friends with two female writers whose books she would eventually illustrate. Florence Wheelock Ayscough was born in Shanghai to missionary parents and educated in New England. She became a scholar of China and its literature, writing books about China and translating the works of early Chinese poets. Four of her books were illustrated by Douglass, the first three with ink drawings and the last with etchings.

Helen Churchill Candee

The second friend Douglass made in China was Helen Churchill Candee, who had, among other things, the distinction of surviving the 1912 sinking of the HMS Titanic. Roughly two decades apart in age, the two traveled together from November 1926 until January 1927.

This journey led them through the Far East-first to Indochina, then to Siam, and on to Java and BaIi. This adventure resulted in the 1927 publication of Candee’s book, New Journeys In Old Asia, for which Douglass executed twenty-one etchings. It was also on this journey that Douglass first visited Angkor. Candee had been there before and had published the book Angkor the Magnificent in 1924.

Angkor was the seat of the ancient Khmer empire from the ninth to the fifteenth century and was abandoned, only to be rediscovered in the 186Os by French explorers after Cambodia became part of the French overseas empire. Angkor — best known for the two complexes, Angkor Wat and the larger Angkor Thom — was the center of what is considered the most prosperous and sophisticated civilization in the history of Southeast Asia.

Angkor was not only a religious center but also the administrative center of the Khmer empire, with a vast system of reservoirs, canals, and moats-the basis of an extensive irrigation system for agriculture. Eventually the Khmers were overthrown, and the jungle reclaimed Angkor, though the ruins remained a pilgrimage site for Buddhists.

Etching of the Bayon rendered by Lucille Douglas in 1927, measuring 15 9/16" X 11 13/16". Courtesy Library of Congress.

Douglass saw more in Angkor than simply an exotic artistic subject. She gave detailed lectures on Angkor in both the United States and Europe. She also spoke on Angkor at the Metropolitan Museum in New York, the School of Oriental Studies at the University of London, the Royal Asiatic Society (also in London), and at Oxford University, as well as many less august bodies. On January 10, 1930, she gave a talk at the National Geographic Society entitled “Angkor — A Royal Passion.” The brochure announcing the lecture gave the following description:

Knowledge of present conditions at the site of the ancient Cambodian metropolis will come to the Society through this interesting speaker, writer and artist, who will illustrate her talk with lantern slides, colored by herself, and motion pictures.

…In company with French archeologists Miss Douglass carefully examined the new excavations…. Her account will be authoritative, as well as entertaining.

For the last years of her life, Douglass made New York her home base, though she traveled frequently to Europe and occasionally visited Birmingham. From November 1928 until late spring of 1929, she was a faculty member of a “floating university.” On the ship President Wilson, Douglass taught art history, sketching, and painting to a hundred “boys and girls” of unspecified age as the ship sailed around the world.

An article in the November 6, 1928, New York Evening Post referred to Douglass as “one of America’s best known painters and etchers” and stated that the ship’s itinerary would include such exotic places as Siam, BaIi, Java, and Singapore, as well as “all the cities … on the more usual type of tour.”

In a letter to her friend, Leona Galdwell, Douglass wrote of her “floating university” experience: “I am glad … to have had the experience, though I should not care to repeat it.”

Lucille Douglas poses for a portrait in North Africa, date unknown. Courtesy Birminham Public Library Archives.

In a 1933 interview she gave to the New York World Telegram, a fifty-five-year-old Douglass reflected over her life of art and adventure:

I have made my life as I wanted it. I have given up marriage and home ties, because I know they would not be possible with my career. I am sorry not to have a home, but one must not be greedy. I have planned my life just as it is, and I am content with it.

After an illness that lasted several months Douglass died on September 26, 1935, in the home of a friend in Andover, Massachusetts.

Her remains were cremated and, in the following year, flown to Angkor where they were spread around what was described as “a magnificent mango tree.”

Under a spreading mango tree
(Encircling continuity)
There lies for all eternity
What particles survive the flame
Of one who now is but a name.

Civilizations long forgot
Left beauty in old Angkor Vat
An artist loved it well and true:
In paint and print she saved the view.
When she was called, she had one thought:
That was to lie in Angkor Vat.

What doth her Spirit — Who shall say
Where beauty reigns both night and day?
Free as air she is to roam.
With spreading mango tree for home.

Angkor Wat lotus pond sunrise. © Copyright Gary Ng.

Lucille’s Artistic Legacy

In the five years following her death there were three exhibits of Douglass’s works in New York galleries and a fourth after World War II in her adopted hometown of Birmingham.

Lucille Douglass pastel created between 1909 and 1913. Courtesy Birmingham Museum of Art. Gift of the estate of Leona Templeton Caldwell.

In January 1951 the Birmingham Historical Society and the Birmingham Art Club sponsored a retrospective of her works at the Birmingham Public Library, which brought pieces owned by museums together with those held by local collectors.

However, very little was written on Douglass over the next half-century, nor was her art exhibited. This was due no doubt to the triumph of abstraction and other modernist movements in art that made the works of Lucille Douglass seem old-fashioned.

Fortunately, there has been a renewed appreciation for her art in recent years, fueled by the current interest in female artists. The publication of Art of the New South: Women Artists of Birmingham, 1890-1950 (Birmingham Historical Society, 2004) by Vicki Leigh Ingham, which devotes an entire chapter to Lucille Douglass, is likely to be the beginning of a revival of interest in this accomplished artist and world traveler.”

About the Author

Stephen J. Goldfarb holds a Ph.D. in the history of science and technology from Case Western Reserve University. In 2007-2008, he curated the exhibit entitled “Howard Cook: Drawings of Alabama” for the Mobile Museum of Art and at the Huntsville Museum of Art.

Goldfarb has written articles previously for Alabama Heritage on artists Marian Acker Macpherson and Lucille Douglass. He now serves Alabama Heritage Quarterly History Magazine as a contributing editor for the “Reading the Southern Past” column. No stranger to Southern reading tastes, Goldfarb retired from the Atlanta-Fulton Public Library in 2003. He has reviewed books for both newspapers and scholarly journals.

© Copyright 2006 University of Alabama – This article previously appeared in Alabama Heritage magazine (Summer 2006, Issue 81) and is reproduced here with the kind permission of the author and the University of Alabama.

Angkor Wat sunrise. © Copyright Gary Ng.

Siem Reap, Cambodia – Angkor Wat temple, the symbol of modern Cambodia, embodies the genius, beauty and power of the Khmer civilization that first civilized what is now Southeast Asia.

Angkor Wat is unlike any other ancient temple on Earth because of the treasure it protects: its vast walls and corridors enshrine a delicate legacy, the exquisite portraits of more than 2,000 Khmer women known as devata. Whether they represent goddesses from heaven or queens here on earth is unknown.

Each day, these sanctified women welcome a new sunrise with the promise of abundance, fertility, peace and enlightenment for this land, and for all who wish to see their message. The heart of Angkor Wat is very much alive and the devata still offer humankind hints of our celestial place in the universe.

Special thanks to architect and photographer Gary Ng, who captured this magnificent series of sunrise photos at Angkor Wat on his first visit to Cambodia. For more of his work, please visit http://gnostec.wordpress.com/

Angkor Wat sunrise. © Copyright Gary Ng.

Angkor Wat sunrise. © Copyright Gary Ng.

Angkor Wat sunrise. © Copyright Gary Ng.

Angkor Wat sunrise. © Copyright Gary Ng.

Angkor Wat sunrise. © Copyright Gary Ng.

Angkor Wat sunrise. © Copyright Gary Ng.

Angkor Wat was built as a Hindu temple honoring Vishnu between 1,115-1,150 AD. Cambodia adopted Buddhism in the 13th century and Buddhist monks have maintained the temple since that time. © Copyright Gary Ng.

Angkor Wat enshrines more than 2,000 portrait carvings of ancient Khmer women. Their identity and meaning remain a mystery. © Copyright Gary Ng.

Siem Reap, Cambodia – Towering above the Cambodian jungle, Angkor Wat is still the largest religious structure on Earth, nearly 900 years after it was built. Since the 12th century, the huge temple has enshrined 1,780 stone portraits of Khmer goddesses, but for more than two years the most exquisite images at the highest levels have been off-limits to visitors. On January 15th, a Buddhist holy day, the sacred area reopens so visitors can once again experience the sublime Khmer vision of heaven on earth.

Eastern view of Angkor wat in Siem Reap, Cambodia.

Angkor Wat is located in an immense archeological district managed by the APSARA National Authority (APSARA), a Cambodian agency responsible for preserving hundreds of temples built by the Khmer civilization.  With nearly two million annual visitors, APSARA constantly works to protect both visitors and their country’s priceless national heritage.

The most sacred level of Angkor Wat is called the "Bakan" in Khmer.

Diagram of the Bakan level from "Angkor Vat, description graphique du temple" by Guy Nafilyan, 1969.

For two years, experts have been working to make visits to the top of Angkor Wat safer for tourists and for the delicate stone portraits of the Khmer goddesses who reside there. Madame Chau Sun Kérya, the Director of Department of Cultural Development, Museums and Heritage Norms for the APSARA National Authority, summarized the situation in her statement to Devata.org:

“Angkor Wat had become so popular that it was too busy, especially at the top level we call the Bakan. The ancient stone staircase was not safe. Uncontrolled crowding combined with difficult walking conditions created a danger, especially for older visitors. APSARA has made a number of improvements to protect our guests, our history and to restore the dignity of this place that is sacred to all Khmer people.”

The most delicate images of sacred Khmer women, called by the Sanskrit terms apsaras or devata, are preserved in the Bakan of Angkor Wat. Photo Kent Davis

Working with international conservators, APSARA first determined Angkor Wat’s capacity to accommodate tourists in the Bakan without burdening the structure. They then constructed new stairs to improve access, added flat wooden walkways over the rough stone surfaces, and installed railings to protect the delicate carvings. But the final steps are perhaps the most important:

“The Bakan is a sacred place for Khmer people, and we want to share this experience with visitors in the best way,” Chau Sun explained. “For this reason the APSARA National Authority will now provide trained guides to explain the history of the Bakan and we will limit visits to groups of 100 persons at a time.”

A Khmer goddess facing West on the central tower in the Bakan. Photo Kent Davis.

In recent years APSARA has also improved tourist access policies at other key temples including the Bayon, Phnom Bakheng and Banteay Srey. Following the re-opening of the Bakan at Angkor Wat, APSARA plans to monitor the situation and adjust policies as necessary.

To learn more about conservation activities in the Angkor archeological park please visit the APSARA Authority Official Website.

NOTE – I was first alerted to this breaking story thanks to Andy Brouwer’s exceptional blog with the latest news and views on all things Cambodian.

SUMMARY FOR ANGKOR WAT VISITORS

(Courtesy APSARA National Authority)

• Angkor Wat temple in Cambodia, the largest religious structure in the world, has been a pilgrimage location for Hindu and Buddhist visitors for nearly 900 years.
  
• On January 15, 2010, the APSARA National Authority re-opened the top level of Angkor Wat, called the “Bakan” in the Khmer language. This area enshrines hundreds of lifelike portraits of Khmer goddesses, known by the Sanskrit terms apsaras or devata.
  
• To provide safer access to the Bakan, APSARA has constructed new wooden staircases, benches and handrails. The agency will also provide trained guides to share the history and significance of this sacred location.
  
• Visitors must wear be dressed modestly and respectfully to visit the Bakan.
  
• Access is now limited to 100 persons and a stay of 15-30 minutes.
  
• On the four Buddhist holy days of each month, the Bakan will only be open to Cambodian visitors to allow them to worship the Lord Buddha in this sacred location.

The restored temple of Chau Say Tevoda. Note the new stone sections in lighter color.

Between 1,120-1,150AD, Angkor Wat’s sponsor, King Suryavarman II, also began building the elegant Hindu temple of Chau Say Tevoda. Yasovarman II is credited with additional work during his brief reign (1,160-1,166AD). Finally, Jayavarman VII (ruling 1,181-1,215 AD) added new decorative elements to harmonize with the religious transformation he initiated converting the state from Hinduism to Buddhism.

The central shrine is encircled by sacred female images called devata.

Two of the Khmer civilization’s greatest kings, Suryavarman II and Jayavarman VII, also installed the greatest number of sacred female images, or devata, in their temples. The style and unique qualities of the devata at Chao Say Tevoda make this small temple well worth a detour on any visit to Angkor.

The Khmer kings Suryavarman II and Jayavarman VII enshrined images of more than 4,000 sacred women in their temples. No one knows exactly why.

Chau Say Tevoda includes a central sanctuary, two libraries and four gopura (gateway) structures, one for each cardinal point. Directly to its north sits Thommanon temple, which was also built by King Suryavarman II based on a similar design.

Thommanon also features prominent devata in fine condition (see Devata.org’s Thommanon photo gallery here) but there are significant stylistic differences in the women populating the two temples. For years, Thommanon was in far better condition thanks to extensive restoration done by the EFEO in the 1960’s under the direction of Bernard Philippe Groslier.

Many of the women at Chao Say Tevoda express strength in their beauty.

Unfortunately, Chao Say Tevoda had been devastated by centuries of natural erosion, and all that remained were 4,000 pieces of stone masonry, many of which had tumbled down an embankment into the Siem Reap River.

On March 29, 2000, H.R.H. Princess Buppha Devi with APSARA Authority and other Cambodian dignitaries welcomed H.E. Yang Tin Ai, Ambassador for the People’s Republic of China as his government initiated a massive restoration project of the temple that included both Chinese and Cambodian workers. Tim Tye’s Asia Explorers website offers a few excellent photos taken while the restoration.

The Chinese restoration project was controversial because they chose to totally reconstruct the temple buildings by including newly fabricated stones. While American and Japanese teams rejected this approach it conformed to UNESCO and ICOMOS guidelines allowing for their use of 2-9% of modern replica stones in heritage reconstruction.

The Chinese restoration team included replicas of missing stone sections (seen above in lighter colors).)

The results are dramatic. The new sections are easy to identify and, while the replicas do not equal the artistic quality of the original Khmer sections, they do help visitors experience the temple in a condition closer to what was originally built.

The Chinese team completed their work in 2009, when the improved temple again began receiving visitors.

May the devata of Chao Say Tevoda bestow blessings on the Chinese for their important contribution of restoring this Khmer cultural treasure.

NOTE: A complete photo gallery of all the unique Chau Say Tevoda devata is in preparation. The link will be posted here in the future. In the meantime a trinity of devata appears below:

This devata's crown, with central element, is unusual. None of the symbolic attributes that devata display have yet been interpreted.

This alert looking devata is crowned by her long, thick, braided hair dressed in coils.

This graceful crowned devata is similar to her sisters at Angkor Wat. Note that she holds a "rooted bud" (Devata.org terminology) exactly like the sacred women surrounding the central sanctuary on the top level of Angkor Wat.