Candi Mendut
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Candi Mendut |
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Origins Located 3kms East of Borobudur. Map reference: 1408-234 Mungkid [15,59] [explanation]. Construction started in 750 as a Hindu temple. The transformation into a Buddhist sanctuary took place in around AD800, and the third stage of construction was started in 830. Built for worship. The temple is widely believed to be linked to Borobudur (along with Pawon). While Borobudur is dedicated to Dhyani buddhas, Mendut is dedicated to Buddha Sakyamuni with a pantheon of bodhisattva. Description of architecture The temple is arranged in a cruciform plan, measuring 26.5m at the longest point, and 21m at the widest point. The estimated height is 26.5m. Entry is from the North West side. The temple has a lower base with a total of 51 reliefs alternating figurative images and abstract repetitive designs. A staircase leads to a second level where a balustrade allows for perambulation of the main structure. The inner cella houses three statues, and niches for what could have been bronze statues. Description of reliefs and statues In the chamber: facing the visitor on entrance,Buddha Sakyamuni sitting on Prabha Sakyamuni with dharma cakramudra. North (on Buddha's left): Avalokitesvara (Amithabha in his crown), South (on Buddha's right): Manjusri (moon sickle ornament around the neck; makara relief in ear pendant and upper-arm bracelet) as a young person: Manjusri Kumarabhuta. The statue also has a makara in its earring and the upper arm bracelet, this matches the ornament of the Manjusri of Tumpang. This identification follows Krom (1918), see following section. It rejects the earlier identification given here, i.e. that as Vajrapani. This identification would appear right based on the Sang Hyang Kamahayanikan, but Krom's identifications are more likely. Each of the principal panels of the outer walls, and both sides of the entrance are flanked by panels containing bodhisattva images. There are eight panels, and many key mandala do indeed comprise of eight bodhisattva. However, Krom (1918) believes that they are part of a complex of nine bodhisattva, that comprises of: Avalokitesvara (present in the central cella), Maitreya, Gangaganja, Samantabhadra, Vajrapani, Manjusri, Sarvanivaranaviskambin, Ksitigarbha and Khagarbha. This combination of nine is also found in Tibet where they are invoked through Vajracarya. The more usual combination of 8 Lamaist boddhisattva comprises of the above less Gangaganja. [link to the bodhisattva page]. On the outer walls: Avalokitesvara (East panel), flanked on both sides (North and South panels) by Tara statues. 4-armed Avalokitesvara can be recognised by the lotus in her left fore hand, the wara mudra of the right fore hand, and the rosary ( aksamala) and book in the back hands. [Brandes: de hoofdbeelden op de voorsprongen van den teerling der Tjandi Mendoet, NBG 1902, Supplement XIII, with additional information in NBG 1903, Supplement II]. There is no agreement on the identification of the Tara statues. Brandes sees Bhrekuthi and Syamatara: in them, while Foucher explains them as two forms of the goddess Cunda:, based on analogies with India. [link to the panels page]. The reliefs on the lower basement and the approach stairway combine Hindu and Buddhist elements. These panels bear little relevance to the principal panels and statues of the temple, and contribute little to the temple's overall meaning. Heading due east from the main stairway, leaving the reliefs on our right hand side, we first find an image of what is likely Visnu, given that the image on the corresponding relief on the other side of the staircase represents Garuda. The approach stairway has carvings illustrating fables from the Jataka tales and other sources Klokke (1993) identifies fifteen distinct stories. The stariway also has reliefs of goddess Hariti and Kuvera. Kuvera (right hand side; identification by IJzerman in 1885) signifies wealth and prosperity. Hariti (left hand side; identification by Vogel 1904) was first a demon causing disease in children, but became a fertility goddess on her conversion to Buddhism. Rediscovery and restoration Mendut was rediscovered around 1834 in land clearing for a coffee plantation. The temple was overgrown, and its crown was missing. Three statues remained inside the temple body that was still intact. The Public Works Department nor any other party had experience in restoring temples, and the challenge at Mendut was to prevent the collapse of the outer wall that had been constructed independently of the inner wall. Similarly, what remained of the crown of the temple was exerting pressure on the body that on clearing would likely tear. Not to speak of damage to the statues by falling stones. Finally, a solution was found. The statues would be wrapped in protective materials, the chamber would be filled with sand to a height of 1.7m, and scaffolding would be erected around the temple body. Restoration was started in 1987 but terminated in 1904 when the F41,000 budget had been exceeded and a further request for some F35,000 was rejected. Restoration was first undertaken under the supervision of Van de Kamer, and later Brandes took over the task, making many generally recognised improvements and corrections. He reopened the skylight his predecessor closed and allowed for light to enter the cella - in line with the condition found in the temple ruin. The lack of funding, and Brandes' early death in 1905 put an end to the work at Mendut. In the Mendut restoration elements have been recreated even were no certainty existed. It is not known whether the four makara along the plinth of the lower basement were ever there, nor whether the recreated halo of one of the buddha statues along the lines of the other statues was indeed like that. Current notions of 'how to restore' leave no room for 'free interpretations' and tends to see them as forgeries. Sadly, in the case of Mendut the contemporary additions/ interpretations were never marked as such. Fortunately, lack of official funding prevented the restorers from being overzealous in recreating the temple as they imagined it had once been. New funds were made available in 1908, but purely for preservation - not restoration. The first two ceiling layers could be almost fully reconstructed with stones kept in the adjacent village. Less certainty existed with regard to the portal, and different potential reconstructions were drawn up by Van Erp (see Borobudur) and Brandes. The portal could not be fully restored because of the inability of the supporting walls to carry the weight. The disturbing and artificial flatness of the roof was altered somewhat in 1925 by the addition of a few stupa. Last changed on: 19-Feb-06กก |
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