THE FANTASTIC CREATURES OF ANGKOR

Spread out amongst the dense jungles of Cambodia hide the remains of an ancient and grand civilization. Once inhabited by a people known as the Khmer, today millions of tourists visit the temples at Angkor to get a glimpse of the majesty of this once proud city. While most visitors focus on the beauty of the city’s towering temples, another story lies in the intricate stone carvings adorning the buildings. These inscriptions tell of everyday life, grand military conquests and perhaps most intriguing of all, strange mythological creatures. But are all the fantastic animals depicted at Angkor purely myth, or are some of them based on real creatures that once lived?
The Khmer began to develop as a unique culture in Cambodia around 2000 years ago. Early contact with Indian traders had a tremendous influence on this developing society, bringing agricultural, mathematical and literary knowledge to the coastal regions of Cambodia. This contact also brought with it Hindu beliefs, in particular the worship of Vishnu and Shiva.
In later years, Mahayana Buddhism was introduced to the Khmer, followed by Theravada Buddhism in the thirteenth century.¹ Even a casual perusal of the stone carvings at Angkor shows the importance that Hindu and Buddhist beliefs had to these ancient people.
The most common creatures represented at Angkor come from Hindu mythology. One of the most unique of these is the Garuda, a creature comprised of the head, wings and talons of an eagle with the body of a man. One of the three principle animal deities in Hindu mythology, the Garuda is the king of the birds and enemy of the serpent.
Some of the most impressive examples of the Garuda at Angkor can be found along the outside walls at Preah Khan. This impressive site also contains many wonderful examples of giant trees fused with the natural stonework of the site.
While the Garuda is most likely a purely mythological being based on a combination of two real creatures (the eagle and man), our next animal may share its mythological heritage with a living animal. The highlight of any trip to Angkor is usually a visit to the vast and towering temple complex known as Angkor Wat. Upon passing through the outer gates, a causeway flanked by seven-headed naga serpents leads to the central temple complex.
Known from Hindu and Buddhist mythology, the naga is a snake of gigantic proportions. A staple of Southeast Asian architecture, in Thailand the naga is depicted as a large crested serpent. However at Angkor, the naga loses its crest in favor of a more ominous multi-headed appearance reminiscent of the Hydra from Greek mythology.
Many fantastic abilities are attributed to the naga of myth and legend, including the power to shape shift into human form and walk among man. Buddhist scriptures describe a variety of killing methods available to the naga, including a fatal poisonous bite, the strength to constrict its victims within its deadly coils, and the ability to spit a paralyzing venom.
Most ominous of all, the naga is said to be able to kill simply by staring into the eyes of its victims. This same power was attributed to another mythological snake, the basilisk of mediaeval Europe whose powers were brought to a wide audience in the third Harry Potter book and movie.²
But is the naga purely a creature of myth, or is its legend based on a real animal that once lived? Belief in the naga is strong among the inhabitants of Southeast Asia. Every year hundreds of thousands of locals and tourists gather along the shores of the Mekong River to take part in the Bang Fai Phaya Nark festival during which naga fireballs can be seen rising from the water along Thailand’s border with Laos.
The source of this strange luminous phenomenon is attributed to the naga, with some legends describing the balls of reddish light as the eggs of the serpent floating out of the water. In recent years, the appearance of the genuine phenomenon has been obscured by modern sound and light shows on the Thai side and Laotians who send up fireworks from the opposite side in an attempt to fool the Thais.
Modern skeptics dismiss the naga fireballs as nothing more than Laotian fireworks witnessed by gullible Thais. However, the long history of the fireballs, dating back hundreds of years, argues that there may be something more to the show than just modern trickery.
Sightings of giant serpents continue to this day in Southeast Asia. In October of 2000, cryptozoologist Richard Freeman journeyed to Thailand with the Discovery Channel in search of the naga. The findings of this expedition were mixed.
While real evidence such as a reputed naga bone and a video of the creature both turned out to be misidentifications, Freeman found the eyewitnesses he spoke with to be sincere and credible. The results of their investigations led Freeman to conclude that a genuine giant serpent most likely does inhabit the tropical jungles of Southeast Asia.²
Another Hindu deity commonly found around Angkor is the monkey god Hanuman. Particularly impressive depictions of him can be found at Banteay Samre. Monkeys certainly abound in the tropical forests of Cambodia, but another much more intriguing apelike creature is said to inhabit the region as well.
Known as the orang dalam to the indigenous people of Malaysia, legends of this mysterious creature in many ways seem to be almost identical to stories of Bigfoot in North America. Said to stand between six and eight feet tall and give off a pungent odor, encounters with this jungle inhabitant have occurred with some frequency over the last 200 years.
Intrigued by the stories of the orang dalam, author and explorer Harold Stephens mounted an expedition in search of the creature in the early 1970’s. As recounted in “Return to Adventure Southeast Asia,” Stephens journeyed deep into a mostly unexplored part of the Malay jungle near to an area the orang dalam was said to inhabit.
Upon reaching their destination, the expedition discovered a game trail used by a variety of animals. Among the tracks they documented was a long series of enormous footprints 19 inches long and 10 inches wide. The native guides confidently identified the prints as those of the orang dalam.³
Due to the credibility of the witness and the remote location in which these prints were found, fraud seems unlikely, but skeptics remain unconvinced. While the ape-man carvings at Banteay Samre are merely depictions of Hindu deities, when viewing them one can’t help but be reminded of the orang dalam, a very similar being with strong evidence in favor of its existence.
But not all of the mysterious creatures depicted at Angkor come from Hindu and Buddhist mythology. One of the last sites I visited was the jungle temple of Ta Prohm, said to contain an animal carving unique in the reqion. Ta Prohm is one of the most beautiful places to visit in the area with an incredible blending of ancient architecture and aggressive jungle growth.
Fig trees weave in and out of the crumbling stones both dismantling the fragile construction and yet holding it together. Archeologists involved with restoring Ta Prohm are left with a difficult decision. Cutting away the trees will prevent further destruction of the site. However, their removal will undoubtedly cause damage to both the stonework and perhaps just as importantly, to the atmosphere of this sacred site.
After wandering through the temple and marveling at the twisting fig trees for over an hour, I finally located the glyph I was searching for near the exit to the complex. Before me, enclosed in a round circle, was a clear depiction of what could only be a stegosaurus.
The creature had a small neck and four short legs with a long tail. Along its humped back, a series of plates were clearly carved. As I stared in a wonder, a guide leading two American tourists approached the spot and casually asked them if they believed dinosaurs lived 800 years ago? He then proudly showed them the stegosaurus carving to their utter amazement.

Stylistically similar circular carvings can be found all over Ta Prohm, but none of them show this same creature. While to my knowledge reputed sightings of a living stegosaurus have not been made, other saurians have been glimpsed. In 1999, Papua New Guinea’s The Independent newspaper reported that a “dinosaur-like reptile” was witnessed near Lake Murray.
The creature was described as having a long neck and tail with a body nearly two meters wide and “as long as a dump truck.” It walked upright on thick hind legs and had two smaller forelegs. Most intriguing of all, the creature was said to have “largish triangular scoops on the back” very similar to a stegosaurus.
The dinosaur-like creature was witnessed by local villagers traveling in a canoe and was glimpsed the following day by a Seventh Day Adventist pastor and a church elder.⁴ Obviously the creature did not match any wildlife indigenous to the region and to this day the sighting remains unexplained.
The most famous of all living dinosaur legends comes from the Congo. Here it is said that a creature resembling a small brontosaurus lives to this very day. Known as the mokele-mbembe, the animal is described by locals as having a body similar in size to an elephant with four short legs. Unlike an elephant however, the creature is said to have a long serpententine neck with a small head and a matching tail.
Numerous expeditions have gone in search of the mokele-mbembe and have brought back tantalizing clues to its existence. In 1992, a Japanese film crew working on a documentary filmed a creature moving rapidly through Lake Tele, one of the places where the beast is said to live. The footage showed what appeared to be a creature with a long neck that yet again matched no known local wildlife.⁵
A more mundane explanation for the carving found at Angkor is of course that the Khmer unearthed the fossilized remains of a stegosaurus 800 years ago and it was these fossils that prompted the carving. Unfortunately we will probably never know what the real motivation was for showcasing this fascinating monster.
From dinosaurs to ape-men to giant snakes, the plentiful stone carvings at Angkor offer much to ponder over. While most visitors gaze in wonder at the massive towers and grand architecture, the subtle details of the intricate stone imagery offer a much more intriguing puzzle. Whether the Khmer meant to incorporate depictions of fantastic animals they knew to exit locally or whether they were simply carving based on Hindu and Buddhist mythology, we may never know. But either way, the carvings at Angkor rank among the best of the ancient world and can be appreciated by all.

THE LOST HISTORY OF EASTER ISLAND

With my first two days on Easter Island behind me, I decided I had explored as far as my feet would take me and it was time to rent a car. Shopping around turned out to be pointless as most places seemed to have similar 1980’s Hyundai Sidekicks for the same price. I searched in vain for one with an automatic transmission but was told that there were no automatics on the whole island. Reluctantly I slid behind the wheel of my chosen Hyundai and tried to remember how to work a clutch. Luckily, Easter Island has no traffic lights and only a couple of stop signs so it makes for a pretty relaxing place to get re-acquainted with driving stick. After a few embarrassing lurches and stalls, I was in gear and on my way out of town to my first stop, Vinapu.

One of Thor Heyerdahl’s most visually compelling arguments for a Pre-Incan presence on Easter Island can be found at the superbly constructed stone platform known as Ahu Vinapu. Countless visitors have remarked on its shocking similarity to the great cyclopean stone walls found around Cuzco, Peru. Heyerdahl states that “Vinapu alone stands as a mirrored reflection of the classical masterpieces of the Incas or their predecessors.”¹
World traveler and writer David Childress remarked on further similarities between the two architectural styles.

At Ollyantaytambo, Sillustani, Cuzco and other sites in the Andes, many of the large polygonal blocks have strange knobs on them, the function of which has never been understood. Here on the southeast corner of the wall [at Vinapu] was a knob, just like the ones in the Andes!³

Walking around the platform I thought back to my own time at Cuzco just weeks before. I had seen many examples of the knobs Childress refers to and they are visually very distinctive and hard to miss. Some examples of the stone knobs I saw in Peru can be seen in the photo on the right. After twenty minutes of searching I could find nothing at Vinapu that resembled the protrusions so common in Cuzco, especially in the southeast corner of the wall. Because these knobs are so unique, the existence of one at Vinapu would provide compelling evidence for the influence or Peruvian architects on Easter Island in ancient times. I was a bit disappointed that I couldn’t relocate whatever Childress had seen 20 years before.
Even without the stone knobs, at first glance, the masonry does look almost identical to Incan architecture. The large stones along the face are precisely fitted together using no mortar. The entire structure also has a slightly rounded shape and across the face and each individual stone is slightly convex or pillow-shaped. Incorporating beveled stones like these was another signature of Incan construction.
However, orthodox researchers point out that a closer inspection of the site shows some flaws in Heyerdahl’s logic. The greatest Incan walls were built of large boulders of various shapes superbly fitted together so that not even a thin blade could be inserted between them. But the wall at Vinapu simply gives a similar illusion. The large stones on the outside are merely a cosmetic facing for an interior filled with rubble. Closer inspection renders the similarity of the sites to be largely superficial.
Skeptics of a Peruvian influence at Vinapu also point out that the superb construction in evidence at this site is unique on the island, rather than being the norm. However, when Captain Cook arrived on Rapa Nui, he described the existence of another platform similar to Vinapu in Hanga Roa.¹ Unfortunately this ahu was dismantled so that its stones could be used in the construction of a harbor. Since it was taken apart before it could be properly studied, most researchers choose to ignore its existence.
Another ahu with stonework resembling that found at Vinapu was documented by William Thomson in 1886. Along the north coast he described and sketched a platform called Ahu Ahau that has since fallen into the sea.¹ Lastly, while conducting excavations at Anakena beach in 1987, Thor Heyerdahl’s team unearthed another finely-constructed massive stone wall just beneath the surface.¹ While still available to researchers, no follow-up digs have occurred to further explore the underground ruins at Anakena.
So certainly in ancient times, the fine construction in evidence at Ahu Vinapu was not unique. Unfortunately most of the stone walls to which it could be best compared are no longer in existence or visible. Whether or not Vinapu genuinely represents a South American influence on Easter Island is a point that will no doubt continue to be debated.
After marveling at the fine stone work, I climbed back into my jeep and continued east stopping at several platforms and moai until I reached Ahu Hanga Te’e. From a distance this ahu didn’t seem to be particularly impressive as all the moai that once stood atop it now lay face down. But a walk around the site revealed a number of interesting features. The generally accepted chronology for stone carving on the island identifies the earliest moai as those with rounded bald heads, while later moaiwere carved with flat heads to allow a topknot or pukao to be placed on top. These topknots were carved from a soft red scoria and increased the height of moaithat were already being carved larger and larger.
Around Hanga Te’e a variety of pukao lay strewn about. Some even featured deep petroglyphs and designs. As I got closer to the platform, I noticed another curious feature. Just in front of the ahu in the ceremonial center was a ring of stones 60 feet across with a single larger stone marking the center. At one time these stone rings were quite common on Easter Island, but now only a few examples remain. Early accounts tell how the islanders used the stones ceremonially to track the position of the sun, the moon and the stars.⁴ How exactly this was accomplished and interpreted is no longer known.
As the sun fell lower in the sky I decided I could make it to one more major site and continued east towards the largest stone platform on the island, Ahu Tongariki. Measuring almost 700 feet across, this great stone platform is an imposing sight. Atop it sit 15 carefully placed moai varying in height from 17 to 26 feet and weighing an average of 40 tons. Tongariki suffered a near disaster in 1960 when an earthquake off the coast of Chili generated a 25 foot tidal wave that swept ashore reducing the ahu to rubble and scattering the statues more than 400 feet inland. An intense restoration project in 1990 restored the platform to its former glory.²
Currently no other ahu supports more statues, but during Thomson’s stay in 1886 he documented an ahu on an inaccessible terrace along the coast east of Rano Kau that supported an impressive 16 statues. Unfortunately, as with Ahu Ahau, this platform also succumbed to the sea as the fragile volcanic cliff it was built upon was slowly undercut by the relentless waves below.¹ In fact a number of the island’s most mysterious and perhaps most ancient sites have been lost to the ocean in just the last hundred years. Now smothered in the waves below, we’ll never know what secrets these unique sites once held.
The next morning I visited the birthplace of most of the great statues on the island. I steered my jeep to a stop next to the only other car in the parking lot and made my way along the trail up the slopes of Ranu Raraku. The soft volcanic tuft of this long extinct volcano provided perfect working material to carve the vast majority of the moai found around the island. So far, 887 moai have been counted on Easter Island and of these, all but 55 were carved from the slope before me. In fact, the statues were carved in such abundance that almost 400 moai still surround the slopes or lay in various stages of completion and never made it to a coastal ahu for display.
As the carving of the moai continued through the years, the stone monuments were made to be larger and larger. Still attached to the quarry is a moai of truly astounding proportions. Known as El Gigante (The Giant) it measures almost 72 feet in length and is estimated to weigh almost 300 tons.If it had ever been completed, and a topknot placed on top, El Gigante would have stood taller than an 8-story building.
Walking along the length of this massive carving I pondered the question that has intrigued and perplexed all who visit Easter Island. How were themoai transported to their ahu? The largest moai ever to be placed on a platform stood over 32 feet high and weighed around 80 tons. The question of how such colossal monuments could be transported over as many as 12 miles of rugged terrain has been the subject of much speculation throughout the years.
Eric Von Daniken suggested extraterrestrials with anti-gravity technology as the most likely explanation, but it’s hardly necessary to resort to such far-out speculation. Some have theorized that in the days when trees could still be found on the island, the trunks were used as rollers to ease the transport of the moai. Others have suggested that the ground was greased with a mixture of vegetable products and that the moai were then dragged to their ahu on sleds.² Neither of these explanations is completely satisfying though.
Throughout the centuries, the native population has stuck to a single story. They describe how the chief would use his mana or spiritual power to command the statues to walk to their desired locations. Most researchers dismiss these claims, but in 1986 Thor Heyerdahl was able to recreate a walking movement using two teams of islanders controlling ropes attached to amoai. By pulling back and forth on the ropes, the teams were able to “walk” the statue forward by tilting it side to side.¹
However, recent excavations along the ancient roads that radiate out from Ranu Raraku have cast further doubt on how that moai were moved. Sections of the road were found to be broad and flat, suitable for “walking” a statue or using rollers. But other sections were V-shaped, rendering most transportation methods suggested thus far impossible.² The roads also traveled up and down slopes and did not lead all the way to the platforms that were the moais’ final destination. The mystery of the monuments’ transport still remains unsolved but new developments may bring us closer to the real answer.
I followed the branching path to the left and climbed up a narrow gap into the interior of the crater. Dotting the slope, surrounding the banks of a fresh water lake, over a hundred stone faces basked in the sunlight buried up to their necks in eroded soil and volcanic chunks dislodged from the cliffs above. Hundreds of years ago, as the environment collapsed, water sources dried up, leaving the lake before me as one of the few remaining locations with fresh water.
Along the banks of this valuable resource, a thick crop of totora reeds have been a point of contention for over 50 years.Thor Heyerdahl claimed that the reeds were identical to those found at Lake Titicaca in the Andes, and must have been imported by the earliest South American settlers. However, pollen analysis carried out by John Flenley in the 1980’s clearly showed that the reeds have grown in the lake for over 30,000 years and thus made their way to the island by natural means.²
As I walked around the edge of the lake, I took a moment to examine one of the stone faces along the path. The moai found at Ranu Raraku have a unique appearance in that they have no eyes. Instead the giants were completed and polished in every other way, but the eye sockets were carved last, etched out only once a moai had reached its designated ahu.
It was long believed that the great statues on Easter Island had no real eyes, but in 1978, native archaeologist Sonia Haoa discovered fragments of coral and red scoria that exactly matched the eye sockets of a statue above.² The discovery that themoai did in fact have inlaid eyes proved shocking to many researchers as this practice was not a Polynesian custom. The practice was common in many other ancient cultures however, including those from the Middle East and Central and South America.¹
As I continued along the shore I thought about all the conflicting evidence I had seen so far. Mainstream archaeologists insist on a purely Polynesian heritage for the original population of Easter Island. But the artifacts and sites Thor Heyerdahl and others had documented seemed to paint a very different picture. In the days ahead I would continue to discover that Easter Island’s history is a complex puzzle with no easy solutions.

Further Reading:

The Enigmas of Easter Island
John Flenley & Paul BahnThe Mystery of Easter Island
Katherine Routledge
Easter Island : The Mystery Solved
Thor Heyerdahl
Lost Cities of Ancient Lemuria and the Pacific
David Hatcher Childress
Island at the End of the World : The Turbulent History of Easter Island
Steven Roger Fischer
Ancient Infrastructure: Remarkable Roads, Mines, Walls, Mounds, Stone Circles
William Corliss
 SOURCE:
www.unexplainedearth.com