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ROYAL KINGDOM OF THAILAND
Tuesday, September 11, 2012
SUKHOTHAI KINGDOM
Saturday, January 14, 2012
THE HISTORY OF THE SUKHOTHAI.
Thai history is said to have began in 1238, when the Sukhothai kingdom was established. The Sukhothai kingdom, which contributed major architectural structures, was a loosely organized state in which Buddhism and the government were intertwined. However, the kingdom was short-lived. It fell apart after the death of its most famous ruler, king Ramakhamphaeng. After its fall, the cities of Lopburi and Suphanburi united, creating the Ayutthaya kingdom. This kingdom, which flourished in international trade and diplomatic relations, lasted for over four centuries. Its success can be attributed to the great organizational skills of its leaders as well as the benefits of its geographical location. Unfortunately, these alliances with foreign nations led to conflict within Ayutthaya and an eventual revolt. Less than a century later, Burmese forces invaded and overthrew Ayutthaya’s government, thereby ending the great reign of the Ayutthaya kingdom.
In 1238 the Sukhothai kingdom was established as an independent state in the Menam Basin. According to legend, this took place when Thai chieftains overthrew their Khmer overlords in the region of Sukhothai.[1] The new kingdom of Sukhothai encompassed Luang Phrabang to the north and the Malay Peninsula to the south,[2] or what is considered to be present day Thailand and lower Burma.[3] The Sukhothai kingdom is regarded as the first independent state of the Thai people. Thai people consider this to be the beginning of their history because most earlier historical chronicles were “simply lists of kings or collections of legends, usually undated, [but] in the thirteenth and fourteenth centuries they become the annals of states, replete with detailed accounts of religious events and wars, of dynastic conflicts and popular movements.”[4] Sukhothai was also the first kingdom to use the Thai language officially, thus adding to Sukhothai’s formal contribution to Thai history.[5]
In addition, Sukhothai made lasting historical architectural contributions. At present, many of these contributions are located at the Sukhothai Historic Park, located approximately 200 miles north of present day Bangkok. The “numerous cetiyas or stupas (relic mounds) and viharas (Buddhist monasteries) [found around the historical park] bear testimony to the splendor of classical Sukhothai architecture.”[6] The arts also flourished during Ramakhamphaeng’s rule in particular Sukhothai bronze sculpture and ceramics. These commodities became major sources of international trade.[7]
While the arts played an important role in the Sukhothai kingdom, religion was even more crucial to the Sukhothai way of life. Religion and the state in the Sukhothai kingdom were inextricably linked. In fact, “Above all else, Sukhothai was a Buddhist state, lavishly supporting a monastic community newly reinforced by and invigorated by a celebrated patriarch.”[8] However this also meant that religious association aside, the Sukhothai government was not highly centralized. The king was so dedicated to Buddhism that he shared his throne weekly with monks who preached the Dhamma of Buddha.[9] Not only was the state officially Buddhist, but religion was also political since political peace and unity were often forged on religious grounds.[10] This intertwining of state and religion proved no problem for the extremely devout Sukhothai people.
Life in the Sukhothai kingdom is perhaps best described by the beloved king Ramakhamphaeng: There is fish in the water and rice in the fields. The lord of the realm does not levy toll on his subjects for traveling the roads; they lead their cattle to trade or ride their horses to sell; whoever wants to trade in elephants, does so; whoever wants to trade in horses, does so… When he sees someone’s rice he does not covet it, when he sees someone’s wealth he does not get angry…[11]
This passage shows Sukhothai at its prime in the eyes of their king whom they affectionately called Lord Father.[12] This name was given to king Ramakhamphaeng because of his paternal benevolence. In fact, Sukhothai rulers claimed to be merely the fathers of the Thai people.[13]
In king Ramakhamphaeng’s famous 1292 inscription he stated that the city Suphanburi was among the dependencies of Sukhothai.[14] This is significant because by the 13th century Suphanburi had become one of the most powerful cities, a center of military power controlling parts of the Menam Basin and part of the Malay Peninsula. An alliance between Suphanburi and the equally powerful city Lopburi, known as the center of culture and learning, eventually led to the emergence of a new power, Ayutthaya.[15] It is theorized that the Sukhothai kingdom fell shortly after king Ramakhamphaeng’s death due to an inability to feed its people from its own agricultural resources.[16]
In 1351 the Ayutthaya kingdom was officially founded. Because of the myths and legends that surround the foundation of the kingdom of Ayutthaya, it has become a subject of controversy for historians.[17] Its Ayutthaya secured the center for rice production near Lopburi, the most fertile and abundant area for rice production in the Menam Basin.[18] With a surplus of rice for export, Ayutthaya was able to become economically self-sufficient which solidified their political dominance in the region. This ability to provide for the people helped the rulers of Ayutthaya earn the name “devaraja,” the Khmer word for God-King.[19]
Ayutthaya’s economic self-sufficiency led to an accumulation of great wealth. In order to display this, an elaborate system of rivers was lined with luxurious houses and palaces. In fact, “Ayutthaya had reached a level of opulence which not only astounded foreign visitors, but excited the envy of neighbors as well.”[20] These ornate structures demonstrated Ayutthaya’s appreciation for art and architecture. It has been said that, “there is no ancient kingdom that inspires the present-day Thai more than Ayudhya.”[21] Ayutthaya’s artistic influence can be seen all throughout present-day Thailand.
While the Ayutthaya kingdom benefitted from this great wealth, it was not without its faults. The kingdom was wrought with political conflict, frequently stemming from the issue of succession. After the death of its founder Prince Uthong, also known as Ramathibodi, his brother, Borommaracha, and his son, Prince Ramesuan, fought for control of the kingdom.[22] This pattern of problematic succession continued until the very end of the empire. The Sukhothai people were also a source of conflict throughout the Ayutthaya kingdom. Although the Sukhothai kingdom was overthrown and Ayutthaya became the dominant political power in the region, during Borommaracha’s reign as king the Sukhothai people attempted to regain their power.[23] However, this attempt failed and in 1438 the area of Sukhothai was officially incorporated as a province into the Ayutthaya kingdom. [24]
Along with its military prowess, Ayutthaya also benefited from its leaders’ ability to exert bureaucratic control over their territories in ways their adversaries could not. The strict and regimented organization style of the Ayutthaya rulers (problems of succession aside) can be seen in king Borommatrailokanat’s institution of formal legislation and codes of both civil and criminal law. The goal behind this was “to regulate natural human inequality for the sake of the proper functioning of the social order.”[25] They also had highly differentiated and specialized offices through which power and responsibility were shared.[26] This efficient form of government helped Ayutthaya last as a dominant power for over four centuries.
Another asset to the Ayutthaya kingdom was foreign trade relations. This was facilitated by the kingdom’s proximity to easily accessible water routes that emptied into the Menam Basin. The rivers enriched the soil in the Menam Basin, making it highly fertile and turning the region into a major producer of rice.[27] These rivers were also major communication routes, which allowed for frequent foreign trade and diplomatic relations. Most notably Ayutthaya developed trade relationships with the Dutch and French. Visitors to the kingdom including merchants, missionaries, and diplomats such as France’s King Louis XIV.[28]
Unfortunately in 1688 there was growing anti-foreign and xenophobic sentiments among many Ayutthaya citizens. [29] A desire to return to Thai roots led to the Ayutthaya Revolt of 1688, which arose out of the death of King Narai.[30] The people were upset over Narai’s devotion to foreign individuals and nations at the expense of the Thai people. Narai famously disregarded the advice of Ayutthaya leaders in favor of French officials.[31] This revolt led to oust of most foreign officials and a period in Ayutthaya’s history in which the kingdom took a more traditional approach to diplomatic relations.
King Phra Petracha and his descendents took over Ayutthaya rule after the Revolt of 1688. Unfortunately their era was filled with as many dynastic squabbles and disputes over succession as all of the preceding ruling families in Ayutthaya’s history. This family ruled over Ayutthaya until April of 1760, when Burmese forces led by King Alaunghpaya besieged Ayutthaya and nearly conquered the city. [32] This attack was unsuccessful, yet it marked the beginning of the end for the great Ayutthaya kingdom. Six years later in February of 1766 two separate Burmese forces struck again and over a year later on April 7, 1767 Burma breached the walls of Ayutthaya and took over the capital, wreaking devastation in the process.[33] To do this, the Burmese kept the city sealed for months, starving its people into submission while burning and looting in the process.[34] “Palaces, temples, priceless art, treasures, libraries with ancient scrolls and historical records were plundered and later put to the torch” thus limiting modern day knowledge of Thai history and leaving much of the city in ruins.[35]The kingdom of Ayutthaya was officially at an end.
Amazingly enough, only six months after the fall of Ayutthaya a young governor of the Tak region named Taksin begin establishing authority in the region. He soon became a power to be reckoned with. By 1768 Taksin reconstituted all of the former Ayutthaya kingdom’s territories and had been crowned monarch.[36] However, Taksin was more skilled as a military man than a leader and was eventually executed. He was promptly replaced with a descendant of an old Ayutthaya noble family named Chakri, who took the name Ramathibodi or King Rama I.[37] Rama, whose first order of business was to move the capital to Bangkok, thus began the kingdom that would rule Thailand up to the present day
In 1238 the Sukhothai kingdom was established as an independent state in the Menam Basin. According to legend, this took place when Thai chieftains overthrew their Khmer overlords in the region of Sukhothai.[1] The new kingdom of Sukhothai encompassed Luang Phrabang to the north and the Malay Peninsula to the south,[2] or what is considered to be present day Thailand and lower Burma.[3] The Sukhothai kingdom is regarded as the first independent state of the Thai people. Thai people consider this to be the beginning of their history because most earlier historical chronicles were “simply lists of kings or collections of legends, usually undated, [but] in the thirteenth and fourteenth centuries they become the annals of states, replete with detailed accounts of religious events and wars, of dynastic conflicts and popular movements.”[4] Sukhothai was also the first kingdom to use the Thai language officially, thus adding to Sukhothai’s formal contribution to Thai history.[5]
In addition, Sukhothai made lasting historical architectural contributions. At present, many of these contributions are located at the Sukhothai Historic Park, located approximately 200 miles north of present day Bangkok. The “numerous cetiyas or stupas (relic mounds) and viharas (Buddhist monasteries) [found around the historical park] bear testimony to the splendor of classical Sukhothai architecture.”[6] The arts also flourished during Ramakhamphaeng’s rule in particular Sukhothai bronze sculpture and ceramics. These commodities became major sources of international trade.[7]
While the arts played an important role in the Sukhothai kingdom, religion was even more crucial to the Sukhothai way of life. Religion and the state in the Sukhothai kingdom were inextricably linked. In fact, “Above all else, Sukhothai was a Buddhist state, lavishly supporting a monastic community newly reinforced by and invigorated by a celebrated patriarch.”[8] However this also meant that religious association aside, the Sukhothai government was not highly centralized. The king was so dedicated to Buddhism that he shared his throne weekly with monks who preached the Dhamma of Buddha.[9] Not only was the state officially Buddhist, but religion was also political since political peace and unity were often forged on religious grounds.[10] This intertwining of state and religion proved no problem for the extremely devout Sukhothai people.
Life in the Sukhothai kingdom is perhaps best described by the beloved king Ramakhamphaeng: There is fish in the water and rice in the fields. The lord of the realm does not levy toll on his subjects for traveling the roads; they lead their cattle to trade or ride their horses to sell; whoever wants to trade in elephants, does so; whoever wants to trade in horses, does so… When he sees someone’s rice he does not covet it, when he sees someone’s wealth he does not get angry…[11]
This passage shows Sukhothai at its prime in the eyes of their king whom they affectionately called Lord Father.[12] This name was given to king Ramakhamphaeng because of his paternal benevolence. In fact, Sukhothai rulers claimed to be merely the fathers of the Thai people.[13]
In king Ramakhamphaeng’s famous 1292 inscription he stated that the city Suphanburi was among the dependencies of Sukhothai.[14] This is significant because by the 13th century Suphanburi had become one of the most powerful cities, a center of military power controlling parts of the Menam Basin and part of the Malay Peninsula. An alliance between Suphanburi and the equally powerful city Lopburi, known as the center of culture and learning, eventually led to the emergence of a new power, Ayutthaya.[15] It is theorized that the Sukhothai kingdom fell shortly after king Ramakhamphaeng’s death due to an inability to feed its people from its own agricultural resources.[16]
In 1351 the Ayutthaya kingdom was officially founded. Because of the myths and legends that surround the foundation of the kingdom of Ayutthaya, it has become a subject of controversy for historians.[17] Its Ayutthaya secured the center for rice production near Lopburi, the most fertile and abundant area for rice production in the Menam Basin.[18] With a surplus of rice for export, Ayutthaya was able to become economically self-sufficient which solidified their political dominance in the region. This ability to provide for the people helped the rulers of Ayutthaya earn the name “devaraja,” the Khmer word for God-King.[19]
Ayutthaya’s economic self-sufficiency led to an accumulation of great wealth. In order to display this, an elaborate system of rivers was lined with luxurious houses and palaces. In fact, “Ayutthaya had reached a level of opulence which not only astounded foreign visitors, but excited the envy of neighbors as well.”[20] These ornate structures demonstrated Ayutthaya’s appreciation for art and architecture. It has been said that, “there is no ancient kingdom that inspires the present-day Thai more than Ayudhya.”[21] Ayutthaya’s artistic influence can be seen all throughout present-day Thailand.
While the Ayutthaya kingdom benefitted from this great wealth, it was not without its faults. The kingdom was wrought with political conflict, frequently stemming from the issue of succession. After the death of its founder Prince Uthong, also known as Ramathibodi, his brother, Borommaracha, and his son, Prince Ramesuan, fought for control of the kingdom.[22] This pattern of problematic succession continued until the very end of the empire. The Sukhothai people were also a source of conflict throughout the Ayutthaya kingdom. Although the Sukhothai kingdom was overthrown and Ayutthaya became the dominant political power in the region, during Borommaracha’s reign as king the Sukhothai people attempted to regain their power.[23] However, this attempt failed and in 1438 the area of Sukhothai was officially incorporated as a province into the Ayutthaya kingdom. [24]
Along with its military prowess, Ayutthaya also benefited from its leaders’ ability to exert bureaucratic control over their territories in ways their adversaries could not. The strict and regimented organization style of the Ayutthaya rulers (problems of succession aside) can be seen in king Borommatrailokanat’s institution of formal legislation and codes of both civil and criminal law. The goal behind this was “to regulate natural human inequality for the sake of the proper functioning of the social order.”[25] They also had highly differentiated and specialized offices through which power and responsibility were shared.[26] This efficient form of government helped Ayutthaya last as a dominant power for over four centuries.
Another asset to the Ayutthaya kingdom was foreign trade relations. This was facilitated by the kingdom’s proximity to easily accessible water routes that emptied into the Menam Basin. The rivers enriched the soil in the Menam Basin, making it highly fertile and turning the region into a major producer of rice.[27] These rivers were also major communication routes, which allowed for frequent foreign trade and diplomatic relations. Most notably Ayutthaya developed trade relationships with the Dutch and French. Visitors to the kingdom including merchants, missionaries, and diplomats such as France’s King Louis XIV.[28]
Unfortunately in 1688 there was growing anti-foreign and xenophobic sentiments among many Ayutthaya citizens. [29] A desire to return to Thai roots led to the Ayutthaya Revolt of 1688, which arose out of the death of King Narai.[30] The people were upset over Narai’s devotion to foreign individuals and nations at the expense of the Thai people. Narai famously disregarded the advice of Ayutthaya leaders in favor of French officials.[31] This revolt led to oust of most foreign officials and a period in Ayutthaya’s history in which the kingdom took a more traditional approach to diplomatic relations.
King Phra Petracha and his descendents took over Ayutthaya rule after the Revolt of 1688. Unfortunately their era was filled with as many dynastic squabbles and disputes over succession as all of the preceding ruling families in Ayutthaya’s history. This family ruled over Ayutthaya until April of 1760, when Burmese forces led by King Alaunghpaya besieged Ayutthaya and nearly conquered the city. [32] This attack was unsuccessful, yet it marked the beginning of the end for the great Ayutthaya kingdom. Six years later in February of 1766 two separate Burmese forces struck again and over a year later on April 7, 1767 Burma breached the walls of Ayutthaya and took over the capital, wreaking devastation in the process.[33] To do this, the Burmese kept the city sealed for months, starving its people into submission while burning and looting in the process.[34] “Palaces, temples, priceless art, treasures, libraries with ancient scrolls and historical records were plundered and later put to the torch” thus limiting modern day knowledge of Thai history and leaving much of the city in ruins.[35]The kingdom of Ayutthaya was officially at an end.
Amazingly enough, only six months after the fall of Ayutthaya a young governor of the Tak region named Taksin begin establishing authority in the region. He soon became a power to be reckoned with. By 1768 Taksin reconstituted all of the former Ayutthaya kingdom’s territories and had been crowned monarch.[36] However, Taksin was more skilled as a military man than a leader and was eventually executed. He was promptly replaced with a descendant of an old Ayutthaya noble family named Chakri, who took the name Ramathibodi or King Rama I.[37] Rama, whose first order of business was to move the capital to Bangkok, thus began the kingdom that would rule Thailand up to the present day
Tuesday, January 10, 2012
TIPCHANG DYNASTY
The Tipchang Dynasty
Northern Thailand's Last Royal Family 
(1732-1939 A.D.)King (Jao) Tipchang took advantage of weakening Burmese forces and installed loyal rulers in various Lanna prefectures, including his son Prince Kaew, who he put in charge of Lampang. But the Burmese gathered another round of strength between 1764 and 1774 and attacked Siam a total of nine times during that period.
LANNA THAI.
Lanna or Lannathai is the given name of a prosperous self ruling kingdom, once the power base of the whole of Northern Thailand as well as parts of present day Burma (Myanmar) & Laos. The title means "Land of a million rice fields".
The rich culture and history owe much to the influence of Burma and, to a certain extent Laos. Still found in northern temples is the script of Lanna, which is probably the original Thai script and thought to be based on Mon. A similar script is still in use today by the Shan people.
Lanna is completely different from other provinces of Thailand in cuisine, culture and custom. It is generally acknowledged, throughout Thailand, that the Northern women are the most beautiful and people friendliest and politest in the country. The charm and gentleness of the Northerners seldom fail to impress even the most demanding of visitors.
The history of modern Thailand begins 5,000 years ago. The ancestors of today's Thai people lived in areas of Southern China. Through various migration streams they worked their way south to Thailand, Burma and Lao. They entered today's Thailand at Chiang Saen (Yonokanagakom) on the southern banks of the Mae Khong River; this gateway to Siam is known to have been a kingdom as early as 773 A.D.
The mighty Lanna kingdom was founded by King Mengri (1259 - 1317). He also brought a newly found unity to the North and annexed the Mon held territory south of Chiang Mai including their capital Lampoon (Hari Punchai). After the town fell he went in search for a new area to build a city. He found a well-watered meadow, stocked with game and other wild animals beside a huge mountain plentiful of waterfalls. Two of his friends were invited, King Ngarm Muang of Payao and King Rama Kampeng of Sukothai,
to inspect the site and assist in construction to which they agreed. Each king made a small slit in his wrist and allowed the blood to spill into a silver goblet. When full they drank the contents vowing everlasting support and co-operation. (There was no war between the three kingdoms during the reign of these kings.) A monument to these three kings was built and can be located in the centre of Chiang Mai's old city. The town was built in 1296 and named Nopburi Sri Nakorn Ping Chiang Mai which was later shortened to Chiang Mai.
Mengri however did not live in Chiang Mai, preferring his own town of Chiang Rai, the then capital of Lanna. Chiang Mai did not become capital until 1345. His role was that of conqueror. A powerful man, it is perhaps fitting that he died after being struck by lightning in his 80th year. A shrine was built at the market where he fell and is found in the centre of Chiang Mai's old city, close to the three kings statue. Other Northern Kings met with more unusual fates such as King Kampoo who, in 1345, was eaten by a crocodile while taking a bath and King Muong Keo who passed away after eating a dish of raw horse meat. Another would be king was trampled to death attempting to rope wild elephants.
The most powerful period of this kingdoms history was during the reign of King Tilorokarat (1548-1580). Lanna's power began to wane by the end of the 15th century and was repeatedly attacked by Lao and Burma whose troops and puppet lords occupied the area on many occasions. They introduced their own styles of food, buildings, costume and culture. Chiang Mai swayed between Burmese and Central Thai control with intermittent spells of self-government; The Burmese occupied the Lanna region from 1556 until it was finally annexed by Central Thailand in the late 18th century. However their loyalties of the locals were to themselves and they sided with Thai or Burmese armies at different periods.
Chiang Mai was actually deserted for 15 years (1776-1791) as the result of successive wars. Lampang was made temporary capital. It was Rama I (of the present Chakri Dynasty) who re-established the city after several skirmishes with the Burmese. The Thai commander, Kawila, was given the title "Prince of Chiang Mai" for his valiant efforts. Chiang Mai has remained a part of Thailand (Siam) ever since despite frequent Burmese raids.
Around this time Chiang Saen was under siege by Thai forces attempting to starve out the Burmese occupiers. The Thai army did not succeed and retreated fearing a Burmese counter-attack. Meanwhile the residents revolted slaying the Burmese troops and opening the city gates for their liberating compatriots to enter.
Rama I ordered the destruction of Chiang Saen in 1804 to prevent the Burmese from using it as a springboard to attack Chiang Mai, he did likewise to the surrounding Shan states towns (now in Burma and Laos). With Chiang Saen in flames the 23,000 residents were sent to populate Chiang Mai, Lampang and Nan which is why, even today, the town of Chiang Saen is little more than a village.
Skirmishes, uprising and wars were an integral part of daily life in Lanna during these times and it would require much more space than we have here to cover many of the past conflicts.
The last ruler of Chiang Mai with Northern connections was Chao Keo Naovarat and a Bangkok appointed governor replaced him in 1939. A bridge, connecting the east of the city with the old city is named in his honour. Typical Lanna market scene mid 19th century
The Kingdom of Lanna (present day Northern Thailand) flourished for three hundred years under the Mengrai Dynasty (1258-1558) before the Burmese invaders put a stronghold on the region. For the next 216 years, the Kingdom was ruled by little more than "puppet kings" manipulated by the rulers of Burma. The Lanna people, aided by armies from its parent kingdom of Siam, continued to fight the Burmese, and finally achieved an opening for a proper Lanna king to take the throne in Chiangmai in 1732.
The rich culture and history owe much to the influence of Burma and, to a certain extent Laos. Still found in northern temples is the script of Lanna, which is probably the original Thai script and thought to be based on Mon. A similar script is still in use today by the Shan people.
Lanna is completely different from other provinces of Thailand in cuisine, culture and custom. It is generally acknowledged, throughout Thailand, that the Northern women are the most beautiful and people friendliest and politest in the country. The charm and gentleness of the Northerners seldom fail to impress even the most demanding of visitors.
The history of modern Thailand begins 5,000 years ago. The ancestors of today's Thai people lived in areas of Southern China. Through various migration streams they worked their way south to Thailand, Burma and Lao. They entered today's Thailand at Chiang Saen (Yonokanagakom) on the southern banks of the Mae Khong River; this gateway to Siam is known to have been a kingdom as early as 773 A.D.
The mighty Lanna kingdom was founded by King Mengri (1259 - 1317). He also brought a newly found unity to the North and annexed the Mon held territory south of Chiang Mai including their capital Lampoon (Hari Punchai). After the town fell he went in search for a new area to build a city. He found a well-watered meadow, stocked with game and other wild animals beside a huge mountain plentiful of waterfalls. Two of his friends were invited, King Ngarm Muang of Payao and King Rama Kampeng of Sukothai,
to inspect the site and assist in construction to which they agreed. Each king made a small slit in his wrist and allowed the blood to spill into a silver goblet. When full they drank the contents vowing everlasting support and co-operation. (There was no war between the three kingdoms during the reign of these kings.) A monument to these three kings was built and can be located in the centre of Chiang Mai's old city. The town was built in 1296 and named Nopburi Sri Nakorn Ping Chiang Mai which was later shortened to Chiang Mai.Mengri however did not live in Chiang Mai, preferring his own town of Chiang Rai, the then capital of Lanna. Chiang Mai did not become capital until 1345. His role was that of conqueror. A powerful man, it is perhaps fitting that he died after being struck by lightning in his 80th year. A shrine was built at the market where he fell and is found in the centre of Chiang Mai's old city, close to the three kings statue. Other Northern Kings met with more unusual fates such as King Kampoo who, in 1345, was eaten by a crocodile while taking a bath and King Muong Keo who passed away after eating a dish of raw horse meat. Another would be king was trampled to death attempting to rope wild elephants.
The most powerful period of this kingdoms history was during the reign of King Tilorokarat (1548-1580). Lanna's power began to wane by the end of the 15th century and was repeatedly attacked by Lao and Burma whose troops and puppet lords occupied the area on many occasions. They introduced their own styles of food, buildings, costume and culture. Chiang Mai swayed between Burmese and Central Thai control with intermittent spells of self-government; The Burmese occupied the Lanna region from 1556 until it was finally annexed by Central Thailand in the late 18th century. However their loyalties of the locals were to themselves and they sided with Thai or Burmese armies at different periods.
Chiang Mai was actually deserted for 15 years (1776-1791) as the result of successive wars. Lampang was made temporary capital. It was Rama I (of the present Chakri Dynasty) who re-established the city after several skirmishes with the Burmese. The Thai commander, Kawila, was given the title "Prince of Chiang Mai" for his valiant efforts. Chiang Mai has remained a part of Thailand (Siam) ever since despite frequent Burmese raids.
Around this time Chiang Saen was under siege by Thai forces attempting to starve out the Burmese occupiers. The Thai army did not succeed and retreated fearing a Burmese counter-attack. Meanwhile the residents revolted slaying the Burmese troops and opening the city gates for their liberating compatriots to enter.
Rama I ordered the destruction of Chiang Saen in 1804 to prevent the Burmese from using it as a springboard to attack Chiang Mai, he did likewise to the surrounding Shan states towns (now in Burma and Laos). With Chiang Saen in flames the 23,000 residents were sent to populate Chiang Mai, Lampang and Nan which is why, even today, the town of Chiang Saen is little more than a village.
Skirmishes, uprising and wars were an integral part of daily life in Lanna during these times and it would require much more space than we have here to cover many of the past conflicts.
The last ruler of Chiang Mai with Northern connections was Chao Keo Naovarat and a Bangkok appointed governor replaced him in 1939. A bridge, connecting the east of the city with the old city is named in his honour. Typical Lanna market scene mid 19th century
The Kingdom of Lanna (present day Northern Thailand) flourished for three hundred years under the Mengrai Dynasty (1258-1558) before the Burmese invaders put a stronghold on the region. For the next 216 years, the Kingdom was ruled by little more than "puppet kings" manipulated by the rulers of Burma. The Lanna people, aided by armies from its parent kingdom of Siam, continued to fight the Burmese, and finally achieved an opening for a proper Lanna king to take the throne in Chiangmai in 1732.
Monday, January 9, 2012
KING MONGKUT RAMA IV
Mongkut was born a Prince to the Royal House of Chakri in 1804. His grandfather, Rama I, founded the Chakri Dynasty and still reigned when Prince Mongkut was born. The baby Prince's father, Rama II, became Monarch five years later, in 1809, and as he was the first-born son of Rama II's Royal Queen,
Prince Mongkut was perceived by many as being the heir apparent to the Siamese Throne. However, this was not to be; Prince Mongkut had an older half-brother, a son of one of Rama II's many concubines, who ultimately succeeded to the Kingdom as Rama III. Prince Mongkut, instead, became a monk in his 20th year and studied scholarly matters for the next 27 years.
Kingship did not fall on Mongkut's shoulders until he was 47 years of age and by that time, thanks to his lively intelligence, an inquiring mind and humbling experiences as a
Buddhist monk, Siam was blessed with an educated, learned King who knew about his nation, his people and many matters far beyond the frontiers of Siam. Like many young Thai boys, Prince Mongkut initially entered a temple as a 14 year old novice. It was for only a short period of seven months in order that he might study the basics of Buddhism and the teenage Prince never expected to return to monastic life for any considerable length of time. Outside of the monastery, Prince Mongkut was tutored in the normal way and his father, Rama II, who was a great lover of poetry, story telling and the arts, gave Mongkut an insight into the beauty of language and fascination of scholarly knowledge. So Prince Mongkut had some experience of monastic life but, nevertheless, for a young man accustomed to the riches and opulence of royal surroundings, it must have come as rather a change when he re-entered a monastery in his 20th year.
Prince Mongkut took up residence at Wat Rajadhivasa
and left his royal title at the gate! He was now simply "Mongkut", a humble monk on the path of enlightenment, humility and learning in the service of Buddha and the people. Long pilgrimages, on foot, took him to many parts of Siam meeting and talking with ordinary people as he went. Poor villagers and country folk pressed gifts of food into his alms-bowl early each morning and their simple kindness and generosity moved Mongkut spiritually. The future King of Siam was learning about his people as they were learning about him.
A rather sceptical mind and a religious energy pushed Mongkut to study Buddhism in depth and, as it was practiced in those days, he discovered all was not to his liking. He realized that the original teachings of Lord Buddha, in India, had been either lost or diluted by human frailties and that many monks were not at one with Buddha's teachings. How then could such monks teach the lay people?
Mongkut studied diligently and visited many monasteries in the pursuit of knowledge and techniques of meditation. The sacred writings of Buddha were in the Pali language so Mongkut learned the ancient language and studied Buddhist scriptures more thoroughly. In time, his fellow monks regarded him as an expert on the original teaching and philosophy of Buddhism and Mongkut was appointed Abbot of an important temple. For himself, having learned Pali, Mongkut also discovered his natural aptitude for language. Many subjects, especially other faiths and other nations, fascinated Mongkut. As a hobby pastime and recreation, he enjoyed astronomy and the study of planet movements. Lively debate with visitors was 
welcomed and considered thought was given to other points of view. Friendships developed with the Roman Catholic Monsignor Pallegoix and other Christian missionaries. Monsignor Pallegoix was fluent in Siamese and taught Latin to Mongkut in exchange for learning Pali. Christian missionaries from English speaking countries were delighted to have the ear of Abbot Mongkut and were pleased to assist with his understanding of English Mongkut became quite fluent with both the spoken and written English language.
An insatiable curiosity drove Mongkut to pursue greater knowledge and understanding. No educated opinion, either
Siamese or Western was rejected out of hand. Opinions were weighed, balanced and compared against what was accepted custom in Siam or Mongkut's personal Buddhist beliefs. In many instances, Mongkut knew that the Kingdom of Siam would make progress from some Western influence so he never closed his mind, or his door, to Western debate. However, on the question of religious beliefs, he felt that no other faith could be compared with his well-studied Buddhism. Many accepted sacred writings from other faiths, he said, were contrary to common sense. Christian missionaries were advised "What you teach people to do is admirable but what you teach them to believe is foolish".
Mongkut offered his firmly held opinions not in any sense of arrogance or criticism but, rather, as humble observations from his Buddhist viewpoint. Because of this gentle sincerity he was well regarded by the many Westerners with whom he had contact French, British and Americans all held him in high esteem as a learned, interesting and humble Siamese Buddhist Abbot. They could not know how his circumstances would change in the future.Prince Mongkut was perceived by many as being the heir apparent to the Siamese Throne. However, this was not to be; Prince Mongkut had an older half-brother, a son of one of Rama II's many concubines, who ultimately succeeded to the Kingdom as Rama III. Prince Mongkut, instead, became a monk in his 20th year and studied scholarly matters for the next 27 years. Kingship did not fall on Mongkut's shoulders until he was 47 years of age and by that time, thanks to his lively intelligence, an inquiring mind and humbling experiences as a
Buddhist monk, Siam was blessed with an educated, learned King who knew about his nation, his people and many matters far beyond the frontiers of Siam. Like many young Thai boys, Prince Mongkut initially entered a temple as a 14 year old novice. It was for only a short period of seven months in order that he might study the basics of Buddhism and the teenage Prince never expected to return to monastic life for any considerable length of time. Outside of the monastery, Prince Mongkut was tutored in the normal way and his father, Rama II, who was a great lover of poetry, story telling and the arts, gave Mongkut an insight into the beauty of language and fascination of scholarly knowledge. So Prince Mongkut had some experience of monastic life but, nevertheless, for a young man accustomed to the riches and opulence of royal surroundings, it must have come as rather a change when he re-entered a monastery in his 20th year. Prince Mongkut took up residence at Wat Rajadhivasa
and left his royal title at the gate! He was now simply "Mongkut", a humble monk on the path of enlightenment, humility and learning in the service of Buddha and the people. Long pilgrimages, on foot, took him to many parts of Siam meeting and talking with ordinary people as he went. Poor villagers and country folk pressed gifts of food into his alms-bowl early each morning and their simple kindness and generosity moved Mongkut spiritually. The future King of Siam was learning about his people as they were learning about him. A rather sceptical mind and a religious energy pushed Mongkut to study Buddhism in depth and, as it was practiced in those days, he discovered all was not to his liking. He realized that the original teachings of Lord Buddha, in India, had been either lost or diluted by human frailties and that many monks were not at one with Buddha's teachings. How then could such monks teach the lay people?
Mongkut studied diligently and visited many monasteries in the pursuit of knowledge and techniques of meditation. The sacred writings of Buddha were in the Pali language so Mongkut learned the ancient language and studied Buddhist scriptures more thoroughly. In time, his fellow monks regarded him as an expert on the original teaching and philosophy of Buddhism and Mongkut was appointed Abbot of an important temple. For himself, having learned Pali, Mongkut also discovered his natural aptitude for language. Many subjects, especially other faiths and other nations, fascinated Mongkut. As a hobby pastime and recreation, he enjoyed astronomy and the study of planet movements. Lively debate with visitors was welcomed and considered thought was given to other points of view. Friendships developed with the Roman Catholic Monsignor Pallegoix and other Christian missionaries. Monsignor Pallegoix was fluent in Siamese and taught Latin to Mongkut in exchange for learning Pali. Christian missionaries from English speaking countries were delighted to have the ear of Abbot Mongkut and were pleased to assist with his understanding of English Mongkut became quite fluent with both the spoken and written English language.An insatiable curiosity drove Mongkut to pursue greater knowledge and understanding. No educated opinion, either
Siamese or Western was rejected out of hand. Opinions were weighed, balanced and compared against what was accepted custom in Siam or Mongkut's personal Buddhist beliefs. In many instances, Mongkut knew that the Kingdom of Siam would make progress from some Western influence so he never closed his mind, or his door, to Western debate. However, on the question of religious beliefs, he felt that no other faith could be compared with his well-studied Buddhism. Many accepted sacred writings from other faiths, he said, were contrary to common sense. Christian missionaries were advised "What you teach people to do is admirable but what you teach them to believe is foolish".Mongkut Royal Prince of the purest Chakri blood, humble monk and wise Abbot with knowledge of the stars above Siam and compassion for the people of Siam the future King of Thailand King Mongkut, Rama IV, of Siam.
KING MONGKUT
| Until the time of his death in 1851, Rama III had reigned for twenty-seven years during which the Chakri Dynasty became even more firmly established. Regional conflicts with Laos and Cambodia were dealt with firmly but King Nangklao was less sure what to do about increasing pressures from Western nations. By nature he was a conservative Monarch and, providing trade and commerce was comfortable for Siam. He was reluctant to open his kingdom to further commercialism or foreign demands. Standard trade agreements had been signed with several Western nations but, as the Siamese Crown had a "middle-man" monopoly on all forms of commerce, many merchants regarded this as a restrictive practice. They wanted a freeing-up of regulations and the ability to deal directly with producers instead of having to negotiate constantly with the King and His Court Ministers. Such was the situation in 1850 when the U.S. Presidential Envoy, Joseph Balestier, arrived in Bangkok with the express task of conferring with King Nangklao to find ways to improve Treaty and trade relations. Rama III declined to receive Mr. Balestier but, instead, delegated his Phra Klang (Finance Minister) to do so. The U.S. Envoy's brief was to confer with the Siamese King only but, as he was not permitted, he returned to the United States in a less than happy mood. The following year, 1851, King Rama III was taken ill so it is understandable that he did not personally receive Sir James Brooke representing Her Imperial Majesty Queen Victoria. Sir James, also wishing to discuss the liberalization of trade and access, was likewise received by the Phra Klang. The Phra Klang indicated that the Trade Agreement with Great Britain was similar to agreements with other countries and, therefore, had no need for change. Sir James Brooke the White Rajah of Borneo (Sarawak) was furious at this slight. Sir James subsequently wrote to a colleague "Siam is, however, a country well worthy of attention and, in commercial point of view, second only to China, but the Government is as arrogant as that of China, and the King, in comparison, is inimical to Europeans. We may wait till the demise of the king brings about a new order of things. Above all, it would be well to prepare for the change, and to place our own king on the throne.." Would Great Britain have forced the issue by placing their own man on the Siamese Throne? We shall never know because, as events transpired, King Nangklao, Rama III, died on 2nd April 1851. But it is a point speculated upon by HRH Prince Chula Chakrabongse (great-grandson of King Mongkut) who wrote, "It is almost the general belief that if King Nangklao had lived a little longer the disputes might have led to more serious consequences". Rama III had not named his successor so it was left to the Council of Ministers to elect their new Monarch. Although the late King had fathered 22 sons, the Ministers decided that the late King's half-brother, Prince Mongkut, was the best possible choice for the Crown of Siam and how right they were. |
 | Prince Mongkut was the son of King Lert-Lah (Rama II) and his Royal Queen, so was of the purest Chakri line. He had entered a monastery at the age of 20 and worked and studied as a monk until called to be king at 47 years of age. Prince Mongkut was an able scholar with immense curiosity about life, religion, people, language, science and astronomy. In short, not only was he a Prince of the Blood, Prince Mongkut was an extremely intelligent and well-educated man. Also, he was fluent in English both the spoken and written words and looked upon progress with interest and discernment. On 22nd May 1851 he was crowned King Mongkut Rama IV of Siam to great rejoicing of his people. As a Buddhist monk for 27 years, King Mongkut knew the people, had travelled around their villages, accepted their gifts of food and given them spiritual guidance. Now he was their King and the people were happy. |
| One of King Mongkut's early decrees was for his subjects' right to petition their Monarch. A huge drum had stood outside the Royal Palace and, traditionally, a person could bang on the drum if he wished to be heard by his King. However, the tradition had long fallen into disuse and no one now dared hit the drum. King Mongkut changed that by appearing in public, once a week, and personally listening to petitions. King Mongkut handled relations with Great Britain, so strained during the latter reign of Rama III, with diplomacy, tact, intelligence and skill. In 1855, Sir John Bowring, on behalf of H.M. Queen Victoria, arrived in Bangkok. Forewarned by his predecessor Sir James Brooke, Sir John was not prepared to allow his Queen, or himself, be demeaned in any way. Arriving from Singapore on the warship HMS Rattler with HMS Grecian in attendance, Sir John Bowring sought audience with King Mongkut not with any Phra Klang. At such an audience, he indicated, it would not be fitting for him to "crawl like Eastern people" nor remove his shoes nor relinquish his sword of office. King Mongkut granted an audience to Sir John Bowring and, with finesse and charm, completely disarmed Queen Victoria's Envoy. As Sir John reported, Royal Barges conveyed the entourage to the landing place and, when summoned to the Audience Hall, "the Plenipotentiary and all officers proceeded there on foot without laying aside any portion of their dress". After bowing three times to His Majesty King Mongkut, Rama IV, of Siam, Sir John Bowring was warmly greeted by the Siamese Monarch and was seated, about 10 meters before the Throne, in line with the highest Siamese Nobles. His reception and the civilized, diplomatic handling of all events impressed Sir John Bowring to the highest degree. Such was the style of King Mongkut of Siam a progressive, learned Sovereign who was to do much for his Kingdom. |
KING PHAYA TAKSIN.
- In this section of Thailand's World.com we will detail those people and their role in the history of Thailand and the reason for their respect in the hearts and minds of Thai people today. Here is the story of a Thai General who after the sacking of Ayutthaya and Thailand generally by the invading Burmese in 1767 escaped to reform a new army and to conquer the Burmese and their allies, retake control of Siam and reform a new government. His buildings and bronze monuments can be seen in Thonburi. In recognition of what Taksin accomplished for Thailand The Thai Cabinet resolved to entitle him as '' King Taksin the Great '', and since 1954 there has been an annual state ceremony to remember and pay homage to his memory.
- Taksin [ originally named '' Sin '' ] was born in 1733. His father was a Chinese migrant from China named Haihong of the Teochiu ethnic group and his mother was a Thai called Nok Lang. The chronicles tell us that originally Sin was a trader who later, in recognition of services he had rendered, was appointed Governor of Tak Province. In 1765, '' Phraya Tak '' as he was then called, came to Ayutthaya to help defend the city from the burmese. In recognition of his work he was promoted to the title and rank of Phraya Wachira Prakan, Governor of Kamphaeng Phet. Kamphaeng Phet was a fortified out post city.
- During the encirclement of Ayutthaya by the Burmese, General Taksin and his army escaped and with armies and supplies from vassal states in East Thailand was able to regain independence for the Siamese within 6 months. The Kingdom of Siam was fragmented but after the establishment by Taksin of the new capital in Bangkok Taksin was able to wrest control back to the new Kingdom of Siam. Taksin tackled the problems of consolidation of the Siam Empire, wars with Cambodia and Burma, as well as domestic economic and administrative issues. This Taksin did as well as restore national identity with religion and the arts.
- Taksin selected Bangkok as the new capital as it was impossible to restore Ayutthaya to its original condition and secure its defences for the future. Bangkok had excellent forts and its location was an important point of entry for foreign trade [ and weapons ]. In 1773 King Taksin commanded the renovation of the city and named it Krung Thonburi. Thonburi remained the capital for 15 years.
- In 1781 there was a rebellion against King Taksin and he was executed on 6th April 1782 at the age of 48 after a 15 year reign. The method of execution was, as for nobility, to be put inside a silk sack and clubbed to death. Popular myth has it that someone else was put in the sack and Taksin spent his final years in South Thailand. This appears unlikely as the standard procedure at the time was alo to kill heirs of those you wanted to remove from office as well so as to finally remove any possible future claims.
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