:smileylaughing:Quote:
Originally Posted by Klondyke
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:smileylaughing:Quote:
Originally Posted by Klondyke
The Ploughing Ceremony is an ancient royal rite held in many Asian countries to mark the traditional beginning of the rice growing season. The ceremony is rooted in Brahman belief, and is held to ensure a good harvest.
In Thailand, the ploughing ceremony dates back to the Sukhothai Kingdom (1238–1438). The ceremony is said to have been adopted from the Khmer.
In ancient Siam, the ceremony contains two rituals; Buddhism ritual and Brahman ritual.
It was King Rama IV who combined both ceremonies into a single royal one. The Buddhist part is conducted within the Grand Palace first and is followed by the Brahman part held at Sanam Luang.
The date is usually in May, but varies as it is determined by astrology.
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[In the reigns of King Rama V (above) and VI (below)]
In the reign of King Rama VII, the ceremony was discontinued with the reason of economic recession. It was to be revived in 1960 by King Rama IX.
The ceremony is typically presided over by the monarch or an appointee. In the old days, the monarch himself has taken part in the ceremony and actually guided the plough behind the oxen within the guarded area.
The plough is made of wood gaily decorated with ribbons and flowers. About the yoke, at the ends of it and the end of the beam are both beautifully carved, and where the yoke is fastened to the beam there is a little gilded idol.
When it is ready for ploughing, the monarch or an appointee holds the handle of the plough and a long rod at the same time. He has to guide the plough nine times round the space marked out by three bamboos.
A nobleman walks in front of the bullocks, sprinkling consecrated water on the ground. After the third journey a number of selected women take part in the performance. Each of them carries a gilded rod over the shoulder. From the ends of this rod are suspended two decorated baskets, one gilded and the other silvered. The baskets are filled with
consecrated grain.
Three times more the plough is guided along the proper path, the women following scattered the precious seed to right and left.
People try to get a few grains to mix with the ordinary seed that is to be used in sowing the fields believing that if the consecrated seed be mixed with seed of the ordinary kind, then will the harvest be much richer.
Finally, the monarch or an appointee makes three more journeys after which he leaves the ground. The sacred cord is broken and the people rush about all over the place, picking up any of the grains that they can find and carefully treasuring them for the good luck they will bring.
After the ploughing, the oxen are offered plates of food including rice, corn, green beans, sesame, fresh-cut grass, water and rice whisky.
Depending on what the oxen eat, court astrologers and Brahmans make a prediction on whether the coming growing season will be bountiful or not.
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Little birds tell a story behind a photo (a computer colored version of a B&W photograph)
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Younger brother of King Rama VI, the Prince’s health had always been weak since he was born (1889-1924, 8 years younger and shared the same parents with the King’s,).
There were quite a few times that he was sick so much that he appeared not to make it through.
Because of this, he needed a lot of rest and could not endure sleeping late.
When his big brother became King in 1910, he was assigned with important duties and that made him had to sleep late very often.
One of his regular assignments was to accompany his brother to see ‘plays’ that took place in a theater hall inside the Royal Palace.
There was one time that though having to sleep late for many consecutive nights earlier, that night, he had to accompany the King to see a play.
During the show, he was so much sleepy and wanted to go back to his bed but did not know how to make an excuse and when was the good time to bid the King goodnight.
So he was fidgeting in his seat. His uncle (King Rama V’s cousin), one of the very famous Princes in Siamese history, saw this and asked. After hearing, he suggested the young Prince to wait until the play’s intermission came then did it. The Prince heartily agreed.
After that night, every time the young Prince accompanied the King to see the plays, if he was so much exhausted when came the intermission, he would stand up and make a formal salute then leave.
Until one night at the theater, the King noticed his brother’s suspicious behavior that happened every time after the play announced an intermission. So he asked his cousin (the same Prince that gave the young Prince advice) and got the answer that the young Prince was tired and sleepy.
The King laughed and asked his cousin to tell his brother that from now on, if he wanted to leave, there was no need to formally bid the King goodnight, just disappeared.
‘Ting Kra-jard (= thrown away basket)’ festival is a tradition that Buddhists in Mahayana side consecrate their merits to the dead souls. The festival is performed at Chinese shrines in every province’s China town on the full moon from late August to early September.
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(Above: Everyone was heading to a big Cantonese shrine on New Road (Charoen Krung Road) - 1950)
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(At Supunburi Province’s)
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The atmosphere inside Wat Sakate (where the Golden Mount is sited) in 1800’s.
Around that time, when a commoner died, the funeral could not be held within the city’s area (within the walls surrounding the city of Bangkok). The dead body had to be moved out to a ‘wat’ outside. The most famous Wat Sakate was one of them.
Note: Shown in the photo: the crematorium building is for noble/rich people. A empty coffin seen on the ground below of the photo is for a poor person's. The steel grating close by is used for cremating the corpses of poor people. Also a flock of vultures are seen perching on the roofs. A haunted site to behold.
^ for the poor its always been the case that their final moments are less than private. I spent much time in Nepal and the cremation Ghats in Pashupatinath in Kathmandu are on public display. I never took pictures as i felt it was intrusive and impolite for what is such a solemn occasion - tourist however were a different matter and would line the opposite bank taking photos. I mainly went there for the temple and there was a lovely peaceful restaurant nearby.
You'd see the awful sight of body parts sticking out and worse see stray dogs pinching body parts and running away with them.
Picture below shows the site, not mine obviously.
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Quote:
Originally Posted by strigils
It comes to the fact that everyone, rich or poor, will reach that day sooner or later....
Wat Na Pra Main was built in the reign of King Ramathibodi II who ruled Siam (Note: Until now the historians can’t not find the conclusion of what we called our land/tribe back then) in Ayuthaya period (existed approx. during 1350-1767).
During the final ransack of the capital of Ayuthaya that ended the Ayuthaya period, the Burmese used this temple as a command base which resulted in no demolishment only deserted until discovered later.
It is considered a temple which utterly reflects the remaining Ayutthaya architecture including the ordination hall where a Buddha image in the attitude of subduing Mara (= marn) is enshrined. At present, it is the largest crowned Buddha image from the Ayutthaya period.
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The First Surgical Operation in Siam
Surgical operations were unheard of in Siam until American physician and missionary Dr. Dan Beach Bradley (aka Moh (= doctor) Budlay) arrived in Bangkok in July, 1835 (more on page 25).
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The following month, on August 27, he performed surgery – without the benefit of anesthetic – on the forehead of a Chinese laborer with a benign tumor.
The operation was a success and Bradley received admiring applause. The surgeon was henceforth known as “the very smart doctor from America”.
On January 13, 1837, a cannon exploded at a temple fair at Wat Prayoon sited by the banks of the Chao Praya River on Thonburi side, killing eight people and injuring many more. One of the wounded was sent to Bradley, who amputated his right arm at the shoulder. Later that year, he spent almost an entire day extracting a man's molar.
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(The monument erected to commemorate the event)
In his book “Siam Then”, Bradley recalls that one of his first medical tasks after arriving in Bangkok was treating slaves of the King who were sick with cholera, smallpox and other diseases caused by unhealthy living conditions. The doctor complained that he could do little in the long term because the royal court ignored his pleas to improve the slaves’ lot.
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He later opened a small clinic in his house and within a few months had treated some 3,500 patients, ranging in age from 10 to 100. Bradley recorded in his journal 180 illnesses among the Siamese, with skin problems the most prevalent, followed by eye ailments, especially cataracts.
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Bradley's reputation as a great doctor spread across the country. On November 10th, 1836, a Buddhist monk from Sukhothai brought his brother, who had been blinded by infection and five other monks suffering from cataracts to see the doctor. He performed operations on all of them.
In treating the cataracts, it is believed that Bradley employed a cutting-edge method for the time, “extracapsular extraction”, which had just been invented by French ophthalmologist Dr. Daviel.
Bradley wrote that his medical fees were fruit and food. His single largest payment took the form of 45 buckets of rice from Chaophraya (noble rank given by the king) Polathep, another of the many cataract sufferers who was fortunate enough to meet the good Dr. Bradley.
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I'm about to break into Ozymandias. :)Quote:
Originally Posted by nathanielnong
Too profound for the east...Quote:
Originally Posted by Edmond
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The Emerald Buddha (Pra Kaew Morakot)
is made of a precious green stone, described variously as jade or jasper rather than emerald, as "emerald - morakot" here refers to its color rather than the stone. The image has not been analyzed to determine its exact composition or origin.
The figure is 48 centimeters (19 in) wide at the lap, and 66 centimeters (26 in) high. The Buddha is in a seated position, with the right leg resting on the left one, a style that suggests it might have been carved in the late Chieang Saen or Chiang Mai period, not much earlier than the fifteenth century CE.
However, the meditation attitude of the statue was not popular in Siam/Thailand but looks very much like some of the Buddha images of southern India and Sri Lanka, which led some to suggest an origin in India or Sri Lanka.
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The Emerald Buddha is adorned with three different sets of gold seasonal decorations: two were made by King Praputtayodfa Chulalok (Rama I); one for the summer and one for the rainy season. The third was made by King Nangklao (King Rama III) for the winter or cool season.
In 1996 to celebrate the Golden Jubilee of King Phumipol Adulyaded (Rama IX), the Bureau of the Royal Household commissioned a replica set of the seasonal decorations to be made in all the same materials.
This new set was funded entirely by donations. The original set, which were made over 200 years ago, were retired and are on display at the Museum of the Emerald Buddha Temple in the Middle Court of the Grand Palace.
The seasonal decorations are changed by the King of Thailand, or a senior member of the royal family in his stead. The ceremony of the changing is on the 1st waning of lunar months: 4, 8 and 11 (around April, August and November).
The sets of gold clothing not in use at any given time are kept on display in the nearby Pavilion of Regalia, Royal Decorations, and Thai Coins on the ground floor of the Grand Palace, where the public may view them.
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(Summer, Rainy season, Winter)
Every picture tells a story...
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Computer colored version of B&W photograph
Another nice view of Golden Mount shot in the reign of King Rama V.
It started from King Rama I's grandson, King Rama III (1824–1851), who decided to build a chedi of huge dimensions inside Wat Sakate. Unfortunately, the chedi collapsed during construction because the soft soil of Bangkok could not support the weight.
Over the next few decades, the abandoned mud-and-brick structure acquired the shape of a natural hill and was overgrown with weeds. The locals called it the ‘poo kao’ which means ‘mountain’ as if it were a natural feature.
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During the reign of King Rama IV (1851-1868), a renovation began by putting a small chedi on top of the poo kao. It was completed early in the reign of his son, King Rama V (1868–1910). A relic of the Buddha was brought from Sri Lanka and placed up in the top of the chedi.
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The surrounding concrete walls were added later to stop the hill from sliding
During the reign of King Rama V, a high ranking soldier perceiving the height of the construction would provide advantage strategy asked the King to grant permission to demolish the chedi on top of the 'poo-kao' which was built by the order of King Rama IV and clear the area for military camps setting including a space for a cannon (how could they bring it up, I wonder) and that would make the place a fearsome fortress.
The King denied…
Anyway, a signal post for military use was allowed by the King to be fixed on top. No date was told when it was ordered to be taken down.
A documentary (photos not included) titled: The birth of Bangkok-Rattanakosin
At his enthronement on June 13, 1782, King Rama I bestowed an auspicious name upon the new capital of Siam on the east bank of the Chao Praya River: Krungthep Mahanakhorn Amorn Rattanakosin Mahintra Yutthaya Mahadilokpop Noparat Ratchathani Burirom Udom Rachanivet Mahasathan Amornpiman Avartarnsathit Sakkathattiya Witsanukamprasit.
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The name is locally shortened to "Krungthep Mahanakorn" or "Krungthep", but to foreigners, the city remains known as Bangkok.
The design and architecture for the settlement of Rattanakosin closely followed the traditions of the ancient capital of Ayutthaya Kingdom. It was sited, for protection, beside a river, and turned into an artificial island by the construction of defensive canals.
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To the north of the Grand Palace, adjoining the royal temple of Wat Pra Kaeo, was Pra Sumain Field, where royal cremations were held. In the east was Sanam Chai, where the King reviewed his troops. To the west was the river, and to the south Wat Poh.
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King Rama I ordered the ceremonial raising of the City Pillar on April 21, 1782. It is made from laburnum wood and decorated with heartwood and contains the city's "birth certificate".
For a long time a rumour persisted that on the day the City Pillar was erected four snakes had crawled beneath it and been swiftly killed, a bad omen signifying that Bangkok would remain the capital for only 150 years.
King Rama IV, an expert on astrology, therefore formally inscribed a new birth certificate, changing the date to December 5, 1852. The new pillar was built and now rests side by side with the old one in the City Pillar Shrine on Maha Chai Road.
Oddly, however, the 1932 political coup that changed Siam from an absolute to a constitutional monarchy occurred on the city's "original" 150th anniversary.
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King Rama I also had images of devas, or guardian angels, forged: Phra Suea Muang (symbolising military power), Phra Song Muang (civil power) and Phra Lak Muang (juridical power). The first two are now in the Thepharak Shrine, near the City Pillar Shrine. Phra Lak Muang is the pillar itself.
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The image of Phra Siam Devadhiraj, chief of all Siamese guardian angels, was created in the reign of Rama IV and can be seen today in the Grand Palace's Phaisan Taksin Throne Hall.
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The Emerald Buddha (Phra Putta Maha Mani Rattana Patimakorn, or Phra Kaew Morakot), often described as the national Buddha image, was placed in Wat Phra Kaew. Brought from Vientiane by King Rama I, it is said to have first appeared in Chiang Rai around 1434, according to Lanna chronicles.
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The King ordered the extension of defensive canals from Lod Canal, which had been dug in King Taksin's time, to the present-day Banglamphu-Ong Ang canals. The Padung Krung Kasem Canal was dug later.
People settled on both banks of the Chao Praya River. The old areas on the west bank, in present-day Pasi Charoen district and from the Temple of Dawn to Wat Rakhang, were crowded with communities of Thais, Mons (the ethnic group who inhabit Myanmar's Mon State) and Chinese.
Not far from Bangkok Yai Canal there lived Muslims and Catholic Christians, including French and Portuguese.
The east bank, along with the Grand Palace and Wat Pra Kaeo, now became home to people from all walks of life. Nobles and royal attendants settled near the Grand Palace, while Bang Lumpoo area bloomed from a simple village of gardeners to become, since the time of Rama IV, an entertainment hub.
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The old Chinese population of the area that became the Grand Palace resettled at Sampeng. Present-day Ta Tien from Ban Moh to Pahurat became a home to Viet, Lao and Mon communities.
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Wat Poh, built in the Ayutthaya period, was enlarged and became the primary temple under King Rama I's patronage. It is said to have been Thailand's first university, because King Rama III later ordered texts inscribed on stone slabs around the temple for people to read and learn from.
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Wat Mahathat was also enlarged between the reigns of Rama I and Rama IV and became the center of Hinayana (Theravada) Buddhist learning in Southeast Asia.
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King Rama I also built Wat Suthat to house, Bangkok's tallest vihara hall, an eight-metre-tall statue of Phra Sri Sakaya Muni Buddha he had brought from Sukhothai. It is believed that the King wanted the temple, in Buddhist tradition, to symbolise the center of the universe. Wat Suthat is situated in the center of Rattanakosin, near where the Brahmin Devasathan Temple and the Giant Swing were built in 1784.
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The Siamese historically practised both Buddhism and Hinduism, as derived from Sri Lanka and India, while several royal ceremonies had their roots in the Devaraja (god-king) doctrine of Khmer tradition. Triyumpavai-Tripavai, the Swing Ceremony, was held to honour Shiva's annual visit to earth. In a ritual believed to symbolize the rising and setting of the sun, teams of young men were swung to a height of 25 meters to grab a bag of gold suspended from the end of a bamboo pole with their teeth.
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The ceremony was one of 12 annual royal rituals. In the Ayutthaya period it was held in the first lunar month but moved to the second lunar month in the Rattanakosin period, ultimately dropping from the list of royal ceremonies during the reign of Rama VII.
No temple within Rattanakosin was allowed to hold cremations, so Wat Sakate was built outside the city wall for the purpose. The nearby Golden Mount was built during the reign of Rama III.
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Excellent as usual, thank you Nathaniel
Quote:
Originally Posted by panama hat
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This photo was taken in the reign of King Rama IV (1851-1868). No records telling the detail about this girl whether she was a royalty or a commoner but one thing for certain is she being at least from a very rich family for around that time, photography was just introduced to Bangkok and known only among the high society areas.
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(Note: She was told (from the trace of her top knot just being shaved) to be a teenage girl and well-groomed, with neat hairdo and sideburns (The small photos show the clear example of hairdo and sideburns which was the popular style among grown women around that time. They are for tying flowers’ stalks). The decoration on the table contains a betel quid tray, a vast with flowers and a (old styled) make-up set. In conclusion, she was becoming an amazingly beautiful debutante.)
This style of women’s hairdo was changed when entering the reign of King Rama V.
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When ‘east’ met ‘west’… [One of King Rama IV’s daughters (with an evacuated Laotian noble wife)]
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(Ta Kraw female players (details on page 25). They must be someone's grandmas today)
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(How to make a tricycle, Nakorn Sritummarat)
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(Merit making, setting little birds (not ones of ours because ours are too old to fly) free)
Once motor tricycles used to run around Bangkok
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Buddhas for sale (early 1900s)
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New Road intersection (Sri Kak Praya Sri - early 1900s)
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Same place, same time
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Double decker passenger boat (early 1950s)
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Wat Poh (early 1950s)
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Wat Poh (1960s)
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Little birds tell a story...
The second reign of Chakri Dynasty was ruled by King Rama II (1767-1824).
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Traditionally, King Rama II has many wives. Historians categorize them into ‘wives born from royalties (which were not many because Chakri Dynasty was just established)’ and ‘wives born from commoners’.
King Rama II had 2 wives born from royalties. The first one named Princess Boon Rod (1767-1836) who was a daughter of his father, King Rama I,’s youngest sister and a male commoner. The second was Princess Kunton (1798-1838) who had King Rama I and a Princess from the Kingdom of Laos as her parents.
Conclusively, those 3 were all biologically related.
'Prestigiously', #2 or Princess Kunton was before #1 or Princess Boon Rod, but King Rama II had #1 long before #2, before he took the throne as King Rama II so, #1 was treated with higher respect.
The little birds said that Princess Boon Rod (#1) was the one and only love of King Rama II even though he had more along the way.
After courting for some time, the Princess #1 finally got pregnant. Knowing that if this news spread into his father (King Rama I)’s ears, he would be furious and had them both punished.
The young Prince then, approached Kum Waen (story on page 24) who was his father’s favorite concubine to help them.
Kam Waen did and the King was furious as expected because he knew that his son was a ladies’ man and had already had some. This Princess was his own sister’s and it would upset her mother.
However, in favor of his favorite wife (Kum Waen), the King did not punish the couple but only had the pregnant Princess move away from the Grand Palace to stay with her brother. And for his son, the King forbade him from doing any trading business with anyone.
Knowing his beloved one was taken away, the young Prince was sad but he set his plan to lay low for 3 months before approaching his uncle who was the heir to the throne to help him out.
With his brother, the heir to the throne, backup and the promise from the Prince, his son, that once came the time of him taking the throne as a king, he would never elevate other women equally to the Princess, King Rama I agreed and allowed them to marry.
Sadly, their baby was a stillbirth but soon they produced more. They were 2 boys who had lived long enough to share the throne as King Mongkut (Rama IV; 1804-1868) and King Pinklao under the same reign.
A little bit back to King Rama II, as having said that he still had more wives but they all were commoners. Among them, there was one and we call her here, #3, who became his wife even long before Princess #1, back when he was just a teenage Prince. Together they produced 3 offspring of whom the eldest was a son (1788-1851).
Little birds told that King Rama II had ruled Siam (his uncle or the heir to the throne died before King Rama I) with #1 as his queen for 7 years or until his age was at 49 before he took #2 who was only 18 years old as his another wife.
It made her so much disappointed that #1 decided to stop seeing him (coming before the throne or being called for, sort of). She even stopped cooking for him. Though the King tried hard to convince her back but she stood firmly on her ground. The reconciliation had been failed until the King died.
However, all of his life, as having promised to his father, King Rama II had never elevated any other wives, even #2, to be as equal as #1.
After King Rama II died, the throne went to King Rama III who would be the first son from wife, #1, and that was Prince Mongkut but at that time Prince Mongkut, apart from being too young (around 20), he was being peaceful with his monkhood and the second son (Prince Pinklao) was even younger so, none of them was suitable to rule the land.
Because then it was the absolute monarchy, after the king dies the queen is eligible to be able to do something.
Since #1 was the, so called, Queen but because her 2 sons who were legitimate for the true heir were not ready so, ignoring #2 whose offspring were still young as well, she carried the ‘regalia of absolute power (??)’ to #3’s eldest son who, at that time, was over 30 years old and gained much experienced since he had worked alongside his father, King Rama II.
Placing the King’s Sword on his hand, #1 said (in my own translation) “Our King has died. Your (step) brothers are too young. Take this Sword and claim the throne. Rule our land in righteousness for the benefits and happiness of our people.”
So, #3’s eldest son took the throne and ruled the land as King Rama III (1824-1851- reigning duration).
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After the coronation, #1 along with her youngest son moved out of the Grand Palace and crossed the Chao Praya River to stay at the Old Palace which once belonged to King Taksin the Great.
On the day of her departure, little birds told that, #3 came to send her off. Before stepping on the Royal Boat, #3, even though she was now the King’s mother, kowtowed to pay her last respect to #1.
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#1 smiled and said “Goodbye, Riam (#3’s original name)”.
#1 stayed at the Old Palace in Thonburi until she died at the age of 69 in the reign of her step-son, King Rama III not knowing that 15 years later her 2 sons, together, had taken the throne becoming King Rama IV and King Pinklao.
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Note: It’s not that King Rama III did not produce any offspring. He, likewise, had a lot of wives and offspring but he deemed that the throne should belong to the true heir which was his half-brother, Prince Mongkut.
Every picture tells a story
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When England defeated Burma in 1885 on the Third Anglo-Burmese War, King Theebaw (called in Thai tongue as “See-poh”) was the last ruler. The monarchy was finished and Burma was added as a province of British India.
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This incident made all the neighbors around including Siam as Burma’s archenemy appalled.
At the Palace, King Rama V and all of his subjects discussed seriously about what happened and why. One mutual reason was Burma wanted to shake hand with France in order to balance the power against England. England feared that if so, France would have more power so it ‘nib that in the bud’.
Later on, the King’s brother was appointed as his official representative to offer the Royal Regalia to Nicholas II, the Emperor of All Russia in 1891, he then furthered his visit to some more of the western royal courts.
In Italy, the Prince met the British ambassador named Frederick Temple Hamilton-Temple-Blackwood who was the final person to officially give signature to make the Third Anglo-Burmese War. After that remarkable decision, he was granted 1st Marquess of Dufferin and Ava.
The Prince of Siam chatted with the British ambassador and one thing led to another, it finally came to the most curious topic. The Prince asked him what his inspiration to colonize Burma was.
The British Ambassador replied that “…Even if you allowed yourself to cut off your hand instead of having to hit Burma and you'd be happy to do it, but I had contemplated several things. It came to the direction to choose between fighting with a small and faraway land like Burma and fighting with France, which is a great and powerful country and the consequence would lead to a great war in Europe. The conclusion came to an answer of dealing with Burma to extinguish a major incident. Therefore we had to decide to invade and annex Burma…”
(Note: As having never been a politic guy, this answer was difficult to understand. An excuse??)
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Exotic coconut ice-cream (with ‘palm seeds / yams boiled in syrup’, ‘boiled sweet corn’, ‘sticky rice’, ‘jack fruit’ and etc.)
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“Taue huan (clear soup with various kinds of pig’s intestine and pickled vegetables)” and “juke bee (Chinese sticky rice steamed with peanut)”. The lady was selling 'kloew and mun chuam (bananas and yams boiled in syrup)
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Exotic snack (‘pla-krim kai-tao’)
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Dried onions, preserved tamarind and old style coffee/tea
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Yam bean
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Old style cigarettes
A documentary (photos not included) titled The First University of Siam/Thailand (and how we adapted it according to the world outside)
With Western nations exerting increasingly strong influence on oriental affairs, Siamīs 19th-century leaders reacted by receiving the foreigners in one of two ways: with enthusiasm or with caution. King Rama III was among those who chose the latter path.
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A chronicle by Chaophraya (noble title) Thipakornworawongse (noble name granted by the king) reported that, on his deathbed, the King warned his men, particularly Phraya (noble title) Si Suriyawong (noble name granted by the king) (Chuang Boonnak [real name]), to be wary of the West.
“There will be no more wars with Vietnam and Burma." The monarch intoned. "We will have wars only with the West. Take care, and do not lose any opportunities to them. Anything they propose should be held up to close scrutiny before accepting it: Do not blindly trust them.”
It is believed that King Rama III actually had the old, Ayutthaya-styled Wat Poh (Wat Pra Chetuphon Wimonmanklaram) rebuilt and ordered texts to be inscribed on stone slabs around it, in order to invoke the broad, historic knowledge of the Siamese for all to see.
The inscribed texts at the temple reflected the Kingdomīs wisdom of Buddhist dhamma, military strategy, medicine and pharmacology, astrology, botany, geography and even poetry in all its styles.
Everyone, from the most common of laborers, suddenly was no longer denied access to the education available in temples. They were permitted to read the texts and learn the supreme knowledge of Siam at that time.
As a result, Wat Poh came to be regarded as Siamīs first university.
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(Inducted into UNESCO’s Memory of the World Programme in 2011)
In a 1986 article, a Dutch-Australian anthropologist, historian and an expert on Thailand named BJ Terwiel noted that when the first American missionary, John Taylor Jones, visited Siam, the abbot of Wat Prayoonrawongsawat (sited by the Memorial Bridge, on Thonburi banks) tried to convince him of the superiority of Siamīs teachings regarding the earth and the universe compared to Western theories.
The American physician-missionary Dan Beach Bradley (aka Moh Bud-Lay) wrote in his book, “Siam Then”, that King Rama III had barred him and another foreign doctor from treating his brother, Prince Mongkut. The monarch preferred native doctors and herbal remedies.
King Rama III accepted new technology and knowledge from the West, but at the same time insisted that Siamese culture remained preferable.
An inscribed stone slab at the time listed only 32 nations of the world. Ceylon (Sri Lanka) was ranked first as "a land of pure Buddhism", followed by Siam, while the Netherlands was fifth, Italy sixth and France seventh. Mighty Russia was 16th.
Even more intriguing, Great Britain -- about which Siamīs leaders had the most trepidation -- was not even on the list.
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Although King Rama III withheld overt support from the visiting missionaries, he did not prohibit high-ranking Siamese from studying western knowledge with them. Among these was Prince Mongkut, his brother by a different mother who would become King Rama IV, and his brother Prince Chudamani.
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Prince Mongkut was interested most in the natural sciences, astronomy and the history of Europe and America. By late 1835 he could devise astronomical map. When he lived at Wat Boworn... after being ordained, his small dwelling was full of books, including the Bible, Websterīs dictionary, hydro-graphic texts, star maps, charts on coming eclipses and, of course, an atlas of the world.
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He designed his own printing press, which could function in Thai and Pali (in Thai tongue we pronounce as ‘Bali’), and later ordered one from Britain, the first Asian to do so.
Prince Chudamani (Pinklao, the Second King in the reign of Rama IV) was another high personage who was keen on Western knowledge.
A keen boat-builder and engineer, he was the first Thai who could speak fluent English, and practiced Western manners, even dining in the European style. In his palace were new inventions he ordered from America and Britain.
Prince Chudamani was also the first Siamese to let an American missionary attend to ailing members of his family. His daughters were inoculated with smallpox vaccine, another first for the Kingdom.
And, remarkably for the time, he supported the unprecedented right of Siamese women to give birth by modern means.
(Not a nice documentary though you may think. Sorry in advance!)
Dara Rasami (1873-1933) was a princess, a daughter of the ruler of Chiengmai, the capital city of Kingdom of Lanna. Back then, it was known as Lanna states under Siamese tributary (1775–1899).
The ruler of Chiengmai presented his daughter, Dara Rasmi, to be the consort of King Chulalongkorn (Rama V), as was the practice of the day, to strengthen ties between the two families.
Thus, her greatest role in the history of Siam and Lanna was playing the pivotal role in the merging of the Lanna Kingdom to be part of Siam, which has since materialized into present-day Thailand. Chiengmai is now the second largest city in Thailand after Bangkok.
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As a young girl, Princess Dara was educated in different languages and traditional royal customs. She was taught, and proficient, in Thai, Tai Yuan and English, as well as in the traditional royal customs of both Lanna and Siam.
Her favorite sport was horse riding, and later in life she was said to be a skilled horsewoman.
As the British encroached further and further into Burma, in 1870s, Siam became concerned that England wanted to annex the Kingdom of Lanna.
In 1883, a rumor spread that Queen Victoria wanted to adopt Princess Dara Rasami of Chieng Mai. This rumor, the Siamese saw as a British attempt to take over the Kingdom of Lanna.
Diplomatically, King Chulalongkorn then sent his brother to Chieng Mai to propose an engagement to Prince Dara to become the King's Royal Concubine.
In 1886, The Princess left Chieng Mai to enter the Grand Palace in Bangkok where she was given the title Chao Chom (title for Royal concubines) Dara Rasami.
Though born a royalty and wealthy, while living in the Grand Palace, Princess Dara and the ladies in her entourage were, from time to time, ribbed and called "Lao ladies" as well as teased that they "smelled of fermented fish (pla-ra)."
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Despite these difficulties, Dara Rasami and her entourage always wore Chieng Mai styled textiles for their skirts (known as “pa-sin”) with their long hair pulled up into a bun to the back of the heads which was in contrast to the clothing and hairstyles of the Siamese women.
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With the King, the Princess gave birth to a princess in 1889 whereupon the King promoted her title from, just, Chao Chom to Chao Chom Marnda (= mother).
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Her father, the King of Lanna, was very pleased. He asked for his granddaughter’s photos and sent along a gold baby bathtub but the Princess had never used it for being concerned that it was way too high for her royal rank in her husband’s family.
Sadly, when her daughter was around two years, she became ill and died. Her death brought sadness to the King, and the royal families of both the Siamese and Lanna Kingdom.
Princess Dara Rasami was so distraught that she destroyed all she could find of photos and portraits of hers as well as those of her husband’s and daughter’s together.
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The child's ashes were divided in half with one part kept with her mother's ashes in the Chieng Mai Royal Cemetery at Wat Suan Dok and the other in the Royal Cemetery at Wat Ratchaborpit, Bangkok.
Although losing his daughter with Princess Dara Rasami, King Chulalongkorn did not ignore his wife. In 1908, he promoted her with higher royal rank from Chao Chom Manda Dara Rasami to Princess Dara Rasami Paratcha Chaya (= royal wife) which means roughly as Her Highness Princess Dara Rasami, the Princess Consort. The rank is the only such promotion ever.
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Up until she had become Princess Consort, Dara Rasami never returned to Chieng Mai even upon her father's, the King of Lanna Kingdom, death, she did not attend his.
In 1908, the new King of Lanna who was the Princess’s half-brother came to Bangkok and visited King Chulalongkorn. At that time, the Princess asked for permission from the King to go along with her brother back to visit her relatives in Chieng Mai, which he granted.
However, King Chulalongkorn was concerned for her safety on the long journey. On 2 February 1909, the King along with some of the royal family plus the department and senior government officials came to send her off at Samsen train station.
Before departing, according to the Lanna’s tradition, the Princess knelt down and wiped the King’s shoes with her long hair showing the highest respect one could give to her love.
At that time, transportation was very slow and it took Princess Dara Rasami two months and nine days to travel to Chieng Mai, where she arrived on April 1909. All the royal family of Chieng Mai, soldiers and people from all over Lanna came to celebrate her arrival.
While in Chieng Mai, the Princess visited her relatives in Lumpoon and Lumpang as well as the people in Lanna. She and King Chulalongkorn corresponded regularly via many affectionate letters throughout the time she was away from Bangkok.
Princess Dara Rasami returned to Bangkok after about six months. Upon her return, the King and some of the royal family, government officials and people came to welcome her with 100 royal boats at Ang Thong Province.
From there, she and the King went separately to Bang Pa-In Royal Palace where they stayed for two more days before returning to Bangkok on November 1909.
Only a year later after the Princess came back to Bangkok, her husband died on 23 October 1910 of kidney disease at Dusit Palace.
Following his death, the Princess continued to live in Dusit Palace until 1914, before asking for permission from the new King Wachirawut (Rama VI) to return to Chieng Mai to retire. The King granted her permission, and she returned to Chieng Mai on January 1914.
Princess Dara Rasami continued with her royal duties for the people of Lanna. In later life, she lived in a mansion that King Rama VI built for her and her official attendants.
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On 30 June 1933, an old lung ailment recurred. Both western and Thai doctors tried to cure her, but no one succeeded. Princess Consort Dara Rasami died peacefully at the age of 60.
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Dararasami Hospital on 101 Mae Rim, Chieng Mai, is named dedicated to her.
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The Princess had the reputation of long and beautiful shiny black hair
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Behind the camera; the lady with the camera was also one of King Rama V's Royal Concubines
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Inside the Royal Palace, the female royalty’s section.
Quote:
Originally Posted by nathanielnong
They must have detoured, trains could not possibly be so slow at that time.Quote:
Originally Posted by nathanielnong
Shopping in Ayutthaya and Sukhothai? :)
Quote:
Originally Posted by lom
:smileylaughing: And yes, you are right. Big entourage such as this, with females in majority, always delayed the journey.
Once again, another informative and interesting post.Quote:
Originally Posted by nathanielnong
In the very early 70s I used to hang out at a place in Chiangmai called The Pub. It's still there but at that time was one of the very few places in town catering to Westerners. A frequent visitor was an elderly Thai gentleman who would drop in with a small retinue of female minders. I would describe him as an urbane bon vivant and a very friendly chap. He was treated with great respect by the staff who confided to me that was "the last Prince of Chiangmai". As a newbie, I had no idea what they were talking about. He spoke with an upper class British accent and told me that he came there occasionally as he found socialising with foreigners was fun and less stressful than his normal routine. Once again, in my clueless immaturity, I had little idea what he was on about.
Although I went back to that place many times again in later years I never saw him again. I have since then wondered who he was, as he was a very impressive fellow. Do you think he could possibly have been (Prince?) Wongtawan na Chiangmai, a descendant of Dara Rasami, or are there several other people who might fit the bill?
Keep up the good work.
Your story gave me goosebumps!Quote:
Originally Posted by Shy Guava
The elderly gentleman you mentioned is quite hard to identify. From what I have ‘dug in’ so far there were 3 ‘dynasty’ from the north.
1 Thip-chack Dynasty – Chiengmai + Lampang + Lampoon
2 Nan Dynasty – Nan (Province)
3 Thappawong Dynasty – Prae (Province)
Below is the photo of the group of royalty from the north who came to welcome King Rama IX during his royal visit in Chiengmai in 1958. Anyone fits your memory?
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And this is the photo of Prince Wongtawan Na Chiengmai, the last eligible heir of Chiengmai (which suits his definition you heard from the pub). He died in 1972 at 86. Princess Dara Rasami was his aunt (from his father’s side and younger).
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(I think he is in the center of the above photo, very much lookalike)
Thank you for sharing this story and thank you for your kind compliments.
Chulalongkorn University (1950s)
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Chiengmai University (1960s)
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Thammasart University (1960s)
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And my University
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You have given me a puzzle now trying to guess what those gentleman would have looked like about 13 years after the 1958 photo. I would guess that perhaps (1) the gent second from the left in the 2nd row from the top, (2) the chap to his immediate left (2nd from left, 3rd row from top, who looks related) or (3) the big guy in the centre of the front row, who also looks to have several siblings in the photo.
These are only guesses but I think I can discount Prince Wongtawan, who doesn't look the kind of guy who would be hanging around pubs.
Ratcha Prasong Area (early 70s)
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So, mystery remains....Quote:
Originally Posted by Shy Guava
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Every photo tells a story:
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For Khun Farung who have resided in Thailand long enough to be able to talk and understand Thai language and ever heard a Thai word uttered as ‘gay = เก๋’ which is normally used to admire someone who acts something cool. For example, when you put on a nice shirt and your friend sees and impressed. He says ‘Oh, That’s ‘gay = เก๋’.
Well, that word ‘gay = เก๋’ never existed in the old days. Record says that it was first mentioned by a noble officer in the Royal Court of King Rama V’s.
Record says that at that time the King and his entourage were paying an official visit to Singapore and Batavia (former name of Indonesia’s capital’s Jakarta) in 1870 which was the King’s first royal mission after he had taken the throne as, the young, King Rama V.
Because back then, formal attire, to keep up with the world outside, for abroad visits had not been created yet, all of them (especially the entourage) tried their best to look properly in the eyes of foreigners which resulted in mixed dressing of half Thai half western with scarfs tied around their necks and etc.
This noble man who used to have an experience in England since late in the reign of King Rama III, and at that time of King Rama V’s visit, was assigned as an interpreter walked around and once he saw someone look fair enough he would utter the word ‘That's gay’.
The entourage, all of them had never been abroad, did not understand that term but it sounded ‘cool’ to them so they adopted that term to use in the same occasions.
Time went by it has become a Thai word ‘เก๋’
Note: The photo, which originally in b&w, was taken by a French photographer named Jacques-Philippe Potteau in 1861. It was displayed in the Museum of Natural Science in France.
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Tanks were guarding the road to protect the protesters and rioters gathered up after the election of members of the House of Representatives (at the end of Field Marshal Poh. Piboonsondkram government’s term… page 12, 13) resulted on February 26, 1957 being not transparent.
There was cheating of every type in everywhere led by Police General Pow Sriyanon. It was recorded as the dirtiest election in the history of modern Thailand.
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Gas station opposite to the Grand Palace and Sanum Luang shot in 1957 (no cars at all!). First it was ‘Mobil Gas’ then it was changed to '3 Soldiers' or 'Sum (= 3) Tahan (= soldiers)' before being demolished.
‘3 Soldiers’ was finally changed to ‘PTT’ as seen all over Thailand in present day.
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The oldest train station in Bangkok (named Bangkok Noi Train Station) which was built around 10 years earlier than Hua Lampong Train Station
Katin (Overview)
In Buddha’s time, as one of his decrees stating that material possessions were the source of much human misery and longing. He instructed his monks not to burden themselves with anything beyond a simple robe and a few necessary personal items, such as razors, pot and needles.
Apart from teaching monks humility, he showed them how to cut, sew, and dye the robes for themselves.
Since monks had to wear robes so, the only way to make one was from collecting discarded cloth thrown away by people or from corpses’ unused wrappings in the cemeteries/grave yards then washing, dyeing and sewing those pieces together to become robes.
In the meantime, people saw how struggling those monks were in making robes to wear so, they decided to make for them but since Buddha had not made a statement allowing monks to take those robes offered by people so, those people had to leave their newly made robes here and there along the way where the monks were supposed to walk past pretending that those were discarded.
This kind of robe is called “Pa Pa (Wild cloth / the first ‘pa’ is pronounced higher, the second ‘pa’ is pronounced lower)”.
The name ‘katin’ is called a wooden frame Buddhists use to stretch remnants of cloth then sew the pieces together before dying to make robes for monks. This kind of robe is called “Pa Katin (Katin cloth)”.
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Hence comes the terms “Tod Katin” which means "laying down Katin cloth” and “Tod Pa Pa” which means “laying down wild cloth”. In modern way, those 2 kinds of robe are the very same.
Later on, those two become parts of the religious tradition of Buddhism. Tod Katin festival lasts for 30 days, from Ork Phansa (the end of Buddhist lent) through to the full moon of the twelfth lunar month while Tod Pa Pa can be performed at any time of the year.
During this time, most Buddhists take part in these two ceremonies, either directly or indirectly, to show their appreciation to the monks of their local temples. They would supply them with everything else they need. Apart from Pa Katin/Pa Pa, more such as food, useful household items, cleaning supplies and etc. are also included.
Those offerings are carried to the temple in a procession, often involving brightly colored costumes and music, with the gifts piled up on floats or carried on trays.
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Among the procession of the offerings, there is money which is usually presented in the form of a padetha tree.
A padetha tree is a common way of collecting gifts and money from local people. A wooden structure is to set up resembling a tree wrapped in silver or gold paper. People would attach cash and other valuable gifts on the branches.
These padetha trees which serve as a part of Tod Katin/Tod Pa Pa are then presented to the monks.
Such trees can often be seen standing by the side of the roads or in the marketplaces or other public places.
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When the procession arrives at the temple, there is a formal ceremony during which Pa Katin/Pa Pa and other stuff would be presented to the monks then followed by a blessing and other festivities.
Today, however, the ritual has evolved dramatically into a grand celebration. Elaborate temples i.e. large or well-known are more likely to be the target. Hundreds and thousands of people instead of just local group join in the merit making. It is also an important occasion for the temples to raise funds.
Sacredness dwindles, alas…
Attachment 66548
(Royal Katin presided by King Rama V at Wat Bowonniwet, 1900)
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Pra Prang Sum Yod is an early 13th century temple located in Lopburi Province.
The temple was built by King Jayavaraman VII of the Khmer Empire intending it to be an important location in the royal cult surrounding him, as it would increase the legitimacy of his rule.
In addition, the temple served to showcase the prestige of the Khmer Empire in Lopburi (known then as Lavo) as it had only recently captured the city from its Cham and Mon rivals.
The structure has three towers, each with a corresponding deity; the north tower is dedicated to Prajnaparamita, the central tower to Buddha and the south tower to Avalokite Svara.
The temple survived the end of the Khmer influence over Lavo when Lopburi came under the control of the Ayutthaya Kingdom.
The temple is also famous for its large population of ‘crab-eating macaques’ or ‘ling’ which live in and around the temple grounds. The monkey population has always been present in Lopburi, but the start of the locally-held ‘Monkey Buffet’ festival in 1989 led to a dramatic increase in their population.
The festival serves a dual purpose, drawing in tourists while also honoring the traditional Lopburi belief that monkeys are disciples of Jao Poh Pra Khan, a spirit who protects the city.
While the monkeys provide a valuable boon to local tourism, their activities has caused some damage to the temple's exterior (they are prevented from entering the temple).
Note: The B&W photo was taken in 1957