The Chinese Repository/Volume 5/Number 2/Siamese History

by Correspondent (possibly John Taylor Jones)

Art. II. Siamese History: distinction of sacred and common eras; with historical notices from a.d. 1351 to 1451, the eighth century of the Siamese era. From a Correspondent.

Occasional statements drawn from personal inquiry and journals of personal observations during a limited residence in Siam, have frequently been published. Hitherto the accounts which the Siamese have recorded of themselves have been inaccessible to foreigners. The jealous eye with which they have always looked upon foreigners, has induced them studiously to conceal their national history; and it was not until after numerous protracted and unsuccessful efforts that I was fortunate enough to get possession of the first ten volumes of it. It is written on the black books in common use in the country, folded backwards and forwards somewhat like a fan. The whole history is said to be comprised in about twenty-five volumes.

The Siamese have a sacred and a common era. The former commences with the death, or, as they say, the annihilation of Godama, and dates at the present time (1836) 2378 years. This is used in their religious writings and sacred edicts. The latter, dates from Phyá Krék, a man of distinction at Kutabong, (now called Batabong,) a province in Kamboja, respecting whose exploits the Kambojans relate many marvelous stories. Of this era, the present year is the 1197th. This is used in their history, and in the transaction of all ordinary business. Wherever, therefote, the Siamese common era occurs, we have only to add 639, and it gives us the Christian era. This, however, is not perfectly accurate, inasmuch as the Siamese year commences the last of March, or in the month of April, instead of January. It is my purpose in a succession of papers to present you the substance of the history above mentioned, without at all restricting myself to a rigid translation.

When these historical facts are placed before you, I propose to add some such speculations as I may be able, regarding the literature and religion of the country. It will be necessary as I proceed to add occasional notes for the elucidation of some facts which will be stated. It will be perceived that the history gives no account of the origin of the Siamese; but commences in the year 712 of their era, a.d. 1351. Their pride forbids that they should dwell much on that subject. It may be necessary therefore to remark, what it quite evident from various authentic sources, that the Siamese did not exist as an independent people long before that period. Kamboja was a large and powerful kingdom, and included south Loas (now called Wiang Chan,) and Siam as tributaries. The total dissimilarity of the Siamese common language from that of Kamboja militates against the idea of the Siamese having sprung from a Kambojan source. On the other hand, the agreement of the Siamese and Laos, or Wiang Chan, languages, in all their most important terms, forms a strong presumptive evidence in favour of their having originated from the Laos. There is abundant evidence from the Siamese writings which would be a very natural appellation if they were their progenitors. This name has now gone into desuetude, since the Siamese have become so great as to be unwilling to speak of others as great compared with them. Perhaps this subject may be alluded to again hereafter.

As various names must necessarily occur in these papers, to which the public are not accustomed, it may be here remarked that I adopt the following system of sounds to express them. The consonants are generally as in English.

a	as		in	America.
á	as		in	father.
e	as		in	they.
é	as	ay	in	mayor.
i	as		in	pin.
í	as		in	marine.
o	as		in	note.
ó	as		in	long.
u	as		in	ruminate.
ú	same lengthened.
au	like the English ow in how.

The first century, from 712 to 812 of the Siamese era, in more barren of interesting incidents than those which succeed it.

Siamese era, 712. On Friday, the 6th day of the waxing moon, 5th month, at 3 o'clock and 50 minutes, the magnificent and sacred city Sia Yutiyá^[1] was founded. This had previously been declared propitious by Brahmans. There palaces were erected on the occasion, and his lorship Utáng was crowned as king, to whom the Burmans gave the name, "mighty, supreme king Ráma the Búdha, who governs the magnificent country Sia Yutiyá, which abounds in all the commodities of earth." At that time, the king sent his son Rámmesawan, to govern the province of Lopburi. And then, also, the governors of the following countries were considered as tributaries, viz., Malacca, Java, Tenasserim, Sidamarát,^[2] Tavoy, Martaban, Maulmein, Songklá (Singora), Chantapurí, Pitsanulok, Sukkhoty, Sawannalók, Pichit, Kampéngpet, and Sawanpurí. This year, the king sent an army of 5,000 men to attack Kamboja. They were defeated; but being reinforced, were victorious and brought back to Siam a great many Kambojan prisoners.^[3]

Year 715. On Thursday, the 1st of the waxing moon, 4th month, at two o'clock and forty minutes. the king laid the foundation of a temple or wat,^[4] called the wat of the heavenly Budha of Siam. A mare had a colt with one head, two bodies, and eight legs. A hen hatched a chicken with one body and two heads!

Year 725. The king's two sons died of the small-pox; and he had a wat erected over their remains, called the "Crystal Forest."

Year 731. King Rámá died,^[5] after a reign of twenty years, and his son Rámmesawan returned from his provincial government and succeeded his father.

Year 732. The prince Rájátirát came down from Supanpuri; Rámmesawan resigned the sovereignty to him, and returned to govern Loppuri.

Year 733. Rájátirát marched and subdued all the northern provinces.

Year 734. This year is signalized by the subjugation of Panklá and Séngsiau.

Year 735. The king made an attack upon Chakangrau.^[6] The governors, Chaikiu and Komhéng⟨,⟩ came forth to the contest; the former was slain, and the latter with his forces returned home. The king's army also returned to Sia Yutiyá.

Year 736. The king, out of reverence to the duties of religion, founded the wat called Mahadhatu, nineteen fathoms,^[7] with a spire three fathoms high.

Year 737. The king captured Pitsanulok and its governor Sámkéu, together with a multitude as prisoners of war.

Year 738. The king went and took Chákangrau and the governor Kamhéng; pursued prince Pákong and his army, took him and his officers and returned.

Year 742. He marched to Chiangmai,^[8] but being unable to enter and plunder the city Lámpáng, the king sent a message requiring the governor to come and pay his respects, and returned.

Year 744. Rájátirát deceased after a reign of thirteen years, and his son Utónglan, then a little child, ascended the throne and reigned seven days, when Rámmesawan came down from Lopburi, entered the palace, seized Utónglan, and had him killed at the wat Kokphya.

Year 746. Rámmesawan equipped his army, marched to Chiangmai, built a royal fortress near the moat of the city, at the distance of 140 sen,^[9] and caused his officers to build forts round about him, and get every thing in readiness for plundering the city. The front ranks fired their cannon and broke down the city walls give fathoms in length. The king of Chiangmai then ascended the ramparts, holding a large fan, and caused a soldier to fasten a letter to an arrow and shoot it down into the Siamese camp. The purport of the letter was this; 'We beg you to refrain about seven days, and we will bring forth presents to confirm our mutual friendship.'

The Siamese king asked his nobles, what it was best to do? They replied, it was probable that the Laos king was adopting a stratagem to gain time; they therefore begged him vigorously to prosecute his design of plundering the city. The king replied, that such a procedure, under existing circumstances, would not comport with royal dignity, but that if the Laos king did not regard his engagement, there was no possibility of his escaping the power of the Siamese army. The Laos in the mean time exerted themselves to rebuild their shattered wall, and when the seven days were past; did not appear with their presents. The Siamese officers began to complain; rice was ten slungs for a cocoanut shell full, and they had no means to buy it.^[10] They therefore implored the king to proceed vigorously and plunder the city. The king accordingly in his compassion gave orders to proceed and plunder in earnest, and on Monday, the 4th of the waxing moon, 4th month, at 8 o'clock and 20 minutes p.m., just as the moon was setting, the persons designated, fired their cannon, took scaling ladders and ascended the walls; the Laos king could not resist them, but fled with his family, and at 5 o'clock in the morning, the Siamese soldiery entered the city, and apprehended Naksáng, the son of the king, whom they presented as a trophy of victory to his Siamese majesty. He told Naksáng, that had his father regarded his pledge, it had been his intention to confirm him in his government. He then made Naksáng take the oath of allegiance to him, and leaving as many of the people as he thought proper, took the rest as captives and mad Naksáng escort him down as far as Sawanburi. From thence he was sent back to govern Chiangmai. The king of Siam proceeded to Pitsanulok, where he spent seven days at a religious festival, making offerings to Budha. The Laos captives were distributed, some to Patalung, some to Songklá, some to Dhammarát, some to Chantaburi.^[11] As the king was returning on his elephant, about 4 o'clock one morning, he cast his eyes to the east, and preceived a relic of Budha, calling on him to change his residence. He turned aside and set up a temporary monument over the place where the relic had appeared, and afterwards founded there a wat, Maha Dhatu, or the "Might Relic," subsequently to which, he made a festival of joy throughout his dominions.

Jus then, the king of Kamboja marched into Chonbùri and Chanthaburi and carried captive men and women to the number of more than 6,000. His Siamese majesty, on being informed of it, sent his general to attack the Kambojans, who were defeated in the first recountre. The Siamese spent three days in building stockades, and then renewed the contest, and drove the Kambojans into their own quarters: meanwhile the Kambojans prince save himself by flight, but his son was taken prisoner, and the Siamese general Chainerong was left with 5,000 men to keep the country in subjection. The king of Siam returned home. After a while, the Cochinchinese came to attack Kamboja; while they were few, the Kambojans could resist them, but when they came in large bands, raising great tumults, Chainerong sent letters to Siam, whose king ordered him to sweep up^[12] all the inhabitants and bring them to Siam. On their arrival, he made a great festival throughout the country, and rewarded his principal military officers.

Year 749. The wat Phukhautóng (or the golden mountain) was founded. As the king was riding his elephant, prince Mola, who had been long dead, made his appearance in the middle of the road before him, for a short time, and then disappeared. Rámmesawan deceased after a reign of six years, and his son succeeded and reigned fourteen years.

Year 763. King Rám was angry with one of his nobles and ordered him to be apprehended. He fled and gained an asylum at Patakkhuchám, from whence he sent an invitation requesting an interview with Indra rájá, the governor of Supanburi. Assisted by him, the nobleman entered and plundered Siam, and then invited Indra rájá to assume the government, and sent the ex-king to govern Patákhúchám. Indra rájá gave the nobleman a royal wife, a golden betel case, two gilded salvers, a gold goglet, a royal sword, and some other presents.

Year 765. News of the death of the governor of Pitsanulok arrived, and that all the northern provinces were in a state of anarchy. The king immediately marched to Prabáng to settle affairs. The governor treated him so respectfully that he soon returned and sent his eldest son to govern Supanburi, and his second to govern Preksi, and his third to govern Chainát.

Year 780. Indra rájá died after a reign of fourteen years. His two eldest sons returned to Sia Yutiyá and fought for the throne; they encountered with spears, cut each other's throats, and both died together. The nobles then repaired to the third son and told him all the particulars. He assumed the government under the title Rájátirát. He had the bodies of his two brothers burned at the wat of the Mighty Relic, where he erected to their memory two sacred spires, and changed the name to 'Royal Fortune.'

Year 783. Rájátirát came down from Chainát and took possession of the royal city Sia Yutiyá, where he appointed his son Pranakhón Indra king. Rájátirát brought with him images of cows and various other animals and deposited some in the wat Mighty Relic, and some in the wat Sanpet.

Year 786. Wat Mayong was founded by Rájátirát. His son Rámmesawan went to Pitsanulok. At that time, the tears fell from the eyes of the image of Budha and appeared to be blood.

Year 788. The royal residence was destroyed by fire. Year 789. the three cornered throne was burnt. Year 890, Rájátirát sent an expedition against Chiangmai. He was unable to enter and plunder it, and being taken sick, returned. In the year 792, he started another expedition to Chiangmai, and took 120,000 captives and returned.

Year 796. The Rájá died after a reign of sixteen years, and his son Rámmesawan succeeded him, assumed the title Borommatrylokanát, (the dependence of heaven, earth, and hell,) turned his palace into a wat called Sisanpet, and went and lived beside the river. He then built two palaces, made a total overturning of officers and offices, founded cities and wats, and changed the names of old ones.

Year 802. The ravages of the small-pox swept away multitudes. In the year 803, an expedition was fitted out against Malacca.^[13] And in 804, an expedition was started against Sisopturn, and the army being reinforced pitched at a place called Don.

Year 805. Paddy was a fuang^[14] for a cocoanut shell full, and a kian^[15] was 250 ticals. In the year 808, great pains were taken to advance the Budhist religion, and 550 images of Budha were cast. In 807, a memorable festival in honor of priests was kept. At this time, Chaliang committed treason and withdrew many people from the government.

Year 809. Chaliang made an assault upon Pitsanulok, but did not succeed in plundering it to any great extent. He then proceeded to Kampéngpet and continued his siege seven days without success. Boromatrylokanát and Indra rájá marched to the aid of Kampéngpet and arrived in season to save it. Indra rája routed Phyá Kían, got wounded in the forehead by a gun-shot, and the Laos retreated home. In 810, Boromatrylokanát built the wat Chulamani. And in 811, he became a priest for eight months.

[Note. Both in compiling the first article in our present number, and in correcting the proofs of the present one, we have found much difficulty in the orthography of the names of places, &c. To those who are familiar with the affairs of India, the great and numerous discrepancies which now exist may not cause any perplexity, but they will always confuse and disgust those who are not intimately acquainted with the history and present state of that country. If any arguments of our⟨s⟩ could have influence in this case, we would recommend strongly that a convention of literary gentlemen, from the various parts of the British empire in India, be immediately convened, to adopt a system, which should serve as a standard. The "system" of our Correspondent is very incomplete; and in private letters from Siam, we find an orthography which is still worse, with diacritical marks introduced without any key of explanation to them, making a complete abracadabra. The list of vowels and diphthongs is very imperfect; and the consonants, though "generally as in English," are most surely not always so. The mode of writing proper names too, is capable of being improved. Rájátirát, written also Rájá tirát, we suppose to be intended for the rájá Tirát, being the name and title of an individual. And so of Indra rájá. For prince William, we never write Princewilliam. We deem it sufficient simply to turn the attention of our Correspondent to these points, assured he is able to put the whole matter in a clear light. His second communication has reached us, and shall appear in our next number. Instead of writing Lopburi and Loppuri, it would be well, we think, to write uniformly puri or púr, the Siamese b notwithstanding.]

---

1. This is the city commonly called Yuthia, Yoodia, and by the Burmans, Yudara or Yudaya. It was the capital of the country till destroyed by the Burmans about half a century since.
2. I am unable to tell what or where this country is. The situation of Malacca, Java, Tenasserim, Tavoy, Songklá, and Chantapurí, are well known; the others lie N. and N.W. of Bangkok. Most of the names have specific meanings, given originally, without doubt, from some production or quality in which each place abounds. Thus Chantapurí signifies "the country of nutmegs;" Sawannalók⟨,⟩ "the heavenly world;" Kampengpet, "the wall of precious stones," and Sawanpuri, "the heavenly country."
3. These were mostly made slaves, of course.
4. A wat signifies a temple, or rather collection of temples and priests' houses, bell-houses, tanks, gardens, &c., and rather resembles a monastery than a temple; I shall therefore retain it in these papers.
5. The Siamese word here rendered, "died," means "turned aside to heaven." They consider it as a great way of loyalty to suppose, much more to say, that the king can die. Priests are said to "return;" common people "die".
6. The situation of the three places, Pangklá, Séngsiau, anf Chákangrau is at present unknown.
7. A Siamese fathom is 4 cubits of 194 English inches each.
8. This is the country generally known as north Laos. The inhabitants differ from those of Wiang Chan, or South Laos, in their language, several customs, and a district government.
9. A sen is 20 fathoms or 120 feet.
10. A slung is 15 cents, or 4 of a baht or tical, which is generally valued at 60 cents of a Spanish dollar.
11. It will be perceived that the termination of these words is sometimes written with p, and sometimes with b. It is the same in its origin and use, as pore, pur, ppor, and pure, in Indian words: as Chitpore, &c., but thr Siamese use b.
12. Such is literally the Siamese expression, and a very apt one it is for their manner of devastating a country, as was proved recently in the case of Wiang Chan and Patáni.
13. Crawfurd's Indian Archipelago says, that in a.d. 1340 (one century earlier than this date), the king of Malacca engaged in war with Siam, whose king was killed in a subsequent battle.
14. The fuang is (illegible text) of a tical.
15. This is a measure in Siam consisting of eighty baskets of twenty-five cocoanut shells full.