The Yodaya ယိုးဒယား (Ayutthaya) Thai king’s tomb at the Linzin လင္းဇင္းကုန္း (Lang Xang) Laos hill

The tomb of former Ayutthaya king Utumpon at Linzin hill, Taungtaman shore, Amarapura, near Mandalay, Myanmar

There have been news about the excavation of the Yodaya ယိုးဒယား (Ayutthaya) king’s tomb at the Linzin လင္းဇင္း (Lang Xang) hill at Mandalay (Taungtaman, Amarapura). It has been confirmed that it is the tomb of Ayutthaya king Utumpon. This led me to know more about the Linzin campaigns of the Konebaung era in 1763 and 1765 and also about the interesting life of king Utumpon.

First of all I wondered why the place is called Linzin (Lang Xang / Laos) hill and not Yodaya (Ayutthaya) hill.

While king Naungdawgyi was laying siege to the Toungoo, the vassal king loyal of Lan Na at Chiang Mai was overthrown.

After Toungoo was captured, Naungdawgyi then sent an 8000-strong army to Chiang Mai. The Burmese army captured Chiang Mai in early 1763

1763 – The Burmese invade Chiang Mai and the principality of Luang Prabang (now part of Laos) is captured.

It has also been mentioned that_

As a first step toward a war with the Siamese, Hsinbyushin decided to secure the northern and eastern flanks of Siam. In January 1765, a 20,000-strong Burmese army led by Ne Myo Thihapate based in Chiang Mai invaded the Laotian states. The Kingdom of Vientiane agreed to become Burmese vassal without a fight. Luang Prabang resisted but Thihapate’s forces easily captured the city in March 1765, giving the Burmese complete control of Siam’s entire northern border.

It must have been during these 2 wars with Lang Xang in 1763 and 1765 that captives from Lang Xang were taken back and settled near the Taungtaman lake, not far from Ava, and the place has been called Linzin hill since the time (Amarapura was not yet built at the time).

Burmese forces reached the outskirts of Ayutthaya on 20 January 1766. The Burmese then began what turned out to be a grueling 14-month siege. The Burmese forces finally breached the city’s defenses on 7 April 1767, and sacked the entire city. The Siamese royalty and artisans were carried back.

Hsinbyushin built a village near Mandalay for Uthumphon and his Siamese people—who then became the Yodia people. In accordance with Burmese chronicles, Uthumphon, as a monk, died in 1796 in the village. His is believed to be entombed in a chedi at the Linzin Hill graveyard on the edge of Taungthaman Lake in Mandalay Region‘s Amarapura Township.

Ex-king Utumpon (2 months rule 1758) was among those taken back to Ava and settled near present day Mandalay. However, the last Ayutthaya king Ekathat (1758–1767) was not among those captured and taken back.

During the 1767 siege of Ayutthaya_

King Ekathat and his family secretly fled from the capital. The nobles then agreed to surrender. On April 7, 1767, Ayutthaya fell.

Siamese chronicles said Ekkathat died upon having been in starvation for more than ten days while concealing himself at Ban Chik Wood (Thai: ป่าบ้านจิก), adjacent to Wat Sangkhawat (Thai: วัดสังฆาวาส). His dead body was discovered by the monk. It was buried at a mound named “Khok Phra Men” (Thai: โคกพระเมรุ), in front of a Siamese revered temple called “Phra Wihan Phra Mongkhonlabophit” (Thai: พระวิหารพระมงคลบพิตร).

King Utumpon was king of Ayutthaya for only 2 months after the death of his father king Borommakot.

One year before his death, Borommakot decided to skip Ekkathat and appointted Ekkathat’s younger brother, Uthumphon, as the Front Palace.

In 1758, Borommakot died. Uthumphon was then crowned, and Ekkathat entered in priesthood to signify his surrender. However, two months after that, Ekkathat returned and claimed for the throne.

1758, Aug – King Utumpon abdicates the throne and retires at Wat Pradu. He is succeeded by Prince Ekatat who assumes the title Boromaraja V

1760, Apr – King Alaungsaya lays siege on Ayutthaya. Siamese King Ekatat who senses that he is not up to the task of leading the defense of the city invites his younger brother, the former King Utumpon to rule temporarily in his behalf.

Only five days into the siege, however, the Burmese king suddenly fell ill and the Burmese withdrew.. (The Siamese sources say he was wounded by a cannon shell explosion while he was inspecting the cannon corps at the front.).

1762 – With the Burmese danger contained, Utumpon retires again and returns to his monastery, leaving the fate of Siam in the hands of his older brother, King Ekatat

The Burmese, however, came back in 1767 under the commission of Hsinbyushin and led by Neimyo Thihapate. Though he was strongly urged to take role in leading Siamese armies, Uthumphon chose to stay in the monk status. Ayutthaya finally fell. Uthumphon was captured by the Burmese forces and was brought to Burma along with a large number of Ayutthaya’s people.

Uthumphon was grounded near Ava, along with other Ayutthaya ex-nobles, where he was forced by the Burmese to give them knowledge about the history and court customs of Ayutthaya—preserved in the Ayutthayan affidavit. Hsinbyushin built a village near Mandalay for Uthumphon and his Siamese people—who then became the Yodia people. In accordance with Burmese chronicles, Uthumphon, as a monk, died in 1796 in the village. His is believed to be entombed in a chedi at the Linzin Hill graveyard on the edge of Taungthaman Lake in Mandalay Region‘s Amarapura Township.

ထိုင္းဘုရင္ အုတ္ဂူ အစစ္အမွန္ဟု အတည္ျပဳ

http://abbsoluteright.blogspot.com/2013/03/blog-post_8607.html

fromby ကိုကို 😀

ရန္ပိုင္

မႏၲေလးတိုင္း အမရပူရၿမိဳ႕ ေတာင္သမန္အင္းေစာင္း လင္းဇင္းကုန္း သုသာန္ရွိ ထုိင္းဘုရင္ေဟာင္း ဥတြန္ပုံ Utumpon ၏ အုတ္ဂူမွာ အစစ္ အမွန္ဟု အတည္ျပဳႏုိင္ၿပီျဖစ္ေၾကာင္း တူးေဖာ္ရာတြင္ေတြ႔ရွိရသည့္ အေထာက္အထားမ်ားကုိ ကုိးကား၍ ထုိင္းသမုိင္း ပညာရွင္မ်ားက ေျပာဆုိသည္။

အုတ္ဂူကုိ တူးေဖာ္စစ္ေဆးရာတြင္ အေရွ႕ေျမာက္ဘက္ အရန္ ေစတီတုိင္အတြင္းမွ အ႐ိုးမ်ားထည့္ထားသည့္ မွန္စီေရႊခ် သပိတ္ တလုံး ႏွင့္ ပန္းခ်ီေရးဆြဲထားသည့္ မွန္ခ်ပ္မ်ားေတြ႔ရျခင္း၊ ထုိင္း ရာဇအႏြယ္၀င္မ်ား၏ ထုံးတမ္းဓေလ့ႏွင့္အညီ ျမႇဳပ္ႏွံထားျခင္းမ်ားကုိ ေတြ႔ရသည့္အတြက္ မွန္ကန္သည္ဟု ယူဆျခင္းျဖစ္ေၾကာင္း သိရသည္။
ထုိင္းႏုိင္ငံမွ သမုိင္းႏွင့္ ေရွးေဟာင္းသုေတသနအဖြဲ႔ ဒုတိယေခါင္းေဆာင္ မစၥတာ မစ္ကီဟတ္က“အ႐ိုးေတြသပိတ္ထဲမွာ ထည့္ထား တယ္ ဆုိကတည္းက ဘုန္းႀကီး၀တ္နဲ႔ ပ်ံလြန္ေတာ္မူသြားတဲ့မင္းႀကီး ဥတြန္ပုံ ဆုိတာ ၉၉ ရာခုိင္ႏႈန္း ေသခ်ာသြားၿပီ”ဟု ဧရာ၀တီ ကုိ ေျပာသည္။

အဆုိပါ မွန္စီေရႊခ် ေျမသပိတ္သည္ အက်ယ္ ၈ . ၅ လက္မ၊ အျမင့္ ၅ . ၅ လက္မရွိၿပီး ႏႈတ္ခမ္းနားတြင္ ေရႊခ်ထားေၾကာင္း၊ သပိတ္ အဖုံး လက္ကုိင္မွာ ၾကာဖူးပုံသ႑ာန္ ျပဳလုပ္ထားၿပီး သုိ႔ေသာ္ ေက်ာက္စာ ကမၸည္းျဖင့္ မွတ္တမ္းတင္ ေရးထုိးထားျခင္းမရွိဟု သိရ သည္။

ဤအုတ္ဂူသည္ ေက်ာက္ဘြားေဒါက္မဒူူ၀ါး Dok Madua —”Dok Duea” (ดอกเดื่อ) and “Uthmphon” (อุทุมพร) are under the same meaning, “fig” ဘြဲ႔ခံံ ထုိင္းဘုရင္ေဟာင္း မင္းသားႀကီး ဥတြန္ပုံ ၏ အုတ္ဂူ အစစ္အမွန္ျဖစ္ေၾကာင္း မၾကာ မီ ထုိင္းႏုိင္ငံ ဘန္ေကာက္ ၿမိဳ႕၌ သတင္းစာရွင္းလင္းပြဲ ျပဳလုပ္မည္ျဖစ္ေၾကာင္း မစၥတာ မစ္ကီဟတ္က ေျပာသည္။

Thai Cultural Village to Be Built in Burma

By YAN PAI / THE IRRAWADDY| Friday, May 3, 2013 |

http://www.irrawaddy.org/archives/33591

A Thai cultural village is set to be built near the Burmese city of Mandalay, reflecting the ancient Siamese kingdom of Ayutthaya in a joint project Burma and neighboring Thailand.

Thailand’s Siam Society is reportedly seeking permission from local authorities in Mandalay to build the village at the edge of Taungthaman Lake in Amarapura Township, in a bid to preserve the culture of Thai people living in Mandalay in the 18th century.

The Siam Society, under the Thai royal patronage, was founded in 1904 in cooperation with Thai and foreign scholars to promote knowledge of Thailand and its surrounding region.

The push to build the cultural village follows the discovery last month that the former Siamese King Uthumphon—better known in Thai history as King Dok Madua, or “fig flower”—and other royal family members were buried at a prominent graveyard near the lake.

“A lot of Thai people arrived in Burma as prisoners of war and asylum seekers,” said Mickey Heart, a historian and deputy chief the excavation team that uncovered Uthumphon’s tomb.

He added that a large number of Thai people from Thailand’s Tak Province later migrated to Burma because of internal disputes in Ayutthaya Kingdom and were allowed to settle in Mandalay’s Yahai Quarter.

According to Burmese history records, King Hsinbyushin, the third king of Burma’s Konbaung Dynasty, invaded the ancient Thai capital of Ayutthaya in 1767 and brought as many subjects as he could, including Uthumphon, back to his own capital, Ava.

Residential areas and markets were named after Thai people settling around Mandalay and Ava at the time, and even today, the region boasts elements of Thai culture in certain religious practices, cuisines, and arts and crafts.

“A hybrid culture, the combination of Burmese and Thai, emerged following the death of those who were brought from Ayutthaya,” said Heart. “The smell of that culture can be felt around Mandalay these days.”

Meanwhile, since the excavation of the former Siamese king’s tomb, Thai media has recommended the burial place as a tourist attraction for Thai travelers.

Although Thai historians initially disagreed over whether to excavate the tomb, the project was initiated by the Siam Society following a report by The Irrawaddy in July last year that the burial place would be destroyed by local authorities in Mandalay to make way for a new urban development project.

 

 

 

King Utumpon

http://en.wikipedia.org/wiki/Uthumphon

Uthumphon อุทุมพร
King of Ayutthaya
King of Siam
Reign	1758
Predecessor	Borommakot
Successor	Ekkathat
House	Ban Phlu Luang Dynasty
Father	King Borommakot
Mother	Krom Luang Phiphit Montri
Born	Unknown
Died	1796 Mandalay, Konbaung Kingdom

Somdet Phrachao U-thumphon (Thai: สมเด็จพระเจ้าอุทุมพร)^[1] or Phra Bat Somdet Phra Chao Uthomphon Mahaphon Phinit (Thai: พระบาทสมเด็จพระอุทุมพรมหาพรพินิต) was the 32nd and penultimate monarch of the Ayutthaya Kingdom, ruling in 1758 for about two months. Facing various throne claimants, Uthumphon was finally forced to abdicate and enter monkhood. His preference of being a monk rather than keep the throne, earned him the epithet “Khun Luang Ha Wat”^[1] (Thai: ขุนหลวงหาวัด), or “the king who prefers the temple”.

Prince Dok Duea or Prince Uthumphon—”Dok Duea” (ดอกเดื่อ) and “Uthmphon” (อุทุมพร) are under the same meaning, “fig”—was a son of Borommakot. In 1746, his elder brother, Prince Thammathibet who had been appointed as the Front Palace, was beaten to death for his affair with one of Borommakot’s concubines. Borommakot didn’t appoint the new Front Palace as Kromma Khun Anurak Montri or Ekkathat, the next in succession line, was proved to be incompetent. In 1757, Borommakot finally decided to skip Anurak Montri altogether and made Uthumphon the Front Palace—becoming Kromma Khun Phon Phinit.

In 1758, upon the passing of Borommakot, Uthumphon was crowned. However, he faced oppositions from his three half-brothers, namely, Kromma Muen Chit Sunthon, Kromma Muen Sunthon Thep, and Kromma Muen Sep Phakdi. Uthumphon then reconciled with his half-brothers and took the throne peacefully.

Ekkathat, who had become a monk, decided to made himself a king only two months after Uthumphon’s coronation. The three half-brothers resented and fought Ekkathat, and they were executed by Ekkathat. Uthumporn then gave up his throne to his brother and leave for the temple outside Ayutthaya so as to become a monk.

1758, Aug – King Utumpon abdicates the throne and retires at Wat Pradu. He is succeeded by Prince Ekatat who assumes the title Boromaraja V

In 1760, Alaungpaya of Burma led his armies invading Ayutthaya. Uthumphon was asked to leave monkhood to fight against the Burmese. However, Alongpaya died during the campaigns and the invasion suspended. Uthumphon, once again, returned to monkhood.

1760, Apr – King Alaungsaya lays siege on Ayutthaya. Siamese King Ekatat who senses that he is not up to the task of leading the defense of the city invites his younger brother, the former King Utumpon to rule temporarily in his behalf

1762 – With the Burmese danger contained, Utumpon retires again and returns to his monastery, leaving the fate of Siam in the hands of his older brother, King Ekatat

1766, Feb – The Burmese begin their siege of Ayutthaya. King Ekatat again offers his brother Utumpon to lead the defence of the city but this time Utumpon declines.

1767, Apr 7 – After 14 months of siege, Ayutthaya falls and King Ekatat flees.

Uthumphon was captured by the Burmese forces and was brought to Burma along with a large number of Ayutthaya’s people.

Uthumphon was grounded near Ava, along with other Ayutthaya ex-nobles, where he was forced by the Burmese to give them knowledge about the history and court customs of Ayutthaya—preserved in the Ayutthayan affidavit. Hsinbyushin built a village near Mandalay for Uthumphon and his Siamese people—who then became the Yodia people. In accordance with Burmese chronicles, Uthumphon, as a monk, died in 1796 in the village. His is believed to be entombed in a chedi at the Linzin Hill graveyard on the edge of Taungthaman Lake in Mandalay Region‘s Amarapura Township

 

ps

I have begun my blog about Yodaya king’s tomb in Linzin kone (hill) several months ago when it was not mentioned as to which Ayutthayan king it was. I could not complete it at the time, and only completed it this morning. It has now come out in an entirely different form as it has been confirmed as being king Utumpon’s tomb during the interval. I’m glad I did not finish it earlier, as the draft was vague and even included king Bayintnaung’s wars into Linzin as I was not aware at the time of the 2 Linzin wars during Hsinbyushin’s era.

My main interest in history and archeology is pre-history and the Pyu. I had been to Dawei last month and visited the Thargara Pyu (and later Mon) city in Laung Lon township, not far from Dawei. I will write a blog about my visit to the Thargara city, but, it will be more of a travelogue as I find little facts.

 

 

Chiang Mai / Zinn Mai and Myanmar

Chiang Mai was the capital of the kingdom of Lanna (the kingdom of a million fields), which enjoyed a golden age throughout the 15th century. During this age the powerful inland kingdom came to control most of what now constitutes northern Thailand, north-western Laos, the eastern Shan states of Burma and Xishuangbanna in southern Yunnan.

King Mangrai founded Chiang Mai. 1296

Lan Na had been the old and powerful kingdom since the early times. According to Lan Na Chronicles, in the year Kad Sai, B.E. 1181 (A.D. 638) Thai Yuan principalities had been consolidated into a leading, powerful kingdom. It corresponded to the neighborhoods of Chiang Lao-Chiang Saen, the first ruler of which was Lava-changaraj.

And King Lava-changaraj was succeeded by many kings until Phya Mangrai, the 25th monarch of Lava-changaraj Dynasty (B.E. 1805-1854 / A.D. 1262-1311).

The Mao Chiefs claim the honour of this dominion. They annexed Chieng-mai about AD 1295, and were strong enough to attack Cambodia. Between 1285 and 1292 the Mao Shans shattered the Burman Empire. About 1293 they annexed Chieng-mai (most likely driving the Chieng-mai Shans to Chaliang, whence the Siamese, to escape a pestilence, descended and founded Ayuthia in 1350).

After his founding of the Lan Na Kingdom in the mid-13th century, King Mangrai established friendly relations with Burma when he travelled to the court of King Suttasoma of Pegu. King Suttasoma cemented this friendship by giving Mangrai his daughter, the Lady Phai Kho, in marriage. According to the Chiang Mai Chronicle “the two rulers met at the Asa (Sittang?) River, and feasted their retainers with food and drink, and staged great entertainments for three days and three nights.

According to the same source, the King of Pagan in Upper Burma was also on good terms with Mangrai, and sent five hundred families of artisans, including silver, gold, bronze and iron workers, as a gift to the Lan Na court

The Chieng-mai “adventurer” named Magedu established himself at Martaban as “King Wareru of Pegu” in AD 1287, founding a dynasty that maintained itself in the heart of the Mon kingdom for 253 years.

When Mengrai Dynasty Lanna began to crumble, with no reign ending peaceably for a quarter century, a LanSang ruler, King Potisarat, began to fantasize of becoming the ‘wheel-turning universal monarch whose righteousness and might make all the world turn around him.’ Unfortunately, at the same time, so did a King Burengnong from Toungoo (due west from ChiangRai, separated by Karen people and the mighty Salween River). After Mengrai’s direct line ended, half of the last independent rulers were women. One, MahaTevi Jiraprapa (sometimes said named PhraNang Yout KhamThip), was a full, absolute ruler from 1545- 46.

In July, 1545, Shan King FaYongHui of Mong Nai (Muang Nai, on the Salween, were Lanna’s last king was from) attacked ChiangMai. As he did, an earthquake destroyed nine revered reliquaries there, including a couple of the most important (finials at Wat Jedi Luang and Wat PraSing). For a month attackers poured dirt into the city moat and tried to cross it with bamboo bridges; but defenders burnt the attackers’ encampment, and the Shans withdrew.

1545-47 and 1564-78 Queen Regnant Phra Chao Chira Prapa Mahadevi
Also known as Chiraprabha, Mahatevi Jiraprapa or Phra Nang Yout Kham Thip, she was the oldest daughter of king Phaya Ket, and took over after a power struggle among various factions and during civil war in the region. According to some sources, King Burengnong married her, (now in her 40s (at least), and she ruled for a second time from 1564 until her death in 1578, according to other sources, it was her younger sister, Queen Wisutthithew, that Burengong married, and it was she who ruled from 1564.

1551 – 1564 Mekuti
Lanna endured anarchy and civil war, with nobles fighting on elephants in the middle of ChiangMai City. Petty officials and rulers of principalities proved more interested in their changing relative power than in the threat from Burma (as seems the case today), until Mekut of MongNai (a Shan State where rebellious descendents of Mengrai were sometimes sent to rule) was made king in 1552.
In 1551 the influential court officials at Chiang Mai, seeking to end this chaotic interregnum, invited Mae Ku, then reigning in Mong Nai, to come to Chiang Mai and rule over the Kingdom of Lan Na.
Mae Ku, legitimised by his status as a direct descendant of King Mangrai, accepted the invitation. According to the Chiang Mai Chronicle: ‘On the fourth waxing of the 9th month 913 (9 May 1551), King Mae Ku entered the city of Chiang Mai and was enthroned in the royal palace on the bejewelled throne’.
Phra Mekuti (r.1551- 1564) began an oppressive and unpopular rule. He forbade worship of Chiang Mai pillar, an act which is thought to have brought misfortune to Chiang Mai.
Mekhut levied heavy taxes and conscription. Sensing weak public support, other princes of Maung Nai decided to invade. Mekhut was briefly aided by King Burengnong (Bayinnaung of Hantawaddy and Pegu)
Mae Ku was the 17th monarch of the Mangrai Dynasty(1263-1578), who ruled North Thailand from 1551 to 1564, the last six years of his reign as a vassal of King Bayinnaung of Taungoo. Mae Ku, whose full name was Phra Maekutawisutthiwong, was a direct descendant of King Mangrai through the latter’s son, Khun Khrua, who Mangrai had sent, in 1312, to rule over Mong Nai in Shan State.
In 1555, Mekut’s brothers attempted to seize Lanna’s Mekong region, and gained ChiangRai and ChiangSaen… so Mekhut “was not at first inclined to listen to his brothers’ cry for help” when Burengnong, who’d become king in 1551, took Ava in 1555, then Hsenwi, then KengTung…
For the next seven years King Mae Ku ruled Lan Na without serious challenge, though in October 1556, while making merit at Wat Lampang Luang, he saw ‘a cloud shaped like a naga serpent… more than seven fathoms long’. At the same time ‘the planet Jupiter appeared like a comet with its tail to the north, which could be seen for a month before disappearing’. The Chronicle interprets these events (with the ease of hindsight) as bad omens, and sure enough one year later, in 1557/58, King Bayinnaung of Taungoo crossed the Salween into North Thailand at the head of his army. On 31 March 1558 he besieged Chiang Mai ‘for three days and three nights’, before taking the city, apparently with little opposition, early in the morning of April 2 1558.
King Min Taya of Pegu advances, demanding Mae Ku to come and meet him at Salween River. Mae Ku evades his invitation, sending officials instead. Min Taya takes Chiang Mai. Min Taya stays in Chiang Mai for 1 month and 12 days.
Setthatirat returned, defeating ChiangMai and almost taking ChiangSaen in 1558. Governors of Lampang, Prae and Nan joined his, but Burengnong forced him back to Laos, where the Burmese ran out of provisions.
Min Taya allows Mae Ku to rule Lan Na as before, but leaves a Burmese commissioner, a deputy commissioner and 10,000 troops to stay in Chiang Mai.

Between 1558 and 1564 Mae Ku continued to govern Chiang Mai, but as a vassal ruler of Bayinnaung.

Keng Tung has remained with Burma since that time (1559) except for two brief instances, in 1802 and during Japanese occupation in the Second World War.

In 1559 Mae Ku led a military expedition, well documented in the Chiang Mai Chronicle, to subdue provincial lords in Chiang Rai, Phayao and Phrae who remained loyal to Luang Prabang.

As a vassal state of Burma, Chiang Mai had to send Burma some tributes in terms of “silver trees, golden trees” and revenues, including foodstuffs in the wartime. As regards the administration, in the beginning the Burmese government did not come to take a direct rule but allowed Phra Mekuti to be the king of Chiang Mai as before.
Mekut revolted against his obligations, and the Burmese returned, invading Luang Prabang to capture Mekut, who’d taken refuge there.
Perhaps before going back to Burma, Burengnong married Princess Jiraprapa, now in her 40s (at least). Perhaps he married another ChiangMai princess.
The woman who ruled Lanna from 1564 until her death in 1578 is called Wisutthitewi. This PhraNang Visuti (Wisutatewi, a.k.a. MahaTewi), whom Burengnong replaced Phra Mekut with, may have been a different, younger daughter of Phaya Ket.
However, Burma dethroned Phra Mekuti when he tried to gain independence and appointed Phra Nang Visuddhidevi or Nang Phaya Rajadevi as a ruler of Chiang Mai.

Mekut was taken to Pegu
Mekut died in exile at Pegu or Ava, and became known as one of Burma’s famous “37 Nat” spirits, YunBayin. The Mengrai line is said to end there, but the last person descended from Mengrai to rule might have been Thado Gyaw, 4th Lanna ruler (descended from urengnong/MinTaya) through MahaTwei Jiraprapa).

King Mae Ku: From Lan Na Monarch to Burmese Nat
http://www.cpamedia.com/research/king_mae_ku/
Between 1558 and 1775, for a period of 217 years, the Lan Na Kingdom and its capital of Chiang Mai were ruled by a succession of Burmese-appointed suzerains owing allegiance to the Kings of Pegu in Lower Burma. During this period of lost independence, Chiang Mai and its people were inevitably influenced by Burmese culture and traditions- but the traffic wasn’t all one way. One of the most fascinating and enduring associations between Burma and North Thailand is the continuing widespread veneration in Burma of a Chiang Mai king in the pantheon of Nats that plays so great a role in the spiritual tradition of the Burman people.
Sir Richard Temple describes in considerable detail the full order of thirty-seven Nats of which one in particular stands out where Chiang Mai-known in the Burmese annals as Zinme or Zimme-is concerned. This is the 22nd, or Yun Bayin Nat, a member of Temple’s 5th Group of Nat belonging to the Bayinnaung Cycle. These are defined as a group of four spirits ‘whose direct reference is not clear, but are… of a very late date and are connected with the great conqueror Bayinnaung… and his dynasty in the 17th century’. Of these four spirits, Yun Bayin Nat is the only non-Burmese spirit hero associated with the Nat cult, and as such occupies a special place in the pantheon, emphasising Chiang Mai’s once close association with the courts of Pegu, Toungoo and Ava.
Relatively little is known of the earthly incarnation of the Yun Bayin Nat. According to Temple, he was the ‘Yun Shan’-that is, Northern Thai-ruler of Chiang Mai, who was taken prisoner by King Syinbyumyashin of Hanthawadi (Pegu), the ‘Lord of Many White Elephants’, and taken to Yangon. He is known as Yun Bayin, or ‘King of the Yun’, with reference to the old Burmese name for the Tai Yuan or Northern Thai. He is reported to have died of dysentery in 1558, and thereafter to have become a Nat. The Yun Bayin Nat, who is still widely revered throughout Burma, is generally represented as seated on a lotus throne in high court dress, holding a sheathed sword.
There is no direct reference to the Yun Bayin Nat, or indeed to any ruler of the Lan Na Kingdom dying in captivity in Yangon, either in the Northern Thai Chiang Mai Chronicle or in its Burmese equivalent, the Zinme Yawazin. Both chronicles do, however, record the invasion of Lan Na and the seizure of Chiang Mai by King Bayinnaung in 1558. The Chiang Mai ruler at that time was Mae Ku, who was obliged to pay tribute to Bayinnaung for the last six years of his reign.
Bayinnaung was the second monarch of the Taungoo Dynasty (1531-1752), founded by King Tabinshweti of Taungoo (1531-1550), who conquered the rival Kingdom of Pegu (Temple’s Hanthawadi) and crowned himself King of all Burma. He was succeeded by Bayinnaung (1551-1581), who proved to be a remarkable military commander, subduing Upper Burma, the Shan States, Manipur, North Thailand and parts of Laos.
Mae Ku was the 17th monarch of the Mangrai Dynasty(1263-1578), who ruled North Thailand from 1551 to 1564, the last six years of his reign as a vassal of King Bayinnaung of Taungoo. Mae Ku, whose full name was Phra Maekutawisutthiwong, was a direct descendant of King Mangrai through the latter’s son, Khun Khrua, who Mangrai had sent, in 1312, to rule over Mong Nai in Shan State.
In 1545 King Ket Chettharat of Chiang Mai was assassinated, ushering in-according to the Chiang Mai Chronicle-a ‘Kali Era’ of decline for the Lan Na Kingdom. He was briefly succeeded by his daughter, Queen Maha Thewi Chiraprapha, who ruled as regent (1545-1546), and then by King Setthathirat of Luang Prabang who remained in Chiang Mai for just one year (1546-1547) before returning to Laos, taking with him the fabled Emerald Buddha which had been installed in Chedi Luang and leaving Lan Na without a king for the next four years. In 1551 the influential court officials at Chiang Mai, seeking to end this chaotic interregnum, invited Mae Ku, then reigning in Mong Nai, to come to Chiang Mai and rule over the Kingdom of Lan Na.
Mae Ku, legitimised by his status as a direct descendant of King Mangrai, accepted the invitation. According to the Chiang Mai Chronicle: ‘On the fourth waxing of the 9th month 913 (9 May 1551), King Mae Ku entered the city of Chiang Mai and was enthroned in the royal palace on the bejewelled throne’. For the next seven years King Mae Ku ruled Lan Na without serious challenge, though in October 1556, while making merit at Wat Lampang Luang, he saw ‘a cloud shaped like a naga serpent… more than seven fathoms long’. At the same time ‘the planet Jupiter appeared like a comet with its tail to the north, which could be seen for a month before disappearing’. The Chronicle interprets these events (with the ease of hindsight) as bad omens, and sure enough one year later, in 1557/58, King Bayinnaung of Taungoo crossed the Salween into North Thailand at the head of his army. On 31 March 1558 he besieged Chiang Mai ‘for three days and three nights’, before taking the city, apparently with little opposition, early in the morning of April 2 1558.
Between 1558 and 1564 Mae Ku continued to govern Chiang Mai, but as a vassal ruler of Bayinnaung. In 1559 he led a military expedition, well documented in the Chiang Mai Chronicle, to subdue provincial lords in Chiang Rai, Phayao and Phrae who remained loyal to Luang Prabang. In 1563, however, Mae Ku ignored Bayinnaung’s orders to assist in an expedition against Ayutthaya, effectively repudiating Burmese sovereignty. This was seen as an act of rebellion by Bayinnaung, who-according to the Chiang Mai Chronicle-brought up an army and took Chiang Mai, capturing Lord Mae Ku and taking him back to Pegu, while leaving Lady Wisuttha Thewi to rule in his place’. Queen Wisuttha Thewi ruled over Chiang Mai as a vassal of the Burmese from 1564 to 1578. On her death Bayinnaung’s son, Nawrahtaminsaw, better known in the Chiang Mai annals as ‘Tharawaddy Prince’, succeeded her, ruling over Lan Na from 1578 to 1607.
We know little of Mae Ku’s life as an exile, but The Glass Palace Chronicle tells us he was treated generously by Bayinnaung, being accorded the same royal status as the defeated Kings of Ava also captured by Bayinnaung and taken to his capital at Pegu. The chronicle also relates that on completion of Bayinnaung’s new royal palace called Kambawzathadi, Mae Ku was given the privilege of residing in a royal residence with a double-tiered roof.
Apart from these small but fascinating details, following his exile Mae Ku disappears from the pages of history but enters the realm of the supernatural. Temple tells us that he reportedly died of dysentery while in captivity, but without revealing his source. Yet somehow, despite his defeat and capture by King Bayinnaung and subsequent mundane and rather inglorious end, Mae Ku became venerated as a Nat. How was this possible? By Temple’s definition, the 37 Nats are overwhelmingly heroic spirits ‘either of former royalty, or of persons connected with royalty’. Nats are also, generally, the spirits of people ‘who have met a violent or tragic death’. As a descendant of King Mangrai and King of Chiang Mai himself, Mae Ku was clearly closely associated with royalty, just as his death in exile in Burma was certainly tragic. But what of his status as hero? Perhaps his expedition against the Lao in 1559, or even his spirited rebellion against Bayinnaung in 1564, made him heroic in Burman eyes. Or perhaps he acquitted himself bravely while in exile in Pegu. It seems unlikely that we shall ever know.

Queen Wisuttha Thewi ruled over Chiang Mai as a vassal of the Burmese from 1564 to 1578.
Burengnong replaced Phra Mekut with Phra Nang Visuti (Wisutthatewi), a younger daughter of Phaya Ket whom he’d married, and the last descendent of Mengrai to rule.

In 1565, just seven years after Bayinnaung’s conquest, the Burmese military commander in Lan Na had a huge bronze Buddha image cast, in cooperation with Queen Wisutthithewi of Chiang Mai. It was named ‘Phra Buddha Müang Rai’, doubtless in honour of King Mangrai, the city’s founder. The image has survived the intervening centuries, and today can be seen at Wat Chai Phra Kiat on the north side of the Old City’s central Ratchadamnoen Avenue, not far from Wat Phra Singh. It is in Lan Na style, and so was certainly cast by local artisans

Upon the termination of Phra Nang Visuddhidevi’s reign, the Burma government sent Burmese nobles and officials to rule Chiang Mai directly.

Lanna continued to be troubled by attacks from Shans, and in 1578 Visuti died. Her successor was a son of Burengnong by someone else, Mangnorathacho (Min Noratha, prince of Therawaddy).
Bayinnaung appointed his son, Minthasit (born 1551), to rule over Chiang Mai. At the time Minthasit was administering the Burmese district of Tharyarwaddy, near Pegu, and hence was known as Tharyarwaddy Min, or “the Tharyawaddy Prince”. In 1576, two years before he assumed the throne of Chiang Mai, he successfully put down rebellions against his father’s rule in Mogaung and Mohnyin, as a consequence of which he was given the title Nawrahtaminsaw, the name by which he is best known as the first Burmese ruler of the Lanna Kingdom. He was to rule over Chiang Mai from 1578 to 1607.
In 1578 when Nawrahtaminsaw journeyed to Chiang he brought with him his wife, Queen Hsinbyushinme, the “Lady of the White Elephant”.
http://www.cpamedia.com/research/hsinbyushinme/
It is clear that these new rulers of Chiang Mai were no ingénues. Rather, they were educated sophisticates of their time. Nawrahtaminsaw was a poet and patron of the arts, as well as a warrior prince. For her part Hsinbyushinme was a sophisticated court lady and princess, well suited to rule over-and grow to love-her new home, the city of Chiang Mai.
Hsinbyushinme was a skilled composer of yadu poems, a Burmese verse-form where three stanzas are linked by the rhyming of their last lines. According to Ni Ni Myint, the Director of the Universities Historical Research Centre at Yangon and the skilled linguist who first translated Hsinbyushinme’s verses on Chiang Mai into English, yadu poems generally evoke ‘a mood of wistful sadness through the contemplation of nature in the changing seasons or the yearning for a loved one temporarily separated’.
Hsinbyushinme was the daughter of Thado Dhamma Raja, King of Pyay, a younger brother of King Bayinnaung, and Narapati Medaw, a Burmese lady of high birth. As a young girl Hsinbyushinme learned the art of yadu verses from the great poet Nawade. Nawade even composed an ayegyin song celebrating Hsinbyushinme’s virtues and beauty:
Endowed with the Five Virtues
Exceedingly clear and unblemished
Like a vein of lightning peeping
Lady of the White Elephant
Hsinbyushinme was married to her cousin Minthasit, the future Nawrahtaminsaw, in 1574. On being appointed King of Chiang Mai by Bayinnaung, Nawrahtaminsaw set out with Hsinbyushinme from Pegu in April, 1579. During their journey Hsinbyushinme gave birth to a son at Doi Luang, naming him Tu Luang after the place of his birth. The family arrived at Chiang Mai in July, 1579, and assumed their positions as King and Queen of Lanna. But Nawrahtaminsaw was a warrior prince who loyally served the interests of his father, King Bayinnaung, and was destined to be absent from both Chiang Mai and his beloved wife Hsinbyushinme on many occasions.
How do we know Hsinbyushinme was so loved by Nawrahtaminsaw? Because the latter was also a skilled composer of yadu verse. In one such poem which begins ‘Golden Yun, pleasant country’ (Yun being an old Burmese name for Chiang Mai and its people) he writes of Hsinbyushinme:
None there be in the thousand lands Though should I search
Let alone an equal I will find none
To match a strand of her hair
Fragrant as attar of jasmine
Sweet-voiced, pleasant of expression
Generous of thought, lovely of disposition
My heap of life
The warm nest of my sight
For her part, Hsinbyushinme stayed behind in Chiang Mai when Nawrahtaminsaw was away campaigning. She clearly grew to love her new home and its verdant surroundings. A pious Buddhist, she drew comfort during her husband’s absences by worshipping at various Chiang Mai temples, most notably venerating the Phra Kaew (Emerald Buddha) image at Wat Chedi Luang (now in Bangkok) and the Phra Singh image at Wat Phra Singh. Sometimes she would make the more arduous journey out of town to Doi Suthep, where she would pray at the shrine there and enjoy the view across the country of which she was queen.
In March, 1583, when Nawrahtaminsaw was away campaigning in Yunnan, Hsinbyushinme composed a yadu poem characterised by its translator, Ni Ni Myint, as ‘poetry of grace and fluency’. Across more than four centuries, her love not just for her husband, but also for her adopted city of Chiang Mai, remains clear, genuine and moving:
Victory Land of Golden Yun, Our Home
Thronged pleasantly like paradise.
The clear waters moving without cease
The forests teeming with singing birds
The breezes replace the sere leaves
As buds peep and petals spread
ingyin, yinma, thawka, tharaphi
gangaw, swedaw, fragrant hpetsut
anan, thazin, gamone, balmy in bloom
Luxuriantly scenting the air in the early summer…
Yet my love is not here to enjoy
I in loneliness watch the delights
In this season of diverse scents
In Yun City, created by you, lord
And await your return
Topmost of the royal lineage of the sun
Brilliant like the flame of the sun
Ever-triumphant conqueror of the foes
My husband marches boldly to far-off China and Lan Chang
To clear the enveloping enemies…
Sadly I nurse my loneliness
Clear the enemy before [the month of] Tagu!
All enemies bow to Chiang Mai City
Encircled by cool waters and wall-like hills
Unequalled Lord of Golden Yun…
My topmost lineage of the sun
Now that the south wind blows, the sere leaf falls
The golden laburnum flutters, liquid emerald
I do not know how to wear
Fragrant flowers in my top-hair
Since my lion-hearted husband marched to war
I guard my mind and kneeling
Before Buddha’s images
Of Phra Kaew, Phra Singh, golden Maha Chedi
And the famous Phra Suthep
Images bright as sun
On western hill-top beyond the city, and within
With reverence I say my prayers
Rising glory of the lineage of the sun
Nawrahtaminsaw did indeed return ‘to the Palace of Pleasant Victorious Yun’, ruling over Chiang Mai for 28 years. Hsinbyushinme bore him four children, two of whom-Min Ye Dibba (1607-1613?) and Thado Kyaw (1613-1614?)-succeeded their father as kings of Chiang Mai, albeit more briefly and with less glory. Little is known of Hsinbyushinme’s later life, but it seems likely she stayed at Nawrahtaminsaw’s side until her death in the adopted city she loved so much.
Unfortunately no chedi are known definitely to contain the remains of Nawrahtaminsaw or Hsinbyushinme, though it is possible-even likely-that ashes of both monarchs were interred in the “water melon stupa” of Wat Ku Tao, which was erected in 1613, six years after Nawrahtaminsaw’s death. Be this as it may, as Ni Ni Myint points out: ‘The cool waters and wall-like hills around Chiang Mai which Hsinbyushinme once viewed still remain. The fragrant flowers which she loved to wear in her hair when her husband was with her still bloom in their season. Although Phra Kaew has been moved (to Wat Phra Kaeo in Bangkok), Phra Singh and Phra Suthep, before which she knelt and worshipped with great devotion, still attract devotees. And as these things which she loved and reverenced endure, the presence of Hsinbyushinme lingers in this Victory Land of Golden Yun as it does also in her graceful poetry’.

Min Ye Dibba (1607-1613?) son of Nawrahtaminsaw

Thado Kyaw (1613-1614?) son of Nawrahtaminsaw

In 1628 Burma relocated the center for administration of Lanna to Chiang Saen.

About 1660 Chinese troops invaded northern Burma in search of the emperor Yung-lei (or Yunhli), last of the Ming dynasty. The governor of Chiang Mai, aware of the Burmese army’s defeat and afraid of a Chinese invasion, asked for Ayudhaya’s protection. King Narai sent an army, but as it approached, Chiang Mai pulled away its men. Narai’s force took Lampang but not Chiang Mai. Soon after, Narai sent a much larger army, led by the best of his generals. This force was successful, seizing much of value including the famed Sihinga Buddha image of Wat Phra Sing. In 1664, a local revolt drove the Siamese back out.
When the Chinese had taken Yung-lei off, the Burmese started a harder line of impositions on Lanna. Burmese princes were regularly sent to Chiang Mai as viceroys for the region, and for half a century, Lanna peoples suffered heavy taxation and conscription into the Burmese army, with corvée duties far away.

1661 King Narai (r.1656-1688) of Ayutthaya captured and briefly held Chiang Mai.

1672 The Burmese regain control of the kingdom.

1672 – 1675 Ingsemang Burmese ruler.
9. Uparaj Uang Sae (Ava City) B.E. 2215-2218 (A.D. 1672-1675)

1675 – 1707 Chephutarai Burmese ruler.
10. Cheputrai (son of Chao Chekutra) B.E. 2218- ? (A.D. 1675- ?)

In 1628 Burma relocated the center for administration of Lanna to Chiang Saen. Chiang Saen suffered repeated invasions, and in 1717 the Mae Khong River flooded the town to a depth of five feet. Still, as Chiang Saen was favored by the Burmese, it came under direct administration from Ava, the Burmese capital. It was strongly held, and the last area retaken from Burma, in 1804 (and then only with assistance from independent Nan Kingdom). By 1705, Chiang Mai and southern Lanna were ruled as a military-controlled vassal state. The over two centuries of rebellion, shifting alliances and recurrent warfare resultant from Burmese failure to control, consumed all Lanna, limiting material access, destroying cities and towns and displacing much of the population.

Burmese–Siamese War (1563–1564)

War with Burma (1563)

Second Siege of Ayutthaya

Burmese victory

Siam becomes Burmese vassal (1564–1568)

After the war of 1548, Maha Chakkrapat insisted on battling Burmese armies near Ayutthaya, so he heavily fortified the city. He, however, de-fortified other cities in order to prevent the Burmese from taking them as bases. The census was taken to derive all available manpower to war. The arms and horses and elephants (white elephants) was caught and accumulated in the full-scale preparation for war.

King Chakkraphat (r. 1548-1569) captured a lot of white elephants during his reign and this news crossed the borders quickly.

In 1563 AD, the successor of Tabinshweti, King Bhueng Noreng invaded for another time Ayuthaya Kingdom after he had taken Chiang Mai in 1556 AD / 2 April 1558.

King Bayinnuang, takes control of the situation, crushes all opposition and sets about colonizing all neighboring states. Chiangmai (which was not part of the Kingdom of Ayutthaya) and all of northern Thailand fall to the colonizing Burmese forces and King Bayinnuang soon becomes known as “The Conqueror of Ten Directions”

Bayinnaug (now king), upon hearing about the seven “lucky” white elephants, demands two for himself. As Maha Chakkrapat refused to give off his elephant this time, Bayinnaung marched to Ayutthaya.

King Bayinnuang, who knew Siam from his campaigns with Tabinshweti, leads a vast army through Three Pagodas Pass. A further army comes through Mae Lamow Pass (Tak Province). It is reported that the armies number 120,000 men (including 2,000 Portuguese mercenaries), 18,000 cavalry and 8,500 war elephants. On the way, the town of Pitsanuloke has to be taken but the Governor, Phra Mahathamraja , proved a “turncoat” and, after signing a treaty of friendship with King Bayinnuang, joins forces with the Burmese King.

Bayinnaung had captured the whole kingdom of Lanna in 1558. With auxiliary troops from Lanna, Bayinnaung marched a mass army into Sukhothai kingdom. Maha Thammarachathirat then realised the greatness of Bayinnuang army and readily surrendered, giving up Phitsanulok to Bayinnuang and became Burmese tributary.

Maha Thammarachathirat, the King of Phitsanulok and Maha Chakkrapat’s handful noble, had allied himself with Bayinnuang in 1563.

At Chainat, Bayinnaung clashed with Prince Ramesuan‘s army but was able to break through.

First he seized the towns of Sawankalok and Pijai and then he turned his full attention on the capital. As the troops of 200,000 Burmese and vassal state warriors clearly outnumber the Thais, King Chakraphat has no other option than to agree on the Burmese peace conditions.

Bayinnaung reached Ayutthaya and laid siege on the city – bombarding the city so immensely that Maha Chakkrapat sued for peace in 1564. Maha Chakkrapat gave white elephants and his son Prince Ramesuan as a captive to Bayinnaung.

Wat Na Phra Men or the “Monastery in Front of the Funeral Pyre” sometimes called Wat Na Phra Meru has marked a historical event in the reign of King Maha Jakrapad. He chose it as a meeting place to stop the war with King of Burma, Bayinnaung in A.D 1563.

King Chakkraphat saw that the Burmese army largely outnumbered his and decided to resolve the issue through parleys. He ordered to erect a royal building with two thrones, equal in height in the area between the Phra Meru Rachikaram Monastery and the Hatdawat Monastery. Then he had a jeweled-adorned throne prepared higher than the royal thrones, and had a Buddha image to preside over the meeting. The terms imposed by the King of Burma were onerous. Prince Ramesuen, Phya Chakri and Phya Sunthorn Songkhram, the leaders of the war party, were to be delivered up as hostages, an annual tribute of thirty elephants and three hundred catties of silver was to be sent to Burma, and the Burmese were to be granted the right to collect and retain the customs duties of  the port of Mergui – then the chief emporium of foreign trade. In addition to this, four white elephants were to be handed over, instead of the two originally demanded. Phra Mahathamraja is to remain as ruler of Pitsanuloke and Viceroy of Siam.

King Chakkraphat had no choice than deliver up to keep a truce. All Siamese prisoners were released and the Burmese army returned.

The Burmese War of 1563 was also called the War of White Elephant.

Naresuan movies 1 and 2

I have the opportunity to see the movie Naresuan again and also the 2^nd episode. This time the subtitle is in Myanmar so I understand more. I have read about King Naresuan, first from Myanmar history articles and then from the Glass Palace Chronicle. Later, during my visit to Thailand I got to many places associated with King Naresuan at Mae Sai, Phitsanulok and Ayutthaya. When I posted my Thailand visit photos, I read much about King Naresuan and the Myanmar Thai wars from the many Thai travel sites and Wikipedia on the web. The first time I watched the movie Naresuan was before my visit to Thailand. This second view of the film Naresuan is with a better understanding of Thai history and first hand knowledge of the historical places at Phitsanulok and Ayutthaya.

The movie series is in 3 parts. The films were made in a grand scale, and included much about King Bayint Naung and King Nanda with scenes of Hantharwaddy too (in studio of course) and the Hantharwaddy Thai wars.

What I noticed about the film is the presence of several Westerners in the list of those who made the movies and the similarity of the films to other war epics of the West and also similarity to the movie The Last Samurai in that it is under Western influence and that the local culture is lost. Similarly, Ang Lee’s Memoirs of a Geisha looks like a Chinese movie, not a Japanese one. I feel that the film Naresuan would be better if an all Thai production crew had made the film.

With that in mind, I am not surprised at the cultural and other errors which I noticed in the film regarding Myanmar. I cannot be sure if there are errors about Thai side, but believe there might be, as I know of some facts different from what I have been told by Thais and I have to write about the movie Naresuan which is presented from the Thai Western view and also about what has being recorded about the events in Myanmar history, from a Myanmar point of view.

One fact which I noticed is that a Siam Buddhist monk in Hantharwaddy taught prince Naresuan martial arts in Hantharwaddy! This is contrary to my knowledge about Myanmar culture and Theravada Buddhism. Ari monks in early Bagan period till king Anawratha’s time in the 11^th century A.D. practiced wrestling but I have not read about other martial arts being practiced by the Aris. After Theravada Buddhism was introduced, even wrestling was not practiced by monks in Myanmar. Even if Siam Buddhist monks practice martial arts, it is unlikely that they understand war strategy.

I remember a film made by Japanese about Myanmar_in it was portrayed a Myanmar monk playing a Myanmar harp / saung. It might be true of Japanese monks to play music (I do not know for sure) but music is definitely off limits to Myanmar monks and even to laymen who take the 8 percepts of sabath. In that Japanese movie about Myanmar, the Myanmar cast could not correct the wrong concept of the Japanese director and I feel that the Thai cast also could not correct this wrong idea (or maybe Thai monks actually practice and teach martial arts like the Shaolin monks).

It is written in Wikipedia that: Naret, along with other captive princes from other kingdoms, were educated in martial arts and war strategy of Burmese and Portuguese style.

Myanmar history mentioned that prince BhyaNarit / Naret was allowed military studies together with Myanmar princes, and that would be in court under generals and other military teachers, not monks, who traditionally teach only Buddhism, literature and etiquette to the royalty.

When I was in Thailand and noticed the many rooster statutes not only at Thai homes but also at king Naresuan monument in Phitsanulok (and later in Ayutthaya too) I asked the tuk-tuk-man about them and was told that king Naresuan liked cock fighting and that his fighting cocks were brought from Hantharwaddy! In the movie, it was portrayed that the untrained Siam fighting cock in Hantharwaddy, called captive cock because it was brought along by Thai captives, was superior to trained Myanmar fighting cocks, including that of prince San Kay of Hantharwaddy.

Another fact I noticed in the film is the armour of Myanmar and Thai kings and generals. I am not sure about Thai armour but armour wearing is not practiced by Myanmar troops both Bamar and Mon although Portugese mercernaries in the Hantharwaddy and Ayutthaya armies would wear them.

One helmet worn by an Ayutthaya general very much resembles that of the Samurai armour helmet. The use of identification flag behind the courier on horseback also resembles those in Japanese movies.

The movie mentioned about the battle near Thaton river and I was surprised as there is not one nearby. It must have been the Thanlwin / Salween river which is the biggest one on the route, or maybe the Sittaung river, the next largest.

Burmese–Siamese War (1548)

Burmese–Siamese War (1548)
Siamese defensive victory
First Siege of Ayutthaya
Siam defeats first Burmese invasion

http://en.wikipedia.org/wiki/Tabinshwehti
http://en.wikipedia.org/wiki/Burmese%E2%80%93Siamese_War_%281548%29

The Burmese–Siamese War (1548) (Burmese: ယိုးဒယား-မြန်မာစစ် (၁၅၄၈); Thai: สงครามพม่า-สยาม พ.ศ. 2091 or สงครามพระเจ้าตะเบ็งชเวตี้, lit. “Tabinshwehti’s war”) was the first war fought between the Toungoo Dynasty of Burma and the Ayutthaya Kingdom of Siam, and the first of the Burmese–Siamese wars that would continue until the middle of the 19th century. The war is notable for the introduction of early modern warfare to the region. It is also notable in Thai history for the death in battle of Siamese Queen Suriyothai on her war elephant; the conflict is often referred to in Thailand as the War that Led to the Loss of Queen Suriyothai (สงครามคราวเสียสมเด็จพระสุริโยไท).
While Tabinshwehti was campaigning in Arakan, Ayutthaya had sent raiding parties against Tavoy in Tenasserim. Tabinshwehti ordered the lord of Martaban to regain Tenasserim.
According to Burmese chronicles a small Siamese force first attacked the Tavoy frontier. Tabinshwehti demanded reparations for this incursion, when the Siamese refused, the war between the Siam and the Burma began. Tabinshwehti soon took personal command and gathered his forces at Martaban.
Upon Maha Chakkrapat’s ascension, Tabinshweti marched to Ayutthaya taking the opportunity of the upheavals in Ayutthayan politics to capture the Siamese kingdom.
and in 1548 Tabinshwehti himself (and his deputy Bayinnaung) led a large invasion force over the Three Pagodas Pass Route to attack Ayutthaya.
The invasion force would have been equipped with the conventional weapons of the day: swords, bow and arrows and spears. The more elite members would also carry matchlocks or muskets. These early modern weapons having been introduced to the two kingdoms by the Portuguese sometime earlier. Also, Diogo Soares de Mello, a Portuguese commanding a force of five captains and 180 professional mercenaries, was in Tabinshwehti’s service. On top of this, the king also had a corps of Portuguese guards, numbering 400, whose morions and arquebuses were inlaid with gold. For the king they provided personal protection as well as expertise on artillery.
The invasion army was organized into three main armies: the vanguard led by Bayinnaung, the main army led by Tabinshwehti and the rear guard led by Thado Dhammayaza of Prome, each with a strength of 4000 men, 800 horses and 20 elephants.
In January, Tabinshwehti with his army began their invasion of Siam. Tabinshwehti invaded through a southern route, from Martaban along the Ataran river, over high ground toward the Three Pagodas Pass, and onto Siamese territory. The army then marched along the Khwae Noi River to the town of Sai Yok, then overland towards the Khwae Yai River; from there the army travelled by boat toward the town of Kanchanaburi. Tabinshwehti travelled in great state with a massive retinue of elephants and servants. Many of these elephants carried jingals and bronze cannon; these were kept close to the king. Royal elephants were rafted across rivers, while the ordinary war elephants marched upstream to a ford. The Burmese king was accompanied by his crown prince Bayinnaung, Bayinnaung’s thirteen-year-old son Nanda, and many richly attired lords. Hundreds of workmen marched ahead of the king’s retinue, to pitch a richly decorated wooden camp, painted and gilded for the King’s use, only to pack it up and pitch it at a new location every day.
The invasion initially met little resistance, as the Burmese force was too large for the small guard posts around the border. Upon hearing of the Burmese invasion, Maha Chakkraphat mobilized his kingdom, then gathered his forces at Suphanburi, a town just west of Ayutthaya. When Tabinshwehti and his army arrived at the walled town of Kanchanaburi, they found it completely deserted. The King of Burma then continued his march eastward, capturing the villages of Ban Thuan, Kaphan Tru and Chorakhe Sam Phan. Tabinshwehti divided his army into three columns, the first commanded by Bayinnaung, the second by the Viceroy of Prome and the third by Yong, the Governor of Bassein. The Burmese continued their advance and captured the ancient town of Uthong as well as the villages of Don Rakhang and Nong Sarai and closing in on Suphanburi. When the Burmese attacked the town, Siamese defenders could not withstand the onslaught and retreated towards Ayutthaya. Tabinshwehti ordered his army southeast along two canals, and crossed the Chao Phraya river near Phong Phaeng. From here he encamped his army directly north of the Siamese capital of Ayutthaya on a field called the Lumpli plain.
In February, Maha Chakkraphat decided to leave the capital with his forces, to engage Tabinshwehti and test the Burmese strength. On this occasion, he mounted his chief war elephant. Accompanying him were his Chief Queen, Sri Suriyothai, and one of their young daughters, Princess Boromdhilok, the two riding together on a smaller war elephant. Both royal ladies were dressed in male military attire (helmet and armour), with the queen wearing the uniform of an Uparaja. Also accompanying their father on elephant mounts were two sons, the Uparaja and heir apparent, Prince Ramesuan, and his brother Prince Mahin.
The Siamese army under Maha Chakkraphat soon met the advance column commanded by the Viceroy of Prome, and the two armies engaged in battle at Pukaothong field. The commanders of the two forces engaged in single elephant-combat (Yuttahadhi), as was the custom of the time. But Maha Chakkraphat’s elephant panicked and gave flight, charging away from the enemy; the Viceroy swiftly give chase. Fearing for the life her husband, Queen Sri Suriyothai charged ahead to put her elephant between the King and the Viceroy, thereby blocking his pursuit. The Viceroy then engaged the Queen in single combat, fatally cleaving her from shoulder to heart with his spear, also wounding her daughter—both mother and child met their deaths on the back of the same elephant. It was said that the Viceroy did not know he was fighting a woman until his blow struck—as she fell dying her helmet came off, exposing her long hair.
Prince Ramesuan and Prince Mahin then urged their elephants forward to fight the Viceroy, drove him and his remaining forces from the field, then carried the bodies of their mother and sister back to Ayutthaya. The Siamese king meanwhile rallied his army, and retreated in good order back towards the capital.
Attack on Ayutthaya
Tabinshwehti readied his army for a siege of the Siamese capital at the beginning of March. Tabinshwehti made his camp north of the city, with his headquarters at Klum Dong, and had his commanders encamp in strategic places surrounding the city walls, Bayinnaung at Phaniat, the Viceroy at Ban Mai Makham, and the Governor of Bassein at the plain of Prachet. The Burmese would not, however, take the Siamese capital so easily.
Ayutthaya sat on an island surrounded by three rivers—the Lopburi River to the north, the Chao Phraya River to the west and south, and the Pa Sak River to the east, forming a formidable natural moat. The Chao Phraya basin where Ayutthaya is situated was low and prone to flooding—especially intense during the rainy season when torrential waters flowed in great quantity from the north along the Lopburi River. This flood would begin approximately in July and end somewhere between October and November, giving Tabinshwehti only five months to capture Ayutthaya—otherwise his camp grounds and supply routes would be flooded. There was also the possibility that the flood could trap his forces. The low, swampy area around the city was laced with numerous canals thronging with gun boats armed with cannon to repulse any attempt at an attack on the city. Also, the Burmese had only small cannon that they had brought with them, while the Siamese had large cannon mounted along the city walls. The Burmese had the city surrounded, but without the ability to cross the rivers or breach the city walls with cannonfire, were left to camp around it instead, while the interconnected waterways to the north and south made it fairly easy to resupply the defenders in the city. Fifty Portuguese mercenaries, who had elected Galeote Pereira as their captain, defended the weakest part of the city wall for Maha Chakkraphat. Unable to take the city conventionally, Tabinshwehti offered bribes to these defenders. The Portuguese reacted with derision, and refused. When a Siamese commander heard of this, he swung open the gates of the city and dared the Burmese King to bring the money—a dare that was ignored.
The Siamese then put Narai Sangharn – a culverin on a barge and sailed along the Chao Phraya to fire the Burmese armies.
Maha Chakkraphat, being unable to repel the Burmese, sent a message to his son-in-law Maha Thammaracha at Phitsanulok, ordering his vassal to come to his aid by bringing an army southwards towards Ayutthaya and if possible to engage the enemy in battle. Thammaracha quickly mobilized his forces and with the help of the Governor of Sawankhalok, marched southward with a large army to attack the Burmese rear. Upon hearing of this and on the advice of Bayinnaung; Tabinshwehti decided to withdraw, abandoning the mission altogether. His decision was compounded by news from Burma that the Mons, who had never been entirely subjugated by the Taungoo dynasty, rebelled in the absence of the king. Other factors included the scarcity of supplies and sickness in his army, which was not prepared for a long siege. Only one month into the siege (around April), Tabinshwehti withdrew his forces towards the border.

Retreat
Tabinshwehti wanted to retreat back through the Three Pagodas Pass, along the same route he has taken for the invasion. This proved difficult as food and supplies in the land were scarce, so he went north by the way of the Mae Lamao pass (in modern day Mae Sot, Tak). As they withdrew, the Burmese tried to plunder the ancient and wealthy town of Kamphaeng Phet, but the town was too well fortified. With the help of more Portuguese mercenaries, the Governor repelled the Burmese with flaming projectiles that forced the Burmese to cease using their cannons and protect them with coverings of damp hides.
Maha Chakkraphat saw the Burmese army’s retreat as an opportunity take advantage of their weakness, so he ordered Princes Ramesuan and Thammaracha to follow and harass the enemy out of Siamese territory. For three days, the Siamese chased Tabinshwehti and his forces, inflicting great losses upon them. Once the forces of Ramesuan and Thammaracha closed in, Tabinshwehti elected to stand ground and ambush them near Kamphaeng Phet, dividing his forces on both sides of the road. The Siamese in their eagerness fell into the trap. The Burmese captured both Prince Ramesuan and Maha Thammaracha as prisoners of war.
The capture of his heir and his son-in-law forced Maha Chakkraphat to negotiate with Tabinshwehti. The Siamese at once sent emissaries bearing gifts, offering a peaceful retreat in return for the two princes. In exchange Maha Chakkraphat was forced to hand over to Tabinshwehti two prized male war elephants called Sri Mongkol (ศรีมงคล) and Mongkol Thawip (มงคลทวีป). Once the elephants were handed over, the Burmese army retreated in peace. In addition to the two princes, Tabinshwehti also released many other prisoners he had captured during the campaign. All in all, the campaign from beginning to end lasted five months.
The war of 1548 was the first Burmese invasion into Siamese territory, the first of many that would last well into the early 19th century. It was also the first time the city of Ayutthaya was actually attacked by a foreign enemy.
The war led to the strengthening of Ayutthaya’s defences, such as stronger walls and forts. A census of all able-bodied men was taken, as well as a massive hunt for wild elephants for use in future wars. The size of the navy was also increased.
The Siamese success at repelling the Burmese would not be repeated. This first ever invasion gave the Burmese an important experience on fighting with Siamese. The next invasion would be conducted by Bayinnaung, a man accustomed to fighting against Siamese soldiers and familiar with marching through Siamese terrain. The unrest in Burma delayed that next invasion for fifteen years, until the War of 1563 or the War of the White Elephants.

Sukhothai / ThaukKaTae

Sukhothai Historical Park entrance

Although not well known as Ayutthia, as Thailand’s first capital, Sukhothai (rising of happiness) flourished from the mid 13^th century to the late 14^th century. I planned to visit it on the way to Bangkok from Chiang Mai because Sukhothai / ThaukKaTae is closely related to Myanmar during the wars we had with the Thais.

Sukhothai was the first kingdom of Siam established some 800 years ago. The exact year is unknown but according to the Fine Arts Office it was between 1238 and 1257.

Established in around 1238 to 1257, Sukhothai literally means “Dawn of Happiness.” Phokhun Si Intharathit was the founder of the Phra Ruang Dynasty, Sukhothai’s first Dynasty. For 120 years as the capital of Siam, Sukhothai was ruled by many kings. In this connection, the most dynamic monarch being King Ramkhamhaeng the Great, who created the Thai alphabet, laid the foundation for politics, monarchy, and religion, as well as, expanded its boundary of influence.

I planned to stay the night in modern Sukhothai and then visit the old city the next morning as mentioned in the tour articles I got from the internet. However, the bus did not reach Sukhothai at sunset and soon darkness fell. After some time, the lights were switched on and I knew some stop is near. I went to the front of the bus and asked the contuctress whether it was Sukothai. The reply was Old Sukothai. I told her I will get off at Old Sukothai near some guest house. After we got all our luggage and the bus had driven off we found out we were right in front of the VITOON guest house. It was of good quality, clean and new and we checked in. There weren’t any other guests seen but we find several the next morning.

After having a bath we went around the corner to have dinner. There were several shops and we had dinner at The Coffee Cup. It was a nice one with an atmosphere! The shop is styled for Westerners and apart from us the other patrons were French. It has been in business since 2001 and there were 3 photos of the early 2001 – 2003, mid 2003 – 2007 and later 2007 to present years with different styles of the shop.

The Coffee Cup in the years 2001 2003 2007

The Coffee Cup of Old Sukothai where we had dinner and lunch

The girls can speak good English which seems to be a criteria for employment.

The Coffee Cup

The next morning, we hired a motorcycle from the place we stayed and we intended to have breakfast at the same place. However, we got into another shop by error and realized it only when we sat down. We did not go over to The Coffee Cup and had the Sukhothai noodle recommended by the tour article. It is different from the usual Kwai Ti Oh, and more like our Shan “AhSee” / bundle rice noodles in “AhYay Phyaw” / “in soup” style. This shop, the “Kacha Restaurant”, also has a Western atmosphere. The majority of tourists being Whites!

Sukothai noodles for breakfast at the "Kacha Restaurant”

Traditional massage is offered at all places. I wonder whether the Whites really like it.

There is a Sukhothai Museum nearby and the entrance to the Sukhothai old city is just in front of the museum.

Sukhothai Historical Park entrance

The Sukhothai Old City is not populated any more and only the chedis / stupas and temples / Wats remain among the well kept gardens. This is different from the Chiang Mai, Lamphun, Phitsanulok and Ayutthia cities where continuous habitation is still present. Therefore, apart from the style, Sukhothai is similar to Bagan (the local population of Bagan were moved to the Thiripyitsayar village in 1989).

The Sukhothai Historical Park is open daily from 8.30 a.m. to 4.30 p.m. though there are occasional nights the park is open and illuminated by floodlights.

Wat Chana Songkhram

Once inside the Old Sukhothai, our first stop was the Wat Chana Songkhram. Although this was of Sukhothai era, the subordinate chedi in the east was built in the Ayutthia period at a later date than when Sukhothai was the capital of the Thai Lanna kingdom. Earlier periods were the Mon Dravawadi era prior to the Tai migration into present Thailand. I only noticed just now and wonder whether the “Songkhram” of the Wat’s name is the same as the Songkran = Thingyan. It is too late as I cannot ask this of anyone.  The stupa / chedi has a rectangular “DatTaw Taik” near the top, on the bell, similar to the Sri Lanka style “HsatPaDa” stupa at Nyaung Oo.

One strange feature of the Sukhothai stupas and wats is the presence of assembly halls / Vihara that are built with laterite pillars. The roofs have long since gone but the pillars are still there (unlike brick walled assembly halls of the Ayutthia era). The old Thai cities in movies showing Buddha statutes with these stone pillars have been shot in Sukhothai!

Monument of king Ramkhamhaeng the Great

Next we visited the nearby modern Monument of king Ramkhamhaeng the Great. I have read of the adjective “the Great” being conferred to many Western kings: Alexander (Greek), Henry (English), Peter (Russian), but king Ramkhamhaeng is the only Eastern or African king being mentioned thus.  Maybe there are others I have not heard about as there are a great many warrior kings who established nations and dynasties: Anawratha (Myanmar), Jayavarman (Khmer), Genghis Khan (Mongol)

Wat Mahathat

When you enter the Historic Park, the first complex you will notice is that of Wat Mahathat, the main Wat of Historic Sukhothai.

One thing typical for the Sukhothai era are the Buddha Images and Monk-images, in walking position. Almost everywhere in Thailand, whenever you see a Buddha Image, you will see it sitting down or standing. Hardly anywhere -except in Sukhothai- you will see walking Buddha Images.

On several places in the area that was formerly Wat Mahathat other remains of the buildings that belonged to the “Wat” can be seen, like the pillars.

The Buddha Image is a very high one, as can clearly be seen. This is one of the two Phra Attharot Buddha Images belonging to Wat Mahathat. The name refers to their height.

The temple’s main ‘chedi’ is intact showing the traditional ‘Lotus’ style which demonstrates the Khmer influence particular to this area. The chedi sports Buddha images on its pedestal and images of a number of Buddhist disciples in adoration at its foot. Inside the temple’s ‘viharn’ is an 8-metre-high Bronze Buddha image. The site also features figures of demons and animals with angels riding on their backs.

Wat Mahathat main chedi

The central part is a brick tower standing on top of a stacked set of pedestals, plinths, throne, and base ments, which are all made from laterite. The upper part is set apart from the lower part by its five re-entrant angles on each corner which stop short of the lotus bud and tapering spire but include the capital of the shaft, the shaft of the tower, and a pair of asym met ri cal oc tag o nal lotus pedestals made of laterite. Around the base of the lotus bud tower, there are individual niches housing standing Buddha images.

Wat Mahathat Sukhothai [ Inside the City Walls ]

http://www.thailandsworld.com/index.cfm?p=348

• Wat Mahathat translates as “great relic”, and it is one of the oldest and most important Buddhist temples in Thailand.
• Historians believe that Wat Mahathat was established in the 13 th century, and rebuilt in the first half of the 14 th century. Its structures are a main vihara, a single ubosot, 10 other viharas and 200 secondary chedi. The wealth of monuments indicates the significance of this wat as being the religious centre of the town of Sukhothai. The stucco frieze work on the monuments has been restored.
• Wat Mahathat is built of laterite and surrounded by brick walls and a moat. The main chedi is in the characteristic Sukhothai shape of a lotus bud. It is believed to contain relics of Buddha. Two huge Buddhas reside at the entrance. Of the eight smaller surrounding chedi, the four brick ones at the cardinal points reflect Khmer style, and the four on the sides indicate Lan Na art. The niches of these smaller chedi contain 28 Buddha images and stucco reliefs which illustrate the life of Buddha. The artwork here reflects that of the Singhalese and Burmese.
• At the base of the main chedi Buddhist disciples in adoration are depicted in stucco relief.
• In front of this chedi are columns, the only remains of the main vihara which was believed to have contained a remarkable seated bronze Buddha image of the Sukhothai style, cast and installed by King Lithai of Sukhothai in 1362.
• At the end of the 18th century, the image was removed to the Wat Suthat in Bangkok by the order of King Rama I and has since been named Phra Si Sakaya Muni.
• Further on are the remains of another smaller vihara which was probably built during the Ayutthaya period. Its eight metre high Buddha image was installed inside a separate building.
• The whole area is filled with minor chedi, most of which were probably funerary monuments.
• On the south stands a pedestal of a large built up chedi, the base of which is adorned with beautiful stucco figures of devils, elephants, lions and three headed elephants.

The Royal Palace / Wat Mahathat in Sukhothai

http://www.discoverythailand.com/Sukhothai_The_Royal_Palace_Wat_Mahathat.asp

The Royal Palace / Wat Mahathat
Sukhothai

The Royal Palace is in the centre of old Sukothai. This is a large site covering around 160,000 square meters containing two main compounds and completely surrounded by a water moat.

The Royal Palace is in the centre of old Sukothai and is completely surrounded by a water moat.

The first of the main compounds is Noen Phrasat (the Royal Building), a site containing a stone inscribed by King Ramhamhaeng. The second is Wat Mahathat, Sukhothai’s largest temple. The temple’s main ‘chedi’ is intact showing the traditional ‘Lotus’ style which demonstrates the Khmer influence particular to this area. The chedi sports Buddha images on its pedestal and images of a number of Buddhist disciples in adoration at its foot. Inside the temple’s ‘viharn’ is an 8-metre-high Bronze Buddha image. The site also features figures of demons and animals with angels riding on their backs. The temple offers authentic Sukothai art and its crypt has a number of excellent murals. Wat Mahathat is a very important temple, supposedly the spiritual centre of the old Sukhothai. There are around 200 chedis within the temple compound and so there’s plenty to see and wander around. Well worth a visit.

Details: Sukhothai Historical Park is open daily from 08.30 to 16.30. The Royal Palace / Wat Mahathat are in the central zone and admission is 40 Baht.

The Main Chedi of Wat Maha That, Sukhothai

In front of the main chedi of Wat Maha That stands the base of Phra Sri Sakya Muni. The main chedi or the relic tower is made of brick and laterite. Each side of the square base, which is about 20 meters long, is ornamented with stucco motifs of walking Buddha images with palms pressed together. A staircase leads from the terrace to the upper part of the central tower and the throne. Above the throne are decorations in the form of lotuses which are made of laterite. The central part is a brick tower standing on top of a stacked set of pedestals, plinths, throne, and base ments, which are all made from laterite. The upper part is set apart from the lower part by its five re-entrant angles on each corner which stop short of the lotus bud and tapering spire but include the capital of the shaft, the shaft of the tower, and a pair of asym met ri cal oc tag o nal lotus pedestals made of laterite. Around the base of the lotus bud tower, there are in di vid u al niches housing standing Buddha images.

Sukhothai

The ancient capital of Thailand, Sukhothai is the historical and cultural center of the same name period (from the middle of XIII century to the mid XV century), which is located in the north central plains (almost 400 kilometers from Bangkok). This region is surrounded by hills and the river Mannam Yom. This well-developed historical center is located 12 km from the modern city of Sukhothai, which you can reach by taxi or by bus.

For almost 149 years Sukhothai was the capital of a vast empire. According to legend the city was founded in about 500, and one of its rulers is the King of Chao Aluna Kmara (also known as Phra Ruang, “Son of twilight”), the son of a man and a mystical princess Nighy. Phra Ruang dynasty took the name of 8 kings, who ruled the empire. The first regent was Si Indratitja (1235 -1279), who managed to break the Khmer rule in 1238.

Sukhothai became an independent kingdom when two princes–Pho Khun Pha Muang and Pho Khun Bang Klang Hao combined their forces and drove the Khmers out of Sukhothai, then a major frontier post of the Angkor Empire.

In fact, his empire itself consisted of only two cities of Sukhothai and Si Satchanalai. If the King Si Indratitja contributed to the formation of an independent Thai culture, his grandson Ramkhamhaeng (1279-1299) has moved much further. His empire stretches to Vientiane (the north-east) and Pegu in the west (modern Myanmar) and Nakhon Si Thammarat in the south (almost 2 / 3 of the modern state). The events of this period (such as the first diplomatic contact with the ruler of neighboring Thailand, China) do not escape from the rest of the world. The inscription, carved in stone, which is stored in the National Museum in Bangkok, perhaps, is a kind of inaugural speech. King invented the Thai alphabet, has launched the production of porcelain and earthenware according to the Chinese sample.

During the reign of the heir of Ramkhamhaeng, Loe Thai (1299-1347) most of the conquered territories were lost, and his son Liu Thai (1347-1368), who took the name Mahadharmaraya was unable to restore its former power. King of Ayutthaya Boromaradja I won Sukhothai in 1378, and the city has finally become part of Ayutthaya Empire in 1438.

When the Burmese destroyed Ayutthaya in 1767, residents of Sukkoth, too, left their city. But 11 years later, Rama I, the first king of the Chakri Dynasty, who ruled Bangkok, founded a new town on the left bank of the river Menam Yom. The city was badly damaged by fire in 1968, all houses in the city center had to be rebuilt.

North city wall near the San Luang Gate.

North of Ancient Sukhothai the City Walls

North of the Sukhothai city walls the main monuments are:

• Wat Phra Phai Luang
• Wat Si Chum
• The Turiang Kilns
• Wat Sangkhawat

[ 1 ] Wat Phra Phai Luang
This large temple is situated about 1000 metres  north of the city walls, and is surrounded by a moat. It’s original structure of three laterite and stucco prang indicates that it dates from the late 12th century when Sukhothai was part of the Kymer empire. As the present city walls date from the 13th century, it is thought that this wat was the centre of the original city, before the town centre was moved south.

Of the three prangs, the southern and central ones have crumbled. The northern one is decorated with stucco figures of Buddha and his devotees. In front of these prangs are a viharn and a crumbled chedi with a pedestal decorated with stucco Buddha images. Originally it was a pyramid with Buddhas in niches on each level however the heads of the Buddhas were stolen between 1953 and 1960. Southeast of this chedi stands a brick mondop depicting the remains of stucco images of  Buddha walking, standing, sitting and reclining. There is a small viharn north of the prang. The bot would have stood west of the prang.

Wat Si Chum

DSC05142 2

Wat Si Chum, north of Old Sukhothai

The view of the Buddha image in Wat Si Chum is unique. As one approaches from the far side of the hall, one sees a relatively narrow high opening through which one sees a glimpse of the Buddha.  DSC05142 2  As one gets nearer, beyond the hall, more of the image can be seen and the entrance is not really narrow, but seems to be due to its height. DSC05151 2

Wat Si Chum reminds me of the Manuha pagoda in Myingabar, Bagan. The huge Buddha statute lies within a closed structure with little room inside. DSC05146 2

The huge Buddha statute lies within a closed structure with little room inside.

DSC05143 2 hall of Wat Si Chum

DSC05154 2 Wat Si Chum structure which enclose the Buddha

DSC05128 2   DSC05137 2   DSC05166 2  stalls at Wat Si Chum

dinner at The Coffee Cup

The Coffee Cup

Sukothai noodles for breakfast at the “Kacha Restaurant”

the famous Sukothai noodles; a must have while in Sukhothai

Kacha Restaurant

Kacha Restaurant

Kacha Restaurant

Wat Chana Songkhram

we went around Sukhhothai on hired motorcycle

Wat Chana Songkhram

Wat Chana Songkhram with laterite pillars of the assembly halls / Vihara

Monument of king Ramkhamhaeng the Great

The bell of king Ramkhamhaeng

Monument of king Ramkhamhaeng the Great

Monument of king Ramkhamhaeng the Great

Monument of king Ramkhamhaeng the Great

Monument of king Ramkhamhaeng the Great

Wat Sa Si

Wat Sa Si: typical walking Buddha style of Sukothai

Wat Sa Si ordination hall (Ubosatha)

Wat Sa Si assembly hall (vihara)

Wat Sa Si assembly hall (vihara)

Wat Sa Si with Sinhalese style upper rectangular relic chamber

The Royal Palace is in the centre of old Sukothai and is completely surrounded by a water moat.

Wat Sa Si assembly hall (vihara) with Buddha image

Wat Sa Si assembly hall (vihara) with Buddha image

Wat Sa Si assembly hall (vihara)

Wat Mahathat main chedi

Wat Mahathat

central part of Wat Mahathat

the laterite pillars of Wat Mahathat

a detail of the central part of Wat Mahathat, decorated with walking Monks.

Wat Mahathat central structure

Wat Mahathat

Buddha image pedestal

laterite pillars of the Wat Mahathat vihara

Wat Mahathat

Wat Sa Si seen through the Wat Mahathat vihara laterite pillars

Wat Mahathat

Wat Mahathat

Wat Mahathat

Wat Mahathat

Wat Mahathat

the moat of the Royal Palace of Sukhothai

Thai vendor at Wat Mahathat

Wat Mahathat

Wat Mahathat

Wat Mahathat

Wat Mahathat

Wat Mahathat

Wat Mahathat

The Coffee Cup in the years 2001 2003 2007

The Coffee Cup of Old Sukothai where we had dinner and lunch

Thai vendor at Wat Mahathat

Wat Si Sawai

Wat Si Sawai

Wat Si Sawai

Wat Si Sawai

Wat Si Sawai

Wat Si Sawai

Wat Si Sawai

Wat Si Sawai

Wat Si Sawai

Wat Si Sawai

Wat Si Sawai

tour bus at Sukhothai

North city wall near the San Luang Gate.

moat near the San Luang Gate.

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang stalls

Wat Phra Phai Luang stalls

Wat Si Chum, north of Old Sukhothai

The huge Buddha statute lies within a closed structure with little room inside.

at Wat Phra Phai Luang

Sukhothai moat

Sukhothai moat

Sukhothai museum

Sukhothai Historical Park entrance

Sukhothai Historical Park entrance

Sukhothai Historical Park entrance

Lamphun / Haripunchai

I went to Lamphun because the proprietor of the Lux Thai where we stayed in Chiang Mai told me to go there to see the early pure Thai stupa / Chedi style as the stupas in Chiang Mai / Zinn Mae are of mixed Myanmar Thai architecture. However, Pyone was tired and stayed behind in Chaing Mai while I went there by bus. First I took a tuk tuk to the bus stop which is near the Narawat Bridge. This place is beside the  Mae Nam Ping river with the Chiang Mai market on the opposite side of the road. Narawat is a familiar word and being in Chiang Mai, I realized that it is actually not a Myanmar word but a Pali one and also used in Thailand. Maybe the use of this word arose from Myanmar rule at Chiang Mai but there are also other Pali words.

the Narawat bridge over the Mae (river) Nam Ping at Chiang Mai

I was told that on the way to Lamphun, there are large trees and only in the Chiang Mai province. Once inside Lamphun province, they are not present anymore. The trees are much larger than I thought and lined both sides of the highway and have cloths around them at about 5 feet high. They look to be of the age before motorcars were invented and while walking and carts were the main mode of travel. This highway would have connected Chiang Mai and Hariphunchai. Lamphun is the modern city at the site of the ancient Mon city of Haripunchai.

Follow route 106 which takes you along a lovely country road lined with 200 year old giant gum trees that provided great shade.  As you approach to Saraphi district, the road is bordered with longan orchards. Somebody once said that Lamphun was famous for its beautiful women and tasty longans. This is still true.

Hariphunchai predates the Tai entry to present day Thailand from present day Yunnan. The exodus of the Tais from their homeland of Nanchao began when the Mongol empire, the Yuan dynasty became strong and expanded into the “southern sky / top of the world” region.

Hariphunchai moat at Lamphun

I saw water canals in Lamphun and althugh most of the remaining passengers got off, I continued in the bus till I got to the bus depot. Luckily, it is not far from the canals. There, I found tourist map signboard and learned that I had passed the chedi / stupa I intended to visit. I walked to it and after visiting it went ahead till I got to the canals. They actually are the Haripunchai or later moat maintained and crossed by the many bridges. I did not see any old city wall around there.

Wat Phra That Hariphunchai (วัดพระธาตุหริภุญชัย) A principal landmark is the 46-metre tall golden Chedi whose present appearance was the result of the restoration work in 1443 by a king of Chiang Mai. Other architectural works include the ancient-style brick arch adorned with fine designs and the pair of sculptured lions at the door.

the monastery called Wat Phrathat Hariphunchai, which is the principal landmark of Lamphun province and dates back 958 years.

The 46-metres tall golden Chedi there is of the original Hariphunchai style and is said to contain relics of the Lord Buddha. A nine-tier umbrella made of pure gold surmounts this Chedi, which is set in the middle of the monastery.

I had a cold drink and a girl there can speak English. She told me where to go to take the bus back to Chiang Mai. However, her instructions were vague so I decided to go back to the bus depot the route I knew.

There, I saw signboards for tourists and decided to tour Lamphun before returning. I went around with a motorcycle taxi and reached several Wats / temples and the monument of Queen Jamadevi / Phranang Chammathewi the first ruler of Nakhon Hariphynchai.

old city wall, Lamphun. howver it is not of Hariphunchai era

200 year old giant gum tree on the Chiang Mai Lamphun road

Hariphunchai moat at Lamphun

Lamphun bus depot

at Lamphun bus depot

Wat Phra That Hariphunchai founded in 1150 by King Adityaraja

Wat Phra That Hariphunchai

Lamphun map

Wat Phra Yeun (built 1370)

At Wat Ku Kut

Wat Chamthewi or Wat Ku Kut (founded c. 1150, present buildings 1218 onward)

at Wat Ku Kut

at Wat Ku Kut

Queen Chama Thevi statute

Wat Ku Kut. the laterite base

at Wat Ku Kut

Wat Phra That Hariphunchai

near Lamphun bus depot

Lamphun bus depot

Wat Phra Yeun

Wat Phra Yeun (built 1370)

at Wat Phra Yeun

at Wat Phra Yeun

at Wat Phra Yeun

at Wat Phra Yeun

at Wat Phra Yeun

the Nam Mae (river) Kuang

at Wat Ku Kut

At Wat Ku Kut

At Wat Ku Kut

Phra Nang Chamthewi Statue (อนุสาวรีย์พระนางจามเทวี) is located in the Nong Dok public park in town commemorating the first ruler of Hariphunchai.

wall at Queen Chama Thevi statute

wall at Queen Chama Thevi statute

wall at Queen Chama Thevi statute

old city wall, Lamphun. howver it is not of Hariphunchai era

at Queen Chama Thevi statute

at Wat Phra Yeun

at Wat Ku Kut

wall at Queen Chama Thevi statute

the 200 year old gum trees on Chiang Mai – Lamphun route 106

conductress on Lamphun – Chaing Mai bus (facing)

wall at Queen Chama Thevi statute

at Queen Chama Thevi statute

at Queen Chama Thevi statute

at Queen Chama Thevi statute

in front of Wat Ku Kut

in front of Wat Ku Kut

at Wat Ku Kut

at Wat Phra Yeun

at Wat Phra Yeun

vegetable market Lamphun

vegetable market Lamphun

cold drinks shop, Lamphun

fruit vendor, Lamphun

Hariphunchai moat at Lamphun

Wat Phra That Hariphunchai arch

200 year old giant gum trees on the Chiang Mai Lamphun road

hospital near Lamphun

Wat Phra That Hariphunchai

at Wat Phra That Hariphunchai

Wat Phra That Hariphunchai

Wat Phra That Hariphunchai

Wat Phra That Hariphunchai

Wat Phra That Hariphunchai

200 year old giant gum trees on the Chiang Mai Lamphun road

Wat Phra That Hariphunchai

200 year old giant gum trees on the Chiang Mai Lamphun road

the Narawat bridge over the Mae (river) Nam Ping at Chiang Mai

the Narawat bridge over the Mae (river) Nam Ping at Chiang Mai

the Chiang Mai market near the Narawat bridge

street vendors across the Chiang Mai market, near the Narawat bridge

across the Mae Nam Ping

 

Hariphunchai (or Haribhunjaya)(Pali: Haripunjaya) was a Mon kingdom in the north of present Thailand in the centuries before the Thais moved into the area. Its capital was at Lamphun, which at the time was also called Hariphunchai. In 1292 the city was besieged and captured by the Thai kingdom of Lanna.

Founding

According to the Camadevivamsa and Jinakalamali chronicles, the city was founded by a hermit named Suthep in 661 AD, and the Mon ruler of Lopburi sent his daughter Jamadevi to become its first queen. However, this date is now considered as too early, and the actual beginning is placed at around 750 AD^{[citation needed]}. At that time, most of what is now central Thailand was under the rule of various Mon city states, known collectively as the Dvaravati kingdom. Queen Jamadevi gave birth to twins, the older succeeding her as the ruler of Lamphun, and the younger becoming ruler of neighboring Lampang.

Flourishing and downfall

The chronicles say that the Khmer unsuccessfully besieged Hariphunchai several times during the 11th century. It is not clear if the chronicles describe actual or legendary events, but the other Dvaravati Mon kingdoms did in fact fall to the Khmers at this time. The early 13th century was a golden time for Hariphunchai, as the chronicles talk only about religious activities or constructing buildings, not about wars. Nevertheless, Hariphunchai was besieged in 1292 by the Thai king Mengrai, who incorporated it into his Lannathai kingdom.

Lamphun

Lamphun is a neat city and as it is not so much heavily populated as is Chiang Mai and Phitsanulok, would be a nice place to live. I did not see any high rise buildings nor were there street buildings adjacent to each other. However, the roads are superb and the traffic is not heavy.

Today, Lamphun still retain its enchanting ambience of a small but old community. It is some 670 kilometers from Bangkok and only 26 kilometers from Chiang Mai. Located on the bank of the Kuang River, its attractions include ancient sites and relics as well as forests and mountains and delightful lakes. Lamphun is the most famous producer of longans

If you want to  get away from the hustle and bustle of the big city, heading out of Chiang Mai for the small town of Lamphun.  This northern destination has abundance of atmosphere and history.

Follow route 106 which takes you along a lovely country road lined with 200 year old giant gum trees that provided great shade.  As you approach to Saraphi district, the road is bordered with longan orchards. Somebody once said that Lamphun was famous for its beautiful women and tasty longans. This is still true.

The town was founded in the 9th century (CE) by Queen Chama Thevi as the capital of the Haripunchai kingdom, the last Mon kingdom in the area which now forms Thailand.

Lamphun map

Situated 26 km south of Chiang Mai, this generally quiet town is said to be constructed in the shape of a conch shell, following the Khuang River on its east side and divided by moats at the remaining points of the compass.

Just 10 kilometres from Lamphun is Pa- Sang, a small village and on both sides of the main road are notice boards saying: “Wanted, longan at good prices”, in front of the dealer’s premises. The fruit is in season during July and August.  There are several species which are popular among consumers.

Today, 60 percent of the longans produced in Lamphun are exported to Europe and other countries in Asia.

Over two decades ago, the district of Ban Pa-Sang was a handicraft centre, famous for its hand-made cotton materials, mainly produced in Ban Nong Nguak village. Most of the shops were crowded with  tourists, both Thais and foreigners, because it was the main stopping point and the only access road to Chiang Mai.    Since the construction of Highway No.11 linking Chiang Mai with Lampang, Pa-Sang has been by-passed. It has now become quiet and sleepy.

Wat Phra Yuen (วัดพระยืน), an old temple from 11th century about 1 km east of the old town centre. The huge chedi with a large square base and four tall standing Buddha images dates from the beginning of 20th century.

Lamphun is host to one of the north’s most important wats (temples), Wat Phra That Haripunchai. The “Phra That” in the title indicates the presence of a Buddha relic, in this case one of His hairs, which was interred in a chedi in 897 and is probably the founding date of the Wat.

The Dvaravati style chedi of Wat Phra That Haripunchai

Wat Phra That Hariphunchai (วัดพระธาตุหริภุญชัย) A principal landmark is the 46-metre tall golden Chedi whose present appearance was the result of the restoration work in 1443 by a king of Chiang Mai. Other architectural works include the ancient-style brick arch adorned with fine designs and the pair of sculptured lions at the door.

the monastery called Wat Phrathat Hariphunchai, which is the principal landmark of Lamphun province and dates back 958 years.

The 46-metres tall golden Chedi there is of the original Hariphunchai style and is said to contain relics of the Lord Buddha. A nine-tier umbrella made of pure gold surmounts this Chedi, which is set in the middle of the monastery.
 

 

Phra Nang Chamthewi Statue (อนุสาวรีย์พระนางจามเทวี) is located in the Nong Dok public park in town commemorating the first ruler of Hariphunchai.

 

Phra Nang Chamthewi Statue (อนุสาวรีย์พระนางจามเทวี) is located in the Nong Dok public park in town commemorating the first ruler of Hariphunchai.

Wat Chamthewi or Wat Ku Kut (วัดจามเทวี หรือ วัดกู่กุด), commonly referred to a Ku Kut (กู่กุด), built in the Lawo (Lopburi) style. The Chedi is a square structure similar to Buddhagaya in India. Ashes of the queen are enshrined within the Chedi.

Wat Chamthewi or Wat Ku Kut (founded c. 1150, present buildings 1218 onward)

Queen Chama Thevi is remembered in the Wat of her name, which is said to be the resting place of her ashes. Near the town’s main morning market in the southwest of the city is a statue of the Queen at which offerings are still made today by citizens.

Past  the town moat, just two kilometres away is Wat Chamthewee, situated on the Chiang Mai-Sanpatong Road. Commonly known as Wat Ku Kut, this temple was built in 1298 B.E. (755 A.D.)

The stupa is a square structure similar to the one at Buddhagaya in India.  Around the stupa are levels of arches holding a total of 60 Buddha statues. Queen Chamthewee was the first ruler of Lamphun and her ashes are enshrined within. She was the longest living ruler in the Lanna Kingdom’s history and was over 100 years old when she passed away.

The Haripunchai kingdom Chama Thevi founded eventually fell under the control of the Khmers of Angkor in modern day Cambodia, probably at the end of the 10th century. After the fall of Angkor to Thai forces, King Mengrai, founder of Chiang Mai finally seized Lamphun in 1281 and made it part of the Lanna Kingdom.

After Burmese expansion in the sixteenth century, Lamphun was also under Burmese rule for two centuries. In the eighteenth century, with the rise of Thonburi and Bangkok against Burmese rule, local leaders from Lampang agreed to be their allies. Lamphun was finally free from the Burmese and ruled by relative of Lampang’s leader, gaining vassal status from Bangkok. Eventually after the administrative reform of Bangkok government in late nineteenth century, Lamphun became a part, as a province, of Siam or late Kingdom of Thailand.^[1]

The town is surrounded by lush countryside punctuated by rice fields and orchards of the popular fruit, longan, which is celebrated in a festival every August.

Wat Na Phramane where King AhLaung PhaYarr Aung Zeya was fatally injured

history of Wat Na Phramane

While touring Thailand, I read a book about Ayutthia in which it was mentioned under the topic of Wat Na Phra Mehn / Phramane / Phra Meru that it was from this monastery that Ayutthia was bombed during the seige of Ayutthia by King AhLaung PhaYarr Aung Zeya. Although it is not in the top recommended places to visit, I went there because of its historical association with Myanmar.

It is mentioned that this temple / Wat escaped destruction during the Burmese attack in 1767 because it was used as the invading army’s headquarters. It was also the site where the Burmese king was fatally injured after firing a defective cannon.

In 1760, when King Alongphaya of Burma came to attack Ayutthaya, the Burmese soldiers installed cannon at Wat Na Phramane and Wat Hassadawad (Wat Chang). King Alongphaya commanded the troop and fired the cannon by himself. Unfortunately the cannon exploded and the king was seriously injured. So the troops had to be withdrawn to the northern direction. No sooner had the troops left Tak then the king passed away.

The Myanmar army withdrew with the wounded king who died on the way back. The death was kept secret until the withdrawal reached a safe place.

Restoration of the temple, which was originally built in 1546, took place during the reign of King Rama III of the Bangkok era. The main bot contains an amazing carved wooden ceiling depicting the Buddhist heavens, with Mt. Sumeru in the centre.

the amazing carved wooden ceiling depicting the Buddhist heavens, with Mt. Sumeru in the centre

Ayuthaya – era Buddha image depicting Buddha as a king

There is also a splendid Ayuthaya – era Buddha image sitting 6 m high. The unique characteristics of the Ayuthaya artistic style was to depict Buddha as a king; also note how detailed and human – like the facial features are another departure from traditional Buddha images.

Phra Buddhanimitwichitmara Molee Srisanphet Borom Trilokanat: the main Buddha image cast in bronze then lacquered and covered with gold plate is in the style of subduing Mara clad in kingly decorations. It is 9 soks (arm-length measure) wide from one end to the other end of its lap and 6 metres high. It is one of the biggest decorated Buddha image built in the early period of Ayutthia. Its shape is so splendid with the explicit name of holiness and sacredness to respect for those of the 3 worlds.

Phra Khandararat, Dvaravati period, is the biggest stone Buddha image aged around 1500 years old

Phra Khandararat, Dvaravati period, is the biggest stone Buddha image aged around 1500 years old with 1.70 metres wide in lap and 5.20 m high. This image was curved out of green sandstone in sitting position on the seat of first preaching style. It was recorded that it was removed from Sri Lanka when Phra Ubalee and Buddha delegates of Siamese sect went to establish Buddhism in Sri Lanka. Phra Chaiwichit removed it here from Wat Mahathat in the Isle of Ayutthia.

history of Wat Na Phramane

Ayuthaya – era Buddha image depicting Buddha as a king

the amazing carved wooden ceiling depicting the Buddhist heavens, with Mt. Sumeru in the centre

Phra Khandararat, Dvaravati period, is the biggest stone Buddha image aged around 1500 years old

Alaungpaya (, ; ; August 1714 – 11 May 1760) was the Burmese king who founded the Konbaung Dynasty (Heaven’s platform) and the Third Burmese Empire in the early 18th century which lasted until the final annexation of Burma by the British on 1 January 1886. He died of his wounds while invading the Ayutthaya kingdom thus ending the invasion.

Against the Siamese, who were also suspected of having aided and abetted the Peguan rebels, he proceeded more openly and severely. Entering their territory, he laid siege to the capital Ayutthaya but he was badly injured when a cannon he was watching being loaded burst, prompting a hasty retreat of the Burmese. Alaungpaya died of his wounds before they reached the River Salween. He was not yet 46 and his meteoric rise and energetic reign lasted just 8 years.

Alaungpaya’s last campaign was an invasion of Siam (Thailand). He led an army through the town of Dawei southward to Tanintharyi and then northward to Ayutthaya (Ayuthia), the Siamese capital, which he surrounded in April 1760. During the siege he was wounded, and he died while his army was in retreat to Myanmar.

Siam (1759–1760)

Main article: Burmese-Siamese War (1759–1760)

After the rainy season of 1759, Alaungpaya and his armies returned to the south to deal with the still-unstable Lower Burma. One year back, a major Mon rebellion broke out, temporarily driving out the Konbaung governor of Pegu. Although the rebellion was put down, Mon resistance was still operating in the upper Tenasserim coast (present-day Mon State), where Konbaung control was still largely nominal.^[23] The Siamese provided shelter to the rebel leaders and their resistance troops. Alaungpaya sought assurances from the Siamese king that they not intervene in the Burmese affairs, and to surrender the rebel leaders. But the Siamese refused Burmese demands, and prepared for war.^[24]

In December 1759, Alaungpaya’s 40,000-strong Burmese army left Martaban to invade Siam via Tennasserim. His second son, Hsinbyushin was his deputy. The Burmese occupied the town of Tenasserim, moved eastward over the Tenasserim Hills to the shore of the Gulf of Siam, turned north and captured the coastal towns, Kuwi, Pranburi and Phetchaburi. The Siamese resistance stiffened as the Burmese approached the Siamese capital of Ayutthaya but nonetheless were driven back, with heavy losses in men, guns and ammunition.^[12][23] The Burmese armies reached Ayutthaya in April 1760. Only five days into the siege, however, the Burmese king suddenly fell ill.^[23] (The Siamese sources say he was wounded by a cannon shell explosion while he was inspecting the cannon corps at the front.)^[25] But Burmese sources state clearly that he fell ill. There was no reason for the Burmese chronicles to hide the truth since it is more glorious for a Burmese king to die of wounds received on the battlefield than to die of a common ailment.^[26] His ailment has been stated as “dysentery” or “scrofula“^[27]

[However, one must understand that getting injured by own material failure is not glorious. Myanmar history books I’ve read mention that King Alaungphaya became Nar / ill, but not the nature of illness and the word Nar / ill can mean both injury and non-injury illnesses. Ko Ko Naing, a friend, mentioned that he was taught in history class that King Alaungphaya was injured, although is teacher did not mention about the cause. This is not in the History text books, just the teaching of his teacher.]

The Burmese forces retreated. Only Gen. Minkhaung Nawrahta‘s 6000 men and 500 Cassay Horsemen remained as the rearguard, and successfully fended off Siamese attacks along the route of retreat.^[12]

Although the Burmese did not achieve the ultimate objective of toppling Ayutthaya, they formally annexed the upper Tenasserim coast, and shifted the border down the coast at least to the Tavoy–Mergui corridor. (The Siamese retook the lower coast up to Mergui in 1761.)^[28]

Death

Alaungpaya died on Sunday, 11 May 1760 at the dawn, at Kinywa, near Martaban, after being rushed back from the Siamese front by the advance guard. He had longed for the sights and sounds of home, Shwebo for one last time but it was not to be. His death was made public at Yangon, and his body was taken up stream on a state barge. At Kyaukmyaung landing stage near Shwebo, the whole court came out to meet it, and bore it solemnly through the Hlaingtha Gate of Shwebo. He was buried with the ritual of the kings in the palace city, which once had been his lowly village, amid the mourning of an entire people. He had reigned only eight years, and was not yet 46 when he died. Historian Harvey writes that “men are remembered by the years they use, not by the years they last”.^[12]

Tony’s place Ayutthia

We stayed at Tony’s Place while in Ayutthia. It is a nice place near the old Ayutthia bus terminal and once there, it makes me feel at home, as if I got to my grandparents’ house. My grandparents lived in Yegyaw, Pathein, Myanmar, across the NgaWun River from the city. It was a colonial era 2 storey house with round logs for posts and there were furnitures of that era when I visited it frequently during the late 50s and early 60s. Tony’s Place is of different design of course, but it is decorated with colonial era beds and have antique atmosphere.

colonial furniture

Many guests will have a delightful experience at Tony’s Place, while at the Ayutthia world heritage site even if they have not been to a real pre 1940 house.

The bathroom is modern of course, but the wooden door bolts look ancient although they actually are not. It is the ancient atmosphere that makes me want to return there if we ever get the chance to visit Ayutthia again. It adds to the experience of visiting an ancient city.

I asked the person in charge whether he is Tony but found out that he is the Manager. Tony lives across the road and I know about it because the motorcycle hiring shop owner told me not to park the motorcycle on the road in front of Tony’s Place at night but to keep it inside Tony’s house compound.

Tony's house is on the opposite side of the road: Tony's place

colonial furniture

Tony’s house is on the opposite side of the road: Tony’s place

Wat Phu Khao Thong / Bayintnaung repaired pagoda at Ayutthia

On the morning after a night at Tony’s place, we went to visit the remaining places of interest at and around Ayutthia. We first went to the furthest places outside Ayutthia. Ayutthia is entirely surrounded by water, not a moat, but by the confluence of the Mae Nam Chao Phraya, Mae Nam Lopburi and Mae Nam Pa Sak. It is a flowing river encircling Ayutthia and a very good barrier against enemies. Hence, Myanmars found it very difficult to take Ayutthia. Mae means river and Nam is water in Thai. (The towns Mae Sot, Mae Sai, Mae Hong Son all lay besides rivers.)

We went around by hired motorcycle, a map and a compass. However, we had to ask for directions and make sure we did not take a wrong turn. We went along a highway for several kms and saw the sign board of the King Narusean monument and knew we were not lost. Beyond the monument of King Narusean lies the Wat Phu Khao Thong.

Wat Phu Khao Thong means “Golden Mountain monastery” .  It is a chedi / stupa of mixed Myanmar and Thai design. Originally, the monastery was built in 1387 AD by king Ramesuan. In AD 1569 when king Hongsawadee Burengnong of Burma / Bayintnaung MintayarGyi of Hantharwaddy rebuilt it to celebrate his victory after defeating the Ayutthia army, it was in Burmese – Mon style. In the reign of king Prasat Thong, it was restored and changed to the rabbeted 12 angles pagoda seen at present but the foundation was left in Burmese style. In the reign of king Boromakot the pagoda and all in this monastery was restored again.

We did not go up the stupa as there was not much time. We should have stayed for 2 days in Ayutthia to be able to go around leisurely and it would take at least 2 weeks for the trip we made in 8 days.