The early European presence in Siam
Torben Larsen
years. During the Ayudhya period, several European nations established
trading posts, missions and churches in the vicinity of the capital
city. Such settlements developed into distinct communities, which may
still be identified today. Many European figures have played prominent
roles in Thai history. For example, one of the most powerful
personages during the reign of King Narai (1656-1688) was Constantine
Phaulkon, an adventurer of Greek birth, who rose to become the Chief
Minister of the realm under the titular name of Chao Phraya Vichayen.
Another familiar name is Alabaster who founded the noble Thai family
name of Swetsila (lit. - white stone). As priests of the Jesuit Order
came to spread Christianity, Dutch and British merchants to seek
opportunities in commerce, contacts with the West inevitably
influenced the Thai culture to some greater or lessor degree. Through
the subsequent periods in history, the Thai attitude towards the
European presence gradually changed from one of a stand off situation
in which both sides observed each other with curiosity, to gradual
acceptance and finally assimilation.
THE STAND-OFF SITUATION
During the early days of cultural contacts, the European and Thai
cultures were so widely different that neither side really understood
what they were experiencing. Certainly the Europeans had no knowledge
at all about the Thai cultural concepts or how such concepts
translated into the physical manifestations which they were
witnessing. European documentation told of gilded finery pertaining to
the King and his court, of riches and contrasts between the royalty,
the nobility, the commoners and slaves. It is quite plain, however,
that the writers understood little of what they were writing about.
The Thai concept of kingship, during the Ayudhya period two centuries
or so after independence from the Khmer Empire, retained vestiges of
the ancient Khmer civilisation. This was the concept of devaraja (god
king) which the learned Indian Brahmins had introduced into Southeast
Asia. The potency of the Hindu trinity: Shiva’s destructive power,
Vishnu’s curative power, and Brahma’s creative power, were translated
into the omnipotent power of mortal kings through the concept of
avatar or the earthly incarnation of these gods. The Brahmins saw to
it that the Thai kings conceived of themselves as reincarnations of
the Hindu gods, thereby preserving their (the Brahmins) status quo in
the Thai society. The Brahmin lineage continues to exist today as
court advisors, astrologers and ceremonial masters, although that same
status quo has been relegated to become subservient to the kasatriya
(warrior king) caste.
The warrior king, however, also assumed the image of benevolence as
dhammaraja (righteous king). This was undoubtedly the result of the
adherence to Buddhism as the state religion. Buddhism well suited the
people who sought to create a society of peace and stability. And the
hybrid Hindu-Buddhist cosmology gave them a convincing and exciting
image of the physical world.
It is said that some 1,900 years after Buddha’s death, the fifth
Sukhothai King, Lithai, wrote the Tribhumikatha , more popularly known
as the Tribhumi Phra Ruang , an extensive treatise of the
Hindu-Buddhist cosmology. This work was the first Thai literary work
of the Sukhothai Period (1239-1377). It gave graphical descriptions of
a totally integrated physical and mythical world together with their
fantastic inhabitants. It told of the mighty mountain Meru which
existed in the centre of the cosmos, of lush tropical jungles,
crystalline lakes and wonderfully ornamented palaces where the gods
and celestial beings resided. Even since the writing of this treatise,
Thai artists have endeavoured to reproduce the wonderland on earth.
The Ayudhaya kings assumed the belief that they were earthly
incarnations of the Brahman Gods, primarily Indra and Vishnu. The
ancient Indian myths of the ten reincarnations of Lord Vishnu,
particularly the Ramavatar , influenced this concept. In this
reincarnation, Vishnu assumed the human form of Rama to quell evil on
earth. They built their palaces to befit the cosmology. The royal
palace of Ayudhaya epitomised the Thai vision of what the heavenly
abodes of the gods on Mount Meru must be. Such an environment is shown
time and again in mural paintings and in all other art forms. The
throne hall where the King granted audience to his princes and the
nobility was roofed with the lofty pointed spire. The palace
buildings, made of brick and masonry, were quite different from the
timber houses on stilts of commoners. They stood on solid bases, which
represented the mountain terrain. Highly ornate decorative elements
adorned the wall surfaces. The roof in particular had abstract
ornaments which derived from the body parts of the mythical animals.
Clearly identifiable were the feathered wings of the half-human,
half-bird Garuda on the roof gables and the heads of the Naga great
snakes, which protruded into the sky. Rings of walls said to represent
the mountainous rings which surrounded the great ocean in which Mount
Meru stood, surrounded the palace buildings.
The devaraja who inhabited this physical environment did not live the
life of a mortal. In state functions and ceremonies he was dressed in
the bejewelled costume of a god, with a pointed crown. He was borne
everywhere on richly gilded palanquin, chariot or barge. His feet did
not touch the ground of mortals. The mortals did not dare gaze on him
for fear of their lives, for the angry god welded almighty power. The
Europeans, however, did look. They wrote about this image with awe,
even if they understood nothing of the imagery. The European figure
must have seemed equally strange to the Thai. He was overdressed for
the tropical climatic conditions. His ungainly limbs did not allow for
sitting on the floor and therefore needed a lot of furniture. His
gestures seemed awkward and ungainly. And his conduct was overly
extroverted.
SIAMESE IMAGERY OF THE EUROPEAN CULTURE
The national restoration process, which took place after the fall of
Ayudhya, transformed the Thai attitude towards foreigners. No longer
was Siam invincible under the protection of the devaraja.
Nevertheless, the early Chakri Kings adhered to and carefully
preserved the concept of devaraja. This was clearly reflected in the
architecture of their Bangkok palaces and temples, built during the
reigns of Kings Rama I - III.
King Rama I built the Grand Palace firstly as a stronghold to replace
King Taksin’s site on the west bank of the river. He then developed
it, as well as the Royal Chapel using the Tribhumi cosmology as the
model. He also developed Wat Pho, the old temple to the south of the
palace, into a royal temple with new buildings which derive from the
Tribhumi. King Rama II built and patronised the development of so many
edifices in the same line, particularly the landmark Wat Arun, the
Temple of Dawn. Here, the symbolism is quite transparent. Clearly seen
are the central spire, which is Meru, and the cardinal spires, which
represent the four continents. King Rama III introduced the Chinese
architectural decorative elements as a personal preference, intended
to reinforce the celestial vision.
A number of art works and decorative elements of the period depict the
Thai imagery of Europe and the European. An early Thai vision of The
European may be seen in the mural painting in the Royal Chapel at the
Temple of the Emerald Buddha. This Rama III period painting depicts
Europeans as members of Mara’s forces, representing the Lord Buddha’s
inner struggle prior to his enlightenment. European soldiers stand
guard as portal guardians on doors and windows at the chapel of Wang
Na, the palace of the heir to the throne, now part of the Fine Arts
Department’s College of Dramatic Arts. In the same building, there are
fanciful depictions of European cities, painted by someone who
obviously had never been to Europe. The most famous mural paintings
depicting European images are within the grand hall of Wat Suthat
Thepwararam. Here the famous and prolific Buddhist monk, Krua In
Khong, painted scene after scene of European landscapes, people and
vessels, etc. in his famous series of pictorial Buddhist riddles. The
series dates to the Rama IV period.
THE ACCEPTANCE OF EUROPEAN CULTURE
With far-sightedness and wisdom, King Rama IV foresaw the purposes of
European interests in Southeast Asia. Before his accession to the
throne, Prince Mongkut studied Pali, Sanskrit, Latin and English, and
the modern sciences. His aim was not to accept the European culture,
but to understand the West. After ascending to the throne, his efforts
towards international relations were unprecedented. He sent his
missives to Queen Victoria of England, Napoleon III of France and the
President of the United States of America.
Less well known was the unprecedented decision to build a new group of
royal residences in the Grand Palace in the European architectural
style in 1853. This complex was known as the Phra Abhinaonives. While
the building of a new palace building to commemorate a particular
reign was customary, the departure from the traditional Thai style
with the towering roof over the main audience chamber was radical. The
King had wished to receive foreign dignitaries in their familiar
environment, and to maintain the myriad of European gifts in their
proper surroundings. He also wished to show to his visitors that Siam
was not alien to the western culture and did not need external
assistance to be elevated from barbarism.
The palace group was inaugurated in May 1859. King Rama IV resided
there throughout the rest of his reign. Because of maintenance
problems and space limitations, the complex was demolished during the
reign of King Rama V. From photographs and etchings, we know that the
Phra Abhinaonives group was built in the neo-classical style of
European architecture. Most were 2 or 3 storey buildings with a
rusticated base and a piano-nobile with twin Corinthian columns. The
roof, door and window decorations, however, were in the Chinese style.
Some buildings of this group had flat roofs with balustrades and
lanterns.
Documentation also reveals that despite the European physical
appearance, many aspects of the Rama IV court maintained the Thai
traditional values. Photographs show that courtiers still prostrated
themselves on the floor in the presence of royalty. The mode of dress
and hair styling had not changed. The King wore traditional clothes
while fulfilling his royal duties, but donned European clothes in the
photographs which were sent with the gifts to European heads of state.
The King also created royal decorations to befit the Europeans
uniforms based upon the European models. This was the beginning of the
replacement of the traditional regalia of bejewel rings, body chains,
amulets, charms, etc. with the medals, stars and silk sashes of
today.
ASSIMILATION WITH THE EUROPEAN CULTURE
When King Chulalongkorn, Rama V, ascended to the throne in October
1868, at the age of 15, he had already benefited from a more liberal
system of the court education than before. Anna Leonowens and others
had been his tutors. He was so well versed in English that later on in
his life, he could make formal speeches in English with ease, which
much impressed his hosts. As the King had not yet come of age, the
affairs of state had to be entrusted to a Regent in accordance with
tradition. He wisely spent the first five years on the throne gaining
knowledge and experience which would influence his decisions to
assimilate with the European culture.
In 1871, King Chulalongkorn went on the first of his many trips
abroad. Never before had a Thai king left the country. His intention
was to see for himself the western culture. Indeed he had intended to
visit Europe at this early age. His regent however, cautioned that
such a long journey was too hazardous, and advised short trips to the
neighbouring states. He spent a few weeks visiting British Singapore
and Dutch Java.
From the royal chronicles, in Singapore, he visited as many
institutions as he could. They included the post office, the Anglican
Church, Raffles School, the mental hospital, the prison, the telegraph
office, the law court, and the fire brigade. In Java, he saw the
horse-drawn tram and visited the Chamber of Commerce, the public park,
the zoo, the railway station, etc. He also attended formal dinners and
balls given in his honour, visited the theatre and went to shows. Upon
his return and in that same year, he changed the dress code and hair
styling of the royal court to conform to the European style.
On 24 September 1873, a few days after his 20th birthday, King
Chulalongkorn was crowned. The royal command proclaimed immediately
after the coronation was for courtiers to stand in his presence during
formal audiences, and to sit on chairs during the royal ceremonies.
Equally immediate in implementation was the process which would
abolish traditional servitude and slavery altogether. These two royal
acts clearly indicate that he had gained in depth understanding of the
European attitude towards the exotic and strange foreign cultures. He
had understood that the European judged others with the measure of
European cultural norms. He had decided that in terms of external
relations, cultural acceptance alone was inadequate, and that Siam
needed to assimilate with the western culture.
In 1875, he undertook the customary building project in the Grand
Palace to commemorate his reign. He engaged the services of European
architects from Singapore to build the famous Chakri Mahaprasat Throne
Hall. In line with his father’s Phra Abhinaonives group, the new
building was to be a Victorian style mansion. Work started in May 1876
and after some deliberation, it was decided that a Thai roof should
surmount the building to preserve the royal tradition. An analysis of
the Chakri Mahaprasat reveals that the Victorian style of architecture
worked well with Thai cosmology. The ground floor of heavy rusticated
stone exterior equates with the tall Thai style podium and can indeed
represent the foothills of Mount Meru. The ornamented piano-nobile
does serve to represent the celestial abode, with some degree of
imagination. The grand triple spire roof serves to reinforce the
concept. The building was inaugurated in 1882.
During the early part of his long reign, King Chulalongkorn carried
out many reforms based upon his knowledge and experiences gained from
the European colonies. In 1874, he created the Council of State and
the Privy Council. Although maintaining the absolute power of absolute
kingship, he appointed select members of the royalty and nobility as
advisers and state counselors. In the same year, he initiated a
radical educational reform, ending the centuries old system of
traditional temple education. Another radical change was the
investiture of his eldest son as the Crown Prince, ending yet another
ancient tradition of succession through brotherhood. Development in
the public services quickly followed. In 1883 the postal service was
in place, in 1887 the tram system was inaugurated and in 1890 the
first railway line was laid.
From 1887 onwards, the King sent a number of his sons to study in
Europe. He accompanied his sons to Singapore where they boarded the
cruise liners. This was a momentous decision. By so doing, the King
demonstrated his vision for the future.
THE FIRST ROYAL VISIT TO EUROPE
King Chulalongkorn had expressed his intentions to visit Europe quite
early on in his reign. Two important events led to the decision to do
so in 1897, some twenty-nine years later. In 1891, Siam entertained a
state visitor, the Crown Prince of Russia who later became Czar
Nicholas II. This was an opportunity to become closely acquainted with
a member of the European royalty. Then in 1893, there was the so
called ror sor 112 incident in which the King had to secede his
sovereignty over territories east of the Mae Khong river to be annexed
to French Indochina, as well as vast amounts from the privy purse.
In 1897, the King went to Europe to visit fourteen European countries.
The King and his entourage travelled in the royal yacht Maha Chakri ,
a modern steamer, wore European clothes and conducted themselves
following the European court etiquette in place of the Thai court
tradition. He visited all of the European courts and had his
photograph taken with the Czar Nicholas II of Russia as diplomatic
insurance against further aggression. As a result of this cultural
diplomacy, international tensions ceased and Siam became a buffer
state between the French and British Empires in Southeast Asia.
The first visit to Europe made profound effects on Siam’s cultural
evolution. There was a new order of society which had loosened itself
from the classical devaraja concept. In his effort to westernise, the
King had to break out of the confines of the Tribhumi cosmology with
its rings of enclosure and Mount Meru at its epicentre. He knew that
no further changes could be achieved in the grounds of the Grand
Palace, which was imbued with tradition, sanctity and history. In
1899, he cleared the path for a European style grand avenue and named
it Rajadamnuen (The King’s Walk). It is said that the new avenue was
modelled after the Champs Ellysee in Paris. It served to link the
Grand Palace with a new one situated well beyond the city boundaries.
The new palace was named Suan Dusit (The Garden Palace in Dusita
Heaven). The name also reflected the new order in architecture.
All of the new buildings in the Suan Dusit Palace were built in the
European garden palace style, completely circumventing the rules of
Thai classical architecture. In 1901, he removed Vimanmek, a teakwood
mansion from an island resort, and rebuilt it in the new palace as a
temporary residence. In 1906, the royal residence, an airy and
sprawling structure known as Ampornstan was completed. He also built a
wooden house in the traditional style, a structure unfit for the
devaraja to live in, as a place where he could relax in informality
with friends and acquaintances. Also in 1906, he initiated the
building of the grand audience hall in the European Neo-classical
style, complete with a vaulted dome roof. This was to be the
Anantasamakhom Hall which stands in its marble splendour today, a
major landmark of the city of Bangkok.
While the grand audience hall was being constructed, the King
commanded the building of a temporary one named Apisek Dusit. This
hall related directed to the main open space of the garden palace
where many grand outdoor functions were held. Strangely, the hall was
built in the Moorish Style and is thus unique among all the palace
buildings. Was this the King’s architectural statement relating to the
Thai and European cultural relation’s? Was Apisek Dusit intended to
symbolise the middle ground where East meets West? The social events
taking place there certainly broke all court traditions. Here, male
and female members of the court mixed freely. They rode bicycles and
motorcars through the streets of Bangkok. Wonderful fairs were held.
The King took photographs of his subjects and joined in fancy dress
parties. He sojourned into the rural area unknown as sovereign, or
with an assumed identity, to make friends with the commoners and find
out about their livelihood.
Here was the complete transformation of the devaraja from a demigod,
imbued with magical qualities, to a modern sovereign who lived in
informality with his people. The King revealed himself to his subjects
as a loving person and was beloved by all. Even today, the populace
flock to his memorial statue to pay their respects to a great king.
Regards
Torben
I wish I was what I was when I wished what I was was what I am.
Char Karnchanapee
> Siam has been in trade and diplomatic contact with Europe for over 500
> years. During the Ayudhya period, several European nations established
> trading posts, missions and churches in the vicinity of the capital
> city. Such settlements developed into distinct communities, which may
> still be identified today.
.......X....very well written account and its details deleted....X
> Regards
>
> Torben
Dear Khun Torben
Well....King Phra Narai of Ayuthaya period was NOT first time that
THAI had
had established with European nations.
Thanks for your posted article above indeed I've enjoyed reading
it with much personal interest.Though your article clearly suggested
that several European nations came first in contract with Siam during
Ayuthaya period was during King Phra Narai(1656-1688). May I join in
and add some more Thai historial facts to it. Well...if you closely
examine Thai history you'd see that before King Phra Narai period in
the 16th century actually marked by the first of European, the
Portuguese, the French followed...and by the continual conflict
between the Thais and the Burmese. The Portuguese in facts had already
conquered Malacca in 1511. The Portuguese set her ships sailed
immediately to Siam and established her relasionship with Ayuthaya.
King Ramathibodi II who at that time ruled Ayuthaya between 1491-1529
granted the Portuguese permission to reside and trade within the
Kingdom in return arms and military ammunitions. Foreign mercenaries
and the Portuguese as well fought along side the Thai King in the war
campaigns against Burmese, Chiangmai. In additional the foreingners
also taught the Thais the art of Cannon foundry and mustetry.
Well...if one might want to further study more...of course this did
nothing to stem the rising tide of the Burmsed aggression against
Ayuthaya which was
weakened by war with the Kingdom of Lanna at Chiangmai.
In 1549, however, the mighty Burmese troops laid seige to the
glorious Kingdom of Ayuthaya. The Ayuthaya King, King Phra
MahaChakrapat himself led
a sortie against them.
Well... up to this juncture as you may have already known that Not
only his sons but his wife, a beautiful and brave queen, SURIYOTHAI,
and daughters accompanied him into one of the most gloriously battle
record mounted on elephant. As you've known that Queen
SURIYOTHAI,disguided herself as a warior. She virtually galloped her
mount between the King and his Burmese enemy when she saw her husband
was indeed in a serious trouble, saving his life but losing her own.
This part of Thai history has been now become a Thai Movie and major
gist of the popular Thai historical based...SURIYOTHAI shown last year
in Thailand.
Regards,
Char Karnchanapee
Sources: History of Thailand, By Ajaan Rong Syamananda,1993
Thai Watan Panich Press, 8th Edition,1993 Chapter V.PP 33-61
SEA: Its Historical Development, By John Cady, NY, McGraw
Hill,
1964
A History of SEA, By D. G. Hall, London Macmillan, 1955
Torben Larsen
Karnchanapee) wrote:
>Dear Khun Torben
>
> Well....King Phra Narai of Ayuthaya period was NOT first time that
>THAI had
>had established with European nations.
>
> Thanks for your posted article above indeed I've enjoyed reading
>it with much personal interest.Though your article clearly suggested
>that several European nations came first in contract with Siam during
>Ayuthaya period was during King Phra Narai(1656-1688). May I join in
>and add some more Thai historial facts to it. Well...if you closely
>examine Thai history you'd see that before King Phra Narai period in
>the 16th century actually marked by the first of European, the
>Portuguese, the French followed...and by the continual conflict
>between the Thais and the Burmese. The Portuguese in facts had already
>conquered Malacca in 1511. The Portuguese set her ships sailed
>immediately to Siam and established her relasionship with Ayuthaya.
>King Ramathibodi II who at that time ruled Ayuthaya between 1491-1529
>granted the Portuguese permission to reside and trade within the
>Kingdom in return arms and military ammunitions. Foreign mercenaries
>and the Portuguese as well fought along side the Thai King in the war
>campaigns against Burmese, Chiangmai. In additional the foreingners
>also taught the Thais the art of Cannon foundry and mustetry.
Khun Char thank you for your addition I guess writing about Thai
history always will add some extra to the story, and you are always
helpful which I appreciate as always