An Ancient Bird-Shaped Weight System from Lan Na and Burma Pdf, Epub, Ebook

AN ANCIENT BIRD-SHAPED WEIGHT SYSTEM FROM LAN NA AND BURMA PDF, EPUB, EBOOK

Whatever one may have thought of that elusive, nickel-crazed schoolmate, it turns out that serious coin collecting isn't just a namby-pamby pastime; it's a spirited undertaking fueled by competitive zeal. Or, as Cristal puts it: "It's about owning something no one else in the world has. If you showed up at your local grocery store with a human head or two in exchange for necessities, you'd hardly be welcome. Not so among ancient headhunters on the Indonesian island of Sumatra, for whom the trophies were valuable mediums of exchange. Such monetary relics, Cristal concedes, would be extreme even by the flamboyant standards of his own collection. Yet for the most part, if ancient Thais, Laotians, or Burmese ever used it, Cristal wants it, too — and will pay handsomely for a specimen. These items of "a premodern metallic monetary system" worked alongside cowrie shells as more or less standardized tender. They date back years to the Lan Na Kingdom in what is now northern Thailand. Even within the rarefied world of numismatics, Cristal's specialty — Southeast Asian "curious money" with Thailand a special trove of treasures — counts as wildly exotic fare. True, the Aztecs paid in cocoa beans, and gaudy parrot feathers once fetched quite a bit among certain tribes in Africa and Oceania. But genitalia-shaped currency? Or how about "bracelet money" copper, silver, or gold , obviating the need for banks by making wrists into portable safety depositories? Then there's "flower money" coaster-shape silver tokens imprinted with the petal-like patterns of coriander blossoms and "leaf money" copper currency decorated with the motif of radiating veins on leafs. Both were once widely in use in the northern regions of today's Thailand and Burma Myanmar. Yet this numismatist's paradise, the American Numismatic Society notes, has been "almost entirely ignored by scholars and collectors. Cristal agrees. To remedy that situation, he's just finishing a definitive reference book on Thailand's premodern coinage, a Yellow Pages-size magnum opus with color plates listing over unique specimens most from his own collection. Although the book is still in draft form, Kusik Manodham, chairman of the Numismatic Association of Thailand, is already heaping praise on "this momentous work. Grandma Leah would be proud. It was, after all, Cristal's grandmother's jar of "nickels, dimes, and Indian-head pennies" that sparked the interest of her Brooklyn-born grandson. A Polish immigrant to the New World, she also taught him the value of every last penny. Cristal first set foot in Thailand now his adoptive home in during the Vietnam War. A military judge advocate, he was handling local settlement claims filed against the US Army. Then one day he wandered into a small shop peddling Chinese sycee silver ingots , and, next thing he knew, he'd bought the entire collection. It was a nascent numismatist's epiphany — and he was hooked. Lan Na has been listed as a level-5 vital article in History. If you can improve it, please do. This article has been rated as C-Class. The following is a closed discussion of a requested move. Please do not modify it. Subsequent comments should be made in a new section on the talk page. Editors desiring to contest the closing decision should consider a move review. No further edits should be made to this section. Bunce Susan Conway River Books. Volker Grabowsky, ed. Regions and National Integration in Thailand, Harrassowitz Verlag. Lan Na in Chinese historiography. Institute of Asian Studies, Chulalongkorn University. Patit Paban Mishra The History of Thailand. Paths to Conflagration. Cornell Southeast Asia Program. Sarassawadee Ongsakul History of Lan Na. Silkworm Books. Carol Stratton Buddhist Sculpture of Northern Thailand. David K. Wyatt Thailand: A Short History. Yale University Press. Either would be fine by me. Haven't looked into the literature, so no comment there. Agree with the nominator unless a serious objection is raised. Subsequent comments should be made in a new section on this talk page or in a move review. I'm not arguing against a reversion of the rename; only that I'm not yet seeing convincing evidence. So the "common English language practice", as used by reliable sources, is exactly what we need to determine and follow. Saraswadee Ongsakul, H. Penth, V. Grabowsky, D. The mere number of google books hits does not differentiate between high-quality literature that deals with Lan Na in detail and, say, travel guides or even fiction books that only mention "Lanna" in passing. And finally, while Lan Na is often labelled as a kingdom, this is a little inaccurate. For most of its history, it was not a unitary kingdom, but rather a loose network of principalities or city-states only linked by common culture, language and personal links between its rulers. I would therefore rather not include the term "kingdom" in the article's title. The argument "Thai script does not use spaces either" is not very convincing and could easily be turned around and used against the proposal: Thai script never uses spaces between words, but English does, so we have to add them even in places where Thai script does not use them. Along the way, stop to visit the temple of dawn, an extraordinary feat of architecture and one of the most revered sights along the river, and The Royal Barge Museum. This temple is the oldest and largest in Bangkok. Along the way we can see numerous agricultural points of interest, such as the salt and shrimp farms and the coconut farms. After lunch at a local restaurant upon our return back to Bangkok then, we will visit Wat Traimit, which house the biggest Golden Buddha weight about 5 tons, after that stroll around Bangkok famous China Town area. Day 4 Check out from your hotel, we will travel to the airport to catch a flight to our next destination — Chiang Rai. This interesting museum gives us a detailed insight into the history of the opium industry, beginning in the 17th century. Check in at your hotel. Day 5 Today we will travel to Mae Sai, the Myanmar border town, where we will cross over to the Kingdom of Myanmar, formerly known as Burma. We will take a tour by rickshaw bicycle around the bustling business town of Thakilek. Here we can observe the contrasting customs and traditions which are part of life in Myanmar. After returning to Thailand we will explore a local fish cave, inhabited by wild monkeys. We will then proceed to Doi Tung — a site of major importance to Thai people since Her Royal Highness, The Princess Mother, initiated and developed numerous socio-environmental projects including reforestation and working together with the hill tribes to grow various crops. Along the way, we will stop for lunch at a local Thai restaurant. On arrival at Chiang Mai, check in at your hotel and spend the rest of the day at leisure. An Ancient Bird-shaped Weight System from Lan Na and Burma – Silkworm Books

Goodreads helps you keep track of books you want to read. Want to Read saving…. Want to Read Currently Reading Read. Other editions. Enlarge cover. Error rating book. Refresh and try again. Open Preview See a Problem? Details if other :. Thanks for telling us about the problem. Return to Book Page. This book explores in detail the little-known system of ancient bird-shaped weights from Northern Thailand and Burma. The weights are carefully described and analyzed as to their origin anduse, their mass scale and its relation to other mass scales, their composition and production techniques, and their shapes and symbolism. Although historical records fail to mention much This book explores in detail the little-known system of ancient bird-shaped weights from Northern Thailand and Burma. Although historical records fail to mention much about the ancient weights in Southeast Asia, fortunately, records of European traders and of Arab, Persian, and Chinese travelers from previous centuries do exist, and provide an opportunity for comparison. Donald and Joan Gear broaden their study to consider the historical context of the Lan Na weights, comparing them with the weight systems found in surrounding areas. They conclude that from about the 11th century until the midth century, the bird-shaped weights were most likely used by traders along the route through Raheng and Martaban to Pegu. Of interest to historians, collectors, antiquarians, and scholars of Southeast Asia, this unique volume discloses the curious and intricate world of ancient bird-shaped weights. Get A Copy. Paperback , pages. Published March 1st by Silkworm Books first published February More Details Original Title. Day 1 Your guide will welcome you at Bangkok International Airport and will transfer you to your hotel. En route, your guide will give an initial introduction to Thailand and a program briefing. Day 2 Start the day by taking a long tail boat cruise down the Chao Phraya River. See the traditional houses precariously perched along the river. Along the way, stop to visit the temple of dawn, an extraordinary feat of architecture and one of the most revered sights along the river, and The Royal Barge Museum. This temple is the oldest and largest in Bangkok. Along the way we can see numerous agricultural points of interest, such as the salt and shrimp farms and the coconut farms. After lunch at a local restaurant upon our return back to Bangkok then, we will visit Wat Traimit, which house the biggest Golden Buddha weight about 5 tons, after that stroll around Bangkok famous China Town area. Day 4 Check out from your hotel, we will travel to the airport to catch a flight to our next destination — Chiang Rai. This interesting museum gives us a detailed insight into the history of the opium industry, beginning in the 17th century. Check in at your hotel. Day 5 Today we will travel to Mae Sai, the Myanmar border town, where we will cross over to the Kingdom of Myanmar, formerly known as Burma. We will take a tour by rickshaw bicycle around the bustling business town of Thakilek. Here we can observe the contrasting customs and traditions which are part of life in Myanmar. After returning to Thailand we will explore a local fish cave, inhabited by wild monkeys. We will then proceed to Doi Tung — a site of major importance to Thai people since Her Royal Highness, The Princess Mother, initiated and developed numerous socio-environmental projects including reforestation and working together with the hill tribes to grow various crops. Along the way, we will stop for lunch at a local Thai restaurant. On arrival at Chiang Mai, check in at your hotel and spend the rest of the day at leisure. Day 7 The most famous temple in Chiang Mai, located at the top of Doi Suthep Mountain, is our first port of call after breakfast. Once you have reached the temple, you can enjoy the best views of Chiang Mai city, from 3,ft above the ground. Learn about the history of this temple and how it came to be constructed so high up the mountain. After lunch, we will take a trip to the town of San Kampaeng. Talk:Lan Na - Wikipedia

He removed 50 Kyat and Kyat banknotes from circulation, replacing them with 45 Kyat and 90 Kyat banknotes. In , the military government officially changed the name of the country from Burma to Myanmar. Labels: Country. No comments:. Newer Post Older Post Home. Subscribe to: Post Comments Atom. The term opium weight was probably coined by a foreigner with a lively imagination and an allure for the mystical East. While it is true that some of the smaller weights were used for measuring the heady sap, opium weights served a much wider, more useful and down to earth purpose. Originally they were used to weigh relatively high value products such as silver ingots, which were used as currencies. Early European traders reported the use of these weights for measuring foreign gold and silver coins, pearls, rubies, coral, personal ornaments, spices, camphor, musk, and costly medicines. More common products were weighed with dome shaped marble weights. Items were measured by a beam hung with two baskets or trays. It belonged to a Burmese trader in Mandalay and he was reluctant to part with it. Such is the passion for these weights held by collectors. As well as Burma, opium weights were also once used over much of north Siam, Laos, and Yunnan. This is due partly because they were under Burmese domination from AD until the end of the 18 th century. The Burmese destroyed the local weight standards and the conquered regions had to adopt the Burmese standards. Traditional weights in bronze stopped being made soon after the British took over Burma in , after which they were replaced by uninteresting round iron weights. The royal animal weights were made using the lost wax technique, which could have reached Burma through Bengal or Yunnan. Great care was taken in weighing the amount of molten metal used in casting to ensure that the purported weight was accurate. The weights are made of a cupriferous alloy, the composition of which was variable, the main elements being copper, lead, and tin. Minor constituents included zinc, iron, nickel, and silver. The weights and measures system was subject to the scrutiny of the king, who after assuming the throne, had a master set of weights made in the style of his choosing. These weights were kept in the Hlut-taw Supreme Council of State and citizens were expected to ensure that the weights they used conformed to the standard weights. The Burmese mass unit is the kyat or tical, a term known to be in use in Pegu since AD. The Burmese tical mass varied with time from Burmese animal weights fall into two representations; the beast and the bird weight of various designs and decoration. They all stand on bases of various shapes. No other animal shapes with the exception of the marble tortoise weights are considered to have been made in Burma, with a few very rare exceptions. The elephant shaped weights of North Siam are rarely seen in Burma. The bird weights are often referred to as the hamsa, hansa, and hintha which are Pali and Sanskrit names for geese. The plump looking birds with heads tucked in are referred to as Mon ducks or sleeping ducks. Free shipping for members. Buy this product for member point s. Product Details. You May Also Like. Buy now. Recommended For You. Upload image optional. Delivery Services. Follow us Facebook Youtube Instagram Line.

National Systems of Units and Currencies: J–S | SpringerLink

Detecting Fake Opium Weights. The value of a weight is influenced by the level of craftsmanship, the rarity of the style, its age, and the composition of the bronze alloy, size and the overall condition of the weight. Some of the most handsome weights are more recent ones mid-late s , produced by the Shan, who are noted for their metal working skills. Fakes and replicas abound, ranging from obvious copies to quite convincing ones. Elephant weights and various animal figurines of the zodiac are Siamese or Laotian, not Burmese. A large number of this style listed on eBay are also fakes. Another indicator of a copy is a strong brass colour. Genuine weights are normally quite dark, sometimes with a reddish colour due to a high copper content with older weights or in some cases, silvery, when silver or extra tin was added to the alloy. Authentic opium weights are normally scarred and pitted as a result of continued rough use, though there are exceptions, such as well crafted weights that were possessed and relatively unused by the aristocracy. Key indicators of an unofficial weight include odd combinations of features and signs, poor styling, asymmetric form, odd forms, weights sold in sets, unpitted surfaces, especially the base, or an overly green patina caused by exposure to acids. Collecting Opium Weights. They are aesthetically engaging and represent a fascinating period in history. Each weight has a story to tell and some sense of individuality. A genuine weight will only rise in value over time. Dealers found in the backstreets of Burma and Thailand already complain that good weights come to them far less frequently than before. The number of available weights for sale throughout Burma, Thailand, and Laos has diminished significantly over the past 15 years. If you venture to Burma or Thailand to hunt for weights, expect dealers to know the value of the rarer and better made weights. An excellent source of information on the subject is Earth to Heaven: the Royal Animal Shaped Weights of the Burmese Empires by Donald and Joan Gear from which much of the information contained in this article was gleaned. It is also the reference guide by which the weights offered on our site are categorised, along with German collector, Mollat. Be warned, collecting opium weights can become addictive. Finding and taking possession of a sought after weight is quite exhilarating and you may find each weight purchased is soon joined by another to keep it company. View Opium Weight Collection. Asian Art. Antique Art Buddhist Art Etchings. Eastern Artifacts. Silk Textiles. Having gobbled down a curbside rice-dish lunch, Cristal is racing back to his coins. Unlocking another chest of his treasures, Cristal produces flat, elongated silver objects with the pimply texture of toad skin. No, they aren't from the bag of an ancient witchdoctor. Behold: "tiger-tongue money. At least that's what romantically inclined collectors label this ancient Laotian currency, which locals simply called lat. The technology for replicating the old coins has been lost, but folklore attributes their spotty surface to the death throes of fire ants thrown into molten silver. Such peculiar coinages flourished locally until the midth century, when the Kingdom of Siam, although a regional merchant power for centuries, finally began to use the flat coins favored by Europeans, courtesy of a man-powered screw press donated by Queen Victoria. That's why, for people like Cristal, numismatics is more than an idle hobby. Trends and changes in primitive monetary systems, when painstakingly decoded, can chronicle the trajectories of preliterate cultures and explain the cultural underpinnings of modern societies. Enamored of the country's peculiar money, Cristal took Thai citizenship a few years ago, adopting the name Ronachai Krisadaolarn in a distant echo of his original. His new alias translates grandly as "Victorious Combatant [with] Majestic Power. But the numismatist cherishes his rapport with King Bhumibol for other reasons, too. Already a subscriber? Your subscription to The Christian Science Monitor has expired. You can renew your subscription or continue to use the site without a subscription. If you have questions about your account, please contact customer service or call us at This message will appear once per week unless you renew or log out. Skip to main content Skip to main menu Skip to search Skip to footer. This website uses cookies to improve functionality and performance. By continuing to browse the site you are agreeing to our use of cookies. Search for:. Monitor Daily Current Issue. A Christian Science Perspective. Monitor Movie Guide. Monitor Daily. Why does the peacock figure so prominently in Buddhist stories when it seems another animal or human could easily be substituted for the text to make sense? A tropical sky with its impressive clouds, its afternoon ennui, and its evening breezes, all necessary for spinning a gorgeous and colorful illusion. For Mishima, the importance of the text and the peacock was its beauty. This is not just the uninformed opinion of a novelist though. This is certainly a legitimate reading of the story of peacock. The text was used for royal protection and had little to do with birds. However, while the story has changed in different places at different times, the root of the story still emphasizes, like many Buddhist texts, the beauty of bodhisattvas and Buddhas and their previous births as animals of various sorts. The Wisdom King posed with compassionate countenance, and his body was extremely fair. The skin visible under silk gauze was enhanced by such magnificent jewelry […] a cool weariness lingered on the heavy lids of the half-open eyes as though the diety had just awakened from an afternoon nap [… ] of the plumage of all birds, that of the peacock was closest to the hue of the evening clouds […]. The beauty of the bird and the allure of passion, especially dangerous passions, are at the forefront of literary and artistic expressions of peacocks, kinnaris, and other birds. It is hard to write, analyze, explain? Buddhists produce beautiful things. These birds may not symbolize anything and be, like many features of Southeast Asian ornamental art, there for their beauty. And beauty does not have meaning but accumulative affect. What a child learns growing up playing cards in monastic courtyards, taking mathematics and writing lessons in monastic schools, and eating afternoon snacks under the eaves of wihans is different from what a student of Buddhist Studies learns through canonical and extra canonical texts and examining the main Buddha images or narrative murals in person or in catalogs. They learn through accumulating visual, auditory, olfactory, and tactile cues. The subtle affect of a monastery enhanced by not just the main images, but the decorative elements can lead a child to associate monasteries not only or not necessarily with the values of non-attachment, compassion, self-control, self-denial, or indifference, but with the values of beauty, abundance, and frivolity. All experience and interpretation is contingent, inconsistent, and partial. The meaning shift or get lost over time, the connection with one or many texts becomes vague. Moreover, the viewer usually experiencing the bird in the mural or relief as they pass by it or under it, not gazing at it might possess numerous and conflicting interpretations of what the bird means or completely ignore it. The artists creating these theatrical sets and costumes, ornamental architraves, and decorative manuscript chests were not telling stories or designing elaborate coded messages through the deliberate employment of certain symbols, but drawing on a common and wide-ranging body repertoire of sources of which they also had an incomplete knowledge. Some artists had a plan, a deep knowledge of texts, and message to offer. Most clearly did not. If we as scholars seek out the textual source or the symbolic meaning we miss the way the art is experienced. We can start to question the authority of texts. We can give more attention to affect than doctrine. We can start studying not just the actors and scripts of Buddhism, but the sets, scores, and costumes as well. We all share death, but we also all share birds. We all want to procreate, but we also all like beautiful or sensuous things—flowers on table, paintings on temples walls, jewels, insignia, theatre, music, comedy, etc. Beauty is a fundamental to Buddhist literature and art whether it is found in a mandala, a ritual costume, or a sublime statue. Since all Buddhist communities are inhabited by birds, is there something Buddhist to say about birds? If so, what can we learn from it? I would like to point out some resources for the study of birds by my field of Buddhist Studies and see where this takes us both historically and methodologically, and what, in the end this tells about the way we make categories and decide what counts as subjects of study. I draw most examples from my own field of Thai and Lao Buddhist Studies, but I trust that some of my comments and examples will have resonance for those working on other Buddhist repertoires in East and South Asia. Birds fly over the walls of royal courts, monastic complexes, rural theatres, rivers, and seas, landing where they wish and often not where we might expect. I have learned much from trying to catch up. Nott, London: Cirwen Press. Keith-Falconer, Amsterdam: Philo Press. No author, [], Rambam chut borankhadi , Bangkok: Phiphithaphan sathan haeng chat. PARK, J. Dissertation, University of Toronto. This is a well-documented phenomenon in Japan where monks are closely involved in artistic design at monasteries. Although largely descriptive as well, perhaps the most well-developed area of research on ornamental art, especially in symbolic meaning of ornamental elements is in the study of Chinese and Japanese court and temple art. See for example: Terese Tse Bartholomew , C. See Padmanabh Jaini Although there has not been any literary analysis of the story, thanks to the codiocological research of Jacqueline Filliozat, Saveros Pou, and Harald Hundius, we now have evidence that it is also found both in Pali and in the bi-lingual sermon guide nissaya form as well with many manuscripts going back to the 16 th century at least. These are hung at U. I thank Donald Swearer for reminding me of these new narrative paintings. See his Reading Thai Murals This last book by Na Paknam contains his collected articles on Thai art published between and He often refers to the texts that murals represent. In Vol. One notable addition is seen in a Thai cloth painting held by the Asian Art Museum. There is only a subtle mention of the lack of romance and sex in their relationship; however, the painting is quite baudy. The women are depicted groping each other, dancing, and holding long wooden phalluses dildos. Many are half-naked pretending to penetrate each other vaginally in various positions. This kind of explicit sexual display is not mentioned in the Pali text, but must have offered some shock and delight to the late nineteenth century audiences of the painting. See Cowell Naked women are not limited to cloth paintings and are also found on prominent royal temple murals like those at Wat Pathumwanaram, Wat Rakhang, among others. I thank Sinead Ward for helping me locate this manuscript while in Dublin. I thank Donald Swearer for giving me a copy this last source. However, that should not suggest in any way that dancing has been absent from Buddhist monasteries. While monks and novices do not dance well, at least not publicly dance performances are frequent in their courtyards and open-air pavilions sala at monasteries. Accessed on April 2, The horse changed to a bird in Southeast Asia. Crowds are a mixture of novices, monks, and lay people at monasteries. However, it has hardly been mentioned in the plethora of excellent studies of Shan Buddhism that have come out over the past several years. This is not strange and in no way the fault of scholars in this growing field. Dance has not been a part of Buddhist or Religious Studies and is one of the least studies parts of the field of ethnomusicology. See particularly Eberhardt ; Tanenbaum Paul Durrenberger in the early s. See particularly Durrenberger ; —26; Unfortunately, it has not been followed by other studies on the subject. Her husband held different high ranking positions in the foreign service in Europe. This enabled her to bring set and costume design ideas from France, Italy, and other places and combined them with classical royal dance forms for the staging of Manora. Her work was also enhanced by the set innovations of Mot Wongsawat who was the artistic director for stage design with the Department of Fine Arts between and Dhanit also designed most sets for the National Theatre of Thailand in the middle of the 20 th century. Soon he had built a revolving set in Thailand replete with real trees, waving cloth mimicking flowing rivers, flowers, and mountain scenery, as well as bridges for his dancers which extended into the audience. The dancers dressed as birds could even fly around the audience suspended by ropes. Some of these innovations were also applied to the Prasantha To Nok , a well-known scene from the epic royal poem, Inao adapted from a Javanese romance which involves a hunter chasing a female bird. This text has been translated and studied by numerous scholars, including myself in , as a chronicle or history. However, I now see that I might have missed something fundamental about the text even though it is right in the title. If we see it as a collection of stories instead of a chronicle it might permit different readings. See Ginsburg It seems to be the creative work of Thai authors. It was quite popular in the mid-nineteenth century in Bangkok, there were several manuscript copies, and was actively studied by both Thai and foreign scholars in the late nineteenth century. There were some English and German translations made of the stories in and respectively this was a time in which there were very few translations of any Thai text available. Adolf Bastian hand copied these ghost stories in In was certainly seen as an important collection. These texts were copied and circulated among monks as well as lay people and clearly influenced modern Thai understandings of ghosts and the ritual needed to protect against them. There are many modern English and Sanskrit editions of this collection. See for example N. Penzer ed. Riccardi This was later published in a slightly reduced form by the American Oriental Society Riccardi The oldest manuscript of this collection in India was found in Mysore and dates from CE. The first European to study these connections to Southeast Asia seems to be Adolf Bastian who traveled extensively in the region, especially Thailand, in the s. See Raksamani See also studies of the Indic and Javanese manuscripts by Artola ; Sastri ; Hooykaas ; and three articles by Venkatasubbiah ; ; Although none of the numerous scholars of these texts which circulated widely in the Islamic world has undertaken a serious comparative study with the Sanskrit manuscripts nor the Southeast Asian tellings. I also thank Jacqueline Filliozat for her kind help with this research. It should be noted that in Central Thailand Siam there was an entire other genre of manuscripts, many held at Buddhist monasteries, which depicted birds— Tamra nok Bird Manuals. These colorful khoi paper manuscripts from the 19th century depict different type of birds, mostly roosters, cranes, and other birds, as well as garuda and kinnari. These are more descriptive like European beastiaries and document different species, as well as connect them to human types and astrological symbols although they are different from the quite common zodiac tamra horasat manuscripts. There are also elephant, horse, and cat manuals in these forms. Hiram Woodward is conducting a study of the elephant in Southeast Asia and looks at these manuscripts. I thank Arthid Sheravanichkul for providing me with a copy of this book. Crosby translated the Thai text into English based off a manuscript in the Wachirayan Royal Library in He noted that there were both metrical khlon and prose manuscripts available. He was unable to find another lilit mixed measured classical Thai lyrical poetry manuscript mentioned in the Vachiranana Magazine no. I thank Peter Skilling for sending me a copy of this translation. Naengnoi Saksit []: 81 ; McGill I also thank Phra Maha Wichan Chutibanno at Wat Nang Nong for all the time he spent with me and his detailed tours of the monastic grounds. It was a place in which Prince Jessada camped with his army in preparation for a planned battle with the Burmese near Kanchanaburi. Wat Ratchaorot is one of three monasteries featured on the site. See tdm. The saddle-shaped roofline of the gates of Wat Ratchaorot is distinctly Hokkien in style. See also the useful guide to the birds of Thailand by Bhrasit Chanserikon []. See excerpts from this description in No author [it was composed by an unnamed committee working at the monastery] Wat Ratchaorosara Ratchawirawihan []. The full journal, Journal of an Embassy from the Governor-General of India to the courts of Siam and Cochin China was published in London in based on the original notes. Oxford University Press reprinted this in See also: The Crawfurd papers: a collection of official records relating to the mission of Dr. He neither speculates on their meaning nor origin. It has several sections of handwritten notes by an unnamed adviser to Rama III. The section section contains specific instructions on repairing a monastery in Bangkok.

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