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CHAPTER II

RELATIONSHIP BETWEEN THE KINGDOM OF LUANG PRABANG AND RATTANAKOSIN DURING EIGHTEENTH TO NINETEENTH CENTURY

As showing in figure 2.1, Luang Prabang is a small town encircled by mountains as a natural wall defending the town from outsiders. The Mekong river flows pass the northeast of the town and meets with the Nam Kan River. Due to the environments above, north of Luang Prabang has a shape of peninsular with 250 meter wide and 1,200 meter long1. Having a high mountain as a natural fortress and no way to the sea, Luang Prabang had a limited contact with outsiders, only a nearby neighbors; Lan Na, Siam (Ayutthaya-Rattanakosin), Sib Song Pan Na, Vietnam, South China and Burma. Therefore, the art and architectural designs were influenced by those neighbors’ culture as will describe in the next chapter.

Figure 2.1 Landscape of Luang Prabang

1Suppachai Singhabud, Luand Prabang, the World Cultural Heritage: Memories of Royal City, Ritual Space and Globalization (Bangkok, Saitharn, 2010), 17.

7 8

Figure 2.2 Landscape of Luang Prabang Luang Prabang has a very Long history; it began with a folktale of Khun Burom (ขุนบูลม or ขุนบรม), the sky god. Its history became clear in fourteenth century, when King Fah Ngum (พระเจาฟางุม) established Lan Xang Kingdom. However, like many Southeast Asian states, the conflict inside tore the Kingdom apart, after the reign of King Suriyavongsa Thammikkaraj (1638-1695) the Great Kingdom split into three kingdoms; Luang Prabang, Vientiane and Champasak. During the eighteenth to early nineteenth century, the three kingdoms fell under the Siamese and then the French Colony.

2.1 A Historical Background of Luang Prabang City Before the city was named Luang Prabang, it was called ‘Meung Swa’ (เมืองชวา) and ‘Xieng Dong Xieng Thong’ (เชียงดงเชียงทอง) before. The Name ‘Luang Prabang’ was given when King Saisethathirat (พระเจาไชยเชษฐาธิราช) moved his capital from Xieng Thong (Luang Prabang) to Vientiane. At that time, he took the Emerald Buddha and Pra Xagkham (พระแซกคํา) to Vientiane with him, only Prabang was left to “protect” the city. King Saisethathirat then renamed the city ‘Luang Prabang Rachathani Srisattanakanahut Lan Xang Hom Kao’ (หลวงพระบางราชธานีศรีสัตตนาคนหุต ลานชางรมขาว).2 Before Buddhhism, it was animism that people believed in. Lao people believed in spirits or ‘ghost’, there were three types of them; Phi Taen (ผีแถน) or sky god, ancestor spirits and town’s spirit.3 This belief created rituals, both royal and commoners. Later on, when Buddhism arrived to Lan Xang, it combined with the local belief. However, among the elites, Buddhism had a stronger influenced because it

2 กรมศิลปากร, พระราชพงศาวดารลานชาง ฉบับที่มีในศาลาลูกขุน, หนา 152. 3จารุวรรณ ธรรมวัตรม พงศาวดารแหงประเทศลาว คือ หลวงพระบาง เวียงจันทน และจําปาสัก, 86. 9

caused an ‘education’ and hierarchy. During the ancient time, monk was a teacher of the king, thus, Buddhism shaped the society by traditions and even law. The law of Lan Xang Kingdom used a Sangkha law as a norm to judge the crime committed by commoners.4 For traditions, Lan Xang had a ‘twelve months tradition’ called ‘Hid Sib Song, Klong Sib Si’ (ฮีตสิบสองคลองสิบสี่), it is a traditions for both kings and Commoners. Apart from traditions and law, Buddhism also played an important role in kingship, as king was believed to be a ‘Dhammaraja’, he must rule his kingdom with virtues or duties of the king (ทศพิศราชธรรม). The King also had to support Buddhism as a role of an ‘Upholder’ of Buddhism (พุทธอัครศาสนูปถัมภก). Thus, because of the belief to be the Upholder of Buddhism, the king expressed his faith by building and renovating Buddhist architectures or temples. 2.1.1 “Legend Era”: Before Lan Xang Kingdom The Legend Era is a local history told in folktales, for Southeast Asia there are many folktales still be told. As the legend said; the origin of Thai and Lao was written in the legend of Khun Burom (ขุนบรม or ขุนบูลม, King Pilowko of Nanchao). He built his capital City named Mueng Theng (เมืองแถน), which is now called ‘Dien Bien Phu’ in Vietnam. Ha had seven sons, each found their own city5; Khun Lo (ขุนลอ) found Mueng Swa or Xieng Dong Xieng Thong (later known as Luang Prabang). Khun Yi Pha Lan (ขุนยี่ผาลาน) found Mueng Ho Tae or Ho Wo, Sib Song Pan Na in nowadays. Khun Sam Ju Song (ขุนสามจุงสง) found Mueng Khaeo Cho Bua in Tonkin. Khun Sai Phong (ขุนไสผง) found Mueng Yo Nok Naga Pan which later known as Lan Na Kingdom. Khun Ngua In (ขุนงั่วอิน) found Mueng Lawo, later it became Ayutthaya Kingdom. Khun Lok Kom (ขุนลกกม) found Mueng Khom Yoa Sam in Pegu. Khun Jed Jeung (ขุนเจ็ดเจือง) found Mueng Puen or Xieng Kwang. As the legend said Khun Lo would be the first king of Luang Prabang. It also said that he ruled Luang Prabang in 698 AD and had 23 successors before king Fa Ngum (พระเจาฟางุม).

4Ibid, 88. 5Woralan Bunyasurat, The Appreciation of Architecture: Temples in Luang Prabang, (Bangkok: Muangboran, 2004), 10. 10

2.1.2 The Foundation of Lan Xang Kingdom Xieng Thong (Luang Prabang) was once the former capital of the Lan Xang Kingdom, established by King Fah Ngum (พระเจาฟางุม). King Fah Ngum was believed to be descended from the sky god, khun Burom, so he was revered as having divine status. Fah Ngum spent his childhood in the Angkor Kingdom and soon married to Khmer princess. He established the Lan Xang Hom Khao6 Kingdom (ลาน ชางรมขาว) and Luang Prabang became the first capital since 13537. At the end of his reign the legend said that he became a bad ruler and was forced to abdicate the throne to his son, prince Un Ruen. Fah Ngum died at the age of seventy8. Prince Un Ruen became a king in the name ‘Sam Saentai’. It was in his reign that Buddhism began to be popular. King Sam Saentai encouraged his subject to study Buddhism and a lot of temples were built. King Sam Saentai died at age sixty. Most of the king of Lan Xang Kingdom after the reign of King Sam Saentai were short ruler until the reign of King Phothisarat. King Phothisarat (1520-1547) was a son of King Wishun he married a Lan Na princcess, Yodkhamtip (เจายอดคําทิพย). They had a son name Saisetthathirat. Two last year of Phothisarat’s reign the king of Lan Na, Yodkhamtip’s father, died and his elder son was assassinated and that made Saisetthathirat the only heir of Lan Na throne. Saisetthathirat became the king of Lan Na Kingdom, at age 12. Two years later, His father, too, passed away. The young king withdrew Lan Na throne to ruled Lan Xang. King Saisetthathirat brought many sacred Buddha images from Lan Na; The Emerald Buddha9, Buddha Sihing, the White Buddha and Pra Xag Kham along with his grandmother, Lan Na monks and artists10. 2.1.3 Moving to Vientaine In mainland Southeast Asia, during Saisethathirat’s reign was the time that Burmese Empire rose. It was in the reign of King Bayinnaung of Tong-U dynasty and

6 Lan Xang Hom Khao means the Land of Million elephants and White Parasols. The name represented the military power of the Kingdom since Kingdoms in mainland Southeast Asia always waged war against each other. They fought with foot soldiers and elephant corps. Having a million of elephants, Lan Xang claimed that they had a very strong military power. 7 Denise Heywood, Ancient Luang Prabang (Bangkok: River Books, 2005), p.17. 8กรมศิลปากร, พงศาวดารหลวงพระบางฉบับที่มีอยูในศาลาลูกขุน, 147. 9 The Emerald Buddha was enshrined at Luang Prabang and then in Vientiane when King Saisethathirat established Vientiane as a new Lan Xang capital. Later on, the Buddhist image was taken by the Siamese as a trophy after conquered Vientiane. Now the Buddha image is enshrined at the Grand Palace of Thailand. 10 Suppachai Singhayabut, Luang Prabang, the World Cultural Heritage Memories of Royal City, Ritual Space and Globalization, 41-42. 11

mainland Southeast Asia was almost conquered by him. King Sethathirat allied with Ayutthaya Kingdom and moved his capital to Vientiane in 1563. But eventually Lan Xang Kingdom was defeated by Bayinnaung and Saisethathirat died mysteriously in 1574.11 After Saisethathirat Lan Xang had many kings and then the throne came to King Suriyavongsa Thammikarat. He was considered a great patron of religion and arts. Many famous literatures in Lan Xang were written in his reign suas as; Sinxay, Poo Son Larn, Lan Son Poo, etc. Lan Xang also has a friendly relationship with Ayutthaya Kingdom. The two kingdoms negotiated a boundary problem and set a boundary mark, now to be seen at Vientiane.12 The two kingdoms swore to respect each other and there was no war between the Kingdom of Ayutthaya and Lan Xang until the fall of Ayutthaya Kingdom. After his reign, because of the conflict between the heirs of the throne, Lan Xang was divided into three kingdoms, Luang Prabang, Vientiane and Champasak as displayed in Figure 2.3.

Figure 2.3 A map showed the teritory of Mainland Southeast Asian kingdoms from https://de.wikipedia.org/wiki/Laos 2.1.4 Luang Prabang Kingdom After the death of King Suriyavongsa Thammikkaraj, his descendent, Kingkrisaraj escaped from Vientiane and found the new kingdom at the city once was a capital centre of the Old Lan Xang Kingdom, Luang Prabang. King Kingkisaraj (พระเจากิ่งกิสราช) (1707-1713) The first ruler of Luang Prabang Kingdom after the divination was King Kingkisarat (1707-1713). According to the Chronicle of Luang Prabang, after Kingkisaraj crown himself as a king of Luang Prabang, he brought an army to invade Vientiane Kingdom. The king of Vientiane

11 Denise Heywood, Ancient Luang Prabang, p.18. 12Manich Jumsai, M.L., History of Laos, (Bangkok, chalermmnit, 2000), fourth edition, 143. 12

asked Ayutthaya for help and his request was fulfilled by King Petraja (พระเพทราชา) of Ayutthaya. He sent an army of “elephant and horse troop”13 to help. When the army of Ayutthaya arrived, the Siamese commander then negotiated with Luang Prabang not to attack Vientiane anymore. The Luang Prabang’s commander was “fearful” of Ayutthaya’s army and Retreated. The reason why Luang Prabang retreated so easily is because from back then, Lan Xang Kingdoms were surrounded by two powerful neighborhood; the Kingdom of Ayutthaya and Dai Viet. Before three Lan Xang Kingdoms became under French colony, they were considered as a vassal state of two kingdoms (or more) (เมืองสองฝงฟา), means that they have to send a tribute not to one kingdom but two (or more), and in this case Lan Xang Kingdoms had to send a tribute to the Kingdom of Ayutthaya, Dai Viet and China. King Borom-Kattiyavongsa (สมเด็จบรมเชษฐขัติยสุริยวงษา หรือ เจาองคนก) (1713-1727) King Borom Kattiyavongsa or Chao Ong Nok was a son of Prince Inthakumara of Ciang Rung.14 During his reign, Prince Inthasom, brother of the former king, took his throne. King Borom Kattiyavongsa then escaped to Chiang Mai and ordained as a monk. At that time, Chiang Mai was at war with the Burmese and had no king. The nobles and land lords of Chiang Mai then crowned the former king of Luang Prabang their king and Chao Ong Nok help them fought the Burmese and won the war. Since then he and his successors became the ruler of Chiang Mai. King Inthasom (เจาอินทโสม) (1723-1749) Back to Luang Prabang, after overthrew King Borom- Kattiyavongsa and crowned himself a king, three sons of the former king tried to overthrow Inthasom as well but the plan was uncovered. Inthasom had fifteen children; nine sons and six daughters.

13กรมศิลปากร, พงศาวดารเมืองหลวงพระบาง ตามฉบับที่มีอยูในศาลาลูกขุน, 156. 14In the early seventeenth century, the Ho (ฮอ) invaded Chiang Rung, Prince Inthakumara (เจา อินทกุมาร) and Princess Chantakumari (นางจันทกุมารี) of Chiang Rung escaped to Luang Prabang. Princess Chantakumari married to a son of King Suriyavongsa Thammikkaraj and had two sons; Prince Kingkisaraj (เจากิ่งกิส ราช) and Prince Inthasom (เจาอินทโสม). Prince Inthakumara married to an anonymous Vientiane girl and had a son; Prince Ong Nok (เจาองคนก). (กรมศิลปากรม พงศาวดารเมืองหลวงพระบาง ตามฉบับที่มีอยูในศาลาลูกขุน, 155) 13

King Chotika (เจาโชติกะ) (1749-1771) As an eldest son of King Inthasom, Chotika should have inherited the throne from his father directly but unfortunately, an event occurred. The Vietnamese under general Ong Chio Tiem Ta and general Tiemchot invaded Luang Prabang.15 Prince Intha Bhrama, Intasom’s ninth son fought against the Vietnamese and won, so he was crowned a new king but only for eight months. Because he was the ninth son, ruling the kingdom before his brothers made him “uncomfortable”, he then abdicated and the throne came to his eldest brother; Chotika. After the fall of Ayutthaya in 1767, the Burmese reaction toward other mainland Southeast Asia cities was very aggressive and King Siribunsan of Vientiane took that opportunity to revenge Luang Prabang by approached the King of Burmese to send an army to Luang Prabang. The Burmese sent an army to invade Luang Prabang, King Chotika himself fled from the city and Prince Suriyavong (the seventh son of King Intasom) was captured and taken to Burma as a prisoner of war, along with six hundred subjects.16 After 15 years as captive, the Burmese sent Prince Suriyavong as a general to invade Muang La and Muang Man but instead of fighting, the Prince and his subject ran away to Vietnam. Suriyavongsa wanted to return to his country but his brother refused, so he gathered an army and marched to Luang Prabang. King Chotika, again, fled from the city with most of the royal family; accept Princess Sri Khamkong, his sister. The Princess negotiated with Prince Suriyavongsa for peace settlement. Finally, King Chotika had to abdicate the throne to his seventh brother. King Suriyavong (เจาสุริยวงษ) (1771-1791) Luang Prabang was under the wage of war for a long time under the reign of King Suriyavongsa. The king was still being infuriated at being captured in Burmese because the King of Vientiane, he besieged Vientiane. During that period, Burmese Kingdom and Dai Viet Kingdom were the most strongest. As the army of Luang Prabang marching toward Vientiane, King Siribunsan asked the Burmese for help. The Burmese sent an army of five thousands17 to Luang Prabang, so King Suriyavongsa had

15Manich Junsai, M.L., History of Laos, 155. 16กรมศิลปากร, พงศาวดารหลวงพระบาง ฉบับที่มีอยูในศาลาลูกขุน, 158. 17Ibid, 159. 14

to return to defend his Kingdom. After fifteen days of fighting, Luang Prabang was defeated and had, again, became Burmese dominion. In 1774, Thonburi Kingdom was established by King Taksin (ตาก สิน) and the Burmese was driven away. Luang Prabang under King Suriyavongsa decided to become an alliance with Thonburi. In 1778, the Siamese invaded Vientiane, and King Suriyavong sent an army to help Siamese army. In 1779, Vientian was defeated and, strangely, Luang Prabang too was forced to become Thonburi’s dominion. In 1782, a very situation occurred in Thonburi Royal Court, King Taksin was abolished and the new Kingdom was found across Chao Phaya River, Rattanakosin Kingdom. King Rama I of Chakri Dynasty bagan his new era by restore arts and rituals of Ayutthaya Kongdom and administrated vassal states of Rattanakosin Kingdom. For Luang Prabang, it still remained as a dominion for Rattanakosin Kingdom. King Anurutha (เจาอนุรุทธ) (1791-1817) After the death of King Suriyavong, the court of Luang Prabang, with the permission of Rattanakosin royal court, crowned Anurutha as aking of Luang Prabang. In his period, Vientiane invaded Luang Prabang and captured the King and the royal family to Bangkok.18 King Mangthattaraj (เจามังธาตุราช) (1817-1836) King Mangthattaraj succeeded the throne of Luang Prabang after the death of his father, by the permission of Rattanakosin royal court, in 1817. He was proved to be a very ‘royal’ tributary king to Rattanakosin. When King Rama II died in 1824, King Mangthattaraj gave the throne to the court and return to Bangkok, to enter the monkhood to make merit for the former king of Rattanakosin who helped him claim the throne.19 King Mangthattaraj was under the monkhood for a period and then worked for Rattanakosin Royal Court at Ban Luang Bang Khunbhrama in Bangkok.20

18Ibid, 161. 19Somkiart Lopetcharat, Lao Buddha: the Image and its History, (Bangkok: S.O.M. International, 2000), 59. 20กรมศิลปากร, พงศาวดารหลวงพระบางฉบับที่มีอยูในศาลาลูกขุน, 164. 15

In 1826, King Rama III had a royal remark that King Magthattaraj was a very grateful person so he rewarded Luang Prabang King with regalia21 Another significant event in Lao history also occurred in the reign of King Mangthathuraj; the rebel of King Anu of Vientiane. After King Mangthatthuraj return to rule Luang Prabang, he received a letter from Vientiane, persuaded him to joy the rebel of King Anu. King Mangthathauraj decided not to follow the persuasion. He sent Phaya Mueng Pan and Nak Bhuminthara to delay Vientiane army and informed Rattanakosin Royal Court about the event. When the war between Rattanakosin and Vientiane occurred, King Manthathiraj sent his troop to help the Siamese.22 King Manthathuraj died at the age 64. After his reign, there was a little chaos about who would success the throne, between Prince Rajapai and Prince Sukserm. Later on, Rattanakosin Royal Court under King Rama III decided that Prince Sukserm should be the successor of the throne.23 King Sukserm (เจาสุขเสริม) (1838-1850) After ruling Luang Prabang for ten years, in 1848 there was a disturbance in Chiang Rung, King Sukserm, by permission from King Rama III, send an army of five thousand men to Chiang Rung and help Prince of Chaing Rung escaped to Luang Prabang.24 King Sukserm died after twelve years of ruling, in the same year as King Rama III. King Rama IV succeeded the throne of Rattanakosin. King Chantaraj (เจาจันทราช) (1851-1871) In the reign of King Chantaraj was a time Luang Prabang had to send tributes to China, the King send one of his royal court’s members to take care of the tributes, but when they reach Mueng Sae Luang, they were informed that there was a disturbance in Beijing. The convoy had to stop there and came back. In 1853, King Rama IV sent Prince Vongsathiraj as a general to invade Kieng Tung (เชียงตุง) and asked for the reinforcement from Luang

21Ibid, 164. 22Ibid, 165. 23Ibid, 166. 24Ibid, 168. 16

Prabang. King Chantaraj sent Prince Unkham, Prince Kham Bua, Prince Khammao, Prince Kham and Prince Sa with three thousand soldiers to help. In 1866, Prince Kham Bua asked King Rama IV to send Prabang back to Luang Prabang and the King of Bangkok agreed. Prabang arrived at Luang Prabang in 1867 and has remained there ever since. In 1868, King Rama IV died; the throne came to his son, Prince Choualongkorn, King Rama V. King Un Kham (เจาอุนคํา) (1871-1889) In the reign of King Un Kham, Luang Prabang had to defend themselves from the Chinese tribe called “Hoh” (ฮอ), who robbed the northern villages of Luang Prabang. King Un Kham fled from the city to Pak Lai. King Rama V sent Prince Khamsuk (son of King Un Kham) and an army to surppress the Hoh and after the situation, the Siamese King removed the title from King Un Kham and placed Prince Khamsuk to the throne, as King Sakkarin.25 King Sakkarin (เจาสักรินทร) (1890-1904) King Sakkarin ruled Luang Prabang for 3 years and it became under the French colony.

2.2 Rattanakosin Kingdom The area of ‘Rattanakosin’ which is now called ‘Bangkok’, the capital of modern day Thailand situated in the East bank of Chaophraya River. Before it became a modern capital city full of shopping malls and modern infrastructures, the area is a bayou, perfect for agriculture. After the Fall of Ayutthaya Kingdom in 1767, a seven months later Thonburi Kingdom was found as a successor of Ayutthaya. In 1782, after the disturbance in Thonburi Royal Court, Chao Phraya Mahakasadsu’k (เจาพระยามหา กษัตริยศึก) established a new kingdom, across the Chaophraya River from Thonburi, Rattanakosin Kingdom. The power of the new Kingdom expanded to Lan Na, Lan Xang, Cambodia and city states in Malay Peninsula.26 In nineteenth century, the Kingdom was even greater; this success was not just a consequence of having a great military support, but also from the expanded vision of the rulers.27

25Somkiart Lopetcharat, Lao Buddha: the Image and Its History, 60. 26David K. Wyatt, Thailand: A Short History, 218. 27Ibid, 219. 17

2.2.1 Historical Background Rattanakosin is a name of an area situated in the east of Chao Phraya River, in Bangkok, a former fort town in Ayutthaya Period and a modern day capital city of Thailand. Originally, Bangkok was developed from a small river town. In Ayutthaya period, canalized had started in the reign of King Chairaja (พระเจาไชย ราชาธิราช), in order to shorten the distance from Ayutthaya to the Gulf of Thailand. Bangkok (บางกอก) gradually became a customs output with forts on both side of the river

Figure 2.4 Landscape of Bangkok, from http://kanchanapisek.or.th/kp6/sub/book/book.php?book=33&chap=3&page=t33-3-infodetail03.html 2.2.2 Kingship Politics in Southeast Asia before the colonization (nineteenth century) was influenced by Indianization; it can be defined as ‘Galactic Policy’. The concept is derived from a concept of ‘Mandala’, a composite of two elements; ‘Manda’ means a core and ‘La’ means a container or an enclosing element.28 The concept of Mandala is from both Hinduism and Buddhism idea in terms of the ‘Cosmology’. The cosmology in Hindu and Buddhist thought has ‘Mount Meru’ (เขาพระ สุเมรุ) as a center, surrounded by ocean and mountain range. Beyond the mountain range is a mortal world; the great continents of earth: Pubbavideha, Jambudipa, Aparagoyana, Uttarakuru. This concept appeared not only in religion art and architectural designs, but also in politics of kingdoms in Southeast Asia; with a capital city as a centre of power represented Mount Meru, and vassal states as the great continents of earth: Pubbavideha, Jambudipa, Aparagoyana, Uttarakuru. This term of belief shaped kingdoms of Southeast Asia into religio-political kingdoms which the king was a ruler as well as a wielder of Dharma (ธรรมราชา), Chakravartin (จักรพรรดิราช) and Dhevaraja (เทวราชา) or Bodhisattva (พระโพธิสัตว) in Mahayana Buddhism.

28Stanley J. Tambiah, The Galactic Policy: the Structure of Traditional Kingdoms in Southeast Asia (Cambridge, Messashusetts, University of Harvard, 1) 18

Due to Siamese belief that was influence by Indianization through the history, an idea of kingship can be categorized into three ideas; Deveraja (เทวราชา), Chakkrawatin (จักรพรรดิราช) and Dhammaraja (ธรรมราชา). 2.2.2.1 Devaraja (เทวราชา) Devaraja is a concept of a ‘god-king’ or deified king in Southeast Asia. The concept was from Hinduism belief, the king was a divine ruler and a manifestation of the Hindu god, Shiva or Vishnu. The concept is related to a concept of ‘Chakravartin’. The mortal kingdom on earth mirrored the celestial kingdom of gods. The concept of Davaraja was emphasized by rituals and arts; architectures, sculptures and painting. Furthermore, the concept had enabled the monarch to claim the divine authority on political legimacy in religious aspect. 2.2.2.2 Chakravartin (จักรพรรดิราช) Chakravartin is an ancient Indian idea (Hinduism, Buddhism and Jain) describes an ideal ruler.29 From the concept of Devaraja as described above, it encouraged each king to expand their empire. Considered capital city as a centre of the universe, Mount Meru, vassal states would be resembled the great continents of Earth. As a king of their own universe, the king had to expand their power over nearby states or kingdoms mostly by war. 2.2.2.3 Dhammaraja Buddhism was introduced to Thailand around the 6th century CE. The idea of the Dhammaraja (or kingship under Dharma), is that the king should rule his people in accordance with Dharma (the teachings of the Buddha). As a Buddhist kingdom, Rattanakosin Kingdom had traditions, rituals and costumes influenced by Buddhism. The teaching of Buddhism was in many aspect of life of every man and woman. For social institutions, they used it to maintain peace and order of the society. The teaching even affected a king institution as the king had to be a ‘Dhammaraja’ (ธรรมราชา) and an upholder of Buddhism (พุทธอัคร ศาสนูปถัมภก).

29Gopal Madan. India through the Ages. (Delhi: Publication Division, ministry of Information and Broadcasting, Government of India, 1990), 81. 19

Dhammaraja is an idea based on Theravada Buddhism. The concept of Dhammaraja is that the king should rule his kingdom by using Dhama for king or ‘the tenfold virtue of the ruler’ (ทศพิธราชธรรม) which are Dana (charity), Sila (morality), Pariccaga (altruism), Ajjava (honesty), Maddava (gentleness), Tapa (self-controlling), Akkodha (non-anger), Avihimsa (non-violance), Khanti (forbearance) and Avirodhana (uprightness). 2.2.3 Rattanakosin Policy toward Luang Prabang Kingdom A policy of Early Rattanakosin toward Lan Xang Kingdoms was not stable and equal, depend on the situation and the act of those kingdoms. However, the policy toward Luang Prabang was not much changed, as Luang Prabang was proven to be loyal to the capital. 2.2.3.1 King Rama I During the reign of King Rama I, three Lan Xang kingdoms had a tributary king and had to control the smaller dominions of Siam; Sib Saong Chu Tai (สิบสองจุไท) and Hua Pan (หัวพันทั้งหก) were under Luang Prabang, Puen (แควานพวน) was under Vientiane. For Champasak, there was no dominion under their power. All three Lan Xang Kingdoms were under control of Phraya Nakorn Rachasrima (พระยานครราชสีมา), as Nakorn Rachasrima was an Outer Distic (หัวเมืองชั้นเอก) that controlled the Northeast dominions.30 The administration for the Three Lan Xang Kingdom was independent from the Capital, accept for the succession. The King of Lan Xangs had to be approved from Rattanakosin and Siamese had a power to remove the title as well. 2.2.3.2 King Rama II During the reign of King Rama II, the administration of the Lan Xang Kingdoms was not changed, but there was a story worth telling. During this reign King Anu or Anuvong was the King of Vientiane, he was raised in Rattanakosin Royal Court and had a close connection with the King. During this reign, Champasak was invaded by the ‘Kha’ (ขา), it was King Anu and His son who drove the Kha away. Thus, King Rama II

30สมเด็จพระเจาบรมวงศเธอ กรมพระยาดํารงราชานุภาพ, “โบราณคดี นครราชสีมา” ใน โบราณคดี นครราชสีมา ของคณะโบราณคดี มหาวิทยาลัยศิลปากร, 18 อางถึงใน เสาวภา ภาระพฤติ, ปญหาการปกครองของไทยในประเทศราช หลวงพระบางและหัวเมืองลาว ระหวางปพ.ศ. 2431-2446, (วิทานิพนธปริญญามหาบัณฑิต, บัณฑิตวิทยาลัย มหาวิทยาลัยศรีนครินทร วิโรฒ), 22. 20

appointed Prince Raja butra (Yo) (เจาราชบุตร โย) a new king of Champasak31 as a reward and for the security of his Kingdom.32 2.2.3.3 King Rama III When King Rama II died, many kings of Rattanakosin dominions express their condolence by entering to the monkhood, for the former King. King Manthathuraj was entering the monkhood for a period and when he left the monkhood, he worked in Rattanakosin for a while. Therefore, King Rama III had a royal remark of his piety and appointed him to be the King of Luang Prabang again with the regalia. However, since King Rama II passed away, Siam had to confront the new ‘enemy’, British Empire. Sir Henri Burney was sent with a ‘contract’ Siamese had to sign. During that time, the situation was so tense that King Anu thought it might be war between the British and the Siamese, so he design to ‘declare Vientiane and Champasak as an independence state’ or in Siamese annuals clled it ‘rebel’. King Anu sent out the letters to Lan Na and Luang Prabang, to join his rebel Lan Na accepted very slowly but Luang Prabang wa just accept to ‘delay’ the army of Vientiane. King Manthathuraj sent a warning letter to the Siamese, the rebel was exposed and the army of Siamese marched to Vientiane in xxxx. Vientiane and Champasak failed to free themselves, King Anu fled from the capital as the Siamese burn Vientiane to the ground. Later on, the rebel King was capture during his way escaping to Dai Viet Kingdom and was sent to Bangkok and sadly died here. A policy toward Vientiane was to destroy as the King said “คิด อานตัดรอนผอนกําลังลี้พลอนุใหสิ้น มิใหตั้งบานเมืองตอไปได จะใหยังอยูแตปาเปลา

31It was Prince Jadsada Bodintr (กรมหมื่นเจษฎาบดินทร) or later known as King Rama III who suggest this idea. Apparently, the King’s another son; Chaofa Khrommaluang Pitakmontri (เจาฟากรมหลวงพิทักษ มนตรี) does not agree with the idea. He pointed out that King Anu and his son would cause the difficulty to the capital. (เสาวภา ภาระพฤติ, ปญหาการปกครองของไทยในประเทศราชหลวงพระบางและหัวเมืองลาว ระหวางปพ.ศ. 2431-2446, 28) 32Prince Dumrong Rajanuphap suggested that the reason why King Rama II decided to appoint Prince Yo as a Champasak King was because of the Policy of Siam toward Dai Viet Kingdom during that time. Siam wanted to keep Dai Viet influence away from their ‘territory’ and Prince Yo was proven to be royal to Rattanakosin and as well a good military leader. By doing so, the Siamese King believed that Champasak would be loyal to Rattanakosin only. (เสาวภา ภาระพฤติม ปญหาการปกครองของไทยในประเทศราชหลวงพระบางและหัวเมืองลาว ระหวางปพ.ศ.2431-2446, 28) 21

33 ,”32 the king meant to destroy Vientiane so that King Anu could not commit a rebel again. After the rebel of King Anu, Laos was administered by three commissioners from Bangkok at Champasak, Nongkhai and Luang Prabang. A commissioner at Champasak controlled Champasak, Xieng Taeng, Saen Parng, Seetan, Saravane, Attapeu, Kam Tong Yai, Surin, Sangkha, Khukhan, Det-Udom, Sisaket, Ubon Rajathani, Khemmarat, Kamalasai, Pulaencharng, Sisaket, Ubon, Yasothorn, Royet and Maha Sarakham. A commissioner stationed at Nongkhai comprised the city of Nongkhai, Xieng Kwang, Borikane, Pone Pisai, Nakorn Panom, Utene, Chaiyaburi, Sakon Nakorn, Kamutasai, Bureeram, Nongharn, Kamkeut, Kammuon, Mook Daharn, Khonkaen and Lomsak. A commissioner at Luang Prabang controlled Luang Prabang, Sib Song Pan Na, Sib Song Chu Tai and Huapan.34 2.2.3.4 King Rama IV To emphasize a power over Luang Prabang and kept Dai Viet away from the land, Rattanakosin Royal Court had a power over Lan Xang Thrones, both in Luang Prabang and Vientiane. During this period, tributary kings continue to rule their’ kingdoms’, but were held completely submissive to Rattanakosin Kingdom and in case of problems and disputes, they had to report directly to Bangkok for decisions.35 For example; in the reign of King Sukserm of Luang Prabang, there was a disturbance in Chiang Rung. King Sukserm reported to Bangkok and after had a permission, he then sent an army to help prince of Chiang Rung escaped to Luang Prabang. 2.2.3.5 King Rama V Because of the British and French Colony approaching Siam, King Rama V had to reform Siamese administration from the ancient bureaucracy to a more modern administration. After visiting British Colony in India, the King waited to the right time and began to reform his

33ทิพากรวงศ, เจาพระยา, พงศาวดารรัตนโกสินทร ฉบับเจาพระยาทิพากรวงศ, 1072. 34Manich Jumsai, M.L., History of Laos, 197. 35Ibid, 199. 22

Kingdom in 1897. After Rattanakosin Kingdom lost the right and left bank of Mekhong River to France Colony, including Luang Prabang.

2.3 Conclusion: A Relationship between Luang Prabang Kingdom and Rattanakosin Kingdom A relationship between the Kingdom of Rattanakosin and Luang Prabang is quite a relationship between a more powerful state and the smaller state. (or vassal state and the centre). In Mainland Southeast Asia, during eighteenth to nineteenth century, Rattanakosin Kingdom was the strongest kingdom for it had controlled the land and people odf Lan Na, Lan Xang, Cambodia and Malay Peninsula.36 A ‘rival’ of Rattanakosin were only the Kingdom of Burma and Dai Viet. After the Great War with Burma in xxxx, British Empire approached Burma and became the new enemy for the kingdom. On the other hand, Dai Veit Kingdom tried to control the kingdom of Luang Prabang and Vientiane. Dai Viet interfered with Luang Prabang succession by helping Prince Suriyavongsa to seize power from his brother, King Chotika, and the attempt was success. However, after the rebel of King Anu, Siam took almost absolute control over Luang Prabang, and Dai Viet had to step away. For the Kingdom of Luang Prabang, after became under Siam control in the reign of King Taksin of Thonburi, the Kingdom reaction toward Rattanakosin was ‘submissive’. Maybe it because the content of power relation as mention above. However, apart from being a vassal state, many young prince of Luang Prabang were raised in Rattanakosin Royal Court and the Royal family had a strong relationship. The evidence of the good relationship between the two royal families was when King Rama II passed away; King Mangthathuraj left his Kingdom to the nobles and entering a monkhood in Bangkok, in order to make merit for the former king. After he left the monkhood, Mangthathuraj also work in Bangkok for a period until King Rama III had a royal word that he was a grateful person and gave permission for the Lan Xang to rule his kingdom with regalia. As a consequence from a relationship between the royal families, Luang Prabang also supported Rattanakosin in war, even if it was a war between the Siamese and a Lao kingdom. Before King Anu of Vientiane start a rebel, he asked the King of Luang prabang to join his campaign. King Mangthathuraj hesitated and decided not to follow King Anu. The king of Luang Prabang sent a warning letter to Bangkok. He even supported the Siamese army attacking Vientiane. The decision of

36David K. Wyatt, Thailand: A Short History, 218. 23

Mang thathuraj was proved to be ‘right’ and ‘profitable’ for his kingdom. After the war, Vientiane was destroyed and Champasak was eliminated the power and strictly control by the centre, meanwhile Luang Prabang king still ruled freely. Apart from a political and military relationship, Luang Prabang had a shared culture; Buddhism. The culture transmission between the two kingdoms was easily happened as they both speak ‘Tai’ language and already had many things in common. King of Luang Prabang, as well as Siamese king, was Buddhist and the ‘upholer’ of Buddhism (พุทฑอัครศาสนูปถัมภก). The Faith toward Buddhism was expressed by Building and renovating temples. Luang Prabang has their own art style, but many temples built during eighteenth and nineteenth century has an Early Rattanakosin influence. The reason behind this phenomenon maybe because of Luang Prabang saw Rattanakosin Kingdom as a ‘model’ or ‘symbol’ of civilization, thus the art and architectural designs of Rattanakosin were copied and created in Luang Prabang. (The details of Rattanakosin culture influenced in Luang Prabang will be discussed again in Chapter IV.) In conclusion, the royal institution of Luang Prabang and Rattanakosin had a strong relationship as express in political matters and cultural transmission. However, the relationship between the two kingdoms was a relationship of ‘vassal state and the capital city’. Maybe, an expression of Luang Prabang toward political and military matters was not completely sincere for Luang Prabang Kingdom had to preserve their maximum benefit.