«“√ “√√“™∫—≥±‘µ¬ ∂“π ªï∑’Ë ÛÒ ©∫—∫∑’Ë Ò ¡.§.-¡’.§. ÚıÙ˘ The Influence of the Srisurang Poolthupya** Fellow of the Academy of Art, Ramayana on Thai Culture: The Royal Institute, Thailand Kingship, Literature, Fine Arts and Performing Arts* Abstract The epic Ramayana of India gave birth to the Ramakien of Thailand. The story of the Ramayana or the Rama story has been known in Thailand since the 13th century if not earlier. References to the Rama story have been made in inscriptions and literary works. There are also Thai folklores and place names based on the Rama story. The origin of Khon (masked dance drama) which performs exclusively the Ramakien is traced back from the Ayudhya period to the present. The impact of the Ramakien on Thai Culture is quite great. The concept of kingship is influenced by the Ramakien. In literature, there are many versions of the Ramakien, the Thai story of the Ramayana. In fine arts, the Ramakien inspires painting, sculpture, architecture, and handicrafts. In performing arts, there are Khon, Nang Yai, Nang Talung and various kinds of puppets that perform the Ramakien. There are also arts derived from the Ramakien performance. These are drama, dance, music, singing, recitation, choreo- graphy, costumes, mask-making, setting, and puppet-making. The worshipping of the masters before learning the art or performing is an elaborate ceremony and also an art in itself. The Ramayana or Ramakien is particularly appealing to the Thai people because it presents the image of an ideal king, Rama, who symbolizes the force of virtue or dharma while Thotsakan (Ravana) represents the force of evil. Eventually the force of good prevails. Being Buddhists, the Thai poets bring into the story the Buddhist philosophy of transitoriness. Nothing is permanent except the law of cause and effect. Though an old story, the Ramakien is still relevant to the present day. The use of force without moral back-ups is destructive as well as futile. Only those who rely on virtue will triumph. Key words : Ramayana and Thai Culture * Presented at the 2nd International Ramayana Conference, University of Northern Illinois, July 2005. The spellings of non-English words follow the international rule, not that of the RIT. ** Professor Emeritus Srisurang Poolthupya 269 The Journal of the Royal Institute of Thailand Vol. 31 No. 1 Jan.-Mar. 2006 The Ramayana in Thailand Only some parts starting from reign of King Ramadhipati II The Rama story which is the punishment of Samanakha (A.D. 1491-1529). In Indrabhisek based on the Indian epic Ramayana (Surpanakha) up to the death of Ceremony of that time there was is known in Thailand as the Kumbhakarna in the form of a performance of the churning Ramakien (Ramakian). The Rama recitation (Kham Phak) remain of the milk ocean to obtain the story may have been well-known at present.2 Amrita (ambrosia) which gives in Thailand since the 13th century There is also evidence that immortality to the drinkers.4 It if not earlier. In the Sukhothai entertainments related to the Ra- was called “Chak Nag Duk Dam- Kingdom, mentions were made makien also existed in the Ayudhya ban” which means the ancient of Ram cave in King Ram Kam- period. Nang Yai or the grand ceremony of pulling Vasuki naga haeng’s Stone Inscription No. 1, of shadow play must have been one (the divine serpent) which was Rama as the god Narayana in the of the first forms of entertainment tied to Mount Mandara used for Stone Inscription No.2 from Sri in Ayudhya. Nang Yai at that time churning the cosmic ocean. This Chum temple, and also the very presented many stories including story demonstrates Vishnu’s power name of King Ram Kamhaeng the Ramakien. It is believed that who reincarnated as a giant tortoise shows that the Rama story was Nang Yai existed before the reign supporting Mount Mandara. When well-known at that time and of King Narai Maharaj (A.D. 1657- the goddess Lakshmi was born possibly before. 1688)3. For it was King Narai’s from the ceremony, Vishnu took In various literary works of intention to use the existing Nang her to be his consort. The giant the Ayudhya period (A.D. 1351- Yai as the means to instil the tortoise is Vishnu’s second rein- 1767), there are frequent references Buddhist belief among Thai peo- carnation while Rama is Vishnu’s to the Rama story. For example, ple through the story of Samu- seventh reincarnation. Lakshmi the “ten-headed” demon king draghosa Kham Chanda com- also reincarnated as Sita. (Ravana), Rama and Lakshman posed during his reign for Nang The Khon performance in are mentioned in Kloong Prakat Yai performances. the Ayudhya period was probably Chaeng Nam composed in the It is possible that the Thai of Khon Roong Nok type5 which reign of King Uthong (A.D. 1351- Nang Yai was adapted from the was performed outside the building 1369) who was also called King Javanese shadow play because on a built-up stage for the purpose. Ramadhipati I. Similes and meta- the performers hold the leather It was performed with narrations phors referring to the Rama story figures in front of the screen in the and dialogues only, with no sing- abound. The king’s power in Lilit same way. The narrator (Dalang ing. It was commonly known as Yuan Phai1 is compared to the in Javanese) plays the most im- Khon Nang Rao for the performers might of Rama who subdued portant part in both Nang Yai and sat on a bamboo bar (nang - sit, Ravana. In the Ayudhya version the Javanese shadow play. rao = bar). In the reign of King of Manohra, a drama in verse, the The masked dance drama or Narai, Monsieur de La Loubère, story of Sita is briefly told. Un- Khon might originate in the French ambassador to Siam, wrote doubtedly, the Ramakien must Ayudhya period from Nang Yai. about the Khon performance in have been composed and become The footworks of Nang Yai which performers wore masks.6 quite popular in the Kingdom performers who manipulate the So Khon was already known in of Ayudhya. Unfortunately, just leather figures are rather similar King Narai’s reign. fragments of the Ramakien during to those of the Khon performers. The Ramakien which means the Ayudhya period are found. Yet Khon might originate in the the glory of Rama must have The Influence of the Ramayana on Thai Culture: 270 Kingship, Literature, Fine Arts and Performing Arts «“√ “√√“™∫—≥±‘µ¬ ∂“π ªï∑’Ë ÛÒ ©∫—∫∑’Ë Ò ¡.§.-¡’.§. ÚıÙ˘ become a part of Thai heritage absolute monarchs. Yet absolute Literature since the Ayudhya period. When monarchy in Thailand was not There are many folk tales Ayudhya was sacked by the totally absolute. It was modified based on the Ramakien. Various Burmese, the Thais tried to pre- by the Buddhist concept of towns have folk tales connected serve the Ramakien. Although Dharmaraja who must rule by will the Ramakien. In Lop Buri King Taksin of Thonburi (A.D. dharma or righteousness. A king there are many folk tales of this 1767-1782) was busy pushing should possess ten kingly virtues kind. In one tale, Rama returned back the invading Burmese, he such as generosity, self-sacrifice, to Ayudhya after the end of the spared the time to compose a few justice. In addition to Buddhist war. Wishing to reward Hanuman, episodes of the Ramakien. virtues, the king should strive to Rama shot an arrow and told In the Rattanakosin (Rat- make his rule resemble Ramarajya Hanuman to follow it. The place nakosindra) or Bangkok period or the ideal reign of Rama regarded where the arrow fell would be (A.D. 1782-present) many versions as the golden age. This explains Hanuman’s city to rule. The arrow of the Ramakien were composed. why many kings has the word Ram fell on Lop Buri where the earth turned white because of the heat of The most notable ones are those as part of their names such as Ram the arrow’s impact. This story composed by King Rama I, Rama Khamhaeng, Ramadhipati and explains the white earth which II and Rama VI. The Rama I Ramesvar. Especially the Thai Lop Buri people use for making Ramakien is most important kings of the present Chakri dynasty talcum powder. because it is the only version that have long names beginning with In Chainat there is a mountain tells the complete Rama story. The the word “Ramadhipati”. The sixth called Khao Sapaya where Hanu- Rama II Ramakien is generally king of the Chakri dynasty started man collected a medicinal plant used for stage because the dra- the tradition of calling himself called Sangkoranitrijava. The top matic and exciting episodes were Rama. Thus posthumously the 5 of this mountain is flat and smooth written especially for Khon per- kings before him became King because Hanuman enlarged his formances. The Rama VI Ra- Rama I, Rama II, Rama III and so body and used his huge tail to makien has some episodes very on. Our present King Bhumibol is sweep the mountain to obtain the close to the Valmiki Ramayana, regarded as King Rama IX. This wanted plant. for example, Vibhishana in this is not just a mere name. The idea In Saraburi there is a moun- version is a brave warrior whereas behind it is that the king is divine tain where there is a big hole right in Rama I and II versions he is like Rama in the Ramayana and through one side. The tale tells an astrologer, medicine man and the Ramakien and he must strive how Thotsakan (Ravana) carried a coward.