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HISTORY OF AYUTTHAYA, THAILAND
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1.0 INTRODUCTION
Ayutthaya province is relatively small at 2,557 sq. km. and is easily accessible due to good
road, rail and river connections and its proximity to Bangkok. Straddling the Chao Phraya
River, the nation‟s principal waterway, the province is extremely important, as it was the
Siamese capital for four centuries. Ayutthaya was one of the biggest cities in the world, the
centre of a civilization that had diplomatic relation with Louis XIV of France.
The city of Ayutthaya is 76 km in north of Bangkok and boasts numerous magnificent ruins
from its days as the capital. Just to the south, in perfect condition, stands the royal palace of
Bang Pa-in set in splendid gardens. The province is also noted for H.M. the Queen‟s Bang Sai
Arts and Crafts Centre. The ancient city of Ayutthaya, formally designated Phra Nakhon Si
Ayutthaya was the Thai capital for 417 years, and is one of Thailand‟s major tourist
attractions. Many ancient ruins and art works can be seen in a city that was founded in 1350
by King U-Thong when the Thais were forced southwards by northern neighbors.
During the period when Ayutthaya was capital, 33 kings and several dynasties ruled the
kingdom, until the glittering city was sacked by the Burmese in 1767, ruined and abandoned.
The extensive ruins and the historical records demonstrate that Ayutthaya was one of
Southeast Asia‟s most prosperous cities. In recognition of its historical and cultural
importance, Phra Nakhon Si Ayutthaya Historical Park, the location of the ruins adjacent to
today‟s city, was declared a UNESCO World Heritage site in 1991.
1.1 HISTORY OF AYUTTHAYA
The Historic City of Ayutthaya, founded in 1350,
was the second capital of the Siamese
Kingdom. It flourished from the 14th to the 18th
centuries, during which time it grew to be one of
the world‟s largest and most cosmopolitan urban
areas and a center of global diplomacy and
commerce. Ayutthaya was strategically located on
an island surrounded by three rivers connecting
the city to the sea.
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This site was chosen because it was located above the tidal bore of the Gulf of Siam as it
existed at that time, thus preventing attack of the city by the sea-going warships of other
nations. The location also helped to protect the city from seasonal flooding .
The city was attacked and razed by the Burmese army in 1767 that burned the city to the
ground and forced the inhabitants to abandon the city. The city was never rebuilt in the same
location and remains known today as an extensive archaeological site. At present, it is
located in Phra Nakhon Si Ayutthaya District, Phra Nakhon Si Ayutthaya Province. The
total area of the World Heritage property is 289 ha. Once an important center of global
diplomacy and commerce, Ayutthaya is now an archaeological ruin, characterized by the
remains of tall prang (reliquary towers) and Buddhist monasteries of monumental
proportions, which give an idea of the city‟s past size and the splendor of its architecture.
Well-known from contemporary sources and maps, Ayutthaya was laid out according to a
systematic and rigid city planning grid, consisting of roads, canals, and moats around all the
principal structures. The scheme took maximum advantage of the city‟s position in the midst
of three rivers and had a hydraulic system for water management which was technologically
extremely advanced and unique in the world.
The city was ideally situated at the head of the Gulf of Siam, equidistant between India and
China and well upstream to be protected from Arab and European powers who were
expanding their influence in the region even as Ayutthaya was itself consolidating and
extending its own power to fill the vacuum left by the fall of Angkor. As a result, Ayutthaya
became a center of economics and trade at the regional and global levels, and an important
connecting point between the East and the West. The Royal Court of Ayutthaya exchanged
ambassadors far and wide, including with the French Court at Versailles and the Mughal
Court in Delhi, as well as with imperial courts of Japan and China. Foreigners served in the
employ of the government and also lived in the city as private individuals. Downstream from
the Ayutthaya Royal Palace there were enclaves of foreign traders and missionaries, each
building in their own architectural style. Foreign influences were many in the city and can
still be seen in the surviving art and in the architectural ruins.
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The Ayutthaya school of art showcases the ingenuity and the creativity of the Ayutthaya
civilization as well as its ability to assimilate a multitude of foreign influences. The large
palaces and the Buddhist monasteries constructed in the capital, for example at Wat
Mahathat and Wat Phra Si Sanphet, are testimony to both the economic vitality and
technological prowess of their builders, as well as to the appeal of the intellectual
tradition they embodied. All buildings were elegantly decorated with the highest quality
of crafts and mural paintings, which consisted of an eclectic mixture of traditional styles
surviving from Sukhothai, inherited from Angkor, and borrowed from the 17th and 18th
century art styles of Japan, China, India, Persia and Europe, creating a rich and unique
expression of a cosmopolitan culture and laying the foundation for the fusion of styles of
art and architecture popular throughout the succeeding Rattanakosin Era and onwards.
Indeed, when the capital of the restored kingdom was moved downstream and a new city
built at Bangkok, there was a conscious attempt to recreate the urban template and
architectural form of Ayutthaya. Many of the surviving architects and builders from
Ayutthaya were brought in to work on building the new capital. This pattern of urban
replication is in keeping with the urban planning concept in which cities of the world
consciously try to emulate the perfection of the mythical city of Ayodhaya. In Thai, the
official name for the new capital at Bangkok retains “Ayutthaya” as part of its formal
title.
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1.2 THE OLD AND NEW MAPS OF AYUTTHAYA
1.2.1 The old maps of Ayutthaya
Here found a number of old maps depicting Ayutthaya in the 19th and 20th century and
cited following the timeline of their publication.
Source: http://www.ayutthaya.ws/Ayutthaya-Map.html
Description: Map of Ayutthaya City Island
drafted in the reign of King Rama III in
1850. It is unknown drafter.
Source: http://www.ayutthaya.ws/Ayutthaya-Map.html
Description: This map is in 1926
drafted by Phraya Boran
Rachathain Some monasteries are
named different that the ones in
the map above.
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Source: http://www.ayutthaya.ws/Ayutthaya-Map.html
Description: This map is drafted for
tourist in Ayutthaya in 1957.
1.2.2. The new map of Ayutthaya
Description: This is the new map of Ayutthaya that located the temples there.
Source: Explorer Thailand, T. Locke ,1998
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2.0 PALACE AND BUILDING IN AYUTTHAYA
There were three palaces in Ayutthaya which is the Grand Palace, Chankasem Palace or the
Front Palace, and Wang Lang or the Rear Palace.
i) Grand Palace
Currently called “The Ancient Palace”, this residential dwelling for every king was located
close to the city wall. Important buildings inside the Grand Palace compound are:
Wihan Somdet Hall
The hall was decorated with gold leaf and surrounded by cloisters. It was used for various
royal ceremonies including coronations.
Sanphet Prasat Hall
This building, in the same design
as Wihan Somdet Hall, was used
by the king to welcome foreign
envoys and visitors
Figure 2.1: Sanphet Prasat Hall
Suriyat Amarin Hall
A four-gabled building of sandstone and
brick, it is close to the riverside city wall. It
was used for observing the royal barge
processions.
Figure 2.2: Suriyat Amarin Hall
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Chakkrawat Phaichayon Hall
This three-gabled hall is on the inner eastern city wall in front of the Grand Palace. It
was used to view processions and military exercises.
Trimuk Hall
Located behind the Sanphet Prasat Hall,
this hall is believed to have been the
royal consorts‟ living quarters with a
regal leisure garden.
Figure 2.3: Trimuk Hall
Banyong Rattanat Hall
This four-gabled hall is located on an island in a pond at the back of the Grand Palace.
Wat Phra Si Sanphet
Originally used as a royal chapel. This large temple
compound contains a line of three tall chedis. This line of
chedis has become widely identifiable with the Ayutthaya
style.
Figure 2.4: Wat Phra Si Sanphet
Wat Ratchaburana
This temple is located near Pa Than Bridge
opposite Wat Mahathat. King Borom Rachathirat
II commanded two Chedis built where Chao Ai
and Chao Yi engaged in elephant-back combat
during which both were killed. Later, he added a
wihan so as to create a temple.
Figure 2.5: Wat Ratchaburana
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Wat Phraram
This monastery is situated next to a
pond, outside the Grand Palace
compound to the east, with a pond
in front. King Ramesuan had it built
where King U-Thong‟s royal
cremation ceremony took place. It
now also functions as Phra Ram
Public Park. Figure 2.6: Wat Phraram
Wat Mahathat
Located in front of the Grand
Palace to the east near Pa Than
Bridge, this temple was
constructed in King Borom
Rachathirat I‟s reign.
Figure 2.7: Wat Mahathat
Suan Somdet
Situated on U-Thong Road to the southwest of the city,
this is a large public park with a display of various
plants referred to in Thai literature
Wihan Phramongkhon Bophit
Phra Mongkhon Bophit, a large bronze cast Buddha image, was originally enshrined outside
the Grand Palace to the east, but later transferred to the west and covered. In the 1767 sacking
of Ayutthaya, the building and the image were badly damaged by fire; the renovated ensemble
is not as finely crafted as the original. The open area east of the Wihan was formerly Sanam
Luang, where the royal cremation ceremonies took place.
Figure 2.8: Suan Somdet
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ii) Chankasem or Front Palace
This palace beside the Pasak River was built by King Maha Thammaracha, the 17th Ayutthaya
monarch, as a residence for his son. Like other ruins, it was destroyed in 1767 by the Burmese
and abandoned. In the mid-19th century, King Rama IV ordered it rebuilt as a residence for his
occasional visits to Ayutthaya.
Some of the more interesting sites are:
Phlapphla Chaturamuk
This wooden four-gabled pavilion is near the east gate of the palace and was a residence of
King Rama IV during his visits to Ayutthaya.
Phisai Sanyalak Hall
This is a four-storey tower located close to the
western side of the Grand Palace. First built
under King Narai the Great, but destroyed
during the second fall of Ayutthaya. It was
reconstructed by King Rama IV as an
observatory. The palace is now used as a
national museum displaying China, weapons,
Buddha images, sculptures and votive tablets
of different times, and personal effects of King
Rama IV.
City Wall and Gate
These were newly constructed by King
Rama IV. The original foundations have
since been discovered, revealing that the
original area was much larger.
Figure 2.9: City Wall and Gate
Figure 2.10: Phisai Sanyalak Hall
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Wat Suwandaram Ratchaworawihan
This is a temple within the royal compound,
located to the southwest near Pom Phet Fort.
Originally called Wat Thong, it was extended
and restored several times under the Chakri
kings. The upper murals in the Ubosot depict
the gathering of the deities, and the lower
ones depict stories from the life of the
Buddha. The front wall shows the Buddha
subduing evil. Within the Wihan, King
Naresuan the Great is depicted.
Wat Senasanaram
This ancient temple as Wat Sua is behind
Chankasem Palace. The main attractions are two
Buddha images that is Phra Samphuttha Muni, the
principal image enshrined in the Ubosot, and Phra
In Plaeng enshrined in the Wihan. Both were
taken from Vientiane.
Phiman Rattaya Hall
A group of buildings located amidst the
compound of the Grand Palace which once
served as government offices.
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iii) Wang Lang or the Rear Palace
Situated close to the western city wall, this palace was originally a royal garden with only one
residential building. King Maha Thammaracha had more buildings built, and it became the
palace of King Ekathosarot. Later, it became a residence for royal family members.
Chedi Phra Si Suriyothai
This memorial to the first heroine in Thai history is
located at Ko Mueang to the west. Suriyothai was
King Maha Chakkraphat‟s consort. In 1548, he
went to repel a Burmese invasion. During the
fighting on elephant back, the king was in trouble
and Suriyothai, clad as a warrior, rode her elephant
at the Burmese commander, and was cut to death
by his sword. The king had her cremated at a place
which became named “Wat Suanluang Sopsawan”.
In King Rama V‟s reign, after a quest for the
historical site, the exact location of Wat Suanluang
Sopsawan was identified with a large indented
stupa, renamed Chedi Phra Si Suriyothai. In 1990,
the Chedi was restored.Figure 2.11: View of Chedi Phra Si Suriyothai
Wat Lokkayasutha
This temple adjacent to Wat Worachettharam features a large reclining Buddha, of stucco-clad
brick, 29 m. long. Large hexagonal pillar ruins are thought to be of the Ubosot.
Wat Kasattrathirat Worawihan.
This temple is located outside Ko Mueang,
opposite Chedi Phra Si Suriyothai, beside the
Chao Phraya River. It has a prang as its
centre.
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Wat Chaiwatthanaram
Also located beside the river, on the west of the
city island, this temple was built by King Prasat
Thong in a Khmer-influenced style with a main
stupa and lesser stupas along the gallery. It can be
reached by river from Chankasem Palace.
Wat Phutthaisawan
This temple is situated on the river bank opposite Ko
Mueang to the south, in the area where King U-Thong
established his city. The most interesting feature is the great
principal Buddha image of the early Ayutthaya Period.
Portuguese Village
The Portuguese Village or Mu Ban Protuket is located at
Samphao Lom, on the west bank of the Chao Phraya
River to the south of the city. The Portuguese were the
first Europeans to trade with the Ayutthaya Kingdom,
sending a diplomatic mission to King Ramathibodi II‟s
court in 1511.
The Portuguese also came as military volunteers in the Ayutthaya‟s army and as Christian
missionaries, and they settled at this site. Remains of San Petro, a Dominican church, and
some objects such as tobacco pipes, coins and religious items have been found here.
Figure 2.12: Wat Chaiwatthanaram
Figure 2.14: Portuguese Village
Figure 2.13: Wat Phutthaisawan
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Wat Phukhao Thong
Located 2 km in northeast of the Grand Palace, this temple was constructed in 1387 under
King Ramesuan.
Elephant Kraal and Pavilion
The kraal and pavilion is located 4 km. from
the city along Highway 309. The kraal is
formed by a circular teak stockade and earthen
wall which was created in 1957. The
enclosure was used to pen wild elephants for
battle training, while being observed by
royalty and other spectators. The king used the
pavilion as his vantage point.
Wat Na Phramen
Located on the bank of Khlong Sabua opposite the Grand Palace, this temple of unknown age is
of a very old typical Thai style. Most interesting is the principal Buddha image in regal attire
and another image in the small Wihan, made of black stone.
Wat Kudidao
Located in front of the railway station and this old temple have superb features, though
deteriorated and decorative craftsmanship.
Wat Samanakottharam
Located near Wat Kudidao, this old temple‟s main attraction
is a large prang having an unusual aspect. It is believed to be
based on Chedi Chet Yot at Chiang Mai.
Figure 2.15: Wat Samanakottharam
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3.0 CULTURAL HERITAGE IN AYUTTHAYA
i) Built forms
The monastic structures in Wat Sri Sanphet were basically straight aligned on an
east-west axis. The main entity was formed by the prasat, the three chedis with their
mandapas, and the Royal vihara or chapel presiding over all structures
The three chedis, being the core of the temple, rested on a high platform with the later
built mandapas (square structures with a spire) situated at the eastern side of each chedi.
The elevated platform was surrounded by a walled gallery, running from the Westside of
the Royal chapel towards the eastern portico of the prasat, a cruciform structure.
On both sides of the Royal chapel were minor vihara aligned
north to south. On the north side stood the Vihara Phra Lokanat
(the Vihara of the Protector of the World). On its south side stood
the Vihara Phra Palelai (the Vihara of the Parileyyaka Buddha).
A second north-south alignment was formed by the ordination
hall (east of Vihara Phra Lokanat) and by the Sala Chom Thong
(east of Vihara Phra Palelai).
The bell tower stood nearly in the same axis, but in front of the
Royal chapel. Figure 3.1: Wat Sri Sanphet
The first chedi on the eastern side was constructed by King Ramathibodi II (r. 1491-1529) in 1492
A.D. to enshrine the ashes of his father, King Borommatrailokanat (r. 1448-1463).
On the inner wall of the crypt is a mural painting on lead sheets believed to be from the period of
the construction of the chedi, depicting Buddhist monks walking while holding lotus flowers in
their clasped hands. Fine Arts Department (FAD) found during excavations in 1932 in this chedi a
stupika consisting of eight smaller stupas, one enclosing the other likely to have contained the
relics of the deceased king. The outer stupa crumbled. The other seven are on display at the Chao
Sam Phraya Museum.
i) The Three Chedis
The second chedi - the present middle one - was built at the same time of the first, to enshrine the
ashes of his elder brother, King Borommaracha III (r. 1463 -1488). The two chedis were lined up
on an east-west oriented axis. Eight years later, a Royal vihara was constructed in the same
alignment of the chedis.
The third and western chedi was built 40 years later by King Boromracha IV (r. 1529-1533) to
enshrine the remains of his father, King Ramathibodi II. All three bell-shaped chedis are identical
and were constructed on a rectangular platform. The chedis are built in the Sukhothai style -
derived from the Srivijayan stupa, characterized by superimposed pedestals - only differing from
the latter that they have four outward-jutting porches in the four cardinal directions, decorated
with a small – identical to the main chedi – stupika on the roof of the porch a feature probably
derived from the Khmer architecture.
The porches have a niche in which a standing Buddha image was placed on three sides. The
porch on the east side gave access to the garbhagrha, a small sacred chamber in the interior of
the chedi in which consecrated objects, in this case the King‟s ashes, were contained.
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A typical feature of the Ayutthaya-styled chedi is the
presence of vertical pillars (Th: Sao han) decorating the
shaft and supporting the spire above the harmika. The
vertical pillars break the monotony of the repetitive
horizontal rings of the pinnacle. It is a characteristic
differing from the Sukhothai-styled stupa and this
design was probably for the first time here initiated.
The chedis of Wat Sri Sanphet demonstrate thus the
beginning of a new architectural style, influenced by
the Sukhothai art, at the same time abandoning
the prang-styled construction of the Early Ayutthaya
Period.
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ii) Vihara Luang
The Royal chapel was built in 1499 in the reign of King Ramathibodi II, prior of course
the construction of the third chedi, which would contain the latter‟s ashes. The initial
vihara had eleven sections of approximately 4.6 meter length, totaling a length of 50
meters. The construction stood isolated from the two chedis already built. The building
had a front and back porch, with two entries each.
The walls had no windows, but vertical slit openings, bringing ventilation and providing at
the same time a diffused light into the inside. Apparently even the back wall had these
openings. The gabled roof was supported by two rows of pillars in the interior of the
chapel and two rows of pillars at the exterior, forming as thus a colonnade at each side of
the building, an architectural style from the Middle Ayutthaya Period. Also here is
Sukhothai art influence visible as some columns still bear capitals in the form of a stylized
lotus. As the gables and tiled roofs were wooden structures, it is clear that the chapel
must have undergone many restorations
When visiting the structure, a pedestal inside the chapel,
where upon once a golden Buddha images stood, can still
be seen; including some stucco displaying parts of a
lion‟s foot. The pedestal in the back has been reduced to a
pile of rubble.
The chapel has undergone two major restorations. During
the reign of King Prasat Thong (r. 1629-1656) the building
was extended at the back, in a way that the 1.6 m wide
stairs of the back porch penetrated and entered the newly
built gallery. The second renovation took place during the
reign of King Borommakot (r. 1733-1758). The walls of
the front porch were dismantled and six more pillars were
erected to support an additional roof section.
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The Royal Chapel, was built during the first major renovation in the reign of King Prasat
Thong. Buddha images in the Subduing Mara posture were installed inside the gallery,
facing outwards (back to the chedis); a bit unusual since Buddha images in a gallery face
A gallery, surrounding the three main chedis and incorporating partly the back porch of
usually inward. On the four corners of the gallery, small pagodas - named “Phra Agghiya
chedi” - were constructed in an identical style as the principal chedi.
iii) The gallery
iv) The Mandapas
There were four mandapas constructed in Wat Sri
Sanphet. The first three were built on the square base
between the three main chedis. These mandapas had a
spired top. Scholars assume that the mandapas may
have been built in the reign of King Prasat Thong.
A fourth mondop was constructed close to the northern
wall of the temple. The structure of this mondop
deviated from the classic one, as it was a cruciform
structure topped in the middle with a small prang; a bit
a mixture of a prasat and a classic mandapa. The doors
and windows were in gothic style, bearing French
influence. Scholars assume it was built during the
reign of King Narai and housed the remains of his
father King Prasat Thong.
The prasat at the west side of the temple was a building which served religious purposes, being a
shrine for venerated objects or memorial hall. The ground plan was a Greek cross, while the
roof-structure ended in a slender prang. The prasat is a direct stylistic descendant of the Khmer
temple. A square sanctuary with a domed sikhara (tower) and four porch-like antechambers that
project from the main building, giving the whole temple a multileveled contour. The building
was added during the reign of King Narai.
v) The prasat
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vi) The ubosot
The ubosot or ordination hall was located on the southeastern side of Royal Chapel in front of
Vihara Palelai. The hall was rectangular and measured 33 meters by 15 meters. The structure was
made of brick and initially open sided. The building was restored a number of times at par with
the other monastic structures in situ. During probably the first renovation in the reign of King
Prasat Thong walls were erected to close the structure, while the pedestal for the Buddha image
inside the ubosot was extended to seal off the back portico. As most monastic structures the roof
structure was made of wood and covered with unglazed terra-cotta tiles. The boundary stones,
made of slate are believed to be the originals as they bear the characteristics of the Middle
Ayutthaya Period
The door panels of the ubosot survived the Burmese war of 1767 and are displayed at the Chao
Sam Phraya Museum. The panels are made of wood and measure 1.10 meters by 2.40 meters.
They were beautifully carved in high-relief depicting Dvarapala and are testimony of the
exquisite Ayutthayan art.
The Sala Kanparian was a building where the monks studied the
Buddhist scriptures. Wat Phra Sri Sanphet had such a building,
named the Jom Thong Pavilion, though there were no monks
residing in the temple. This pavilion was situated east of vihara
Phra Lokanat and contained a Buddha in sitting posture
called Phra Jom Thong. This location is referred to in the Royal
Chronicles of Ayutthaya as being the place where King Song
Tham was listening to the monks explicating books at the start of
a rebellion of some Japanese traders in 1611.
v) Sala Kanparian
The latter were already present at the palace eager to find
the King. Eight monks of the Monastery of the Pradu Three
(the present Wat Pradu Song Tham) escorted the King away
in front of the baffled Japanese, who undertook no action
against him. Jomthong Pavilion also called Phra Thi Nang
Jom Thong was built on a rectangular base.
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Twenty-six chapels consisting each of a vihara and a bell-shaped chedi in Ayutthayan style, were
built along the outer wall, within the monastery compound. The ashes of the members of the
royal family were kept inside these chedis. Traces of lime stucco still can be found on the walls
of a vihara on the south side of the temple.
vi) The chapels (Vihara & Chedi rai)
The bell tower has undergone three restorations. A new structure was built over the original
gong and drum tower, made with brick columns and a wooden floor. The last restorations had a
five-tiered rooftop and four porticos
vii) The Bell tower
viii) The outer wall and bastions
The Sri Sanphet monastery is surrounded on all sides with a high thick brick wall
with embattlements on the top. There were four gates built in the cardinal directions.
The southern gate giving access to the front court of Viharn Mongkhon Bophit, was
called "Pratu Bowon Nimit" or "Gate of the Excellent Omen. Pratu Chong Kud, the western gate
gave access to the Tamnak Suan Kratai or the Rabbit Garden Royal Pavillion. The western gate
gave access to the inner court of Phra Thi Nang Jakkrawan Phaichayon (throne hall), while the
northern gate was the entry to the palace. The entry was a long covered corridor (Th: chanuan)
running through the palace area from Tha Wasukri in the north until Wat Sri Sanphet in the
south, offering discretion and shade. The monastery had two forts. A main fort called Pom Sala
Phra Viharn Mongkhon Bophit was a semi- large bastion protecting the southern part of the
palace area. From the protruded bastion, soldiers could control the whole southern wall. A
second smaller bastion called Pom Mum Wat Sri San Phet stood on the southwestern corner of
the monastery's premises
It had three porticos, one in front and the other two at the sides. Inside the building there were
two rows of pillars supporting the beams with seven partitions (space between the pillars). The
roof was tiered and gabled with rows of pillars supporting the eaves similar to Sukhothai
architecture.
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ii) Population and People
•The rapid increase in population, especially between 1950 and 1970
•Population growth has now been brought down to about 1.5 per cent
a year, largely as a result of a successful campaign by the government
to popularize family planning.
•But today the population faces a bigger threat in AIDS, which some
Thai experts believe may reach disastrous proportions by the year
2000.
•Three-quarters of the inhabitants are ethnic Thais, with the Chinese
providing up to 15 per cent of the population and the remaining 10 per
cent including Malays, Khmers, Laotions, Mons, Shans and numerous
hill tribes.
•The Chinese population in Thailand is said to be the largest outside
China itself. Some to go so far as to dub Thailand China‟s number one
colony.
iii) Marriage, customs, equality
•A wedding is usually celebrated in stages, the
couple being ceremonially blessed in the morning at
the bride‟s house and having holy water poured into
their hands ) a Brahmin ritual in origin) in the
afternoon.
•That is usually followed by an informal party. In
rural areas ceremonies can last for two or three days,
during which time the groom is not supposed to
touch the bride.
•Women rank below men in the traditional order of
things, and do not get equal treatment in the legal
aspects of marriage and divorce.
Figure 3.3: Wedding tradition in Thailand
Figure 3.2: Thai traditional clothing
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iv) Language
•The spoken word is tonal: the same sounds can have different meanings according to the tone
with which it is pronounced.
•There are five tones – low, high, mid-pitch and rising and falling.
•Westerners find it difficult to learn when one world – ma can mean „horse‟, „dog‟ or the verb
„to come‟ depending on pronunciation.
v) Epic Tales
•Thai folk tales draw on Indian mythology, using themes of romance or the feats of divine
heroes. They were usually written in verse form.
•Khun Chang Khun Phan is a Thai epic about a love triangle of a woman with two lovers and
often recited with a rhythmic percussion accompaniment.
•Another classic is the Ramakian, the Thai version of the famous Indian epic Ramayana. The
version current in Thailand today was written by the first two kings of the Chakri dynasty. It
records the state ceremonies and traditions of the Thai royalty and is the theme of the large
murals which adorn the walls of Wat Phra Keo, the Royal Chapel of the Emerald Buddha in
Bangkok.
Figure 3.4: A scene from the story of Khun Chang Khun Phaen,
showing Khun Chang and Nang Pim Pilalai
vi) Art
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A mural from the Ayutthaya period, at the
Buddha Kosacharn pavilion, Wat
Buddhaisawan, depicts western-style
sailboats.
The mural on the wall of Wat Pradu
Songtham's vihara shows a royal procession.
Detail of the mural paintings showing
celestial deities dating from the late
Ayutthaya period
Detail of a preaching pulpit from the Ayutthaya Period
vii) Literature
•A journalistic heritage is reflected in modern social realism novels which deal with problems
such as poverty, prostitution and corruption, as well as the formulaic themes of cops and robbers,
romance and ghost stories.
•Thailand‟s most famous novelist is Kukrit Pramoj, whose career as writer, critic and left-of-
centre politician eventually led him to become prime minister in 1975. One of his best known
works in Red Bamboo, the conflict between two boyhood friends in a remote village: one
becomes a Buddhist monk, the other a Communist cell organizer. Both have a zeal for improving
the village but disagree totally on how to do it. They finally unite to drive out a rapacious
landowner.
•One of the most celebrated of the new –wave writers in Pira Sudhaam, a Thai who writes in
English about live in poverty-stricken Isan, in the north east of Thailand. His Monsoon Country
portrays the odyssey of Prem, an outcast in his own village. He is taunted by the other village
children who call him „Tadpole‟.
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viii) Artifacts
Ayutthaya's currency
included bia cowrie
money,pod duang bullet
money and coins, which
either took a round or ftower
shape
A stone pillar which carries the
inscription 'a monument to the
japanese village at Ayutthaya', is
found in the Japanese
community area to the south of
the island.
The Persian style is evident in
these gold ornaments
retrieved from the crypt of the
stupa at Wat Ratchaburana
ix) Religion
Buddhist traditions
Thai Buddhism follows the Theravada tradition,
which is based on the oldest Buddhist writings
recorded in Pali, the ancient Indian language.
Theravada Buddhism aims to preserve the way of life
described in those early writings..
The Japanese sword was a popular weapon among the elite in Ayutthaya. It remained one of the
regalia of Siamese royals up to the Rattanakosin period.
Ayutthaya imported cannons from Europe.
The photo shows a cannon from Spain,
engraved with a symbol of the cross and the
year 1651.
Pa Lai yang patterns feature designs that
Thai people then sent to India for production.
The chintz would then be sent back for sale
in Siam. The pa-lai-yang-patterned textile
was expensive and considered a luxury fit
only for royals or nobles.
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There is a smaller minority of Christians in Thailand.
Muslims in the southern provinces, adjoining Malaysia. They are
mostly Sunni Muslims although there has recently been some
concern about the growth of fundamentalist Shiite adherents.
Three province, Yala, Pattani and Narathiwat are dominated by
Muslims.
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The other important Buddhist traditions is the Mahayana,
which spread to China, Korea, Japan and Vietnam, and
developed Buddhist philosophy while also trying to make
the early teachings more accessible to lay followers
Buddhist beliefs
Buddhism does not involve a belief in any god or gods. The
central feature of Buddhism is the concept of karma, which
literally means action. Every action, word or thought has a
consequence which becomes manifest sometime in the future.
Buddhism is a tolerant religion, and there are small minorities
of other the countryside.
Figure 3.5: Muslims women in Thailand
4.0 CONSERVATION APPROACH OR ACTIVITIES
4.1 Organization that involves in restoration work
•Ministry of Culture Bangkok Thailand
•Thai specialists from the Asian Institute of Technology,
•The Department of Public Works and Town Planning
•The Engineering Institute of Thailand
•ICOMOS Thailand
• The Association of Siamese Architects.
• Fine Arts Department
The historic city of Ayutthaya and associated historic towns are protected by
various national laws such as:
- The Act on Ancient Monuments, Antiques, Objects of Art and National
Museums B.E. 2504 (1961) and the Amended Act on Ancient Monuments, Antiques,
Objects of Art and National Museums B.E. 2535 (1992)
- The Ratchaphasadu Land Act B.E. 2518 (1975)
- The Urban Planning Act B.E. 2518 (1975)
- The Building Control Act B.E. 2522 (1979)
- Land Code B.E. 2497 (1954)
- Regulations of the Fine Arts Department Concerning the Conservation of
Monuments B.E. 2528 (1985)
4.2 Management
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•Established in 2553 BE. (2010 AD.) by Implementation Centre Committee for Thailand‟s
Representative to the World Heritage Committee.
•The center comprises committee members assigned by the Minister of Culture (Mr. Teera
Slukpetch) to support the mission of Thai representative in the World Heritage Committee since
Mrs. Somsuda Leyavanija, Deputy Permanent Secretary of the Ministry of Culture was
elected as a World Heritage Committee member during the 17th General Assembly of States
Parties, 23 October - 28 October 2009 at the UNESCO Headquarters, Paris, France.
• Mrs Somsuda Leyavanija will assume her role as committee member for a 4-year term, during
2009 – 2013.
• "Thai World Heritage Information Centre”
• A center for dissemination of knowledge on World Heritage :
•World Heritage Convention, roles and responsibilities of World Heritage Committee,
World Heritage sites in Thailand, (as well as information, news and related activities to
the general public)
4.3 Thai World Heritage Information Centre
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ii. Chantharakasem National Museum
The grounds of this national museum are actually more
interesting than its collection of artifacts, sculptures and
ancient weapons. The museum, near the banks of Mae
Nam Pasak, is within the grounds of Wang Chan Kasem
(Chan Kasem Palace), which was built for King
Naresuan by his father in 1577.Figure 4.1 : Golden antiques
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4.4 The Ayutthaya Historical Study Center
The Ayutthaya Historical Study Center located on Rochana Road is devoted to the study of
Ayutthaya and is responsible for the Museum of the History of Ayutthaya, which exhibits
reconstructions from the city‟s past. The center also supports an information service and a
library containing historical materials.
i. Chao Sam Phraya National Museum
•Location On the Main Island, at Tambon Pratu Chai, on Rotchana Road opposite Rajabhat
University Phra Nakhon Si Ayutthaya
•The Chao Sam Phraya National Museum is where you can find some of the Buddha heads that
are so conspicuously missing at the sites themselves. Opened in 1961 and looks the part.
Perhaps the most interesting displays are the golden regalia from Wat Ratchaburana, on the 2nd
floor of Hall 1.
4.5 Restoration of Ayutthaya
•The reconstruction of Ayutthaya began during the reign of King Rama IV, who had the Chandra Kasem
Palace, located to the northeast of the island, restored.
• King Rama V set aside the island area of Ayutthaya as part of Siam's national heritage. Excavation work
began at the site of what had formerly been the Grand palace. Since then the ruins of Ayutthaya have
received due attention as the embodiment of national history.
•The Department of Fine Arts registered Ayutthaya as an archaeological site in 1935.
Restoration work continued until 1993, when the Phra Nakhon Si Ayutthaya Historical Park
master plan was mapped out. The idea was that Ayutthaya should be preserved, not only as an
important piece of the country's history but also as a link in the development of world
civilisations.
•Even thought Ayutthaya suffered a lot of damage, both
at the hands of humans during its fall to Burma and by
negligence after that, what remains still bears witness to
a once magnificent kingdom.
•In 1991 UNESCO agreed at its meeting at Carthage,
Tunisia, to include Ayutthaya in its list of World
Heritage Sites. The main reasons were
The excellent location at the confluence of rivers, and city plan suitable for a water-
based community that relied on waterways as the main transportation system
Ayutthaya was a model for Rattanakosin, in terms of city plan, architectural format,
buildings layout, place names and people's lifestyles.
Ayutthaya was a unique kingdom physically, historically and culturally.
Ayutthaya's archaeological remains bear a unique design of their own. Even though
they were based on the achitectural formats of prior eras, they were further developed
and adapted until they had their own identity.
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•Thailand signed in the state party of ICCROM since 1967 and World Heritage Convention in
1987,
•Several years later three cultural heritage site were announced as the World Heritage,
1. Historic Town of Sukhothai and Associated Historic Towns (1991),
2. Historic City of Ayutthaya and Associated Historic Towns (1991)
3. Ban Chiang Archaeological Site (1992). Below are the descriptions of each site.
•Founded c. 1350, Ayutthaya became the second Siamese capital after Sukhothai.
•Destroyed by the Burmese in the 18th century. Its remains, characterized by the prang
(reliquary towers) and gigantic monasteries, give an idea of its past splendour
Figure 4.2 : Wat Phra Si Sanphet
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4.6 The conservation
Started from the establishment of the Archaeological club in 1906 by the King RAMA V.
Some establishments of private society regarding culture, the Siam Society (1904).
Private organizations have not had much role on the conservation system.
The Archaeological club was united with other governmental authorities dealing with
various fields of cultural heritage, (history, literature, drama, music, and so on), by the royal
command of the King RAMA VI.
The new authority- the Fine Arts Department (FAD) in 1911. Since then, the FAD became
the sole authority in cultural heritage conservation work responsible for the
Declaration,
Registration,
Safeguard,
Restoration work
Daily maintenance
The safeguarding task became clear after enactment of the protection of Ancient and
Artistic Object stealing Act in 1926 and the first Ancient Sites and Objects, Artistic Objects and
National Museum Act 1934.
The enactment of the Act in 1934 was the starting point of restoration work. During 1935-
1962 most of the restoration work was stabilization of ruin monuments and ancient buildings.
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The restoration work was improved and new techniques were tested after the FAD
officers have been trained by ICCROM in Italy during 1963-1977.
The restoration work in this period tried to strictly follow the Venice Charter, for
example, the dates were marked on the new bricks used for restoration in Sukhothai to
distinguish from the original bricks. However, one of the characteristics of this type of
brick is that since it is easy to look old, as time goes by, the new bricks used for
restoration became undistinguishable in a glance.
4.7 Restoration Techniques
Wat Suwrannaram is in Petchaburi province just South of Bangkok, and these
close up photographs are probably the last look at the original carving before
restoration preservatives were applied.
The door was constructed by King Som Dej Phra Chao Sua, the 29th King in a
line of Kings, in the year 2251 making the door 293 years old as of 2001
The Temple Door at Wat Yai Suwannaram
This particular door is a national treasure of Thailand, and is the only door of its
kind in all of Thailand from the high culture of the Ayutthaya period. The arts of
Thailand is undisputed in international circles, and the history of carving is among
the richest in Thailand's history.
My documentation of the door at Wat Yai Suwannaram took place on September
11th 2001. A controversial restoration effort was going on in Thailand at this period.
A law was passed by the Fine Art Department of Thailand to restore ancient artifacts
for the heritage of Thailand. Curators of antiquity were concerned that the original
carvings would loose their original effect with new applications of wood
preservatives and laquers that would be applied to the surfaces thus ruining forever
the autheticity of the carvings.
4.8 Flooding in Ayutthaya (2011)
4.8.1 Article And Newspaper For Restoration Work
In late 2011, as a result of the floods around Bangkok, many of the temples in Ayutthaya were
damaged, and restoration efforts have been underway since. Ayutthaya is one of the area that
flooding always happen. Most of the newspapers have reported about the restoration process in
the historic area in Ayutthaya by the government , UNESCO World Heritage, NGO-owned
Global Heritage Fund and so on. Ayutthaya as among historic sites in Asia under threat due to a
variety of factors from unsustainable tourism development, poor management and wars.
Ayutthaya was severely hit by flooding late last year which damaged 158 historic monuments.
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Figure 4.3: Flooding Area map
Figure 4.4: restoration and repair
work
Floods hit Ayutthaya’s UNESCO sites
4 Oct 2011 – The UNESCO World Heritage site, Wat Chaiwatthanaram and surrounding
historical buildings including an ancient fortress, were hit by floods after an embankment
collapsed in Ayutthaya town Tuesday morning. The temple lies on the west bank of Chao
Phraya River in Ayutthaya and has been threatened by floods and heavy rains for months, but
the temporary mud and sand bag barriers, some three metres high, collapsed under the weight
and power of the river in full flood. Officials said the three-metre high sandbag barriers had
failed to protect the 500-year historical area of the city that was one of Thailand‟s first
UNESCO World Heritage sites. The surging waters submerged Phet Fortress (Pom Phet) on
Monday despite efforts by 100 staff from the Fine Art Department to save the historical
complex. Tour operators have postponed tours to the ancient city until further notice.
However officials said they are hopeful that the surge of water, mostly run-off from dams up-
stream will recede later this evening. But the damage has been done to UNESCO sites with at
least one ancient chedi collapsing under the force of flood water. [Source:
http://www.ttrweekly.com by Wanwisa Ngamsangchaikit
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5.0 RECENT DEVELOPMENT AND STATUS
Kao Muang (City of Island) is named for its
location on the low planes of the land in the
province of Ayutthaya.
Four rivers pass through this city and join at its
center: the Chao Phraya, the Noi, the Pasak, and
the Lop Buri Rivers.
Today Ayutthaya is seen as a city surrounded
by water.
In the past, Ayutthaya was noted as a city near
the sea, and was considered important for
international trade with other countries, including
China, India, and Japan
5.1 Early era of Ayutthaya
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The remains of Ayutthaya were used to lay down
the foundation of the Rattanakosin era. Bricks
from old palaces and bridges in Ayutthaya were
used as construction materials for such Bangkok
landmarks as the Phu Khao Thong (Golden
Mountain) pagoda at Wat Sraket and Loha Prasat
(Lohaprasada) at Wat Ratchanadda.
The elephant roundup took place in the presence of
royalty during the later period of the reign of King
Rama V.
The Kraal at Thung Talay-yah was used to
contain rounded up wild elephants during the
Ayutthaya and Rattanakosin periods
5.2 Before and After Restoration Work in Ayuttaya
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Figure 5.1: The vihara that houses the important image of Phra
Mongkolbophit after major restoration in 1956.
The Phra Mongkolbophit
vihara during the later period of
the reign of King Rama V or early
in the reign of King Rama VI,
before the restoration..
The large, bronze Buddha
image of Phra
Mongkolbophit, which has
been renovated consistently, is
a landmark of Ayutthaya.
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5.3 Modern Cities of Ayutthaya
Shma's bold "water city" concept is a reimagining of the medieval Thai city of Ayutthaya, that
rethinks flood defenses for the 21st century by drawing inspiration from the past. It's a concept,
yes, but one worthy of a second look, given that this is a uniquely Thai response to the
catastrophic flooding that hit the country last year. Gizmag takes a moment to set Shma's
scheme in its proper context: that of the very recent past, as well as that of Ayutthaya's heyday
as one of Asia's, if not the world's, foremost cities
The relative depth of the
reservoirs is clear in Shma's
physical model of the
conceptual Ayutthaya of the
future on display at Architect
Expo 2012
The scheme blurs the distinction between the
industrial and the agricultural (and to a point, the
urban and the rural), envisaging as it does a
patchwork of rice fields, water storage
infrastructure and settlements
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Figure 5.2: Shma's consept
6. 0 CONCLUSION
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In conclusion we can state that in the Ayutthaya era this area likely provided the
construction materials for the building of walls, palaces and temples . Besides that, Ayutthaya
also describe an interesting place that filled with heritage history of the artifacts, the story of
Buddhist religion and have a unique culture. There are several organization that are participate
with the conservation approach or activities like UNESCO, ICOMOS, Ministry of cultural
Bangkok, Fine Arts Department and so on. The recent development of Ayutthaya are show that
the condition of structural and monument of Ayutthaya historical site before and after
restoration work. The Modern Cities of Ayutthaya is show how the responsible organization try
to protect the historical area from damage by climate condition like flooding. The Shma's bold
"water city" concept is one of a reimagining of the medieval Thai city of Ayutthaya, that
rethinks flood defenses for the 21st century by drawing inspiration from the past. The
Conservation of Ayutthaya Historic City in the past was restricted in various aspects, therefore,
it was emphasized on important monuments with more distinguishable remain whereas smaller
monuments, archaeological sites, historical places and monuments which were parts of urban
structures. Later On, when cultural heritage conservation concept was widely known, the
government realized its significance and was well- prepared financially thus began survey,
study, planning and preparation of conservation master plan in order to realize conservation
and development and to resolve various problems which have long been accumulated
.
formation and Source
Correspondent : suwit rattiwan suwit rattiwan
Rewriter : Surapan Laotharanarit Surapan Laotharanarit
National News Bureau & Public Relations : http://thainews.prd.go.th
BANGKOK, 11 September 2012 - Six districts in Ayutthaya have been declared flood
disaster zones. The provincial governor has instructed river basin committees to work with
relevant units in draining the flood water and find areas to be used as floodways.
Ayutthaya Governor Witthaya Phiewphong stated on Tuesday after a meeting on the
province‟s flood situation that six flood-hit districts, namely Phak Hai, Bang Ban, Sena, Bang
Pa-in, Bang Sai and Phra Nakhon Si Ayutthaya, had been designated as disaster zones. Up to
5,000 households have been affected by flood waters of 10-50 centimeters deep.
The governor suggested that local administrative organizations in the province spend their
budgets on financial assistance for the flood-affected. Irrigation, district and agricultural
offices in Ayutthaya will figure out the way to drain the flood waters through floodways in
order to decrease the water levels of local rivers. The offices will try to protect residential and
agricultural areas with the flood drainage channels.
For locals who are entitled to receive compensation from the government, Mr Witthaya
stressed that they must have household registration documents and inform the province of the
exact number of family members affected by the flooding.
Flood-hit districts in Ayutthaya declared disaster zones
Friday, 14 September 2012
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APPENDIX
REFERENCES
T. Locke, Explorer Thailand, 1998
Nastuko Akagawa, Sirisrisak Tiamsoon, Journal of Setting In Cultural Heritage Conservation In
Thailand, Department of Architecture ,Faculty of Architecture king Mongkut‟s institute of
Technology ladkrabang
http://www.thaiwave.com/ayutthaya/ayutthaya-world-heritage.htm
http://whc.unesco.org/en/list/576
http://www.mongabay.com/reference/country_studies/thailand/HISTORY.html
http://www.thaiwave.com/ayutthaya/activities.htm
http://www.kingdom-of-thailand.com/
http://www.isaan.com/en/about/other-cities-in-thailand/ayutthaya/attractions/wat-phra-ram.html
http://www.earthportals.com/Portal_Messenger/ayutthaya.html
http://ayudhaya.blogspot.com/
http://ayutthayainfo.com/index.php?option=com_content&task=view&id=149&Itemid=46
http://www.nationmultimedia.com/national/Unesco-surveys-damage-to-Ayutthaya-World-
Heritage--30171583.html
http://www.international.icomos.org/risk/world_report/2000/thail_2000.htm
http://www.ayutthaya-history.com/PressFocus2011.html
http://www.thaiwhic.go.th/eng/heritage_culture2.aspx
http://en.m-culture.go.th/
http://www.thaicruises.com/index.php?lay=show&ac=article&Id=5343309&Ntype=3
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