Journal of the Siam Society; 49

Table of contents :
JSS_049_1a_Front
JSS_049_1b_Grimm_ThailandInLightOfOfficialChineseHistoriography
JSS_049_1c_Halpern_RoleOfChineseInLaoSociety
JSS_049_1d_Nielsen_ThaiDanishPrehistoricExpedition
JSS_049_1e_PhyaAnumanRajadhon_SiameseSuperstitionsAboutTreesAndPlants
JSS_049_1f_Reviews
JSS_049_1g_AccessionsToLibrary
JSS_049_1h_Back
JSS_049_2a_Front
JSS_049_2b_Heckeren_ExcavationOfSaiYokRockShelter
JSS_049_2c_Chhabra_BangkokMuseumStoneInscriptionOfMahendravarman
JSS_049_2d_ParvatiThampi_TemplesOfSouthIndia
JSS_049_2e_Brandt_NegritosOfPeninsularThailand
JSS_049_2f_PhyaAnumanRajadhon_ThaiTraditionalSalutation
JSS_049_2g_Reviews
JSS_049_2h_ObituaryCMAnderson
JSS_049_2i_SiamSocietyResearchCentreReport

Citation preview

July 1961

VOLUME XLIX Part 1

THE

JOURNAL OF THE

SIAM SOCIETY

'

'l

(JSS)

I·'

BANGKOK

2504

TABLE OF CONTENTS VOLUME XLIX PART 1

JULY 1961

Articles

Page

T. Grimm

Joel Halpern Eigil Nielsen Phya Anuman Rajadhon

Thailand in the Light of 0 fficial Chinese Historiography A Chapter in the ''History of the Jlfing Dynasty" The Role of the Chinese in Lao Society

1

21

The Thai- Danish Pre-Historic &cpcdUion 1960-1962 Preliminary Expedition 1960-61 47 Some S'iamese Superstitions About Trees and Plants

57

J. Blofeld

People of the Sun (Prince Dhani Nivat)

65

Bhikld1n Yen Kiat

Mcthayana Buddhism (Prince Dbani Nivat)

67

IJ3ook Cff.eviews

C/?.ecent c3iamese (jJublications fJG3.

History of Wat Bovoranives

264. Ohandraprabha, S.:

.. Tonring Wat Po with the Department of Mines

69 70

265. Para,manttjit, Pr1:nce: Ve1·s1}ied Records of the Great Restoration of Wat Pra Jetubon

72

266. Batwnavedi, the Ven. Pm: Historical Items concerning the .111onastery of P1•a .Jetubon and its more important effigies of the Bnddha

73

267. Ramct VI, King: Mfsc!!lleneous Articles

73

268. Rama VI, King: Material in connection with and curtain raisers f1·om his pen

74

269. Nimmalnheminda, K.: Sanlcam:Pev Glazed Pottery

77

270. BidyalaJ;h, Kromwnun: The Sto,ry of Rcunct and an English translation of Ooedes' Empire of the South Seas

79

271. Sathien Ko.ses & Nagapradip: Beliefs of Our Fellowmen

81

ublications of Interest in r!Jther flournals

83

Accessions to the /:.ibrary

87

THAILAND IN THE LIGHT OF OFFICIAL CHINESE HISTORIOGRAPHY A CHAPTER IN THE "HISTORY OF THE MING DYNASTY"

by C(:J, §rimm

Hamburg UniveTsity

1. Introduction Being situated close to China, the country of Thailand has long since been part of the Chinese geographer's and historiographer's interest. The first ucconnt of the country-not the people-seems to have been taken during the Mongol period, at least it is the "History of the Mongol dynasty" ( Yi.ian-shih),l which contains in its chapter ~HO a short paragraph on Hsian.2 This paragraph follows those on Bunna and Champa and in a few lines only reports on some tribute sending missions and the favorable reaction of the then Mongol-Chinese Ernperor.S Dnring the reign of the Ming dynasty (A.D. 1368-1644 ), however, Thailand with the n arne "Hsi an-I.,o" 4 had been a firmly established "foreign nation" 5 with whom to have friendly relations was somewhat important. We do lmow of the third Ming Emperor's (Ynng-lo) grandiose design to incorporate oversea trade in to the Chinese state monopoly .6 Thus Thailand became one of the great conn tries on tbe way, and we need not be Stll'pdsed at the more detailed informatio.n that is given in the official Ming history about "Hsian-Lo". It is con. tainecl in book 324, fifth chapter dealing with foreign nations together with Champa (South Vietnam), Cambodia a1,1d others. The narra:tion is based on earlier accounts like the wellknown 'l'nng-bsi-ynng k'ao 7 (Inquiries into Eastern and Western countries, first edited in 1()18 ), but these again draw material from the lively account of the Oheng Ho voyages (see note 6) by Ma Huan ( Ying-yai sheng-lan,8 first edited 1451, the title meaning something like " Wonderful Views on Oceans and Shores").

T. Grimm

2

Later ccnnpilatio!JS generally follow this line of approach, i.e. that of a traveller's note book, curious, not systematic, putting down what seemed different from the Chinese way. On the other hand it is the "Veritable Records" ( Shih-ln) 9 that give the background for the annalistic pattern of recounting tbe steady flow of in. coming tribnt,c missions and outgoing Imperial envoys. Official secretaries made short notes about the daily Court procedure to write them down later in square office style. After the death of every Emperor the whole file was collectems to imply some reluctance ou the side of the Chinese Emperor to deal with these "merchants" who wonl·>

2:3. A coulltry "·ith this name ~Jf. is recorded in Ming-8hih book 325 as lying somewhere in India. :24. Here the explanation is given for tho repeated refusa18 of tt·ilmte missions as well u.s the rejection of the ''foreign merchant."

:2fi. The Chinese characters read Chao Ln-ch'iin-ying ff?Hf:

0

200

-

2,500

8

Swatow

en 0

(')

t;:j

?

-

1,500

?

80% Hainanese, the remainder Yunnanese and from Kwangsi

50

-

2,200

2.3

Yunnanese, Hainanese

....

~

and Swatow

Total

40,000

--

32,:~.')0

---

119,700

27

bThese are Lao Nationals who :five or six generations ago emigrated from Yunnan (Ron Lu).

,;:.. >-'

1!>-l\:1

TABlE ll Administrative Structure of Chinese Communities in Laos, I 959 Formal Sub-groups \\itbin Chinese Community

Town Vientiane

Swatow, Hakka

Pakse

Swatow, Hakka

Savannakhet Luang Prabang Thakhak

- a

Hainanese, Swatow

Swatow, Hakka Swatow, Hakka Swatow Hainanese, Swatow Swatow

-

Xieng Khouang Muong Sai Sam Neua Phong Saly Muong Sing Paksane Ban Houei Sei Nam Tha

Ethnic Extraction Esitmated Population of Chairman

Cantonese, Yuunanese

-

Oantonel:'e, Ynnnanese Ynnnanese Hupeh(nese) Ynnnanese Ynnnanese Swatow Hainanese

-

d

No. of Pupils

No. of Years of School Available

15,000 7,500 3,500 1,800 1,500 1,300 400

1,423 950

9 9 6

500

60

200 220 200 60

50

a A far as is known, there are no formal sub-groups in the community. hPrivate tuition only; no regular school organization. CFormerly had about 90pupils; suspended in 1956. dHas no organized Chinese community.

451 239 190 176

-

6 6 b

-

0

(D

::r::-

--

1\)

b

c

32

...... -

6

't:!

...p

(D

43

THE ROLE OF THE CHINESE IN LAO SOCIETY

TABLE Ill Chinese Ownership of Business Concerns in Towns of Laos, I 9 59 No.

%

'rotal No. of

Chinese

Chinese

Businesses

Owned

Owned

1500 40 50 233 8 30 390

749 37

50.0 92.5 50.0 81.0 50.0 50.0 93.0

Town Vientiane Paksane Xieng Khouang Luang Prabang Muong Sai Phong Saly Pakse

25 190 4 15 372

TABLE IV Chinese Businesses in the Vientiane Area, 1959 Category Small assorted shops

No. of

%of

Concerns

'l'otal

272

Import-export 110 Food stores 73 Artisans 69 Cafes and restaurants 54 Peddlers 53 Factories and mills* 30 Hardware and tire stores 22

*3 2 1 1 2 ~

carbonate water concerns ice match candle bakeries breweries

Remarks

34.0 Includes stalls at market, all carrying assorted merchandise 13.7 9.0

8.6 6.7 6.6 4.0 2.75 3 machine and tool shops 7 hardware and tool shops 5 auto parts tool shops 5 bicycle shops 2 tire shops 3 saw mills 6 auto repairs 1 battery and tire 1 rubber 5 brick and tile 2 cosmetics

Joel Halpern

44

TABLE IV Category

( cont'd )

No. of

%of

Concerns

Total

General stores Goldsmiths Pharmacies

11 11 11

Remarks

1.3 1.3 1.3 5 pharmacies G Chinese medical herbs shops

Clinics

10

1.2 1 doctor :3 Chinese traditional practitioners 6 dentists

Photo studios Electrical supplies shops

8 8

1.0 1.0 5 radio shops 3 general electrical supplies shops

Eyeglass and watch shops Furniture stOl'eS Stationers Banks Tailor shops Transportation companies

Drycleaning and dyeing Barber shops Construction Movie Theaters Insurance r_frnck gardens

7 7 6 6 6

6

6 5 5 2 2 2 802 ~

0.~

0.9 0.8 0.8 0.8 0.8

0.8 0.6 0.6 0.25 0.25 0.25

-100.0

~

4 trnclr 1 airline 1 river shipping

TABLE V Chinese Population of Xieng Khouang Province by Age and Sex, 1959 Age Groups

X.ieng Khouang Total M F

-

Over 60 years 13

-

15

Phong Savanh Total M F

-28

-

1

3

-

-4

Lac Hong M F Total

5

9

-14

-

-

20-60 years

188 160

358

57

57

114

68

73

141

Under 20

195 168

363

63

36

99

70

56

126

Totals

Lac Bonat M F Total

-

-

31 35

Jl.fnong Kam ..., Total ::r: F

l\1

-1 - 1

-

16

47

48

23

58

46

8

-

--

36

'=l

35

81

t:l t'J

- -102 - - -121 - 96 -217 -143 -138 -281 - 66 406 343 749 40 106 72 174 -- -- -- - - - - -- - Grand Total Over 60

No.

--56

%

Grand Total, Male

3.7

Grand Total, Female

20-60

744

48.7

Under 20

727

47.6

-

1,527

--

-100.0

Total

No. -838

% -54.9

689

45.1

-1,527

--

--

t'J

J:;:l

9 84

1

0 t""

t'J

0

..., n

!:Il

2

t'J

Cll l'

0 Cll 0

n

...,til >. t-'"1

Joel Halpern

46

BIBLIOGRAPHY 1.

Hinton, Harol 0., China's Relat·ions with Burma and Vietnam, Institute of Pacific Relations, Now York, 1958.

2.

Kaufman, H.K., Village Life in Vientiane P·tovince, United States Operation Mission to Laos, Vientiane, Laos, 1956.

!3.

Reinach, Lucien do, Le Laos, A. Charles, Paris, 1901.

4.

Skinner, G. Williams, OMnese Societ.11 in Thailand: An Analy. tical History, Cornell University Press, Ithaca, New York,

1957. 5.

Tirabutana, A Simple One: The Story of a. Siamese Gi1·lhood, Data Paper No. 20, Southeast Asia Program, Cornell University, Ithaca, N.Y., 1958.

ANCHANABURI

PROVINCE

MAP OF THAILAND SHOWING THE POSITION OF KANCHANABURI PROVINCE

i"HE THAI-DANISH PRE-HISTORIC EXPEDI'f'ION 1960-1962 PRELIMINARY EXPEDITION 1960-61

by

8igil 9\fielsen During a conversation early in 1960 between the Danish Ambassador to Thailand, Mr. Ebbe Munck, and the Director of the Research Center of the Siam Society, Mr. J. Boeles, the possibility was discussed of promoting Thai-Danish science within the framework of an expedition. From this conversation plans were drawn up during the following months for a Thai-Danish pre-historic expedition to the area between the rivers Kwae Noi and Kwae Yai. 'rhat just these areas were chosen for the expedition was due to the fact that. the well-known Dutch archeologist Dr. H .R. van Heekeren had found primitive stone implements-pebble toolsduring the years he spent with the Japanese as a prisoner of war working on the railway from Kanchanaburi to Burma. In 1956 the American archeologist Karl Heider collected a considerable number of these tools and Dr. Heider also reported two rich finds of neolithic and bronze age artifacts. Great interest was shown in the plans for the expedition both in Thailand and Denmark and the necessary funds were put at the disposal of the expedition, partly privately- The East Asiatic Company Ltd., the Otto Me-nstedfund anc1 the Danish Expeditionfund-and partly from the Research Center of the Siam Society. Early in the autumn of 1960, the Thai.Danish Pre-historic Expedition became a reality. In accordance with the program the expedition intended to start off with a limited preliminary expedition, which would make the necessary reconnaissance of the working area during the last two months of 1960 and the early months of 1961, while the main expedition, based on the results of the preliminary expedition, would work the following season, i.e, the cold season 1961.-62.

48

Eigil Nieisen

The scientific staff of the preliminary expedition met in Bangkok at the end of October. The members were Mr. Chin Yu-di, Chief of Division of Archeology at the National Museum, Mr. Aporn na Songlda and l\Ir. Tamnoon Attakor, all from 'rhailand, Dr. H.R. van Heekeren from Holland, Per S0resen, M.A. and Dr. Eigil Nielsen, both from Denmark. The expedition left Bangkok for Kanchanaburi on November 6th having added to their field kit and bought provisions for an expedition laBting six weeks. The following day they started their first reconnaissance along the Kwae Noi in a big but rather primitive honseboat towed by a powerful motorboat. Besides the boatmen the expedition had been further supplemented in Kanchanaburi by a police escort, which was to remain with the expedition throughout its stay in the area. The transportation and the police escort were most efficiently organized by the Governor of Kanchanaburi, Mr. Likldt Satayayoot, with whom plans had been discussed during October and who continued to give invaluable support throughout. 'l'be plan for the reconr1aissance included a quick trip through the Kwae Noi :Hea to the 'l'hree Pagoda Pass on the Burma border, a slow return along the same route with short visits to all localities-caves and open dwelling places-that might be thought suitable for archeological or palaeontological studies and finally, time permitting, a similar trip through the Kwae Yai area. Tha-Khannn was reached on the fourth day after leaving Kanchanaburi and, as the water level fm•ther up the river would not permit our boat to pass, we continued o>•erland towards the Three Pagoda Pass using ten elephants as a means of transportation. We arrived at the Three Pagoda Pass on November 13th with a strong police escort. Returning with the elephants to the houseboat at Tha-Khanun on November 17th we visited several caves. From Tha-Khanun we proceeded by truck to examine more caves, but nothing of interest was fuuud. On November 19th an excursion was made to Chande by speedboat and ucre we found two caves, Chande I and II, where

THAILAND

NAUNG

/('IIA

. N

CHAU/': extremely rich in pebble tools. Ap::trt from this cave none were of any special interest even though we did malre some good finds such as human teeth and bones from the 'India Oave' near Lumsum and in a rock shelter not far from this cave. On November 28th we visited tb.e big gravel areas near Takilen, whet•e Karl Heider in 1956 found a number of pebble tools, but our visit yielded nothing.

50

Eigil Nielsen

On November 29th we contiuned our river trip to Han Kan, It was in this neighbourhood that Dr. van Heel~:er('n had made his first finds of pebble tools during the World War II and where later Karl Heider had reported rich finds of neolithic nl'tifacts on a site which he called 'Bang Site'. With Ban Kao as a base the expedition visited several caves but with insignificant results. However, going to HlH1 from these caves, we discovered several remad,able open dwelling places on the plain west of Ban Kao. Here we collected wel1HHlrle pebble tools and also a beautifnl proto-hand-axe. 'l'wice we visited Karl Heider's 'Bang Site' '\vhero we collected a hrge uumber of potsherds, polished stone axes, stone bracelets unll-1 (Oeibo pentendra) ' near a house.

01'

kapok tree is not grown

17. Ngiew ;, ( Bombax malabaricnm-:Malvaccae ). It is unlucky to grow the red silk cotton tree in the house compound. These two types of trees have soft wood of no economic value. In former clays big ngiew trees were utilized as coffins for the soft wood could be dug out easily for the purpose. -.j'

18. Takian

lll::li'Wl-1 (

Hopea odorata) and-

19. Yang tiN (Dipterocarpns alatus). These are tall forest trees. 'l'hey are of course not fit to be grown in a limited house ground. Besides, such big trees are believed by the people to be

SOME S!AMEirector.Geueral of the Depat•tweut of lVIiues, it is pointed out

that, whereas the youth of Siam in these days of rockets knows n good deal of about the latest inventions, about b11ildings which soar near to the heavens, about Hyde Park and so on, very few can say that they know monuments right in our midst like Wat Po. It is with the hope of cn1tivating son1e interest in our own nwnnments of which we should be proud that the little brochure has been planned.

In descl'ibiug the charms of Wat f•o, the autho1• quotes the late Prince Naris, acknowledged to be an artist of high rank in our days; going on to the 1•ecording of the initiative and sponsorship in the total repairs of the monastery by King Rama III; remarking npon the surprising fact that this Kiug seeruecl to have anticipated the as yet nul{llOWll sciencPS of Petrology, Mineralogy and Palaeontology, now the main instruments of industrial know-

ledge.

He then goes on to learl the remler on a tour of the pre-

cincts with the l;;een observation of u scientist. Artistic features are by no means neglectetl, and here one can lea1·n much about designs and artistic ideals.

One featnre !lnems as yet, missing. In the dayl:l of the great repairs of King Rarna III we are told by t.he inscriptions that it was His Majesty's intention to gather there all medicinal plants to be found in Siam. 'I'hese have nltturally disappeared after such long years and neglect; hut for the sake of recording the all-round interest shown by RB.rna 111 in PI'eserving the sciences of utility it should not be insurmountable to obtain the collabo-

ration of botanists to work out identifications of the plants mentioned as having been planted there.

'rllis fact is mentioned in

the hope that fntnre editions might include such a feature, The tour round has been based on the versified record of repairs from the pen of the then abbot of the monastery, Prince Paramiilnnjit, in whose honour the festival was held.

72

RECENT SIAMESE PUBLICATIONS

Bangkok, B.E. 2503, ill. sexa. 100 pages. Although these records have been published before (1929) and formed the subject of an article in ,TSS XXVI, 2, pp.l4B-170, it has been thought that a notice of this recent publication may not be out of place since it is a separate volume and not as on the last occasion an inclusive publication of all the inscriptions of the monastery. It has been tastefully got up and contains lilce the volume reviewed above (no. 264) a number of good illustrations.

A point that should be taken up here, because my article

in JSS XXVI, 2 failed to mention it, is the date of the poem beyond the fact that it was conelncled in the year 1845, three years prior to the completion of the restoration. In the last stanza of the poem it is stated that this poem was concluded late in the night of Thursday the 12th of the waxing moon of the nth month in the year of the lesser era 1207, being the year of the snake.

On referring this date to Prince Priclidehya

Devakul, the latter calculated it and found that the Thursday mentioned could not have been the 12th of the month but rather the lOth.

The choice will bave to be taken of either Thursday

the lOth or Sattll'day the 12th. The calculation has been checked by the Prince himself with other sources including Whitaker's Almanac. and an astrologer's almanack ar1d found in agreement with his finding.

From my experience in checking dates of old

docnJllents, such as the old Law Preambles, the day of the week is less liable to inaccuracy than the numerals. a~sumed

ma;y poem,

If it must be

one way or another, therefore, it would seem t.hat we

t~:~ke

Thm•sday the lOth. for the date of conclusion. of the

m;CEN'r SIAMESE PUBLlCA'l'IONS

73

" RatnnvPrli, 'l'he Ven. Pt•a:

Hi~tm·iml Items concerning the " Monastery of Pra .Telttbon and Us more 1:m.pm·tant effigies of the

?(i(i,

B~tddha.

'

0""'

~4--

tJ 'EllJ'i' :;r.JvFHl 'VJ:f: L':Jl fFlVHHLa::: i"l'i' ~'VIJVl 'Jij 1J ~'1 fl 'QJ 1

1

~

•

Si vavorn

Press, Banglwk, B. E. '!503. ill. sexa. 9R pages.

.

'l'his is the third of the series of literature on Wat Pra Jetubon issued under the sponsurtlhip of the P.E.N. Club of the Faculty of Letters in Ohu1U.lou1,(n·n University, Bangkok, for presentation nncl sa1e on the occasion of the festival in honour of the Patriarch Prince Pn,\•amfi.nujit in 1%0. The seriNI in well got up and well planned. Artist.ic pictorial 1•ecor(ls of t.he monastery are distribntE'Cl over the three volumes. The topic of the volume under review is a short collection of historical notices of the monnmen ts of the monastery. Iconographic details are intere\lting nnd some of them are not to be found elsewhere.

2ti7.

""

c'

Rama VI: Jlf?:scellrtneou,g Articles. 1ln'J.JI'JICllJVl~J':'i''l~UWU1!

jjffl'lrt:!Vll~n KrnJjte{l Kal'{Jim~ Press, Banglwk, B.E. 2504, octo. pp, 1-148.

King RU.ma VI was in the habit of writing articles on pnhlic life which were dtlly contrihutorl, to the Pree.s under a camouflage of authorship al:l Wt\8 propel' for protocol. Many of these contained rnatol'ial of scholastic value, such aB the derivation of the name Bh'tJ,lcAt ( pp. 124-5 ), the titles of Bh1:mukh and Wa'!.}sam ( pp. 125-8 ); but the majority of them were political and social snch as the one entitled 1'/w Hal1it of Imi.tation then pr·evaleut amon ~.{ tho bureaucracy who liked to ape fa rang ways. Had thll King bnt known that within 10 years of his death we would get mot•e and more involved especially in sartorial imitatioml as to become thl'l laughing-stock of the west whom we imitated to the extent of wearing g1ovcs in the ext1•eme heat etc, one cannot imagine how the reaction w:m1d be on His Majesty's fee1ings of natnral dignity.

74

RECENT SIAMESE PUBLICATIONS

One has to admit, however, that the human mind after all must needs follow a process of development through infancy when it is natural to imitate.

One has to hope though that the

national mentality will develop along natural lines through adolescence to maturity.

2G8.

Rama VI:

hom his pen. ""'

Material in conneclion with and curtain raisers

2-- ..,!. .e. ""' ..,!. FJIJ1'1-l'J'llltJIJflm~r~n~nrru.unrsJ:rjfmtJVJ'Vln

..!!.

J.

~.

ll~Ci:U'Vl

"

!Cl:flJL1JfllJ.:IlHJ·Hlml11JJ'J''W

Pracanclra PresA,

Blc,

octo. 9G

p:tges. King Rama VI's writings though already

publi~hed

for

the most pa1·t always find a ready demand in the form of cremation mementos. The volnme under review was dedicated to the

,

late Momchao Pous Bhuvanat.h Dvivous.

The selections therein

contained are not often available in print aud in any case have never been reviewed in our columns. They a1·e:-

1. King Ohulaloukorn's letters to his son, the Crown Prince ( Rama VI) in the form of a journal of a river trip up north. 'l'hey treat of matters in connection with archeology and administration. Among the former is an interesting discussion of the site of old Kamt~eu ~ejra and what remained of her monuments at the time of the King's visit in 190G ( pp. 1-11:3 ). 2. A memorandum on the subject of the Fo•rest Asu?"a, Hiraniiabanasiira,

afancifulextravagam~aarisingout

of a dream of

one of the Crown Peince'H snite travelling liP to Ohieumai in the days before the completion of the northern railways.

'l~he

journey

was considered by all to be qnite an undertaking foritwasthrongh hills and vales which bred malaria and teemed with wild elephants and dangerous animals.

The dream was to the effect that

a guardian spirit appeared. before the dreamer and told him that with the presPnce among them of Ancb an exalted personage they

RECENT SIAMESE PUBLICATIONS

75

had no need to fear illness or death from which the spirit would pt•otect them. The story appealed to the artistic mind of the Prince, who worked out of it n statue of a guardian yalcsh which still exists and has become an object of veneration amoug a section of people in the Court. ~\.

An account of the discovery of two metallic oriHalll, 2 chapters

p. 331

Saksena, S.K.F.: Philosophic morale de l'In.te

p. 430

Urgent Anthropological and Ethnological Research, Bulletin of the International Committee ou, no 3, 1960. Halpern, Joel M.: Urgent Task of Research in Laos

72-73

ACCESSIONS TO THE SIAM SOCIETY LIBRARY

from cfjuly to CDecember 1960

Books. Acharya, P.K.

Manasara; An Encyclopaedia of Hindu Architecture ( l94G)

Annm.an Ra,idhon

Five Papers on 'l'hai Custom ( 195il)

Banomyong, Prih,r;a .Anuman CR..ajadhon 1. 1~lte " Wai ''

The Thai sign of salutation or mutual recognition is to raise both hands, joined palm to palm, lightly touching the body somewhere between the faee and chest. The higher the hands are raised, the greater is the respect and courtesy conveyed. The person who is inferior in age or rank in the Thai social scale of precedence initiates such a movement of the hands and the person receiving the This formality is not strictly salutation immediately reciprocates. adhered to by individuals who are on intimate terms. The Thai salutation may be rendered while sitting, standing, walking or even lying in bed during an illneRs. In rendering a salution while standing, to a most respected person who is sitting, one will stoop or bend the head at the same time. When taking leave, the departing person will offer a salute in the same manner, followed in turn by a corresponding salute of the other person. Such a salutation is called a "wai" OH~) in Thai; and is often seen in Thai society. The raising of the hands to cc wai ", and the lowering of the hands to a normal position after the "wai '' are never done with a sharp movement but rather in a more or less graceful manner as in slow motion. The upper part of the arms remain close to the sides of the body, without the elbows extended. The hands, joined palm to palm, are not held far .out from the body in an erect position, but bent slightly inward. The Thai "wai" in its indealized form may be often seen on the stage in the Thai classical dramatic performance, the "lakorn '' (n~?l1). Here one is able to observe the artistic movements of the hands of an actor or an actress, who, before performing the "wai ", will place his or her hands, joined palm to palm, with the finger tips

Phya Anurnan Hajadhon

160

draw slightly to each other, so as to form a conventional shape of a "budding lotus" (u•~pJ) ail usually offered in worship t.o a monk or to a Buddha image.

The bands in such position are called in Thai

"phanorn men" ('VHJlJ~'1l), literally meaning to make the hands like

a budding lotus.

One will sometime notice such a " wai " among the cultured Thai, in conformity more or less with this idealized

movement. Thai etiquette implicitly requires that a junior in age or rank initi;lte a "wai" as a sign of respect to a senior, accompanied at the same time with a slight bow.

Also, as a mark of respect the junior,

while in conversation with a senior of great age or rank, will place his ''budding lotus'' hands to his chest when sitting or standing, and every now and then, as circumstances demand, when the ~enior is explaining sol11ething to the junior, raiHe his hands as a respectful acknowledgement of what the senior is saying. A person sitting on a chair before a high personage bends his bead a little and holds his hands in a "budding lotus" shape somewhere at or below the chest. Or instead of having the hands posed in a "huclcling .lotus'' l:lhape, the fingers may be clasped or the hands held one upon the other and rounded like a Chinese "wai" in the kowtowing fashion, or like a worshipful attitude of a Christian in adoration.

If

a person squats on the floor before a great personage, such as the King or Queen, in the Thai traditional fashion with the appropriate pos-

ture called "nang phab phiab " ( J~wui'WUu ), that is, sideways with the lower limbs folded backward and inward, he must recline slightly sideways with the hands in a "budding lotus" shape resting on the floor as a support. A person will slightly raise his hands in such a posture every now and then, in the same manner as previously described. When a person is receiving anything from a senior, he

will raise his hands as a " wai" to the giver as a polite gesture of thanks before or after receiving it as circumstances demand. When

one is asking someone's pardon or favour, one usually makes such a " wai" too.

THAI TRAUJTIONAL SALU'J'ATlON

161

During a Buddhist sermon, or while a chapter of monks is reciting ritual texts from the Buddhist Holy Scriptures, one will notice that both the monks and the lay members assume a solemn atti l ude of meekness and obei:;ance to the sacredness of the ceremony with hands raised all the time in a "budding lotus'' shape. If the eeremony oecupies a comparatively long time, the raising of hands in such an attitude will be somewhat tiresome and quite an ordeal for the inexperienced. This can be overcome partly if one's arms are held close to the sides of the body as a sort of rest or support. Psychologically, if a person receiving a "wai" from a junior, is egoistieally conscious of his superiority, be will return the "wai'' with the hands raised to a position not higher than the chest. H, by virtue of his great age or rank, he is not obliged to make a "wai" in return, he may merely raise his right hand side-wise and with a nod, or nod only, as a favorable recognition or approval. This is called" rap wai" (1'u'l11~). In Thai this literally means "receiving a wai". In most cases a superior person seldom condescends to perform a "wai" first when meeting or greeting a person of inferiority. Normally a senior will return the "wai" of a child with a nod or other appropriate gestures only, as a sign of approval or goodwill. Of course there is an exception, if the child is a prince or an honourable member of a high dignitary's family. As noblesse oblige, a high personage will initiate a greeting to an inferior by extending his or her outstretched hand in a Western style hand-shake instead of a " wai ". The inferior one after a hand-shake will sometimes make a " wai '' also, as if the hand-shake is incomplete without a "wai" as an expression of respect. Buddhist monks by virtue of their holy yellow robes, will not return the obeisance of a "wai" to a layman however old or great in rank, not even to the king. This is not, in Thai etiquette, presumption on the part of the monks. The appropriate way for a monk to respond in such a situation is by a gesture of acknowledgement either by speech or a facial expression of good will. At least he should assume a serene face as befitting a monic

l62

Phya Anuttlatt l~ajadhon

Traditionally, when country folk or any other simple people meet someone whom they consider a great personage, such as the King or Queen, a high prince or princess, a prelate, or a dignitary of importance, who commands the highest respect, they will instinctively sit down on their haunches, with the hnnds raised in u "budcling lotus" shape, as u sign of great respect. Not until the high personage has passed or departed will they assume a normal position. While passing a Buddhist temple, a devout person will make a "wai" before it as an act of reverence. To write something on a subject such as the "wai" which is intimately known more or less by everybody who is Thai, is metaphorically like drawing a picture of a dog or a horse, which is u well-known animal, rather than drawing a picture of a mythological animal which is real only in imagination. Any shortcomings of description in delineating the former, even in certnin unimportant details, may instantly be detected even by a boy, hut not with a description of the latter. What has been written here, therefore, is perhaps incomplete, because there are variances, in differing degrees, among the people of different classes of Hocicty in different localities and 'social surroundings of the country. The best thing to do for a person interested in such a study is to observe in real life how it is done; the description which has.been written here is a generalization which serves as an outline and a guide only. The Thai manner of salutation is similar to that of most races on the mainland of South-east Asia. Fundamentally they are all the same. The difference lies in the details peculiar to a race due to many c.ultural factors. The Hindus and the Chinese have not only their own forms of "wai ", which are allied to the Thai "wai ", but also other symbols of respect which pertain to their cultures and which will he reviewed in a succeeding chapter. No doubt the "wai" in its origin is ancient and world wide, and may be found among many races in one form or another. It was originally perhaps a form of submission based upon the stronger over the weaker ones. Through the process of time it has developed into the mere form of salutation of the present day.

Tll.\1 TllAiliTIOML SALVI'ATION

16a

In pre-modern days, a Thai would not greet a foreigner with a "wai ", nor would a foreigner "wai" to a Thai.

This was due

probably to reluctance on either side through misunderstanding or other rcasom;. ·whenever a W csterner, or a "farang" as he is called, adopted the Thai form of greeting, us an expression of good-will and friendlines~, there would often he joking remarks such as "farangs know how to wai too''.

On the other hand a farang would

seldom greet a Thai, though his equal, with a" wai ",for what reason one can only conjectnre.

Happily such a thing is now of the

past, as people now understand each other more closely and sympathetically. To most of the Thai, the "wai '' is preferred to hand shaking for the reason that, the "shaking of one's own hands" is hygienically better than the shaking of other people's hands. A firm cordial hand-clasp sometimes gives the Tbai a somewhat painful sensation,

if the hand which is clasped is a sizeable, big one, compared to the slim hand of the Thai, particularly a woman. Confronted, sometimes with a large number of in eli viduals which requires an endless process of hand-shaking, it is sometimes a trying experience though not an impossibility.

In sucb a dilemma, if tbe function is not of a formal

nature, the Thai has recourse to another kind of "wai" by raising the bands to a " wai" in the "budding lotus" position and slowly turning in a sweeping manner to all the persons present, thus making a "wai" to all of them. One will observe such n "wai" at a boxing ring, when a pugilist makes a sweeping motion of "wai" to the audience, before a boxing rna tch begins. In making a "w ai" in the traditional style to the King or the Queen, one has to kneel down with the body erect and the haunches resting on the heels.

The hands are raised, joined palm to palm in

a "budding lotus" shape, to a position a little below the chest, and then instantly raised to one's forehead with a bending upward of the face. This is done once only at an informal occasiori, but at a formal royal ceremony, it is always .done three time.

Phya Anuman

164

f~ajadhon

2. The " Iirap " Allied to the "wai" as a sign of respect is the ''!nap'' (tmu) or the kneeling clown and bowing to the floor in reverence. In fact, the " wai '' is part of the "krap ". One kneels in an erect position with the haunches resting on the heels. The hands in the shape of a" budding lotus" are held just below the chest, and then raised to the forehead in a" wai". Successively the palm of the right hand is placed on the floor in front of the right knee, followed by the left hand which is placed about a foot in front of the left knee. The right hand is then moved up parallel to the left hand, but with an ample space between the two hands. The forehead it; bowed until it touches the floor at the space between the index fingers of the two hands and then raised to the former position and repeated three times. This process of movcmen t should not be clone in a hurried manner, but with a comparatively graceful slow motion, avoiding the raising of one's haunches when bowing in a seesaw-like fashion. Such a style of "krap" is seldom seen nowadays particularly in Bangkok, but still survives, I am told, among the folk in up-country Central Tbailand. Another style of "krap '' generally clone is to part the hands from a "budding lotus" while kneeling, depositing the palms of both hands at the same time on the floor instead of depositing them one at a time as in the afore-said description. The rest of all the movements is the same. Sometimes a small stand with a cushion is provided for the purpose, but the process of movements of the "krap'' is identical, save one obvious minor difference in the bow. In the former one has to bow low to touch the floor, but in the latter the bow is comparatively less. There is not much difference in the movement process of the "krap" between a man and a woman, save that in the kneeling position, a woman rests her haunches on her soles instead of resting tbem on the beels as a man does. The "krap" as described is called in technical language, ( !U\)JllHfliJ~:::~'YJ! -I " .t ), a Thai-ized Pali word meaning "a revered salutation with the five members of the body organs", i.e. the forehead, the two palms of the hands, and the two knees

" benc hanga-pra c]'1t "

TflAI THAD!TfOi'\AL SALUTATION

1G5

touching the lloor. Such a salu ation is called "pancha pranam" in Sanskrit. A complete prostration as expressed by devout people in India and elsewhere does not enter into the Thai social scheme of worship. Originally the "h:rap" was meant fiS a sign of profound worship to the "Triple Gems" of Buddhism, i.e. the Buddha, his Law and his Brotherhood of monks only. l-Ienee the "krap" is exLater on such an expression of pressed thrice in repetition. reverence was extended through a misconception in certain cases, to other highly respected persons or other sacred symbols as well. Now we come to another kind of" krap ''called "Mop krap" ( 'r!lJ'illJmllJ) in Thai. ''Mop" means to sit in a crouched position. A person in the act of paying high respect to certain persons, such as the King and the Queen, a high ranking prince or princess, one's revered parents, teacher or mentor, kneels before the revered person with raiserl hands to his or her breast in the sha11e of a "budding lotus", and instantly lowers the hands, still in the described shape. on the Ooor and bows with the forehead resting on the "budding lotus" hands at the thumbs. The movement is done once only, not thrice as one sometimes sees, which is due to a false analogy of paying a homage to the "Triple Gems" of the Buddhist religion. There is anotl1er style of "mop krap ". A person sits in a crouched position, but inclined slightly side-wise either on his right or left hand with the lower limbs drawn slightly inward. He then raises the hands, joined palm to palm, in the shape of a "budcling lotus", resting the elbows as supports on the :floor, and bows reverently until the forehead touches the thumbs of the "budding lotus ". These two allied styles of "mop krap" were originally a mannerism peculiar at the royal court and practiced by the royal pages and attendants, when in the presence of the King, the Queen or other members of the royal family on an informal occasion only. It was later adopted by outsiders when they wished to express highest regards to a prelate or other respected person. Obviously these two

166

Phya Anurnan Rajaclhon

::Jtyles of paying respect are adaptations of the aforesaid Bnddh1st salutation of "benchanga-pradit" as performed to the "Triple Gems''. Parenthethically, sons or daughters when meeting their parents after a long absence or saying a good-bye, place their hands in the shape of a "budding lotus" at the feet of their parents and bow in the" mop krap" fashion in an affectionate and reverential manner. If the parents are stand·ing, the children will place their" budding lotns" hands on the parents' breasts and bow. As an extention, this mode of expression may be used by a pupil or ~tudent towards his or her teacher as an affectionate mark of the highest respect equaling the parents. A girl !Student may not apply this mnrk of respect to a monk even if he is her teacher. When the corpse of one's psrent is to be removed from home to a'' wat" or monastery for religions rites and disposal, the children of the cleceased will make a "mop krap'' as a final act of filial duty to their parent. H such an act is amiss, it is :1 popular and superstitious belief that the corpse will be unduly heavy for itt~ bE>arerA. Once the children of the deceased have filially clone the "mop krap", the bearers will feel, in their imagination of co11nw, at ease carrying the cumbersome burden of the corpse.

vVhat has been described of the "mop krap" salutation shows it to be a personal and an informal one. If it is done ceremoniously one has to offer a fresh flower, a wax taper, and three incense sticks. Having lit the wax taper and incense stieks and placed them with the flower on an nppropriate place at the altar where a Bucldba image stands prominently with articles of offering, one can then make a movement of "mop krap ". By an analogy this mny be extended to tbe king if one knows before hand that the king will pass by. As to royal offerings there is a special gold tray containing such articles of offerings and divided into a major or a minor gold tray according to the importance of the oceasion, about which we need not go into details. H.R.H. Prince Darnrong Rajanubhnp has written a monograph on royal offerings which may be consulted by any interested person. When attending a Thai cremafion a person will place a

TIIAT THADITIONAL SALUTATION

167

tnper, ~1n incense stick and a flower at the cof:c .u1 n a s a ]as t fima 1 ac t of respect tn the deceased, and then lights a piece of wood for the funeral pyre. Nowadays the flower, instead of a fresh one, has degenerated into a flower made of wood shavings which stands also for the chip of wood for lighting the funeral pyre. The paying of a final act of respect to the dead and the cremating of the corpse blend completPly into one as may have frequently been seen.

In ceremonial "mop !nap" on special occasions, such as, when a person is going to enter the monkhood; when a newly married couple is paying formal respect after the wedding ceremony to the parents or other highly respected persons; when one is apologizing to someone whose reputation one has slandered or injured; the first step is to prepare a salver containing, in groups of five, sir.eable big incense sticks and wax tapers, arranged in two rows with the wax tapers placed above the incense sticks and tied artistically with rihhon B n t hnt h Pnrk A hanana leaf c.up with a sizeable flower or a bunch nf flowers plnced nbove the wax tapers, and covered by a conic cover also made with banana leaf. Such a set of flowers, incense.~ stickR and wax tapers is called in Thai" dawk mai dhup dian

phne" ( ~>Yf>ltl '[{J~ Ut~nutt 'I'll -·-flowers on rafts of incense sticks and wax taperR ). One plnces the salver, a-fter taking off the conic cover, in front of the person to whom one wishes to express eeremonial resped. One then hands the salver of offerings with both hands to the approprinte person, who eeremoniously receives and places

it in front of him or her.

One performs the movement of "mop krap" ~mrl fiOlemnly addresses the person concerned in formal

lanr;u:Jge. giving the reason for paying such respect. The person concerned says something appropriate to the occasion. One makes nnother "mop kntp "; and then takes leave, bringing back with one the sal vcr.

I may add here that in Thai common parlance "krap" is called "krap wai" i.e., the '' 1;:rap " fln d t I1e " wat. '' com b.me,d.. In · .J of" in an extension of meaning, " 1uap " means '' t o as I{ a Innuness polite and intimate terms o£ speech. A conventional term of address to tbe royal family is" krap thoon" (fmlJ~t'l), literally to inform or

168

Phyn Anuman Rajaclhon

tell with a" krap ",to an official as one's superior who is not a me~ber of the royal family, and to a dignitary it is" krap rian" (m1Ul~uu) which has the same meaning, the different worcls hearing relation only to the ranks of the persons addressed. It is not out of place here to sny something on the propriety or manners of the Thai as traditionally observed. The Thai deems his head to be sacred; probably because the head is the seat of an individual '' khwan" ('ll'ri:)j), that is, one's vital spirit which gives strength and health to the individual owner. The "khwan" is very sensitive and when subjected to any undecorous behaviour it will feel injured and leave the body, its abode, to stray somewhere in a forest, and will return only to its abode after a more or less ceremonial cajolery. During the time before the "khwan ''returns, its owner will suffer a weakening of his "clignifiecl :-;plendour" (cr~mrr) ' "' followed by bad luck and ill-health. With such an idea, handed down from one generation to another from a remote period of time, the sacredness of the head lies deeply in popular mind. The bending low of one's head to a person or thing in the form of a bow as a sign of obeisance or as a respectful attitude has survived to the present day. A Thai will not suffer anyone to pat his head, unless on very intimate terms. H the hand that touches the head is that of woman, though his dearest one, the man will instantly lose his" dignified splendour", for a woman's hand is sensitively adverse to the" khwan ". A conservative person will frown distastefully if he sees a young man allowing his sacred head to be touched by his young wife, or lying his head on the wife's lap. A man will not pass under a clothes line, where women's clothing is hung to dry. Woe to man's" dignified splendour'', if his sacred head is touched by a woman's clothing. All his sacred endowments and powers appertaining to magical arts will be weakened or gone. When sitting, standing or passing before a high personage, or elder or any other persons of equal standing, one should assume an attit\lde of meekness by stooping or bending down one's head or

THAI TRADITIONAL SALUTATION

169

body so that it is not on a level or above the head of the personage. If a high personage is sitting on a rug or mat in the Thai traditional style, he should be approached on the knees or in a crawling position. If the personage is sitting on a chair, one should stoop low when passing. This attitude applies equally to a personage who is walking. If one is to speak with the personage, the first thing to do is to "mop krap" and repeat it when departing. Here is then the reason for assuming the attitude of a crouched position or for reclining slightly side-wise as mentioned. I may add here that the placing of one's hands in a" budding lotus" position or " wai" is never higher than the forehead. In the ordinary way of life, a" wai" in such a manner is done mostly by a prisoner, who is asking for quarter or relief, or a beggar asking for alms. Acting in such a manner, is called idiomatically "to raised the hands (in worship) overwhelming the bead, as'' pret '' ( 11h~ a class of hungry ghosts) asking for a share of "boon" (or merit as accruing) to be ritually transferred to him, thus relieving him of his intense hungriness, for a "pret" has a mouth only as wide as a needle's eye.

BOO'K REVIEWS

Burma Research Society, Fiftieth Anniversary Publications No, 2. Selections of articles from the Journal of the Burma Research Society (History and Literature). Rangoon, 1960. There is special merit in the publication of an anniversary volume which reproduces the outstanding articles from the journal of a learned society. The files of these journals are often not easily accessible to students abroad or, when accessible, are frequently incomplete. This becomes especially unfortunate in the case of the journals of learned societies in Southeast Asia since in recent years this area has come to attract increasing attention in Europe and America. In 1954 the Siam Society undertook a 50th anniversary publication in two volumes, which were followed by a series of volumes each devoted to articles related to a given subject. The year 1960 was the 50th anniversary of another distinguished learned society in Southeast Asia. The Burma Research Society has consequent! y undertaken to publish a series of anniversary volumes incorporating outstanding articles which have appeared in its Journal over the past half century. The present volume is the second of the series and is devoted to contributions on the history and literature of Burma. The selections are most gratifying and include the names of such well known figure::; in Burmese studies as J, S. Furnivall, D. G. E. Hall, G. H. Luce, Pe Muang Tin, and Maurice Collis whose popular histories and delightful fantasies have done so much Lo arouse interest among Western readers in the colorful and vibrant life of Southeast Asia. Early European intercourse with Burma occupies a large position in the volume. Attention is draw at once to John L. Christian's interesting article on the little known subject of Denmark's activities in Burma and the Nicobar Islands in the 17th and 18th centuries. Furnivall recounts early Portuguese contacts through the adventurous travels of Duarte Barbosa, while Hall describes on the basis of material from the Batavia Daghregister s

172

nooK Imvmws

Dutch relations with Arakan and Burma. Hall was one of the first scholars to make extensive use of this invaluable source for the history of Southeast Asia in the 17th century, a source which was later exploited so effectively by T. Volker in his two absorbing studies of the Dutch East India Company's trade in Far Eastern ceramics. Muang Kaung has further contributed to the subject of European intercourse through two articles on Christian missionary activities in Burma. Collis, in collaboration with San Shwe Bu, bas also touched on Burma's foreign relations by a study of early coinage in an article entitled "Arakan's Place in the Civilization of the Bay." Under this somewhat misleading title, however, we discover, together with Collis' article on a 16th century Arakanese poem, that fertile source of historical elrama which later inspired his memorable account of the adventures of Friar Manrique in Arabm, The Land of the Great Image.

A different aspect of early -foreign contacts with Burma, or more properly with Southeast Asia, is presented in Luce's erucli te analysis of the many references to this area in early Chinese sources. This ambitious undertaking originally constituted Parts II and III of volume XIV of the Journal, and with its lavish reproduction of the Chinese ideographs used in the transliteration of Southeast Asian place and personal names and cited for the purpose of interpreting obscure passages of the original texts, this lengthy article is the outstanding contribution to the anniversary volume. Luce provides not only a valuable guide to the scattered and often ambiguous references to Southeast Asia found in the various dynastic histories and other Chinese writings, but he collates this data with material from the works of early Greek, Roman and Arabic writers and assesses the various interpretations of these sources by modern orientalists. In additions to Chinese references to Burma itself, the reader will find a wealth of information on the early movements of the Thai peoples into Southeast Asia, and the history of Campa, Fu-nan, Dvaravati, Kambujadda, and such shadowy kingdoms as P'an-p'an and Tambralinga. The study also throws much light on the early trade routes used by the Chinese and Arabs.

BOOK HEVTEWS

173

Luce contributed a nnmber of otber articles of note to this volume. His stucly on the ancient Pyu of Burma also makes full use of Chinese sources, and his heavily documented article on early economic life in Burma contains a mine of philological information pertaining to the names of flora and fauna and the terms employed for the products, customs and economic pursuits of the early Burmese. Economic matters of a much Inter age are discussed by Furnivall in his history of the revenue system in Tenasserim. Art and archaeology are treated rather sparingly in this volume, but the two illustrated articles by Luce on the greater and lesser temples of Pagan are especially rewarding. Burmese literature, on the other hand, receives substantial treatment. Pe Muang offers a translation o{ a 12th century inscription from the Shwegugyi Pagoda at Pagan, together with a study of women and one of Buddhism as revealed in the Pagan inscriptions. He also has a short essay on the Burmese novel. Literature is further discussed in the translation of some Burmese proverbs by Po Byu, and the contribution of]. A. Stewart on the Burmese drama. Finally, the article by C. A. Cuttriss on early newspapers will undoubtedly awaken the nostalgia of Old Burma Hands with its references to such English language publications as the Pegn Ga::ette, the Akyab Commercial News and the Moulmein Advertiser.

('Jha.rles 9\felson c.~pinks

RECENT SIAMESE

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PUBLICATIONS

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272. Aniruddha in verse, 'EJ'fJHl'llfll'l:l'WVl ,

concorded by Dr. I-Ir.id

RUB~riddhi, & annotated by Dr. Dhanit Yiipo, Sivaporn Press Bangkok, B.E. 2503. 136 pages. "\

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273. Samudraghosa. in verse, ~j.JV]j , L'Jmf'll'fHJVl concorded by Miss Kulasabya ChiinrmJr