Phra Phutthabat

“Buddha’s Footprint on Suwannabanphot Hill”

In the "Testimony of the King from Wat Pradu Songtham," eight sacred places are listed outside the city of Ayutthaya, which have been the capital's glory since ancient times. [1] One of these eight places is the Phra Bat on Suwannabanphot Hill at Wat Phra Phutthabat Ratcha Maha Worawihan in Saraburi Province.

Wat Phra Phutthabat is a first-class royal temple constructed in 1624 CE during the reign of King Songtham (1610/1611-1628 CE) of Ayutthaya. The important place of worship here is the “Lord Buddha’s Footprint” on a stone slab on Suwan Banphot Hill or Satchaphantha Khiri Hill.

The footprint was a hollow ‘imprint’ in the rock’s surface. The cavity did not show any auspicious marks according to eyewitnesses, contrary to the legend of its discovery. The imprint measures 21 inches in width, 60 inches in length, and 11 inches in depth. The king commanded a golden cover or replica of the footprint, with 108 auspicious characteristics, to be placed over the hollow, and a temporary mandapa (mondop) to be built to protect the footprint. The mandapa has undergone several refurbishments over time. [1]

The discovery of a Buddha Footprint in the Royal Chronicles of Ayutthaya

The legend tells of monks from Ayutthaya who went on a pilgrimage to worship the Sri Pada of Sri Lanka on Mount Sumanakuta (Adam’s Peak), only to be asked why they had come so far when the scriptures proved that there was already a footprint of the Buddha in Siam.

Upon their return, the king decreed a widespread search after hearing this revelation. The story tells of a hunter named Bun who followed a wounded deer into a jungle thicket and discovered a stone hollow containing water with miraculous healing powers.

King Songtham travelled personally to inspect the stone hollow. He confirmed that it displayed the mark of the wheel and 108 auspicious signs, whereupon he issued a series of commands that created a sacred precinct for the footprint and ordered the construction of a sheltering mandapa. [2]

“In that year, the Municipality of Saraburi reported that Hunter Bun had found a large footprint on a hillside and that it seemed strange. The Supreme-Holy- Lord-Omnipotent was delighted, proceeding by the water routes of the river, in a Victorious Military Procession Boat and Holy Throne Boat, accompanied by the boats of the thao phraya and dependent kings in scattered profusion, and halted at the boat landing. The next day, the King rode the Holy Throne Elephant Suwannapritsadang and was accompanied by noble elephants and the groups of the four divisions of the army in great numbers. At that time, there was not yet any way by land routes. Hunter Bun was their guide and accordingly led them along shortcuts through the forest to the foot of the hill. The Supreme-Holy-Lord-Omnipotent, seeing with His holy eyes that it really constituted a print of the Holy Buddha’s Foot—being possessed of the design of the circle of the Wheel and being endowed with the one hundred and eight kinds of the One Hundred and Eight Marks of Great Auspiciousness, it conformed with [the description in] the Holy Pali [Scriptures] and accorded with the report, sent in from the Municipality of Langka, that the Capital of Si Ayutthaya possessed a print of the Holy Buddha’s Foot located] on top of Suwannabanphot Hill—was filled with exultation, happiness and delight rendered obeisance many times with His ten fingers on top of His holy head and with the five parts of His body touching the ground, and worshipped it in veneration with innumerable offerings of fragrant joss sticks. The thao phraya, ministers, royal poets, professional sages and pundits of all ranks also rendered reverence with the palms of their hands together, their heads bent forward and the five parts of their bodies touching the ground. Each person in his own way was exceedingly rejoiced and happy at heart and worshipped it with offerings.” (1)[3]

The construction of the mandapa in the Royal Chronicles of Ayutthaya

The original mandapa, built by King Songtham in 1624 CE to cover the hollow in the rock of Suwan Banpot Hill, which was filled with water, was a temporary pavilion. While no detailed visual records survive, historical accounts and architectural clues offer a compelling reconstruction of its appearance. The structure was likely square-shaped, consistent with traditional Thai mandapa design. It featured a tiered roof, possibly with three to five levels, though later reconstructions expanded this to seven tiers. Materials were modest at first, consisting of wood and stucco, with gold leaf and coloured glass added in later refurbishments.

The footprint itself was housed in a central chamber, surrounded by pillars and open sides, allowing pilgrims to approach and pay homage. The mandapa was built to reflect sacred geometry, aligning with Buddhist cosmology. Although simple in its initial iteration, the structure was imbued with ritual significance, designating the site as a royal and religious landmark. It took four years to add other monastic buildings, such as viharas, mansions, and kutis, where the monks could reside.

“The Supreme-Holy- Lord-Omnipotent allotted forest for surrounding grounds extending out one yok all around. Then the King, in His holy compassion, commanded artisans to undertake the construction of a mondop to cover the print of the Holy Paramount Buddha’s Foot and then to erect many buildings in various numbers—a holy recitation hall, a holy preaching hall, a building for religious instruction, a brick mansion and dormitories for monks.” [4]

Renovations of the Mandapa at Buddha’s Footprint

King Petracha (reigned 1688-1703 CE) ordered in 1702 CE a new model of the mandapa to be made, and after accepting the design, ordered to have the new five-spired mandapa built. The five spires are believed to represent Mount Meru, surrounded by four satellite peaks, a cosmological motif rooted in the Hindu-Buddhist tradition. This architectural choice not only elevated the temple’s spiritual stature but also reinforced the king’s legitimacy through his association with religious merit. When the works were done, the king went in procession to venerate the holy footprint of the Buddha.

“In that year of the horse, fourth of the decade, the King manifested His holy compassion by ordering an artisan to make a model of a holy spired mondop building [to be built at] the Footprint of the Holy Buddha, and by directing it have five spires and by directing the [usual amount of] ornamental glass be reduced and [that] it have a small outer gable and interstitial spires as well. After the master artisan had made the model, he took it in to speak and present it to the King. A holy royal order was thereupon issued commanding him to prepare the roof timbers of the holy spired mondop building following the model. When they were finished, His Majesty thereupon ascended in holy royal procession, formed to march in the military formations for water routes and land routes, to venerate the Footprint of the Holy Buddha following the forms of holy royal traditions heretofore. Then the King manifested His holy compassion by having the artisan functionaries make preparations to raise the roof timbers of the holy spired mondop building for the Footprint of the Holy Buddha.” [5]

King Suriyenthrathibodi (Luang Sorasak), also known as King Süa (reigned 1703-1709), ordered glass panes to be installed at the mandapa in 1708 CE. It was the first time glass decoration appeared in the Ayutthaya period. This enhancement likely served aesthetic and symbolic purposes: the glass would have reflected light into the sacred space, amplifying the sanctity of the Buddha’s footprint while also showcasing the king’s devotion and architectural patronage. It would be the king’s last visit to the Phrabat as he contracted an incapacitating and fatal illness during his pilgrimage. The wilderness surrounding the temple complex was infamous for causing steep fatality rates amongst its local officials, due to malaria, which is traditionally referred to by Thais as “Forest disease” (ไข้ป่า).

“When the Royal Era reached 1070, a year of the rat, tenth of the decade, the Supreme Holy Lord of the Realm had a glass artisan install large panes of glass in the partitions of the holy spired mondop building of the Footprint of the Holy Buddha, and then to cover it with gold and paint it with colors.” [6]

According to historical accounts, gold was first discovered in Bang Saphan in 1746 CE. That year, the founder of Kui town reportedly sent three taels of panned gold (about 112.5 grams) to the king. The finding prompted a royal expedition of over 2,000 workers to sift for gold in the area. In 1748 CE, King Borommakot (reigned 1733-1758 CE) received about 108 Kg of panned gold from Kuiburi and ordered it beaten into gold leaf. He then used the gold leaf to cover the spire and the spire shaft of the mandapa, along with the naga decorations.

“At the end of the fifth month in the Year of the Dragon, the tenth decade, over ninety chang of gold were brought in to be presented to the King. As for the Governor of the Municipality of Kui, the King was pleased to appoint him as the Phra of Kuiburi. Then the King expressed His sacred royal faith by having the panned gold beaten into sheets of the finest quality gold leaf to cover the mondop building of the Footprint of the Buddha. Now [the King] had [the gold leaf] spread out to cover [the building] from its spire shaft and naga [decorations] down to the base.” [7]

After the fall of Ayutthaya in 1767 CE, restoration work at the Phrabat began under King Taksin (reigned 1767-1782 CE).

At the start of the Ratanakosin era, King Phutthayotfa Chulalok, also known as King Rama I (reigned 1782-1808 CE), aimed to restore and safeguard sacred sites that symbolised Siam’s spiritual and dynastic continuity. At Wat Phra Phutthabat, the five-spired mandapa, initially built under King Petracha, was replaced by a single-spired mandapa, which followed recent artistic developments in most details. The Maha Uparat, the king’s younger brother, oversaw the restoration. He commissioned repairs to the temple complex, including the ordination hall (ubosot) and surrounding pavilions, to re-establish its status as a royal pilgrimage site. The doors of the mandapa, decorated with mother-of-pearl inlay from King Borommakot’s reign, were restored during his tenure.

King Chulalongkorn, also known as King Rama V (reigned 1868–1910 CE), is recognised for his modernisation efforts. He sponsored renovations that combined traditional Thai craftsmanship with subtle Western influences, especially in decorative elements and materials. He improved access and infrastructure around the temple to handle increased pilgrimage activity, reflecting his broader drive for modernisation and connectivity. The front Naga stairs leading to the mandapa perched on a small hill were rebuilt during his reign. The serpent king sculptures adorning these stairs have five heads, while the Nagas on the northern stair, which date back to the Ayutthaya period, have seven heads (Pratu Yak staircase). The silver-strip woven mattress (the Chinese of Suan Phlu stole the original – see below), covering the mandapa floor, was also added during his reign.

The present mandapa is a square building with a seven-tiered Prasat roof. Each tier is covered with green glazed tiles and decorated with miniature gables. It is supported all around by redented pillars gilded and inlaid with coloured glass. The external walls are also gilded and inlaid with coloured glass, featuring Thep Phanom—angels in adoration—and Phum Khao Bin patterns. The mother-of-pearl inlaid artwork on the mandapa’s door panels highlights one of the country's finest craftsmanship traditions. The floor inside is spread with woven silver mats. The mandapa has three Naga staircases, each representing stairs of silver, gold, and glass that stretch from heaven. Five-headed Nagas cast in bronze flank the stairs. The mandapa is surrounded by bells, which visitors can ring to dedicate merit to all human beings. The ordination hall and vihara were built in the architectural styles of the Ayutthaya and early Rattanakosin periods.

The Royal visits to the Buddha’s Footprint

The annual royal pilgrimage to Wat Phra Phutthabat during the Ayutthaya period was a dazzling combination of spiritual devotion and regal spectacle. The event was usually held in the hot season, often in March, which corresponded with the third lunar month, and had become a significant ceremonial occasion by the 18th century, especially under King Borommakot. The king and his entourage travelled from Ayutthaya to Saraburi by boat along the Pa Sak River, forming a magnificent flotilla of hundreds of vessels, some gilded and shaped like mythical creatures. Upon reaching the village of Tha Ruea, the royal party continued on elephants, horses, and carts, joined by crowds of commoners and nobles.

The king’s arrival was celebrated with grand processions, as aristocrats marched or rode in elaborate formations. A key ritual involved the king tossing dried fish, limes, and coins into the crowd. Locals scrambled for the limes, believing they might contain hidden gold or silver. The festivities included performances, fireworks, and public entertainment, lasting up to three weeks. At the heart of the pilgrimage was the veneration of the Buddha’s footprint, enshrined in the lavish mandapa adorned with gold leaf, silver mats, and glittering tiles.

The pilgrimage was more than just a religious event it also carried significant political and cultural implications. The king rarely left his palace, so this public journey reinforced his divine authority and connection to Buddhist virtue. This annual journey vividly demonstrated sacred kingship, blending spectacle with subtlety and anchoring Ayutthaya’s spiritual and political identity.

“Then His Majesty went in holy royal procession to the Footprint of the Holy Buddha, together with royal attendants in great numbers, both by land and by barge just like during the previous time. [The King] dedicated the holy spired building, made offerings in worship and performed holy royal acts of merit in great number. Then the Supreme Holy Buddhist Lord Omnipotent accordingly offered veneration and prostrated Himself to take His leave of the Footprint of the Holy Buddha and returned] to the Holy Metropolis belonging to His Holiness.” [8]

The Pillage of the Buddha’s Footprint

At the end of the Ayutthaya era in 1766 CE, a group of Chinese in the Suan Phlu area of Ayutthaya (2), taking advantage of the confusion caused by the Burmese invasion and the lack of central authority, descended to the Phra Phutthabat and stripped it of its gold and silver ornaments, possibly including roof decorations, offering vessels, and wall inlays. The mandapa was set ablaze. This event is often depicted with moral overtones in Thai chronicles, as part of a narrative of karmic downfall, illustrating how the kingdom’s spiritual decline reflected its political collapse.

“Meanwhile, in the brigades of that Chinese army which had established a stockade to fight the Burmese at the Canal of the Betel Garden, a group of over three hundred Chinese plotted together and persuaded each other to go up and do damage to the spired building of the Footprint of the Holy Buddha. They removed and took out the sheets of silver which had been laid over the floor and the pure gold which had been beaten out to cover the holy spired building. Then they put the main holy spired building to the torch and burned it down. A group of government officials and servants of the Holy reported [the incident] on down to the Capital. When the Holy Lord of the Realm had been informed, He thereupon had Luang Aphai Phiphat, the master of their stockade, investigate and clear up [the matter] through interrogation. He recovered a quantity of silver weighing over twenty chang and a quantity of gold weighing thirteen tamlüng and sent [both amounts] on in to be presented to the King.” [9]

Henry Alabaster, one of the first British diplomats in mid-19th-century Siam, saw two golden covers, one jewelled, fixed to the mandapa wall during his visit to the Phrabat. One cover is held at the Phra Phutthabat Museum. [10]

Virginia McKeen Di Crocco suggests that a heavily damaged but once magnificent gold cover, fashioned for the Phra Phutthabat by King Borommakot in 1748 CE, is now preserved at Wat Yai Suwannaram in Phetchaburi. It shows physical evidence of having been exposed to fire to melt the gold, and the damage it has suffered is consistent with the stories that local Chinese set fire to the mandapa of the Phra Phutthabat to strip the gold. [11]

Related structures

Prasat Nakhon Luang

Following the discovery of the Buddha’s footprint and the construction of monastic buildings on the site, significant development took place in the area. Travel from Ayutthaya to the Phra Phutthabat was undertaken by water and land. In Ayutthaya, over a hundred royal and other vessels set out in procession to Tha Ruea in Sara Buri. A resting place was selected at Nakhon Luang, where the Pa Sak River (locally called Khlong Sakae) converges with Khlong Bang Phra Khru. The latter joins the Lopburi River in Maha Rat, serving as a canal connecting the two main rivers. Prasat Nakhon Luang is one of the five royal residences or palaces outside Ayutthaya mentioned in ancient documents.

“In 993 of the era, a year of the goat, third of the decade, the King in His holy compassion sent artisans forth to copy and bring back plans of the Holy Imperial Metropolis and of the palaces of the Capital of Kamphucha Country, and had the artisans create a holy royal palace, as a place to rest from the heat in the vicinity beside the Monastery of the Divine Moon, to be used when His Majesty would ascend to venerate the Holy Buddha’s Footprint. Then, using the name of the original which had been copied, it was named the Holy Imperial Metropolis. And in that year when the Holy Imperial Metropolis was built." [12]

Phra Tamnak Tha Chao Sanuk

Arriving in a boat procession at Tha Ruea, the Ayutthaya king would retire for the night at the royal pavilion called Tha Chao Sanuk, a building constructed to accommodate the king on his journey to Wat Phra Phutthabat, located on the east bank of the Pa Sak River. The site was situated on the grounds of Wat Tamnak Phra Chao Songtham.

“The Supreme-Holy-Lord-Omnipotent proceeded back to the boat landing and, in His holy compassion, commanded that a holy royal palatial residence be built on the eastern banks and named it the Holy Residence of the Lords’ Pleasure Landing.” [13]

The construction of a road to Phra Phutthabat

A land procession was organised from Tha Ruea to the Phra Phutthabat by horses, elephants, and carts along Thanon Farang Song Khlong, or the Road of the Westerner with a Telescope. Today, a stretch of this road is called Phra Chao Song Tham Road.

“Then Farang were ordered to survey and cut a ten wa wide passage for a land route all the way straight to the boat landing, to cut down the jungle with knives and to pound [the surface] level so it was pleasingly smooth to form a finished imperial highway." [14]

Thanon Farang Song Klong is a road built during King Songtham's reign. When the king returned from his first expedition to the Buddha’s footprint, led by the hunter Phran Bun, he ordered a straight road 20 metres wide from Tha Ruea pier to the Phra Phutthabat over 20 km. To ensure the road was straight, help was sought from foreigners. According to Prince Damrong Rajanubhab, the alignment was carried out by a Dutchman using a telescope. (3) The Dutch likely knew the route from Ayutthaya to Tha Ruea and Phra Phutthabat early on.

Below is a detail from Jean-Baptiste Pallegoix’s work 'Description du Royaume Thai ou Siam' (1854), where he describes his visit to the Phra Phutthabat in March 1834 CE.

“Accordingly, the next morning, I took a guide, mounted an elephant, and set out for Phra Bat, accompanied by my people who followed behind. I was much surprised to find a beautiful and wide path paved with bricks and laid with a line through the forests. On both sides of the road, at every league, we found rooms or stations, and wells dug for the pilgrims. Soon the ground became undulating we stopped to bathe at a large pond, and about four o'clock in the evening, we arrived at the grandiose monastery called Phra Bat, built on the slope and almost at the foot of a beautiful mountain, almost entirely formed of bizarre rocks of a bluish color.” [15]

The road traverses three districts and two provinces, namely Tha Ruea District in Phra Nakhon Si Ayutthaya Province, and Ban Mo District and Phra Phutthabat District in Saraburi Province. About 9 kilometres of the route remain to be seen, starting from the area opposite Wat Sang Sok. The first kilometre is a dirt track, which is no longer used, and the remainder is a laterite road passing behind Wat Panchaphirom, Wat Nong Khonthi, crossing Phra Phutthabat – Ban Mo Road in front of Wat Kanlayana Banphot, passing in front of Chao Pho Khao Tok Shrine and Phra Tamnak Sa Yo before it disappears. It has been upgraded into a laterite and concrete road with a width of 6 to 8 metres.

Along the road from Tha Ruea to Phra Phutthabat were watering places for pilgrims, of which the Dong Op sacred well is a remnant.

"And as for the way by the land route from the Landing of the Lord’s Pleasure on up to the rear of the phikun trees—figure out a way to provide water and pavilions at intervals so that people can take shelter.” [16]

Phra Tamnak Sra Yo

Along Thanon Farang Song Klong was a royal resting place called Phra Tamnak Sra Yo, referring to a pond of which remnants can be seen to the north. The small royal residence was built after King Prasat Thong’s order when he visited the area to pay respect to Phra Phutthabat. Currently, only its base remains. Some sources attribute it to the reign of King Narai, who ordered a road constructed from Lopburi to the Phrabat. This route probably followed the present Phahonyothin Road (Highway 1) between Lopburi and Saraburi, connecting the modern-day provinces. The road enabled the king and his retinue to travel with ceremonial processions, supported by staging pavilions, rest stops, and royal water systems that were uncovered during archaeological surveys. Phra Tamnak Sra Yo is not located along King Narai’s route, but he ordered improvements to Thanon Farang Song Klong, and thus the royal pavilion could have been erected at that time.

“Now the King ordered [men] to improve and beat flat the land route coming from the Footprint of the Holy Buddha by way of the rear of Peacock Springs and Stone Landing to make a crown road all the way to the Municipality of Lopburi, and ordered [men] to improve the road to the Arrow Dip Lake, the road to Crystal Pool, and the road to the boat landing in the vicinity of the Holy Habitation of the Lords' Pleasure Landing.” [17]

Phra Tamnak Thai Phikun

It speaks for itself that, when visiting the Phrabat, the Ayutthaya king desired a royal lodging close to the significant religious site. It was an essential place for staying overnight when he came to pay homage to the Buddha's footprint, especially before the construction of the Tamnak Than Kasem, which was situated about 1.5 kilometres away as the crow flies.

Phra Tamnak Thai Phikun (4) was built west of the Phra Phutthabat. After the fall of Ayutthaya in 1767 CE, the site became abandoned, as the royal connection with Wat Phra Phutthabat lessened over time.

In 1857 CE, King Mongkut, also called King Rama IV (reigned 1851-1868 CE), ordered the construction of a new palace on the original foundations of the site. Lao slaves built the palace structures, audience halls, and bathing areas at Thai Phikun. The buildings were made of cement and wood. Since many Lao people resided in Thai Phikun, Lao culture flourished locally, as evident from the replica of Phra That Phanom at Wat Phra Phutthabat.

Today, few traces of the ancient palace remain, as it has all fallen into decay. Only the royal elephant mounting platform, some building foundations, and the square wall surrounding the site are still visible, about one metre (two sok) thick and two metres (one wa) high.

In some areas, it appears that a ditch has been dug, fed by a stream on the west side of the palace, now a one-metre-wide moat.

Today, the palace at Thai Phikun is a deserted grassland with an occasional tree.

Phra Tamnak Than Kasem

1.2 Km north of Phra Phutthabat stood another royal residence called Tamnak Than Kasem. It is located in Khun Khlon Sub-district (5), behind the Bangkok Bank, Phra Phutthabat Branch, on Phahonyothin Road, on the banks of Than Kasem (the Blissful Stream), a stretch of the Than Thong Daeng (6) that runs through the Phra Phutthabat area, surrounded by abundant trees. The brick foundations of the residence remain today, as do the remains of the water supply and drainage systems. The Ayutthaya kings would reside here during their pilgrimages to Phra Phutthabat.

“And the craftsmen of the main company advanced on up to build a holy residence on the edge of the stream on the lower reaches of Copper Stream and devised a dam and sluice which could be opened and closed to let the water flow in swiftly from Copper Stream. As for the holy royal habitation they built in the forest of delightfully damp and close shade trees of various kinds—it constituted a place to content the royal heart of the pinnacle of the realm and excellent king with all its innumerable pleasures. Then having devised a way to reduce the watercourse so it flowed gradually on down to Many Stone Creek, they therefore gave it the name of the Blissful Stream Holy Royal Habitation. Then they had foresters lead them out to beautify Sok Tree Stream, at the end of Copper Stream, to form a spot for outings. Now, all of the preparation of the Blissful Stream Holy Royal Habitation of Copper Stream, of the environs of the Holy Buddha’s Footprint and of the land route was finished in three months.” [18]

Footnotes:

(1) The year mentioned here is 968 CS, a year of the horse, eighth of the decade. It corresponds to 1606 CE, during the reign of King Ekathotsarot (1605-1610/11 CE). There is a chronological problem, as it is generally accepted that the imprint was found during the reign of King Songtham, at the earliest around 1610 CE.

(2) The Chinese had a strong presence in Ayutthaya, particularly in commerce and trade. Many Chinese immigrants (especially Teochew and Hokkien) settled in the kingdom and often worked as traders, artisans, or tax collectors. Although many were loyal residents or even intermarried into Siamese society, some groups remained semi-autonomous or operated within somewhat separate networks.

(3) The telescope was invented in 1608 CE in the Netherlands by Hans Lippershey (also spelt Lipperhey), a German-Dutch eyeglass maker born around 1570 CE in Wesel (now in Germany) who settled in Middelburg and applied for a patent for a device that could magnify distant objects. Although he did not receive the patent, his invention quickly spread across Europe and sparked a revolution in the field of astronomy.

(4) Thai Phikun or End of the Phikun. The Phikun tree, also known as Mimusops elengi, is a medium-sized evergreen tree found in tropical forests across South Asia, Southeast Asia, and northern Australia. Its common English names include Spanish cherry, medlar, and bullet wood. The timber is valuable, the fruit is edible, and it is used in traditional medicine.

(5) The name of the sub-district refers to Ban Khun Khlon, located slightly to the northwest of the Phra Phutthabat shrine. “Khun Khlon” signifies the rank and title of officials responsible for the Phra Phutthabat area, tasked with overseeing law, order, and propriety at the shrine during the late Ayutthaya period. Official rank and title: Khun Satchaphan Khiri. (In the King’s Trail, 86)

(6) Than Thong Daeng (ธารทองแดง), Copper Stream, originates from Khao Than Thong Daeng in Phra Phutthabat District and flows towards Nong Don District. The stream passes through a sluice northeast of Wat Phra Phutthabat. Ritthanon Phan Phichit built the dam. Parts of the stone constructions of the dam and sluice can still be seen today. The dam consisted of a large earthen wall, while the central part of the sluice was made of stone, possibly with a wooden door. (In the King’s Trail, 41)

References:

[1] Raben, Remco Dhiravat na Pombejra (1997). In the King’s Trail: An 18th Century Dutch Journey to the Buddha’s Footprint - Theodorus Jacobus Van den Heuvel. Bangkok, the Royal Netherlands Embassy. p. 84.
[2] Patterson, Jesica Lee (2012). Ostentation and Invisibility: The Phra Phutthabat and Royal Pilgrimage In Late Ayutthaya. Artibus Asiae, Vol. 72, No. 1 (2012), pp. 159-192.
[3] Cushman, Richard D. & Wyatt, David K. (2006). The Royal Chronicles of Ayutthaya. Bangkok: The Siam Society. pp 209-210.
[4] Ibid. p. 210.
[5] Ibid. p. 384.
[6] Ibid. p. 400.
[7] Ibid. p. 446.
[8] Ibid. p. 400.
[9] Ibid. p. 517.
[10] Alabaster, Henry (1871). The Wheel of The Law. London: Trubner & Co.
[11] Virginia McKeen Di Crocco, Footprints of the Buddhas of This Era in Thailand (Bangkok: Siam Society, 2004), pp. 137-40.
[12] Cushman, Richard D. & Wyatt, David K. (2006). The Royal Chronicles of Ayutthaya. Bangkok: The Siam Society. p. 216.
[13] Ibid. 210.
[14] Ibid. 210.
[15] Pallegoix, Jean-Baptiste (1854). Description du Royaume Thai ou Siam (Tome 1&2). Paris.
[16] Cushman, Richard D. & Wyatt, David K. (2006). The Royal Chronicles of Ayutthaya. Bangkok: The Siam Society pp. 217-8.
[17] Ibid. p 308.
[18] Ibid. pp. 217-8.

AYUTTHAYA HISTORICAL RESEARCH

PHRA PHUTTHABAT

(The mandapa containing the footprint of the Buddha at Phra Phutthabat – Picture taken January 2002 CE)

(The footprint of the Buddha hidden by donations – Picture taken November 2009 CE)

(Interior of the mandapa – picture taken November 2009 CE)

(The Naga stairs leading to the mandapa were rebuilt during the reign of King Chulalongkorn – Picture taken November 2009 CE)

(View of the mandapa - Picture taken November 2009 CE)

(Mother-of-pearl inlay at the mandapa– Picture taken November 2015 CE)

(A copy of one of the two large gold plates which are full-size representations of the design supposed to have formerly existed in the Phrabat itself, by Henry Alabaster - 1871 CE)

(View of Prasat Nakhon Luang – Picture taken July 2014 CE)

(Remnants of Phra Tamnak Tha Chao Sanuk - Picture taken November 2009 CE)

(Phra Chao Song Tham Road or the Thanon farang Song Klong – Picture taken April 2017 CE)

(Ancient watering places for pilgrims along the Thanon farang Song Klong – Picture taken April 2017 CE)

(Remnants of Phra Tamnak Sra Yo – Picture taken December 2022 CE)

(Remnants of Phra Tamnak Thai Phikun – Picture taken April 2017 CE)

(View of Phra Tamnak Than Kasem - Picture taken 7 July 2025)

(Old picture of Phra Phutthabat)

When the past no longer illuminates the future, the spirit walks in darkness.
(Alexis de Tocqueville)

HISTORY OF AYUTTHAYA

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