Footnotes:
(1) The first massive Mon migration following Halliday occurred in the 1660s following a Mon revolt in Martaban. The Mons captured the viceroy of Martaban, an uncle of the King of Ava and handed him over to King Narai. An estimated 10.000 people took refuge at Ayutthaya. Mon officials received the refugees in Kanchanaburi province and allotted land in Ayutthaya. [4] [5]. Although in the Royal Chronicles of Ayutthaya can be found that already in 1584 CE, a Mon migration - more or less forced - took place. [2] Due to a similar social and religious background as the Siamese, the Mon settlement was peaceful in Siam.(2) Derived from the Tamnan History of Wat Chang Yai.(3) "Phlai" is a Mon word, meaning youthful male or a strong man. In the Thai language, it refers to a male elephant. [6](4) For measurement calculation, see Siampedia.(5) War elephants had a mahout in the front and a centre guard in the back. The elephant was equipped with a war howdah, wherein the noble took place and fought. The elephant was surrounded by a quadruped guard of high ranking nobles, which following their title, had a position near one of the legs of the elephant. This classic combat position can be seen at the War Elephant Monument near the Elephant Kraal.(6) Royal ceremony known as "Phra Ratcha Phithi Tat Mai Khom Nam". Phraratcha is equivalent to the Burmese Daw Phithi means ceremony, Tat means to cut, Mai means wood, Khom means to press down or subdue, and Nam means name. According to ancient principles and methods of warfare, before an army leaves the capital of a kingdom to meet the enemy's forces, a ceremony has to be performed to ensure success. This ceremony is known as "Phithi Tat Mai Khom Nam," i.e. "Cutting the wood which corresponds with the enemy's name." In the first place, a temporary shed has to be erected with six posts having a sort of verandah around it. The shed is surrounded by a bamboo lattice, having open spaces in the form of a lozenge. Along the lattice are fixed paper umbrellas with three, five, or seven tiers. Young banana stems and sugarcane stalks are planted at some distance apart from each other. Then a person, who is adept in magic squares, Pali letters, and numerical figures, as well as in incantations, collects the earth from under three bridges, three ferry landing places, and three graveyards. The soil thus collected is moistened and made into the likeness of the enemy. The enemy's name is written on a piece of paper the adept then writes over the name with magic squares which will have a destructive effect on the enemy. This paper is then inserted in the chest of the earthen figure, which must be dressed in the traditional dress of the enemy. Young banana stems, and the stem of a tree, the name of which corresponds with the enemy's name, are brought and kept in the shed on three successive days, and every night on those days, incantations are pronounced or intoned over them. After this, the earthen figure is inserted into the banana stem, which is then tied round in three places with consecrated cotton thread. A pit is dug, and the banana stem and the stem of the tree which corresponds with the name of the enemy are planted together in this pit. Having prepared thus, at about 3 p.m., court Brahmans enter the shed, put down a jar of water used for consecration or incantation, and wind cotton threads used for the same purpose around the combined banana and tree stems. The Brahmans then invoke celestial beings such as Shiva, Krishna, Ganesha and so on to come from their celestial abodes to be adored and lend their help in the ceremony. Then when the auspicious moment is near, the king deputes some officials, usually the commanders of the expeditionary force, to perform the ceremony in his stead. The king hands over to his deputies His Majesty's finger-ring set with nine gems and royal swords. His Majesty's deputies proceed to the shed and, at the auspicious moment, draw the royal swords from their scabbards, take three slow, deliberate steps forward, and cut the stems of the banana tree and the tree corresponding with the name of the enemy three times. In so doing, they should take care that the swords cut the earthen figure and the enemy's name. They then stamp three times on the fallen part of the banana stem and the tree corresponding with the enemy's name. As soon as they have done as described, they should turn round and return to the palace without looking back at all. They then return the ring and swords to the king's attendants, enter into the king's presence, and inform him saying, "May it please Your Majesty, in going to subdue the enemy, we have been entirely successful as desired by Your Majesty." Thus ends the ceremony. [Phraya Sombati Parihar, Bangkok.] [7]
References:
[1] Information board in situ. September 2014.
[2] Wood, William, A.R. (1924). A History of Siam. Chalermnit Press. pp. 131-2.
[3] Cushman, Richard D. & Wyatt, David K. (2006). The Royal Chronicles of Ayutthaya. Bangkok: The Siam Society. pp. 89-90.
[4] Halliday (1913) - Immigration of Mons into Siam.
[5] Lang, Hazel J. (2002). Fear and Sanctuary: Burmese refugees in Thailand.
[6] Khun Chang Khun Phaen: Chapter 1 - The births of Khun Chang and Khun Phaen.
[7] Rajanubhab, Damrong (Prince) (1917). Our Wars with the Burmese. White Lotus, Bangkok (2000). Notes pp. 363-4. (Integrally, except for the Burmese translations of some words).