AYUTTHAYA HISTORICAL RESEARCH



WAT PRADU





Wat Pradu (1) is a defunct monastery located off the city island in the northeastern part of Ayutthaya, in a part of an old town earlier known as Ayothya. The area of Ayothya was probably already populated at the end of the Dvaravati era (6th to 11th centuries). There is evidence that a community settled in this area much earlier than 1351 CE, the date of establishment of the city of Ayutthaya. Sources mention that during the reign of Suryavarman I (1002-1050 CE) of Angkor, the Khmers occupied the area and established a stronghold here as an appendage of Lopburi, naming it Ayothya after the ancient and one of the holiest Hindu cities of India, the old capital of Awadh, in the Faizabad district of Uttar Pradesh.


Wat Pradu stood on the north bank of Khlong Wat Pradu (2) and opposite Wat Rong Tham on the south bank. The names of Wat Pradu and Wat Rong Tham were merged, and the new established, post-Ayutthaya era, monastery was called Wat Pradu Song Tham (3).


The site of Wat Pradu is now partly occupied by the Ayothaya Town municipal services and there is also an area north of it labelled as an archaeological site (Sathan Boran). The Fine Arts Department - 3rd Region excavated the area and stumbled on brick foundations (numbers 19 and 20 on the map).





(Excavation plan of Wat Pradu Songtham and the Wat Pradu archaeological area by the Fine Arts Department - 3rd Region.)



History


Wat Pradu played an important role in the city’s history. Royal Chronicles first mentions it in the context of a rebellion by Japanese merchants in Ayutthaya. Many Japanese boats had started to conduct trade in the city, and these merchants were angered by their treatment once King Songtham (reign 1610/11-1628 CE) took the throne (c.1610 CE), especially after the king ordered the execution of one of their leaders. About 500 Japanese joined Phra Phimon and marched to the imperial plaza to kill the newly crowned king. However, eight monks from Wat Pradu and Wat Rong Tham rescued the king and escorted him away in front of the Japanese. The Japanese were then attacked by Phra Maha Ammat - the future King Prasat Thong (reign 1629-1656 CE) - and his troops. The Japanese were killed in great numbers before they could board their junks and flee the city. In reward for ousting the rebellious Japanese, Phra Maha Ammat was appointed Chao Phraya Kalahom Suriyawong. A royal proclamation was made to present food and alms to monks at Wat Pradu on a standing basis. Thus, Wat Pradu was formally recognised by Royal patronage, which continued into the next dynasty. (4)


"At that time many Japanese boats had come in to trade. The Japanese had been angry, claiming the ministers were unjust, and had conspired together to join with Phra Phimon to kill the Holy-Great-King. Later, about five hundred Japanese managed to assemble together, marched into the imperial plaza, and waited with the intention of seizing the Holy-Lord-Omnipotent who had come out to listen to the holy monks explicate books at the Còm Thòng Sam Lang Holy Throne. Just at that moment eight holy monks from the Monastery of the Pradu Tree and the Hall of the Law came in and escorted His Highness out right in front of the Japanese." [1]


Wat Pradu is also mentioned in the Royal Chronicles of Ayutthaya concerning an important event occurring in 1758 CE. When King Borommakot (reign 1733-1758 CE) died earlier that year, a violent conflict ignited over who would be next in line to the throne. King Uthumphon (reign 1758 CE) eventually got the crown, which caused many to fear that a civil war might erupt. Five revered high-ranking monks tried to avert the Kingdom’s political division by pressing for a peaceful solution at a site within the Royal Palace. As a result, King Uthumphon abdicated the throne to enter the monkhood at Wat Pradu – only reigning for ten days. He boarded a holy throne branch barge and went in procession in military formation to his old monastery (Wat Krajom). Then King Uthumphon went to live at Wat Pradu. His elder brother was then crowned King Suriyamarin (Ekathat) (reign 1758-1767 CE).


"When it was the waning moon in the seventh month, His Majesty went in holy royal procession to present the royal wealth to the Supreme Holy Older Brother of the King. Reaching the waxing half of the eighth month, His Majesty accordingly boarded a holy throne branch barge and His procession proceeded forth in military formation. After His Majesty had entered the holy monkhood at His old monastery, He went to live at the Monastery of the Pradu Tree." [2]



While King Uthumphon was still a monk at Wat Pradu, a rebellion was planned by Prince Krom Mun Thepphiphit and four nobles (Chaophraya Aphai Racha, Phraya Yommarat, the Phraya of Phetburi, and Master Cui). They went to this monastery, prostrated themselves to Uthumphon, and informed him of their plans. The former king told them that it was improper for him to consider such affairs as an ascetic. However, the next day, Uthumphon visited his younger brother, King Suriyamarin, and warned him of the upcoming rebellion - and asked that the rebels’ lives be spared. As a result, the four nobles were captured, flogged, and imprisoned. Prince Krom Mun Thepphiphit fled from Wat Krajom and escaped into monkhood at Wat Phanan Choeng –later exiled to Sri Lanka.


"During the evening of the next day the Department of the Fifth Rank Thep Phiphit and all four of the nobles accordingly took themselves off for an audience with the Holy Lord Omnipotent, who was in the monkhood at the Monastery of the Pradu Tree, and then prostrated themselves and told Him about that matter which they were planning together. When He had been informed, the King thereupon said, “My form is [that of] an ascetic. For me to consider that affairs of the realm with you is not proper. No matter what all of Your Worships deem proper, you will decide it among yourselves!” The Department of the Fifth Rank Thep Phiphit and all four of the nobles, having accordingly understood Him as saying He was already willing [to go along with them], took their leave and came back."


“On the morning of the next day His Majesty thereupon came inside the Holy Royal Palace Enclosure, went in for an audience with the Holy Older Brother of the King, bestowed His holy blessing and reported that secret development so He would be completely informed in every detail. Then He bestowed His holy blessing and said, “My self shape being [that of] an ascetic, I am involved with the code of [Buddhist] ethics and would accept as a holy royal gift only the lives of the people of the evil group. Do not let them be killed.” Then He bestowed His holy blessing, took His leave and went back to His temple.” [3]



Taking advantage of Siam’s political chaos, Burmese armies again invaded Siam, and Ayutthaya was forced to prepare for war. Various nobles and imperial subjects visited the former King at the Monastery of the Pradu Tree to persuade him to leave monkhood to prepare the city’s defence. Fearing that the city would be lost to the enemy and having compassion for the city’s residents, Uthumphon gave up his ascetic life at this monastery. King Uthumphon, who believed that his resumption of the crown was to be permanent, soon found his brother intriguing against him, and in 1762 CE, fearing that his life was in danger, he retired once more to his monastery.


"At that time the various nobles and imperial subjects, persuading each other to go to prostrate themselves and beseech the Holy Lord Omnipotent of the Monastery of the Pradu Tree, invited His Majesty to take leave of the monkhood and come out to help with the royal affairs of the realm. The Holy Lord Omnipotent, having compassion in His holy heart for the celestial retainers and commoners and fearing the Holy Metropolis would be lost to the enemy, thereupon took leave of the monkhood and came out to help the Holy Older Brother of the King with royal affairs to defend the realm and protect the Holy Metropolis. He thereupon issued a warrant, being pleased to have Caophraya Aphai Racha, Phraya Yommarat and the Phraya of Phetburireleased from punishment and to have them retain their positions of standing and dignity and administer royal affairs as before. Then He had the retainers and troops of the municipality, as well as the families and food supplies, rounded and driven into the Holy Metropolis. Now the walls of the municipality along the front of the Holy Royal Palace Enclosure on the side toward the edge of the river originally consisted of only a single tier. He had one more tier of walls newly constructed outside and lower than the original walls. And He had teak logs brought up, tied to hang from the boundary stones and pounded into the ground to form barriers to seal off all the water and land gates. Then He had the wheeled guns and tripod guns brought up and positioned at intervals in a line upon the fortifications, and conscripted troops of soldiers to fill the posts and defend the positions around the Holy Metropolis. Then He had the brigades of an army conscripted and was pleased to have Caophraya Maha Sena, as the general of the army, with Phraya Rattanathibet, Phraya Yommarat, Phraya Ratcha Wangsan and all the servants in royal service, lead the brigades of a large army of over two thousand troops out to encamp and engage the armies of the Burmese enemy. They went and established a large number of stockades in a line with each other along the Waterway of the First King." [4]


"One day later on, during the middle of the night, the King issued a holy royal proclamation to have the Holy Younger Brother of the King summoned in for an audience in a place in the Interior [of the Palace Enclosure]. When His Majesty went in He gazed with His holy eyes and saw His Holy Lord and Older sibling unsheathe a holy sword weapon and lay it across His holy lap. He accordingly understood in His holy heart that the King was displeased, would do Him harm, and would not let Him remain among the laity. His Majesty thereupon came back out to His place to the Front [of the Palace Enclosure]. When the waxing half of the eighth month arrived, His Majesty thereupon boarded a holy throne barge and went out to the Monastery of the Fig of the Pure Gold Spray. After entering the holy monkhood, His Majesty came back in to live at the Monastery of the Pradu Tree just as before." [5]


As Burmese troops moved closer to the capital city, all the holy clerics of the Royal Synod were invited to live at monasteries within the city walls. Uthumphon departed from the Monastery of the Pradu Tree to live at the Wat Ratcha Praditsathan. While here, nobles and citizens tried to persuade him to leave monkhood again to protect the city. They wrote pleading messages, wrapped them up, and placed them in his alms bowls. Despite receiving many messages daily, the former King remained a monk. Burmese armies eventually conquered Ayutthaya on 7 April 1767 CE and destroyed the city. King Suriyamarin died in the process. The Burmese defrocked Uthumphon, and he became a common layman. He was then led over the hills to Burma, where he ended his days recounting the past glories of the Kings of Ayutthaya.


"Meanwhile, within the Celestial Capital and Grand Metropolis at that time when the brigades of the Burmese armies had advanced and almost reached the Capital, the Supreme Holy Buddhist Lord Omnipotent commanded [officials] be sent forth to invite all those holy clerics of the Royal Synod who were living in monasteries outside the municipality to come in to live inside the monasteries of the Holy Metropolis. And His Majesty the Supreme Holy Younger Brother of the King, who was in the monkhood at the Monastery of the Pradu Tree, accordingly came in to live at the Monastery of the Royal Foundation. Nobles and citizens persuaded each other to go to speak to and invite His Majesty to leave the monkhood, help with the royal affairs of the realm, and protect and defend the Holy Metropolis just like [He had done] during the campaign of Mang Lòng on the previous occasion, but He did not leave the monkhood at all. Now when His Majesty went to receive food in His alms bowl, the inhabitants of the municipality persuaded each other to write messages, wrap them up and place them in His alms bowl—their gist was to beseech Him to leave the monkhood—and He received packages of messages in His alms bowl in great numbers each and every day." [6]


"The Holy Lord Mang Ra thereupon bestowed bounties, appointed Nemiao to be Yotthaya Wun and placed him in charge of all the groups of Thai. Now as for the Crown Noble of the Monastery of the Pradu Tree—the Holy Lord of Ava had Him defrocked and become a layman. As for all those descendants of the Holy Lineage of the Ruler of the Thai Municipalities—they were sent to establish houses and homes at the Municipality of Cakkai on the banks of the far side of the Mother of Waters, directly across from the Municipality of Ava.” (5) [7]





(The presumed King Utumphon's memorial tomb in Amarapura, Myanmar - Picture courtesy of Sean Alcock.)



Wat Pradu enjoyed Royal patronage from the reign of King Songtham (1610-1628 CE) to the city's fall on 7 April 1767 CE. During this time, this monastery acquired significant wealth and several valuable artefacts. After the fall of Ayutthaya, Phraya Taksin needed to finance his expensive fight against the Burmese, so he sent expeditions to Ayutthaya to track down hidden treasures. The Chinese were very enterprising and had a natural gift to find booty in the rumble. Five earthen jars full of gold and silver were discovered at Wat Pradu. [8]


The Ayutthaya monasteries were sacked and plundered by the Burmese and further dismantled in the reigns of King Rama I and Rama III to reconstruct the Siamese capital in Bangkok. When, in the last century, the demand for antiques increased, and the amulet markets mushroomed, Ayutthaya's ruins were plundered one more time. During the fifties, witnesses recount, it was common for locals in the Ayutthaya area to gather the bricks of the ruins. Trucks and boats from Bangkok came up to collect the bricks at 20 Baht a load. Hence, nothing much was left of Wat Pradu and Wat Rong Tham.



Wat Pradu or the Phra Khlang's Temple and Kaempfer


Engelbert Kaempfer came to Ayutthaya in 1690 CE as a German physician to the Dutch East Indian Company (VOC) Embassy to the Emperor of Japan. Although Kaempfer stayed in Ayutthaya for less than a month, he developed a well-detailed field map consisting of several drawings glued onto a large base. It had elaborate details about geography, palaces, temples, bridges, and shophouses. In 1727 CE, Johannes Gaspar Scheuchzer published a book featuring two additional maps Kaempfer is accredited for post-mortem. One map shows the route from the Gulf of Siam to the capital city, and the second has detailed outlines of the city’s roads and canals.

Kaempfer participated on 12 June 1690 CE in the funeral of the wet nurse of Chao Phraya Kosa ‘Lek’ and, most likely, his younger brother, ‘Pan’. On 19 June, in the afternoon, he visited Phra Khlang's monastery northwest of Ayutthaya again, and also on 24 June, a day where he drew many sketches.

"On the Twelfth of June, at four in the afternoon, the funeral of the Berklam’s or Chancellor's of Siam, who had also the Berklam's direction of foreign affairs, his Mother was buried with great pomp and solemnity. The Siamites call also their Nurses mothers, and those brothers and sisters, who sucked the same breasts. This was only the Berklam's Nurse, for his Mother died, and was buried about fifteen months before." (6) [9]


The site where she was cremated is described as “The place, where the Berklam's mother was interr'd, was seated between two branches of the River opposite to the City, and enclos'd with a square row of Banners, Flags and other Ornaments dispos'd in form of pallissado's.” (7)

Kaempfer describes the "Berklam" temple as "The other remarkable curiosity is a double square joining together, and situate not far from the City towards the East each square contains several Temples, Convents, Chapels, Columns, Pyramids and other Buildings of different forms. They are separated by a Canal, and are each enclos'd with a fine wall." [10]



Kaempfer's maps


The Phra Khlang Temple, or as Kaempfer writes it, Barklams’ Temple, is shown on his map "Mappa Meinam Fluvij Ad Orig. Eng. Kempfer delin, I.G.S" published in 1727 CE in ‘The history of Japan, together with a description of the kingdom of Siam, 1690-92.’ by Johann Caspar Scheuchzer (1702-1729 CE).


The ‘Barklams Temple’ is situated on the north and south banks of a canal, running east-west, which must be, in my opinion, Khlong Pradu (8), as this canal was on the other side of the Front City Canal somehow at the level of Khlong Ho Rattana Chai.





(Detail of Mappa Meinam Fluvij Ad Orig. Eng. Kempfer delin, I.G.S)



The original field map of Ayutthaya (1690 CE) from Kaempfer, though, shows more detail. In this map, we can see that there is a parallel canal west of Khlong Ayothya - Kudi Dao. This parallel canal is also shown on a large map in the Phiman Rattaya Pavillion of the Chanthara Kasem National Museum.


Kaempfer added measures on this map. On a detail we can read he walked 300 paces or about 250 metres along the canal bank between the ‘Barklams Temple’ and the junction of Khlong Pradu with an N-S running canal and a bridge over the latter. From this spot, he walked 350 paces or about 300 metres to the junction of Khlong Pradu with an N-running canal and near a temple, which must be Wat Khian. From the intersection to the Lam Khu Khue Na, he did 100 paces or 85 metres. Another distance of 200 paces or 235 metres, he walked south of Wat Pradu to Wat Samana Kot.


Wat Nang Chi is visible on the detail, south of the mouth of Khlong Pradu and opposite the mouth of Khlong Ho Rattana Chai. The temple can also be seen on Kaempfer’s map (Sl 3060 Fol. 4280).


The walked distances by Kaempfer prove that Wat Pradu and Wat Rong Tham are the monasteries indicated on Kaempfer’s field map of Ayutthaya and his map of the Maenam (“Mappa Meinam Fluvij”).





(Detail of Kaempfer's 1690 CE field map)



Kaempfer's drawings


Kaempfer drew a precise ground plan of the two temples, and here is the confusion with regard to the maps. Nearly all Theravada monasteries, prominent in Thailand, are constructed on an east-west axis, as the layout of a temple is modelled according to a series of magical and religious beliefs. The Buddha image or main altar is usually placed at the eastern end, and the laity typically faces west during worship.

The two temples are separated by a canal running north to east, as Ayutthaya temples are aligned east to west. The first canal coming to mind is Khlong Ayothya - Kudi Dao. In this case, the two temples are separated by the canal the first temple stands thus on the west bank of the canal, while the Phra Khlang temple is on the east bank.

The published version of the ground plan shows the western foothills of the Khao Yai National Park in the north, hence the orientation of the canal North-South.





(Detail from Kaempfer's manuscript ‘The History of Japan’)



Kaempfer's description of the Phra Khlang Temple


The original German manuscript 'Heutiges Japan' was not published, but the extant German version was translated from the English version. The original manuscript was translated into English by Sloane's librarian John Gaspar Scheuchzer (1702–1729 CE) and first published in London, in 2 vols., in 1727 CE.


The published English version differs from the original text, so I tried to make a new translation (to the best of my ability) of the old ‘Niederdeutsch’ section of our concern, interspersed with Latin. The section can be found in Engelbert Kaempfer Werke 4 under [Sl 3060, fol. 439v]. I apologise if there are any incorrect translated words. [11]





(Engelbert Kaempfer's description of the Phra Khlang temple.)



"Des Berklams sogenandten Tempels. (als der erste) Hoff befaßete 2 kirchen, zwischen derer mitten eine sehr hohe und in seiner Guldenen spitze bekröhnte ungemeine Pyramide nach welcher I holtzern gebeu zum sitzen und den 2 sacella gegen welche, 2 andere uberstunden in fronte der lezten kirchen. An denen seiten des kirch hofes wahren vielen andere herliche Pyramiden, und ein holtzeren hauß (a). mit einer klocken so gantz verguldet von dieser figur. Wurde malleo geschlagen cum ad preces mane ac vesperi convcniunt. Lesen alsden (ut audivi) wie die Romische Patres die Psalmen singen, mit behender stimmen, wol anzuhören."


The Phra Khlang's so-called temple (as the first) courtyard contained two monastic buildings, between which in the middle there is a very high stupa crowned with a gilded spire, after which, a wooden edifice for sitting and two chapels, against which two others stood opposite in the front of the last monastic building. On the sides of the churchyard were many other magnificent stupas, and a wooden house (a.) with a bell so completely gilded was beaten by this figure with the hammer when they met for morning and evening prayers. Read then (as I have heard) how the Roman priests sing the psalms, with nimble voices, worth listening to.





(The Phra Khlang Temple, detail of Sl 3060, fol. 439v.)



"Die Erste kirche (A) welche wegen ihrer mit henden ausgeschnitzten thoren sehr illustre hat latera utrinque von 8 pfeilern schiefen und 4-kantig nicht lang (fere 3 Man hoch) und in die maure gezogen, ut promineant. Dieser Tempel hat 4 tacher uber oder nach ein ander mit seinen End flugelen, und auffstehenden stutz pflanken."


The first church (A), which is very illustrious because of its large, hand-carved doors, has on both sidewalls eight tilted pillars, square, not long (almost three-man high) and recessed into the wall so that they stand out. This temple has four roofs above or after one another, with at the end, wings and wooden support planks.


"Die fronte so mit 2 mahl 4 pfeilern in vestibulo ad 2 cubita elevato stunden (verguldet an ihren epistyliis) wahren mit holtzern rohten gitter und thüren umbfugt, umb den Zugang zu denen geschnitzten thüren, (als Daß Subject der Verwunderung) contra temerariam contrectationem zu verhinderen diese 3 thüren hatten ihre limites von coement zwiefach sehr kunstlich aus gsschnitten, so daß daß schnitz werk in apicem aufgingen, von laub und Zügen. Jede pforte oder thor bestunden aus 2 thuren, derer jeden aus einem holtzern brete so kunstlich gegruvirt daß es vor ein remercables Meister stuck zu admiriren ist, besonders die mittelste thüren deßen laubwerk feiner. "


The front, with twice four pillars in a porch, raised to two cubits (gilded on their architraves), was surrounded with red wooden lattices and doors to prevent access to the carved doors (as a subject of amazement) against daring touch. These three doors had their limitations made of cement, twice very artfully cut out so that the carvings of leaves and spiral depressions went up to the top. Each door consists of two doors, each made of a wooden board so artfully carved that it is a remarkable masterpiece, especially the middle doors, whose foliage work is finer. (9)





(Kaempfer's drawing of the first structure in the first courtyard, which must have been an ordination hall.)



"Es sind aller hand Gotter und bilder in allerhandt positur, auff und in dem laubwerk zierlich her vorragende so daß man 3 lagen des geschnitzten unter ein ander zehlen mag. (lnter alia Virgo 4 brachiis in der einen ein tridens, in alia ein krantz in alia forte gladius ac quaecumque) jedes mil Gold und convenienten farben beziert."


There are all kinds of gods and images in all sorts of positions, gracefully protruding on and in the foliage work so that you can count three layers of carvings one under another (among other things, a virgin with four arms and in one a trident, in another a discus, in another perhaps a club and whatever, each decorated with gold and appropriate colours). (10)


"Nach diesem tempel folgte eine thurms hohe und zimlich dicke grose pyramide B mit einem umbgang und mauer, derer oberste Guldene spitze (sind vulgo halb verguldet) mit einer grosen durch gebrochen weiten abstehenden mit gold Crohn oder Himmel beziert, mit umbhangenden verguldeten klockges welche der mit zum gelaut bewegte."


After this temple, there was a tower-high and quite thick large stupa (B) with a gallery and wall, the upper gilded spire (usually half gilded) decorated with a large, perforated, wide-protruding, gold crown or canopy, surrounded with gilded bells which rang when moving.





(Kaempfer's drawing of the main stupa in the first courtyard.)




"Hiernach (das Holtzerne stelten haus, worin ein schwerer bunter tragstuel stunde ungerechnet) folgeten 2 Abgottter gewolben oder hausgens, gegen dem vestibulo der lezten Tempels zu gewand und daselbst 2en abgottern jede in einer kammerchen beschlußen, respondiren derer eines I einen remercablen gantz verguldeten monstreusen Bachus praesentirte mit anderen kleinen idolis oben und zu fußen begleitet. Er wahre sehr improportionirt und so diken kopfes als 3 Menschen haupter auch garzu dicken kurtzen krages, daß das haupt hinten uber hinge vide manuscripta. Er wurde beschranket mit einem holtzern Gitter, so von wachs lichter gnugsam bekleben gewesen zuseyn schiene (an diesem nahme ich daß angeklebte portrait) stunde noch ein Eisen Cruitz stange: zu auffsteckung der lichten. Und konte diese kleine gewolbte kamer geschloßen werden."

After that (the wooden stilted house, in which a heavy, colourful sedan chair stood not accounted for) followed by two idol vaults or cottages facing the porch of the last temple, and there were two idols, each enclosed in a small chamber, one of which was presented with a remarkable, fully gilded monstrous Bachus, showcased by other accompanied small idols above and at the feet. He was very disproportionated, and his head was as thick as three human heads, with a thick, short neck so that the head seemed to hang backwards see the manuscript. A wooden grid confined it, so it seemed to be sufficiently adorned with wax lights (by this, I assume the attached portrait.) stood yet an iron crucifix rod for the attachment of the lights. And could this little vaulted chamber be closed.





(Kaempfer's depiction of Katyayana, the big-bellied Buddha, also known as Phra Sangkajai in Thailand and a Footprint of the Buddha.)



[fol. 439r] "die andere des gleichen gewolbete rohte gemauerte Seiten Capel (inter cedente inter utrumque alio aedificio forte columnis rotundis) verfaste nur in der Mauren ein quadrate verguldete bundte eindruckung eines quasi fußes van 4 zahen die die Unseren nandten Adams fuß von 3 Spithanae longitudine, et 1 1/2 latitudine. Es stunden vor ihm 3 a 4 kleine idola sitzende. 1 hat sonder zweifel eine remerquable fable zu seiner explication vonnohten. Vida Manu Picta. Figura 1 et 2"


The other of the similarly vaulted red-walled side chapels (there was another building between the two, perhaps with round columns) is a gilded, square, colourful impression of a sort of foot with four toes, representing our named Adam's foot of 3 spans long and 1 1/2 wide just fastened to the wall. 3 or 4 small idols were sitting in the front. There is, without doubt, a remarkable fable necessary for its explication. See hand-painted figures 1 and 2.


"Gegen den erst benandten sowol als dieser anderen Sacell wahren sub Veslibulo derer anderen Tempels, nach der thur beschriebener sacellen offene kammerchen. ieder mit Einem gewohnlichen Guldenen Idolo (daß erste hatte einen Camel daß andere ein holtzen gar klein idolum vorsich) so vieleicht nur hierinnen verehrt a superstitiose devotis. "


Opposite the first-mentioned chapel as well as this other one, there were beneath the porches of those other temples, past the door of the chapels described, open cubbyholes, each with an ordinary gilded idol (the first one had a camel and the other one had a very small wooden idol) perhaps only worshipped here by the superstitious devotees.


"Beyde lagen vol beschriebener Oli, oder palm blatter mit schwartzen letteren gegravirt und grose wie Malabarisch, beschrieben lingual Balica. Dan es seyn blatter ihrer Heiligen Historien bucher so etwa nicht mehr brauchbar gewesen, quae folia hic deponunt ac reddunt ut profanentur."


Both were full of inscribed Oli or palm leaves engraved with black letters and large like Malabaric, written in the Pali language. Since the pages of their sacred history books were no longer usable, they deposited these leaves here and caused them to be desecrated. (11)


"Es wahren aber diese beyde kammerchen sub vestibulo des anderen tempels ad murum, 2 1/2 Man hoch, und kostlich ex coemento exsculpirt, und saßen diese 2 idola auff geflamten oder gefederten stuelen auff Europoeisch, mit beyden handen auff dem knie ruhende ab hangen oder liegen."


There were these two cubbyholes under the porches of the other temples at the wall, 2 1/2 man high and exquisitely carved from cement. These two idols sat on upholstered or cushioned chairs in European fashion, with both hands resting on the knee, hanging or reclining.





(Kaempfer's sketch of the two courtyards of the Phra Khlang Temple.)



The Phra Khlang Temple by Nicolas Gervaise


Nicolas Gervaise (ca.1662-1729 CE), a young French theological student of the “Société des Missions Etrangères” residing in Ayutthaya in the late 17th century, wrote the "Histoire Naturelle et Politique du Royaume de Siam", initially published in 1688 CE. White Lotus (Bangkok) published an English translation of the old book titled "The Natural and Political History of the Kingdom of Siam" with an introduction by John Villiers. Here is a detail.


“The pagoda which the barcalon had built for the king eight or nine years ago is a work of extraordinary beauty. Everything in it is both well-ordered and magnificent, and it looks very much like a European building. A parapet raised about four or five cubits above the ground surrounds all the pagodas and protects them against flooding. It is about a fathom and a half wide and serves also as a cemetery. It is filled with gilded pyramids, ranging in height from five cubits to fifty or sixty. In the midst of these is the pyramid containing the ashes of the founder, which is incomparably finer and higher than the others. The trees planted on either side set off these rich obelisks admirably, and the flowers which bloom there all the year round make delightful gardens for the cemeteries.”





(Drawing of the Phra Khlang Temple in "The Natural and Political History of the Kingdom of Siam".)



“The last barcalon although he was the king's foster-brother and related to the royal family, was cremated outside the town in a place not far from the palace. His obsequies matched his rank and the position he had attained during his life. So prodigious a gathering of people had never been known as on this occasion. The water of the river could not be seen for vast multitude of balons which covered it and the king sent several of his own in honour of the deceased. The two chief sancrats followed the bier, accompanied by great officers of state and persons of the highest rank in the realm. The ornamentation of the funeral pyre exceeded that of our finest decorations. The king watched the whole ceremony from his windows and himself lit the fire by means of sulphur fuse that led into the palace.” [6]


We learn from Gervaise’s text some additional information. The beautiful monastic building, in ‘European style’, was built by the Phra Khlang Kosa ‘Lek’ a couple of years before his death in 1683 CE. Lek was cremated on the cremation ground opposite the Grand Palace and in front of Wat Na Phra Men (hence its name. The location is now a parking space for Wat Na Phra Men). His ashes were later deposed in his temple in the central stupa, which had an approximate height of 25 metres. The outer wall of the monastic complex had a height between 1.80 and 2.20 metres. The drawing shows the two chapels which Kaempfer describes and can be found in his sketch of the Barklams Temple.





(Comparison Kaempfer and Gervaise's drawings.)



In conclusion


On a detail of the Plan of Ayutthaya (Sl 3060, fol. 428), we can see that the first or east courtyard from Kaempfer’s drawing is the temple north of the canal. The second or west temple is the temple south of the canal.


The first courtyard, Wat Pradu, has a central monastic building with a high stupa, likely an ordination hall, as Kaempfer sketched the boundary stone or ‘Bai Sema’.


The second building without a stupa, which must be a vihara, has a front in Greco-Roman style when based on Gervaise's sketch.


Both structures have a three-tiered, four-layered roof, supported by eight pillars on both sides similar to Wat Na Phra Men. The monastery, thus, must have been quite vast on its east-west axis.


Its position corresponds with Phraya Boran Ratchathanin’s 1926 CE map, where we find both temples, Wat Pradu and Wat Rong Tham.


Wat Pradu was in geographical coordinates: 14° 21' 56.9" N 100° 35' 14.8" E.





(Kaempfer's drafted map of Ayutthaya with an inset of the Phra Khlang Temple.)



Footnotes:

(1) The names of two large trees in the Pterocarpus genus, Papilionaceae family, are P. indicus Willd. The grey bark is cracked into shallow grooves along the length. The branches droop low. The fruit is a round, flat pod with wings surrounding it and one seed bulging out. Planted as a shade tree along the road. and public parks Padauk Ban, Padauk Lai, or Indian Padauk is also called type P. Macrocarpus Kurz. The bark is grey-brown, roughly cracked into deep grooves, and the branches are slightly raised. The fruit is a round, flat pod with wings surrounding it. It contains 1-4 seeds. It grows in mixed forests. The wood is popularly used to make furniture, called padauk pa or padauksen. Pterocarpus indicus is a species of Pterocarpus native to southeastern Asia, northern Australasia, and the western Pacific Ocean islands, in Cambodia, southernmost China, East Timor, Indonesia, Malaysia, Papua New Guinea, the Philippines, the Ryukyu Islands, the Solomon Islands, Thailand, and Vietnam. Pterocarpus indicus was one of two species (the other being Eysenhardtia polystachya) used as a source for the 16th- to 18th-century traditional diuretic known as lignum nephriticum. Many populations of Pterocarpus indicus are seriously threatened. [Wikipedia]
(2) Khlong Wat Pradu is a defunct canal once situated off the city island in the northeastern area of Ayutthaya in the Phai Ling Sub-district. The canal was named after the temple Wat Pradu, to which it connected. The mouth of the canal was at the Lam Khu Khue Na in between Wat Krajom and Wat Nang Chi. Based on Kaempfer’s maps, Khlong Wat Pradu linked up with a north-south canal that flowed west of Wat Kudi Dao and Wat Samannakot and connected with Khlong Kramang about 50 metres from its junction with Khlong Ban Bat and Khlong Dusit. The canal can be seen on a photo with references 4064 - BN 391 684 9 Jun 44//F/36 (043) in the Williams-Hunt Aerial Photos Collection. Khlong Wat Pradu ran parallel and north of a wooden bridge, starting at the Wat Pradu Boat landing and leading to the temple. Khlong Wat Pradu has been filled up today but ran earlier just north of the Wat Pradu Songtham premises.

(3) The renaming of 'Rong' by 'Song' seems to come from the following: 'rong', which means 'building', sounds like a coffin (Th: long). The word 'Rong' was not felt as a very auspicious name for a temple, hence the name change. The same occurred to Wat Wong Khong, before known as Wat Rong Khong and later changed into Wat Wong Khong. Other Ayutthayan temples merged at a certain stage are Wat Sri Pho (Wat Sri Pho & Wat Kalayaram) and Wat Tha Ka Rong (Wat Tha & Wat Ka Rong).

(4) Dutch merchant Jeremias Van Vliet reported on this event with a slightly different interpretation. The Japanese merchants had enjoyed significant profits from selling deer skin (also sapan wood), but as their pride and imprudence grew, they dared to attack the palace and seize the king in his own room. They did not free the king until he promised to forget the harm they had done him and to take the Japanese soldiers into his service as bodyguards for the rest of his life (Baker 136-137). Van Vliet makes no mention of Wat Pradu.

(5) Cakkai is Sagaing on the north bank of the Irrawaddy River opposite Inn Wa (former Ava). The tomb of King Uthumphon is believed to be at Linzingon Udombara, Amarapura. Geographical coordinates: 21° 53' 42.9" N, 96° 02' 51.2" E.

(6) The words ‘Berklam’, ‘Barklam’ and ‘Barcalon’ are corrupted foreign versions of the title Phra Khlang, essentially the Minister of Foreign Affairs and Trade. Kaempfer states here that the mother of the Phra Khlang died 15 Months before, which must be around Apr 1689 CE.

(7) Kaempfer means likely with the ‘Two branches of the river’, the Lam Khu Khue Na or Front Moat being a branch of the Lopburi River and the Khlong Ayothya - Kudi Dao branching off from the old Pa Sak River.



References:


[1] Cushman, Richard D. & Wyatt, David K. (2006). The Royal Chronicles of Ayutthaya. Bangkok: The Siam Society. p. 208.

[2] Ibid. p. 467.

[3] Ibid. p. 470.

[4] Ibid. pp. 479-80.

[5] Ibid. p. 487.

[6] Ibid. p. 505.

[7] Ibid. p. 523.

[8] Relation de la ruine de Siam, en 1767 ... as published in Nouvelles Lettres Edifiantes, Vol 5, Paris, 1820. Letter of J. Corre, dated 1 November 1769. pp 480-481.

[9] Kaempfer, Engelbert (1727). The History of Japan (Together with a Description of the Kingdom of Siam). John Gaspar Scheuchzer. London. Hans Sloane, Praes. Soc. Reg. p.15.

[10] Ibid. p 33.

[11] Kaempfer, Engelbert - Werke 4. Kritische Ausgabe in Einzelbänden. Herausgegeben von Detlef Haberland, Wolfgang Michel, Elisabeth Gössmann. Engelbert Kaempfer in Siam. Iudicum Verlag GmbH München 2003. Edited by Barend Jan Terwiel.

[12] Gervaise, Nicolas (Paris - 1688). The Natural and Political History of the Kingdom of Siam - Translated and edited by John Villiers (1998). White Lotus Press, Bangkok. p. 139.



Selected PICTURES



Pictures taken June 2024 CE



MAPS



Map 1 - Detail of Phraya Boran Rachathanin's map 1926 CE. Wat Suwandararam, Ayutthaya.
Map 2 - Google Earth.



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





HISTORY OF AYUTTHAYA



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