| THEWA SATHAN |
| (View North side) |
| (Extract of Phraya Boran Ratchathanin map - 1926) |
Addendum
Thewa Sathan or the "Place of the Deities" is mentioned in the Royal Chronicles of
Ayutthaya. In 1601 an eclipse of the sun occurred. King Naresuan (r. 1590-1605) on
this occasion received the statues of Shiva and Vishnu in the same year. After a
ceremony the statues where probably enshrined somewhere in the city. [1]
We read again that in 1636 King Prasat Thong (r. 1629-1656) had the shrine of Shiva
(in Thai “Isuan”) and Vishnu (in Thai “Narai”) relocated at Chikun. [2] On the map of
Phraya Boran Rachathanin drawn in 1926 - some 80 years ago - we find two locations
with Brahman shrines, close to each other but separated by the (former) Khlong Pratu
Jin also called Khlong Pratu Khao Pluak.
The western location had three shrines with two ponds on their west side. These three
shrines symbolized the Hindu Trimurti (“three forms”); Brahma the creator, Vishnu the
preserver, and Shiva the destroyer. These were likely the shrines which King Prasat
Thong had built in 1636.
The shrine on the eastern side of Khlong Pratu Jin, just north of the Chikun Bridge was
a Brahman shrine, although I can only guess which Hindu deity or deities were
worshipped there. At this location a brick mound likely containing the foundations of this
shrine, still can be seen.
Brahman rituals were important during the Ayutthayan period. All religious ceremonies
within the King’s Court were always performed by Brahman priests. The priests
provided also service as astrologer and gave consultations.
Prior to dethrone his uncle, King Suthammaracha (r. 1656), Prince Narai (the later King
Narai) consulted the Brahmans and made offerings to Shiva and Vishnu announcing his
intentions to the gods. [3]
The same year King Narai (r. 1656-1688) performed acts of merit and ordered the
casting of four Hindu statues. They were covered with gold of the finest quality adorned
with a ring and reserved for worship during royal ceremonies. [4]
Buddhism and Brahmanism were intertwined with local practises to form the
foundations of the Thai Culture. Buddhism became the official religion, whilst
Brahmanism played a major role in the ceremonial rites of the Royal court. [5] The
Brahman presence in Thailand’s Buddhist temples and ceremonial rites is notable even
today. The “Sao Ching Cha” (Giant Swing) in Bangkok, in front of Wat Suthat, is a
good example of it.
Although in the Royal Chronicles of Ayutthaya the four statues mentioned above were
all depicting Shiva, I presume that it could have been the statues of Shiva’s devas being:
Suriya (the sun), Chandra (the moon), Torani (the earth) and Kongka (the water).
If this would be the case, than likely the ancient annual Brahman rite known as “Tri
Yampawai” was enacted. The rite was performed to pay homage to Shiva as to
commemorate the God’s annual visit to the earth. This royal ceremony, held in the first
lunar month of the Thai lunar calendar, was known since the Sukhothai period and still
performed during the Ratanakosin era until 1935. This would suggest that in the vicinity
of the Brahman shrines near the Chikun Bridge in Ayutthaya, a large swing was installed
in earlier times. Even in a minor city of that time as Nakorn Sri Thammarat, a large
Brahman swing can still be seen today.
References:
[1] The Royal Chronicles of Ayutthaya - Richard D. Cushman (2006) - page 189 /
Source: Luang Prasoet.
[2] BCDF - The Royal Chronicles of Ayutthaya - Richard D. Cushman (2006) - page
220 / Source: Phan Canthanumat, British Museum, Reverend Phonnarat & Royal
Autograph.
[3] The Royal Chronicles of Ayutthaya - Richard D. Cushman (2006) - page 229 /
Source: Phan Canthanumat, British Museum & Royal Autograph.
[4] The Royal Chronicles of Ayutthaya - Richard D. Cushman (2006) - page 243 /
Source: Phan Canthanumat, British Museum, Reverend Phonnarat, Phra
Cakkraphatdiphong & Royal Autograph.
[5] www.brahmin.siamfoundation.org - info retrieved 29 May 2009.
Thewa Sathan or the "Place of the Deities" is mentioned in the Royal Chronicles of
Ayutthaya. In 1601 an eclipse of the sun occurred. King Naresuan (r. 1590-1605) on
this occasion received the statues of Shiva and Vishnu in the same year. After a
ceremony the statues where probably enshrined somewhere in the city. [1]
We read again that in 1636 King Prasat Thong (r. 1629-1656) had the shrine of Shiva
(in Thai “Isuan”) and Vishnu (in Thai “Narai”) relocated at Chikun. [2] On the map of
Phraya Boran Rachathanin drawn in 1926 - some 80 years ago - we find two locations
with Brahman shrines, close to each other but separated by the (former) Khlong Pratu
Jin also called Khlong Pratu Khao Pluak.
The western location had three shrines with two ponds on their west side. These three
shrines symbolized the Hindu Trimurti (“three forms”); Brahma the creator, Vishnu the
preserver, and Shiva the destroyer. These were likely the shrines which King Prasat
Thong had built in 1636.
The shrine on the eastern side of Khlong Pratu Jin, just north of the Chikun Bridge was
a Brahman shrine, although I can only guess which Hindu deity or deities were
worshipped there. At this location a brick mound likely containing the foundations of this
shrine, still can be seen.
Brahman rituals were important during the Ayutthayan period. All religious ceremonies
within the King’s Court were always performed by Brahman priests. The priests
provided also service as astrologer and gave consultations.
Prior to dethrone his uncle, King Suthammaracha (r. 1656), Prince Narai (the later King
Narai) consulted the Brahmans and made offerings to Shiva and Vishnu announcing his
intentions to the gods. [3]
The same year King Narai (r. 1656-1688) performed acts of merit and ordered the
casting of four Hindu statues. They were covered with gold of the finest quality adorned
with a ring and reserved for worship during royal ceremonies. [4]
Buddhism and Brahmanism were intertwined with local practises to form the
foundations of the Thai Culture. Buddhism became the official religion, whilst
Brahmanism played a major role in the ceremonial rites of the Royal court. [5] The
Brahman presence in Thailand’s Buddhist temples and ceremonial rites is notable even
today. The “Sao Ching Cha” (Giant Swing) in Bangkok, in front of Wat Suthat, is a
good example of it.
Although in the Royal Chronicles of Ayutthaya the four statues mentioned above were
all depicting Shiva, I presume that it could have been the statues of Shiva’s devas being:
Suriya (the sun), Chandra (the moon), Torani (the earth) and Kongka (the water).
If this would be the case, than likely the ancient annual Brahman rite known as “Tri
Yampawai” was enacted. The rite was performed to pay homage to Shiva as to
commemorate the God’s annual visit to the earth. This royal ceremony, held in the first
lunar month of the Thai lunar calendar, was known since the Sukhothai period and still
performed during the Ratanakosin era until 1935. This would suggest that in the vicinity
of the Brahman shrines near the Chikun Bridge in Ayutthaya, a large swing was installed
in earlier times. Even in a minor city of that time as Nakorn Sri Thammarat, a large
Brahman swing can still be seen today.
References:
[1] The Royal Chronicles of Ayutthaya - Richard D. Cushman (2006) - page 189 /
Source: Luang Prasoet.
[2] BCDF - The Royal Chronicles of Ayutthaya - Richard D. Cushman (2006) - page
220 / Source: Phan Canthanumat, British Museum, Reverend Phonnarat & Royal
Autograph.
[3] The Royal Chronicles of Ayutthaya - Richard D. Cushman (2006) - page 229 /
Source: Phan Canthanumat, British Museum & Royal Autograph.
[4] The Royal Chronicles of Ayutthaya - Richard D. Cushman (2006) - page 243 /
Source: Phan Canthanumat, British Museum, Reverend Phonnarat, Phra
Cakkraphatdiphong & Royal Autograph.
[5] www.brahmin.siamfoundation.org - info retrieved 29 May 2009.
Thewa Sathan is an example of a place that you wouldn’t know it was there unless
somebody pointed it out. It is located at a busy traffic intersection (Pa Thon Road and
Chikun Road). A provincial police station is nearby.
I walked by it for years before realizing that a mound of soil and brush seemed out of
place. On closer inspection, I could see some type of brick wall and foundation peeking
out. There was also a headless and armless image. A Bodhi tree grew out of the center
of the abandoned monastery. Somebody managed to wrap a gold cloth around the
tree. There was also the standard spirit house for the ghosts on the property. It looked
like it hadn’t been excavated yet.
One map hanging at the Ayutthaya Historical Studies Center shows that some activity
existed in this area prior to the founding of the city. A guidebook produced by the Fine
Arts Department in 1957 suggests that this is the location of some Brahmin shrines. It is
difficult to guess what lies beneath that soil. People are using the area for storage. I
noticed that some equipment was leaking oil on the monastery ruin.
somebody pointed it out. It is located at a busy traffic intersection (Pa Thon Road and
Chikun Road). A provincial police station is nearby.
I walked by it for years before realizing that a mound of soil and brush seemed out of
place. On closer inspection, I could see some type of brick wall and foundation peeking
out. There was also a headless and armless image. A Bodhi tree grew out of the center
of the abandoned monastery. Somebody managed to wrap a gold cloth around the
tree. There was also the standard spirit house for the ghosts on the property. It looked
like it hadn’t been excavated yet.
One map hanging at the Ayutthaya Historical Studies Center shows that some activity
existed in this area prior to the founding of the city. A guidebook produced by the Fine
Arts Department in 1957 suggests that this is the location of some Brahmin shrines. It is
difficult to guess what lies beneath that soil. People are using the area for storage. I
noticed that some equipment was leaking oil on the monastery ruin.
| Text by Ken May - 2008 |
| Text & photographs by Tricky Vandenberg - May 2009 |
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