Wat Rong Tham

Wat Rong Tham is a defunct monastery situated off the city island in the northeastern part of Ayutthaya, in a part of an old town known as Ayothaya. 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 Rong Tham stood on the south bank of Khlong Wat Pradu (1) and opposite Wat Pradu on the north bank. Wat Pradu Song Tham was built on the site of Wat Rong Tham. The names of Wat Pradu and Wat Rong Tham were merged, and the newly established, post-Ayutthaya era monastery was called Wat Pradu Song Tham (2).

The Fine Arts Department - 3rd Region excavated the area of Wat Pradu Songtham and discovered brick foundations (numbers 11 to 18 on the map).

History

The monks of Wat Rong Tham, next to the monks of Wat Pradu, played a 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. Phra Maha Ammat then attacked the Japanese - 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]

Dutch merchant Jeremias Van Vliet, one of our oldest sources of that period, reported another version of this event without mentioning the monks of Wat Pradu and Wat Rong Tham. He wrote that the Japanese effectively seized the king.

“But as the confluence of Japanese increased considerably their natural pride and impudence grew so great that at last, they dared to attack the palace and to seize the king in his own room. They did not let him free again from their tyrannic hands before his Majesty had sworn that he never would remember the harm done to him nor take any revenge and that he would take the Japanese in his service as soldiers and as bodyguards to the end of his life. These promises remained in force by which the rogues, not only enjoyed the usurped advantages, but they practised also great impudence and violence against the natives and against the foreign traders. [2]

His Majesty was considered so holy that the Siamese claimed that he had no enemies in the world nor could he acquire any. The contrary, however, appeared to be the case, for His Majesty was seized in his palace by the Japanese living in Siam. These desperate villains would not free him until he offered them many benefits and swore that he would never retaliate for their wicked deed." [3]

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 Rong Tham 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." (3) [4]
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.” (5)
Kaempfer describes the "Berklam" temple as "The other remarkable curiosity is a double square joining together, and situated 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. " [5]

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, called Khlong Wat Pradu, as this canal was on the other side of the Front City Canal somehow at the level of Khlong Ho Rattana Chai.

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. In 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”).

Kaempfer's description of the second courtyard

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. [6]

“Die andere Pagodde wahre auff die andere seite einer ex hoc in urbanam Regionem transfluentem aquam uberzufahren. Hatte erst 2 schmahle Columnen etwa 5 Man hoch und andere machinen, so zur fontain gedienet. 2 Tempele und einen grosen Pyramid nebst verschiedenen anderen kleineren wahren in obbesagter Reige gerangirt. die erste Tempel von 2 thuren hatte jede 2 quasi wilde Mannen mit teuffels kopffen. Doch wundert mir solche profanité nicht, weil an einer hinter thur 2 portugesen geschildert stunden. Es stunden dieser kerl ad ornatum hie und da aus geschnitzt, an denen gangen gesetzt. In Vestibulo ac portica wahren kleine Pyramiden, fortassis, quod umbgittert. einiger Heiligen, wurden dieser tempel Jahrlich mit einem vornehmen Hut beehret.”

The other pagoda was on the other side, to be reached by crossing a waterway flowing into the urban area. Initially, it had two slender columns about five men high and other mechanisms that served as a fountain. Two temples and a large stupa, along with various other smaller ones, were ranked in the order mentioned above. The first temple, with two doors, had each two quasi-wild men with devil's heads. (12) However, I am unsurprised by such profanity, as two Portuguese were depicted on a rear door. These figures were carved out here and placed along the corridors for ornamentation. In the porch and portico were small stupas, perhaps latticed. Some saints are annually honoured with a ceremony in this temple.

“Es wahren auch circa templum aus bunten (wie Marmel) doch sand steinen die Heiligen fliegen wedels item einige Trink topffe circa vestibulum ac porticam eingegraben wie wey topffe. Quod modo alibi, et in Teiwon vidi. Der vorGiebel wahre mit in numeris quasi orantibus Deabus oder guldenen bildergens besetzt und bezirt. Daß Coemiterium hatte umbher, ut alia coemiteria bipel baume, und gantz herumb bluhm und pﬂantzen in topffen.”

Around the temple, there were Holy Fly Whisks made of colourful (like marble) sandstone also, some drinking vessels, resembling holy water basins, were dug in around the porch and portico. I saw that elsewhere and in Teiwon. The front gable was covered and decorated with numbers, sort of praying to the gods or with golden images. The churchyard had, like other churchyards, Bodhi trees, and all around, there were flowers and plants in pots.

“Nach dem Vortempel wahren 2 remercable Pyramiden. Deren erster wegen seiner Zieraht (nam tota inaurata) und form, der andere wegen der große merkwurdige sind, und wurdig daß Sie inter manupicta geappodirt, als Figura 4 et Figura 5.”

After the front temple were two notable stupas, the first is remarkable because of its decoration (for it is all gilded) and shape, the other because of its considerable size, and worthy of being placed between the hand drawings as Figure 4 et 5.

“Die Figura 5 mit einer Maur umbzogen und oben 20 hohe treppen auffzusteigen hatte droben in regalis 4 kleine pyramiden ejusdem ﬁgurae wie die grose. Latitudo oben 2 passus ad brust maur, so niedrig et ad ornatum also durchlochert. Oben wahre Pyramis octogena.”

Figure 5, surrounded by a wall and with 20 high stairs to climb up, had above, in a royal manner, four small stupas of the same shape as the large one. The width above is two paces to the breast wall, low and perforated for ornamentation. Above was an octagonal stupa.

In conclusion

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

The second courtyard, Wat Rong Tham, has two monastic buildings, with each a stupa, likely an ordination hall and a vihara. Both buildings have a two-tiered, four-layered roof supported by six pillars on both sides.

Its position corresponds with Phraya Boran Ratchathanin’s 1926 CE map, where we find both temples, Wat Pradu and Wat Rong Tham. (6)

Wat Rong Tham was in geographical coordinates: 14° 21' 51.7" N 100° 35' 15.5" E.

Footnotes:

(1) 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.

(2) The renaming of "Rong" by "Song" seems to come from the following: "rong", which means building, also 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 Ayutthaya 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).

(3) 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.

(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) 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.

(6) Phraya Boran Ratchathanin indicates Khlong Pradu south of Wat Rong Tham, but this is incorrect and must be Khong Wat Nang Chi.

References:

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

[2] Chris Baker, Dhiravat Na Pombejra, Alfons Van Der Kraan & David K. Wyatt. (2005) - Van Vliet's Siam - Silkworm Books - Description of the Kingdom of Siam 1638 - The former and present position of the Japanese in Siam. p. 136.

[3] Van Vliet, Jeremias. The Short History of the Kings of Siam 1640. Bangkok: The Siam Society, 1975 (Translated by David Wyatt). p. 235.

[4] 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.

[5] Ibid. p 33. [6] 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.

AYUTTHAYA HISTORICAL RESEARCH

WAT RONG THAM

MAPS

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

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