ayutthaya heritage site

1.0 INTRODUCTION

Ayutthaya province is relatively small at 2,557 sq. km. and is easily accessible due to good

road, rail and river connections and its proximity to Bangkok. Straddling the Chao Phraya

River, the nation‟s principal waterway, the province is extremely important, as it was the

Siamese capital for four centuries. Ayutthaya was one of the biggest cities in the world, the

centre of a civilization that had diplomatic relation with Louis XIV of France.

The city of Ayutthaya is 76 km in north of Bangkok and boasts numerous magnificent ruins

from its days as the capital. Just to the south, in perfect condition, stands the royal palace of

Bang Pa-in set in splendid gardens. The province is also noted for H.M. the Queen‟s Bang Sai

Arts and Crafts Centre. The ancient city of Ayutthaya, formally designated Phra Nakhon Si

Ayutthaya was the Thai capital for 417 years, and is one of Thailand‟s major tourist

attractions. Many ancient ruins and art works can be seen in a city that was founded in 1350

by King U-Thong when the Thais were forced southwards by northern neighbors.

During the period when Ayutthaya was capital, 33 kings and several dynasties ruled the

kingdom, until the glittering city was sacked by the Burmese in 1767, ruined and abandoned.

The extensive ruins and the historical records demonstrate that Ayutthaya was one of

Southeast Asia‟s most prosperous cities. In recognition of its historical and cultural

importance, Phra Nakhon Si Ayutthaya Historical Park, the location of the ruins adjacent to

today‟s city, was declared a UNESCO World Heritage site in 1991.

1.1 HISTORY OF AYUTTHAYA

The Historic City of Ayutthaya, founded in 1350,

was the second capital of the Siamese

Kingdom. It flourished from the 14th to the 18th

centuries, during which time it grew to be one of

the world‟s largest and most cosmopolitan urban

areas and a center of global diplomacy and

commerce. Ayutthaya was strategically located on

an island surrounded by three rivers connecting

the city to the sea.

HCM 721 HISTORY & THEORY ARCHITECTURE

Ancient Civilization in South-east Asia- Ayutthaya, Thailand

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This site was chosen because it was located above the tidal bore of the Gulf of Siam as it

existed at that time, thus preventing attack of the city by the sea-going warships of other

nations. The location also helped to protect the city from seasonal flooding .

The city was attacked and razed by the Burmese army in 1767 that burned the city to the

ground and forced the inhabitants to abandon the city. The city was never rebuilt in the same

location and remains known today as an extensive archaeological site. At present, it is

located in Phra Nakhon Si Ayutthaya District, Phra Nakhon Si Ayutthaya Province. The

total area of the World Heritage property is 289 ha. Once an important center of global

diplomacy and commerce, Ayutthaya is now an archaeological ruin, characterized by the

remains of tall prang (reliquary towers) and Buddhist monasteries of monumental

proportions, which give an idea of the city‟s past size and the splendor of its architecture.

Well-known from contemporary sources and maps, Ayutthaya was laid out according to a

systematic and rigid city planning grid, consisting of roads, canals, and moats around all the

principal structures. The scheme took maximum advantage of the city‟s position in the midst

of three rivers and had a hydraulic system for water management which was technologically

extremely advanced and unique in the world.

The city was ideally situated at the head of the Gulf of Siam, equidistant between India and

China and well upstream to be protected from Arab and European powers who were

expanding their influence in the region even as Ayutthaya was itself consolidating and

extending its own power to fill the vacuum left by the fall of Angkor. As a result, Ayutthaya

became a center of economics and trade at the regional and global levels, and an important

connecting point between the East and the West. The Royal Court of Ayutthaya exchanged

ambassadors far and wide, including with the French Court at Versailles and the Mughal

Court in Delhi, as well as with imperial courts of Japan and China. Foreigners served in the

employ of the government and also lived in the city as private individuals. Downstream from

the Ayutthaya Royal Palace there were enclaves of foreign traders and missionaries, each

building in their own architectural style. Foreign influences were many in the city and can

still be seen in the surviving art and in the architectural ruins.



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The Ayutthaya school of art showcases the ingenuity and the creativity of the Ayutthaya

civilization as well as its ability to assimilate a multitude of foreign influences. The large

palaces and the Buddhist monasteries constructed in the capital, for example at Wat

Mahathat and Wat Phra Si Sanphet, are testimony to both the economic vitality and

technological prowess of their builders, as well as to the appeal of the intellectual

tradition they embodied. All buildings were elegantly decorated with the highest quality

of crafts and mural paintings, which consisted of an eclectic mixture of traditional styles

surviving from Sukhothai, inherited from Angkor, and borrowed from the 17th and 18th

century art styles of Japan, China, India, Persia and Europe, creating a rich and unique

expression of a cosmopolitan culture and laying the foundation for the fusion of styles of

art and architecture popular throughout the succeeding Rattanakosin Era and onwards.

Indeed, when the capital of the restored kingdom was moved downstream and a new city

built at Bangkok, there was a conscious attempt to recreate the urban template and

architectural form of Ayutthaya. Many of the surviving architects and builders from

Ayutthaya were brought in to work on building the new capital. This pattern of urban

replication is in keeping with the urban planning concept in which cities of the world

consciously try to emulate the perfection of the mythical city of Ayodhaya. In Thai, the

official name for the new capital at Bangkok retains “Ayutthaya” as part of its formal

title.



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1.2 THE OLD AND NEW MAPS OF AYUTTHAYA

1.2.1 The old maps of Ayutthaya

Here found a number of old maps depicting Ayutthaya in the 19th and 20th century and

cited following the timeline of their publication.

Source: http://www.ayutthaya.ws/Ayutthaya-Map.html

Description: Map of Ayutthaya City Island

drafted in the reign of King Rama III in

1850. It is unknown drafter.


Description: This map is in 1926

drafted by Phraya Boran

Rachathain Some monasteries are

named different that the ones in

the map above.



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Description: This map is drafted for

tourist in Ayutthaya in 1957.

1.2.2. The new map of Ayutthaya

Description: This is the new map of Ayutthaya that located the temples there.

Source: Explorer Thailand, T. Locke ,1998



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2.0 PALACE AND BUILDING IN AYUTTHAYA

There were three palaces in Ayutthaya which is the Grand Palace, Chankasem Palace or the

Front Palace, and Wang Lang or the Rear Palace.

i) Grand Palace

Currently called “The Ancient Palace”, this residential dwelling for every king was located

close to the city wall. Important buildings inside the Grand Palace compound are:

Wihan Somdet Hall

The hall was decorated with gold leaf and surrounded by cloisters. It was used for various

royal ceremonies including coronations.

Sanphet Prasat Hall

This building, in the same design

as Wihan Somdet Hall, was used

by the king to welcome foreign

envoys and visitors

Figure 2.1: Sanphet Prasat Hall

Suriyat Amarin Hall

A four-gabled building of sandstone and

brick, it is close to the riverside city wall. It

was used for observing the royal barge

processions.

Figure 2.2: Suriyat Amarin Hall



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Chakkrawat Phaichayon Hall

This three-gabled hall is on the inner eastern city wall in front of the Grand Palace. It

was used to view processions and military exercises.

Trimuk Hall

Located behind the Sanphet Prasat Hall,

this hall is believed to have been the

royal consorts‟ living quarters with a

regal leisure garden.

Figure 2.3: Trimuk Hall

Banyong Rattanat Hall

This four-gabled hall is located on an island in a pond at the back of the Grand Palace.

Wat Phra Si Sanphet

Originally used as a royal chapel. This large temple

compound contains a line of three tall chedis. This line of

chedis has become widely identifiable with the Ayutthaya

style.

Figure 2.4: Wat Phra Si Sanphet

Wat Ratchaburana

This temple is located near Pa Than Bridge

opposite Wat Mahathat. King Borom Rachathirat

II commanded two Chedis built where Chao Ai

and Chao Yi engaged in elephant-back combat

during which both were killed. Later, he added a

wihan so as to create a temple.

Figure 2.5: Wat Ratchaburana



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Wat Phraram

This monastery is situated next to a

pond, outside the Grand Palace

compound to the east, with a pond

in front. King Ramesuan had it built

where King U-Thong‟s royal

cremation ceremony took place. It

now also functions as Phra Ram

Public Park. Figure 2.6: Wat Phraram

Wat Mahathat

Located in front of the Grand

Palace to the east near Pa Than

Bridge, this temple was

constructed in King Borom

Rachathirat I‟s reign.

Figure 2.7: Wat Mahathat

Suan Somdet

Situated on U-Thong Road to the southwest of the city,

this is a large public park with a display of various

plants referred to in Thai literature

Wihan Phramongkhon Bophit

Phra Mongkhon Bophit, a large bronze cast Buddha image, was originally enshrined outside

the Grand Palace to the east, but later transferred to the west and covered. In the 1767 sacking

of Ayutthaya, the building and the image were badly damaged by fire; the renovated ensemble

is not as finely crafted as the original. The open area east of the Wihan was formerly Sanam

Luang, where the royal cremation ceremonies took place.

Figure 2.8: Suan Somdet



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ii) Chankasem or Front Palace

This palace beside the Pasak River was built by King Maha Thammaracha, the 17th Ayutthaya

monarch, as a residence for his son. Like other ruins, it was destroyed in 1767 by the Burmese

and abandoned. In the mid-19th century, King Rama IV ordered it rebuilt as a residence for his

occasional visits to Ayutthaya.

Some of the more interesting sites are:

Phlapphla Chaturamuk

This wooden four-gabled pavilion is near the east gate of the palace and was a residence of

King Rama IV during his visits to Ayutthaya.

Phisai Sanyalak Hall

This is a four-storey tower located close to the

western side of the Grand Palace. First built

under King Narai the Great, but destroyed

during the second fall of Ayutthaya. It was

reconstructed by King Rama IV as an

observatory. The palace is now used as a

national museum displaying China, weapons,

Buddha images, sculptures and votive tablets

of different times, and personal effects of King

Rama IV.

City Wall and Gate

These were newly constructed by King

Rama IV. The original foundations have

since been discovered, revealing that the

original area was much larger.

Figure 2.9: City Wall and Gate

Figure 2.10: Phisai Sanyalak Hall



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Wat Suwandaram Ratchaworawihan

This is a temple within the royal compound,

located to the southwest near Pom Phet Fort.

Originally called Wat Thong, it was extended

and restored several times under the Chakri

kings. The upper murals in the Ubosot depict

the gathering of the deities, and the lower

ones depict stories from the life of the

Buddha. The front wall shows the Buddha

subduing evil. Within the Wihan, King

Naresuan the Great is depicted.

Wat Senasanaram

This ancient temple as Wat Sua is behind

Chankasem Palace. The main attractions are two

Buddha images that is Phra Samphuttha Muni, the

principal image enshrined in the Ubosot, and Phra

In Plaeng enshrined in the Wihan. Both were

taken from Vientiane.

Phiman Rattaya Hall

A group of buildings located amidst the

compound of the Grand Palace which once

served as government offices.



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iii) Wang Lang or the Rear Palace

Situated close to the western city wall, this palace was originally a royal garden with only one

residential building. King Maha Thammaracha had more buildings built, and it became the

palace of King Ekathosarot. Later, it became a residence for royal family members.

Chedi Phra Si Suriyothai

This memorial to the first heroine in Thai history is

located at Ko Mueang to the west. Suriyothai was

King Maha Chakkraphat‟s consort. In 1548, he

went to repel a Burmese invasion. During the

fighting on elephant back, the king was in trouble

and Suriyothai, clad as a warrior, rode her elephant

at the Burmese commander, and was cut to death

by his sword. The king had her cremated at a place

which became named “Wat Suanluang Sopsawan”.

In King Rama V‟s reign, after a quest for the

historical site, the exact location of Wat Suanluang

Sopsawan was identified with a large indented

stupa, renamed Chedi Phra Si Suriyothai. In 1990,

the Chedi was restored.Figure 2.11: View of Chedi Phra Si Suriyothai

Wat Lokkayasutha

This temple adjacent to Wat Worachettharam features a large reclining Buddha, of stucco-clad

brick, 29 m. long. Large hexagonal pillar ruins are thought to be of the Ubosot.

Wat Kasattrathirat Worawihan.

This temple is located outside Ko Mueang,

opposite Chedi Phra Si Suriyothai, beside the

Chao Phraya River. It has a prang as its

centre.



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Wat Chaiwatthanaram

Also located beside the river, on the west of the

city island, this temple was built by King Prasat

Thong in a Khmer-influenced style with a main

stupa and lesser stupas along the gallery. It can be

reached by river from Chankasem Palace.

Wat Phutthaisawan

This temple is situated on the river bank opposite Ko

Mueang to the south, in the area where King U-Thong

established his city. The most interesting feature is the great

principal Buddha image of the early Ayutthaya Period.

Portuguese Village

The Portuguese Village or Mu Ban Protuket is located at

Samphao Lom, on the west bank of the Chao Phraya

River to the south of the city. The Portuguese were the

first Europeans to trade with the Ayutthaya Kingdom,

sending a diplomatic mission to King Ramathibodi II‟s

court in 1511.

The Portuguese also came as military volunteers in the Ayutthaya‟s army and as Christian

missionaries, and they settled at this site. Remains of San Petro, a Dominican church, and

some objects such as tobacco pipes, coins and religious items have been found here.

Figure 2.12: Wat Chaiwatthanaram

Figure 2.14: Portuguese Village

Figure 2.13: Wat Phutthaisawan



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Wat Phukhao Thong

Located 2 km in northeast of the Grand Palace, this temple was constructed in 1387 under

King Ramesuan.

Elephant Kraal and Pavilion

The kraal and pavilion is located 4 km. from

the city along Highway 309. The kraal is

formed by a circular teak stockade and earthen

wall which was created in 1957. The

enclosure was used to pen wild elephants for

battle training, while being observed by

royalty and other spectators. The king used the

pavilion as his vantage point.

Wat Na Phramen

Located on the bank of Khlong Sabua opposite the Grand Palace, this temple of unknown age is

of a very old typical Thai style. Most interesting is the principal Buddha image in regal attire

and another image in the small Wihan, made of black stone.

Wat Kudidao

Located in front of the railway station and this old temple have superb features, though

deteriorated and decorative craftsmanship.

Wat Samanakottharam

Located near Wat Kudidao, this old temple‟s main attraction

is a large prang having an unusual aspect. It is believed to be

based on Chedi Chet Yot at Chiang Mai.

Figure 2.15: Wat Samanakottharam



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3.0 CULTURAL HERITAGE IN AYUTTHAYA

i) Built forms

The monastic structures in Wat Sri Sanphet were basically straight aligned on an

east-west axis. The main entity was formed by the prasat, the three chedis with their

mandapas, and the Royal vihara or chapel presiding over all structures

The three chedis, being the core of the temple, rested on a high platform with the later

built mandapas (square structures with a spire) situated at the eastern side of each chedi.

The elevated platform was surrounded by a walled gallery, running from the Westside of

the Royal chapel towards the eastern portico of the prasat, a cruciform structure.

On both sides of the Royal chapel were minor vihara aligned

north to south. On the north side stood the Vihara Phra Lokanat

(the Vihara of the Protector of the World). On its south side stood

the Vihara Phra Palelai (the Vihara of the Parileyyaka Buddha).

A second north-south alignment was formed by the ordination

hall (east of Vihara Phra Lokanat) and by the Sala Chom Thong

(east of Vihara Phra Palelai).

The bell tower stood nearly in the same axis, but in front of the

Royal chapel. Figure 3.1: Wat Sri Sanphet

The first chedi on the eastern side was constructed by King Ramathibodi II (r. 1491-1529) in 1492

A.D. to enshrine the ashes of his father, King Borommatrailokanat (r. 1448-1463).

On the inner wall of the crypt is a mural painting on lead sheets believed to be from the period of

the construction of the chedi, depicting Buddhist monks walking while holding lotus flowers in

their clasped hands. Fine Arts Department (FAD) found during excavations in 1932 in this chedi a

stupika consisting of eight smaller stupas, one enclosing the other likely to have contained the

relics of the deceased king. The outer stupa crumbled. The other seven are on display at the Chao

Sam Phraya Museum.

i) The Three Chedis

The second chedi - the present middle one - was built at the same time of the first, to enshrine the

ashes of his elder brother, King Borommaracha III (r. 1463 -1488). The two chedis were lined up

on an east-west oriented axis. Eight years later, a Royal vihara was constructed in the same

alignment of the chedis.

The third and western chedi was built 40 years later by King Boromracha IV (r. 1529-1533) to

enshrine the remains of his father, King Ramathibodi II. All three bell-shaped chedis are identical

and were constructed on a rectangular platform. The chedis are built in the Sukhothai style -

derived from the Srivijayan stupa, characterized by superimposed pedestals - only differing from

the latter that they have four outward-jutting porches in the four cardinal directions, decorated

with a small – identical to the main chedi – stupika on the roof of the porch a feature probably

derived from the Khmer architecture.

The porches have a niche in which a standing Buddha image was placed on three sides. The

porch on the east side gave access to the garbhagrha, a small sacred chamber in the interior of

the chedi in which consecrated objects, in this case the King‟s ashes, were contained.



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A typical feature of the Ayutthaya-styled chedi is the

presence of vertical pillars (Th: Sao han) decorating the

shaft and supporting the spire above the harmika. The

vertical pillars break the monotony of the repetitive

horizontal rings of the pinnacle. It is a characteristic

differing from the Sukhothai-styled stupa and this

design was probably for the first time here initiated.

The chedis of Wat Sri Sanphet demonstrate thus the

beginning of a new architectural style, influenced by

the Sukhothai art, at the same time abandoning

the prang-styled construction of the Early Ayutthaya

Period.



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ii) Vihara Luang

The Royal chapel was built in 1499 in the reign of King Ramathibodi II, prior of course

the construction of the third chedi, which would contain the latter‟s ashes. The initial

vihara had eleven sections of approximately 4.6 meter length, totaling a length of 50

meters. The construction stood isolated from the two chedis already built. The building

had a front and back porch, with two entries each.

The walls had no windows, but vertical slit openings, bringing ventilation and providing at

the same time a diffused light into the inside. Apparently even the back wall had these

openings. The gabled roof was supported by two rows of pillars in the interior of the

chapel and two rows of pillars at the exterior, forming as thus a colonnade at each side of

the building, an architectural style from the Middle Ayutthaya Period. Also here is

Sukhothai art influence visible as some columns still bear capitals in the form of a stylized

lotus. As the gables and tiled roofs were wooden structures, it is clear that the chapel

must have undergone many restorations

When visiting the structure, a pedestal inside the chapel,

where upon once a golden Buddha images stood, can still

be seen; including some stucco displaying parts of a

lion‟s foot. The pedestal in the back has been reduced to a

pile of rubble.

The chapel has undergone two major restorations. During

the reign of King Prasat Thong (r. 1629-1656) the building

was extended at the back, in a way that the 1.6 m wide

stairs of the back porch penetrated and entered the newly

built gallery. The second renovation took place during the

reign of King Borommakot (r. 1733-1758). The walls of

the front porch were dismantled and six more pillars were

erected to support an additional roof section.



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The Royal Chapel, was built during the first major renovation in the reign of King Prasat

Thong. Buddha images in the Subduing Mara posture were installed inside the gallery,

facing outwards (back to the chedis); a bit unusual since Buddha images in a gallery face

A gallery, surrounding the three main chedis and incorporating partly the back porch of

usually inward. On the four corners of the gallery, small pagodas - named “Phra Agghiya

chedi” - were constructed in an identical style as the principal chedi.

iii) The gallery

iv) The Mandapas

There were four mandapas constructed in Wat Sri

Sanphet. The first three were built on the square base

between the three main chedis. These mandapas had a

spired top. Scholars assume that the mandapas may

have been built in the reign of King Prasat Thong.

A fourth mondop was constructed close to the northern

wall of the temple. The structure of this mondop

deviated from the classic one, as it was a cruciform

structure topped in the middle with a small prang; a bit

a mixture of a prasat and a classic mandapa. The doors

and windows were in gothic style, bearing French

influence. Scholars assume it was built during the

reign of King Narai and housed the remains of his

father King Prasat Thong.

The prasat at the west side of the temple was a building which served religious purposes, being a

shrine for venerated objects or memorial hall. The ground plan was a Greek cross, while the

roof-structure ended in a slender prang. The prasat is a direct stylistic descendant of the Khmer

temple. A square sanctuary with a domed sikhara (tower) and four porch-like antechambers that

project from the main building, giving the whole temple a multileveled contour. The building

was added during the reign of King Narai.

v) The prasat



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vi) The ubosot

The ubosot or ordination hall was located on the southeastern side of Royal Chapel in front of

Vihara Palelai. The hall was rectangular and measured 33 meters by 15 meters. The structure was

made of brick and initially open sided. The building was restored a number of times at par with

the other monastic structures in situ. During probably the first renovation in the reign of King

Prasat Thong walls were erected to close the structure, while the pedestal for the Buddha image

inside the ubosot was extended to seal off the back portico. As most monastic structures the roof

structure was made of wood and covered with unglazed terra-cotta tiles. The boundary stones,

made of slate are believed to be the originals as they bear the characteristics of the Middle

Ayutthaya Period

The door panels of the ubosot survived the Burmese war of 1767 and are displayed at the Chao

Sam Phraya Museum. The panels are made of wood and measure 1.10 meters by 2.40 meters.

They were beautifully carved in high-relief depicting Dvarapala and are testimony of the

exquisite Ayutthayan art.

The Sala Kanparian was a building where the monks studied the

Buddhist scriptures. Wat Phra Sri Sanphet had such a building,

named the Jom Thong Pavilion, though there were no monks

residing in the temple. This pavilion was situated east of vihara

Phra Lokanat and contained a Buddha in sitting posture

called Phra Jom Thong. This location is referred to in the Royal

Chronicles of Ayutthaya as being the place where King Song

Tham was listening to the monks explicating books at the start of

a rebellion of some Japanese traders in 1611.

v) Sala Kanparian

The latter were already present at the palace eager to find

the King. Eight monks of the Monastery of the Pradu Three

(the present Wat Pradu Song Tham) escorted the King away

in front of the baffled Japanese, who undertook no action

against him. Jomthong Pavilion also called Phra Thi Nang

Jom Thong was built on a rectangular base.



Twenty-six chapels consisting each of a vihara and a bell-shaped chedi in Ayutthayan style, were

built along the outer wall, within the monastery compound. The ashes of the members of the

royal family were kept inside these chedis. Traces of lime stucco still can be found on the walls

of a vihara on the south side of the temple.

vi) The chapels (Vihara & Chedi rai)

The bell tower has undergone three restorations. A new structure was built over the original

gong and drum tower, made with brick columns and a wooden floor. The last restorations had a

five-tiered rooftop and four porticos

vii) The Bell tower

viii) The outer wall and bastions

The Sri Sanphet monastery is surrounded on all sides with a high thick brick wall

with embattlements on the top. There were four gates built in the cardinal directions.

The southern gate giving access to the front court of Viharn Mongkhon Bophit, was

called "Pratu Bowon Nimit" or "Gate of the Excellent Omen. Pratu Chong Kud, the western gate

gave access to the Tamnak Suan Kratai or the Rabbit Garden Royal Pavillion. The western gate

gave access to the inner court of Phra Thi Nang Jakkrawan Phaichayon (throne hall), while the

northern gate was the entry to the palace. The entry was a long covered corridor (Th: chanuan)

running through the palace area from Tha Wasukri in the north until Wat Sri Sanphet in the

south, offering discretion and shade. The monastery had two forts. A main fort called Pom Sala

Phra Viharn Mongkhon Bophit was a semi- large bastion protecting the southern part of the

palace area. From the protruded bastion, soldiers could control the whole southern wall. A

second smaller bastion called Pom Mum Wat Sri San Phet stood on the southwestern corner of

the monastery's premises

It had three porticos, one in front and the other two at the sides. Inside the building there were

two rows of pillars supporting the beams with seven partitions (space between the pillars). The

roof was tiered and gabled with rows of pillars supporting the eaves similar to Sukhothai

architecture.



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ii) Population and People

•The rapid increase in population, especially between 1950 and 1970

•Population growth has now been brought down to about 1.5 per cent

a year, largely as a result of a successful campaign by the government

to popularize family planning.

•But today the population faces a bigger threat in AIDS, which some

Thai experts believe may reach disastrous proportions by the year

2000.

•Three-quarters of the inhabitants are ethnic Thais, with the Chinese

providing up to 15 per cent of the population and the remaining 10 per

cent including Malays, Khmers, Laotions, Mons, Shans and numerous

hill tribes.

•The Chinese population in Thailand is said to be the largest outside

China itself. Some to go so far as to dub Thailand China‟s number one

colony.

iii) Marriage, customs, equality

•A wedding is usually celebrated in stages, the

couple being ceremonially blessed in the morning at

the bride‟s house and having holy water poured into

their hands ) a Brahmin ritual in origin) in the

afternoon.

•That is usually followed by an informal party. In

rural areas ceremonies can last for two or three days,

during which time the groom is not supposed to

touch the bride.

•Women rank below men in the traditional order of

things, and do not get equal treatment in the legal

aspects of marriage and divorce.

Figure 3.3: Wedding tradition in Thailand

Figure 3.2: Thai traditional clothing



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iv) Language

•The spoken word is tonal: the same sounds can have different meanings according to the tone

with which it is pronounced.

•There are five tones – low, high, mid-pitch and rising and falling.

•Westerners find it difficult to learn when one world – ma can mean „horse‟, „dog‟ or the verb

„to come‟ depending on pronunciation.

v) Epic Tales

•Thai folk tales draw on Indian mythology, using themes of romance or the feats of divine

heroes. They were usually written in verse form.

•Khun Chang Khun Phan is a Thai epic about a love triangle of a woman with two lovers and

often recited with a rhythmic percussion accompaniment.

•Another classic is the Ramakian, the Thai version of the famous Indian epic Ramayana. The

version current in Thailand today was written by the first two kings of the Chakri dynasty. It

records the state ceremonies and traditions of the Thai royalty and is the theme of the large

murals which adorn the walls of Wat Phra Keo, the Royal Chapel of the Emerald Buddha in

Bangkok.

Figure 3.4: A scene from the story of Khun Chang Khun Phaen,

showing Khun Chang and Nang Pim Pilalai

vi) Art



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A mural from the Ayutthaya period, at the

Buddha Kosacharn pavilion, Wat

Buddhaisawan, depicts western-style

sailboats.

The mural on the wall of Wat Pradu

Songtham's vihara shows a royal procession.

Detail of the mural paintings showing

celestial deities dating from the late

Ayutthaya period

Detail of a preaching pulpit from the Ayutthaya Period

vii) Literature

•A journalistic heritage is reflected in modern social realism novels which deal with problems

such as poverty, prostitution and corruption, as well as the formulaic themes of cops and robbers,

romance and ghost stories.

•Thailand‟s most famous novelist is Kukrit Pramoj, whose career as writer, critic and left-of-

centre politician eventually led him to become prime minister in 1975. One of his best known

works in Red Bamboo, the conflict between two boyhood friends in a remote village: one

becomes a Buddhist monk, the other a Communist cell organizer. Both have a zeal for improving

the village but disagree totally on how to do it. They finally unite to drive out a rapacious

landowner.

•One of the most celebrated of the new –wave writers in Pira Sudhaam, a Thai who writes in

English about live in poverty-stricken Isan, in the north east of Thailand. His Monsoon Country

portrays the odyssey of Prem, an outcast in his own village. He is taunted by the other village

children who call him „Tadpole‟.



23

viii) Artifacts

Ayutthaya's currency

included bia cowrie

money,pod duang bullet

money and coins, which

either took a round or ftower

shape

A stone pillar which carries the

inscription 'a monument to the

japanese village at Ayutthaya', is

found in the Japanese

community area to the south of

the island.

The Persian style is evident in

these gold ornaments

retrieved from the crypt of the

stupa at Wat Ratchaburana

ix) Religion

Buddhist traditions

Thai Buddhism follows the Theravada tradition,

which is based on the oldest Buddhist writings

recorded in Pali, the ancient Indian language.

Theravada Buddhism aims to preserve the way of life

described in those early writings..

The Japanese sword was a popular weapon among the elite in Ayutthaya. It remained one of the

regalia of Siamese royals up to the Rattanakosin period.

Ayutthaya imported cannons from Europe.

The photo shows a cannon from Spain,

engraved with a symbol of the cross and the

year 1651.

Pa Lai yang patterns feature designs that

Thai people then sent to India for production.

The chintz would then be sent back for sale

in Siam. The pa-lai-yang-patterned textile

was expensive and considered a luxury fit

only for royals or nobles.



24

There is a smaller minority of Christians in Thailand.

Muslims in the southern provinces, adjoining Malaysia. They are

mostly Sunni Muslims although there has recently been some

concern about the growth of fundamentalist Shiite adherents.

Three province, Yala, Pattani and Narathiwat are dominated by

Muslims.



25

The other important Buddhist traditions is the Mahayana,

which spread to China, Korea, Japan and Vietnam, and

developed Buddhist philosophy while also trying to make

the early teachings more accessible to lay followers

Buddhist beliefs

Buddhism does not involve a belief in any god or gods. The

central feature of Buddhism is the concept of karma, which

literally means action. Every action, word or thought has a

consequence which becomes manifest sometime in the future.

Buddhism is a tolerant religion, and there are small minorities

of other the countryside.

Figure 3.5: Muslims women in Thailand

4.0 CONSERVATION APPROACH OR ACTIVITIES

4.1 Organization that involves in restoration work

•Ministry of Culture Bangkok Thailand

•Thai specialists from the Asian Institute of Technology,

•The Department of Public Works and Town Planning

•The Engineering Institute of Thailand

•ICOMOS Thailand

• The Association of Siamese Architects.

• Fine Arts Department

The historic city of Ayutthaya and associated historic towns are protected by

various national laws such as:

- The Act on Ancient Monuments, Antiques, Objects of Art and National

Museums B.E. 2504 (1961) and the Amended Act on Ancient Monuments, Antiques,

Objects of Art and National Museums B.E. 2535 (1992)

- The Ratchaphasadu Land Act B.E. 2518 (1975)

- The Urban Planning Act B.E. 2518 (1975)

- The Building Control Act B.E. 2522 (1979)

- Land Code B.E. 2497 (1954)

- Regulations of the Fine Arts Department Concerning the Conservation of

Monuments B.E. 2528 (1985)

4.2 Management

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•Established in 2553 BE. (2010 AD.) by Implementation Centre Committee for Thailand‟s

Representative to the World Heritage Committee.

•The center comprises committee members assigned by the Minister of Culture (Mr. Teera

Slukpetch) to support the mission of Thai representative in the World Heritage Committee since

Mrs. Somsuda Leyavanija, Deputy Permanent Secretary of the Ministry of Culture was

elected as a World Heritage Committee member during the 17th General Assembly of States

Parties, 23 October - 28 October 2009 at the UNESCO Headquarters, Paris, France.

• Mrs Somsuda Leyavanija will assume her role as committee member for a 4-year term, during

2009 – 2013.

• "Thai World Heritage Information Centre”

• A center for dissemination of knowledge on World Heritage :

•World Heritage Convention, roles and responsibilities of World Heritage Committee,

World Heritage sites in Thailand, (as well as information, news and related activities to

the general public)

4.3 Thai World Heritage Information Centre

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ii. Chantharakasem National Museum

The grounds of this national museum are actually more

interesting than its collection of artifacts, sculptures and

ancient weapons. The museum, near the banks of Mae

Nam Pasak, is within the grounds of Wang Chan Kasem

(Chan Kasem Palace), which was built for King

Naresuan by his father in 1577.Figure 4.1 : Golden antiques

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4.4 The Ayutthaya Historical Study Center

The Ayutthaya Historical Study Center located on Rochana Road is devoted to the study of

Ayutthaya and is responsible for the Museum of the History of Ayutthaya, which exhibits

reconstructions from the city‟s past. The center also supports an information service and a

library containing historical materials.

i. Chao Sam Phraya National Museum

•Location On the Main Island, at Tambon Pratu Chai, on Rotchana Road opposite Rajabhat

University Phra Nakhon Si Ayutthaya

•The Chao Sam Phraya National Museum is where you can find some of the Buddha heads that

are so conspicuously missing at the sites themselves. Opened in 1961 and looks the part.

Perhaps the most interesting displays are the golden regalia from Wat Ratchaburana, on the 2nd

floor of Hall 1.

4.5 Restoration of Ayutthaya

•The reconstruction of Ayutthaya began during the reign of King Rama IV, who had the Chandra Kasem

Palace, located to the northeast of the island, restored.

• King Rama V set aside the island area of Ayutthaya as part of Siam's national heritage. Excavation work

began at the site of what had formerly been the Grand palace. Since then the ruins of Ayutthaya have

received due attention as the embodiment of national history.

•The Department of Fine Arts registered Ayutthaya as an archaeological site in 1935.

Restoration work continued until 1993, when the Phra Nakhon Si Ayutthaya Historical Park

master plan was mapped out. The idea was that Ayutthaya should be preserved, not only as an

important piece of the country's history but also as a link in the development of world

civilisations.

•Even thought Ayutthaya suffered a lot of damage, both

at the hands of humans during its fall to Burma and by

negligence after that, what remains still bears witness to

a once magnificent kingdom.

•In 1991 UNESCO agreed at its meeting at Carthage,

Tunisia, to include Ayutthaya in its list of World

Heritage Sites. The main reasons were

The excellent location at the confluence of rivers, and city plan suitable for a water-

based community that relied on waterways as the main transportation system

Ayutthaya was a model for Rattanakosin, in terms of city plan, architectural format,

buildings layout, place names and people's lifestyles.

Ayutthaya was a unique kingdom physically, historically and culturally.

Ayutthaya's archaeological remains bear a unique design of their own. Even though

they were based on the achitectural formats of prior eras, they were further developed

and adapted until they had their own identity.

29



•Thailand signed in the state party of ICCROM since 1967 and World Heritage Convention in

1987,

•Several years later three cultural heritage site were announced as the World Heritage,

1. Historic Town of Sukhothai and Associated Historic Towns (1991),

2. Historic City of Ayutthaya and Associated Historic Towns (1991)

3. Ban Chiang Archaeological Site (1992). Below are the descriptions of each site.

•Founded c. 1350, Ayutthaya became the second Siamese capital after Sukhothai.

•Destroyed by the Burmese in the 18th century. Its remains, characterized by the prang

(reliquary towers) and gigantic monasteries, give an idea of its past splendour

Figure 4.2 : Wat Phra Si Sanphet

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4.6 The conservation

Started from the establishment of the Archaeological club in 1906 by the King RAMA V.

Some establishments of private society regarding culture, the Siam Society (1904).

Private organizations have not had much role on the conservation system.

The Archaeological club was united with other governmental authorities dealing with

various fields of cultural heritage, (history, literature, drama, music, and so on), by the royal

command of the King RAMA VI.

The new authority- the Fine Arts Department (FAD) in 1911. Since then, the FAD became

the sole authority in cultural heritage conservation work responsible for the

Declaration,

Registration,

Safeguard,

Restoration work

Daily maintenance

The safeguarding task became clear after enactment of the protection of Ancient and

Artistic Object stealing Act in 1926 and the first Ancient Sites and Objects, Artistic Objects and

National Museum Act 1934.

The enactment of the Act in 1934 was the starting point of restoration work. During 1935-

1962 most of the restoration work was stabilization of ruin monuments and ancient buildings.

31



The restoration work was improved and new techniques were tested after the FAD

officers have been trained by ICCROM in Italy during 1963-1977.

The restoration work in this period tried to strictly follow the Venice Charter, for

example, the dates were marked on the new bricks used for restoration in Sukhothai to

distinguish from the original bricks. However, one of the characteristics of this type of

brick is that since it is easy to look old, as time goes by, the new bricks used for

restoration became undistinguishable in a glance.

4.7 Restoration Techniques

Wat Suwrannaram is in Petchaburi province just South of Bangkok, and these

close up photographs are probably the last look at the original carving before

restoration preservatives were applied.

The door was constructed by King Som Dej Phra Chao Sua, the 29th King in a

line of Kings, in the year 2251 making the door 293 years old as of 2001

The Temple Door at Wat Yai Suwannaram

This particular door is a national treasure of Thailand, and is the only door of its

kind in all of Thailand from the high culture of the Ayutthaya period. The arts of

Thailand is undisputed in international circles, and the history of carving is among

the richest in Thailand's history.

My documentation of the door at Wat Yai Suwannaram took place on September

11th 2001. A controversial restoration effort was going on in Thailand at this period.

A law was passed by the Fine Art Department of Thailand to restore ancient artifacts

for the heritage of Thailand. Curators of antiquity were concerned that the original

carvings would loose their original effect with new applications of wood

preservatives and laquers that would be applied to the surfaces thus ruining forever

the autheticity of the carvings.

4.8 Flooding in Ayutthaya (2011)

4.8.1 Article And Newspaper For Restoration Work

In late 2011, as a result of the floods around Bangkok, many of the temples in Ayutthaya were

damaged, and restoration efforts have been underway since. Ayutthaya is one of the area that

flooding always happen. Most of the newspapers have reported about the restoration process in

the historic area in Ayutthaya by the government , UNESCO World Heritage, NGO-owned

Global Heritage Fund and so on. Ayutthaya as among historic sites in Asia under threat due to a

variety of factors from unsustainable tourism development, poor management and wars.

Ayutthaya was severely hit by flooding late last year which damaged 158 historic monuments.

32



Figure 4.3: Flooding Area map

Figure 4.4: restoration and repair

work

Floods hit Ayutthaya’s UNESCO sites

4 Oct 2011 – The UNESCO World Heritage site, Wat Chaiwatthanaram and surrounding

historical buildings including an ancient fortress, were hit by floods after an embankment

collapsed in Ayutthaya town Tuesday morning. The temple lies on the west bank of Chao

Phraya River in Ayutthaya and has been threatened by floods and heavy rains for months, but

the temporary mud and sand bag barriers, some three metres high, collapsed under the weight

and power of the river in full flood. Officials said the three-metre high sandbag barriers had

failed to protect the 500-year historical area of the city that was one of Thailand‟s first

UNESCO World Heritage sites. The surging waters submerged Phet Fortress (Pom Phet) on

Monday despite efforts by 100 staff from the Fine Art Department to save the historical

complex. Tour operators have postponed tours to the ancient city until further notice.

However officials said they are hopeful that the surge of water, mostly run-off from dams up-

stream will recede later this evening. But the damage has been done to UNESCO sites with at

least one ancient chedi collapsing under the force of flood water. [Source:

http://www.ttrweekly.com by Wanwisa Ngamsangchaikit

33



5.0 RECENT DEVELOPMENT AND STATUS

Kao Muang (City of Island) is named for its

location on the low planes of the land in the

province of Ayutthaya.

Four rivers pass through this city and join at its

center: the Chao Phraya, the Noi, the Pasak, and

the Lop Buri Rivers.

Today Ayutthaya is seen as a city surrounded

by water.

In the past, Ayutthaya was noted as a city near

the sea, and was considered important for

international trade with other countries, including

China, India, and Japan

5.1 Early era of Ayutthaya

34



The remains of Ayutthaya were used to lay down

the foundation of the Rattanakosin era. Bricks

from old palaces and bridges in Ayutthaya were

used as construction materials for such Bangkok

landmarks as the Phu Khao Thong (Golden

Mountain) pagoda at Wat Sraket and Loha Prasat

(Lohaprasada) at Wat Ratchanadda.

The elephant roundup took place in the presence of

royalty during the later period of the reign of King

Rama V.

The Kraal at Thung Talay-yah was used to

contain rounded up wild elephants during the

Ayutthaya and Rattanakosin periods

5.2 Before and After Restoration Work in Ayuttaya

35



Figure 5.1: The vihara that houses the important image of Phra

Mongkolbophit after major restoration in 1956.

The Phra Mongkolbophit

vihara during the later period of

the reign of King Rama V or early

in the reign of King Rama VI,

before the restoration..

The large, bronze Buddha

image of Phra

Mongkolbophit, which has

been renovated consistently, is

a landmark of Ayutthaya.

36



5.3 Modern Cities of Ayutthaya

Shma's bold "water city" concept is a reimagining of the medieval Thai city of Ayutthaya, that

rethinks flood defenses for the 21st century by drawing inspiration from the past. It's a concept,

yes, but one worthy of a second look, given that this is a uniquely Thai response to the

catastrophic flooding that hit the country last year. Gizmag takes a moment to set Shma's

scheme in its proper context: that of the very recent past, as well as that of Ayutthaya's heyday

as one of Asia's, if not the world's, foremost cities

The relative depth of the

reservoirs is clear in Shma's

physical model of the

conceptual Ayutthaya of the

future on display at Architect

Expo 2012

The scheme blurs the distinction between the

industrial and the agricultural (and to a point, the

urban and the rural), envisaging as it does a

patchwork of rice fields, water storage

infrastructure and settlements

37



Figure 5.2: Shma's consept

6. 0 CONCLUSION

38



In conclusion we can state that in the Ayutthaya era this area likely provided the

construction materials for the building of walls, palaces and temples . Besides that, Ayutthaya

also describe an interesting place that filled with heritage history of the artifacts, the story of

Buddhist religion and have a unique culture. There are several organization that are participate

with the conservation approach or activities like UNESCO, ICOMOS, Ministry of cultural

Bangkok, Fine Arts Department and so on. The recent development of Ayutthaya are show that

the condition of structural and monument of Ayutthaya historical site before and after

restoration work. The Modern Cities of Ayutthaya is show how the responsible organization try

to protect the historical area from damage by climate condition like flooding. The Shma's bold

"water city" concept is one of a reimagining of the medieval Thai city of Ayutthaya, that

rethinks flood defenses for the 21st century by drawing inspiration from the past. The

Conservation of Ayutthaya Historic City in the past was restricted in various aspects, therefore,

it was emphasized on important monuments with more distinguishable remain whereas smaller

monuments, archaeological sites, historical places and monuments which were parts of urban

structures. Later On, when cultural heritage conservation concept was widely known, the

government realized its significance and was well- prepared financially thus began survey,

study, planning and preparation of conservation master plan in order to realize conservation

and development and to resolve various problems which have long been accumulated

.

formation and Source

Correspondent : suwit rattiwan suwit rattiwan

Rewriter : Surapan Laotharanarit Surapan Laotharanarit

National News Bureau & Public Relations : http://thainews.prd.go.th

BANGKOK, 11 September 2012 - Six districts in Ayutthaya have been declared flood

disaster zones. The provincial governor has instructed river basin committees to work with

relevant units in draining the flood water and find areas to be used as floodways.

Ayutthaya Governor Witthaya Phiewphong stated on Tuesday after a meeting on the

province‟s flood situation that six flood-hit districts, namely Phak Hai, Bang Ban, Sena, Bang

Pa-in, Bang Sai and Phra Nakhon Si Ayutthaya, had been designated as disaster zones. Up to

5,000 households have been affected by flood waters of 10-50 centimeters deep.

The governor suggested that local administrative organizations in the province spend their

budgets on financial assistance for the flood-affected. Irrigation, district and agricultural

offices in Ayutthaya will figure out the way to drain the flood waters through floodways in

order to decrease the water levels of local rivers. The offices will try to protect residential and

agricultural areas with the flood drainage channels.

For locals who are entitled to receive compensation from the government, Mr Witthaya

stressed that they must have household registration documents and inform the province of the

exact number of family members affected by the flooding.

Flood-hit districts in Ayutthaya declared disaster zones

Friday, 14 September 2012

39



APPENDIX

REFERENCES

T. Locke, Explorer Thailand, 1998

Nastuko Akagawa, Sirisrisak Tiamsoon, Journal of Setting In Cultural Heritage Conservation In

Thailand, Department of Architecture ,Faculty of Architecture king Mongkut‟s institute of

Technology ladkrabang

http://www.thaiwave.com/ayutthaya/ayutthaya-world-heritage.htm

http://whc.unesco.org/en/list/576

http://www.mongabay.com/reference/country_studies/thailand/HISTORY.html

http://www.thaiwave.com/ayutthaya/activities.htm

http://www.kingdom-of-thailand.com/

http://www.isaan.com/en/about/other-cities-in-thailand/ayutthaya/attractions/wat-phra-ram.html

http://www.earthportals.com/Portal_Messenger/ayutthaya.html

http://ayudhaya.blogspot.com/

http://ayutthayainfo.com/index.php?option=com_content&task=view&id=149&Itemid=46

http://www.nationmultimedia.com/national/Unesco-surveys-damage-to-Ayutthaya-World-

Heritage--30171583.html

http://www.international.icomos.org/risk/world_report/2000/thail_2000.htm

http://www.ayutthaya-history.com/PressFocus2011.html

http://www.thaiwhic.go.th/eng/heritage_culture2.aspx

http://en.m-culture.go.th/

http://www.thaicruises.com/index.php?lay=show&ac=article&Id=5343309&Ntype=3

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ayutthaya heritage site

Documents