PROCESSION TO THE FUNERAL PILE OF WANG-NA OR SECOND KING--ORIGIN
OF BUDHISM IN SIAM--SOMMONA KODOM--ATHEISTICAL PRINCIPLES OF
BUDHISM--BUDHIST COMMANDMENTS--HISTORY OF SIAM--GOVERNMENT--TITLES
OF THE KING--OFFICERS OF THE GOVERNMENT.
[Sidenote: FUNERAL PROCESSION.]
_April second._ Having received an invitation from his majesty through
the praklang, some days since, to witness the procession of the remains
of the late second king to the funeral pile, and this day being set
apart for that purpose, a suitable boat was sent to us early by the
praklang, and soon after seven in the morning, we proceeded across the
river to the city.
The party in the praklang’s boat consisted of Mr. Hunter, Dr. Ticknor,
Lt. Fowler, Mr. Morrison and myself--and in my boat were Midshipmen
Rumfort, Weed and Wells, Mr. Robinson, &c., &c., and Raymondo the
Portuguese interpreter. We landed near one of the city-gates and passed
through it to the place assigned us, a great concourse of people being
collected in the principal street through which the procession was to
pass.
Finding the place by no means convenient to see the procession, owing
to the lowness of the roof of the building, and being annoyed in some
degree by the concourse of people who came to have a sight of us,
(although they were altogether civil in their conduct,) I made known
to the interpreter that we must remove from that place to one more
commodious. Shortly after we went near to a part of the king’s palace:
it was an open building standing on columns of about twenty feet
square, having a tiled roof; mats were spread on a part of it for our
accommodation. The praklang was there and a prince of Lao, &c., &c.
The former shortly took leave to attend the procession, having seen
that we were properly accommodated. At nine, or rather at three, in
Siamese time, the procession commenced and continued about an hour and
a quarter, in the following order:--
First: several hundred standard bearers (three hundred and
eighty-four,) dressed in red embroidered cloth, wearing caps of the
same material; the banners were of silk richly embroidered with gold
of a triangular shape, bearing devices of dragons, serpents, &c.,
all neatly embroidered also. A band of music, consisting of drums,
harmonicon and small hautboys, accompanied them.
Second: a young rhinoceros of about four feet in height, drawn by a
party of soldiers dressed in embroidered blue cloth long jackets, on a
sledge or low carriage, having on his back a small gilded castle and
containing in the centre a small bundle of Talapoy or yellow cloths.
Third: two horses having two pairs of wings, about five feet in height,
bearing similar castles with Talapoy cloths; one of them was spotted
with red and the other with blue.
Fourth: two gigantic cocks, with demons’ heads, having four wings,
castles, &c., of various colours.
Fifth: two four-winged elephants, full size, one white and one green,
bearing castles and cloth, followed by a band of music.
Sixth: two gigantic cocks with cocks’ heads, four wings, beasts’ tails,
and partly human bodies, castles, &c., accompanied by a band of music;
colours of these nondescripts were various.
Seventh: two more with cocks’ bodies and tails, four wings, with
elephants’ trunks and tusks, gilt castles and cloth.
Eighth: two more cocks with four wings, castles, &c., but a little
different from the seventh.
Ninth: two cocks with griffin-legs and human arms, four wings, castle
and cloth.
Tenth: two cocks with long snouts, four wings, castle and cloth.
Eleventh: two horses with dragons’ tails, four wings, castles, &c.
Then came one hundred and twenty men carrying flowers made of yellow
or Talapoy cloth, having artificial green leaves: they were of the
shape of a sunflower and attached to bamboo-poles ten or twelve feet in
length.
Twelfth: two horses’ bodies, with elephants’ heads and snakes’ tails,
four wings, castles, &c.
Thirteenth: two cocks with horses’ bodies, four wings, castles, &c.
Fourteenth: two lions, with deers’ horns, wings, castles, &c.
Fifteenth: two lions, with horses’ bodies, long tails, wings, &c.
Sixteenth: two leopards, with elephants’ heads and tusks, wings, &c.,
&c.
Seventeenth: two elephants’ bodies, with non-descript heads, wings,
&c., &c., colour, a dark ground with white spots.
Eighteenth: two horses, covered with green circles, cocks’ crests,
lions’ tails, wings, &c., &c.
Nineteenth: two striped and spotted leopards, with wings, castles, &c.
All the above animals were from four to six feet in height; they were
made of bamboo frame and covered with paper; the different pairs were
variously painted and gilt, striped, spotted, in circles, &c., &c.
They were drawn on low sledges, sometimes by men alone, dressed in
blue or green cloth, embroidered with the figure of a tiger, and caps
to correspond, with waist-cloths of all colours; others by men and
horses: all the animals were in pairs, and about twenty feet apart:
they had four wings each, and bore small gilded towers on their backs,
containing on a salver, cloths of yellow, intended as offerings to the
Talapoys.
Then followed one hundred and thirty men with tom-toms or drums, which
they struck occasionally with a covered stick. They were dressed in
coarse red cotton jackets, caps, and drawers reaching to the knee.
These were followed by seven hundred men representing angels, dressed
in long white frocks, having white high peaked caps in the style of
the royal crown of Siam. These represented celestial messengers, and
were to show the soul of the deceased the way to heaven: each one
bore the sacred Indian lotus and leaf, artificially made: these were
accompanied by a great number of musicians, having trumpets and small
brass horns, making a great discord: then sixty-four conical umbrellas,
each consisting of five separate pieces: they were about fifteen feet
high, the lowest part being about four feet in diameter and were made
of cloth of gold and embroidered.
Between each two of these men, was carried what resembled a section of
a bishop’s mitre, similar in appearance to those placed in front of all
the wats. They were fastened to the tops of staves, of about nine or
ten feet in length, and were flat, broad, neatly ornamented, and gilt.
Following these, came the san-krat, or Siamese bishop, apparently
reciting prayers, in a car about twenty feet high. This carriage was
broad at the base, gradually lessening to the seat; neatly carved
and gilt, and sparkling with various coloured glass. The carriage was
drawn by six horses, and led by servants. Then came, dressed in a robe
of gold tissue, one of the youngest sons of the deceased, wearing a
royal gilt cap, in a car nearly similar to the last, and drawn in like
manner. An immense white umbrella was held over him, conical umbrellas
at each corner, and four long gold fans, pear-shaped: these are a sign
of royalty. Then came another son of the deceased king, wearing the
royal peaked cap, in a carriage like the last, drawn by one hundred
men, in embroidered green dresses and red caps, assisted by five horses
richly caparisoned, holding in his hand the end of a broad sash of
silver tissue, which was connected with the funeral car of his father,
being about thirty, forty, or fifty feet distant. This latter car was
about twenty-five feet in height. It was elegantly decorated with
carved work, superior to its predecessors, and highly gilt. The body
was seated in a square gilt tower, having gilt network sides, and was
supported by two angels, kneeling, in front and rear. The car was drawn
by angels dressed similarly to the former, and also by horses. Many
of the high officers of state walked in single files by the side of
the carriage, dressed in white muslin, and peaked caps, carrying white
wands.
The body was placed in a sitting posture, with the knees drawn up to
the chin, and the hands united in the attitude of prayer: it was said
to be embalmed.
Eight hundred angels next followed, in two lines, succeeded by a large
carriage, containing Agila, and other odoriferous woods, for consuming
the remains of the deceased.
The preceding carriages were all similar in structure, and from
eighteen to twenty-five feet in height to the top of the towers,
fifteen feet in length, and ten feet in width. The wheels were of a
solid piece of wood, and about two feet in diameter, similar to those
used in buffalo-carts in Manila, Sumatra, and Java: the carriage being
broad at the base, and gradually lessening to the tower, and of an
oblong form.
Following the foregoing, came six open carriages, covered with
beautifully figured cloth of gold, containing Talapoy cloths.
Fifty-six umbrella towers, of a very large size, being a series of
canopies, gradually lessening to the top, covered with rich gold cloth,
having tassels of green, red, &c., &c.
One hundred men with green and gilt drums, or tom-toms, wearing red
cotton frocks and caps.
One hundred and fifty men bearing artificial yellow flowers, made of
Talapoy cloth, similar to those already described. On each flank were
men carrying artificial yellow flowers, like those before named. Then
followed:--
Three pairs of horses’ bodies, with non-descript heads, cocks’ crests,
lions’ tails, &c.
Two pairs, with giants’ heads and bodies, cocks’ tails and legs, in
green and gold.
Two pairs, with cocks’ legs and fishes’ tails, in white and gold.
Two pairs, with gorgons’ heads, human bodies, lions’ tails, in white
and gold.
Two pairs lions, painted blue.
Two pairs, yellow, with horns.
Two pairs, blue, with horns.
Two pairs, yellow, no horns: All having gilt towers, containing Talapoy
cloths.
Fifty men, carrying rich silk embroidered pennants.
Then followed on horseback, in pairs, four princes, two and two,
wearing the gold-peaked crown, and dressed in long robes of silver
tissue: following them, eight more, of a lower rank. These were
succeeded by a great number of slaves or attendants, dressed in white
waist-cloths. The horses were richly caparisoned, with gold housings,
bridles, &c., and led by slaves. At every few steps they would stop,
and the attendants in front would kneel down, facing their masters, as
well as those in the rear.
Preceding every prince, went a man, bearing a bundle of rods, like a
Roman lictor. In the rear were open palanquins, having gold, or richly
gilt supporters on the sides, and rich velvet cushions. Then followed a
vast concourse of people, but all preserving good order.
There was an immense multitude convened to witness this splendid
funeral procession. Governors and rajahs from distant provinces of the
empire, came, by order of his majesty, each one bringing a gift to
assist in paying the enormous expenses attending this idle and useless
ceremony. Here were assembled persons of all nations. From the western
hemisphere, Americans; from the east, Indians, Arabs, Bengalese,
Burmese, Pequans, Malays, Sumatrans, Javanese, Cochin-Chinese,
Cambojans, the Chans, or people of Lao, Siamese, &c.; and among the
whole of them no serious impression could possibly have been made. It
could only be considered a fine farcical scene, a pretty raree show,
got up as a benefit for the king and his ministers, (for it is expected
that every one, who is able, will contribute something,) to show the
public that splendid mausoleums are only fit for the great of the land,
and that the vulgar herd must be burnt in the common way, either under
a shed, or else on a raised platform in the open air: to impress their
minds with the magnificence of majesty, and, at the same time, to
strike them with awe and fear, so that they may be more easily ruled by
the iron hand of despotism.
This whole assembled multitude (with the exception of our party)
crouched to the ground like base slaves, whenever any of the higher
ranks passed. Along an extensive street, on one side, were play-houses
erected, open to public use, in which were exhibited shows of all
kinds, and fireworks might be seen nightly, within the enclosure
surrounding the temporary funeral pile. His majesty was desirous we
should witness the burning of the body on the funeral pile, which was
to take place the seventh day after the procession;[A] but the ship
was in want of provisions; the southwest monsoon was about commencing,
which is generally attended with violent squalls and heavy rains, the
ship was riding at anchor ten or twelve miles from the mouth of the
river, in five and a half fathoms’ water, in a very exposed situation;
and it was necessary to bring our water some forty miles, near the
city, besides which, the only provisions to be obtained, were fowls,
pork, and rice.
[A] One of the sons of the wang-na watches at the temple, near the
funeral pile, night and day, till the body is consumed; the ashes of
the consumed body are then thrown into the river with many ceremonies;
and the unconsumed bones are then delivered to the priests, and made
into household gods.
[Sidenote: BUDHISM IN SIAM.]
The Budhist religion of Siam, according to historians, originated in
Magadha, the modern Behar, in the sixth century, (or 542,) the founder
being Gautama, the son of a prince, called Sudhodana. After many
centuries it was introduced into Ceylon; and in the seventh century of
the Christian era, first into Camboja, and from thence into Lao; and
lastly, into Siam. Sommona Kodom, the cattle stealer, a Singalese, was
the missionary who first propagated this religion in those countries.
He is described as being benevolent in the _extreme_. He even carried
his zeal so far, as to murder his whole family, (considering them as
encumbrances upon his country,) so that he might maintain a greater
number of priests. He was renowned for the daily mortifications of
his body, his fastings, his prayers, his miracles, and the fantastic
appearance he could assume--now swelling to the size of a mountain,
and again shrinking to a mere atom. But notwithstanding he possessed
great supernatural powers, he could not resist the cravings of an
un-saint-like appetite; for eating a large quantity of pork one day, he
died in a fit of anger, because he had transgressed one of his rules,
and thereby set a bad example to his disciples.
All professors of Budhism, whether of Tartary or Magadha origin, are
atheists. They do not believe in one God, the creator of the universe.
The leading doctrine of this religion, is that of the transmigration of
souls.
After being purged of all their sins, by being punished in some one or
all of their numerous _hells_, having practised the regular number of
virtues, they believe that they will at length reach the highest of all
their more numerous heavens, and then no longer come into existence or
die; that then they are emancipated from all the cares and passions
which belong to our natures, and sink into annihilation.
Here they will enjoy the company of the blessed Guatama, who occupies
the uppermost seat, and that of many worthies who will there be found;
yet the existence of the founder of their religion is limited to a term
of five thousand years, and nearly one half of that time has actually
expired. The Budhists say the world was created by chance; it will be
destroyed and reproduced, and destroyed again and again.
The founder of this religion--seeing that all mankind was in a state
of gross ignorance and barbarism, ferocious, their feet swift to shed
blood, that they were given up to a life of rapine--persuaded them that
it was a sin to shed the blood of any living creature; that they must
cultivate the soil, and live in peace and harmony with all mankind.
He, therefore, enjoined on his converts the following moral precepts,
viz.:--First: Thou shalt not kill any living creature. Second: Steal
not. Third: Commit not adultery. Fourth: Thou shalt not lie or
prevaricate. Fifth: Thou shalt not be guilty of drunkenness, or use
any intoxicating drugs. Sixth: Eat not after noonday. Seventh: Frequent
not play-houses, or any place of amusement. Eighth: Use no personal
amusements. Ninth: Sleep on a clean mat, and use no costly, soft, rich,
or elevated beds. Tenth: Do not borrow or run in debt.
The first commandment is violated in every war that takes place; and
how many instances have we on record of blood being poured out in
profusion, to make clear the path for the ascension to the throne of
a lawful sovereign or a usurper, or for some more trivial object. The
clergy and laity also daily partake of fish, flesh, and fowl; but they
consider the crime of killing them as attached to the vender only,
although they may hire him to commit the act. The second and third are
but little attended to. As it regards the fifth, the large revenue,
derived from the distilling of arrack, is a convincing proof of its
general use; and wine and spirits form a part of the cargo of every
English and American vessel, which are sold at a good profit; and
the use of opium is likewise rapidly increasing, notwithstanding its
use is prohibited by their laws and religion. As for the last five
commandments, they are imperative on Talapoys only, and they do, or do
not, observe them, as it suits their inclination. As for the fourth,
it is considered quite obsolete; I believe, it is observed or not, as
it may subserve the interests or convenience of either the clergy or
the laity. If there were not so great a number of Talapoys employed in
cutting grass for the king’s elephants, one would be led to suppose
that the third commandment was _originally_ intended to be observed
more strictly among them than it now is, but he must first be stripped
of his sacerdotal vestments, before he can be punished by the secular
arm.
[Sidenote: TALAPOYS OR PRIESTS.]
All _spiritual concerns_ are delegated to the priests. A strict
observance of religious duties is not expected from the laity; if
they administer to the daily necessities of the clergy, pay them the
customary honours, and strictly attend to the observance of the holy
day, &c., they consider that they have fully acquitted themselves
of every essential part of their duty. Almost every freeman in Siam
is, for a longer or shorter period of time, a priest. If married, he
must be divorced, having previously made a suitable provision for his
family. If he enters the priesthood a second time, it is for life.
There are six grades of priests; they enter as noviciates, and are
promoted according to their respective merits. Above all, is the
san-krat, bishop or high-priest, who receives his appointment from the
king.
The sovereign is the pope, or real head of the religion of the country,
and the priests depend wholly upon him for promotion, and in a great
measure for subsistence; he is always deemed holy, and must have been
truly virtuous in a former life, to have attained his present eminence.
Eighty-four thousand six hundred bats or ticals, equal to the sum of
about fifty-three thousand five hundred dollars, are placed down among
the items of the expenditures of the government, for the year 1832,
as given in alms to the priests by the king. The Talapoys cannot be
engaged in any of the temporal concerns of life; they must not trade
or do any kind of manual labour, for the sake of a reward; they are
not allowed to _insult_ the earth by digging it. Having no tie, which
unites their interests with those of the people, they are ready, at all
times, with spiritual arms, to enforce obedience to the will of the
sovereign.
No Talapoy can ordain a layman, without first obtaining a license from
the san-krat, and all classes of people pay him unbounded honours.
Secular persons must make obeisance to Talapoys--even parents to
their children; this mark of homage is considered as their due, and,
therefore, they never return the salutation. One strong inducement to
enter the priesthood, is an exemption from the conscription law, which
bears so heavily upon the people; to avoid paying taxes, and to obtain
an easy livelihood.
Their time must be spent in studying the sacred Pali or Bali language,
in reading hymns, prayers, and moral discourses, and begging: for they
must not lay in a store of food, nor make any arrangement for preparing
it for use, but still they employ others for that purpose.
They are forbid to be burdensome to beast or tree; but it seems
they may be so to their own species. Twice in the month, the head
and eyebrows must be shaved, as a token of mortification, and to
render them less captivating to the _fair_ Siamese. Attached to all
temples are monasteries, slenderly endowed by the government or rich
individuals--yet by far the largest part of their support is derived
from casual alms and gifts. Early in the morning, they may be seen in
great numbers, sallying forth in their yellow dresses, which are either
of silk or cotton; some carrying a large bason, and others with their
scrip, suspended over the left shoulder by a band of yellow cloth;
this is made of a composition of iron and sand, and it is exceedingly
brittle. These pots are manufactured just without the walls of the
city, on the south side. They are covered with a material more or less
rich, according to the ability of the owner. Great numbers of Talapoys
are seen rowing their little boats, in search of alms, having then
no protection for their closely shaven heads against the heat of a
powerful sun. But when they go out for exercise, or to pay a visit,
they use a long neat pear-shaped palm-leaf fan, called talapat. When
they present themselves at the foot of a ladder, or in front of a
floating-house, they never ask for charity, but wait patiently till
they are supplied with clothing or food: it is received in silence, and
they never return thanks to the donor.
[Sidenote: HISTORY OF SIAM.]
Siam appears to have no place in history, prior to the introduction of
the Budhist religion, in the year of Christ, 638, when a sovereign by
the name of Krek governed the country. In 1521, their first intercourse
with Europeans (the Portuguese) took place. There were two revolutions,
and the country was conquered by the Burmans, and recovered again its
independence between A. D. 1547 and 1596. In the year 1612, the first
English ship made her appearance, and ascended the river to Yuthia,
the ancient capital, about fifty miles above the present seat of
government. In the year 1621, a Portuguese mission was sent to Siam,
by the Portuguese viceroy of Goa; and in the same year, some Roman
Catholic missionaries first made their appearance. In 1627, another
revolution took place, which placed a new dynasty on the throne. In
1684, the son of the usurper was instigated by Constantine Phaulcon,
a Greek adventurer, to send an embassy to Louis XIV. In 1685, the
Chevalier Chaumont was sent there, at the head of a splendid embassy,
which was the cause, in 1687, of sending a second mission, with a
squadron of ships and five hundred soldiers. The total destruction
of the English took place at Magni, this year, in consequence, it is
said, of their overbearing and insolent conduct; and, in the year
following, their factory at Yuthia was removed. In 1690, a revolution
took place, and the reigning family lost the throne; the minister,
Phaulcon, lost his life, and the French were expelled from the
country, which destroyed their hopes of establishing a French empire in
the East, until the year 1787, when they made that famous treaty with
Cochin-China, ceding the peninsula of Haw, the bay of Turam, &c.; but
which failed in consequence of the troublesome state of public affairs
in France, at that period, followed by the revolution. Since that time,
and within the last five years, the French government sent a frigate to
Cochin-China, and endeavoured, but without effect, to have the treaty
ratified. The dynasty of 1690 reigned till the capture of the capital
by the Burmans, under Shembuan, the second son of Alompia, which took
place in 1767, when the king was killed at the entrance of his palace.
The Burman army retired with great plunder, after destroying vast
numbers of the inhabitants, making slaves of others, destroying the
temples, and committing every sort of excess. The Siamese immediately
rose upon the Burmans who remained, and massacred them and their
partisans.
A chief, of Chinese descent, Pla-tah, alias, Phria-metah, in 1767,
seized upon the throne, and proclaimed himself king. In the early part
of his reign, he behaved with moderation, good sense, and discernment,
and his courage was unquestionable. He reconquered Piseluk and Ligor,
which had declared themselves independent, during the Burmese invasion:
but in the last year of his reign, he ruled in so strange a manner,
that it was generally believed he was insane. His tyrannical and
capricious conduct, in 1782, was the cause of a formidable rebellion,
under the chakri, so called, being the title of a great officer of
state: it ended in the dethronement and death of the king, in the
same year, at the present capital. The chakri reigned in his stead,
until his death, in 1809. His eldest son then mounted the throne, but
not without opposition, for there was a large party in favour of his
nephew, the prince Chow Fa, (or Chaou Pha.) He commenced his reign by
committing an act of great atrocity, ordering, within thirty-six hours
after the death of his father, the execution of upward of a hundred
persons, supposed to be inimical to his right to the throne, including
his nephew.
After the committal of this sanguinary act, he ruled with great
moderation. Nothing of much importance occurred. Three abortive
attempts at insurrection took place during his reign; one was by the
Talapoys, occasioned by an attempt to force a large number of their
order into the ranks of the army.
The acquisition of the fertile and extensive province of Batalang, in
Camboja, took place the same year he ascended the throne. The year
following, their implacable enemy, the Burmese, captured the island
Junti Ceylon, on the western coast of the Malay peninsula, which was
shortly after recaptured by the Siamese, attended with scenes of great
barbarity. Since the conquest of the Burman empire by the British, the
Siamese have lost all dread of their ancient enemy.
In July, 1824, the father of the present king died _very suddenly_,
it was said of stranguary, but not without strong suspicions of his
being poisoned; in fact, it is said, by every one, that this was
the cause of his death. His eldest, but illegitimate son, Chromas
Chit, ascended the throne the same day, without bloodshed, to the
exclusion of the rightful heir, prince Chow-Pha-Yai, who immediately
embraced the priesthood, in order to save his life, or his liberty,
or because he would not do homage to a usurper. His younger brother
_Chow-Phoi-Noi_,[A] otherwise _Mom-fa-Noi_, was the next legitimate
heir to the throne. He lives at the Portuguese fort, on the right bank
of the river, opposite to the palace, and is now about twenty-five
years of age.
[A] He speaks and writes the English language with considerable
fluency, and his pronunciation is very correct.
Joined to a playful disposition, he possesses considerable abilities;
he is a friend to the mechanic arts, and to the sciences; and very
friendly disposed, as well as his elder brother, towards foreigners.
He seems solicitous to become acquainted with all the Europeans and
Americans; and not a day or evening passed, during our stay there,
but his boat was sent, desiring the company of some of the gentlemen
residing at the mission house. In the night-time, by stealth, he went
down the river and visited the Peacock, having previously received
letters from Captain G. to his first officer. He examined the ship
throughout; the men were mustered to quarters, and went through the
exercise of the great guns, small arms, &c. Never having seen a
man-of-war before, he appeared to be astonished at the neatness of the
ship, the order, regularity, and activity, of the men when at quarters;
and stated, after his return, he was exceedingly surprised at every
thing he saw, and highly gratified with his visit. A strict secresy
was enjoined upon every one, not to divulge this visit, or it might
cost him his liberty, or, perhaps, his life. He made application,
afterward, through the praklang, to the king, to pay a visit, which was
granted; but there was not time; he was obliged to be present at all
the ceremonies attending the burning of the second king.[A]
[A] The present king is very desirous of encouraging foreign commerce
to enter his ports, and the perplexities and endless changes which
formerly annoyed them, are now removed. As long as the present king
lives, this wise policy will be pursued. The amount of imports is
rapidly rising in importance. A historiographer is regularly employed
at the court of Siam, and the recorded events are deposited in the
public archives.
[Sidenote: GOVERNMENT OF SIAM.]
The government of Siam is a despotism, subject to no restraint except
the apprehension of popular tumult or foreign invasion. The fact of
being in high station, is regarded as sufficient evidence of exalted
merit in a former state of existence. The king is therefore considered
almost, if not altogether, equal to a deity; and is always addressed
as such. His most common designations are Chaocheveet, “the lord of
lives,” Khun-luang, “the owner of all,” Phra-putty-chao-jahooa, “the
sacred lord of heads,” and numerous others of the same nature. His
more formal title, as translated in the treaty with the British,
concluded by Captain Burney, is the following: “The great lord who is
in possession of every good and every dignity, the God Bood’h, who
dwells over every head in the city of the sacred and great kingdom of
Sia-yoo-thya, incomprehensible to the head and brain.” The Siamese,
when they possess titles, cease to be designated by any personal names;
hence the king is never spoken of except by the abovementioned or other
similar titles.
[Sidenote: OFFICERS OF GOVERNMENT.]
Next in rank and station to the king, is the wang-na, commonly called,
by Europeans, the second king. This high officer is always one of the
most exalted of the princes, and is chosen by the king at the time of
his accession to the throne. When he survives the king he commonly
succeeds him on the throne; but when the wang-na dies first, it is
seldom that another is appointed to fill his place, during the reign of
the same king. Hence there was no one who held the office at the time
of our arrival, the one chosen on the accession of the present king
having died about ten months before.
At the head of the Siamese administration is the supreme council,
consisting of the following officers:--
First: A president, a prince of high rank. When the mission was in the
country, this office was held by the prince Khroma-luang-rah.
Second: Chao-phaya-bodin-deeha or khroma-ha-thai, formerly called
Chao-phaya-chakri. He has the general superintendance of the northern
provinces adjoining Pegue, and of the principalities of Laos and
Camboja.
Third: Chao-phaya-maha-sena, or khroma-ka-la-hom; he is of equal rank
with the lastmentioned, and holds the office of commander-in-chief of
all the land and sea forces, with the general superintendance of the
southwestern provinces, even to the last tributary Malay rajah.
Fourth: Chao-phaya, praklang or khromatha, the minister of commerce and
foreign affairs, who also has the superintendance of the southeastern
provinces adjoining Cochin-China. This office and the lastmentioned,
are at present held by one individual.
Fifth: Chao-phaya-jomarat, or khroma-muang, minister of criminal
justice.
Sixth: Chao-phaya-phollathep, or khrom-na, minister of agriculture and
produce.
Seventh: Chao-phaya-therama-terat, or chroma-wang, governor of the
royal palace.
The mission, during its stay in the country, had intercourse only with
the praklang, and the subordinate officers of his department. These
were:--
First: Chao-phaya praklang: Chao-phaya is the first in order of
the honorary titles. Praklang is said to signify, “lord of the
store-houses,” and is the title of the office. This signification
corresponds with the title given to him by the Chinese, viz.: “Great
minister of the treasuries or store-houses.”
Second: Phaya-si-piphat. This office is held by one of the brothers of
the praklang. Phaya is the second honorary title.
Third: Phaya-piphat-kossa, called by the Portuguese, the second
praklang.
The other officers in this department, consisting of four phayas, two
pras, (or officers of the third rank,) eleven luangs, (of the fourth
rank,) &c., were never met with by the mission, except when in the
presence, and acting under the orders, of their superiors.
Connected with this department is that of the Farang-khroma-tha,
“Frank (or European) commercial board,” under the direction of the
Luang-sura-sakhon, chief of the Linguists, or captain of the port. This
office is at present held by Sur-Jose-da-Piedade.
The commander of the artillery, Phaya-viset, Song-khiam, is also often
brought in connexion with foreign missions. This office is held by
Sur-Beneditto-de-Arvellegeria, a Cambojan Portuguese, who, with his
brother, Sur-Pascoal, has been for many years in the employ of the king
of Siam. The governors of all provinces, whether great or small, are of
the second rank, or phayas, with one exception, that of the governor of
Ligore, called Chao-phaya-lahhon. Their subordinate officers are not
known.