PRELIMINARY PAPER CONTENT

PARTS ASSIGNMENT:
*please place your name beside the specific part/s you want to work on --starting PART 2
Presentation of Data,Analysis, and Findings since Part 1 was already completed before
(2 or more people can work on one topic)
*feel free to also add info on other parts if you find data that fits them
* use APA format for body and bibliography

OUTLINE

I.Introduction ​--ALL PARTS COMPLETE (just update objectives for specific areas of achievements)
A.Problem Statement
B. Thesis Statement
C.Objectives
D. Scope and Limitations
E. Significance of the Study
____________________________________________________________________________

II. Presentation of Data,Analysis, and Findings

A.Background
(Geographical Location,Religion,Physical Features, Origin)
A.1 KIngdom of Ayutthaya -- ​Clarie
A.2 Kingdom of Lanxang -- ​Mark
B. Definitions of Terms
B.1 Kingdom of Ayutthaya -- ​Clarie
B.2 Kingdom of Lanxang -- ​Mark
C. Variables
C.1 KINGDOM OF AYUTTHAYA -
C.1.1 Rise/ Birth of Kingdom - ​Krisha

C.1.2 Achievements (including personalities involved in achievements) -- ​Lonzo ​ ​&

Jarod
*SPECIFY WHICH SPECIFIC ASPECT/S (ex: Economy, Religion…)
C.1.3 Fall/Decline ​--​Lonzo

C.2 KINGDOM OF LANXANG

C.2.1 Rise/ Birth of Kingdom -- ​Krisha
C.2.2 Achievements (including personalities involved in achievements) -- ​Martha
*SPECIFY WHICH SPECIFIC ASPECT/S (ex: Economy, Reigion…)
C.2.3 Fall/Decline -- ​Martha

D. Data Analysis and Comparison ​TO FOLLOW FOR INSTRUCTIONS

**table --compare similarities between two kingdoms

E. Findings ​TO FOLLOW FOR INSTRUCTIONS

**INTERPRET DATA ON COMPARISON (refer to data above)

III. Conclusion ​TO FOLLOW FOR INSTRUCTIONS

A. Brief Summary of Findings
B. Affirmation of Thesis Statement
C. Recommendation (if needed)

References
(list of bibliographies)
Illustrations
 ACTUAL PAPER

I. Introduction
A. Problem Statement
In what areas did the Ayutthaya Kingdom of Thailand and Lan Xang Kingdom of Laos made
significant achievements?

B. Thesis Statement
The neighboring kingdoms of Ayutthaya Kingdom in Thailand and Lan Xang Kingdom in Laos
have made significant achievements in the​ areas of ...
C. Objectives
This study aims to:
1) Gather, identify, and compile data on the achievements and other pertinent historical
information on the Ayutthaya Kingdom of Thailand and Lan Xang Kingdom of Laos
D. Scope and Limitations
This research will focus only on two historical kingdoms, specifically the Ayutthaya
Kingdom of Thailand and the Lan Xang Kingdom of Laos. This study will mainly explore
the historical background, achievements, as well as the decline of the said kingdoms.
Furthermore, all data to be presented about the kingdoms are confined to facts and
events that took place throughout the kingdoms’ covered period, from their birth until
their decline.

E. Significance of the Study

The compilation of reliable and arranged data on the Ayutthaya Kingdom of Thailand
and the Lan Xang Kingdom of Laos will enable readers to better comprehend the history
of the kingdoms, with emphasis on the significant achievements as well as what
contributed to its conception and downfall. Moreover, misconceptions regarding the two
kingdoms may also be resolved.

Most importantly, an exploration of the kingdoms’ achievements is necessary in giving

credit for their accomplishments, enlightening the readers, and deepening their
appreciation to the likely present-day impact of these past feats.
II. Presentation of Data, Analysis, and Findings
A. Background (Geographical Location,Religion,Physical Features, Origin)

A.1 KINGDOM OF AYUTTHAYA

Geographical Location & Physical Features

The Ayutthaya Kingdom of Thailand is situated in the rich rice plains of the Chao
Phraya River basin, about 55 miles (90 km) north of present-day Bangkok (Encyclopedia
Britannica Website, 2019). “The city was built on an island surrounded by three rivers,
The Chao Phraya, the Pa Sak and the Lopburi river that served as a natural barrier
against invaders. Ayutthaya was connected to the Gulf of Siam about 100 kilometers
South by the Chao Phraya river” (Renown Travel Website, 2018). “Ayutthaya was
strategically located on an island surrounded by three rivers connecting the city to the
sea. 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” (UNESCO World Heritage Centre Website, 1991). Ayuttahaya, now renamed
as ​Phranakhon Si Ayutthaya Province,​ in terms of its physical features, is mainly
described as a “Delta Plain” due to the long-term accumulation of stones, soil, and
sediments. Most of its fields are covered by fields without any mountains or forests. The
center of the province is called “City Island” (Koh Muang) because of its surrounding
rivers. The northern part of the province is called “Floating Island” (Koh Loy) because of
the different rivers that flow past the city which are the Chao Phraya River, Pasak River,
Lopburi River, and Noi River. The Chao Phraya River is considered to be the most
important river in the province when it comes to communication, transportation, and
agriculture. The Chao Phraya River was formed when Nan River and Ping River
converged at Pak Nam Poh, Nakhonsawan and flow along Uthaithanee, Singburi,
Angthong, the northwest of Phranakhonsriayutthaya Province passing Bangban District,
Phranakhonsriayutthaya District, Pang Pa In District and Bang Sai District. The river is
360km long. The Pasak flows in the south pass Petchabun, Lopburi, Saraburi,
Phranakhonsriayutthaya in Ta Rua District, Nakhon Laung Distric while being merged at
the left side of Chao Phraya River at Wat Phananchoen.The river is totally 500 km long.
The Lopburi River is separated from the left side of Chao Phraya River in Muang District,
Singburi. Then the river flows pass Lopburi and Phranakhonsriayutthaya Province in Ban
Praek District, Maharat District, Bangpahan District and Phranakhonsriayutthaya District
before being converged with Pasak River at Wat Tongpu in Phranakhonsriayutthaya
District. The river is totally 85 km long. Lastly, the Noi River is merged with the Chao
Phraya River in Ratchkaram Sub-district, Bangsai District. The river has a total length of
145km (Ayutthaya.go.ph Website, n.d.).
Religion
Ramathibodi (Uthong) exerted efforts to unite his kingdom. In 1360, he declared
Theravada Buddhism as the official religion of Ayutthaya and brought members of a
sangha, a Buddhist monastic community, from Ceylon to create new religious orders and
spread the faith among his subjects. He also compiled a legal code, based on the Indian
Dharmashastra (a Hindu legal text) and Thai custom, which formed the basis of royal
legislation. “Composed in Pali, an Indo-Aryan language closely related to Sanskrit and
the language of the Theravada Buddhist scriptures, it had the force of divine injunction.
Supplemented by royal decrees, Ramathibodi's legal code remained generally in force
until the late nineteenth century” (New World Encyclopedia Website, 2016).

Origin
The Ayutthaya Kingdom existed from 1350 to 1767. King Ramathibodi I (Uthong)
founded Ayutthaya as the capital of his kingdom in 1350 and in 1376, absorbed
Sukhothai, 640 km to the north (New World Encyclopedia Website, 2016). Historians
suggest that the state of Ayutthaya rose from the earlier Lavo Kingdom, and it kept
expanding southward led by its founder, Ramathibodi (1314-1369), who was known
before ascending the throne as Uthong. Uthong was a native of Chiang Saen (now part
of the modern Chiang Rai province), and he claimed to be part of the royal lineage of
Lao. As mentioned in the New World Encyclopedia Website, Uthong, in 1350, moved his
court south into the rich floodplain of the Chao Phraya in order to escape the threat of an
epidemic. On an island in the river he founded a new capital which he named Ayutthaya,
after Ayodhya in northern India, the city of the hero Rama in the Hindu epic Ramayana.
Uthong assumed the royal name of Ramathibodi (1350-69) on March 4, 1351. He
appointed both his brother-in-law and son to positions of leadership in Suphanburi and
Lopburi, respectively, and established his own capital in the new city of Ayutthaya.
Ramathabodi's reign bound together the Khmer rulers of Lopburi, the Tai in the west,
and the Chinese and Malaysian merchants who inhabited the coastal areas. Because of
his position, secured by a political marriage and family ties, Uthong unified the kingdom
and declared Theravada Buddhism the official religion of the kingdom. He compiled a
legal code which became the basis for royal legislation. By the end of the 14th century,
Ayutthaya was considered the strongest power in all Indochina. The hegemony of
Ayutthaya began with the conquest of Sukhothai, once a powerful kingdom which then
began to decline. Before the end of the 15th century, Ayutthaya attacked Angkor,
marking the beginning of the influence of the Khmer kingdom to fade (Asia Highlights
Website, 2018).

A.2 KINGDOM OF LANXANG

Geographical Location & Physical Features

The kingdom of Lan Xang was established in Southeastern Asia, specifically on
the northeast of present-day Thailand and west of Vietnam. Likewise, it is within the
borders of present-day Laos.
 Generally, Laos, where the Lan Xang Kingdom is located, is a landlocked country
where several mountain valleys may be found. As stated by Evans (2002), a key
physical feature of what is to become modern Laos is the Sāy Phū Luang Cordillera
(“great long mountains”) that runs from north to south, along which the country’s eastern
border is located. The Sāy Phū Luang Cordillera is what separates Laos from Vietnam.
Another secondary range noted by Evans (2002), to the north of the capital Vientiane is
found the highest peak, Phu Bia. Furthermore, it is out of these ranges that all main
rivers flow and into the Mekong river, the famous river that forms the boundary with
Burma and Thailand. Along these rivers, one may find alluvial flood plains that are
suitable for rice paddy fields. There are also two important upland plains areas: “one in
the north in Xiang Khoang Province, the rolling grasslands of the Plain of Jars, and the
other the Boloven plateau in Champasak Province in the south, with fertile soil
supporting increasing numbers of coffee plantations” (Evans, 2002, p. 3). Stuart-Fox
(1997) noted another important plain that is the Khammuan plateau.
Overall, the entire country is described as “rugged and mountainous and covered
by monsoon forests that contain a relatively rich wildlife” (Evans, 2002, p. 3). For another
thing, the country and consequently the Lan Xang Kingdom, lies in a tropical monsoon
climactic region.

Religion
According to Evans (2002), the Kingdom of Lan Xang had adopted Buddhist
practices from their neighbors. In fact, Buddhist practices had been a fundamental
marker of the early inhabitants of mainland Southeast Asia who are the Tai. The Tai
people is the earlier group identified even before the ethnic term “Lao” was used; most
importantly, the Tai people were key actors in forming the Lao identity and represents a
big part of the kingdom’s population. To be exact, the form of Buddhism practiced in Lan
Xang Kingdom is Theravada Buddhism. Apart from Theravada Buddhism, Stuart-Fox
(1997) reveals that the worship of powerful spirits (​phi​) were also present. The religion of
Lanxang consists of 60 % Buddhist, animist, and other 40% religion.

Origin
The Lao people are believed to have originated from the Tai people. Stuart-Fox
(1997) claims that the Tai people originated from Southern China, specifically from
Yunnan and western Guangxi provinces, and began venturing southwest in waves
sometime in the first millennium CE (common era). These Tai people spread out and
have settled in northern Thailand as well as in the high valleys of northwestern Vietnam.
They have expanded from one mountain valley to another, eventually creating linked
settlements by common descent. They soon found themselves into the country of Laos
and have give birth to the ‘Tai-Lao’ people. These people were widely settled throughout
the Mekong basin at first, but it was only a matter of time that they form a huge portion of
the population in the country of Laos.

B. Definitions of Terms
 B.1 KINGDOM OF AYUTTHAYA
Dharmashastra​:​ (Sanskrit: “Righteousness Science”) ancient Indian body of
jurisprudence that is the basis, subject to legislative modification, of the family law of
Hindus living in territories both within and outside India (e.g., Pakistan, Malaysia, East
Africa) [Britannica, n.d.].
Pali:​ ​An Indic language, closely related to Sanskrit, in which the sacred texts of
Theravada Buddhism are written. Pali developed in northern India in the 5th–2nd
centuries BC [Oxford Dictionaries,n.d.].
Sangha: ​Buddhist monastic order, traditionally composed of four groups: monks, nuns,
laymen, and laywomen. The sangha is a part—together with the Buddha and the
dharma (teaching)—of the Threefold Refuge, a basic creed of Buddhism [Britannica,
n.d.].
Theravada:​ (Pali: “Way of the Elders”) major form of Buddhism prevalent in Sri Lanka
(Ceylon), Myanmar (Burma), Thailand, Cambodia, and Laos [Britannica, n.d.].

B.2 KINGDOM OF LANXANG

chao muang:​ lord of the ​muang (​ Evans, 2002).
ho phi:​ ​ spirit shrines
mandala​: circles of power that captures an area’s segmented structure and variability of
power relationships (Stuart-Fox, 1997).
muang:​ ​ district, and also a traditional concept of political space (Evans, 2002).
stupa​:​ a Buddhist commemorative monument housing sacred relics associated with the
Buddha or other saintly persons.

C. Variables
C.1 KINGDOM OF AYUTTHAYA
C.1.1 Rise/ Birth of Kingdom
The Kingdom of Ayutthaya lasted for 417 years, specifically 1350 from 1767. The city’s
capital was established in 1351 on the Chao Phraya River in central Thailand. Ramathibodi I
established the official religion of the city, he implemented Theravada Buddhism and complied a
legal code that was based on Hindu legal texts and Thai custom. Ayutthaya was known as the
Siamese Kingdom that was renowned to be one of the wealthiest countries in Asia during their
time. This was able to entice traders, diplomats, adventurers from China, Japan, France, Britain,
Portugal, Cambodia, and Netherlands (Hays, 2013) The kingdom adopted large parts of Khmer
court customs and language even though the Khmers were one of their rivals in the battlefield.
As a result, the Thai monarch gained more authority during the Ayutthaya period and undertook
the title “Devaraja” ​which was different from the title used in Sukhothai which was
“Dhammaraja”. In the year 1511, Ayutthaya took over the state of Malacca to the south. The
city concluded trade treaties with countries such as Portugal and Netherland which resulted to
the establishment of commercial ties with Japan and England in the 17th century.

C.1.2 Achievements​ (including personalities involved in achievements)

 - By the end of the 14​th century, Ayutthaya was regarded as the strongest power in
Southeast Asia. However, the kingdom lacked the manpower to dominate the region.
- During the 15​th century, Ayutthaya’s energies were focused on the Malay Peninsula
(where the great trading port of Malacca contested its claims to sovereignty. Ayutthaya
was successful since they were supported by the militaries of Ming China and Japan,
who wanted to share the wealth trade of Malacca.
- After a bloody dynastic struggle in the 1690s, the kingdom of Ayutthaya entered with
what some historians believe to be their “Golden Age”. A relatively peaceful period
around the 18​th​ century where art, literature, and learning flourished.
- The kingdom never lacked food supply. They trained the peasants to plant rice on their
own consumption and to pay taxes. The Thai sowed the glutinous rice that is a staple in
the geographical regions of the North and Northeast. Ayutthaya became the hub of
economic activity
- The kingdom sustained a 400-year monarchical succession through 34 successions
since their kingdom was nourished by red soil, fish-filled rivers, and vast rice fields.
Ramathibodi I (U Thong)​: Ayutthaya’s first king
Reign: 1350-1369
- Implemented political skill and family relations to fill the gap of power in Central Thailand
following the decline of Sukhothai and Angkor.
- ​Declared Theravada Buddhism as the official religion in 1360 in an effort to unify the

kingdom.
- Compiled a legal code known as “​Dharmashastra​”. It is a legal code based on traditional
Thai custom and Hindu sources which became their basis of royal law until the 19​th
century.
- Organized the administration into 4 powers under Grand Ministers: State, The Royal
Household, Treasury and Agriculture. For around 400 years, this administrative form was
used in the kingdom.
King Trailokanat
Reign: 1448-1488
- Under king Trailokanat’s reign, the kingdom enjoyed prosperity, he expanded the
kingdom and reformed the administration. He was able to achieve this by centralizing the
power in the king while giving the trusted royals and high ranking officials the authority to
rule tributary towns and principal cities
- Made Ayutthaya as a major trading city through the promotion of foreign trade with
countries such as the Japanese, Portuguese, French, Chinese and the Dutch. The
foreign traders described the kingdom as one of the wealthiest and largest cities of the
east.
King Naresuan
Reign: 1590- 1605
- Before Naresuan was in the throne, the kingdom of Ayutthaya was in trouble since they
were being headed by the neighboring Burma which had conquered the city. Naresuan
regained the city’s independence by driving away the Burmese in 1600.
- Assigned court officials to execute policies handed down by the king to govern
Ayutthaya’s provinces instead of royal princes.
- Naresuan declared that all freemen with ​phrai s​ ervice became p​hrai luan, b
​ ound directly
to the king. This enabled Naresuan to possess theoretically monopoly on manpower and
all the lands.
● Phrai- servant
● Phrai luan- Royal servant
- Muay Thai (kickboxing) was developed during his time. The fighting style was said to be
used during the 16​th​ century by Thai soldiers.
King Naray
Reign: 1656-1688
- Established a royal monopoly on most of the goods produced in the kingdom.
- Focused on economic growth often at the expense of European trading companies and
communities of diverse foreign nationals.
- Established Siam as an influential player in international relations and Asian trade,
balancing different and complex political and commercial interests.

The following are specific areas where the Kingdom of Ayutthaya has made significant achievements and
thus where they are well-known for:

POLITICAL AND SOCIAL DEVELOPMENT/ACHIEVEMENTS

According to the Library of Congress, the Ayutthayan Kingdom is marked by a king who stood at the peak
of a “highly stratified social and political hierarchy that extended throughout the society​.” Ramathibodi I
(Uthong), Ayutthaya’s first king, implemented political skill and family relations to fill the gap of power in
Central Thailand following the decline of Sukhothai and Angkor. Uthong was the one responsible in
organizing an administrative form, utilized by the kingdom for 400 years, where the government
administration was divided into 4 powers under Grand Ministers: State, The Royal Household, Treasury
and Agriculture. The kingdom had existing social structures where the village communities, composed of
extended family households, have generally the elected headmen to lead the communal projects. Title to
land resided with the headman, who held it in the name of the community, although peasant proprietors
enjoyed the use of land as long as they cultivated it. With sufficient reserves of land available for
cultivation, “the viability of the state depended on the acquisition and control of adequate manpower for
farm labor and defense.” After each victorious campaign, Ayutthaya carried away a number of conquered
people to its own territory, where they were assimilated and added to the labor force. “Every freeman had
to be registered as a servant, or phrai, with the local lord, or nai, for military service and corvee labor on
public works and on the land of the official to whom he was assigned. Through paying tax, the phrai could
also meet his labor obligation. If he found the forced labor under his nai repugnant, he could sell himself
into slavery to a more attractive nai, who then paid a fee to the government in compensation for the loss
of corvee labor. As much as one-third of the manpower supply into the nineteenth century was composed
of phrai” (Facts and Details Website, 2014).

A system referred to as sakdi na, manifested the connections existing between wealth, status, and
politics. The said system involves the king allotting rice fields to governors, military commanders, and
court officials in payment for their services to the crown. The size of each official's allotment was based
on the number of persons he could command to work it. The amount of manpower a particular nai (local
lord) could command determined his status relative to others in the hierarchy and his wealth. At the top of
the hierarchy, the king, who was the realm's largest landholder, also commanded the services of the
largest number of phrai, called phrai luang (royal servants), who paid taxes, served in the royal army, and
worked on the crown lands. King Trailok established definite allotments of land and phrai for the royal
officials at each rung in the hierarchy, thus determining the country's social structure until the introduction
of salaries for government officials in the nineteenth century. Within this social structure, “the Chinese
alone stood outside. They were not obliged to register for corvee duty, so they were free to move about
the kingdom at will and engage in commerce.” Come sixteenth century, the Chinese controlled
Ayutthaya's internal trade and had found important places in the civil and military service. Most of these
men took Thai wives as few women left China to accompany the men.

In 1569 Burmese forces, together with Thai rebels, invaded the city of Ayutthaya and carried off the royal
family to Burma. Dhammaraja (1569-90), a Thai governor who had aided the Burmese, was installed as
vassal king at Ayutthaya. Thai independence was restored by his son, ​King Naresuan (1590- 1605), who
turned on the Burmese and by 1600 had driven them from the country. Determined to prevent a treason
like his father's, He concluded the practice of nominating royal princes to govern Ayutthaya's provinces,
assigning instead court officials who were expected to execute policies handed down by the king. Thus
royal princes were now confined to the capital. In order to ensure his control over the new class of
governors, Naresuan “decreed that all freemen subject to phrai service had become phrai luang, bound
directly to the king, who distributed the use of their services to his officials.” This measure gave the king a
“theoretical monopoly on all manpower, and the idea developed that since the king owned the services of
all the people, he also possessed all the land.” Ministerial offices and governorships--and the sakdi na
that went with them--were normally inherited positions governed by few families often connected to the
king by marriage. Indeed, marriage was frequently used by Thai kings to cement alliances between
themselves and powerful families, a custom prevailing through the nineteenth century. Royal power
beyond the crown lands, although in theory absolute, was in practice “limited by the looseness of the civil
administration.” The practice and influence of central government ministers was not extensive beyond the
capital until the late nineteenth century.

RELIGION
In terms of religion, ​Ramathibodi I (Uthong), put together a legal code, based on the Indian
Dharmashastra (a Hindu legal text) and Thai custom, which formed the basis of royal legislation. Being
written in Pali, an Indo-Aryan language, closely related to Sanskrit and the language of the Theravada
Buddhist scriptures--it had the force of divine injunction. This legal code remained generally in force until
the late nineteenth century.

ECONOMIC
Source of Living
The Thai is known for its extensive food supply. As mentioned in Facts and Details Website (2014),
peasants planted rice for their own consumption and to pay taxes. Whatever remained was used to
support religious institutions. During the thirteenth to the fifteenth century, however, a remarkable
transformation took place in Thai rice cultivation. In the highlands, where rainfall had to be reinforced by a
system of irrigation that controlled the water level in flooded paddies, the Thai sowed the glutinous rice
that is still the staple in the geographical regions of the North and Northeast. However in the floodplain of
Chao Phraya, farmers shifted to a different variety of rice, the so-called floating rice, a slender,
non-glutinous grain introduced from Bengal--that would grow fast enough to keep pace with the rise of the
water level in the lowland fields. The new strain grew easily and numerously, producing a surplus that
could be sold cheaper abroad. Ayutthaya, situated at the southern extremity of the floodplain, thus
became the “hub of economic activity”.

Trade
As stated by the Thailand Foreign Office, The Government Public Relations Department, during the reign
of ​King Borommatrailokkanat (1448-1488), the eighth monarch of Ayutthaya, the kingdom enjoyed
great prosperity. King Borommatrailokkanat expanded the Kingdom and made changes in the
administration, by “centralizing power in the king, and authorizing trusted royals and high-ranking officials
to rule principal cities and tributary towns.” During his reign, “foreign trade was extensively promoted,
especially with the Portuguese, Dutch, French, Chinese, and Japanese, making Ayutthaya a major
trading city, as the city was located close to the Gulf of Siam, and hence easily accessible to foreign
traders, who described Ayutthaya as one of the largest and wealthiest cities of the East” (Facts and
Details Website, 2014).

King Narai (ruled 1656 –1688) assumed the throne during a time of domestic and international
uncertainty. Having founded a royal monopoly on nearly all goods produced in the kingdom, Narai
“fostered economic growth of the kingdom often at the expense of European trading companies and
long-established communities of diverse foreign nationals.” While wooed by Christian and Islamic
proselytizers, Narai and his worldly Greek aide de camp has designated Siam “as an influential player in
international relations and Asian trade, balancing complex political and commercial interests.”

Trade was done on rivers. Maritime trade reached inland and went across oceans. Commerce was
carried out with Pod Duang, ancient coins shaped like grubs.

ARCHITECTURE/INFRASTRUCTURE
Extensive ruins in the Ayutthaya Historical Park today are testimony of its past glory and splendour
(Thailand Foreign Office: The Government Public Relations Department, n.d.). Designated by UNESCO
as a World Heritage Site, Ayutthaya is laid out among trees, gardens, houses, fields and farms still in use
today. Built on island situated between the confluence of the Chao Phraya River and two other rivers, it
encompasses elaborately-decorated temples, some of which date back to the 12th century.

Ayutthaya was the capital of Thailand from 1350 until it was conquered b in 1767 by the Burmese. “For
four centuries it was one of Asia's greatest cities. At its height it had perhaps a million people living its
general vicinity and 4,000 war elephants. Designated by UNESCO as a World Heritage Site, Ayutthaya is
laid out among trees, gardens, houses, fields and farms still in use today. Built on island situated between
the confluence of the Chao Phraya River and two other rivers, it encompasses elaborately-decorated
temples, some of which date back to the 12th century” (Facts and Details Website, 2014).
Some of its temples are “little more than heaps of stones and bricks; others are nearly intact.” The most
impressive structures resemble temples at Angkor Wat. They have “ornately-carved stone stupas, and
domes that look like bells with a javelin points sticking out of the top. Others have squared off bases and
elaborate prangs that resemble a headdress on some great Hindu god. Many are made of
reddish-colored bricks.”
During its time as the capital of Thailand, Ayutthaya was protected by six miles of walls. Wat Phra Si
Sanphet is the original royal temple. Being the grandest looking of the temples in Ayutthaya, it can be
climbed for a nice view and it also has three restored stupas. Across a road from Wat Phra Si Sanphet is
a breathtaking garden with a teak pavilion that was used by the Thai kings 500 years ago and which in
fact still stands to this day, proving how strong the materials used were. Next to the garden stands Phra
Mangala Bophit, a huge bronze Buddha,that has recently had a roof placed over it to keep it protected.
Wat Phanan Choeng is a riverside temple that predates the establishment of Ayutthaya by 26 years.
Founded in 1324, it contains a large 65-foot-high seated Buddha which attracts worshippers from all over
Thailand. Other Sukhothai and Ayutthaya style images in the temple include one made from gold alloy
and another made of silver. Wat Phra Maya is a royal palace founded in 1384. It is spread out over a
large area and has a huge wall and beautiful columns.

Other Temples in Ayutthaya include Wat Lokaya Sutha, which has a large reclining Buddha; Wat Raj
Burana and Wat Phra Maya, which are partly ruined yet still impressive; Wat Damrik Raj, simple and
dignified, with a crumbling stupa; Vihara Phra Mongkol Bopitir, with one of the largest coated bronze
Buddha images in Thailand; and Wat Yai Chai Mongkol, featuring dozens of life-size sitting Buddhas
covered in saffron robes donated by religious supplicants (Facts and Details Website, 2014).

Chao Samphraya Nation Museum houses an extensive collection of Ayutthaya-period artifacts, including
bronze Buddha images, carved wooden doors and panels. The most valuable art objects are the royal
gilded ornaments found in 1958 in the crypt of Wat Rajaburana from the early Ayutthaya period. Chandra
Krasem National Museum houses a collection of objects and artifacts, mostly Buddha images found at
Ayutthaya. The museum is situated in an old palace belonging to the viceroy of Ayutthaya and restored
under King Rama IV. Ayutthaya Historical Study Center houses models of the royal, religious, commercial
and daily activities of people who lived in the Ayutthaya Period.

Kala Temple is a complex temple centered around a 10th-century Khmer prang with three huge
water-filled urns which are used by a troop of monkeys as swimming pools.Wat Chai Wattanaram (a few
miles away from Ayutthaya) is a recently restored temple which provides an overview or idea as to what
Ayutthaya temples look like back in the 15th century.

​C.1.3 Fall/Decline
- In 1765, the Ayutthaya kingdom was invaded by three Burmese armies with around
40,000 men that attacked the kingdom
- The siege lasted for 14 months and the disarray and chaos in the royal court and the
capital resulted in the kingdom falling to the Burmese.
- In April 1767, the city was completely burned and destroyed. All of the kingdom’s
treasures, libraries containing their manuscripts, archives housing and literature were
destroyed.
- The city was left in ruins and the temples were looted. Members of the royal family were
captured and either held in prison or killed
- The Thais were saved by Burmese subjugation by a Thai military leader commander,
Phraya Taksin.
C.2 KINGDOM OF LANXANG
Rise/Birth of the Kingdom
To begin with, Lan Xang is a unified kingdom of the Lao consisting of several
mandalas such as: Luang Phrabang (Xiang Dong Xiang Thong), Viang Chan, and
Champasak; as well as Xiang Khuang.
Stuart-Fox (1997) discusses that there were two imperial mandalas that divided
the Tai world for centuries; the Tai-Lao mandala of Lan Xang with its capital at Xiang
Dong Xiang Thong (later renamed to Luang Phrabang) was one of them.
In 1353, a man named Fa Ngum, the first king of Lan Xang, founded the imperial
mandala of Lan Xang. Before this happened, he was exiled along with his father for the
mistakes of the latter. Fa Ngum made his way to Angkor where he ‘obtained’ a Khmer
princess and soon assembled an army to fight his way back to Xiang Dong Xiang Thong
where he regained control over the capital. Fa Ngum also attempted to subdue the
reigning lord at Vientiane, another big ​muang nearby Xiang Dong Xiang Thong,
however, he was unsuccessful. At any rate, he had success in many of his warfares and
had built up his prowess while gathering around him the lords of other ​muang ​as
personal vassals. This was when the construction of the Kingdom of Lan Xang began, to
be exact, he named his kingdom “The Kingdom of Lan Xang Hom Khao” (literally
meaning ‘a million elephants under a white parasol’) which symbolizes military might and
kingship.

Achievements
Throughout the existence of the kingdom of Lan Xang, numerous achievements
have been attained in different areas and often by different personalities.

Conquests
The kingdom of Lan Xang, as compared to its neighbors, was always behind in
terms of wealth and military power. With that said, Lan Xang had to have an army ready
in the event of an invasion. Naturally, Lan Xang also went on conquests in an attempt to
gain more control of the region and establish its supremacy. War and plunder were
actually another source of revenue and the capture of slaves augmented the population
under the kingdom’s control. There was also one instance that the Vietnamese
successfully conquered Lan Xang kingdom’s capital, Luang Phrabang, during the reign
of Xaiyna Chakhaphat. Fortunately, Suvanna Banlang, Chakhaphat’s son, was able to
recapture the capital from the hands of the Vietnamese. Furthermore, when the Burmese
overpowered the Ayutthaya, the kingdom of Lan Xang was left alone to face the great
Burmese conqueror Bayinnaung. Nonetheless, Setathirat chose to retaliate and resorted
to guerilla warfare when the Burmese took over Viang Chan.

Politics
It was said that Fa Ngum, the first king of the Lan Xang kingdom, was the one to
have put into place the administrative structures that held together the ​mandala of Lan
Xang. This was made possible through treaties with surrounding powers, specifically:
Vietnam, Lan Na, and Ayutthaya (Stuart-Fox, 1997). However, the mandalas are said to
still be loosely structured as the rulers or lords of constituent ​muangs​. Treaties,
allegiances, and personal connections were the foundation of the Lan Xang kingdom’s
political structures. Although it may be unstable, it had proved to be effective for some
time. Likewise, Fa Ngum’s son and the successor to his throne, Unhoen, better known
as Samsaenthai (literally the “Lord of 300,000 Tai”), even took wives from different
kingdoms such as Ayutthaya and Lan Na to assure the kingdom a period of peaceful
consolidation. In the same way, Vixun also developed close relations with Chiang Mai.
Friendly relations with the kingdom of Lan Na were also established by Vixun and was
sustained by his son Phothisarat. Moreover, Vixun’s grandson, Setthathirat, also married
a Lan Na princess and had briefly ruled over the Lan Na kingdom when Setathirat came
to Lan Na’s aid when the forces of Ayutthaya threatened to take over Chiang Mai; Lan
Na then became a vassal state of Lan Xang. As years went by, the power of the Pegu
(Burma) was very intimidating for the Lan Xang kingdom. Hence, Sethathirat sought a
close relationship with Ayutthaya. In 1638, Surinyavongsa was crowned king ending
almost 70 years of political crisis of Lan Xang. Surinyavongsa ruled for 57 years and is
referred to be the ‘golden age’ of the kingdom of Lan Xang.

Architecture & Infrastructure

The construction of several ​stupas and temples were directed by several kings,
like King Phothisarat, as physical expression of this sacred power and link them through
ceremonies to the rituals of the center. Vixun was responsible for the construction of the
Wat Wisunarat temple, which was built for the Phra Bang. Vixun is best remembered for
installing the Phra Bang, the most sacred Buddha image in present-day Laos, as the
palladium or protector of the Lan Xang kings. Before it the lords would swear loyalty to
their king. This was also the time when Xiang Dong Xiang Thong was renamed to Luang
Phrabang (‘the place of the Buddha Phra Bang’). Additionally, Phothisarat also erected
new monastic buildings nearby That Phanom in southern Lan Xang. Sethathirat, as the
capital of the kingdom was relocated to Vientiane, had also initiated the construction of
the Vat Phra Keo temple on the banks of Mekong. It is in this temple that the palladium
acquired in Chiang Mai, the Phra Keo (‘the Emerald Buddha’), was installed.
Furthermore, Sethathirat had also built a new royal temple as a symbol of kingship, the
Vat Xieng Thong, a marvel of northern Tai architecture. Still, the most powerful symbol of
Sethathirat’s kingship was said to be the That Luang, the massive ​stupa ​he built in
Vientiane as the symbolic center of his kingdom. In 1560, Sethathirat and King
Chakrapat erected a memorial ​stupa t​ o their alliance at Danxai. This stood as a symbol
of the balance between two powerful sovereigns. Sethathirat’s last temple to be
constructed was the Wat Mixai, which was to commemorate his victory over the
Burmese forces who invaded Viang Chan.
Apart from temples and religious establishments, dams and irrigation networks
were also constructed, presumably during Sethathirat’s reign after the relocation of the
capital to Vientiane, to sustain cultivation of paddies and dry rice.
Taxation
The Lan Xang kingdom has its inflows received from tributes, taxation, and trade
for the benefit of the kingdom. These inflows took the form of delivery of goods and was
confined to the region of the capital, Luang Phrabang, and later on Vientiane.
Religion
To begin with, the kingdom of Lan Xang has carried out its part of preserving
Theravada Buddhism in Southeastern Asia which is still apparent in present-day Laos. In
fact, it is the first Buddhist kingdom based in Luang Phrabang (earlier called ‘Xiang Dong
Xiang Thong’).
Several kings stressed the importance of Buddhism and even bolstered its role in
the kingdom. Additionally, Fa Ngum’s wife also requested that Khmer Theravada
Buddhism is to be introduced to Lan Xang. Vixun was also another king who is an
adamant follower of Buddhism. It was during Vixun’s time that “the various strands of the
Lao-Buddhist worldview came together to provide legitimation for kingship and the
structure of Lao society and the core ideas around which Lao culture came to cohere”
(Stuart-Fox, 1997). In turn, the relationship between the monarch and the Buddhist
monastic order was crucial, for the legitimation of the former depended on the teachings
of the latter. In contrast, Phothisarat had also issued a decree in 1527 that is primarily
directed against the worship of spirits and led to the destruction of numerous shrines in
an attempt to achieve ritual centralization.

Trade, Crafts, and Arts

Many artisans and traders are present in the kingdom of Lan Xang, scattered in
different villages. The different goods paid as tributes or taxes took the form of pottery,
silverwork, silk weaving and embroidery produced by these artisans. Also, many forest
products were also traded from the kingdom of Lan Xang such as cardamom, beeswax,
ivory, rhinoceros horn, aromatic benzoin and the sticklac from which lacquer is made,
but also including silk, iron and salt (Stuart-Fox, 1997).

Fall/Decline of the Kingdom

There were several factors that led to the decline or fall of the Lan Xang kingdom,
such as: crisis of succession, weak foundation of political structures, as well as
aggression from neighboring lands.
It was mentioned that the political structures of the Lan Xang kingdom are
founded on treaties, allegiances, and personal connections. The downside to this is that
there are shifts in power relationships between neighboring mandalas in mainland
Southeast Asia which left frontiers relatively fluid; that is, a frontier ​muang may easily
change allegiance under pressure to save one’s own kingdom. Relations between
mandalas continued to be cemented by marriages, but strains between factions at court
or between regional lords could easily erupt. For another thing, “a weakness that Lan
Xang shared with other Theravada Buddhist mandalas was that no strict rule of
primogeniture applied in succession to the throne” (Stuart-Fox, 1997). Succession crisis
was particularly recurrent in the kingdom and have caused disputes and disarray within
itself. For another thing, warfare was endemic in mainland Southeast Asia. With the
succession crisis alongside the external forces threatening to take over the kingdom, the
existence of the Lan Xang kingdom was coming to a close.
There were a few events that notably contributed to the eventual fall of the Lan
Xang Kingdom. First is the death of Samsaenthai’s son, Lan Kham Deng. After which
there was a rapid ascent and overthrow of several claimants to the throne in a span of
 twenty years. Xaiyna Chakhaphat then imposed his will and secured control over the
kingdom. However, his rule was brought undone when the Vietnamese invaded Luang
Prabang. Luckily, Banlang did recapture the capital of Lan Xang from the hands of the
Vietnamese. As there were changes in authority, external pressures from various
groups, like the Sinitic civilization to the east, were continued to be felt. There was also
Phothisarat’s death which forced Sethathirat to come back to Luang Phrabang to claim
the throne. This led to Sethathirat giving up his control over Chiang Mai for good, thus
eliminating the chance of uniting the two kingdoms into a greater Lao stated. The
Burmese forces took advantage of this and conquered Chiang Mai. Sethathirat was
forced to relocate the capital to Vientiane. The Burmese army continued to press on to
Vientiane after sacking the kingdom of Ayutthaya, but soon withdrew. While campaigning
in the southern reaches of the kingdom, Sethathirat mysteriously died in 1571. Again,
succession dispute arose, and the Burmese took advantage of the opportunity once
more and held Lan Xang as a vassal state for 30 years. After almost 70 years of political
crisis, Surinyavongsa won the throne in 1637. However, he was left with no successor
after allowing his son to be executed for adultery. This time, the succession dispute is
more destructive than ever. Both the Vietnamese and Siamese became involved and the
outcome was to divide the kingdom, ultimately into three. The separate principalities
each claimed the status of kingdom and the mantle of Lan Xang. Unfortunately, this
weakened the Lao polity drastically to the point that the Lao power never recovered.
Within less than a century, all three kingdoms fell under the sway of a new and powerful
Siamese mandala.
Another possible factor that put the Lan Xang kingdom in such a weak state as
compared to the other kingdoms was its geographical location. Being in a landlocked
country prevented the Lan Xang kingdom from participating in sea trading or at the very
least, it would come at expensive prices.

D. ​Data Analysis and Comparison

Similarities between the kingdom of Lanxang and kingdom of

Ayutthaya

Achievements The Kingdom of Lanxang and the Kingdom of Ayutthaya had

achieved its “golden age”, where in the Kingdom of Lanxang and
Ayutthaya lived a prosperous life.

Contribution that The Kingdom of Lanxang and the Kingdom of Ayutthaya through
influence different aspects, contributed in shaping this world as we know it.
In the aspect of economy, The Kingdom of Ayutthaya established
the Siamese legal system in wherein some of its major codes
resembles the civil law of jurisdiction from europe. While the
Kingdom of Lanxang contributed in the aspect of religion where in
they preserved the religion of Buddhism.
 Resources (rice) The Kingdom of Lanxang and the Kingdom of Ayutthaya had
enough food supplies in order for them to sustain their everyday
lives. The Kingdom of Ayutthaya made the peasants plant rice in
order to supply their own resources and pay their own taxes which
is the reason to the fact that they did not have food shortages. On
the other hand, The Kingdom of Lanxang constructed dams and
irrigation networks to sustain cultivation of paddies and dry rice for
the people.

Taxation Taxation levied upon the people for both kingdoms took the form
of various goods. The farmers and the artisans used their products
(food or handicrafts) as a form of payment for the taxes that were
imposed unto them. To be specific, the Kingdom of Ayutthaya
compensated for their taxes in the form of rice. While in the
Kingdom of Lanxang, pottery, silverwork, silk weaving and
embroidery was used as the form of payment.

Livelihood The Kingdom of Lanxang and the Kingdom of Ayutthaya had the
same source of livelihood. Since both kingdoms had a lot of
enough resources, they maximized their ability to trade resources
as a source of income.

Religion Both kingdoms had same aspect of religion even until now which
is Theravada Buddhism and because of the that the religion of
Theravada Buddhism exists in this world.

E. Findings
The neighboring kingdoms of Ayutthaya Kingdom in Thailand and Lan Xang in Laos both
have made great achievements in several aspects. One aspect is in terms of the kingdom’s
power. During the end of the 14th century, the Kingdom of Ayutthaya was considered to be the
power in Southeast asia. The kingdom was able to sustain hundred of years of monarchical
succession and during those years, the kingdom was well nourished and sustained by different
natural resources. Similarly, the kingdom of Lanxang was considered the first buddhist kingdom
located in Luangg Phrabang over the next century, the pattern of Lao power was established.
Another aspect is the influence of both these kingdoms that helped shape the world
today. The kingdom of Ayutthaya was able to establish a legal system that resembles the civil
law of jurisdiction from Europe. As for the Kingdom of Lanxang, they were able to contribute
with religion. They were able to preserve the practices of the Buddhism religion. Even until
today, the Theravada Buddhism exists because of the practices of the two kingdoms.
Moreover, the kingdom of Ayutthaya and Kingdom of Lan Xang had various natural
resources. Food supply such as rice was abundant and these helped sustain their daily lives. In
the Kingdom of Ayutthaya, they were also nourished with red soil, fish-filled rivers and ponds.
Peasants planted their own rice for their personal consumption and also to pay their taxes. The
excess was also used to support certain religious institutions in their community. Similarly, the
Kingdom of Lanxang built dams and irrigation networks that helped with the cultivation of food
crops such as paddies and dry rice. In addition to that, because of the abundant resources, they
used this also as a source of livelihood. They used these also for trading and as a source of
income.
Furthermore, both kingdoms had a similar form of taxation system. As a form of
compensation for the taxes the people were due, they paid tax using their products such as food
crops or handicrafts. In the Kingdom of Ayutthaya, they used rice to compensate for their taxes
since they were rich in food supply. On the other hand, in the Kingdom of Lanxang, the farmers
used their produce for compensation and the artisans used their crafts.

III. Conclusion
A. Brief Summary of Findings

B. Affirmation of Thesis Statement

As was presented in the study, both the kingdoms of Ayutthaya and Lan Xang have
made significant contributions and developments on several areas which all may be
considered and regarded as their kingdoms’ respective achievements. The neighboring
kingdoms of Ayutthaya in Thailand and Lan Xang in Laos have made significant
achievements in different areas mainly: politics/social, economics, religion, and
architecture/infrastructure, where each had their fair share of historical impact and
contribution that have made their kingdoms stand out and which likewise, have made
possible for them to relate with their neighboring crowns. Such was the case then with
the kingdoms of Ayutthaya and Lan Xang.

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