Lavo Kingdom

Last updated
Kingdom of Lavo
468–1388
Mainland Southeast Asia in 700 CE (cropped).png
Lavo Kingdom and Mainland Southeast Asia in 700 CE
Map-of-southeast-asia 1000 - 1100 CE.png
Map of Mainland Southeast Asia circa 1000 - 1100 CE
Cyan: Lavo Kingdom
Red: Khmer Empire
Green: Hariphunchai Kingdom
Light green: Srivijaya
Yellow: Champa
Blue: Dai Viet
Pink: Bagan Kingdom
Capital Lavo (648–1087)
Ayodhaya (1087–1349)
Ayutthaya (1350–1388)
Common languages Old Mon (official)
Old Khmer
Old Thai
Religion
Theravada Buddhism
Mahayana Buddhism
GovernmentMonarchy
King  
• 648–700
Kalawandith
• 1052-1069
Chadachota
• 1111-1165
Sai Nam Peung
LegislatureAhabhushan Mahakosh[ citation needed ]
Historical era Middle Ages
• Formation
468
•  Chenla influence
6th century
•  Siridhammana's tributary
927
•  Angkor influence
1002
• Suphannabhumi's tributary
Early 11th century
• Foundation of Ayutthaya
1351
• Confederation with Ayutthaya
1388
Preceded by
Succeeded by
Blank.png Dvaravati
Ayutthaya Blank.png
Sukhothai Blank.png

The Lavo Kingdom was a political entity (mandala) on the left bank of the Chao Phraya River in the Upper Chao Phraya valley from the end of Dvaravati civilization, in the 7th century, until 1388. The original center of Lavo civilization was Lavo (modern Lopburi), [1] but the capital shifted southward to Ayodhaya, the port city on the right side of the Ayutthaya island around the 11th century, [2] whereupon the state was incorporated into the Ayutthaya Kingdom in the 14th century. [1]

Contents

Before the 9th century, Lavo, together with Si Thep and Sema  [ th ], was the center of the mandala-style state, Dvaravati; however, due to the weather-induced migration, Si Thep and Sema lost its power, and Lavo became the only center of power in the area until it fell under Khmer hegemony during the 10th to 11th centuries. [3]

History

Dvaravati and Mon domination

Map of settlements of Dvaravati culture from the 6th to 9th centuries DvaravatiMapThailand.png
Map of settlements of Dvaravati culture from the 6th to 9th centuries

The area of Dvaravati (what is now Thailand) was first inhabited by Mon people who had arrived and appeared centuries earlier. The foundations of Buddhism in central Southeast Asia were laid between the 6th and 9th centuries when a Theravada Buddhist culture linked to the Mon people developed in central and northeastern Thailand. The Mon Buddhist kingdoms that rose in what are now parts of Laos and Central Plain of Thailand were collectively called Dvaravati. [4] : 27 

The Mon of Lavo

A plan of Narai's new capital complex of Lopburi ("Louvo" in French sources). Lopburi Map.jpg
A plan of Narai's new capital complex of Lopburi ("Louvo" in French sources).

According to the Northern Thai Chronicles, Lavo was founded by Phraya Kalavarnadishraj, who came from Takkasila in 468 CE. [5] [6] According to Thai records, Phraya Kakabatr from Takkasila (it is assumed that the city was Tak or Nakhon Chai Si) [7] [8] : 29  [9] set the new era, Chula Sakarat in 638 CE, which was the era used by the Siamese and the Burmese until the 19th century. His son, Phraya Kalavarnadishraj founded the city a decade later.

The only native language found during early Lavo times is the Mon language. However, there is debate whether Mon was the sole ethnicity of Lavo. Some historians point out that Lavo was composed of mixed Mon and Lawa people (a Palaungic-speaking people), [10] [11] with the Mons forming the ruling class. It is also hypothesized that the migration of Tai peoples into Chao Phraya valley occurred during the time of the Lavo kingdom.

Theravada Buddhism remained a major belief in Lavo although Hinduism and Mahayana Buddhism from the Khmer Empire wielded considerable influence. [12] Around the late 7th century, Lavo expanded to the north. In the Northern Thai Chronicles, including the Cāmadevivaṃsa , Camadevi, the first ruler of the Mon kingdom of Hariphunchai, was said to be a daughter of a Lavo king.

Few records are found concerning the nature of the Lavo kingdom. Most of what we know about Lavo is from archaeological evidence. Tang dynasty chronicles records that the Lavo kingdom sent tributes to Tang as Tou-ho-lo. In his diary, the monk Xuanzang referred to Dvaravati-Lavo as Tou-lo-po-ti, which seems to echo the name Dvaravati, as a state between Chenla and the Pagan Kingdom. By the Song dynasty, Lavo was known as Luówō (Chinese :羅渦). [13]

Wars of the Three Kings

Evidence from stone inscriptions found in ancient Mon script in Northern and Central Thailand confirms that the main population of Lavo and Haripuñjaya mandalas is likely to be the same ethnic group, the "Mon people," or any ethnic group that uses the Austroasiatic languages. Due to the royal blood relations, these two states maintained a good relationship for the first 300 years. [14]

In the early 10th century, several battles between these two mandalas that happened from 925 to 927 were recorded. [14] According to the O Smach Inscription, after two years of the enthronement, King Rathasatkara or Trapaka (Thai : อัตราสตกะราช/ตราพกะ) of Haripuñjaya moved south aiming to seize the Lavo Kingdom. Lavo king, King Uchitthaka Chakkawat or Ucchitta Emperor (อุฉิฎฐกะจักรวรรดิ/อุจฉิตตจักรพรรดิ), then moved northward to defend. However, the war between these two sister states spread to the southern kingdom of Siridhammana (Nakhon Si Thammarat of Srivijaya), the king of Siridhammana, Jivaka or Suchitra (พระเจ้าชีวก/พระเจ้าสุชิตราช), took the advantage to occupy Lavo. [15] Due to losing Lavo, both Mon's kings rallied up north to occupy Haripuñjaya, but King Rathasatkara eventually lost the city to Lavo's king. After failing to retake Haripuñjaya, King Rathasatkara moved south to settle in Phraek Si Racha (present-day in Sankhaburi district). [14] The battle was also mentioned in several chronicles such as the Jinakalamali and Cāmadevivaṃsa. [15]

After Jivaka took Lavo's capital, Lavapür (ลวปุระ), he appointed his son, Kampoch (กัมโพช), as a new ruler and enthroned the ex-Lavo queen as his consort. No evidence mentions that he either resided in Lavo or went back to rule Siridhammana. Three years later, King Kampoch attacked Haripuñjaya but lost. [16] He then attempted to seize another northern city, Nakaburi (นาคบุรี), but also failed. Several battles between Haripuñjaya and Lavo happened since then. Kampoch was married to a Khmer princess who had fled an Angkorian dynastic bloodbath. [16]

Later in 960, Lavapür was annexed by Siamese from Ayodhya, [17] who also shared a political relation with Tambralinga kingdom in the south under the Srivijaya Empire. [13] The Kampoch's lineage, Suryavarman I, who was born to Khmer princess, possibly fled to the Ankor. He then went back to sack Lavapür in 1002 and eventually merged Lavo into the Ankorian Empire in 1022 after claiming the Khmer throne. [15]

Khmer cultural vassalization

Prang Sam Yot, showing considerable Khmer influences on the architecture in late 11th century Lopburi Prang Sam Yot.jpg
Prang Sam Yot, showing considerable Khmer influences on the architecture in late 11th century

Isanavarman I of the Chenla Kingdom expanded Khmer influence to the Chao Phraya valley during the Mon dominance through his campaigns around the 7th century but did not exercise political control over the region. [18] Later in 1002, Suryavarman I who was born to a Khmer princess and Tambralinga prince, Kampoch, claimed the Khmer Empire throne and usurped Khmer's King, Udayadityavarman I, defeating his armies that year. After a protracted war with Udayadityavarman's would-be successor, Jayavirahvarman, Suryavarman I failed in the first attempt. He then marched back to Lavo and attacked the Ankor again four years later. He won and claimed the Khmer throne in 1010. [19]

Due to long nine-year wars to claim the Khmer throne, the Lavapura lost its prosperity and was almost abandoned. [20] The Khmer general Sri Lakshmi Pativarman was assigned the new Lavo ruler to revive the city in 1006 and Lavo was eventually merged into Khmer Empire in around 1022, [15] which caused former Dvaravati cities on the east Chao Phraya plain fell under Khmer hegemony, while the western cities were spared from Khmer hegemony and formed Suvarnabhumi. [21] Lavo was the center from which Khmer authority ruled over the Dvaravati.

Due to the diplomatic relations between the Khmer Empire and Chola dynasty, established in 1012 during the reign of Suryavarman I, the Sri Vijaya Empire and the Tambralinga kingdom lost the wars against those two dynasties and consequently lost control over the lower Chao Phraya River basin in present-day Central Thailand, which led to the emerging of the Siamese's Suvarnabhumi kingdom and the independence declaration of Tambralinga. [22] : 134–136  [23] [24] [25]

Around the 10th century, the city-states in central Thailand merged into two mandalas – the Lavo (modern Lopburi) and Suvarnabhumi (modern Suphan Buri). [21] Khmer lost power over Lavo around the 12th century after the former Lavo capital, Lopburi, was seized by Singhanavati's king, Phrom in 1106, [26] as well as the independence declaration of the Sukhothai Kingdom in 1238. [27]

Arrival of Tai

Modern Thai historians think the Tai peoples originated in northern Vietnam and Guangxi province in China. [28] The origin of the Tai peoples were living in northern Southeast Asia by the 8th century. [29] Five linguistic groups emerged: the northern Tai in China (ancestors of Zhuang); the upland Tai people in northern Vietnam (ancestors of the Black, White and Red Tai); the Tais in northeastern Laos and bordering Vietnam (ancestors of the Tai of Siang Khwang and the Siamese in Ayutthaya); the Tai in northern Laos; and the Tai west of Luang Prabang, northern Thailand and in the adjoining parts of Laos, Yunnan and Burma. [4] : 26  The Tai people had emigrated in the area what is now Thailand around 11th century, the land was already inhabited by Mon and Khmer speaking peoples, who had arrived earlier.

Tai Villages and Mueang

Image of Siamese mercenaries in Angkor Wat. Later the Siamese would form their own kingdom and become a major rival of Angkor. Siamese Mercenaries Angkor Wat 0876.jpg
Image of Siamese mercenaries in Angkor Wat. Later the Siamese would form their own kingdom and become a major rival of Angkor.

Tai peoples lived in the lowland and river valleys of mainland Southeast Asia. Assorted ethnic and linguistic group lived in the hills. The Tai village consisted of nuclear families working as subsistence rice farmers, living in small houses elevated above the ground. Households bonded together for protection from external attacks and to share the burden of communal repairs and maintenance. Within the village, a council of elders was created to help settle problems, organise festivals and rites and manage the village. Village would combine to form a Mueang (Thai : เมือง), a group of villages governed by a Chao (Thai : เจ้า) (lord). [4] : 25  When Tai people settled in Central Plain of Thailand, the Cambodian ruler named them Siem (Khmer : សៀម) in the Khmer language. The Tai lords adopted both Mon alphabet and Khmer alphabet, which the Tai developed into their own writing systems as Tai Tham alphabet, for the Thai Yuan people in the north, and Khom-Thai alphabet, for the Siamese Tai in the lower region. The Siamese also called themselves as Tai or Thai and called Lavo as "Lopburi" in Tai dialect language.[ citation needed ]

Settled in the rural fringes of the Khmer Empire and in upper Laos, the Tai peoples, united by their lords, were becoming a formidable threat to the Khmer Empire. Despite intermarriage between the Tai and the Khmer ruling families, the Tai people kept their distinct cultural and ethnic identity, retaining their own languages and units of social organisation.

Emergence of Tai city states

Siamese Lavo (11th century)

The formidable political control exercised by the Angkor Empire extended not only over the centre of the Khmer province, where the majority of the population was Khmer, but also to outer border provinces likely populated by non-Khmer peoples—including areas to the north and northeast of modern Bangkok, the lower central plain and the upper Ping River in the Lamphun-Chiang Mai region. [4] : 28 

The Tai people were the predominant non-Khmer groups in the areas of central Thailand that formed the geographical periphery of the Khmer Empire. Tai groups were probably assimilated into Khmer population. Historical records show that they maintained their cultural distinctiveness, although their animist religion partially gave way to Buddhism. Tai historical documents note that the period of the Angkor Empire was one of great internal strife. During the 11th and 12th centuries, territories with a strong Tai presence, such as Lavo or Lopburi (in what is now north-central Thailand), resisted Khmer control. [4] : 28 

In the 11th century, Lavo was governed by a Cambodian prince, as a part of vassal state of the Khmer Empire of Angkor, However, Lavo wanted liberation and sought acknowledgement from China (Song dynasty) in 1001 and 1155 as an independent state. Lavo's large Tai population and its roots in the Dvaravati did not assimilate well with the Khmer civilisation, and in Khmer writings Lopburi was considered a province of Angkor that had a Syamese (Siamese) identity. [4] : 29 

The Khmer influences on Lavo began to wane as a result of the growing influence of the emerging Burmese kingdom of Pagan. In 1087, Kyansittha of Pagan invaded Lavo, but King Narai of Lavo was able to repel the Burmese invasion and Lavo, emerging relatively stronger from the encounter, was thus spared from either Khmer or Burmese hegemony. King Narai moved the capital to Ayodhaya [30] and Lavo was then able to exert pressure on Suvarnabhumi to the west and slowly to take its cities. [31]

Yet another wave of Khmer invasions arrived under Jayavarman VII. This time, Lavo was assimilated into the religious cosmos of the Khmer Empire – Hinduism and Mahayana Buddhism. Khmer influence was great on Lavo arts and architecture as seen in the Prang Sam Yot. [32] : 170  [33]

In 1239, the Tai governor of Sukhothai rebelled and declared independence from Lavo – giving birth to the Sukhothai Kingdom. In Northern Thai chronicles Lavo is called “Khom”, and during the 13th century the Lavo kingdom shrank swiftly due to the expansion of Sukhothai under Ram Khamhaeng the Great, retreating to its heartland around Lavo and Ayodhaya.[ citation needed ]

The Kingdom of Lavo, Lo-hu, sent embassies to China between 1289 and 1299. [22] : 221–222  in 1349 Xiān people of Sukhothai become united with the people of Lo-hu, the new kingdom named Xiānluó (暹羅) by the chinese. [34] : 102  However, Xiān might refer to the Suphannaphum Kingdom of Suphanburi Province. [35]

Merger with Ayutthaya kingdom

In 1350, Uthong, who had been a post-Angkorian ruler of one of the cities in Lower Chao Phraya Valley and Borommarachathirat I of Suvarnabhumi (modern Suphan Buri) co-founded a Ayutthaya city, an island on intersection of three rivers; Chao Phraya River, Lopburi River and Pa Sak River, and Uthong became the king of the city. But Borommarachathirat I took Ayutthaya from Uthong's son Ramesuan in 1370 and then Ramesuan retreated back to Lavo. In 1388 Ramesuan took revenge by taking Ayutthaya back from Borommarachathirat I's son, Thonglan. Borommarachathirat I's nephew Intharacha took Ayutthaya back for Suphannaphum dynasty in 1408. Uthong dynasty was then purged and became a mere noble family of Ayutthaya until the 16th century.

There are many theories about Uthong's origin, according to HRH Prince Chula Chakrabongse, he was thought to have been a descendant of Mangrai. [36] : 28 Van Vliet's chronicles, a seventeenth-century work, stated that King Uthong was a Chinese merchant who established himself at Phetchaburi before moving to Ayutthaya. Tamnan Mulla Satsana, a sixteenth-century Lanna literature, stated that King Uthong was from Lavo Kingdom.

After the foundation of the Ayutthaya Kingdom in the 14th century, Lavo was incorporated into a major stronghold of Ayutthaya Kingdom. It became the capital of the kingdom during the reign of King Narai in the mid-17th century and the king resided there about eight months a year.

List of rulers

Before 11th century: Lavapura as seat

NameReignNote
EnglishThai
Kalawandithกาฬวรรดิษฐ์468-500
Unknown500-9th century Isanavarman I, the 3rd king of the Chenla Kingdom, expanded influence to the Chao Phraya valley in the 7th century but Mon people took Lavo back in the early 10 century.
King Uchitthaka Chakkawatอุฉิฎฐกะจักรวรรดิ?-927
Due to the wars with Haripuñjaya and Siridhammana from 925-927, the capital Lavapura was almost left abandoned and was controlled by King of Siridhammana from Ligor (暹罗/六坤). [15]
King Kampochกัมโพช927-?Also older brother of Jayavarman IV.
As a tributary state of Siridhammana (Ligor) of Srivijaya [14] [16]
Sri Mongkhon Arthit [17] ศรีมงคลอาทิตย์960-961In Song Huiyao Jigao called 积利胡大霡果境; as King of Siam-Lavo (暹羅國; under controlled of a mandala-style state of Sian [暹 in Song Huiyao Jigao]) [13]
Sri Chula [17] ศรีจุฬา961-975Also King of Sian-Lo
Sri Saw/Xià chí [17] ศรีซอ/แฮเตรีย/เซี่ยฉือ975-991In Song Huiyao Jigao called 夏池, also King of Sian-Lo [13]
After the Sri Vijaya Empire and the Tambralinga kingdom lost the wars against the Khmer Empire and Chola dynasty in the early 11 century, Sri Vijaya declined and lost control over the Chao Phraya River basin.
Unknown991-1002In 1002, Lavo was sacked by the Ankorian king, Suryavarman I, the Lavapura was abandoned. [20]
Isanavarman I สุริยวรมันที่ 11002-1006Before claiming the throne of the Ankor
Sri Lakshmi Pativarman [15] ศรีลักษมีปติวรมัน1006–?Appointed by Suryavarman I [15]
Unknown?-1052Lavo was seized by Rampong Bandhit (r.1006–1046) of Mueang Uthong and became the Siamese's tributary state. [37]
King Chadachotaจันทรโชติ1052-1069Lavo began to resist the Ankorian control. [4] : 28 
Regent1069-1082
Around the 11th century, the capital was shifted southward and named Ayodhya by King Narai, the old capital was then renamed Lopburi [30]

After 11th century: Ayodhya as seat

Ayodhya rulersReignLopburi rulersReign
EnglishThaiEnglishThai
King Phra Naraiพระนารายณ์1082-1087King Phra Naraiพระนารายณ์1082-1087
Vacant1087-1089Vacant1087-1106
King Phra Chao Luangพระเจ้าหลวง1089-1111King Prom of Yonok seized Lopburi in 1106 and appointed his son from
Si Satchanalai, Kraisornrat, as a new ruler [26]
King Sai Nam Peungสายน้ำผึ้ง1111-1165Kraisornrat [26] ไกรศรราช1106-?[ disputed – discuss ]
King Dhammikarajaพระเจ้าธรรมิกราชา1165-1205Sri Thammasokkarat [32] : 170 ศรีธรรมโศกราช?-1191
King U Thongพระเจ้าอู่ทอง1205-1253 Indravarman II [α] [33] นฤปตีนทรวรมัน1191?-1218[ disputed – discuss ]
King Chaisenพระเจ้าชัยเสน1253-1289Kraisornrat [38] ไกรศรราช?-1283[ disputed – discuss ]
Lavo sent tribute to China in 1289. [33]
King Suwanrachaพระเจ้าสุวรรณราชา1289-1301King of Phraek Si Racha (Name unidentified)
(As a tributary state of Sukhothai)		1283-1319
King Thammarachaพระเจ้าธรรมราชา1301-1310
King Boromrachaพระบรมราชา1310-1344After King of Phraek Si Racha died in 1319, both Lopburi and the city of
Ayodhya was considered royal inheritances for his daughter, Son Sai (สนไส้/
จันทรเทวีศรีรัตนฉายา), who later passed it to her son, Uthong (Ramathibodi I). [38] [β]
King Uthong (Ramathibodi I)
(Also the first king of Ayutthaya Kingdom)		สมเด็จพระรามาธิบดีที่ 11344-1369
After Ayutthaya Kingdom was established in 1350, Lavo was eventually annexed into Ayutthaya in 1388.
Note:
  • [α] Appointed by Jayavarman VII (r.1181–1218) [33]
  • [β] Some historical records indicates that King Uthong (Ramathibodi I) was the son of Lavo's princess, Sunantha Devi (สุนันทาเทวี), who married to prince of Si Satchanalai, Boromaraja (พระบรมราชา), not the descendent of King of Phraek Si Racha. [39]

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<span class="mw-page-title-main">Nyah Kur people</span> Indigenous ethnic group in Thailand related to the Mon

The Nyah Kur are an ethnic group native to Thailand in Southeast Asia. Closely related to the Mon people, the Nyah Kur are the descendants of the Mon of Dvaravati who did not flee westward or assimilate when their empire fell under the influence of the Khmer when Suryavarman I gained the throne in the early 11th century.

The Camadevivamsa is a Pali chronicle composed in the early 15th century by the Lanna Buddhist monk Mahathera Bodhiramsi. The chronicle, dated to c. 1410, is a semi-historical recounting of the founding of the Mon Dvaravati kingdom of Hariphunchai (Haripunjaya) in the mid-sixth century by Queen Cāmadevi and her establishment of a lineage destined to rule Haripunchai for the next 500 years. The manuscript ends with King Adittaraja's discovery of a sacred relic of the Buddha in the eleventh century that became central to the Theravada Buddhist culture of Haripunchai and is still enshrined in Wat Phradhatu Haripunjaya in present-day Lamphun, Thailand. In addition to the Camadevivamsa, which is also known in English as The Legend of Queen Cama and The Chamadevivongs, Bodhiramsi also composed, in 1417, the Tamnan Phraphutthasihing, another chronicle which describes the history of the Phra Phuttha Sihing image, from its creation in Ceylon to its enshrinement in 1411 at Chiang Mai, the capital of Lanna.

<span class="mw-page-title-main">Si Thep Historical Park</span> Archaeological site in Thailand

Si Thep Historical Park is an archaeological site in Thailand's Phetchabun province. It covers the ancient city of Si Thep, a site inhabited from around the third to fifth century CE until the thirteenth century, spanning cultural periods from late prehistory, through Dvaravati, to the golden age of the Dvaravati Empire. Si Thep was one of the largest known city-states that emerged around the plains of central Thailand in the first millennium, but became abandoned around the time the Thai-speaking cities of Sukhothai and later Ayutthaya emerged as new centres of power in the Chao Phraya River basin.

<span class="mw-page-title-main">Mueang Uthong</span> King of Ayutthaya (present-day Thailand) from 1350 to 1369

Mueang Uthong is an archaeological site located in the U Thong district, Suphan Buri province. It was inhabited from around the 10th century BC and became the state society in the third to sixth-century CE. Uthong was one of the largest known city-states that emerged around the plains of central Thailand in the first millennium but became abandoned around 1000 AD due to the endemic and lost in major trading cities status. It was resettled in the Ayutthaya period but was abandoned again after the fall of Ayutthaya in the 1760s.

References

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