Lamphun, just 30 km south of Chiang Mai by road, is a comparatively small town rich in history and culture. It was once known as Hariphunchai, the capital of a kingdom of the same name, which comprised most of the region that is now northern Thailand. Apart from Buddhist sculptures and inscriptions, two restored stupas in an otherwise uncommon spiky pyramidical shape are remnants of that historically important kingdom of the Mon people. The central temple of the city, the Wat Phra That Hariphunchai, has been highly revered by Buddhists devotees till the present day. In a sense, Lamphun is the predecessor of neighbouring Chieng Mai, which was founded in the late 13th century and became the capital of the Lanna kingdom of ethnically Thai people. Most of the historical buildings in Lamphun date back to that Lanna period, but they were modified in the Siamese period, when the former Lanna finally came under the control of Ayutthaya and later on Bangkok.
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Inhabited by roughly 14,000 people, the municipality of Lamphun is the capital of the province and the district of the same name. The city in the valley the Kuang River is surrounded by paddy cultivation area and is particularly famous for longan orchards. Longans are very similar to lychees but different in taste. Longans can easily by dried and preserved. In Thai and also Chinese cuisine, they are used in soups and sweet-and-sour foods and desserts. Apart from the nationwide Songkran Thai New Years Festival in April, Lam Yai in the second week of August is Lamphun's most important festival, spotlighting its agricultural products.
Location of Lamphun
Lamphun is located 660 km north of Bankok. As the crow flies, it's in 540 km distance from Bangkok and only 23 km south of Chiang Mai, Thailand's second largest town. Lamphun has a railway station at the Northern Train Line, which connects Bangkok and Chieng Mai.
The ancient town is situated on the right, western banks of the Mae Kuang, a tributary of Mae Ping, the river running along Chieng Mai and being one of the two main tributaries of the Menam Chao Phraya. Lamphun is surrounded by several small national parks, the hillcountry park Doi Khun Tan is 24 km to the east, as the crow flies. 40 km to the southwest is a forested national park of named after its canyon Op Luang. |
History of Lamphun - Ancient Hariphunchai
Lamphun is the Lanna (northern Thai) and also Thai language name of the ancient city of Hariphunchai, a term that also refers to the ancient kingdom in the valleys of River Ping and its tributaries in northern Thailand. Historically, Hariphunchai was founded around the 8th century AD by Mon people, who still live as a minority group in the surrounding hills. The heydays of Hariphunchai started in the 11th century, when the other Mon kingdoms in the plains of the Maenam River (around today's Bangkok) were occupied by the Khmer Empire. The 13th century saw itensified relationships with the Mon kingdoms of Lower Myannmar. But at the end of the 13th century Hariphunchai was conquered by the Lanna kingdom of Thai people. However, the city from then on called Lamphun continued to have a large cultural impact during the succeeding Thai periods of the region.
Prehistory
Due to the abundance in caves and rock shelters, stone age people lived in the highlands around Lamphun. Red-brown cave paintings are known from the period since 2000 BC. The cave inhabitants produced stone axes and used spears as weapons. Human remains were also found. Neolithic farming in the area of Lamphun began around 1000 BC. Trade relationships with northern Vietnam and southern China are documented by bronze findings from around the mid 1st millennium BC. Trade relationships also existed with the Gulf of Bengal. A first town in the river valley of Lamphun came into existence in the last pre-Christian centuries. Its name is Samantarapratet. Findings of beads show that Lamphun became part of the maritime Sino-Indo-Roman trading network becoming extensive in the 1st century AD. Legend has it that Brahmanism was introduced in northern Thailand by a traveling hermit already in this early period of Indianization. This hermit is said to have married a female from the inhabitants of the Ping Valley, who are believed to have become the ancestors of the Mon.
Hariphunchai Period
According to the Pali chronicles of the later Lanna kingdom, Hariphunchai (Haribhunjaya in Pali, Haripunjaya in Sanskrit) was founded in 660/61 by a princess called Chama Thewi from the Mon-Dvaravati kingdom of Lawo (Lopburi in today's central Thailand). It's more likely that the Hariphunchai kingdom came into existence around 800 AD. However, the reigning dynasty of Hariphunchai traced their lineage back to Chama Thewi (Chamdevi).
When the Angkor kingdom of Cambodia gained control over the Mon kingdoms of central Thailand in the first half of the 11th century, Hariphunchai further north remained independent from Khmer rule. During this period, links to the Mon kingdoms to the west, in the coastal region of Thaton and Bago, became very close. The most significant king from this period is Dittaraja (Athitayarat). Though sometimes dated to the 11th century, it's more likely that he was a king of the 12th century. He managed to repulse an invasion of the Khmer from their provincial headquarter Lawo. Besides retaining independence of his Mon kingdom, he founded Wat Phra That Hariphunchai in the centre of the town and also the landmark Chedi Mahabhol in Wat Ku Kut. In the 13th century; Hariphunchai was a thriving commercial hub between Yunnan and the Mekong region (now province of China) and the Gulf of Siam and also kept strong trade relations with the coastal area of Myanmar. However, it's prosperity attracted a new mighty neighbour to annex it, namely one of the early Thai kingdoms. |
for more details about the history of the Mon kingdom of Hariphunchai click here...
As many toponyms in Thailand, Hariphunchai is a loanword from Indo-Aryan languages. Hari is a name of Vishnu, whereas punja refers to a heap. Don't be confused: Hariphunchai is the name of both the kingdom and its capital.
Hariphunchai was one of several Mon kingdoms who thrived in the centre and along the west coast of mainland Southeast Asia in the first millennium AD. Most of them were city states. The Mon people, who formed the largest and most powerful group between the Golf of Martabam and the Gulf of Thailand prior to the arrival of Thai migrants, are linguistically closely related to the Khmer, their neighbours to the east. As an ethnic minority in Thailand, around 200,000 Mon people still live in the hillcountry at the border to Myanmar. Around one million inhabitants of the Mon and Kayin states in neighbouring Myanmar are native speakers of the Mon language, too.
According to the most famous Lanna chronicle, the Jinakalamali composed in the 16th century AD, no less than the hermit Suthewa Rusi, much better known as Doi Sothep, established the first settlement of Lamphun and requested a princess called Chama Thewi (Chamdevi), to establish Buddhist rule in the area. According to the chronicle Chamadevivamsa from the 14th century, she arrived with an entourage of several hundreds from the powerful Mon city of Lavo (Lopburi), located more than 500 km further south in the plains of central Thailand, then the core area of the Dvaravati culture. The legendary Chama Thewi is said to have founded the kingdom of Harphunchai in the year 660/661. (Other chronologies date her to the 6th century AD.) Queen Chama Thewi became the progenitrix of the Hariphunchai kings for six centuries to come. The Yonok chronicle from the 19th century adds many more details concerning Doi Sothep's gathering of Mon people to build the town, his delegation of an envoy to invite the princess and about legendary arrival of the Chama Thewi and how she as the Queen (Phra Narng) gathered local tribes under her rule and governed according to the "Ten Rules of a Righteous Ruler" and pread Buddhism by building numerous temples in this region. At the end of her life, Chama Thewi abdcated in favour of her twin sons to be able to dedicate her life to studies of the Buddhist Dharma. One son ruled in Lamphun, whereas the other one reigned in Lampang 70 km firther southeast. All succeeding kings of Hariphunchai are said to be her descendents, 50 in number.
The main religion of this culture was Theravada Buddhism, as is known from inscriptions in the Pali language that are similar to those of Sri Ksetra, one of the most important contemporary cities in central Myanmar.
Historically, it's more likely that the town of Lamphun wwas founded in the early 9th century AD. Hariphunchai was definitely the first principality in the region of today's northern Thailand that expanded its area of political and cultural control significantly, and the introduction of Buddhism contributed to that.
The earliest known inscriptions from Hariphunchai are from the early 11th or 12th century (as opinions differ on the dating of King Diittaraja). They resemble more those of the Mon cities at the Gulf of Martaban, most importantly Thaton and Bago, than those of central Thailand. This is the result of intensified cultural exchange with that region in today's Lower Myanmar on the one hand and increasing Khmer dominance in central Thailand on the other hand. Actually, there are legends indicating that large parts of the population of Hariphunchai fled westwards to the Gulf of Martaban for six years in the early 11th century, because their homeland suffered from an epidemic those days. When they returned, they brought also religious and architectural elements from the neighbouring kingdoms at the river mouth of the Salween. Particularly some people from the Mon city of Bago (Pegu) are said to have come with them.
Starting in the reign of Suryavarman I in the first half of the 11th century, the Khmer attacked Hariphunchai several times but without success. In return, Hariphunchai supported Mon cities in central Thailand attempting to shake off Khmer hegemony in the 11th and 12th century. This period is known as "war between three kingdoms", as three powers fought for control over the plains of the Chao Phraya River. Apart from Hariphunchai in the north and their Khmer counterparts in the east, who then ruled in Lavo, also Nakhon Pathom on the Malay Peninsula in the south, known as Ligor to the Khmer and as Thambralinga to the Indians, tried to expand into this fertile region. The Khmer from Angkor with their stronghold in Lawo were more powerful than their two main rivals, but the inhabitants of the contested region were mostly Mon and favoured the much smaller kingdom of Hariphunchai.
In the 13th century, Hariphunchai was definitely the most important trading city far and wide, situated at the crossroads of routes to the Gulf of Martaban to the west, to China via the Upper Mekong Valley and Yunnan in the north, and the increasingly powerful cities such as Sukothai and the Gulf of Thailand to the south. Hariphunchai was extremely prosperous those days and absorbed cultural influences from various regions. Even Buddhist monks from Tibet traveled to Hariphunchai to pay their respect to the Sacred Hair Relic.
Though reigned by Mon kings, Hariphunchai was not ethnically homogenous. Among the minority groups, the Thai played an increasingly important role. Small Thai groups had migrated from Yunnan and other northern areas for centuries and are documented in the Harphunchai kingdom for the 12th century. They formed part of the upper class of the Mon kingdom already prior to the conquest by the Lanna Thai.
The last king from the House of Chama Thewi was Phraya Yiba, who lost the Mon kingdom of Hariphunchai to the Thai King Meng Rai of Lanna.
Hariphunchai was one of several Mon kingdoms who thrived in the centre and along the west coast of mainland Southeast Asia in the first millennium AD. Most of them were city states. The Mon people, who formed the largest and most powerful group between the Golf of Martabam and the Gulf of Thailand prior to the arrival of Thai migrants, are linguistically closely related to the Khmer, their neighbours to the east. As an ethnic minority in Thailand, around 200,000 Mon people still live in the hillcountry at the border to Myanmar. Around one million inhabitants of the Mon and Kayin states in neighbouring Myanmar are native speakers of the Mon language, too.
According to the most famous Lanna chronicle, the Jinakalamali composed in the 16th century AD, no less than the hermit Suthewa Rusi, much better known as Doi Sothep, established the first settlement of Lamphun and requested a princess called Chama Thewi (Chamdevi), to establish Buddhist rule in the area. According to the chronicle Chamadevivamsa from the 14th century, she arrived with an entourage of several hundreds from the powerful Mon city of Lavo (Lopburi), located more than 500 km further south in the plains of central Thailand, then the core area of the Dvaravati culture. The legendary Chama Thewi is said to have founded the kingdom of Harphunchai in the year 660/661. (Other chronologies date her to the 6th century AD.) Queen Chama Thewi became the progenitrix of the Hariphunchai kings for six centuries to come. The Yonok chronicle from the 19th century adds many more details concerning Doi Sothep's gathering of Mon people to build the town, his delegation of an envoy to invite the princess and about legendary arrival of the Chama Thewi and how she as the Queen (Phra Narng) gathered local tribes under her rule and governed according to the "Ten Rules of a Righteous Ruler" and pread Buddhism by building numerous temples in this region. At the end of her life, Chama Thewi abdcated in favour of her twin sons to be able to dedicate her life to studies of the Buddhist Dharma. One son ruled in Lamphun, whereas the other one reigned in Lampang 70 km firther southeast. All succeeding kings of Hariphunchai are said to be her descendents, 50 in number.
The main religion of this culture was Theravada Buddhism, as is known from inscriptions in the Pali language that are similar to those of Sri Ksetra, one of the most important contemporary cities in central Myanmar.
Historically, it's more likely that the town of Lamphun wwas founded in the early 9th century AD. Hariphunchai was definitely the first principality in the region of today's northern Thailand that expanded its area of political and cultural control significantly, and the introduction of Buddhism contributed to that.
The earliest known inscriptions from Hariphunchai are from the early 11th or 12th century (as opinions differ on the dating of King Diittaraja). They resemble more those of the Mon cities at the Gulf of Martaban, most importantly Thaton and Bago, than those of central Thailand. This is the result of intensified cultural exchange with that region in today's Lower Myanmar on the one hand and increasing Khmer dominance in central Thailand on the other hand. Actually, there are legends indicating that large parts of the population of Hariphunchai fled westwards to the Gulf of Martaban for six years in the early 11th century, because their homeland suffered from an epidemic those days. When they returned, they brought also religious and architectural elements from the neighbouring kingdoms at the river mouth of the Salween. Particularly some people from the Mon city of Bago (Pegu) are said to have come with them.
Starting in the reign of Suryavarman I in the first half of the 11th century, the Khmer attacked Hariphunchai several times but without success. In return, Hariphunchai supported Mon cities in central Thailand attempting to shake off Khmer hegemony in the 11th and 12th century. This period is known as "war between three kingdoms", as three powers fought for control over the plains of the Chao Phraya River. Apart from Hariphunchai in the north and their Khmer counterparts in the east, who then ruled in Lavo, also Nakhon Pathom on the Malay Peninsula in the south, known as Ligor to the Khmer and as Thambralinga to the Indians, tried to expand into this fertile region. The Khmer from Angkor with their stronghold in Lawo were more powerful than their two main rivals, but the inhabitants of the contested region were mostly Mon and favoured the much smaller kingdom of Hariphunchai.
In the 13th century, Hariphunchai was definitely the most important trading city far and wide, situated at the crossroads of routes to the Gulf of Martaban to the west, to China via the Upper Mekong Valley and Yunnan in the north, and the increasingly powerful cities such as Sukothai and the Gulf of Thailand to the south. Hariphunchai was extremely prosperous those days and absorbed cultural influences from various regions. Even Buddhist monks from Tibet traveled to Hariphunchai to pay their respect to the Sacred Hair Relic.
Though reigned by Mon kings, Hariphunchai was not ethnically homogenous. Among the minority groups, the Thai played an increasingly important role. Small Thai groups had migrated from Yunnan and other northern areas for centuries and are documented in the Harphunchai kingdom for the 12th century. They formed part of the upper class of the Mon kingdom already prior to the conquest by the Lanna Thai.
The last king from the House of Chama Thewi was Phraya Yiba, who lost the Mon kingdom of Hariphunchai to the Thai King Meng Rai of Lanna.
Lanna Period
It was in 1293 that Meng Rai, the founding father of Chieng Mai, from then on capital of the Thai kingdom of Lanna, conquered Hariphunchai and renamed it Lamphun - or more precisely: Lapun, which is the name in the Lanna language, which slightly differs from Thai.
Meng Rai had already attacked Hariphunchai in 1281, during the reign of Phraya Yiba, the last Mon king from the Chama Thewi lineage. However, according to the chronicles Meng Rai was hesitant too devastate the time-honoured city, out of respect for the sacred Buddha relic protecting it. To gain control of Harphunchai in a more peaceful way, the Lanna king made use of a trick. He sent hus adjutant Ai Fah to Hariphunchai, who managed to earn the trust of King Phraya Yiba. Once appointed gouvernor in Hariphunchai, Ai Fah initiated a large-scale irrigation project. But because of those construction works the population had to suffer from forced labour. Ths resulted in a rebellion that facilitated Meng Rai to take over the city. The historical background of this tale might well be that the Lanna ruler had supporters in Hariphunchai who were interested to get rid of their reigning dynasty. Anyway, Hariphunchai was not devastated and instead became the center of religion and scholarship of the enlarged Lanna kingdom. King Meng Rai himself launched a restoration the main temple. For this purpose, he gave some of his own servants to Wat Phra That Hariphunchai and gave orders that all succeding kings of his dynasty should take care of this venerable monastery. The Mon script of Hariphunchai served as an inpiration for the development of the Lanna alphabet, though Mon and Thai spoken languages differ significantly. |
When Meng Rai died in 1311, his second son Jayasan Grama (Chaiyasongkhram) ascended the throne. But his youngest brother occupied Lamphun and claimed the throne in Lanna's capital Chieng Mai. But finally Jayasan Grama's son Saen Phu restored control over all of Lanna.
The most famous later Thai kings of Lanna also contributed to the further development of Lamphun. Kue Na (reigned 1355–1385) founded Wat Phra Yuen for Sumanna Thera, who introduced the Lankan lineage of Theravada Buddhism in Lanna.
In 1447, the pious Theravada Buddhist king Phaya Tilokarat ordered a large-scale renovation of Lamphun's main temple, Wat Phra That Hariphunchai. Actually, it was during his reign that the chedi of the monastery was much enlarged and got its present form (see image above), replacing the earlier Hariphunchai-style stupa by a typical design of the Lanna period. The new chedi was further embellished by a copper facing, which was from then on covered with gold sheets.
The most famous later Thai kings of Lanna also contributed to the further development of Lamphun. Kue Na (reigned 1355–1385) founded Wat Phra Yuen for Sumanna Thera, who introduced the Lankan lineage of Theravada Buddhism in Lanna.
In 1447, the pious Theravada Buddhist king Phaya Tilokarat ordered a large-scale renovation of Lamphun's main temple, Wat Phra That Hariphunchai. Actually, it was during his reign that the chedi of the monastery was much enlarged and got its present form (see image above), replacing the earlier Hariphunchai-style stupa by a typical design of the Lanna period. The new chedi was further embellished by a copper facing, which was from then on covered with gold sheets.
Burmese and Siamese Period
Lamphun shared much of its modern history with the other principalities and cities of Lanna, such as nearby Chieng Mai. After the decline of the Lanna kingdom at the end of the 16th century, Lamphun came under the control of the Burmese Toungoo Empire. Though a first attempt to conquer the Siamese Kingdom of Ayutthaya by King Tabinshweti of Myanmar failed in 1549, his successor Bayinnaung succeeded in this policy of expansion. In 1558, he overrun Lan Na and afterwards conquered Ayutthaya in central Thailand for the first time in 1564 and devastated it in 1569. Although the Thai national hero Naseruan managed to regain control of Ayuthaya in 1593, the Lanna kingdom further north did not get rid of the Burmese occupation any more. With the help of local puppet kings, most of the Lanna territory (as said, today's northern Thailand) remained largely under Burmese overlordship for about two centuries, though it was embattled territory between Siam and Myanmar and sometimes fell under control of the Siamese kings of Ayutthaya for very short periods and though some of the Lanna principalities, but neither Chieng Mai nor Lamphun, managed to declare independence.
Thonburi and Rattanakosin Period
After the Siamese capital Ayutthaya was destroyed completely by the Tonbaung Dynasty of Myanmar in 1767, General Taksin with an army from northeastern Thailand repulsed the Burmese from Ayuthaya completely but chose Thonburi (opposite side of the river at the ater Bangkok) as the new capital. From there, he conquered the principalities of Siam one by one around 1770 and finally succeded in capturing the former kingdom of Lanna in 1776. Soon after he had driven out the Burmese army, he appointed two gouvernors in the former Lanna territory, namely the ruler of Chieng Mai to the north of Lamphun, and the local king in Lampang to the south. The appointment ceremony took place in Wat Phra That Hariphunchai in Lamphun. So the former Lanna territories became a kind of vassal states of Siamese kingdom.
However, raids from Mayanmar into this northern Thai area continued in the years to come. Chieng Mai and Lamphun in the core area suffered most. They were literally depopulated around 1780. In the course of regeneration efforts, Lamphun became the seat of its own local ruler and inhabitants from Chieng Mai a and Lampang and from various minority groups including Mon people were resettled here.
In 1870, Chaophraya Si Suriyawong, who then served as the regent during the early years of the reign of King Rama V Chulalongkorn, interferred to established a monarch of his own choice in Chieng Mai, the most important principality of the north.
After Myanmar had become a colony in 1853, the British had tried to gain influence in the region of Chieng Mai and Lamphun, too. However, the border dispute between Siam and the British colony was settled in 1873/74. From then on, the Bangkok king's grip over former Lanna has remained undisputed, though the status of vassal states (called Prathetsarat) was officially uphold for several more decades. But there were only purely ceremonial rulers who continued to reign in the principalities such as Chieng Mai and Lamphun. In 1899, the former Lanna was integrated as a Monthon, the highest-level administrative body of the Kingdom of Siam alias Thailand. The former principalities including Lamphun were integrated into the administrational system as provinces, so-called Changwats. Finally, no new puppet monarchs have been intalled any more since the 1930s.
However, raids from Mayanmar into this northern Thai area continued in the years to come. Chieng Mai and Lamphun in the core area suffered most. They were literally depopulated around 1780. In the course of regeneration efforts, Lamphun became the seat of its own local ruler and inhabitants from Chieng Mai a and Lampang and from various minority groups including Mon people were resettled here.
In 1870, Chaophraya Si Suriyawong, who then served as the regent during the early years of the reign of King Rama V Chulalongkorn, interferred to established a monarch of his own choice in Chieng Mai, the most important principality of the north.
After Myanmar had become a colony in 1853, the British had tried to gain influence in the region of Chieng Mai and Lamphun, too. However, the border dispute between Siam and the British colony was settled in 1873/74. From then on, the Bangkok king's grip over former Lanna has remained undisputed, though the status of vassal states (called Prathetsarat) was officially uphold for several more decades. But there were only purely ceremonial rulers who continued to reign in the principalities such as Chieng Mai and Lamphun. In 1899, the former Lanna was integrated as a Monthon, the highest-level administrative body of the Kingdom of Siam alias Thailand. The former principalities including Lamphun were integrated into the administrational system as provinces, so-called Changwats. Finally, no new puppet monarchs have been intalled any more since the 1930s.
Attractions - What to see in Lamphun
The center of Lamphun covers the area of the ancient capital of Hariphunchai. The fortified city is bordered by River Kuang on the east side and by a moat and walls on the other sides. The historical city stretches about one kilometer north-south and half a kilometer east-east.
Local handicraft Lamphun is well-known for today includes cotton and silk weaving and silverware.
Local handicraft Lamphun is well-known for today includes cotton and silk weaving and silverware.
Wat Ku Kut - alias Wat Chamadevi
Though one of the oldest and architecturally the most interesting temple of the ancient capital of Hariphunchai, Wat Kukut is rarely visited by foreign travelers. This is because of its location outside town. Wat Ku Kut alias Wat Chamadevi is located 1.2 km to the west of the city center of Lamphun, at Road 1015 to the head office San Pa Tong District at the western route to Chieng Mai. which is also called Chamadevi Road inside Lamphun.
"Ku Kut" literally translates to "Chedi cut". The name refers to the missing top of the pyramidical tower of the Chedi Mahabhol, the main attraction or Wat Ku Kut. The name is also transcribed "Kukut". The Temple has another name, which has a completely different meaning. It's also known as Wat Chamadevi (or Wat Chamdevi or Wat Chama Devi or Wat Chamathevi or Wat Chama Thewi or Wat Jamadevi).
Legends and History of Wat Ku Kut
The latter name refers to the legendary founding queen of the entire town and the Mon kingdom of Hariphunchai, Queen Chama Thewi from Central Thailand, who is believed to have intruduced Buddhism in today's Northern Thailand. According to folklore she ordered one of her companions to shoot an arrow to the northern direction to establish a temple at the very spot where it pierced into the ground. Another tale has it that Wat Chamadevi was named after the queen, because her ashes were buried here after her cremation, together with two tusks as good-luck charms, by her son and successor, King Mahandayok.
Historically, it's more likely that Wat Ku Kut alias Wat Chamadevi is from a later period. Another legend refers to the 12th century. The temple is said to have been founded around 1150, after Hariphunchai had come under attack by no less than Suryavarman II, the founder of Angkor Wat, who was the mightiest Khmer king ever. The Khmer Empire was in control of Lavo (Lopburi in Central Thailand) those days and tried to expand northwards to contain their arch rivals, the Burmese of Bagan. However, they failed because of the resistance of the Mon of Hariphunchai, who then built the temple in commemoration of their victory.
A Mon inscription of 8 lines in a bad state was found in Wat Ku Kut. It's from the early 13th century. It mentions the dedication of two gemstones worth four Laksha. The language of the inscription is very similar to that found at many inscriptions of Bagan in Myanmar (Pagan in Burma). An even older inscription, now on display in the Hariphunchai National Museum of Lamphun, was found in 1922 by no less than George Coedès, the pioneering French historian of ancient cultures of Southeast Asia, at the foot of the western wall of Chedi Mahabhol.
The most noticeable structures of Wat Ku Kut are its two ancient chedis from the Mon period of Hariphunchai. Today's monastery also comprises a large Viharn, an Ubosot, and a Sala, all of which are from the Ratanakosin period (modern Bangkok era).
Historically, it's more likely that Wat Ku Kut alias Wat Chamadevi is from a later period. Another legend refers to the 12th century. The temple is said to have been founded around 1150, after Hariphunchai had come under attack by no less than Suryavarman II, the founder of Angkor Wat, who was the mightiest Khmer king ever. The Khmer Empire was in control of Lavo (Lopburi in Central Thailand) those days and tried to expand northwards to contain their arch rivals, the Burmese of Bagan. However, they failed because of the resistance of the Mon of Hariphunchai, who then built the temple in commemoration of their victory.
A Mon inscription of 8 lines in a bad state was found in Wat Ku Kut. It's from the early 13th century. It mentions the dedication of two gemstones worth four Laksha. The language of the inscription is very similar to that found at many inscriptions of Bagan in Myanmar (Pagan in Burma). An even older inscription, now on display in the Hariphunchai National Museum of Lamphun, was found in 1922 by no less than George Coedès, the pioneering French historian of ancient cultures of Southeast Asia, at the foot of the western wall of Chedi Mahabhol.
The most noticeable structures of Wat Ku Kut are its two ancient chedis from the Mon period of Hariphunchai. Today's monastery also comprises a large Viharn, an Ubosot, and a Sala, all of which are from the Ratanakosin period (modern Bangkok era).
Chedi Mahabol
The main attraction of Wat Ku Kut is a tall pyramidical stupa called Chedi Mahabhol or Chedi Mahaphon. The name is derived from the Pali term "Mahabala", which translates to "great power" and refers to King Dittaraja's victory over the Khmer invaders from Lawo during the period of Khmer King Suryavarman II of Angkor. This means, Chedi Mahabhol is contemporary to Angkor Wat. King Dittaraja (also called Athittarat or Athitayarat, 1120-1150) himself is said to have named his victory monument "Mahabala Chetiya", the "Great Power Chedi". The same king is credited with having founded the chedi of Wat Phra That Hariphunchai in the centre of Lamphun. Chedi Mahabhol is also known as the Chedi Suwan Chang Kot, which translates to "golden elephant summit", or simply as Chedi Ku Kut.
The well-preserved stepped pyramid of Chedi Mahabhol is also believed to mark the place of the shot arrow or to contain the ashes of Queen Chama Thewi. Another belief is that this chedi contains a Buddha relic that was miraculously found by the king.
The original Chedi Mahabhol, which was built in a unique Mon style, was demolished by an earthquake and had to be rebuilt in the original style by King Saphsit in 1218, the 13th century being the heydays of the Hariphunchai culture anyway. Afterwards, Chedi Mahabhol was restored several times. But apart from the missing apex, the chedi can still be seen in its original form, which is a pointed step pyramid.
The stupa is made of laterite and brick and partly plastered with stucco. The monument now measures 21 m in height. The base is square. Five square tiers are of diminishing size, creating the optical illusion of an even larger height when seen from below.
Each side of each of the five tiers has three niches containing standing Buddha statues. So the total number of Buddhas images is 60. Like the tiers, the statues are decreasing in size towards the top. The Buddhas are made of terracotta and framed by stucco reliefs. Particularly the arches over the niches show intricate stuccoed decorations. Each Buddha is depited in Abhaya Mudra, the gesture of fearlessness and reassurance. Though the right hand is raised accordingly, it is not seen in the classical position to the side of the upper body but in front of the breast. The bodies of the Buddhas seem to be serial production, like cast in molds. With their broad foreheads, the beautifully carved faces are of the typical Mon style, influenced by the Bengal Pala style as well as the Khmer style. For safekeeping, originals are now on display in the Chieng Mai National Museum.
The well-preserved stepped pyramid of Chedi Mahabhol is also believed to mark the place of the shot arrow or to contain the ashes of Queen Chama Thewi. Another belief is that this chedi contains a Buddha relic that was miraculously found by the king.
The original Chedi Mahabhol, which was built in a unique Mon style, was demolished by an earthquake and had to be rebuilt in the original style by King Saphsit in 1218, the 13th century being the heydays of the Hariphunchai culture anyway. Afterwards, Chedi Mahabhol was restored several times. But apart from the missing apex, the chedi can still be seen in its original form, which is a pointed step pyramid.
The stupa is made of laterite and brick and partly plastered with stucco. The monument now measures 21 m in height. The base is square. Five square tiers are of diminishing size, creating the optical illusion of an even larger height when seen from below.
Each side of each of the five tiers has three niches containing standing Buddha statues. So the total number of Buddhas images is 60. Like the tiers, the statues are decreasing in size towards the top. The Buddhas are made of terracotta and framed by stucco reliefs. Particularly the arches over the niches show intricate stuccoed decorations. Each Buddha is depited in Abhaya Mudra, the gesture of fearlessness and reassurance. Though the right hand is raised accordingly, it is not seen in the classical position to the side of the upper body but in front of the breast. The bodies of the Buddhas seem to be serial production, like cast in molds. With their broad foreheads, the beautifully carved faces are of the typical Mon style, influenced by the Bengal Pala style as well as the Khmer style. For safekeeping, originals are now on display in the Chieng Mai National Museum.
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Excursus: Mon-style Chedis in the pointed form of tiered pyramids
Only few buildings from the Mon period have survived in northern Thailand. However, some more Mon monuments are known from neighbouring southern Myanmar. In general, Mon architecture in Myanmar is from later times, but some date back to the pre-Bagan period. Several have an octagonal ground plan like Rattana Chedi in Wat Ku Kut, see below, but not is a tall step-pyramid like Chedi Mahabhol. Today, the latter is a quite unique in a way:
Chedi Mahabhol (Mahaphon) is the only specimen of this pointed pyramidical type of Mon-style architecture from the Haripunchai period that is still standing upright. However, there are buildings of the same type that are copies from later periods, most importantly Suwanna Chedi in Wat Phra That Hariphunchai in the very centre of Lamphun. But Suwanna Chedi was constructed in the succeeding period of the Thai Kingdom of Lanna, though obviously inspired by the Mon design. Like in the case of Bagan, where Mon styles influenced later Burmese architecture after the Burmese had conquered the Mon Kingdom of Thaton in the mid 11th century, elements of Mon art also inpired Thai monuments, after Thai kings took control over the kingdom of Hariphunchai at the end of the 13th century. Similar chedis from later Thai periods can be found at Wat Phaya Wat in Nan and Wat Mahathat in Sukhothai Historical Park. More recently, the large Wat Chedi Liam in Chiang Mai was rebuilt in exactly the same ancient style. This temple in the eastern outskirts of today's Chieng Mai was originally built around 1287 in exactly the time of King Mengrai of Lanna taking control over Hariphunchai but had not yet founded his new capital Chieng Mai. It remained in use in the early years of Chiang Mai, but the tall five-tiered chedi fell into decay afterwards. The current building in the Mon style at Wat Chedi Liam was initiated by a Burmese trader in 1908 and renovated in 1992.
Most remarkably, a tall step-pyramid is also known from a far away region, namely Sri Lanka at the opposite side of the Bay of Bengal. The so-called Satmahal Prasada in Polonnaruwa, placed on the terrace of the most sacred buildings in the royal city, is definitely modeled after the Chedi Mahabhol. Polonnaruwa was the capital of the island nation in the 12th century, corresponding exactly the beginning political and economical heydays of the Hariphunchai period after repulsing the Khmer, when it reached its peak as a center of trade, too. Chedi Mahabhol in Lamphun is from the mid 12th century, whereas Satmahala Prasada in Polonnaruwa is only a few decades younger, namely from the reign of King Parakramabahu the Great (1153-1186). It's known from Sri Lankan chronicles that monks from Southeast Asia lived in Polonnaruwa. So it's highly likely that some of them were from the Hariphunchai region and inspired a building modeled after the style of their country of origin. Ironically, the copy in Sri Lanka is now the oldest building of this type anywhere in the world. How can this be true for a copy? The answer is: The model, Chedi Mahabhol in Wat Chamadevi, was destroyed by an earthquake and had to be rebuilt afterwards, as mentioned above. The structure that can be seen today in Wat Ku Kut alias Wat Chamadevi in northern Thailand is from 1218 and therefore a few decades younger than the Satmahal Prasada in Sri Lanka.
Most remarkably, a tall step-pyramid is also known from a far away region, namely Sri Lanka at the opposite side of the Bay of Bengal. The so-called Satmahal Prasada in Polonnaruwa, placed on the terrace of the most sacred buildings in the royal city, is definitely modeled after the Chedi Mahabhol. Polonnaruwa was the capital of the island nation in the 12th century, corresponding exactly the beginning political and economical heydays of the Hariphunchai period after repulsing the Khmer, when it reached its peak as a center of trade, too. Chedi Mahabhol in Lamphun is from the mid 12th century, whereas Satmahala Prasada in Polonnaruwa is only a few decades younger, namely from the reign of King Parakramabahu the Great (1153-1186). It's known from Sri Lankan chronicles that monks from Southeast Asia lived in Polonnaruwa. So it's highly likely that some of them were from the Hariphunchai region and inspired a building modeled after the style of their country of origin. Ironically, the copy in Sri Lanka is now the oldest building of this type anywhere in the world. How can this be true for a copy? The answer is: The model, Chedi Mahabhol in Wat Chamadevi, was destroyed by an earthquake and had to be rebuilt afterwards, as mentioned above. The structure that can be seen today in Wat Ku Kut alias Wat Chamadevi in northern Thailand is from 1218 and therefore a few decades younger than the Satmahal Prasada in Sri Lanka.
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Rattana Chedi
There is a second chedi from the Hariphunchai period in the compound of Wat Ku Kut alias Wat Chamadevi. It's small and less striking than the tall tower of Chedi Mahabhol but easy to find, as it's placed in between the large hall of the Viharn and the main road.
Like Chedi Mahabhol, Chedi Rattana was built in the 12th century or slightly later. It's sometimes attributed to the Mon King Sabbasiddhi, who reigned in the early 13th century. The name "Rattana" (or "Ratana") is a loan word from Sanskrit and translates to "gem".
Like Chedi Mahabhol, Chedi Rattana was built in the 12th century or slightly later. It's sometimes attributed to the Mon King Sabbasiddhi, who reigned in the early 13th century. The name "Rattana" (or "Ratana") is a loan word from Sanskrit and translates to "gem".
Chedi Rattana is built on an octagonal groundplan. This kind of layout is quite common in Mon architecture, particularly in neighbouring Lower Myanmar. The chedi is made of brick and partly covered with stucco. The tower of this second Mon-style chedi in Wat Ku Kut measures 11.5 m in height. Above height of head, there are large niches on each of Rattana Chedi's eight sides containing standing Buddha statues which very much resemble those in the niches of Chedi Mahabhol. On top of this main segment is a relic chamber, which is believed to contain gem stones. Very small niches in between the standing Buddhas and the relic chamber at the top have seated images of the Buddha. As in the case of nearby Chedi Mahabhol, the original top segment of Chedi Rattana has collapsed.
Viharn of Wat Ku Kut
The largest building of Wat Ku Kut alias Wat Chamdevi is a Viharn. Like the other monastic buildings, it's from the 20th century. Also a third chedi in the temple compound of Wat Ku Kut is modern. It's a square structure with four Buddha niches at the cardinal points.
The smaller Bot or Ubosot in the southwestern corner of Wat Chamadevi is designed in the style of Central Thailand but also with a gable with wood carvings. Near the Bot’s entrance stands one inscription stone.
At the southern entrance of the temple complex is a monument in commemoration of the Monk Khruba Siwichai (1878-1938), who, despite having come into conflict with the stately religious authorities, is highly venerated in Thailand for having built several temple. In particular, he initiated the renovation of Wat Ku Kut in the 1920s.
The modern building of the Viharn is an assembly hall with a gable in the typical style of northern Thailand and Naga balustrades, the heads of the snakes spitting out Makaras, hybrid creatures resembling crocodiles. The principle idol in the interior is a large Buddha image in Bhumisparsha-Mudra, the gesture of enlightenment. The Viharn's most remarable feature are murals on the upper part of the walls. They illustrate a series of events from the history of Queen Chama Thewi and the history of Hariphunchai. In particular, on the back wall to the left of the Buddha statue is depiction of one of the foundation legends of Wat Ku Kut. It shows Viranga, one leader of the migrants from Lawa, on top of the mountain Doi Suthep throwing his spear. Viranga courted Chama Thewi, but she refused marriage, unleess he would manage to throw three spears from the mountain into the capital. He succeded with the first spear. But in order to avoid marriage, the queen weakened him miraculously so that the second spear failed.
The smaller Bot or Ubosot in the southwestern corner of Wat Chamadevi is designed in the style of Central Thailand but also with a gable with wood carvings. Near the Bot’s entrance stands one inscription stone.
At the southern entrance of the temple complex is a monument in commemoration of the Monk Khruba Siwichai (1878-1938), who, despite having come into conflict with the stately religious authorities, is highly venerated in Thailand for having built several temple. In particular, he initiated the renovation of Wat Ku Kut in the 1920s.
The modern building of the Viharn is an assembly hall with a gable in the typical style of northern Thailand and Naga balustrades, the heads of the snakes spitting out Makaras, hybrid creatures resembling crocodiles. The principle idol in the interior is a large Buddha image in Bhumisparsha-Mudra, the gesture of enlightenment. The Viharn's most remarable feature are murals on the upper part of the walls. They illustrate a series of events from the history of Queen Chama Thewi and the history of Hariphunchai. In particular, on the back wall to the left of the Buddha statue is depiction of one of the foundation legends of Wat Ku Kut. It shows Viranga, one leader of the migrants from Lawa, on top of the mountain Doi Suthep throwing his spear. Viranga courted Chama Thewi, but she refused marriage, unleess he would manage to throw three spears from the mountain into the capital. He succeded with the first spear. But in order to avoid marriage, the queen weakened him miraculously so that the second spear failed.
Wat Phra That Hariphunchai
The temple is located in the center of Lamphun town, in between River Kuang and Inthayongyot road, the central north-south axis, which is the part of Highway 106 crossing the city. Wat Phra That Hariphunchai is by far the largest temple in Lamphun. The so-called Phutthawat, encircled by the temple wall (Kampheng Kaeo), is a square of around 200 m in length, covering almost 10% of the entire area of the fortified city.
The name of the Wat translates to “Temple of the Sacred Relic of Hariphunchai”. Wat Phra That Hariphunchai is a royal temple of the first class, of which only around two dozens exist in Thailand and only three in Northern Thailand. Temples of this highest of three classs are usually founded by kings, queens or crown princes.
In Thai folk beliefs, Wat Phra That Hariphunchai is under the auspices of the astrological sign of the cock. People born in a year of this sign of the zodiac are attracted as pilgrims to this temple accordingly.
The name of the Wat translates to “Temple of the Sacred Relic of Hariphunchai”. Wat Phra That Hariphunchai is a royal temple of the first class, of which only around two dozens exist in Thailand and only three in Northern Thailand. Temples of this highest of three classs are usually founded by kings, queens or crown princes.
In Thai folk beliefs, Wat Phra That Hariphunchai is under the auspices of the astrological sign of the cock. People born in a year of this sign of the zodiac are attracted as pilgrims to this temple accordingly.
The temple grounds contain numerous structures, including several chedis. In particular, complex has two Bots for the highest ceremonies, one in the east and one more in the northwest. Other structures include a chapel containing four Buddha footprints. According to local folklore, the Buddha once visited this area. Though the temple was founded in the Hariphunchai period, the oldest surviving structures, namely the gilded Pathumwadi Chedi in the very center and the pyramidical Suwanna Chedi, are from the succeeding Lanna period. Most other buildings are supplements from the Bangkok era.
Temple History
The area of wat is now the temple was originally the palace of Hariphunchai. According to Jinakalamali, a Pali chronicle of the Lanna kingdom composed under King Kaeo around 1500, Wat Phra That Hariphunchai was founded by the Mon king Dittaraja (Athitayarat or Aditya Racha), who is said to have rediscovered a relic buried in the garden of this former royal palace of Hariphunchai, shortly before his coronation around 1150.
However, according to local folklore the central chedi originates in a much earlier period and a Mon temple is said to have existed here already in the 9th century. In 897 the then king of Hariphunchai is said to have built chedi to enshrine a hair of the Buddha.
In 1443, the temple was restored by the famous Lanna king Thilokarat. The oldest surviving buildings in their current form are from this period. Afterwards, the temple fell into decay again. Nirat Hariphunchai, a poem of around 720 verses from the early 16th century, composed in the Lanna language, describes a pilgrimage from Chiang Mai.
Monastic life around the sacred chedi was revived in the 19th century, Most of the buildings are from the 20th century. In particular, restauration were made by the famous northern Thai monk Khruba Sriwichai the 1930, the same monk who had renovated Wat Ku Kut earlier on.
However, according to local folklore the central chedi originates in a much earlier period and a Mon temple is said to have existed here already in the 9th century. In 897 the then king of Hariphunchai is said to have built chedi to enshrine a hair of the Buddha.
In 1443, the temple was restored by the famous Lanna king Thilokarat. The oldest surviving buildings in their current form are from this period. Afterwards, the temple fell into decay again. Nirat Hariphunchai, a poem of around 720 verses from the early 16th century, composed in the Lanna language, describes a pilgrimage from Chiang Mai.
Monastic life around the sacred chedi was revived in the 19th century, Most of the buildings are from the 20th century. In particular, restauration were made by the famous northern Thai monk Khruba Sriwichai the 1930, the same monk who had renovated Wat Ku Kut earlier on.
East Gate with Chinthes
The main entrance of Wat Phra That Hariphunchai is from the east, giving access to the square walled grounds. The arched gate house, facing the river, is guarded by large red lions. The entire ensemble of the temple gate is designed in the Burmese style, particularly the roof of the gatehouse and the appearance of the lion guardians. The latter are believed to have magical powers to repell evil spirits. Leographs are known as "sing" in Thailand and Laos, a term derived from "sinha" in Sanskrit. In China and Japan, they are called "shshi". Lions are among the oldest and most common guardian sculptures in Indian art, they appeared in Buddhist temple art aalready around 200 BCE.
The Burman word is Chinthe, a designation also related to "sinha". A Burmese legend corresponding the founding myth of the Sinhalese people of Sri Lanka has it that a princess of Vanga (Bengal) once had a son with a lion. The son was called Sinhabahu, "lion's arm". He was raised among humans and when the lion devasted the country, Sinhabahu managed to kill him, not knowing the beast was his father. In order to atone for his sin of patricide, the son later constructed a statue of a lion as a guardian of a temple.
In comparison to ost Burmese Chintes and also to other Thai Sing, the lion guardians of Wat Phra That Hariphunchai are not shown seated but standing, almost dynamic.
In comparison to ost Burmese Chintes and also to other Thai Sing, the lion guardians of Wat Phra That Hariphunchai are not shown seated but standing, almost dynamic.
Ho Rakhang of Wat Phra That Hariphunchai
One of the most significant attractions of Wat Phra That Hariphunchai in Lamphun is the open bell tower seen to the right after entering the temple compound through the lion gate from the east. A bell tower is typical of Thai temples in general, it's called "Ho Rakhang" in Thai (also transcribed "Hor Rakhang").
The bell tower of Wat Phra That Hariphunchai is two-storeyed and held in a Burmese style. The building is from the 1860s. The tower has a bell indeed, it's in the upper storey. But it's striking feature is a gong. Most probably, the gong in the center of the lower tower is from the same period, too. However, this remarkable bronze gong is sometimes attributed to the reign of Mengrai around 1300, the period when Lanna conquered Hariphunchai. Some even claim the gong dates back to the 7th century, when Hariphunchai was founded by the legendary Queen Chama Thewi from Lawo. With a circumference of 2 meters, it is said to be the largest bronze gong of the world.
Ho Trai of Wat Phra That Hariphunchai
Ho Trais are the so-called libraries of Thai temples. Indeed, they contain scriptures for safekeeping, though not for lending. The sacred texts are only one sort of ritual items sheltered in a Ho Trai, which therefore corresponds a sacristy.
The elegant Ho Trai Lanna that can be seen in Wat Phra That Hariphunchai is from the 19th century, but held in the typical style of Lanna. It replaced an earlier library building. The main room of the sacristy is in the upper storey, which is a wooden pavilion constructed of teak, with intricately carved doors and gables and window pediments. The protuding two-storeyed roof in the Lanna style protects the sacristy against humidity caused by rainfall. The sacristy is placed on a 3 m tall substructure made of brick and painted red, which in turn stands on a terrace. The height of the substructure serves to protect the sacristy from flooding, but its slick red walls also help to reduce insect infestation, particularly against frequently invading termites misleadingly called "white ants" in northern Thailand. The staircase of the Ho Trai features Naga images as an additional spiritual protection.
Viharn Luang
The Viharn (also transcribed Vihan or Wiharn) is the largest assembly hall and prayer room of a monastery. The compund of the Wat Phra That Hariphunchai houses several viharns. Several of them surround the main chedi.
The main Viharn of Wat Phra That Hariphunchai s called Viharn Luang, which just means "large Viharn". It's situated in the axis of the east gate just in front of the main stupa, the golden Pathumwadi Chedi.The Viharn houses several old Buddha statues. A highly revered large seated image called the “Buddha with sharp shins” was cast in 1489 in the Lanna style.
The predecessor building was destroyed in the earthquake of 1915. The Viharn Luang was rebuilt around 1925 in a historicizing style, immitating the classical style of Lanna, rich in woodcarvings and paintings. The elegant gold tracery is modeled after the Viharn Lai Kham in Chieng Mai. Probably the most impressive decoration of Viharn Luang is the intricately decorated front gable. Figures of animals and mythical beings are well integrated in arabesque design, as if they were part of the floral creepers.
Phra Maha That Chedi
The principal stupa of Wat Phra That Hariphunchai is Phra Maha That Chedi also known as Pathumwadi Chedi. "Phra Maha That" means "Sacred Great Relic". This name means a Buddha relic, which is said to be enshrined in the stupa.
The Phra Maha That Chedi is 46 m high. The first chedi at this spot is believed to have been built in 897 and to have been no more than 10 m tall. It has been enlarged and embellished in the course of the centuries.
However, the better known foundation legend has it that it was built in the 11th century AD (17th century of the Thai Buddhist Era) by the historical Lanna King Dittaraja (Athitayarat) to house the abovementioned Buddha's Relic that had magically appeared in the garden of the royal palace.
The original stupa might have been built in the Mon style of a tiered pyramidical tower similar to Suwanna Chedi (see below) and Chedi Mahabhol (see above). Later on, King Phaya Sawawathisit (Phaya Sappasat) of Hariphunchai, who later on ordained as a Buddhist monk, enlarged the chedi without altering the original style.
When Lanna King Meng Rai, the founder of Chieng Mai further north, conquered the kingdom of Hariphunchai, he ordered the original Mon stupa to be repaced by a bell-shape chedi in the style of Lanna.
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Many succeeding Lanna kings renovated the Phra Maha That Chedi. The current shape and size is the result of a restoration under King Tilokarat around 1450 (20th century of the Thai Buddhist Era).
The striking feature of affixed bronze sheets is the result of a restoration under King Phra Mueang Kaew of Chiang Mai in 1511. He introduced annual temple festivals for the purpose of gathering donations for buying the copper used for the coating the chedi. In large parts, the copper plates are covered with gold leafs, just like the famous chedi of Wat Doi Sothep near Chieng Mai. Repousse Buddhas are indicative of this classival Lanna Early period, too.
The Phra Maha That Chedi is 46 m high. The first chedi at this spot is believed to have been built in 897 and to have been no more than 10 m tall. It has been enlarged and embellished in the course of the centuries.
However, the better known foundation legend has it that it was built in the 11th century AD (17th century of the Thai Buddhist Era) by the historical Lanna King Dittaraja (Athitayarat) to house the abovementioned Buddha's Relic that had magically appeared in the garden of the royal palace.
The original stupa might have been built in the Mon style of a tiered pyramidical tower similar to Suwanna Chedi (see below) and Chedi Mahabhol (see above). Later on, King Phaya Sawawathisit (Phaya Sappasat) of Hariphunchai, who later on ordained as a Buddhist monk, enlarged the chedi without altering the original style.
When Lanna King Meng Rai, the founder of Chieng Mai further north, conquered the kingdom of Hariphunchai, he ordered the original Mon stupa to be repaced by a bell-shape chedi in the style of Lanna.
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Many succeeding Lanna kings renovated the Phra Maha That Chedi. The current shape and size is the result of a restoration under King Tilokarat around 1450 (20th century of the Thai Buddhist Era).
The striking feature of affixed bronze sheets is the result of a restoration under King Phra Mueang Kaew of Chiang Mai in 1511. He introduced annual temple festivals for the purpose of gathering donations for buying the copper used for the coating the chedi. In large parts, the copper plates are covered with gold leafs, just like the famous chedi of Wat Doi Sothep near Chieng Mai. Repousse Buddhas are indicative of this classival Lanna Early period, too.
The Phra Maha That Chedi is a typical example of the Lanna style of stupa buildings. It's definitely inspired by chedi architecture of neighbouring Myanmar, but the Lanna style is nevertheless distinct. Whereas Burmese chedis tend to have a continuous contour, blending the substructure with the dome by a transition as smooth as possible, Lanna chedis have a clear binary division. The substructure and the upper part have not only different groundplans, square and circular in the case of Phra Maha That Chedi, but they also show a clearly marked horizontal borderline. Another characteristic feature of substructures of Lanna Chedis is that the square groundplan has projections in the at the four sides, iteratively staggered, and accordingly recesses at the corners, multiple internal edges. This is rarely seen at substructures of stupas in Myanmar.
In contrast to architecture of central Thailand, it's typical of temples in northern Thailand that chedis are surrounded by fences, accompanied by chapels containing Buddha statues and by strikingly large lacy parasols at the four corners. However, the latter are additions from the early 19th century. Also the crowning parasol of the chedi, made of almost seven kilograms of gold, is from this period, when Lanna, previously dominated by Myanamar, was steadily integrated in the Thai kingdom during the early Bangkok period. It was King Kawila of Chieng Mai, the founder of the Chetton dynasty and a tributary ruler of King Rama I, who ordered the precious embellishments at the pricipal Chedi of Wat Phra That Hariphunchai.
In contrast to architecture of central Thailand, it's typical of temples in northern Thailand that chedis are surrounded by fences, accompanied by chapels containing Buddha statues and by strikingly large lacy parasols at the four corners. However, the latter are additions from the early 19th century. Also the crowning parasol of the chedi, made of almost seven kilograms of gold, is from this period, when Lanna, previously dominated by Myanamar, was steadily integrated in the Thai kingdom during the early Bangkok period. It was King Kawila of Chieng Mai, the founder of the Chetton dynasty and a tributary ruler of King Rama I, who ordered the precious embellishments at the pricipal Chedi of Wat Phra That Hariphunchai.
Suwanna Chedi also known as Pathumwadi Chedi
In the northern courtyard of the temple compound, within the residential area of the monastery, is a steep stupa, called Suwanna Chedi, in a very ancient style. "Suwanna" means "gold". The name refers to the legend that the tip of the building was once decorated with gold. King Dittaraja (Athitayarat) and his consort Queen Pathumwadi are credited with having built the Chedi (around 1060 AD, according to other chronology reconstructions of historians they reigned one century later on).
Though built in the Thai Lanna period, the Suwanna Chedi obviously modeled after the preceding Mon style of Hariphunchai as known from Chedi Mahabhol of Wat Ku Kut alias Wat Chamdevi (see above or click here).
Though built in the Thai Lanna period, the Suwanna Chedi obviously modeled after the preceding Mon style of Hariphunchai as known from Chedi Mahabhol of Wat Ku Kut alias Wat Chamdevi (see above or click here).
In its current form, the Suwanna Chedi dates from 1418, during the early years of the reign of Tilokarat, the most famous king of Lanna. Like Chedi Mahabhol 1.2 km further west, the Suwanna Cedi has the shape of a pointed stepped pyramid, with five tiers of receding size, crating an optical illusion of even taller size when seen from below. Originally, the brick chedi was covered with stucco, but little of the decoration is left. Like Chedi Mahabhol, the Suwanna Chedi has a three niches on each side and each tier, in which Buddha statues stand upright. Regrettably, most of the statues are missing today.
Wat Phra Yuen
Wat Phra Yuen (also trancribed "Wat Phra Yeun") is located at the opposite side of Kuang River, around 1 km east of the town center of Lamphun. The ancient name was Wat Aranyikaram, which means forest monastery. The term refers to the first inhabitant, the most renowned forest-monk of the Lanna Period, Suvanna Thera (see below). The name "Wat Phra Yuen" goes back to an even earlier episode from the Hariphunchai period. "Yuen" means "standing". This term of the monastery refers to an image of a standing Buddha known as Phra Attatharod, which is said to have been built by Phrachao Thammamikracha in the second half of the 12th century. Phrachao Thammamikracha was the son of Phaya Artittayarat, the abovementioned Dittaraja of Hariphunchai, who was also involved in founding Wat Ku Kut and Wat Phra That Haripunchai.
The Lanna king Kue Na played a crucial role in introducing that tradition of Buddhism to Lanna that soon became the predominant ordination lineage in all Thai kingdoms and the only one officially recognized in modern Thailand, namely the Sri Lankan version of Theravada Buddhism. For this purpose, the king had invited the monk Sumana from Sukothai, the capital of the Thai kingdom further south. Sumana Thera, who had been ordained in the Sri Lankan sect, is believed to have spent two rainy seasons in Wat Phra Yuen in Lamphun, before continuing his journey to Chieng Mai, the then capital of Lanna. There he took residence in Wat Suan Dok around 1371 or 1373. Wat Suan Dok, also known as Buppharam or Flower Garden Monastery, then became the headquarter of the newly introduced Buddhist sect from Sri Lanka in the northern Thai kingdom of Lanna.
The Lanna king Kue Na played a crucial role in introducing that tradition of Buddhism to Lanna that soon became the predominant ordination lineage in all Thai kingdoms and the only one officially recognized in modern Thailand, namely the Sri Lankan version of Theravada Buddhism. For this purpose, the king had invited the monk Sumana from Sukothai, the capital of the Thai kingdom further south. Sumana Thera, who had been ordained in the Sri Lankan sect, is believed to have spent two rainy seasons in Wat Phra Yuen in Lamphun, before continuing his journey to Chieng Mai, the then capital of Lanna. There he took residence in Wat Suan Dok around 1371 or 1373. Wat Suan Dok, also known as Buppharam or Flower Garden Monastery, then became the headquarter of the newly introduced Buddhist sect from Sri Lanka in the northern Thai kingdom of Lanna.
for more historical background information on the introduction of the Sri Lankan version of Theravada Buddhism in Thailand click here...
The Sri Lankan lineage introduced by Sumana Thera is that of the Mahavihara in Anuradhapura, going back to Monk Mahinda, who had introduced it on the island in the time of the Indian Emperor Ashoka. Ashoka was Mahinda's father according to Buddhist chronicles. The new monastic tradition arriving accross the Bay of Bengal was called "Lankavamsa" in their ritual language Pali, a term literally meaning "Lanka-dynasty". The Thai name is "Lankawongse", also referred to as "Langkawong" or "Lankavong".
The Lankavong line came to Lamphun on two different routes, but both coalascing in one person, namely Sumana Thera, who deserves to be called the most influential monk in the history of Thai Buddhism.
The southern route went via Nakhon Si Thammarath on the Malay Peninsula. Historically, this is the most important town of present-day southern Thailand. Known as Ligor by the Khmer and as Tambralinga to the Indians and Sri Lankans, it flourished from the 11th to 13th century as an entrepot between the Gulf of Bengal and the Gulf of Siam in general and as a ling between Sri Lanka and Cambodia in particular. In the 13th century, King Chandrabhanu of Tambralinga invaded Sri Lanka and finally controlled the very north of the island.
In the second half of the 13th century Rama Kamhaeng, the great unifyer of Thai territory and culture, who claims to have conquered Nakhon Si Thammarath, invited some monks of the Lankan lineage, that has been well-established in Nakhon Si Thammarath alias Tambralinga, to his capital Sukothai, where they lived side by side with the earlier Southeast Asian tradition of Theravada, that of the Mon people. Rama Kamhaeng, the founding-father king of Thailand, also sent monks to Sri Lanka to study there. Furthermore, Thai travelers to Sri Lanka brought back a sapling of the Bodhi tree from the Mahavihara in Anuradhapura, thereby introducing the tradition of venerating Bodhi trees in Thailand.
Rama Kamhaeng's grandson and second successor Li Thai seems to have favoured the Lankavong branch of Theravada Buddhism. Li Thai introduced the tradition of becoming a monk himself for a limited period of time, 4 months in his case. An inscription left by this king states that he "loved to wander in the forest, staying here and there, neglecting food, and behaving in every respect after the manner of Sinhala monks." (The Sinhalese are the mainly Buddhist people in Sri Lanka.) Li Thai is also credited with having composed the Buddhist text known as Trai Phum Phra Ruang, a treatise on Buddhist cosmology, which is one of the oldest works of Thai literature. By his pious deeds and scholarly works Li Thai, the great patron of Buddhism, earned the honorific name Phra Mahathammaracha, which literally means "Holy Great Dharma-king". It corresponds the Pali term "Maha Dhammaraja". The triumph of the Mahavihara lineage from Sri Lanka over the local Mon tradition of Theravada Buddhism can be seen from the fact that Pali alone became the ceremonial language of Buddhism in Thailand, whereas the ritual language of the Mon Theravadins had been Sanskrit. The increasing predominance of Pali is partly a result of royal promotion of studies of the Pali Sacred Scriptures (Tipitaka) and commentaries and chronicles brought from Sri Lanka.
It was during the reign of this king, Li Thai alias Mahathammaracha I, that again a group of monks arrived from Sri Lanka. But this group came not from the south but via a different route, namely from the region around the Mon capital Bago and the former Mon capital Thaton. The latter, 350 km west of Sukothai, is located in between Lower Myanmar and Tenasserim, which is the northwestern coastline of the Malay Peninsula, belonging to Myanmar. Bago, just having become the Mon capital and developing into the most important city of Myanmar in the following decades, is 150 further west-northwest, on the way to Yangon.
Most of the monks of that group from the area of Bago and Thaton were of Southeastasian origin, but they had studied in Sri Lanka for a longer period of time. This new group of Lankavong monks was led by Somdet Phra Mahasami, who is better known under the Pali name mentioned above: Sumana Thera. He was the disciple of a Sri Lankan monk who became a missionary of Mahavihara traditions among Mon people in Lower Myanmar and probably also among Burmans in Upper Myanmar later on. This teacher from Sri Lanka traveling to Myanmar is known as Udumbaragiri Mahasami from the important Pali chronicle Jinakanamali of the Lanna Kingdom. The name "Udumbaragiri" refers to the monastery of his origin, it was the ancient name of the mountain and temple now called Dimbulagala, located in northeastern Sri Lanka. Those days, Dimbulagala alias Udumbaragiri was one of Sri Lanka's two headquarters of the forest-monks branch of the Buddhist order. Before becoming a missionary in Sukothai and Lanna, Sumana Thera had visited his teacher Udumbara Mahasami and had received higher ordination from him in the then Mon capital Bago (Pegu) in Lower Myanmar. This ordination is the reason why Sumana Thera, though being the chief monk in the capital, is renowned as a forest-monk, a so-called Arannavasin.
Sumana Thera, who was designated Buddhist primate in the Thai kingdom, played a significant role in making the Sri Lankan or Sinhalese lineage of Theravada the predominant one in the Thai capital Sukothai, from where it rapidly spread to central Siam and Cambodia and Laos, too. Today, the Sri Lankan Mahavihara lineage is the only surviving Buddhist sect in all four Theravada nations of Southeast Asia, also in Myamar.
To northern Thailand, then the independent Kingdom of Lanna, this Lankavong predominance came with Sumana Thera himself. As mentioned above, King Kue Na (1367–1385) invited the famous forest monk to his kingdom and first hosted him in Wat Phra Yuen, which was founded for this purpose. But Sumana Thera's final destination was Wat Suan Dok in Lanna's capital Chieng Mai, where he enshrined the relics he had brought with him. This monastery is said to have been built during the period Sumana Thera lived in Wat Phra Yuen in Lamphun. Wat Suan Dok, also known as Wat Buppharam, is located to the west just outside Chieng Mai, then also called Nabbisapura in Pali. Wat Suan Dok became the disseminator of the Lankavong school of Theravada Buddhism in Lanna, replacing the earlier Mon Theravada lineage, which had been introduced by the legendary Queen Chamadevi in Haripunchai. 8,400 monks of that earlier Mon lineage are said to have been reordained in the Sri Lankan Mahavihara lineage newly introduced by Sumana Thera under King Kue Na. Sumana Thera died in 1389.
In the early 15th century, under King Sam Fang Kaeng, the Sri Lankan form of Buddhism was further strengthened in Lanna by another group of twenty-one monks from northern Thailand, who went to Sri Lanka to be reordained there. They brought another forest-dwelling lineage back to Lanna.
It was under Lanna's most famous king, Tilokaraj (1441–1487), that the Lankavong finally became fully dominant in northern Thailand. In 1477, the king convoked a Buddhist council in Chieng Mai to review the Pali Canon received from Sri Lanka.
The Lankavong line came to Lamphun on two different routes, but both coalascing in one person, namely Sumana Thera, who deserves to be called the most influential monk in the history of Thai Buddhism.
The southern route went via Nakhon Si Thammarath on the Malay Peninsula. Historically, this is the most important town of present-day southern Thailand. Known as Ligor by the Khmer and as Tambralinga to the Indians and Sri Lankans, it flourished from the 11th to 13th century as an entrepot between the Gulf of Bengal and the Gulf of Siam in general and as a ling between Sri Lanka and Cambodia in particular. In the 13th century, King Chandrabhanu of Tambralinga invaded Sri Lanka and finally controlled the very north of the island.
In the second half of the 13th century Rama Kamhaeng, the great unifyer of Thai territory and culture, who claims to have conquered Nakhon Si Thammarath, invited some monks of the Lankan lineage, that has been well-established in Nakhon Si Thammarath alias Tambralinga, to his capital Sukothai, where they lived side by side with the earlier Southeast Asian tradition of Theravada, that of the Mon people. Rama Kamhaeng, the founding-father king of Thailand, also sent monks to Sri Lanka to study there. Furthermore, Thai travelers to Sri Lanka brought back a sapling of the Bodhi tree from the Mahavihara in Anuradhapura, thereby introducing the tradition of venerating Bodhi trees in Thailand.
Rama Kamhaeng's grandson and second successor Li Thai seems to have favoured the Lankavong branch of Theravada Buddhism. Li Thai introduced the tradition of becoming a monk himself for a limited period of time, 4 months in his case. An inscription left by this king states that he "loved to wander in the forest, staying here and there, neglecting food, and behaving in every respect after the manner of Sinhala monks." (The Sinhalese are the mainly Buddhist people in Sri Lanka.) Li Thai is also credited with having composed the Buddhist text known as Trai Phum Phra Ruang, a treatise on Buddhist cosmology, which is one of the oldest works of Thai literature. By his pious deeds and scholarly works Li Thai, the great patron of Buddhism, earned the honorific name Phra Mahathammaracha, which literally means "Holy Great Dharma-king". It corresponds the Pali term "Maha Dhammaraja". The triumph of the Mahavihara lineage from Sri Lanka over the local Mon tradition of Theravada Buddhism can be seen from the fact that Pali alone became the ceremonial language of Buddhism in Thailand, whereas the ritual language of the Mon Theravadins had been Sanskrit. The increasing predominance of Pali is partly a result of royal promotion of studies of the Pali Sacred Scriptures (Tipitaka) and commentaries and chronicles brought from Sri Lanka.
It was during the reign of this king, Li Thai alias Mahathammaracha I, that again a group of monks arrived from Sri Lanka. But this group came not from the south but via a different route, namely from the region around the Mon capital Bago and the former Mon capital Thaton. The latter, 350 km west of Sukothai, is located in between Lower Myanmar and Tenasserim, which is the northwestern coastline of the Malay Peninsula, belonging to Myanmar. Bago, just having become the Mon capital and developing into the most important city of Myanmar in the following decades, is 150 further west-northwest, on the way to Yangon.
Most of the monks of that group from the area of Bago and Thaton were of Southeastasian origin, but they had studied in Sri Lanka for a longer period of time. This new group of Lankavong monks was led by Somdet Phra Mahasami, who is better known under the Pali name mentioned above: Sumana Thera. He was the disciple of a Sri Lankan monk who became a missionary of Mahavihara traditions among Mon people in Lower Myanmar and probably also among Burmans in Upper Myanmar later on. This teacher from Sri Lanka traveling to Myanmar is known as Udumbaragiri Mahasami from the important Pali chronicle Jinakanamali of the Lanna Kingdom. The name "Udumbaragiri" refers to the monastery of his origin, it was the ancient name of the mountain and temple now called Dimbulagala, located in northeastern Sri Lanka. Those days, Dimbulagala alias Udumbaragiri was one of Sri Lanka's two headquarters of the forest-monks branch of the Buddhist order. Before becoming a missionary in Sukothai and Lanna, Sumana Thera had visited his teacher Udumbara Mahasami and had received higher ordination from him in the then Mon capital Bago (Pegu) in Lower Myanmar. This ordination is the reason why Sumana Thera, though being the chief monk in the capital, is renowned as a forest-monk, a so-called Arannavasin.
Sumana Thera, who was designated Buddhist primate in the Thai kingdom, played a significant role in making the Sri Lankan or Sinhalese lineage of Theravada the predominant one in the Thai capital Sukothai, from where it rapidly spread to central Siam and Cambodia and Laos, too. Today, the Sri Lankan Mahavihara lineage is the only surviving Buddhist sect in all four Theravada nations of Southeast Asia, also in Myamar.
To northern Thailand, then the independent Kingdom of Lanna, this Lankavong predominance came with Sumana Thera himself. As mentioned above, King Kue Na (1367–1385) invited the famous forest monk to his kingdom and first hosted him in Wat Phra Yuen, which was founded for this purpose. But Sumana Thera's final destination was Wat Suan Dok in Lanna's capital Chieng Mai, where he enshrined the relics he had brought with him. This monastery is said to have been built during the period Sumana Thera lived in Wat Phra Yuen in Lamphun. Wat Suan Dok, also known as Wat Buppharam, is located to the west just outside Chieng Mai, then also called Nabbisapura in Pali. Wat Suan Dok became the disseminator of the Lankavong school of Theravada Buddhism in Lanna, replacing the earlier Mon Theravada lineage, which had been introduced by the legendary Queen Chamadevi in Haripunchai. 8,400 monks of that earlier Mon lineage are said to have been reordained in the Sri Lankan Mahavihara lineage newly introduced by Sumana Thera under King Kue Na. Sumana Thera died in 1389.
In the early 15th century, under King Sam Fang Kaeng, the Sri Lankan form of Buddhism was further strengthened in Lanna by another group of twenty-one monks from northern Thailand, who went to Sri Lanka to be reordained there. They brought another forest-dwelling lineage back to Lanna.
It was under Lanna's most famous king, Tilokaraj (1441–1487), that the Lankavong finally became fully dominant in northern Thailand. In 1477, the king convoked a Buddhist council in Chieng Mai to review the Pali Canon received from Sri Lanka.
The most significant feature of Wat Phra Yuen is a Chedi in a Burmese style. In its current form, it's from the beginning of the 20th century. The former building was a Mondhop, this means, the Chedi originally had an interior shrine room for a Buddha statue. The current layout has niches containing standing Buddha statues in the center of each side. The pattern of a tiered pyramidical roof atop a cuboid main building is that of the Mon-style of classical Burmese temples. The peak of the roof is a chedi en minature crowned by a so-called Hti, a symbolic umbrella made of precious materials. This spire is typical of all Burmese stupas alias chedis. The main building stands on an elevated terrace, this substructure being an integral part of the building. Four flights of steps lead to the square terrace that allows circumambulation. Again, this is modeled after Burmese sacred architecture. Four small circular satellite stupas are placed in the four corners of the terrace.
As mentioned above, a standing Buddha was venerated at this site already before the monastery was founded. King Kue Na enshrined this statue in the original Mondhop but also created three copies to face all cardinal directions.
At the northern side of the terrace is a stele from 1370 AD, the year in which the monastery of Phra Yuen was founded. It's the oldest in-situ inscription stele far and wide. It confirms that Kue Na is the rightful successor, by mentioning his three ancestors in the male line, including his great-grandfather Meng Rai, the founder of the Lanna Kingdom.
As mentioned above, a standing Buddha was venerated at this site already before the monastery was founded. King Kue Na enshrined this statue in the original Mondhop but also created three copies to face all cardinal directions.
At the northern side of the terrace is a stele from 1370 AD, the year in which the monastery of Phra Yuen was founded. It's the oldest in-situ inscription stele far and wide. It confirms that Kue Na is the rightful successor, by mentioning his three ancestors in the male line, including his great-grandfather Meng Rai, the founder of the Lanna Kingdom.
Apart from lions guardians in front of the gates, Naga statues of very different designs can be seen protecting temples in Thailand and neighbouring countries. They often form the balustrades of entrances to ceremonial halls such as Viharns and Bots. Some Nagas look like serpents or multi-headed cobras, others resemble dragons, or they are hybrid creatures. Nagas play an important role in Southeastasian mythologies. They are both revered and feared. On the one hand, they are fertility symbols and protectors. On the other hand, they are believed to cause diseases or damage when angered.
Higher ordination is called Upasampada in Pali. According to the Vinaya, the canonical monastic rules, the ceremony must take place within a distinct area marked by a clear boundary. In Thai monasteries, this is a hall called Ubosoth or Bot. It's marked by eight boundary stones, the so-called Bai Sema steles, placed at the corners and cardinal points in front of the building. In most monasteries, this ordination hall is smaller than the Viharn, the hall for daily prayers and rituals and assemblies.
Because a large part of the male population in Thailand receives higher ordination and becomes a monk for at least a few months, ordination ceremonies are not a rare event. So chances are good when visting a handful of temples to see one. Foreign visitors should then remain restrained and unobstrusive, but are allowed to see the ceremony. But be aware, it's also a family celebration, not only a public event.
A person must be 20 years old in order to become a fully ordained monk or nun. A male or female under the age of 20 years can only become a novice, a so-called Samanera or Samaneri respectively, the temple ceremony being similar. Female higher ordinations are very rare in Thailand, though in recent decades they were reintroduced in Thailand unofficially and have been accepted in other Theravada countries. But since 1928, only men are permitted to receive higher ordination in Thailand, neither nuns nor female novices are officially recognized.
Because a large part of the male population in Thailand receives higher ordination and becomes a monk for at least a few months, ordination ceremonies are not a rare event. So chances are good when visting a handful of temples to see one. Foreign visitors should then remain restrained and unobstrusive, but are allowed to see the ceremony. But be aware, it's also a family celebration, not only a public event.
A person must be 20 years old in order to become a fully ordained monk or nun. A male or female under the age of 20 years can only become a novice, a so-called Samanera or Samaneri respectively, the temple ceremony being similar. Female higher ordinations are very rare in Thailand, though in recent decades they were reintroduced in Thailand unofficially and have been accepted in other Theravada countries. But since 1928, only men are permitted to receive higher ordination in Thailand, neither nuns nor female novices are officially recognized.
Wat Mahawan
According to local traditions Wat Mahawan Woromahawihan was founded by the legendary Queen Chama Thewi in 657. One early Buddha statue is seated in front of a stylized Naga hood. Because of its dark colour this statue known as Phra Rot Lamphun or Phra Rot Lusng. It is believed to be the Phra Phuttha Sikkhi, the "Sacred Buddha Black", which was brought from Lawo with her, when Queen Chammathewi came to this region to introduce Buddhist culture. Locals used this image as a model for creating votive tablets that are named after the temple, "Phra Rod Mahawan".
The temple compound of Wat Mahawan Woromahawihan has a gilded chedi, a quite large library building, an ordination hall, and a richly decorated prayer and assembly hall from the Bangkok period. The latter is a colourful viharn with those typical pediment-woodcarvings of a northern Thai temple and a picturesque snake or dragon balustrade. Apart from the viharn, the Ho Trau is another building of interest. This Ho Trai was constructed in the 1940s.
Ku Chang and Ku Mah Chedis
The Ku Chang and Ku Mah Chedis are situated to the north of the fortified inner city and only about 200 m west of the Mae Kuang.
According to local folklore, the two chedis go back to the founding legend of Hariphunchai. The name "Ku Chang" means “Chedi of the Elephant". The name refers to Queen Chamathewi's war elephant, whose tusks are said to be enshrined in this stupa. The tusks are believed to have magical powers: Whoever stood in their direction fell dead instantly. Thus, the tusks were enshrined pointing upwards for the safety of pious visitors. This Chedi is built in a cylindrical shape known as Ghatakara from ancient Buddhist manuals.
The "Ku Mah" is the "Chedi of the Horse chedi” is a bell-shaped, a form called "Ganthakara". This stupa enshrines the remains of a horse of a sons of the Queen.
According to local folklore, the two chedis go back to the founding legend of Hariphunchai. The name "Ku Chang" means “Chedi of the Elephant". The name refers to Queen Chamathewi's war elephant, whose tusks are said to be enshrined in this stupa. The tusks are believed to have magical powers: Whoever stood in their direction fell dead instantly. Thus, the tusks were enshrined pointing upwards for the safety of pious visitors. This Chedi is built in a cylindrical shape known as Ghatakara from ancient Buddhist manuals.
The "Ku Mah" is the "Chedi of the Horse chedi” is a bell-shaped, a form called "Ganthakara". This stupa enshrines the remains of a horse of a sons of the Queen.
Hariphunchai National Museum in Lamphun
The Hariphunchai National Museum is one of more than 40 official national museums of Thailand. It was founded in 1927 in a wing of Wat Phra That Hariphunchai. In 1974, it moved to its modern building, Which is just oposite to that temple at the main street (Highway 106) just opposite to that temple.
The Hariphunchai National Museum focuses on regional artifacts from the Haripunchai and Lanna periods, though Ratanakosin (Bangkok period) is also represented, of course. The groundfloor hall exhibits 26 stone tablets with inscriptions, of which eight, in Mon and partly in Pali, are from the Haripunchai period. The earliest surviving inscriptions of the Mon on the territory of Hariphunchai are from the 11th century AD. Among the exhibits are the famous inscription from Wat Don and the abovementioned one of Wat Kukut, both mentioning a donor who calls himseld Sabbhadhisiddhi, who reigned in the late 11th or in the 12th century.
Concerning script and language, they resemble more those of the Mon in Lower Myanmar than those of the Mon in southern Thailand, the latter known as Dvaravati culture. The other 18 insciptions in the hall are from the Lanna period and written in Lanna and Thai scripts, which differ in language as well as in script. The Lanna script is derived from the abovementioned Mon script of Haripunchai.
The Buddha statues from the respective periods are on display in the long main hall of the upper floor. Other rooms showcase ceramics and woodcarvings typical of northern Thailand.
The Hariphunchai National Museum focuses on regional artifacts from the Haripunchai and Lanna periods, though Ratanakosin (Bangkok period) is also represented, of course. The groundfloor hall exhibits 26 stone tablets with inscriptions, of which eight, in Mon and partly in Pali, are from the Haripunchai period. The earliest surviving inscriptions of the Mon on the territory of Hariphunchai are from the 11th century AD. Among the exhibits are the famous inscription from Wat Don and the abovementioned one of Wat Kukut, both mentioning a donor who calls himseld Sabbhadhisiddhi, who reigned in the late 11th or in the 12th century.
Concerning script and language, they resemble more those of the Mon in Lower Myanmar than those of the Mon in southern Thailand, the latter known as Dvaravati culture. The other 18 insciptions in the hall are from the Lanna period and written in Lanna and Thai scripts, which differ in language as well as in script. The Lanna script is derived from the abovementioned Mon script of Haripunchai.
The Buddha statues from the respective periods are on display in the long main hall of the upper floor. Other rooms showcase ceramics and woodcarvings typical of northern Thailand.