Si Thep, formerly also known as Mueang Aphai Sali, is a historical park in central Thailand, containing ruins from roughly the 6th to 13th century. The major attractions are two Dvaravati-period stupas from the first millenium AD and three Khmer-period towers from the second millennium and their corresponding relief art still in situ.
From a touristical perspective, the archaeological site of Si Thep (also transcribed "Si Tep") is not as exciting as the Khmer-period ruins at Phimai 150 km further east or the early Thai-period cities rich in temple buildings, such as Sukothai or Si Satchanalai or Kamphaeng Phet 200 km to the northwest. However, from a historical perspective, Si Thep can be called somewhat special. Firstly, it's significantly older than those better-known other sites just mentioned. Secondly, the actual area of the ancient city of Si Thep was even larger in size than the said later and more impressive Khmer and Thai temple towns. Thirdly, Si Thep's location was quite isolated from contemporary urban settlements, that formed a cluster further south. In many ways, Si Thep is still a mystery. The datings, the original ancient name of the city, and even the ethnic and political and cultural affiliation of the early historical settlement are still under debate. Surprisingly, this inland city is one major finding places of Thailand's earliest and finest Hindu sculptures, the style of which seems to be a unique mix of various indianized cultures in maritime regions of Southeast Asia, which were mainly Buddhist.
|
Si Thep article Content: Location History Attractions: - Khao Klang Nai - Prang Si Thep - Prang Song Phi Nong - Prang Ruesi - Khao Klang Nok What today's visitor can expect to see in the archaeological park of Si Tep are mainly three temples from the later Khmer period and two stupas from the preceding Dvaravati period.
|
Location of Si Thep
Geographically, Si Thep is situated in between the Khorat Plateau and the basin of the Chao Phraya, more precisely: at the lower end of the valley of Petchabun, where its river Mae Nam Pa Sak (Pasak) reaches the plains of central Thailand. It's not far from the first foothills of the north-central ranges of Thailand. Administrationally, Si Thep Historical Park is located in the district (amphoe) of the same name in Petchabun Province, which belongs to the North Central Thailand Region. Thereby, it's part of Central Thailand, but very close to the Isan (Northeast Thailand). To put it in other words: Si Thep is at the northeastern margin of the basin of central Thailand.
The archaological site is in 250 km distance north-northeast of Bangkok and 130 km north-northeast of Lopburi, on the way to the national parks of Nam Nao and Thung Salaeng Luang. Petchabun, the district capital close to both national parks, is 125 km north of Si Thep. |
location of Si Thep in Central Thailand
|
History of Si Thep in Thailand
Apart from fortified Pyu towns such as Beikthano in Myanmar, Si Thep was arguably one of the first large-scale temple towns in Southeast Asia, although some Dvaravati towns in the lower basin of the Chao Phraya river developed into complex state societies even earlier. But Si Thep in the periphery of the Dvaravati region was much larger. In the 7th century AD, temple towns of similar size and significance were only Sambor Prei Kuk in Cambodia, almost 500 km to the southeast, and Sri Ksetra in Myanmar, more than 700 km to the northest. Geographically, Si Thep marks the center of early urbanized settlement in mainland Southeast Asia.
The historical period of Si Thep can be diveded into three parts. The early period, rougly from the 5th to 7th century, is marked by Indianization like under the cultural influence of the neighbouring contemporary Funan maritime empire in southern Vietnam and Cambodia. Several dozens of excellent Hindu statues from this period have been found in Si Thep. Subsequently, the Dvaravati period of Si Thep lasted till the first half of the 11th century. Two Buddhist stupas from this period can be seen in Si Thep, one being the largest Dvaravati-period monument at all, the other one decorated with finest examples of Dvaravati-style stucco sculptures. From the 11th to 13th century, Si Thep - like the neighbouring regions of Phimai to the east and Lopburi to the south west - was under the contol of the Khmer Empire of Angkor. Three temple towers in the typical style of Khmer Prasats remain from this perod. Afterwards, Si Thep fell into decay. It was rediscovered in the early 20th century and excavated in the 1930s. Since 2019, Si Thep is placed on the so-called tentative list of UNESCO, this means, proposed and under examination to become a World Heritage Site.
The historical period of Si Thep can be diveded into three parts. The early period, rougly from the 5th to 7th century, is marked by Indianization like under the cultural influence of the neighbouring contemporary Funan maritime empire in southern Vietnam and Cambodia. Several dozens of excellent Hindu statues from this period have been found in Si Thep. Subsequently, the Dvaravati period of Si Thep lasted till the first half of the 11th century. Two Buddhist stupas from this period can be seen in Si Thep, one being the largest Dvaravati-period monument at all, the other one decorated with finest examples of Dvaravati-style stucco sculptures. From the 11th to 13th century, Si Thep - like the neighbouring regions of Phimai to the east and Lopburi to the south west - was under the contol of the Khmer Empire of Angkor. Three temple towers in the typical style of Khmer Prasats remain from this perod. Afterwards, Si Thep fell into decay. It was rediscovered in the early 20th century and excavated in the 1930s. Since 2019, Si Thep is placed on the so-called tentative list of UNESCO, this means, proposed and under examination to become a World Heritage Site.
Prehistory of Si Thep: first centuries AD - burials
In 1988, five prehistoric human skeletons were excavated from 4 m below ground level in a mound of Si Thep. One female skeleton was completely conserved, the woman was lying on her back and aligned to the northern direction. The human remains were buried with potteries, glass, and beads. The said female skeleton in particular wore a carnelian necklace, bronze bangles at her elbows, and iron tools. The excavation pit can now be seen in a site museum. The skeletons are from the time of raughly the 1st to 3rd century AD. During this period Si Thep was not yet urbanized. Similar tombs from the same period are known from excavations in the vicinity of Si Thep.
Early Phase of Indianisation and Urbanisation of Si Thep: roughly 400-700 AD - Hindu sculptures
The first urbanisation in the area that became Si Thep, might well have been taken place in the early period of Indianisation of this region, this is the around the 5th century. It's likely that this first city was the so-called Mueng Nai, the inner city surrounded by the circular moat.
Starting already in the 1st century AD, Indian culture had gained a significant impact on the history of Southeast Asia, first at the southwestern coasts and on islands such as Borneo. The Indianization marks the beginning of the historical period in Southeast Asia, as Indian alphabeths and languages were used for the first epigraphical records in this part of the world. Around 300, several ethnical communitites developed into first towns - and maybe even into territorial states such as Funan in the very southwest of the mainland. For the most part, this was not a result of Indian military invasions but a peaceful transfer of cultural elements, not only by trade but also for the political purpuses of local clan rulers. They invited Indian Brahmins, who were not only ritual specialists of newly introduced religions but also scientific and administrational experts. With the help of Brahmins and also of Buddhist monks, local rulers gained more prestige and administational power and thereby could modernize and expand the territories under their control.
Hinduism was practiced in Si Tep from the 5th or 6th century onwards. According to the British Orientalist H.G. Quaritch Wales, who started the excavations of Si Thep in 1935, it's more likely that Hindu traditions were introduced from the region of today's Cambodia than from the closer-by towns in the lower basin of Thailand's Chao Phraya river. The the latter region was mainly Buddhist, though Hindu sculptures also occur at U Thong, Ku Bua, and Nakhon Pathom in central Thailand. However, in Si Thep they are predominant over Buddhist sculptures, just like like in contemporary Cambodia. This very same reverse pattern seems to apply to the ancient site Si Mahosot 125 km east of modern Bangkok, where among other sculptures an admirably fine Vishnu statue was discovered in the nearby forest of Dong Si Maha Pot.
Though the temples in Si Thep were mainly dedicated to Shiva in subsequent centuries, as can be seen from the many findings of yoni pedestals for Shiva Lingams, the early pieces of sculptural art are predominantly from the Vaishnava tradition. The most remarkable findings are depictions of the sun god Surya. Though not a major deity in today's Hinduism, Surya played a prominent role along various coastal regions of India such as Odisha, Tamil Nadu, and Gujarat. Three of the four Surya sculptures excavated in Si Thep in 1988 are now on display in the National Museum in Bangkok, one is in the Metropolitan Museum of Art in New York. The hands and the characteristic lotus attributes are missing. But the face is elegantly carved, with the halo of the sun god and a conical faceted hair crown. A typical Southeast Asian feature are the moustache and beard, though this design is also known from Indian presentations of Buddhas and priest-kings. One of Thailand's most beautiful sculptures of this period was a 1 m tall Krishna statue found in Si Thep, now on display in the National Museum in Bangkok. The body is shown in Tribhanga posture.
Although Hinduism was predominant in the early urban phase of Si Thep, remains of the presence of Buddhism have also been found. This is no surprise, as the neighbouring Dvaravati region was mainly Buddhist, as mentioned, and also the Funan region of what is now Cambodia and the southern tip of Vietnam, introduced Buddhism together with Hinduism.
What is most surprising about the works of art from this early urban period of Si Thep is that the sculptures resemble Indian idols more than those found in the said to regions of Dvaravati and Funan. One would expect the opposite, namely that the said two maritime regions with their more direct links to India should be more closely tight to Indian art accordingly. However, despite the direct trade routes of the two neighbour regions in the south and southeast, there seems to have been a general pattern in the political development of Southeast Asia that the invitation of experts from India as court advisors of ambitious political leaders took place in the hinterland even more than at the coast. But the astonishingly close relationship of early sculptural art from Si Thep to Indian models, moreover, gave rise to the fargoing theory that the Indianisation and urbanisation consisted not only in cooperation of locals with indian advisors. Rather, it might be that the urbanisation of Si Thep is the result of an immigration of a large group of Indian settlers.
Starting already in the 1st century AD, Indian culture had gained a significant impact on the history of Southeast Asia, first at the southwestern coasts and on islands such as Borneo. The Indianization marks the beginning of the historical period in Southeast Asia, as Indian alphabeths and languages were used for the first epigraphical records in this part of the world. Around 300, several ethnical communitites developed into first towns - and maybe even into territorial states such as Funan in the very southwest of the mainland. For the most part, this was not a result of Indian military invasions but a peaceful transfer of cultural elements, not only by trade but also for the political purpuses of local clan rulers. They invited Indian Brahmins, who were not only ritual specialists of newly introduced religions but also scientific and administrational experts. With the help of Brahmins and also of Buddhist monks, local rulers gained more prestige and administational power and thereby could modernize and expand the territories under their control.
Hinduism was practiced in Si Tep from the 5th or 6th century onwards. According to the British Orientalist H.G. Quaritch Wales, who started the excavations of Si Thep in 1935, it's more likely that Hindu traditions were introduced from the region of today's Cambodia than from the closer-by towns in the lower basin of Thailand's Chao Phraya river. The the latter region was mainly Buddhist, though Hindu sculptures also occur at U Thong, Ku Bua, and Nakhon Pathom in central Thailand. However, in Si Thep they are predominant over Buddhist sculptures, just like like in contemporary Cambodia. This very same reverse pattern seems to apply to the ancient site Si Mahosot 125 km east of modern Bangkok, where among other sculptures an admirably fine Vishnu statue was discovered in the nearby forest of Dong Si Maha Pot.
Though the temples in Si Thep were mainly dedicated to Shiva in subsequent centuries, as can be seen from the many findings of yoni pedestals for Shiva Lingams, the early pieces of sculptural art are predominantly from the Vaishnava tradition. The most remarkable findings are depictions of the sun god Surya. Though not a major deity in today's Hinduism, Surya played a prominent role along various coastal regions of India such as Odisha, Tamil Nadu, and Gujarat. Three of the four Surya sculptures excavated in Si Thep in 1988 are now on display in the National Museum in Bangkok, one is in the Metropolitan Museum of Art in New York. The hands and the characteristic lotus attributes are missing. But the face is elegantly carved, with the halo of the sun god and a conical faceted hair crown. A typical Southeast Asian feature are the moustache and beard, though this design is also known from Indian presentations of Buddhas and priest-kings. One of Thailand's most beautiful sculptures of this period was a 1 m tall Krishna statue found in Si Thep, now on display in the National Museum in Bangkok. The body is shown in Tribhanga posture.
Although Hinduism was predominant in the early urban phase of Si Thep, remains of the presence of Buddhism have also been found. This is no surprise, as the neighbouring Dvaravati region was mainly Buddhist, as mentioned, and also the Funan region of what is now Cambodia and the southern tip of Vietnam, introduced Buddhism together with Hinduism.
What is most surprising about the works of art from this early urban period of Si Thep is that the sculptures resemble Indian idols more than those found in the said to regions of Dvaravati and Funan. One would expect the opposite, namely that the said two maritime regions with their more direct links to India should be more closely tight to Indian art accordingly. However, despite the direct trade routes of the two neighbour regions in the south and southeast, there seems to have been a general pattern in the political development of Southeast Asia that the invitation of experts from India as court advisors of ambitious political leaders took place in the hinterland even more than at the coast. But the astonishingly close relationship of early sculptural art from Si Thep to Indian models, moreover, gave rise to the fargoing theory that the Indianisation and urbanisation consisted not only in cooperation of locals with indian advisors. Rather, it might be that the urbanisation of Si Thep is the result of an immigration of a large group of Indian settlers.
Dvaravati Period of Si Thep: about 700-1000 AD - Buddhist stupas and reliefs and statues
From the 7th or 8th century onwards, the art of Si Thep resembles that of the neighbouring core region of Dvaravati. The Sanskrit name "Dvaravati" is known from silver coins found in Nakhon Pathom. The 7th century Chinese traveler Xuanzang called it "Tolopoti". The oldest known Mon-Buddhist inscription, found near Nakhon Pathom, is probably from the 6th century, though some first urban settlement in this area existed as early as the 3rd or 4th century AD. Around 20 Dvaravati cities in the lower Chao Phraya basin are excavated or known from aerial photography. Dvaravati culture is attributed to the Mon people, which are linguistically related to the Khmer. Today, the Mon, also known as Talaing, are an ethnic minority in western Thailand and adjacent southern Myanmar.
Dvaravati culture in general and the corresponding period in Si Thep in particular are mainly Buddhist, as can be seen from the fact that the two largest monuments of Si Thep are Buddhist stupas, built during this period. One main feature of the material culture of the Dvaravati culture are the Buddhist Wheels, so-called Dharmachakras. The Dharmachakra stele near Khao Klang Nai in the inner city or Si Thep might well be the largest and most elaborate one in Thailand. Buddha and Bodhisattva images from around the 8th century have been found also in the cave of Khlao Thamorat in 15 km distance, the foot of that hill belonging to the irrigated area of Si Thep. The natural hilltop cave Khao Thamorat was transformed into a Buddhist monastery and pilgrimage site. A stone pillar with reliefs in the center allowed for circumambulation by devotees. Thamorat, which is not easy to reach, is one of the most significant Buddhist caves with sculptural decorations in Southeast Asia. The statues are partly Theravadin, like Mon statues, but they are also influenced by the Mahayanistic style of the maritime Srivijaya Empire (Sumatra). Most of them are now exhibited in museums. The decorations of the stupa in Si Thep's inner city, Khao Klang Nai, are still in situ. They depict animals and gnomes. The latter, known as Ganas, are the helpers of the Hindu deity Ganesha. Nonetheless, Ganas just like animals are typical decorations of Buddhist temples in particular, as can be seen at Buddhist monuments of all periods in Sri Lanka. However, the production of definite Hindu works of art did not come to an end in the Dvaravati period of Si Thep. Like the Dvaravati culture in her core region already in earlier centuries, Buddhism was predominant but not exclusive. Hindu statues were also found in the large Dvaravati towns in the lower Chao Phraya Bassin. The Hindu sculptures of Si Thep attributed to this period still differ significantly from those of contemporary southern and eastern Thailand. Not only are they much more elaborate, they also show a distinct style. Vishnu usually carries an octagonal headdress in Si Thep.
One characteristic of almost all Dvaravati towns is the arrangement of three distinct urban areas, which are usually divided by two moats. Firstly, there is an inner city, completely surrounded by a moat. Most temples are found in this core city. In the case of Si Thep, this inner city known as Mueang Nai (almost identical with today's Historical Part) is roughly a circle of 1.3 km diameter, thereby covering almost 1.5 km². It may be assumed that this is not only the oldest part of the urbanisation but that in later centuries it served as the ceremonial and royal residential area, when the city was expanding. Maybe, the inner city contained also the quarters of merchants. The eyecatching feature of the fortification of Dvaravati towns such as Si Thep is a prolonged second moat that usually included the inner city at the western edge. This means the city is usually extended to the east. This extension-moat can be rectangular, with rounded corners, or entirely oval in the case of early Dvaravati cities. In the case of Si Thep, the second quarter of the city measures 1.4 km north-south and 1,7 km west-east. This part of the city, outside the first moat but within the area of the second moat, may have been mainly the settlement area of common people. However, the fortified town of around 4.2 km² is still not the entire area of the city. Outside both moats there are scattered groups of dwellings. Presumably, they were mostly inhabited by farmers. The outermost city is a combination of villages and cultivation areas as well as religious monuments. Thus, Si Thep’s urban area as well as material culture spilled out of its fortified area. Actually, the outer temples often surpass the temples of the inner city in size, like later on in Bagan in Myanmar, too. The outermost part of the city has no clear boundaries. Rather, it was densely populated near the moat, with a fluent transition to a purely agricultural area, altogether a suburb merging into groups of villages. The core city of Si Thep was connected to the outskirts via a complex hydraulic system. A rough guess of the size of the (not clearly marked!) urban area of Si Thep is that it covered 10 km² in total. The population size might have been around 100,000 inhabitants. This means, during the Dvaravati period Si Thep was the largest city on the territory of what is now Thailand. In size, this immense Southeast Asian city was rivaled only by Bheiktano in Myanmar and Sambor Prei Kuk in Cambodia. (In the preceding Funan period Oc Eo in what is today Vietnam was of similar size, though it had a completely different layout.)
It's not entirely clear whether the inhabitants of Si Thep in her heydays were Mon or Khmer settlers or indigenous people or Indian migrants or - most likely - a mix of all those various ethnic groups. Definitely, the Khmer were aready present in Si Thep during the Dvaravati period and even earlier, as is known from the Khmer Bhavavarman inscription from roughly the 6th century.
Dvaravati culture in general and the corresponding period in Si Thep in particular are mainly Buddhist, as can be seen from the fact that the two largest monuments of Si Thep are Buddhist stupas, built during this period. One main feature of the material culture of the Dvaravati culture are the Buddhist Wheels, so-called Dharmachakras. The Dharmachakra stele near Khao Klang Nai in the inner city or Si Thep might well be the largest and most elaborate one in Thailand. Buddha and Bodhisattva images from around the 8th century have been found also in the cave of Khlao Thamorat in 15 km distance, the foot of that hill belonging to the irrigated area of Si Thep. The natural hilltop cave Khao Thamorat was transformed into a Buddhist monastery and pilgrimage site. A stone pillar with reliefs in the center allowed for circumambulation by devotees. Thamorat, which is not easy to reach, is one of the most significant Buddhist caves with sculptural decorations in Southeast Asia. The statues are partly Theravadin, like Mon statues, but they are also influenced by the Mahayanistic style of the maritime Srivijaya Empire (Sumatra). Most of them are now exhibited in museums. The decorations of the stupa in Si Thep's inner city, Khao Klang Nai, are still in situ. They depict animals and gnomes. The latter, known as Ganas, are the helpers of the Hindu deity Ganesha. Nonetheless, Ganas just like animals are typical decorations of Buddhist temples in particular, as can be seen at Buddhist monuments of all periods in Sri Lanka. However, the production of definite Hindu works of art did not come to an end in the Dvaravati period of Si Thep. Like the Dvaravati culture in her core region already in earlier centuries, Buddhism was predominant but not exclusive. Hindu statues were also found in the large Dvaravati towns in the lower Chao Phraya Bassin. The Hindu sculptures of Si Thep attributed to this period still differ significantly from those of contemporary southern and eastern Thailand. Not only are they much more elaborate, they also show a distinct style. Vishnu usually carries an octagonal headdress in Si Thep.
One characteristic of almost all Dvaravati towns is the arrangement of three distinct urban areas, which are usually divided by two moats. Firstly, there is an inner city, completely surrounded by a moat. Most temples are found in this core city. In the case of Si Thep, this inner city known as Mueang Nai (almost identical with today's Historical Part) is roughly a circle of 1.3 km diameter, thereby covering almost 1.5 km². It may be assumed that this is not only the oldest part of the urbanisation but that in later centuries it served as the ceremonial and royal residential area, when the city was expanding. Maybe, the inner city contained also the quarters of merchants. The eyecatching feature of the fortification of Dvaravati towns such as Si Thep is a prolonged second moat that usually included the inner city at the western edge. This means the city is usually extended to the east. This extension-moat can be rectangular, with rounded corners, or entirely oval in the case of early Dvaravati cities. In the case of Si Thep, the second quarter of the city measures 1.4 km north-south and 1,7 km west-east. This part of the city, outside the first moat but within the area of the second moat, may have been mainly the settlement area of common people. However, the fortified town of around 4.2 km² is still not the entire area of the city. Outside both moats there are scattered groups of dwellings. Presumably, they were mostly inhabited by farmers. The outermost city is a combination of villages and cultivation areas as well as religious monuments. Thus, Si Thep’s urban area as well as material culture spilled out of its fortified area. Actually, the outer temples often surpass the temples of the inner city in size, like later on in Bagan in Myanmar, too. The outermost part of the city has no clear boundaries. Rather, it was densely populated near the moat, with a fluent transition to a purely agricultural area, altogether a suburb merging into groups of villages. The core city of Si Thep was connected to the outskirts via a complex hydraulic system. A rough guess of the size of the (not clearly marked!) urban area of Si Thep is that it covered 10 km² in total. The population size might have been around 100,000 inhabitants. This means, during the Dvaravati period Si Thep was the largest city on the territory of what is now Thailand. In size, this immense Southeast Asian city was rivaled only by Bheiktano in Myanmar and Sambor Prei Kuk in Cambodia. (In the preceding Funan period Oc Eo in what is today Vietnam was of similar size, though it had a completely different layout.)
It's not entirely clear whether the inhabitants of Si Thep in her heydays were Mon or Khmer settlers or indigenous people or Indian migrants or - most likely - a mix of all those various ethnic groups. Definitely, the Khmer were aready present in Si Thep during the Dvaravati period and even earlier, as is known from the Khmer Bhavavarman inscription from roughly the 6th century.
Khmer Period of Si Thep: about 1000-1300 AD - temple towers with carved lintels
In the first half of the 11th century, King Suryavarman I, after having usurped the throne of Angkor, conquered Phimai in Isan (Northeast Thailand) and the then most important Mon-Dvaravati town Lopburi (then called Lavo) in central Thailand. Maybe, his family originated from here. It is highly likely that Si Thep, located in between those to regions of today's Thailand, came under the control of the Khmer Empire in this period, too. Definitely, the material culture of Si Thep from then on was Khmer. Culturally, Si Thep now belonged to the periphery of Phimai, which was the most significant Khmer city outside the territory of what is now Cambodia.
The architecture of the constructions of this period in Si Thep is that of simple Khmer temples, towers known as Prasats. However, there is a difference in their further historical development. Whereas the change of the state religion in Angkor from Hinduism to Mahayana Buddhism under the reign of King Jayavarman VII led to the construction of new Buddhist temples such as Bayon alongside untouched earlier Hindu monuments such as Angkor Wat, the far-away provincial town of Si Thep saw no new building program in that Mahayanistic Khmer period but a rededication of the already existing Prasats. In the case of Si Thep, former Shiva temples now became Buddhist places of worship. This is known from the fact that Hindu objects, such as lingams and yonis, carvings depicting Shiva with his consort, Nandi bulls, have been found in great number at the sites of the later Buddhist temples. They were buried underneath the buildings, when Mahayana Buddhism was introduced as the main religion.
When the Empire of Angkor was in decline after the 13th century, the city of Si Peth was abandoned and later on forgotton.
The architecture of the constructions of this period in Si Thep is that of simple Khmer temples, towers known as Prasats. However, there is a difference in their further historical development. Whereas the change of the state religion in Angkor from Hinduism to Mahayana Buddhism under the reign of King Jayavarman VII led to the construction of new Buddhist temples such as Bayon alongside untouched earlier Hindu monuments such as Angkor Wat, the far-away provincial town of Si Thep saw no new building program in that Mahayanistic Khmer period but a rededication of the already existing Prasats. In the case of Si Thep, former Shiva temples now became Buddhist places of worship. This is known from the fact that Hindu objects, such as lingams and yonis, carvings depicting Shiva with his consort, Nandi bulls, have been found in great number at the sites of the later Buddhist temples. They were buried underneath the buildings, when Mahayana Buddhism was introduced as the main religion.
When the Empire of Angkor was in decline after the 13th century, the city of Si Peth was abandoned and later on forgotton.
Rediscovery of Si Thep: first half of the 20th century
It was in 1904 that Prince Damrong Rajanubhab, half-brother of then King Rama V Chulalongkorn, discovered documents in the archives of the pre-Bangkok capital Ayutthaya mentioning the name of a historical town "Si Thep". Prince Damrong Rajanubhab is a famous person in Thai history, ad he served as interior minister and initiated a system of provincial administration. Most importantly, he is revered as the father of the Thai school system. He was definitely one of the leading figures in the modernisation of Thailand. But privately the prince was a passionate amateur historian. After learning about the existence of Si Thep, he first searched for that ancient city in vain. But he developed a correct idea concerning the location and visited the region in 1905. The ruins he found turned out to be much older than he had expected. The area of the ruins was then called Mueang Aphai Sali by the locals. Nonetheless, the prince correctly identified it as Si Thep.
In 1935, an archaeological survey was carried out by Horace Geoffrey Quaritch Wales, an antiquarian by profession, who had previously served as an advisor of the kings Rama VI and Rama VII and was interested in the cultural history of India, Myanmar, and Siam. Later on, Wales became one of the pioneering and leading scholars in the field of early Southeast Asian history, particularly on topics such as Indianisation and Dvaravati culture. Among his findings in Si Thep are many of those excellent early Hindu sculptures that are now on display in the National Museum in Bangkok.
In 1935, an archaeological survey was carried out by Horace Geoffrey Quaritch Wales, an antiquarian by profession, who had previously served as an advisor of the kings Rama VI and Rama VII and was interested in the cultural history of India, Myanmar, and Siam. Later on, Wales became one of the pioneering and leading scholars in the field of early Southeast Asian history, particularly on topics such as Indianisation and Dvaravati culture. Among his findings in Si Thep are many of those excellent early Hindu sculptures that are now on display in the National Museum in Bangkok.
Present-day Historical Park Si Thep
Si Thep Historical Park became one of Thailand’s candidates for UNESCO heritage status in 2019, although in that same year the archaeological site, the large stupa of Khao Klang Nok in particular, was threatened to be literally undermined by an oil drilling project. A drilling tower was planned in only 100 m distance from the stupa that was originally erected on this artificially stabilized plain. Only after the oil drilling project was stopped, the Fine Arts Department could manage to expand the protected archaeological zone accordingly and to apply for inclusion of Si Thep in the UNESCO tentative list.
Attractions - Monuments of Si Thep Historical Park
Three of the five most importan monuments of Si Thep are located in the so-called "inner city" Mueang Nai, which is by and large the area of the Historical Park. Today, it's indeed is a green oasis like a park. The inner city is a 1.5 square kilometers large area encircled by an ancient wall and surrounding moat. Several small ponds were dug within this inner area, some if which can be seen again today.
That core city had been extended in ancient times to the west by creating an additional moat that includes the earlier one but stretches further west, thereby creating an oval city, or a rectangular groundplan with rounded corners. This entire fortified city then covered 4.2 square kilometers. The newer part is called Mueang Nok. It's the finding place of dozens of sculptures, too. However, no large structure can be seen in that "new city" today. They once existed here, too, but were demolished for reusing the materials, already centuries ago.
However, the settlement area was even larger than the fortified area of Mueang Nai and Mueang Nok. As in the case of other ancient South and Southeast Asian cities, not only farm houses made from perishable materials but also some major religious buildings constructed with stones and bricks were situated in the open surroundings, thereby protecting the city symbolically. The largest monument of Si Thep is outside the fortified part of the city: the stupa of Khao Klank Nok (see below or by clicking here).
Within the precincts of the former inner city is the Si Thep Information Center. It exhibits models of the monuments together with info charts and ancient remains. Most of the sculpturs are copies, the originals being safekept in the National Museum in Bangkok. Highlights are the statues depicting the Indian sun-god Surya. Furthermore, there are rotating exhibits on the history and archaeological exploration of Si Thep.
However, the settlement area was even larger than the fortified area of Mueang Nai and Mueang Nok. As in the case of other ancient South and Southeast Asian cities, not only farm houses made from perishable materials but also some major religious buildings constructed with stones and bricks were situated in the open surroundings, thereby protecting the city symbolically. The largest monument of Si Thep is outside the fortified part of the city: the stupa of Khao Klank Nok (see below or by clicking here).
Within the precincts of the former inner city is the Si Thep Information Center. It exhibits models of the monuments together with info charts and ancient remains. Most of the sculpturs are copies, the originals being safekept in the National Museum in Bangkok. Highlights are the statues depicting the Indian sun-god Surya. Furthermore, there are rotating exhibits on the history and archaeological exploration of Si Thep.
Khao Klang Nai
Khao Khlang Nai, located in the inner city called Mueang Nai, was built already during the Dvaravati period prior to the rise of Angkor, probably in the 6th to 8th century. It has the form of an oval stupa in east-west orientation, measuring 44 m in length and 28 m in width. The current height is more than 10 m. The core of the stupa is made of laterite, an easy-to-handle material that later on became a core element of Khmer architecture, too. But it's covered with brick.
Stucco sculptures of gnomes, so-called ganas representing the fertility spirits of the soil, and of animals such as lions and elepants and buffaloes and monkeys decorate the base of the stupa mound. These reliefs, many of which are framed by foliage motifs, represent the Dvaravati style. An iconic Dharmachakra („wheel of the law" or "spokewheel of the Buddhist teaching“) is placed on front of the stupa. Like the Gana reliefs, the Dharmachakra is a characteristic feature of Dvaravati art.
Stucco sculptures of gnomes, so-called ganas representing the fertility spirits of the soil, and of animals such as lions and elepants and buffaloes and monkeys decorate the base of the stupa mound. These reliefs, many of which are framed by foliage motifs, represent the Dvaravati style. An iconic Dharmachakra („wheel of the law" or "spokewheel of the Buddhist teaching“) is placed on front of the stupa. Like the Gana reliefs, the Dharmachakra is a characteristic feature of Dvaravati art.
Prang Si Thep
This is Si Thep's largest monument in the ancient Khmer style. The main building of the temple compound is a single shrine room with a multi-tiered roof.
In Khmer and Thai art, a Prang usually looks like a slightly pyramidical or ossicone-like spire. It corrensponds the temple towers called Sikharas in India. In Thai architecture, this type of tower has become the top of a solid stupa in most cases, the name "Prang" commonly referring to the entire peaked stupa. However, in Khmer architecture a Prang was originally not a stupa but a building like Prang Si Thep, with such a roof towering a walkable sanctum. For this kind of typical Khmer temple tower, the more common term is Prasat, derived from Sanskrit "Prasada" for "palace". However, in Thai architecture the same term, "Prasat", is reserved for a completely different kind of building, namely a portico-type temple hall. In effect, Khmer Prasats became Thai Prangs and the Thai Prasats are not Khmer Prangs any more. The latter term is derived from a Sanskrit compound meaning "front limb".
Archaeological survey discovered that the complex of Prang Si Thep had already been a sacred area in the Dvaravati period with outbuildings and an elaborate pond, before the Khmer-style Prang monument that can be seen today was erected on the still 1 m high laterite base of a demolished predecessor. Originally, Khmer Prasats or Prangs were dedicated to Hindu deities. In the case of Prang Si Thep, the temple served as a sanctum for Shiva worship. This is known from Yoni-pedestals for Shiva-Lingam veneration that were found at the site. But Prang Si Thep was rededicated and became a Mahayana Buddhist temple around 1200, when the Angkorian King Jayavarman VII introduced Mahayana as the new state religion of the Khmer Empire. The transformation to a Buddhist sanctuary is known from two excavated lintel decorations. The groundplan of Prang Si Thep is square. Normally, the cella of a Khmer Prasat or Prang was entered via a porch from the east, not so in the case of Si Thep. Prang Si Thep faces west. In Khmer architecture, this can indicate a sepulchral function of the site as in the famous case of Angkor Wat. However, Hindu temples facing west may be rare, but they occur, as can be seen from the Chaturbhuja Temple dedicated to Vishnu in Khajuraho, India, or Candi Sambisari in central Java, the latter being a typical Shiva temple. False portals, typical decorational elements of Khmer architecture in general, can be seen on the other sides. The monument is built of bricks. Sandstone lintels and sculptures were excavated within this temple complex but are not in situ any more. Another building alteration took place in the late 13th century, when Angkor King Jayavarman VIII again favoured Shivaism over Mahayana Buddhism, but this last rebuilding remained unfinished. Prang Si Thep was finally restored in 2011. |
Prang Song Phi Nong
Prang Song Phi Nong is another Khmer-style temple only 160 m west of Prang Si Thep, almost (though not exactly) on the same axis. Like Prang Si Thep, Prang Song Phi Nong was built in the Khmer style in the 11th or 12th century, presumably during (or in the aftermath) of the reign of Suryavarman I, who played a significant role in integrating what is now northeastern and central Thailand into the empire of Angkor. And also like Prang Si Thep, Prang Song Phi Nong became a Mahayana Buddhist temple around 1200 AD under Jayavarman VII.
The complex of Prang Song Phi Nong comprises an additional second Prang of smaller size on the same laterite platform. This is why the temple got its modern name: "Song" means "two", and "Phi" and "Nong" mean "elder brother or sister" and "younger sibling" respectively.
The larger main temple tower, "Phi", reaches a height of about 7 m. Remarkably, the interior of the cella has three side niches under conspicuous corbel vaults in triangular shape.
The larger main temple tower, "Phi", reaches a height of about 7 m. Remarkably, the interior of the cella has three side niches under conspicuous corbel vaults in triangular shape.
The smaller "Nong" tower is a reconstruction with original stones. The only well-preserved Khmer lintel of Si Thept, was integrated at its original position above the only entrance, which again is from the west. The lintel carving depicts Shiva Maheshvara with his consort Uma on the bull Nandi. Below them is a Kala monster mask, all framed by foliage.
Prang Ruesi
Another Khmer temple tower is Prang Ruesi, which is located about 2 km north-northeast from the moat of Si Thep's inner city, as the crow flies. Prang Ruesi was a group of monuments with a main tower and a secondary tower, too. However, the latter is completely demolished. The main tower or Prang is built with bricks and laterite from approximately the same period as Prang Si Thep and Prang Song Phi Nong and also altered throughout centuries.
For travelers, Prang Ruesi is a special attraction, as it can be called the "leaning tower of Si Thep".
|
Khao Klang Nok
Definitely the most impressive monument of Si Thep is Khao Klang Nok. The large structure is located 1.6 km north of the inner city and 1.3 km west of Prang Ruesi. The location of an important religious monument outside the fortified part of the city is a pattern of the Dvaravati cities in particular, as mentioned above.
The huge structure is attributed to the 7th to 9th century. Excavations at Khao Khlang Nok revealed that the land encompassing the monument was levelled with bricks, stabilizing the main monument.
The huge structure is attributed to the 7th to 9th century. Excavations at Khao Khlang Nok revealed that the land encompassing the monument was levelled with bricks, stabilizing the main monument.
Khao Klang Nok, which had smaller satellite brick stupas in all four cardinal directions, is a 20 m high stupa with a large square base, made of laterite and clad with brick walls. The platform carryies a smaller square base as a second tier, with a classical hemispherical brick stupa on top of that second platform. There might have been a miniature stupas in the four corners of both platforms. The middle of the central circular stupa was damaged by looters or treasure-hunters. Four staircases lead from the cardinal directions to the upper platform. Later alterations closed three of the stairways, the remaining entrance was from the west. A characteristic feature of Khao Klang Nok is the decoration with projections of the brick wall that resemble small model temples of various sizes.
This kind of temple wall decoration - carvings depicting temples en miniature - is known from the contemporary South Indian Pallava art in general, though on a smaller scale and in more detailed workmanship of the carvings. There is no doubt that Pallava art inspired styles in Southeast Asia. However, the building type of a multi-tiered square stupa terrace is not known from Pallava architecture. Rather, it seems to have been developed in Southeast Asia. It's known from contemporary and slightly older Dvaravati towns. Multi-level brick stupas with decorative projections at the square bases are found in Nakon Pathom, e.g Chedi Phra Pathon, and in Muang Khu Bhua, e.g. Wat Khlong Suwankhiri. Khu Bua just south of Ratchaburi town is 50 km south-southwest of Nakhon Pathom, which was the largest Dvaravati settlement. This region just to the west of present-day Bangkok was definitely the core area of the Dvaravati culture. Surprisingly, Khao Klang Nok in Si Thep is larger than Wat Khlong Suwankhiri and even larger than Chedi Phra Pathon, the said main stupa of the Dvaravati-period metropolis Nakhon Pathom. For comparison, the length and width of the square base of Chedi Phra Pathon in Nakhon Pathom is 37 m, whereas Khao Klang Nok in Si Thep measures 64 m. The dimensions of the main stupa again indicate that Si Thep, though far away from the core region of Dvaravati, must have been a city of utmost significance during that period. It can be claimed that among contemporary buildings Khao Klang Nok was the largest and most complex monument in mainland Southeast Asia at all, only surpassed slightly later on by the world-famous 123 m wide Borobudur on the island of Java, which by the way follows a quite similar architectural pattern, though much more sophisticated.
The name "Khao Klang Nok" literally means "Mount Central outside". The term "Khao" for "mountain" refers to the height of the stupa. Accordingly, "Khao Klang Nai" is the inner central stupa-mound of Si Thep, see above or click here.
This kind of temple wall decoration - carvings depicting temples en miniature - is known from the contemporary South Indian Pallava art in general, though on a smaller scale and in more detailed workmanship of the carvings. There is no doubt that Pallava art inspired styles in Southeast Asia. However, the building type of a multi-tiered square stupa terrace is not known from Pallava architecture. Rather, it seems to have been developed in Southeast Asia. It's known from contemporary and slightly older Dvaravati towns. Multi-level brick stupas with decorative projections at the square bases are found in Nakon Pathom, e.g Chedi Phra Pathon, and in Muang Khu Bhua, e.g. Wat Khlong Suwankhiri. Khu Bua just south of Ratchaburi town is 50 km south-southwest of Nakhon Pathom, which was the largest Dvaravati settlement. This region just to the west of present-day Bangkok was definitely the core area of the Dvaravati culture. Surprisingly, Khao Klang Nok in Si Thep is larger than Wat Khlong Suwankhiri and even larger than Chedi Phra Pathon, the said main stupa of the Dvaravati-period metropolis Nakhon Pathom. For comparison, the length and width of the square base of Chedi Phra Pathon in Nakhon Pathom is 37 m, whereas Khao Klang Nok in Si Thep measures 64 m. The dimensions of the main stupa again indicate that Si Thep, though far away from the core region of Dvaravati, must have been a city of utmost significance during that period. It can be claimed that among contemporary buildings Khao Klang Nok was the largest and most complex monument in mainland Southeast Asia at all, only surpassed slightly later on by the world-famous 123 m wide Borobudur on the island of Java, which by the way follows a quite similar architectural pattern, though much more sophisticated.
The name "Khao Klang Nok" literally means "Mount Central outside". The term "Khao" for "mountain" refers to the height of the stupa. Accordingly, "Khao Klang Nai" is the inner central stupa-mound of Si Thep, see above or click here.