King Taksin The Great
Chapter 11: King Taksin’s Royal Duties in Governance, Law, and Judiciary
11.1 The King’s Administrative Endeavors
What was the system of governance during the Thonburi period?
During the reign of King Taksin the Great, the administrative system largely followed the traditional model inherited from the Ayutthaya Kingdom. In summary, it consisted of the following elements:
1. Central Administration or the Royal Capital Administration
This domain was overseen by two Chief Ministers (Akkhara Maha Senabodi) and four principal ministers under the Chatusadom system: the Ministries of the Capital (Krom Wiang), the Palace (Krom Wang), the Treasury (Krom Khlang), and Agriculture (Krom Na).
The governmental structure was divided into two branches:
The civil branch, headed by the Samuhanayok, who supervised the Chatusadom and governed northern provinces.
The military branch, led by the Samuhakalahom, who was responsible for national defense and oversaw southern provinces.
The duties of the Chatusadom ministers remained similar to those during the Ayutthaya period. However, the Krom Wang (Palace Ministry) now bore added responsibility for overseeing coastal provinces, including Samut Prakan, Samut Sakhon, Samut Songkhram, Nonthaburi, Chonburi, Bang Lamung, Rayong, Chanthaburi, and Trat.
(53 Thai Monarchs: Beloved Sovereigns of the Nation, 2000: p. 240)
2. Provincial Administration
This referred to the governance of towns and cities across the kingdom, which were divided into two primary categories: Phraya Mahanakhon Towns and Tributary States (Mueang Prathet Rat).
2.1 Governance of Phraya Mahanakhon Towns
These were further categorized into two levels:
Inner Towns (Mueang Chan Nai): Small, fourth-class towns located in the vicinity of the capital. They were administered by local governors (Phu Rang) and placed under the jurisdiction of the Samuhanayok. Examples include Phra Pradaeng and Sam Khok.
Outer Towns (Mueang Chan Nok): Larger and more distant towns, classified based on size and importance into first, second, third, and fourth-class towns. Each town was ruled by a governor (Chao Mueang), who exercised full authority on behalf of the monarch.
The painted motifs of silver and gold flower bouquets on the eastern and western interior walls of the Chakrapat Phiman Throne Hall
(Image from the book Architecture of the Grand Palace)
The Organization of Provincial Towns during the Thonburi Period
First-class towns included Phitsanulok.
Second-class towns included Sawankhalok, Phetchabun, and Rayong.
Third-class towns included Nakhon Sawan and Phichit.
Fourth-class towns included Phra Pradaeng, Nonthaburi, Sam Khok, etc.
(From “53 Thai Monarchs Who Reign in the Hearts of the People,” 2000, p. 240)
As for smaller, more remote towns, the central Thonburi government did not govern them directly. Instead, they were placed under the supervision of larger regional centers as follows:
– Nakhon Ratchasima oversaw towns in the northeastern region.
– Nakhon Si Thammarat managed towns in the southern region.
– Phitsanulok supervised towns in the northern region.
– Chanthaburi was responsible for towns along the eastern seaboard.
(From Sukhothai Thammathirat Open University, 2003, p. 350)
2.2 Administration of Tributary States
The capital granted full autonomy to the tributary states in managing their internal affairs. These states also held authority over smaller surrounding towns. Their obligations to the capital included presenting tributes and the symbolic trees of silver and gold every three years, as well as providing troops and supplies as deemed appropriate during times of war.
Note:
The Ranks and Titles of the Nobles
1. The Two Chief Grand Ministers
- Chao Phraya Maha Senabodi, holding the office of Samuha Kalahom, sometimes titled Krom Phra Kalahom
- Chao Phraya Chakri Sri Ongkharak, holding the office of Samuhathayok, sometimes titled Krom Mahatthai
2. The Four Principal Ministries (Chatusadom), each headed by officials with the noble rank of Phra: - Phraya Yommarat, serving as the head of the Department of the Capital or the Metropolitan Police Department
- Phraya Thammathikorn, serving as the head of the Royal Household Department – Phraya Kosathibodi, also known as Phraya Sri Thammathirat, serving as the head of the Treasury Department
- Phraya Mahathep, also called Phraya Prachachip or Phraya Kasetathikarn, serving as the head of the Agriculture Department
3. The Eight Ministers
Phraya Aphaironarit, position: Changwang, Department of the Left Police Corps
Phraya Anuchitracha, position: Changwang, Department of the Right Police Corps
Phraya Thibebdi, position: Changwang, Department of the Left Royal Pages
Phraya Srisawarach, position: Changwang, Department of the Right Royal Pages
Phraya Rajaphakdi, position: Changwang, Royal Treasury Department or a noble rank within the Boromwongse class
Phraya Phetphichai, position: Changwang, Palace Encirclement Department
Phraya Sunthonwohan, position: Changwang, Department of Royal Historians
Phraya Sripipat, position: Changwang, Royal Warehouse Department
(Note: “Changwang” was a high-ranking official title within the Royal Pages Department, roughly equivalent to a commander or head steward of a noble’s servants.)
4. The various city rulers held titles ranging from Chao Phrathat Ratcha, Chao Phraya, Phraya, to Phra, depending on the importance of the city they governed. For example, Nakhon Si Thammarat was governed by Phra Chao Nakhon Si Thammarat; Phitsanulok was governed by Chao Phraya Surasi; Phichai was governed by Phraya Siharatchadecho, and so forth.
(53 Thai Kings: The One Who Held the Hearts of All Thais, 2000: 241-242)
Administration of the Commoners
The control of manpower, or “the control of commoners,” was a vital aspect of Thai governance. The system of commoners (phrai) had collapsed when Ayutthaya fell, as local lords took advantage by claiming royal commoners as their personal property. This caused the state to lose much benefit, both in terms of labor and tax revenue. Therefore, King Taksin restored the commoner system by ordering the marking of royal commoners and private commoners with iron bracelets—this was the first time that such marking was mandated for all commoners across every department. A harsh penalty of death for the entire lineage was prescribed for forging or tampering with these iron marks.
Furthermore, there was an existing royal decree from King Taksin’s reign dated B.E. 2317 (1774), which stipulated that all commoners must be tattooed with the name of their lord and their locality. It also stated that “Whoever forges a tattoo needle or tattoos a commoner falsely as their own shall be put to death.” Tattooing the lord’s name or the city on the commoner’s wrist was unprecedented before King Taksin’s time. The purpose of this decree was to facilitate the conscription of labor both in times of peace and war, and to prevent the loss or escape of royal commoners (Sukhothai Thammathirat Open University, 2003: 362). The construction of the new capital and ongoing wars demanded a large workforce (Foundation for the Conservation of Historic Sites in the Old Royal Palace, 2000: 98–100).
Note:
Phrai (commoners) referred to the common subjects, comparable to the present-day populace. They had the obligation to serve the kingdom under the king’s authority. Typically male commoners were registered by their lords for conscription in various official duties. For this reason, commoners were attached to noble lords whom they willingly served. The registration of every able-bodied man under a lord was also a legal protection because the law stated that men without a lord had no legal rights or protection in court.Phrai were divided into two categories according to affiliation:
(1) Royal Commoners (Phrai Luang) referred to those attached to royal departments and directly under the king’s service. Their duties varied according to their assigned department. There were two types of royal commoners: those conscripted for labor as required by the government, and those who paid a substitute fee or tribute instead of labor, called “Phrai Suay.” Initially, tribute goods were sent in place of labor service, known as “khao wer” (service rotation), but by the late Ayutthaya period, especially during King Narai’s reign, monetary payments increasingly replaced labor conscription. This payment was called “official service money.” Royal commoners were obliged to serve six months per year, alternating one month of service and one month at home, known as “khao wer” and “ok wer” (entering and leaving service). However, a commoner could rise in status to become a noble or fall to the status of slave. The labor of commoners was valuable both to their lords—as manpower and productive force—and to the government as military and economic labor alike.
(2) Phrai Som were commoners granted by the king to nobles and officials holding government positions as a form of benefit. Phrai Som remained under the authority of their noble masters as long as those nobles were alive and held office. When the noble master passed away, the Phrai Som would be transferred to become Phrai Luang (royal commoners), unless the noble’s children submitted a petition to continue controlling the Phrai Som from their father.
Phrai Luang were in a more difficult position compared to Phrai Som because Phrai Som only served their noble masters, which was relatively more comfortable. In contrast, Phrai Luang were conscripted for labor by the government and therefore had to work much harder.
(Source: Youth Parliament, The Kingdom of Thailand in the Past: Early Ayutthaya Period, B.E. 1893–1991, http://203.154.23.6/teen/knowledge/politics_ayutthaya1.asp, 31 March 2004)
Furthermore, in the matter of military governance, King Taksin diligently fostered the morale of the Siamese soldiers and established military units to suppress banditry and lawlessness as follows:
4.1 King Taksin continually nurtured the morale of the Siamese soldiers to ensure they were content and strong, but only as true and worthy warriors. He regularly encouraged soldiers to train in weapon handling and combat skills until they became proficient in their respective military units, able to perform martial exercises with skill and agility. Even officers of high rank, such as colonels and commanders, were granted his royal grace to receive further training in battle strategies. King Taksin personally devoted himself to instructing and training them. In any rainy season without active military campaigns, he would convene meetings of generals and commanders for rigorous training, aiming to enhance their capabilities beyond those of the enemy, so that they might always achieve victory in battle.
4.2 In addition to training soldiers and closely supervising senior officers, King Taksin urgently accumulated a full array of weapons and military equipment. He acquired European-style cast cannons whenever possible, purchasing those available from abroad. For cannon types that could be cast locally, he ordered their production to be expedited, considering artillery as the core of warfare. Regarding the use of cannons, he instructed his troops to practice volley firing, aiming to discharge dozens of cannons simultaneously to swiftly destroy enemy units or strongholds. This tactic aimed to mimic the effect of a massive bomb blast, preventing the enemy from anticipating the artillery attack before being decisively crushed. This strategy proved highly effective in battles, resulting in repeated victories through the destruction of enemy forces.
4.3 Forts and military camps were very important at that time. King Taksin ordered the urgent construction of additional forts at several key locations. The original Vichaient Fort, built during King Narai the Great’s reign, was renovated under King Taksin’s rule and was renamed Fort Vichai Prasit in 1771 (B.E. 2314). (Source: Krung Thonburi Knowledge, 2000: 33)
Fort Vichai Prasit
(Photo from the book King Taksin the Great)
Regarding the common people, King Taksin ruled them like a father governs his children. He preferred to be called “Father” by both soldiers and commoners. At that time, the law concerning barricades or checkpoints had not yet been enacted, so he allowed people to come before him along the roads without armed police shooting at them. Even foreigners admired his kindness. For example, Monsieur Lebon wrote in a letter to the Director of Foreign Affairs:
“The people call King Taksin the sovereign, but King Taksin himself considers himself merely the protector of the city. Unlike previous kings, and unlike the custom of Eastern monarchs who do not show themselves to the people for fear of losing dignity, King Taksin did not approve of such practice. He was wiser than ordinary men, so he was not afraid that appearing before the people and speaking to them would diminish his royal authority. Rather, he desired to see all affairs with his own eyes and hear everything with his own ears.” (Source: Department of Fine Arts, Royal Chronicles, Volume 39: 63-64; adapted from King Taksin the Great Conqueror by Sanan Silakorn, 1988: 19)
11.2 Royal Duties in the Realm of Law and Judiciary
11.2.1 Legal System in the Reign of King Taksin
During the reign of King Taksin the Great, the kingdom was continuously engaged in warfare, leaving little time to revise or enact new royal legal decrees for adjudicating cases. Therefore, the existing laws from the Ayutthaya period continued to be applied. The Ministry of the Palace (Krom Wang) was responsible for determining which court should hear each case and would then forward the cases accordingly. The court system was broadly divided into two main sections:
The Reception Division was responsible for drafting complaints, reviewing whether a case should be filed, and forwarding it to the appropriate court. This division also handled fines and penalties for offenders.
The Case Examination and Judgment Division was originally composed of 12 Brahmin legal experts known as the “jury at the royal court.” Later, skilled Thai legal professionals also joined this division. However, this jury did not have authority to impose fines or punishments.
In practice, King Taksin predominantly used the military court to try cases. Even when the king pronounced the highest penalties, he often ordered punishments to be carried out progressively, starting with the least severe. Frequently, those convicted of serious crimes received royal pardons or had their harsh sentences commuted later, often being assigned alternative duties as a form of atonement.
For example, those guilty of defrauding the state faced severe punishments: counterfeiters were sentenced to death, while those who embezzled royal rice were whipped 100 times, fined ten times the amount stolen, demoted from noble rank to overseer of conscripts, and had their wives and children detained. (Source: Foundation for the Conservation of Ancient Sites in the Former Palace, 2000: 86–87; “53 Thai Monarchs: King Taksin’s Reign of the Heart,” 2000: 242)
11.2.2 Are there any examples of laws from the reign of King Taksin? The book King Taksin the Great (Sanun Silakorn, 1988: 27–34) provides examples of laws used during King Taksin the Great’s reign as follows:
The Law of Trial by Water and Fire
An important law that King Taksin used to settle disputes involving monks suspected of impurity or unchastity was the Law of Trial by Water and Fire, an ancient law dating back to the Ayutthaya period. This law prescribed seven methods to prove whether a party’s claim was truthful or false. These methods were: competing to retrieve lead weights from water, oath-taking, walking through fire together, diving underwater together, swimming against the current or racing across the river, and holding equal-sized candles.
However, the law detailed most explicitly the trial by fire and water, which required the plaintiff and defendant to either dive underwater or walk through fire together. In the trial by water, whoever surfaced first was deemed the loser; in the trial by fire, whoever suffered burns or blisters on their feet was declared the loser.
King Taksin employed these methods several times to resolve disputes involving monks. For example,
1.1 Purification of the Supreme Patriarch
When King Taksin newly ascended the throne, he reflected that “The flourishing of Buddhism depends upon the Fourfold Assembly (monks, nuns, laymen, and laywomen) practicing the Buddha’s teachings. However, the monks today have not fully observed the fourfold purity precepts, because there is no Supreme Patriarch who truly practices Dhamma and meditation to teach others.” Therefore, he issued a royal command to seek out knowledgeable monks and summon them to convene, appointing them to various ranks of the Sangha hierarchy. He appointed the venerable teacher from Wat Pradu as the Supreme Patriarch. However, later an accuser charged the Supreme Patriarch with wrongdoing, alleging that “During the time at the camp of the commanders at Pho Sam Ton, he conspired with the officers to hasten the collection of wealth from townsfolk trapped in the camp, implying those persons were wealthy.” Thus, King Taksin instructed Phraya Prasert to interrogate the Supreme Patriarch. When the Patriarch refused to answer, the King ordered a trial by fire to prove his innocence. The Supreme Patriarch lost the trial by fire and was therefore deposed. Later, King Taksin invited the venerable teacher Sri, who had fled the Burmese army and resided in Nakhon Si Thammarat, to be appointed as the new Supreme Patriarch.
1.2 Purification of the Northern Monks When Ayutthaya fell to the Burmese, the country fractured into factions. In the north, there was the faction of Chao Phraya Fang, who was a monk but had set himself above others by gathering fellow monks who bore arms, fought battles, killed people, and committed various breaches of the monastic code. When King Taksin successfully suppressed the faction of Chao Phraya Fang, he then proceeded to purify the northern monks. He ordered: “Summon all the monks from the northern cities to gather before their seats, and bring together noblemen and officials to attend. It is clear that the northern monks are all followers of the villain Chao Phraya Fang; they bear weapons and guns, fight in wars, kill people, plunder property, drink intoxicants, and indulge in immoral acts with women. They have committed the four grave offenses (cattaparisikkhāvāta) that lead to expulsion from the Buddhist monastic order. Such disgraceful behavior cannot be tolerated if the Sangha is to be maintained. Furthermore, the monks from the north and south are mixed together; it is unclear who is virtuous and who is corrupt, so people do not know whom to revere as a true source of merit. Therefore, let the monks testify truthfully. If any are found guilty of any of the four grave offenses, they shall be given lay clothing and dismissed from the monkhood to serve the state. Those who refuse must undergo trial by water, holding three lamps underwater simultaneously. Those who pass will be appointed as abbot or senior monk of the northern order, according to their merits. Those who fail will be punished by flogging and marked by tattoo on the wrist, forbidden from ordination ever again. If found equal in the trial, they will be granted the three robes and re-ordained. Should anyone initially refuse and then later confess guilt, they will be sentenced to death.” At that time, some monks who were pure won the trial or tied, but many corrupt monks failed. The officials acted accordingly, rewarding and punishing as was appropriate. This shows the King’s concern for the Buddhist order, wishing to see it flourish with pure monks who could teach and support the people. He admonished the monks: “May all venerable ones strive to observe and uphold the fourfold purity precepts with clarity and sincerity, never letting them become tarnished. Should you lack any of the four requisites, the laity will provide them gladly. Even if you desire flesh or blood, the laity can offer these as meritorious gifts.”
2. The Court Code of Conduct
The Court Code of Conduct is a law establishing rules and procedures within the royal court and defining the relationship between the monarch and his officials. This ancient law dates back to the reign of King Borommatrailokkanat of Ayutthaya. King Taksin the Great applied this code in adjudicating and deciding many legal cases, such as:
- 2.1 Case of Foreigners Having an Affair with Royal Consorts
The Royal Chronicles recount that on Monday, the 1st waning day of the 7th lunar month, in the year 1131 Chulasakarat (corresponding to 1768 CE), Mom Chao Ubon, daughter of Krom Muen Theppipit, and Mom Chao Chim, daughter of Prince Phichit—both royal consorts of King Taksin the Great—along with four female dancers, engaged in illicit relations with two foreign court pages. After careful investigation, they were found guilty and sentenced to have their arms severed, beheaded, and their chests cut open—both men and women—so that no one would imitate their deeds in the future. Mom Chim and Mom Ubon were favored consorts of the king. After the execution, the king was deeply distressed and even declared that he would die following Mom Ubon. The execution of the consorts and their lovers was carried out according to the Court Code of Conduct, Chapter 120, which states: “Anyone who commits adultery with the king’s consorts shall be executed by death after three days; the woman shall also be executed. However, the law does not specify the method of execution, which is at the royal discretion to determine the manner of death.”
2.2 Disobedience to the Royal Command
According to the Court Code of Conduct, Chapter 101, it is decreed that “From ten thousand fields to eight hundred fields, disobedience to the royal command carries four punishments: Disobeying the king’s spoken words results in having one’s mouth slit; disobeying the king’s written orders results in death; disobeying the king’s instructions results in having one’s mouth cut; disobeying royal petitions results in whipping with a four-pronged whip.” During the Thonburi period, a notable incident concerning disobedience to the royal command occurred as follows:1. When His Majesty King Taksin the Great marched to suppress the rebellion of Chao Phraya Nakhon, a fire broke out in the town of Nakorn, at Tambon Nay Kai. The king personally proceeded to oversee the firefighting efforts. He ordered his officials to bring elephants to demolish houses to prevent the fire from spreading. However, the elephant corps arrived too late to the scene. In response, His Majesty inflicted royal punishment by ordering some to be flogged thirty times, others fifty times, depending on their rank—both lesser and senior officials. The royal relatives and entourage who failed to keep up with the king’s procession were also punished accordingly.
When the army marched to attack the city of Phutthaimat, His Majesty commanded the Department of Instructors to organize the skilled troops to attack. The city was successfully captured, but the governor, Phraya Racha Setthi, escaped. The king then asked the commander of the instructors which route the troops used to first enter the city. The three instructors gave inconsistent answers, so His Majesty personally inspected the route taken by the soldiers and found it did not match the commanders’ reports. He then ordered punishment by flogging for those who entered the city. Later, the leader of the troops who first entered was rewarded with a payment of 325 baht.
On the occasion of returning from the conquest of Chiang Mai, His Majesty ordered the patrol boats to hasten the army that was following behind. He commanded that none should stop at any house on the way, under penalty of death. At that time, Phra Thep Yotha’s boat stopped at a house. The officials reported this to the king, who was angered and ordered Phra Thep Yotha to be immediately brought before him. The king then tied him to a pillar in the palace’s floating pavilion, drew his sword, and beheaded him. The body was displayed as a warning in front of the Vichai Prasit fortress and then thrown into the river so no one could see or imitate him.
However, there was one occasion when His Majesty refrained from enforcing the Court Code of Conduct:
“In the year of the Horse, 2318 BE, after His Majesty successfully defeated the Burmese at Chiang Mai, he returned to Tak city. On Thursday, the 2nd day of the waxing moon of the 3rd month, he organized the army and appointed Luang Maha Thep as the commander to swiftly attack the Burmese, who had invaded through the Mae La Mao pass. After organizing the troops, at the second watch of the night, His Majesty boarded the royal barge while the royal court floated downriver. Luang Rak Kosah also rode in the procession. The steward, Nai Khwan, who had been sent ahead, reported seeing campfires along the riverbank and hearing the Burmese shout. The king asked if this was certain; Nai Khwan confirmed it. The king then ordered Nai Khwan to lead him downriver. Upon seeing the campfires, the royal barge stopped. The Thousand Soldiers unit was sent to scout and saw Burmese on a sampan from Chiang Mai, with Phra Phet Prani commanding them to shout warnings. After confirmation, His Majesty proceeded downstream but the royal barge struck a submerged tree root and capsized. The king climbed ashore at a sandy beach and then continued his journey on foot along the riverbank path. At dawn, he arrived at the Mango Garden Palace in Ban Ra-haeng, where he graciously held a meeting to commend or punish soldiers according to their merit. Regarding the shipwreck, His Majesty considered it an unavoidable accident and did not punish anyone. Had it been any previous monarch, the boatmen and crew would have been executed. But His Majesty swam ashore and did not take offense, despite his exhaustion from the journey. Throughout that day, the king had no chance to rest, and even after the sudden shipwreck before dawn, he continued on foot as an ordinary soldier without any anger or complaint.” (Phra Yuparaj, 1953: 74-75)
3. The Royal Criminal Code
This law established detailed provisions regarding offenses against the monarch and their corresponding punishments. King Taksin the Great applied this law in two notable cases:
3.1 In the case where the army led by Phraya Ratchaphakdi pursued the Burmese through the Uthai Thani frontier, heavy rains caused flooding in the forests, making pursuit difficult. The army then retreated and reported at Thonburi that the Burmese had fled swiftly and could not be followed in time. Upon hearing this, His Majesty became wrathful, deeming the retreat as laziness and cowardice in wartime duties, and ordered the execution of all involved.
Phraya Ratchaphakdi acknowledged his sole fault and requested to receive the royal punishment alone. His Majesty responded, “All commanders and generals failed to oppose; their hearts were united in this. If I spare some, it will set a precedent. Let all die together.”
This was in accordance with the Royal Criminal Code, Chapter 5, which states:
“When a royal command is issued for the military officials and officers to conduct a campaign, whether they comply or not, if they fail to obey the command and do not carry out the campaign as ordered… it shall be considered an offense punishable by eight forms of penalty…”
- 3.2 กรณีเจ้าพระยาพิชัยราชาผู้เป็นเจ้าพระยาสวรรคโลกลงมารับราชการอยู่ ณ กรุงธนบุรี แต่งผู้เฒ่าผู้แก่เข้าไปขอน้องสาวเจ้าจอมฉิมพระสนมเอก บุตรีเจ้านครศรีธรรมราชซึ่งอยู่ในพระราชวังจะมาเลี้ยงเป็นภรรยา ทรงทราบก็ทรงพระพิโรธดำรัสว่ามันทำบังอาจจะมาเป็นคู่เขยน้อยเขยใหญ่กับกูผู้เป็นเจ้าแผ่นดิน จึงดำรัสให้เอาตัวเจ้าพระยาพิชัยราชาไปประหารชีวิตเสีย ตัดศีรษะมาเสียบประจานไว้ที่ริมประตูข้างฉนวนลงพระตำหนักแพ อย่าให้ใครเอาเยี่ยงอย่างกันสืบไปภายหน้า ซึ่งเป็นไปตามพระไอยการอาชญาหลวง บทที่ 1 ที่ว่า “ ผู้ใดใจโลภนัก มักทำใจใหญ่ใฝ่สูงให้เกินศักดิ์ กระทำให้ล้นพ้นล้ำเหลือบรรดาศักดิ์อันท่านให้แก่ตน แลมิจำพระราชนิยมพระเจ้าอยู่หัว … ท่านว่าผู้นั้นทนงองอาจ ท่านให้ลงโทษ 8 สถาน …”
4. Law Prohibiting Conversion to Christianity and Adherence to Islam
Historical records reveal that King Taksin the Great took an active interest in religious affairs and maintained close relations with other religions, such as Christianity. This is evident from a report by the priest named Corre, addressed to the director of the foreign missionary society in Paris, dated June 7, 1770, stating:
“On May 25th of this year (1770), the King of Siam personally visited me, an unprecedented event. The senior nobles dared not come and converse with the bishop at the priest’s residence. The King, upon seeing our place was too cramped, ordered the demolition of one of the chapels on our grounds, commanded the digging of a moat to fill with earth, and to build walls around the church which was previously open on all sides. He also highly praised the Christians.”
Furthermore, Bishop Le Bon reported on May 1, 1772:
“On April 2nd, I received a royal command to attend the court again, along with prominent monks and Chinese priests. That day was a joyous occasion throughout the realm, as it was the Thai New Year. The King was in good spirits and sat on an ordinary mat, like us commoners… The people called King Taksin ‘the King of the Land,’ but the King himself referred to his role merely as the protector of the city. He endured fatigue with fortitude, was courageous, sharp-minded, quick-witted, and bold. In short, he was a brave soldier.”
From Bishop Le Bon’s report dated March 26, 1775, we learn that during the Thonburi reign, a royal law was enacted forbidding Siamese and Mon people from converting to Christianity or Islam. The report states:
“A few days ago, the King commanded Thai monks, foreign missionary priests, and Muslims to debate religious matters. Upon hearing that Christians and Muslims believed that killing animals was not sinful, which displeased the King, on the next day the royal proclamation was issued. This decree forbade Siamese and Mon people from converting to Christianity or Islam, with the death penalty imposed on those who induced conversion and those who converted themselves.”
However, the relationship between King Taksin and Christianity later cooled due to issues surrounding the holding of the “Water of Pledge” ceremony—a solemn oath-taking ritual. According to Chapter 81 of the Royal Code of Conduct, anyone who failed to partake in this sacred oath was subject to death. It was reported that the bishop forbade Christians from participating in the ceremony but allowed them to swear loyalty to the King inside the Christian church under the bishop’s supervision. Consequently, King Taksin ordered the imprisonment, whipping, and fivefold punishment of Christian officials, the bishop, and two priests. Nevertheless, they were later released and pardoned.
5. The Royal Military Code
One notable event demonstrating the sharp wisdom and foresight of King Taksin the Great was his handling of the case involving the Lord of Nakhon during the campaign against Nakhon Si Thammarat. After capturing the lord, the King issued a proclamation throughout the army forbidding all Thai-Chinese troops from killing cattle or buffalo, or from oppressing monks, Brahmins, or the common people, to prevent any suffering.
After the grand celebration of the Sacred Relics of the Buddha, His Majesty commanded his ministers and officials to deliberate on the punishment for the Lord of Nakhon. The ministers unanimously advised the death penalty, in accordance with the Royal Military Code, Chapter 5, which states:
“A subject honored with rank and title, who in arrogance and ambition rebels against his sovereign by waging war and committing hostile acts against his city, shall be punished with death and his entire family exterminated.”
However, the King dissented, declaring:
“The Lord of Nakhon has not yet been an official serving under us. He raised himself in power, and we regarded ourselves as sovereign without submitting to one another. Thus, we clashed in battle. Were the Lord of Nakhon our servant who then rebelled, I would heed the ministers’ call for death.” He ordered the lord to be brought to the capital for further deliberation. Later, the King pardoned him, released him from bonds, granted him the royal oath of allegiance, reinstated him as a government official, and provided residence for peaceful living. Subsequently, when the King’s grandnephew, Chaophraya Norasuriyawong, appointed governor of Nakhon Si Thammarat, passed away, King Taksin restored the Lord of Nakhon to govern the city once more.
Note:
Chaophraya Norasuriyawong
Chaophraya Norasuriyawong was the royal grandnephew of King Taksin the Great. He was appointed by King Taksin in the year B.E. 2312 (1769) to be the ruler of Nakhon Si Thammarat. Assisting him were ministers Phraya Ratcha Suphawadi, Phraya Sri Krailat, and Phraya Chaiyanat, who served as city officials and advisors in governing the city on behalf of the royal grandnephew Norasuriyawong.
King Taksin elevated the city of Nakhon Si Thammarat to the status of a tributary state, placing the ruler in the position of a vassal lord. He was also granted authority over the cities of Pattani, Saiburi, Terengganu, as well as all outer coastal towns. It is evident that Nakhon Si Thammarat was one of the most important southern frontier cities, serving as a protector of the realm’s borderlands.
During the reign of Chaophraya Norasuriyawong, there were no notable incidents, and he ruled until his death in B.E. 2319 (1776).
(Reference: http://www.navy.mi.th/navy88/files/Nakorn.doc 31/03/2547)