King Taksin The Great
Chapter 17: The Character of King Taksin the Great and Summary of Important Events During the Thonburi Period
17.1 What was the royal character of King Taksin the Great like?
From a young age, King Taksin was not known for being a quiet or obedient child. On the contrary, he was described as energetic and mischievous, often leading other children into mischief—such as introducing gambling games into the temple grounds, which earned him punishment from his monk-teachers. Even in childhood, he displayed clear leadership qualities that marked him as someone who naturally took charge.
As he entered royal service, he did not merely follow orders passively. Instead, he applied his knowledge of law and administration actively. Both King Borommakot and King Ekkathat entrusted him with important legal cases, demonstrating their confidence in his sense of justice. This trait of upholding fairness remained evident even when he later ascended the throne—except in moments of wrath, where his intensity could overtake his usual judgment.
Mr. Thongtor Kluaymai na Ayutthaya (2001: 12–13) praised King Taksin’s deep commitment to justice. For instance, when he subdued the ruler of Nakhon Si Thammarat in 1769, although the ruler could have been executed according to the law, King Taksin refused to do so. He reasoned that during times of chaos, many had risen independently for survival and power. The defeated ruler had never been his subject before, and upon surrendering peacefully, was instead brought to serve at the capital—an act of magnanimity rather than vengeance.
King Taksin also possessed great strategic wit. When fleeing the fall of Ayutthaya, he planned his escape with remarkable ingenuity. Although the Burmese forces outnumbered him, they were unfamiliar with the terrain. He used this to his advantage, weaving through waterways and rice fields rather than taking direct routes. His evasive maneuvers caused confusion among his pursuers. He led his men southeast from Ayutthaya, through Nakhon Nayok and Prachinburi, clashing with Burmese forces only briefly. From there, he crossed the Prachinburi River and moved eastward toward Chachoengsao and Chonburi—areas untouched by Burmese invasion and rich in food supplies. His intention at that time was to regroup and rally forces to liberate Ayutthaya. However, before realizing this aim, he had to face and fight against fellow Thais in order to consolidate power—a painful but necessary step in unifying resistance against the invaders.
Military Genius and Strategic Brilliance of King Taksin the Great: King Taksin’s military prowess was evident in his bold and resourceful strategies. A notable example was his campaign against Chanthaburi. Instead of relying on overwhelming manpower, he used psychological warfare—ordering his troops to create loud noises to give the impression of a large invading force. This deception caused the defenders to panic and surrender without significant resistance.
His intelligence and sharp wit were also acknowledged by contemporary observers. A French missionary once described him as “a man of exceptional cleverness,” noting how he took control of Bangkok, restored the fortress originally built by the French during the reign of Louis XIV, which had been damaged by the Burmese. This act not only demonstrated his foresight but also his commitment to rebuilding and defending strategic positions.
After establishing Thonburi as the new capital, King Taksin issued proclamations encouraging displaced people hiding in forests and remote areas to return. However, the sudden population surge caused food shortages, as agriculture had been abandoned for over two years. The king swiftly responded by spending royal funds to buy rice from foreign merchants at high prices (up to 4–5 baht per bucket) and distributed it to the starving citizens. As word spread that rice could fetch a good price in Thonburi, more merchants came, eventually driving prices down due to oversupply. His generosity and care for his people prompted more refugees to return, swelling the population and strengthening his kingdom.
Another defining trait was his courage, evident from youth and throughout his military service. King Ekkathat recognized his valor and skill, entrusting him with the defense of Ayutthaya. Yet, when King Taksin saw that Ayutthaya was disorganized and the monarch incapable of leadership, he made the strategic decision to break out with his loyal followers instead of staying behind in a hopeless defense—a decision that ultimately preserved a nucleus of resistance.
As one record puts it:
“He endured hardships, was brave and sharp-minded, decisive and bold. Truly a valiant soldier. After ascending the throne, he led campaigns against Nakhon Si Thammarat and Saiburi—both of which submitted. He also conquered Khan Khao and Pa Sak. Even in Cambodia, no one dared oppose him.”
In sum, King Taksin was not only a military tactician of exceptional caliber but also a ruler of sharp intellect, swift judgment, and deep compassion for his people—qualities that were crucial in the rebuilding of a shattered nation.
At that time, Phra Mueang Yu Ngwuan (the governor of Chiang Mai) observed the retreat of the Siamese army and took the opportunity to send out his forces in pursuit. The Burmese troops intercepted and fired upon the rear guard, causing confusion and disorder. When King Taksin of Thonburi saw that his rear guard was faltering before the enemy, he personally descended to take command of the rear, wielding his royal sword and joining the fray. He pressed into close combat with the enemy. Unable to withstand the assault, the enemy forces fled, allowing the Thonburi army to return unhindered.
Thongto Kluaimai na Ayutthaya (2544: 12–13) praised King Taksin the Great, stating: “He was a man of resolute decision and bold action,” as exemplified in the campaign against Chanthaburi when he ordered the soldiers to smash their rice pots before the battle. He decreed that if they failed to take the city, they would all starve. Such determination inspired his troops to fight with the will to die rather than retreat.
During the second campaign to seize Chiang Mai, on Monday, the 4th waning day of the 3rd lunar month, His Majesty learned of an enemy force advancing through the Three Pagodas Pass and reaching Bang Kaeo in Ratchaburi. He took residence in the pavilion at the pier in front of the Thonburi Palace and dispatched officials by boat to intercept the returning forces from Chiang Mai, instructing them to proceed directly to Ratchaburi without stopping in any town or city. Upon receiving this royal command, the arriving warboats passed before the royal pavilion to pay respects before continuing straight into Bangkok Yai Canal. However, when Phra Thep Yotha deviated and visited his home, the King, upon hearing of this, became incensed. He ordered Phra Thep Yotha bound to a post at the pavilion and then, with his own royal sword, executed him by beheading. The severed head was then displayed at Fort Wichai Prasit.
“…During battle, if King Taksin saw any commander retreating, he would ride straight to that officer and declare: ‘Thou fearest the enemy’s blade—dost thou not fear mine?’ And with those words, he would immediately behead the man himself with his sword…” (Chronicle Collection, Volume 39: Memoirs of the French Missionaries)
The majestic power of King Taksin of Thonburi became widely feared among neighboring realms. As recorded in the memoirs of the French missionaries:
“During the time when Phraya Tak rose as the new sovereign of Siam, he cast such awe upon surrounding nations that all trembled before his power…”
King Taksin was also strict in dispensing justice to protect the common folk in conquered territories. When the Siamese army seized the city of Phutthaimat (located on the coast between the Khmer and Annamese frontiers) in the year 1771 (B.E. 2314), he issued a royal proclamation forbidding all Thai and Chinese generals and officers from abusing the local populace. This directive, as preserved in the campaign journal, reads:
“…Let there be a proclamation to all Thai and Chinese commanders: the Chinese and Annamese commoners dwelling and trading along the roads shall not be seized, flogged, or slain under any circumstance. They are to be reassured and allowed to resume their livelihood as before. Whosoever dares defy this royal edict shall be punished by death…”
Later, there were those who violated the royal decree by assaulting Chinese civilians in the conquered territory, and such offenders were met with capital punishment. As recorded in the campaign journal:
“Two selected guards, having drunk liquor, went and assaulted some Chinese, injuring them grievously with their swords. Upon investigation and confirmation of the facts, they were sentenced under royal law to receive two lashes of the cane, and were then beheaded.”
Another trait consistently demonstrated by King Taksin the Great was his benevolence toward kinsmen, comrades, soldiers, and civil officers alike—indeed, even toward the general populace. Those close to him who performed meritoriously were rewarded with high titles and decorations without hesitation. He even bestowed his own royal consorts upon trusted commanders as gestures of royal favor.
This differs notably from the tale recorded in the Mon chronicle Rachathirat, in which King Rachathirat once granted his favored concubine Utala to his general Saming Nakhon In, only for the general to respectfully return her, as a test of the king’s sincerity. But in the Thonburi era, no such returns occurred—the consorts given were truly conferred.
Case 1: The Gift of Princess Prang (Nulek) to Chao Phat
Chao Phat, then Mahauparat (Viceroy) of Nakhon Si Thammarat—then ruled by a self-styled monarch known as “Chao Nakhon Si Thammarat” or “King Khatthiyarachanikom”—had just completed a war campaign in 1774 (B.E. 2317). While he was away, his consort Princess Nuan, daughter of the local king, had passed away, leaving him stricken with grief.
Upon his return, King Taksin consoled him, saying:
“Grieve not. I shall give you her younger sister to raise your child.”
This was because Princess Prang, or Nulek, was also a daughter of the King of Nakhon Si Thammarat—thus, the younger sister of the deceased Princess Nuan.
However, when royal attendants informed the King that Princess Prang had missed her menses for two months, indicating pregnancy, he replied:
“The word is given. Let her be sent.”
And so she was sent to Chao Phat, as commanded.
Chao Phat, however, out of reverence for the King, did not take her as a wife. Instead, she was honored as the Lady of the Palace (Mae Wang). She later gave birth to a son named Chao Noi or Than Noi, who would become Chao Phraya Nakhon (Noi), a formidable statesman during the reign of King Rama III, and founder of the “Na Nakhon” lineage, a direct bloodline of King Taksin.
Case 2: The Gift of Princess Yuan (or Chuan) to Chao Phraya Nakhon Ratchasima (Pin)
In similar fashion, when Chao Phraya Nakhon Ratchasima (Pin) performed valorously during the campaign against Vientiane in 1778–79 (B.E. 2321–22), resulting in the return of the Emerald Buddha to Siam, he was greatly favored by the King.
During the campaign, his wife had died. Upon learning of this, King Taksin bestowed upon him Princess Yuan or Chuan, another daughter of the King of Nakhon Si Thammarat, as a reward.
Princess Yuan, however, had already served in the palace and was lightly pregnant at the time. Like Chao Phat, Chao Phraya Nakhon Ratchasima (Pin), out of respect for the King, took her as Lady of the Household, not as a wife. She gave birth around 1780 (B.E. 2323) to a prince named Thong In, who was granted royal decorations and a princely name. As he grew, Thong In rose through the ranks and eventually became Chao Phraya Kamhaeng Songkhram Ramphakdi Aphai Piriya Prakoram Pahuh, Governor of Nakhon Ratchasima, commonly referred to as Chao Phraya Nakhon Ratchasima, during the reign of King Rama III.
Chao Phraya Nakhon Ratchasima (Thong-In) was a strong general, committed to military service during King Rama III’s reign. He played a key role in suppressing Prince Anouvong’s rebellion and wars involving Siam, Cambodia, and Vietnam, alongside commander Chao Phraya Bodindecha (Sing Singhaseni).
Thong-In founded the Na Ratchasima lineage, from which many branches descended—Inthasorot, Mahanarong, Intharakamhaeng, Ninnanon, Niamsuriya, Chookrit, Inthanuchit, Kochawong, Siriporn, Choen Thongchai.
King Taksin ruled the people—commoners, soldiers, and officials—with great righteousness (Dasavidha-rājadhamma). More than a sovereign, he was like a father. King Chulalongkorn (Rama V) noted Taksin’s closeness to his subjects as a father to children.
Once, at Khao Phra, during the siege of Burmese at Bang Nang Kaew, King Taksin set strict codes:
Those who failed to fire muskets simultaneously—thirty or forty shots—faced punishment. He told his officers: “Officials sent to defend the realm, without me behind you, no campaign succeeds. At Chiang Mai, I left you in charge but you lost to the Burmese, selling your father’s feet into bondage.
I love all equally. Good deeds must be rewarded, wrongs punished—even death—to govern rightly.
This is royal custom.
I endured hardship not for pleasure but to uphold religion, protect clergy, and bring peace to all.
Though you failed this time, I will not punish you. Prove yourselves. Win next time and you’ll be pardoned. Obey the laws and fight for life.”
Another incident: King Taksin passed through Chonburi and Bang Lamung, where Nai Bun Rueang, governor of Bang Lamung with 20 men, carried a letter to Phra Ya Chanthaburi through Rayong territory. Taksin’s troops captured him.
Interrogation revealed Burmese general Nemyo Sithu at Pho Sam Ton Camp sent a message urging Chanthaburi’s governor to surrender peacefully.
The generals reported to Phraya Taksin that the governor of Bang Lamung was a Burmese supporter and requested that he be executed. Phraya Taksin disagreed, saying, “The governor of Bang Lamung is under Burmese control and must be tolerated out of necessity. To accuse him of betraying us is unjust. Furthermore, he is not yet our subject, so he has not wronged us. The Burmese have sent letters to compel Phraya Chanthaburi in this way, and Phraya Chanthaburi may choose whether to side with the Burmese or with Siam.” The King governed the people with the Tenfold Virtues of a ruler, always weighing causes and effects with fairness, ruling as a father without bias.
Once, during the campaign to capture Phutthaisong in 1771 (B.E. 2314), Chao Phraya Chakri, the chief commander, reported that Chaomuen Waiwaranath had been negligent in military duty and was arrested and imprisoned by royal command. The commanders discussed that his offense was punishable by death and that leniency would set a bad precedent. It was ordered that his head be cut off, and Nai Det, a royal page, was appointed to replace him.
However, at 3 PM that same day, twenty-two senior commanders petitioned for clemency, requesting a second chance for Chaomuen Waiwaranath to redeem himself. The King graciously responded that though he cared for Waiwaranath, when one commits an offense, justice must prevail. Importantly, he reflected on the qualities a true sovereign must have to govern the land in peace and prosperity. He solemnly swore an oath before the monks.
The military daily record of the campaign against Phutthaisong and Cambodia in the Thonburi era (1771) recounts this:
“The King proclaimed:
‘The one who shall be king and nurture the people and the land must not govern by neglect or unjustly punish. He must administer fairly, or the realm shall be lost. There are five who have now committed offenses against the law as is proper, as the great King Elara once ruled. It is not that Chaomuen Wai lacks affection for his people; indeed, he cares for them as for his own life.
Thus, I swear solemnly before the venerable monks at Wat Theringwai that I seek no wealth or personal gain, only the happiness of monks, Brahmins, and all living beings.’”
“Do not let there be oppression among one another. Let all be governed according to the practice of dharma, to be the sole foundation of enlightenment. If anyone is capable of ruling the kingdom and bringing happiness to the monks, Brahmins, and the people, then the kingdom shall be entrusted to that person. Otherwise, I desire either my head or my heart to be given to that person. If this is not truthful, if I speak falsely, may I fall into the realms of suffering. When all people commit offenses so grievous, to not punish them would be to lose the customs and laws of the land. Now, the high nobles have asked repeatedly for clemency without understanding what must be considered.”
Ultimately, the King pardoned Chaomuen Waiwaranath along with five others who were to be executed, according to the petition of 22 high and low officials, granting them a chance to redeem themselves in the campaign to capture Pa Sak. (Setuen Supasophon, 1984: 97)
He called himself “Father.” King Taksin was pleased to use the term “Father” as a form of self-address to everyone — nobles, generals, commanders, as well as common people. Even to senior nobles, such as Chao Phraya Surasi (Somdet Krom Phraya Ratchawang Boworn Mahasurasinahat in Rama I’s reign), he referred to himself as “Father” (evidenced in the record of ancestral miracles). A significant occasion was near the end of his reign when Phraya San, leading a rebellion from the old capital to besiege Thonburi, loyalists offered their lives to the King, hauling up cannons on the walls to fire on the rebels. The King forbade it, saying, “Father’s merit is spent; do not make it hard for the people…” This episode is recorded in the memoirs of Krom Luang Narindrathavi:
“… He went out to assess and learned that Phraya San was invading and capturing the city, imprisoning wives and children. He entered and broke the prison bars to free the prisoners. Phraya Thibeth, Phraya Ramarn, and Phraya Amat fought, hauling the cannon up the walls. The enemy retreated, and the King returned, ordering: ‘Father’s merit is spent; do not make it hard for the people…’”
In the Cambodian Royal Chronicle, translated by Lt. Rueangdet Anan (Thongdee Thanarat), a similar account is given, with some differences in detail:
“… The armies of Phraya San and Khun Kaew advanced to the city, shouting as they entered and firing cannons from the eastern corner fort. The sentries fired back until dawn. When the defenders could no longer hold, they fled, abandoning the fort. Phraya San reported to King Taksin that the officials and people agreed to invite him to abdicate. King Taksin replied that he only feared enemies from distant lands but now his own children claim he has gone mad. He said it was acceptable for him to become a monk or to be imprisoned as his children wished; he would accept their will. Phraya San agreed to ordain at Wat Chaeng within the palace but was later disrobed and chained heavily under guard…”
Somdet Phra Chao Krung Thonburi called Himself “Pho” (Father) to all persons of every rank consistently. This became a distinctive characteristic showing the deep bond between the monarchy institution and the Thai people from ancient times until now. Regardless of the form of government, Thais have traditionally revered the monarch as the father of the people, commonly using simple and familiar titles such as “Pho,” “Pho Luang” (Royal Father), or “Khun Pho.”
As a reformer of royal tradition, Somdet Phra Chao Krung Thonburi differed from former kings by regarding Himself merely as the guardian of the capital, not a sovereign king as before. He rejected the eastern custom of monarchs hiding themselves from the subjects to preserve royal dignity. With great wisdom and confidence, He inspected and cared for His subjects personally, even during times of famine when the people were poor and hungry. Unlike Ayutthaya kings who stayed distant, He rode the royal war elephant to oversee and allow the people to witness His royal grace up close.
Somdet Phra Chao Thonburi also deeply sought knowledge in many fields, especially meditation and Vipassana. However, during times of great stress from internal and external wars, His moods sometimes became harsh and unreasonable. In war and when displeased, He could be severely angry and quick to punish, including executing those who displeased Him or discovered infidelity among His consorts. Such sudden mood changes and deep sorrow were part of His complex character during His relatively short reign.
When He realized that He was unable to properly repay the kindness of His mother during her grave illness because He had to lead the army in battle, especially when His mother passed away, He was deeply grieved. He understood that the welfare of the kingdom was more important than His personal affairs. There is ample evidence showing that Somdet Phra Chao Krung Thonburi held deep respect, love, and filial piety toward His royal mother. However, when war approached the realm, He had to leave His ailing mother behind and depart to command the army for the sake of the nation.
This event occurred in the year 2317 BE, after the successful campaign to retake Chiang Mai for Siam. The Burmese forces then invaded and established a camp at Bang Kaeo, Ratchaburi. Somdet Phra Chao Krung Thonburi urgently returned to Thonburi to prepare for the new battle at Bang Kaeo, Ratchaburi. During this time, Somdet Krom Phra Thepamat, His royal mother, fell seriously ill. Nevertheless, Somdet Phra Chao Krung Thonburi resolutely suppressed His grief and led the army out from Thonburi to Ratchaburi, though deeply concerned for His mother’s condition.
The Royal Chronicles of Thonburi, Phan Chanthanu Mat edition (Cherm), recount this episode as follows: “At dusk, five bats, Khun Wiset Osot, the royal physician, brought news of the serious illness of the Somdet Phra Phanpi Luang to the palace at Wat Khao Phra camp. After observing the condition, He hastened the physician’s return and declared: ‘The illness is grave; I may not arrive in time to see Her. The realm is now in great peril. If I were to go now, I see no one worthy to defend against the enemy.’” Ultimately, the Somdet Phra Phanpi Luang passed away while the King was still commanding the war at Ratchaburi.
This clearly confirms that Somdet Phra Chao Krung Thonburi regarded the affairs of state and the welfare of the kingdom as far more important than His own personal matters.
17.2 Summary of Important Events in the Thonburi Era (B.E. 2310 – 2325)
B.E. 2310
The second fall of Ayutthaya to the Burmese.
Phraya Wachiraprakan (Sin), later known as King Taksin, restored independence within seven months and declared freedom after defeating the Burmese at the Pho Sam Ton camp.
The establishment of Thonburi Sri Mahasamut as the capital city.
Battles against Burmese forces attacking at Bang Kung (Samut Songkhram).
2311 B.E.
The first major restoration of temples in Thonburi commenced.
Phra Ajaan Dee of Wat Pradu was appointed the first Somdet Phra Sangharaja (Supreme Patriarch).
The suppression of the Phitsanulok rebellion under Chao Phaya Ruang was attempted but failed, with the king injured.
The suppression of the Phimai rebellion under Krom Muen Theppipit succeeded, marking the first successful suppression.
His Majesty King Taksin was crowned on 28 December.
2312 B.E.
Krung Sri Satthanakorn Hut (Vientiane) sent a young prince bearing tribute, seeking vassalage.
The rebellion of the Lord of Nakhon (Nakhon Si Thammarat) was suppressed successfully.
The first campaign against Cambodia (Khom) was launched but failed.
Phra Ajaan Sri was appointed the second Somdet Phra Sangharaja.
2313 B.E.
His Majesty composed the Ramakien in dramatic form.
Envoys from Terengganu and Jakarta (Jakarta, Indonesia) presented 2,200 muskets with flintlocks.
The rebellion of Chao Phra Fang (in Sawankhaburi) was suppressed successfully.
Major reforms in governance and religious affairs were undertaken in the northern cities.
The Burmese occupying Chiang Mai marched down to attack Sawankhalok.
The Thonburi army launched its first campaign to recapture Chiang Mai.
2314 B.E.
Nai Suan, a palace servant, composed a laudatory poem.
The city walls of Thonburi were constructed.
The second campaign against Cambodia succeeded in reclaiming vassal cities under Siamese suzerainty.
2315 B.E.
The Burmese army from Chiang Mai advanced to attack Phichai for the first time.
2316 B.E.
Conscription of commoners (Phrai Luang, Phrai Som, and city-headmen)
Burmese army attacked Phichai city, 2nd time; heroic deed of “Phraya Phichai Dab Hak” (Phraya Phichai the Broken Sword)
Royal decree concerning monastic disciplinary rules
2317 B.E.
Thonburi army marched to attack Chiang Mai, 2nd time; regained Lanna cities into the kingdom
Burmese attacked Bang Kaeo (Ratchaburi area); Thai forces besieged Burmese army until starvation and captured 1,328 enemy soldiers
2318 B.E.
Burmese generals Posupla and Pomayunguan led army to retake Chiang Mai but failed
Ah Sa Huan Ki attacked northern cities; fiercest battle at Phitsanulok
Cremation ceremony for Somdet Krom Phra Thepamat, Queen Mother, at Wat Bang Yi Ruea Tai (Wat Intaram)
2319 B.E.
Burmese attacked Chiang Mai again but failed; Chiang Mai became deserted city
Creation of ancient Tri Phum manuscript
Rebellion at Nang Rong city; Thai army suppressed the Mekong tributary cities, captured Nang Rong and Champasak (Laos)
Captain Light sent 1,400 muskets as tribute
Francis Light commissioned by Siam to purchase 10,000 matchlock guns in Trengganu, southern India
Major restoration of Wat Bang Yi Ruea Tai (Wat Intaram, Talat Phlu) during merit-making for the Queen Mother’s royal relics
King Taksin meditated at Wat Bang Yi Ruea Tai for 5 days and 5 nights
Composed Dhamma treatise “Lakkhana Bun”
Major restoration of Wat Hong Awas Vihara (present-day Wat Hong Rattanaram)
2320 B.E.
Ordered correspondence with Francis Light to procure weapons for state use
The English Governor at Madras, India, sent a letter with a gift of a jewel-encrusted golden sword
Elevated Chaophraya Chakri to the rank of Somdet Phra Maha Kasat Suek (Supreme Military King)
2321 B.E.
The kingdom of Satthanakhanut (Luang Prabang) waged war against Phra Wo at Nong Bua Lamphu and Don Mod Daeng; Siamese army marched and captured Vientiane, reclaiming all Lao cities under Siamese control
Bestowed the noble title “Phraya Ratcha Kapitan” upon Francis Light
2322 B.E.
Siamese army marched to successfully capture Vientiane
Returned with the Emerald Buddha (Phra Phuttha Maha Mani Rattana Patimakorn) and Phra Bang to Thonburi
Royal order to organize a grand royal performance celebrating the Emerald Buddha
Luang Sorawichit (Hon) composed the epic poem “I Na Kham Chan”
2323 B.E.
Rebellion and disorder broke out in Cambodia
2324 B.E.
Siamese royal envoys dispatched to China
Phraya Maha Nupap composed “Nirat Muang Guangzhou”
Siamese army sent to quell rebellion in Cambodia
Internal disorder within Thonburi
Rebellion of Phraya San
Civil war between Phraya San and Phraya Suriyaphai
2325 B.E.
Consideration of issues concerning Somdet Phra Chao Taksin
The end of the Thonburi period
(Source: Sethuen Suphasophon, 1988: 115 and http://www.wangdermplace.com/kingtaksin/thai_thegreat.html, 21/11/45)