Anai-anai telah janji nak publish kan tentang sejarah versi merapunya sebagaimana jawapannya kpd Syamsul Anuar..
Katanya:
...Kami ada menyimpan salasilah lengkap Maharaja Benua Islam Siam sebelum blog ini ditulis lagi. Kami akan publishkan salasilah Maharaja Benua Islam Siam, bermula dari Zahiruddin Babur/Bahadur Syah, Raja Monggol India dalam sedikit masa lagi sehingga ke TNL Kassim dalam sedikit masa lagi.
Kami amat berharap dalam susur galur salasilah tersebut pasti salasilah akan lebih jelas lagi untuk difahami. Terima Kasih diatas pendapat/komen anda diatas....
Bagaimanalah agaknya reaksi Kamarudin Mape ketika membacakan berita tentang penemuan Anai-anai ini ya..
Agak mcm ni kut:
"ini ada berita terbaru tentang sejarah Ayuthia..Raja-raja Ayutthia adalah berasal dari Kedah Pasai Ma..hik..hik..hikk..keturunan terakhir yg masih hidup berada di Lana Bulu..kih..kih..kih..Perkataan Pinang Tunggal berasal dari bahasa Siam Pin Nang Tut Khan..kahh..kah..kah..kahhh..wraagghhh..kah..kahh..kah..Khiiaaaggggg...tuih..
Saturday, September 29, 2007
Suasana Berita Perdana ketika laporkan tentang TNL
Thursday, September 27, 2007
Merujuk pada bakul lain
Kalau kita asyik merujuk sejarah tulisan kita sendiri saja, nanti org pertikai. Misalnya kalau kita ambil rujukan dari sejarah Siam saja, org kata itu sejarah versi sendiri. Jadi di sini kita perturunkan pulak hasil kajian pihak lain, selain catatan pendakwah Kristian, kita kutip juga tulisan di pihak Melayu sendiri sebagaimana dlm memperihalkan tentang Patani.
Selain Sultan Lelaki, Patani pernah diperintah oleh sultanah. Pada tahun 1630, Patani diperintah oleh Raja Ungu, bekas permaisuri Sultan Pahang. Baginda menolak gelaran anugerah yg diberi oleh Raja Siam, Raja Prasat Thong yg menggelar baginda sebagai Phra Nang Chao-Yang atau Raja Nang Cayam, sebaliknya memilih nama Islam bergelar Paduka Shah Alam.
Raja Ungu juga enggan mengiktiraf Raja Prasat Thong dan mengisytiharkan kemerdekaan Patani dan enggan menghantar bunga emas kpd Raja Prasat Thong. Raja Prasat Thong yg baru naik tahta itu amat marah dan mengisytiharkan perang ke atas Patani atas alasan bersekongkol dgn Portugis utk menentang Ayuthaya.
Pada 1631, dgn sokongan Portugis Raja Ungu menghantar bala tentera ke Ligor utk membebaskannya dari pengaruh kuasa Siam. Ini menambahkan kemarahan Raja Prasat Thong. Dlm peperangan itu tentera Patani telah Berjaya merampas dua buah kapal milik Siam dan menangkap dua org saudagar Belanda. Namun Ligor Berjaya dirampas semula oleh Siam tapi dua org saudagar Belanda itu masih gagal ditemui. Insiden itu mengajak campurtangan Belanda yg pada mulanya bersifat neutral terlibat dlm sengketa itu.
Berikutan persetujuan dgn Belanda utk membantu Siam, tentera Siam mula melancarkan perang ke atas Patani pada May 1634. Namun bala tentera Siam seramai 60,000 org itu gagal dan kalah teruk diasak oleh gabungan tentera Patani dan Portugis yg membekalkan meriam dan ubat bedil. Akibat Belanda tidak muncul utk membantu, angkatan Siam terpaksa berundur balik ke Ayutthaya, manakala panglima perang Siam dihukum penggal kepala atas perintah Prasat Thong kerana kalah perang. Bantuan Belanda hanya tiba pada Jun 1634, namun sudah terlambat.
Dua tahun kemudian iaitu pada 1636, Siam mula menyerang Patani lagi tapi terpaksa batal atas dua sebab utama. Pertama, Pihak Belanda telah mendapat arahan dari atasan supaya tidak mencampuri ursan Siam dan Patani. Yg kedua, ketegangan Siam- Patani dapat disejukkan dgn campur tangan Sultan Kedah, Sultan Rijalalludin Muhammad Shah (1619-1652). Yg memujuk Patani memberi bunga emas kepada Siam, namun ia hendaklah disifatkan sebagai symbol persahabatan. Namun Sultanah tidak setuju dan hanya bersedia menghantar duta ke Siam sbg tanda persahabatan. Wakil Raja Siam, Phraya Phraklang setuju, menandakan Patani dibawah pemerintahan Sultanah Paduka Shah Alam bebas dari pengaruh Siam Ayuthhaya.
Namun selepas kemangkatan Paduka Shah Alam, Siam berkuasa semula ke atas Patani. Puteri baginda, Raja Kuning memakai gelaran Siam iaitu Phra Nang Caho Yang.
Percubaan Patani utk bebas dari Siam berlaku lagi ketika Ayutthaya di serang oleh Burma pada 1767. Negeri-negeri lain juga pakat mengisytiharkan diri bebas dari pengaruh Siam Ayutthaya. Negeri-negeri tersebut termasuk Ligor, Patalung dan Singgora. Namun kemerdekaan itu tidak kekal lama bila Siam berjaya mengalahkan Burma dan berkuasa semula. Putera Raja Siam di hantar ke Selatan utk menakluk semula negeri yg membebaskan diri itu menyebabkan pemimpin Ligor, Pattalung dan Singgora lari ke Pattani. Siam mengikuti sampai ke Patani dan menuntut Sultan Patani, Sultan Muhammad Patani supaya menyerahkan pemimpin yg lari itu kpd Siam. Sultan Patani tiada pilihan, terpaksa bersetuju.
Pada tahun 1784, Siam merampas kembali Ligor dan Phuket dari Burma. Atas kemenangan memusnahkan angkatan laut Burma, Siam kekuasaan Siam semakin teguh lalu meminta Kedah dan Patani menghantar bunga emas ke Bangkok. Namun Sultan Muhammad Patani enggan menurut menyebabkan Siam menyerang Patani dan berkuasa ke atas Patani.
Serangan Siam ke atas Patani itu ada juga diceritakan di pihak Kedah iaitu dlm Syair Maulana kerana Siam ada meminta bantuan Kedah yg merupakan taklukanya utk memyerang Patani. Beberapa rangkap di bawah ini menceritakan perihal Patani yg hendak menentang Siam. Syair ini memperlekehkan Patani kononnya tak kuat tapi masih nak lawan Siam seprti berikut:
Kepada Siam berbuat bantahan,
Barang kehendaknya semua ditahan,
Sudah diketahui diri kelemahan
Hendak melawan berbunuh-bunuhan.
Hendak dilawan Siam Berperang,
Hal dirinya sekalian kurang,
Raja Siam melakukan garang,
Dengan sebentar disuruhnya serang.
Kedah, Petani sudah tertentu,
Takluk ke benua Siam itu,
Tatkala demikian perintah ratu,
Kedah pun disuruh pukul ke situ.
Rangkap-rangkap seterusnya menceritakan tentang angkatan Kedah yg diminta oleh Siam utk Bantu serang Patani sebaliknya enggan nak Bantu Siam tapi tak berani bantah dan berhelah melengah-lengahkan perjalanan dari Kedah ke Patani. Bukan lengah sebarang lengah, siap berdondang sayang di Padang Terap beberapa malam.
Angkatan Sekalain berhimpun di Singgora,
Angkatan Kedah pun disuruh sigera,
Naik memukul Petani Angkara.
Jika lambat Kedah pun cedera.
Hemat baginda yang maha mulia,
Tatkala demikian kehendak dia,
Hendak dibantah kurang upaya,
Diberilah angkatan menolak bahaya.
Habis berhimpun segala tentera,
Di Padang Terap berapakah dura,
Maharaja tidak berangkat sigera,
Berlambatan duduk mencari kira.
Akal wazir bukan sebarang,
Sukar dicari zaman sekarang,
Tetapi tawakal sedikit kurang,
Kehendaknya jangan sempat berperang.
Tambahan Paduka Maha Menteri,
Segannya sangat nyata pegari,
Berjalan ke Petani tiada di gemari,
Khabarnya konon menaruh ngeri.
Di Padang Terap sehari-hari,
Bermain herabab kecapi, muri,
Dihimpun menorah disuruh menari,
Menorah pun mati dengannya diri.
Beberapa permainan pula diadakan,
Segenap jajahan disuruh himpunkan,
Yang tiada pula harus dikerjakan,
Sama laki-laki konon dinikahkan.
Akan perintah Datuk Maharaja,
Suatu pun tiada mengambil reja,
Hingga duduk berdiam saja,
Lakunya menanti selesai kerja.
Sudah berangkat dari Singgora,
Duduk berhimpun segala tentera (Siam)
Di negeri Petani berapakah dura,
Angkatan di Kedah tiada ketara?
Persoalannya: Dlm hasil tulisan pihak lain (bukan pihak Siam) tak ada satu pun mengatakan Siam Ayutthaya itu Islam.
Manakala dlm Syair Maulana pula tetap merujuk Siam sbg Siam, (tidak menyebut Thai) padahal ketika serangan keatas Patani itu, masa tu selepas tahun1780an. Masa tu menurut anai-anai bukan Siam, tapi Thai. Anai-anai juga berkali-kali menyebut bahawa Thai menakluk Siam Islam Ayutthaya pada 1767, padahal fakta sebenar ialah Burma yg menyerang Siam.
Rujukan
-Hall, D.G.E., A History of South-East Asia, Third Edition, London:Macmillan Press, 1968.
-Malek, Mohd. Zamberi A., Umat Islam Patani Sejarah dan Politik, Shah Alam: Hizbi Publications, 1993.
-Che Man, Wan K., Muslim Separatism: The Moros of Southern Philippines and the Malays of Southern Thailand, Oxford University Press, 1990.
-Al-Fatani, Ahmad Fathy, Ulama Besar dari Patani, Bangi: UKM Press, 2002.
-Sejarah Kerajaan Melayu Patani - Ibrahim Shukri
-Dari Wikipedia Bahasa Melayu, ensiklopedia bebas. -Syair Sultan Maulana merupakan syair berunsur sejarah yang ditulis menurut sastera tradisional yang bercorak sejarah. Ia dikarang di Kedah tetapi tidak diketahui siapa penulisnya kerana tidak tercatat di dalam teks tersebut. Dipercayai penulisnya pernah turut serta angkatan Kedah membantu Siam menentang tentera Burma yang menawan Pulau Salang atau Phuket (1810) kerana segala babak kisah peperangan yang dikisahkan dalam syairnya itu amat terperinci.
Selain Sultan Lelaki, Patani pernah diperintah oleh sultanah. Pada tahun 1630, Patani diperintah oleh Raja Ungu, bekas permaisuri Sultan Pahang. Baginda menolak gelaran anugerah yg diberi oleh Raja Siam, Raja Prasat Thong yg menggelar baginda sebagai Phra Nang Chao-Yang atau Raja Nang Cayam, sebaliknya memilih nama Islam bergelar Paduka Shah Alam.
Raja Ungu juga enggan mengiktiraf Raja Prasat Thong dan mengisytiharkan kemerdekaan Patani dan enggan menghantar bunga emas kpd Raja Prasat Thong. Raja Prasat Thong yg baru naik tahta itu amat marah dan mengisytiharkan perang ke atas Patani atas alasan bersekongkol dgn Portugis utk menentang Ayuthaya.
Pada 1631, dgn sokongan Portugis Raja Ungu menghantar bala tentera ke Ligor utk membebaskannya dari pengaruh kuasa Siam. Ini menambahkan kemarahan Raja Prasat Thong. Dlm peperangan itu tentera Patani telah Berjaya merampas dua buah kapal milik Siam dan menangkap dua org saudagar Belanda. Namun Ligor Berjaya dirampas semula oleh Siam tapi dua org saudagar Belanda itu masih gagal ditemui. Insiden itu mengajak campurtangan Belanda yg pada mulanya bersifat neutral terlibat dlm sengketa itu.
Berikutan persetujuan dgn Belanda utk membantu Siam, tentera Siam mula melancarkan perang ke atas Patani pada May 1634. Namun bala tentera Siam seramai 60,000 org itu gagal dan kalah teruk diasak oleh gabungan tentera Patani dan Portugis yg membekalkan meriam dan ubat bedil. Akibat Belanda tidak muncul utk membantu, angkatan Siam terpaksa berundur balik ke Ayutthaya, manakala panglima perang Siam dihukum penggal kepala atas perintah Prasat Thong kerana kalah perang. Bantuan Belanda hanya tiba pada Jun 1634, namun sudah terlambat.
Dua tahun kemudian iaitu pada 1636, Siam mula menyerang Patani lagi tapi terpaksa batal atas dua sebab utama. Pertama, Pihak Belanda telah mendapat arahan dari atasan supaya tidak mencampuri ursan Siam dan Patani. Yg kedua, ketegangan Siam- Patani dapat disejukkan dgn campur tangan Sultan Kedah, Sultan Rijalalludin Muhammad Shah (1619-1652). Yg memujuk Patani memberi bunga emas kepada Siam, namun ia hendaklah disifatkan sebagai symbol persahabatan. Namun Sultanah tidak setuju dan hanya bersedia menghantar duta ke Siam sbg tanda persahabatan. Wakil Raja Siam, Phraya Phraklang setuju, menandakan Patani dibawah pemerintahan Sultanah Paduka Shah Alam bebas dari pengaruh Siam Ayuthhaya.
Namun selepas kemangkatan Paduka Shah Alam, Siam berkuasa semula ke atas Patani. Puteri baginda, Raja Kuning memakai gelaran Siam iaitu Phra Nang Caho Yang.
Percubaan Patani utk bebas dari Siam berlaku lagi ketika Ayutthaya di serang oleh Burma pada 1767. Negeri-negeri lain juga pakat mengisytiharkan diri bebas dari pengaruh Siam Ayutthaya. Negeri-negeri tersebut termasuk Ligor, Patalung dan Singgora. Namun kemerdekaan itu tidak kekal lama bila Siam berjaya mengalahkan Burma dan berkuasa semula. Putera Raja Siam di hantar ke Selatan utk menakluk semula negeri yg membebaskan diri itu menyebabkan pemimpin Ligor, Pattalung dan Singgora lari ke Pattani. Siam mengikuti sampai ke Patani dan menuntut Sultan Patani, Sultan Muhammad Patani supaya menyerahkan pemimpin yg lari itu kpd Siam. Sultan Patani tiada pilihan, terpaksa bersetuju.
Pada tahun 1784, Siam merampas kembali Ligor dan Phuket dari Burma. Atas kemenangan memusnahkan angkatan laut Burma, Siam kekuasaan Siam semakin teguh lalu meminta Kedah dan Patani menghantar bunga emas ke Bangkok. Namun Sultan Muhammad Patani enggan menurut menyebabkan Siam menyerang Patani dan berkuasa ke atas Patani.
Serangan Siam ke atas Patani itu ada juga diceritakan di pihak Kedah iaitu dlm Syair Maulana kerana Siam ada meminta bantuan Kedah yg merupakan taklukanya utk memyerang Patani. Beberapa rangkap di bawah ini menceritakan perihal Patani yg hendak menentang Siam. Syair ini memperlekehkan Patani kononnya tak kuat tapi masih nak lawan Siam seprti berikut:
Kepada Siam berbuat bantahan,
Barang kehendaknya semua ditahan,
Sudah diketahui diri kelemahan
Hendak melawan berbunuh-bunuhan.
Hendak dilawan Siam Berperang,
Hal dirinya sekalian kurang,
Raja Siam melakukan garang,
Dengan sebentar disuruhnya serang.
Kedah, Petani sudah tertentu,
Takluk ke benua Siam itu,
Tatkala demikian perintah ratu,
Kedah pun disuruh pukul ke situ.
Rangkap-rangkap seterusnya menceritakan tentang angkatan Kedah yg diminta oleh Siam utk Bantu serang Patani sebaliknya enggan nak Bantu Siam tapi tak berani bantah dan berhelah melengah-lengahkan perjalanan dari Kedah ke Patani. Bukan lengah sebarang lengah, siap berdondang sayang di Padang Terap beberapa malam.
Angkatan Sekalain berhimpun di Singgora,
Angkatan Kedah pun disuruh sigera,
Naik memukul Petani Angkara.
Jika lambat Kedah pun cedera.
Hemat baginda yang maha mulia,
Tatkala demikian kehendak dia,
Hendak dibantah kurang upaya,
Diberilah angkatan menolak bahaya.
Habis berhimpun segala tentera,
Di Padang Terap berapakah dura,
Maharaja tidak berangkat sigera,
Berlambatan duduk mencari kira.
Akal wazir bukan sebarang,
Sukar dicari zaman sekarang,
Tetapi tawakal sedikit kurang,
Kehendaknya jangan sempat berperang.
Tambahan Paduka Maha Menteri,
Segannya sangat nyata pegari,
Berjalan ke Petani tiada di gemari,
Khabarnya konon menaruh ngeri.
Di Padang Terap sehari-hari,
Bermain herabab kecapi, muri,
Dihimpun menorah disuruh menari,
Menorah pun mati dengannya diri.
Beberapa permainan pula diadakan,
Segenap jajahan disuruh himpunkan,
Yang tiada pula harus dikerjakan,
Sama laki-laki konon dinikahkan.
Akan perintah Datuk Maharaja,
Suatu pun tiada mengambil reja,
Hingga duduk berdiam saja,
Lakunya menanti selesai kerja.
Sudah berangkat dari Singgora,
Duduk berhimpun segala tentera (Siam)
Di negeri Petani berapakah dura,
Angkatan di Kedah tiada ketara?
Persoalannya: Dlm hasil tulisan pihak lain (bukan pihak Siam) tak ada satu pun mengatakan Siam Ayutthaya itu Islam.
Manakala dlm Syair Maulana pula tetap merujuk Siam sbg Siam, (tidak menyebut Thai) padahal ketika serangan keatas Patani itu, masa tu selepas tahun1780an. Masa tu menurut anai-anai bukan Siam, tapi Thai. Anai-anai juga berkali-kali menyebut bahawa Thai menakluk Siam Islam Ayutthaya pada 1767, padahal fakta sebenar ialah Burma yg menyerang Siam.
Rujukan
-Hall, D.G.E., A History of South-East Asia, Third Edition, London:Macmillan Press, 1968.
-Malek, Mohd. Zamberi A., Umat Islam Patani Sejarah dan Politik, Shah Alam: Hizbi Publications, 1993.
-Che Man, Wan K., Muslim Separatism: The Moros of Southern Philippines and the Malays of Southern Thailand, Oxford University Press, 1990.
-Al-Fatani, Ahmad Fathy, Ulama Besar dari Patani, Bangi: UKM Press, 2002.
-Sejarah Kerajaan Melayu Patani - Ibrahim Shukri
-Dari Wikipedia Bahasa Melayu, ensiklopedia bebas. -Syair Sultan Maulana merupakan syair berunsur sejarah yang ditulis menurut sastera tradisional yang bercorak sejarah. Ia dikarang di Kedah tetapi tidak diketahui siapa penulisnya kerana tidak tercatat di dalam teks tersebut. Dipercayai penulisnya pernah turut serta angkatan Kedah membantu Siam menentang tentera Burma yang menawan Pulau Salang atau Phuket (1810) kerana segala babak kisah peperangan yang dikisahkan dalam syairnya itu amat terperinci.
From The Catholic Encyclopedia
Siam, "the land of the White Elephant" or the country of the Muang Thai (the Free), is situated in the south-eastern corner of Asia, lying between 4° and 21° north lat. and 97° and 106° east long. It is bounded on the north by Tong-king and the southern states of Burma, on the east by Annam and Cambodia, on the south by the Gulf of Siam and the Malay Peninsula, and on the west by the Indian Ocean, and thus forms a buffer state between French and British possessions. From north to south Siam measures in length some 1130 and in breadth some 508 miles, covering an area of some 242,580 square miles, about the size of Spain and Portugal, and is divided into 41 provinces. Its population is estimated to be between six and nine million inhabitants, of whom a third are Siamese, a quarter Chinese or of Chinese descent, whilst the rest is made up of Burmese, Cambodians, Laotines, Malays, Pegus, Tamils, and Europeans. The Siamese are described as a polite, hospitable, obliging, light-hearted, pleasure and feast-loving people, as clever gold and silversmiths, possessing great taste for art and skill as painters, decorators, and carvers in wood, stone, plaster, and mosaic. They are, however, not fond of work nor is it necessary for them to be so, for they have few wants for housing and food, fire and clothing, and mother earth has endowed them with a perpetual summer and a fertile soil, yielding rich harvests of rice and pepper, whilst the mountains abound in teak and yellow wood, box and ebony, sapan and padoo. The chief commerce is in silk, which is carried on along the Menam River and its numerous affluents and canals. The state religion is Buddhism, which, according to the earliest annals, was introduced as far back as 638. With perhaps the exception of Tibet, there is no country in the East where Buddhism is so intensely interwoven with the life of a nation from the king to the lowest subject, and where the talapoins or bonzes play such an important rôle in the national life, so that every male subject, the king and the crown prince not excepted, has to live in a Buddhist monastery and join the ranks of the talapoins for a short period. Up to a few years ago these Buddhist monasteries were the only establishments for education, which were restricted to the male population. Though Buddhism is the acknowledged religion of the state and towards it the Government allows some $20,000,000 yearly, all other religious creeds are granted full liberty of worship, nor does any one incur disabilities on account of his religious beliefs. The king, being the highest "supporter of the doctrine", stands at the head of the religion and appoints all religious dignitaries, from the four Somdet Phra Chow Rajagana (archpriests) downwards.
Little is known about the early history of the country. It was first called Siam by the Portuguese (1511) and other nations who came into contact with it. Before Ayuthia or Yuthia was established as the capital (1350), the country was divided into a number of separate principalities bound together by race, language, religion, and customs. A continual migration from the north to the south took place till in 1350 a branch of the Thai race established itself at Ayuthia. The history of Siam as a dominant power begins with Phra-Chao Utong Somdetch Pra Rama Tibaudi I (1351-71) and it was ruled by thirty-four kings (1351-1767) belonging to three different dynasties. During the inroads of the Burmese (1767-82), Ayuthia was destroyed and the new Siamese capital was established at Bangkok, "the Venice of the East". As early as 1511 the Portuguese made a commercial treaty with Siam and subsequently the Japanese, the Dutch, and the British entered into commercial relations with it. But the present flourishing commercial condition only dates from 1851, when King Mongkut opened Siam to Europeans and to European trade, favoured European factories, and made himself acquainted with Western civilization. After his death in 1868, his eldest son, Chulalongkorn (d. 1910), succeeded as the fortieth ruler of Siam, and during a reign of forty-two years showed himself one of the greatest and most farseeing princes who ever sat on an Asiatic throne, a king of European education and manners, to whose energy and initiative Siam owes much of her prosperity, railways, telegraphs, army (20,000 men), navy (37 ships, 15,000 men), and education for both sexes. Siam has so far been able to maintain her national independence, owing to the rivalry of England and France. The latter has tried ever since the days of Louis XIV to obtain a footing in Siam and has actually gained large concessions of territory by the treaties of 1891, 1893, 1904, and 1907, nor has England lacked her share (1909).
The first historical record of an attempt to introduce Christianity we owe to John Peter Maffei who states that about 1550 a French Franciscan, Bonferre, hearing of the great kingdom of the Peguans and the Siamese in the East, went on a Portuguese ship from Goa to Cosme (Peguan), where for three years he preached the Gospel, but without any result. In 1552 St. Francis Xavier, writing from Sancian to his friend Diego Pereira, expressed his desire to go to Siam, but his death on 2 December, 1552, prevented him. In 1553 several Portuguese ships landed in Siam, and at the request of the king three hundred Portuguese soldiers entered his service. In the following year two Dominicans, Fathers Hieronymus of the Cross and Sebastian de Cantù, joined them as chaplains. In a short time they established three parishes at Ayuthia with some fifteen hundred converted Siamese. Both missionaries, however, were murdered by the pagans (1569), and were replaced by Fathers Lopez Cardoso, John Madeira, Alphonsus Ximenes, Louis Fonseca (martyred in 1600), and John Maldonatus (d. 1598). In 1606 the Jesuit Balthasar de Sequeira at the request of the Portuguese merchant Tristan Golayo, and in 1624 Father Julius Cesar Margico, came to Ayuthia and gained the favour of the king. A subsequent persecution, however, stopped the propagation of the Faith and no missionary entered till Siam was made a vicariate Apostolic by Alexander VII on 22 August, 1662. Soon after, Mgr Pierre de la Motte-Lambert, Vicar-Apostolic of Cochin China, arrived at Ayuthia, accompanied by Fathers De Bourges and Deydier. In 1664 he was joined by Mgr Pallu, Vicar Apostolic of Tong King. Siam, in those days the rendezvous of all commercial enterprise in the East, gave shelter to several hundred Annamite and Japanese Christians who had been expelled or lived there as voluntary exiles on account of persecutions at home. Some Portuguese and Spanish Jesuits, Franciscans, and Augustinians had the spiritual care of their countrymen in Siam. Mgr Pallu, on his return to Rome (1665), obtained a Brief from Clement IX (4 July, 1669), by which the Vicariate of Siam was entrusted to the newly-founded Society of Foreign Missions of Paris. In 1673 Father Laneau was consecrated titular Bishop of Metellopolis and first Vicar Apostolic of Siam, and ever since Siam has been under the spiritual care of the Society of Foreign Missions. King Phra-Naraï (1657-83?) gave the Catholic missionaries a hearty welcome, and made them a gift of land for a church, a mission-house, and a seminary (St. Joseph's colony). Through the influence of the Greek or Venetian, Constantine Phaulcon, prime minister to King Phra-Naraï, the latter sent a diplomatic embassy to Louis XIV in 1684. The French king returned the compliment by sending M. de Chaumont, accompanied by some Jesuits under Fathers de Fontenay and Tachard. On 10 December, 1685, King Phra-Naraï signed a treaty at Louvo with France, wherein he allowed the Catholic missionaries to preach the Gospel throughout Siam, exempted his Catholic subjects from work on Sunday, and appointed a special mandarin to settle disputes between Christians and pagans. But after the departure of M. De Chaumont, a Siamese mandarin, Phra-phret-racha, got up a revolution, the prime minister was murdered, King Phra-Naraï deposed, Mgr Laneau and several missionaries were taken prisoners and ill-treated, and the Christians were persecuted.
When in 1690 peace and order were restored, Bishop Laneau resumed work till his death in 1696. His successor, Bishop Louis of Cice (1700-27), was able to continue it in peace. But after his death the rest of the century is but the history of persecutions (those of 1729, 1755, 1764 are the most notable), either by local mandarins or Burmese invaders, though the kings remained more or less favourable to the missionaries and to Bishops Texier de Kerlay and de Lolière-Puycontat (1755). During the inroads of the Burmese the Siamese king even appealed to Bishop Brigot for help against the common foe, who sacked and burned the Catholic stations and colleges and imprisoned both the bishop and the missionaries. In 1769 Father Corre resumed the missions in Siam and thus paved the way for the new vicar Apostolic, Mgr Lebon (1772-80). But a fresh persecution in 1775 forced him to leave the kingdom, and both his successors, Bishops Condé and Garnault, were unable to do much. During the Burmese wars the Christians were reduced from 12,000 to 1000, while Bishop Florens was left in charge with only seven native priests. It was only in 1826 and 1830 that a fresh supply of European missionaries arrived, among them Fathers Bouchot, Barbe, Bruguière, Vachal, Grandjean, Pallegoix, Courvezy, etc. In 1834 the last was appointed Vicar Apostolic of Siam, and the missions began to revive. Under him Siam numbered 6590 Catholics 11 European and 7 native priests. His successor, Bishop Pallegoix (1840-62), author of "Déscription du royaume Thai ou Siam" and "Dictionnaire siamois-latin-français-anglais" (30,000 words), was one of the most distinguished vicars Apostolic of Siam, the best Siamese scholar, and a missionary among the Laotines. He induced Napoleon III to renew the French alliance with Siam and to send an embassy under M. de Montigny to Siam in 1856. On 8 July, 1856, King Mongkut signed a political-commercial treaty with France, by which the privileges granted to the Catholic missionaries by Phra-Naraï in the seventeenth century were renewed. The bishop was highly esteemed by the king, who personally assisted at his funeral and accepted from the missionaries as a token of friendship the bishop's ring. Thanks to the broad-mindedness of Kings Mongkut (1851-68) and Chulalongkorn (1868-1910), the Catholic Church in Siam has enjoyed peace under Pallegoix's successors, Bishops Dupont (1862-72) and Vey (1875-1909). Owing to the complications between France and Siam, in 1894, the missionaries had to endure the ill-will of local mandarins, though the minister of foreign affairs promised that no harm would be done to the missionaries and their work on account of the French invasion. Though the mission in Laos, commenced in 1876, formally opened in 1883, and erected into a vicariate Apostolic on 4 May, 1899, is now separated from Siam, the Catholic missions have made great progress during the last thirty-five years. While in 1875 there were in Siam 11,000 Catholics 17 European and 7 native priests, and 30 churches, these are now (1911), 23,000 Catholics 42 European and 13 native priests, 38 catechists, 50 central stations, 55 churches and chapels, 12 Brothers of St. Gabriel, 103 sisters (Holy Infant Jesus, St. Paul of Chartres, Lovers of the Cross), 50 elementary schools with over 3000 pupils, 15 orphanages with 314 inmates, 3 agricultural schools, 1 seminary with 62 students, 1 college with 400 boys, and a pensionnat with 220 girls, under the jurisdiction of Mgr René Mary Joseph Perros de Guewenheim, titular Bishop of Zaora, appointed 17 September, 1909.
The Catholic Encyclopedia, Volume XIII. Published 1912. New York: Robert Appleton Company. Nihil Obstat, February 1, 1912. Remy Lafort, D.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York
Little is known about the early history of the country. It was first called Siam by the Portuguese (1511) and other nations who came into contact with it. Before Ayuthia or Yuthia was established as the capital (1350), the country was divided into a number of separate principalities bound together by race, language, religion, and customs. A continual migration from the north to the south took place till in 1350 a branch of the Thai race established itself at Ayuthia. The history of Siam as a dominant power begins with Phra-Chao Utong Somdetch Pra Rama Tibaudi I (1351-71) and it was ruled by thirty-four kings (1351-1767) belonging to three different dynasties. During the inroads of the Burmese (1767-82), Ayuthia was destroyed and the new Siamese capital was established at Bangkok, "the Venice of the East". As early as 1511 the Portuguese made a commercial treaty with Siam and subsequently the Japanese, the Dutch, and the British entered into commercial relations with it. But the present flourishing commercial condition only dates from 1851, when King Mongkut opened Siam to Europeans and to European trade, favoured European factories, and made himself acquainted with Western civilization. After his death in 1868, his eldest son, Chulalongkorn (d. 1910), succeeded as the fortieth ruler of Siam, and during a reign of forty-two years showed himself one of the greatest and most farseeing princes who ever sat on an Asiatic throne, a king of European education and manners, to whose energy and initiative Siam owes much of her prosperity, railways, telegraphs, army (20,000 men), navy (37 ships, 15,000 men), and education for both sexes. Siam has so far been able to maintain her national independence, owing to the rivalry of England and France. The latter has tried ever since the days of Louis XIV to obtain a footing in Siam and has actually gained large concessions of territory by the treaties of 1891, 1893, 1904, and 1907, nor has England lacked her share (1909).
The first historical record of an attempt to introduce Christianity we owe to John Peter Maffei who states that about 1550 a French Franciscan, Bonferre, hearing of the great kingdom of the Peguans and the Siamese in the East, went on a Portuguese ship from Goa to Cosme (Peguan), where for three years he preached the Gospel, but without any result. In 1552 St. Francis Xavier, writing from Sancian to his friend Diego Pereira, expressed his desire to go to Siam, but his death on 2 December, 1552, prevented him. In 1553 several Portuguese ships landed in Siam, and at the request of the king three hundred Portuguese soldiers entered his service. In the following year two Dominicans, Fathers Hieronymus of the Cross and Sebastian de Cantù, joined them as chaplains. In a short time they established three parishes at Ayuthia with some fifteen hundred converted Siamese. Both missionaries, however, were murdered by the pagans (1569), and were replaced by Fathers Lopez Cardoso, John Madeira, Alphonsus Ximenes, Louis Fonseca (martyred in 1600), and John Maldonatus (d. 1598). In 1606 the Jesuit Balthasar de Sequeira at the request of the Portuguese merchant Tristan Golayo, and in 1624 Father Julius Cesar Margico, came to Ayuthia and gained the favour of the king. A subsequent persecution, however, stopped the propagation of the Faith and no missionary entered till Siam was made a vicariate Apostolic by Alexander VII on 22 August, 1662. Soon after, Mgr Pierre de la Motte-Lambert, Vicar-Apostolic of Cochin China, arrived at Ayuthia, accompanied by Fathers De Bourges and Deydier. In 1664 he was joined by Mgr Pallu, Vicar Apostolic of Tong King. Siam, in those days the rendezvous of all commercial enterprise in the East, gave shelter to several hundred Annamite and Japanese Christians who had been expelled or lived there as voluntary exiles on account of persecutions at home. Some Portuguese and Spanish Jesuits, Franciscans, and Augustinians had the spiritual care of their countrymen in Siam. Mgr Pallu, on his return to Rome (1665), obtained a Brief from Clement IX (4 July, 1669), by which the Vicariate of Siam was entrusted to the newly-founded Society of Foreign Missions of Paris. In 1673 Father Laneau was consecrated titular Bishop of Metellopolis and first Vicar Apostolic of Siam, and ever since Siam has been under the spiritual care of the Society of Foreign Missions. King Phra-Naraï (1657-83?) gave the Catholic missionaries a hearty welcome, and made them a gift of land for a church, a mission-house, and a seminary (St. Joseph's colony). Through the influence of the Greek or Venetian, Constantine Phaulcon, prime minister to King Phra-Naraï, the latter sent a diplomatic embassy to Louis XIV in 1684. The French king returned the compliment by sending M. de Chaumont, accompanied by some Jesuits under Fathers de Fontenay and Tachard. On 10 December, 1685, King Phra-Naraï signed a treaty at Louvo with France, wherein he allowed the Catholic missionaries to preach the Gospel throughout Siam, exempted his Catholic subjects from work on Sunday, and appointed a special mandarin to settle disputes between Christians and pagans. But after the departure of M. De Chaumont, a Siamese mandarin, Phra-phret-racha, got up a revolution, the prime minister was murdered, King Phra-Naraï deposed, Mgr Laneau and several missionaries were taken prisoners and ill-treated, and the Christians were persecuted.
When in 1690 peace and order were restored, Bishop Laneau resumed work till his death in 1696. His successor, Bishop Louis of Cice (1700-27), was able to continue it in peace. But after his death the rest of the century is but the history of persecutions (those of 1729, 1755, 1764 are the most notable), either by local mandarins or Burmese invaders, though the kings remained more or less favourable to the missionaries and to Bishops Texier de Kerlay and de Lolière-Puycontat (1755). During the inroads of the Burmese the Siamese king even appealed to Bishop Brigot for help against the common foe, who sacked and burned the Catholic stations and colleges and imprisoned both the bishop and the missionaries. In 1769 Father Corre resumed the missions in Siam and thus paved the way for the new vicar Apostolic, Mgr Lebon (1772-80). But a fresh persecution in 1775 forced him to leave the kingdom, and both his successors, Bishops Condé and Garnault, were unable to do much. During the Burmese wars the Christians were reduced from 12,000 to 1000, while Bishop Florens was left in charge with only seven native priests. It was only in 1826 and 1830 that a fresh supply of European missionaries arrived, among them Fathers Bouchot, Barbe, Bruguière, Vachal, Grandjean, Pallegoix, Courvezy, etc. In 1834 the last was appointed Vicar Apostolic of Siam, and the missions began to revive. Under him Siam numbered 6590 Catholics 11 European and 7 native priests. His successor, Bishop Pallegoix (1840-62), author of "Déscription du royaume Thai ou Siam" and "Dictionnaire siamois-latin-français-anglais" (30,000 words), was one of the most distinguished vicars Apostolic of Siam, the best Siamese scholar, and a missionary among the Laotines. He induced Napoleon III to renew the French alliance with Siam and to send an embassy under M. de Montigny to Siam in 1856. On 8 July, 1856, King Mongkut signed a political-commercial treaty with France, by which the privileges granted to the Catholic missionaries by Phra-Naraï in the seventeenth century were renewed. The bishop was highly esteemed by the king, who personally assisted at his funeral and accepted from the missionaries as a token of friendship the bishop's ring. Thanks to the broad-mindedness of Kings Mongkut (1851-68) and Chulalongkorn (1868-1910), the Catholic Church in Siam has enjoyed peace under Pallegoix's successors, Bishops Dupont (1862-72) and Vey (1875-1909). Owing to the complications between France and Siam, in 1894, the missionaries had to endure the ill-will of local mandarins, though the minister of foreign affairs promised that no harm would be done to the missionaries and their work on account of the French invasion. Though the mission in Laos, commenced in 1876, formally opened in 1883, and erected into a vicariate Apostolic on 4 May, 1899, is now separated from Siam, the Catholic missions have made great progress during the last thirty-five years. While in 1875 there were in Siam 11,000 Catholics 17 European and 7 native priests, and 30 churches, these are now (1911), 23,000 Catholics 42 European and 13 native priests, 38 catechists, 50 central stations, 55 churches and chapels, 12 Brothers of St. Gabriel, 103 sisters (Holy Infant Jesus, St. Paul of Chartres, Lovers of the Cross), 50 elementary schools with over 3000 pupils, 15 orphanages with 314 inmates, 3 agricultural schools, 1 seminary with 62 students, 1 college with 400 boys, and a pensionnat with 220 girls, under the jurisdiction of Mgr René Mary Joseph Perros de Guewenheim, titular Bishop of Zaora, appointed 17 September, 1909.
The Catholic Encyclopedia, Volume XIII. Published 1912. New York: Robert Appleton Company. Nihil Obstat, February 1, 1912. Remy Lafort, D.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York
Ayuthia Kings - Buddhism
According to the legend, Hinayana was very popular in ancient Funan from about the first or 2nd century AD, but used the Sanskrit Canon. The traditional belief is that Mahadhammarakkhita and Maharakhita introduced Buddhism to Thailand during the reign of Emperor Asoka in the 3rd century BC.
From the 6th century onwards Theravada Buddhism flourished in the lower Menam valley and it continued to be the dominant religion there. But when the lower Menam valley came under the control of the Khmer rulers who were ardent patrons of Brahmanism and Mahayana Buddhism, but Theravada still continued to flourish there.
Dvaravati was a flourishing kingdom of Mon people in the 7th century. The political influence of the Dvaravati kingdom extended as far as Northern Thailand. The Haripunjaya kingdom of the upper Menam valley was an important kingdom in northern Thailand. Towards the second half of the 7th century AD Theravada Buddhism was introduced into Haripunjaya.
About the 8th or 9th century AD, both Thailand and Laos formed part of Kambuja (Cambodia). Both the Brahmanical religion and Buddhism can be found flourishing side by side in all these regions.
Theravada Buddhism flourished in the lower Menam valley under the patronage of the rulers of the Dvaravati kingdom. Both Mahayanism and Brahmanism existed at the lower Menam valley under the patronage of the Khmer rulers. Towards the beginning of the 13th century AD, the Haripunjaya kingdom had become a center of Theravada Buddhism. Thus, before the Thais established their contact with Sri Lanka.
About the middle of the 13th century AD, the Thais made themselves masters of Siam and Laos and put an end to the political supremacy of the Cambodian over them. Sukhodaya was established in central Thailand as the capital of Thai kingdom in the second half of the 13th century. A king named Rocaraja of Sukhodaya sent an embassy to the king of Sri Lanka requesting him to send the miraculous Sihala Buddha image to Sukhodaya. The king's request was granted and Sukhodaya received its first Buddha image from Sri Lanka.
Around 1317-1347 AD Burma acted as an intermediary between Sri Lanka and Thailand in the religious intercourse. At the request of Lothai, the king of Sukhodaya, Udumbara Mahasami sent the Elder Sumana to establish the Sinhalese form of the monastic discipline and in order to reorganize and model the Buddhist Sangha of Thailand on that of Sri Lanka. In his reign a Thai prince assumed the yellow robe and made a journey to India and Sri Lanka, from which countries he claims to have brought back miraculous relics. A few years later, Kilana, the king of Nabbisipura requested Udumbara Mahasami to send a monk capable of performing all religious acts. As a consequence Ananda thera was sent to Nabbisipura. At the advice of Ananda thera, the king of Nabbisipura then requested the king of Sukhodaya and invited Elder Sumana to his kingdom. In this way, king Kilana and Sumana contributed to the establishment of the Sihala Sangha in northern Thailand.
King Luthai /Lo Thai (1347 AD, son of king Lothai) was not only a great patron of Buddhism, but himself adopted the life of a buddhist monk, preaching the doctrines of the Buddha all over his kingdom. About 1361 AD he sent some learned monks and scholars to Sri Lanka and induced the great monk called Mahasami Samgharaja to come to Thailand. Under his inspiration and the active efforts of the king, Buddhism and Pali literature spread to a number of small Hinduized states in the territories now called Laos. One of his inscriptions, which gives him the tittle of Sri Suryavamsa Rama Mahadharma Rajadhiraja furnishes a long account of the reception accorded to a hierarchy from Sri Lanka invited to Thailand to reorganize the religious institutions there. As a result, Sukhodaya became a great center of Buddhist studies in the middle of the 14th century AD. From the second half of the 14th century onwards Buddhism flourished in Thailand and the neighboring regions, and Brahmanism declined until it almost disappeared. A sacred and authentic relic of the Buddha was brought to Thailand from Sri Lanka and it was installed with great solemnity by the king at Nagara Jum. A branch of the sacred Bo-tree was brought to Thailand from Sri Lanka and was planted near this sacred relic at Nagara Jum.
The establishment of the new kingdom of Ayuthia in the middle of the 14th century and the change of the political center of Thai power from Sukhodaya to Ayuthia marked the beginning of a new era of great cultural prosperity. Under royal patronage Buddhism flourished and Ayuthia became an important Buddhist center. Strong religious ties existed between Sri Lanka and Thailand.
During the reign of Tissaraja (1401-1442 AD) 25 monks went from Nabbisipura together with 8 monks from Cambodia went to Sri Lanka to receive the upasampada ordination and over there they were joined by six monks from the Ramanna country. These 39 monks studied the sacred texts thoroughly and also learned the correct manner of recital of the sacred texts from the Buddhist monks in Sri Lanka. They also took with them the sacred relic of the Buddha. After their arrival at Ayuthia in southern Thailand, the king received them, and they ordained the local monks and established the Sihala Sangha in Thailand. The Sihala fraternity of the monks also introduced to Thailand a higher standard of Pali scholarship.
Tissaraja's son, Tilokaraja / Tilakaraja (1442-1487 AD) himself entered the Sangha in 1447 AD for sometime and with the permission of his teacher he assumed office again as king. In 1455 AD a seedling grown from the southern branch of the Mahabodhi at Anuradhapura was planted by King Tilakaraja at Nabbisipura (Chieng Mai). It is said that Tilakaraja convoked a great council in the Mahabodhi Arama at Nabbisipura in 1475 AD to revise the Pali scriptures. This council is known as the Eighth Buddhist Council in the history of Buddhism in Thailand.
Emperor Tilakapanattu (1495-1525 AD) is regarded as one of the greatest kings of Thailand. He also installed a great Buddha statue in the uposatha hall at the Pubbarama. At the time of the installation important ceremonies were held and he gave dana to several thousand monks who belonged to the Sihala sect, the Nagaravasigana, and the Puppharamavasigana. Among the three fraternities, the Sihala sect became very prominent in Thailand and it took the leading part in all the ecclesiastical acts and performed the acts before as well as after the other fraternities participated in them. In 1515 AD the king conferred the title of Rajaguru (Royal Teacher) on the Mahasami of the Rattavanamahavihara, which is another indication of the importance of the Sihala sect in Thailand. The patronage extended to many scholars and scholarly institutions resulted in the existence of several well-organized educational and religious institutions in the country.
King Maha Dhammaraja II (Boromokot) ascended the throne of Ayuthia in 1733 AD. During his rule Ayuthia became a great center of Buddhism and religious mission from Sri Lanka came there to get help and assistance from the Thai monks. About 1750 AD, the king of Sri Lanka sent messenger to the king of Thailand and the latter sent golden and silver images of the Buddha, copies of sacred texts and about 10 monks under the leadership of Upali Mahathera. It is clear that at that time Sri Lanka recognized Thailand to be a country where Buddhism prevailed in a much purer form.
The Burmese invaders destroyed most of Ayuthia in 1767. As a result of the repeated attacks of the Burmese, the rulers of Thailand shifted their capital to Banckok. General Chakri, who was known as Ramal (1782-1809 AD), was the founder of the present reigning dynasty at Bangkok. Buddhism continued to flourish under the patronage of the rulers of this dynasty.
In 1828, Thailand's Prince Mongkut (later King Rama IV) founds the Dhammayut movement, which later became the Dhammayut Sect.
In 1900, Ven. Ajaan Mun and Ven. Ajaan Sao revive the forest meditation tradition in Thailand.
In the early 19th century, to prevent the encroachment of Christian missionaries, Rama V (1868-1910) worked with his brothers (one of whom was Prince Mongkut) to move the country from a loose feudal system to a centralized nation-state. By doing that, they enacted religious reforms to present a united front in the face of imperialist threats from Britain and France. This Sangha Act formally marked the beginnings of the Mahanikaya and Dhammayut sects. Sangha government, which up to that time had been in the hands of a lay official appointed by the king, is handed over to the bhikkhus. It wasn't until the 1950's that the movement he founded gained acceptance in Bangkok, and only in the 1970's did it come into prominence on a nationwide level.
From the 6th century onwards Theravada Buddhism flourished in the lower Menam valley and it continued to be the dominant religion there. But when the lower Menam valley came under the control of the Khmer rulers who were ardent patrons of Brahmanism and Mahayana Buddhism, but Theravada still continued to flourish there.
Dvaravati was a flourishing kingdom of Mon people in the 7th century. The political influence of the Dvaravati kingdom extended as far as Northern Thailand. The Haripunjaya kingdom of the upper Menam valley was an important kingdom in northern Thailand. Towards the second half of the 7th century AD Theravada Buddhism was introduced into Haripunjaya.
About the 8th or 9th century AD, both Thailand and Laos formed part of Kambuja (Cambodia). Both the Brahmanical religion and Buddhism can be found flourishing side by side in all these regions.
Theravada Buddhism flourished in the lower Menam valley under the patronage of the rulers of the Dvaravati kingdom. Both Mahayanism and Brahmanism existed at the lower Menam valley under the patronage of the Khmer rulers. Towards the beginning of the 13th century AD, the Haripunjaya kingdom had become a center of Theravada Buddhism. Thus, before the Thais established their contact with Sri Lanka.
About the middle of the 13th century AD, the Thais made themselves masters of Siam and Laos and put an end to the political supremacy of the Cambodian over them. Sukhodaya was established in central Thailand as the capital of Thai kingdom in the second half of the 13th century. A king named Rocaraja of Sukhodaya sent an embassy to the king of Sri Lanka requesting him to send the miraculous Sihala Buddha image to Sukhodaya. The king's request was granted and Sukhodaya received its first Buddha image from Sri Lanka.
Around 1317-1347 AD Burma acted as an intermediary between Sri Lanka and Thailand in the religious intercourse. At the request of Lothai, the king of Sukhodaya, Udumbara Mahasami sent the Elder Sumana to establish the Sinhalese form of the monastic discipline and in order to reorganize and model the Buddhist Sangha of Thailand on that of Sri Lanka. In his reign a Thai prince assumed the yellow robe and made a journey to India and Sri Lanka, from which countries he claims to have brought back miraculous relics. A few years later, Kilana, the king of Nabbisipura requested Udumbara Mahasami to send a monk capable of performing all religious acts. As a consequence Ananda thera was sent to Nabbisipura. At the advice of Ananda thera, the king of Nabbisipura then requested the king of Sukhodaya and invited Elder Sumana to his kingdom. In this way, king Kilana and Sumana contributed to the establishment of the Sihala Sangha in northern Thailand.
King Luthai /Lo Thai (1347 AD, son of king Lothai) was not only a great patron of Buddhism, but himself adopted the life of a buddhist monk, preaching the doctrines of the Buddha all over his kingdom. About 1361 AD he sent some learned monks and scholars to Sri Lanka and induced the great monk called Mahasami Samgharaja to come to Thailand. Under his inspiration and the active efforts of the king, Buddhism and Pali literature spread to a number of small Hinduized states in the territories now called Laos. One of his inscriptions, which gives him the tittle of Sri Suryavamsa Rama Mahadharma Rajadhiraja furnishes a long account of the reception accorded to a hierarchy from Sri Lanka invited to Thailand to reorganize the religious institutions there. As a result, Sukhodaya became a great center of Buddhist studies in the middle of the 14th century AD. From the second half of the 14th century onwards Buddhism flourished in Thailand and the neighboring regions, and Brahmanism declined until it almost disappeared. A sacred and authentic relic of the Buddha was brought to Thailand from Sri Lanka and it was installed with great solemnity by the king at Nagara Jum. A branch of the sacred Bo-tree was brought to Thailand from Sri Lanka and was planted near this sacred relic at Nagara Jum.
The establishment of the new kingdom of Ayuthia in the middle of the 14th century and the change of the political center of Thai power from Sukhodaya to Ayuthia marked the beginning of a new era of great cultural prosperity. Under royal patronage Buddhism flourished and Ayuthia became an important Buddhist center. Strong religious ties existed between Sri Lanka and Thailand.
During the reign of Tissaraja (1401-1442 AD) 25 monks went from Nabbisipura together with 8 monks from Cambodia went to Sri Lanka to receive the upasampada ordination and over there they were joined by six monks from the Ramanna country. These 39 monks studied the sacred texts thoroughly and also learned the correct manner of recital of the sacred texts from the Buddhist monks in Sri Lanka. They also took with them the sacred relic of the Buddha. After their arrival at Ayuthia in southern Thailand, the king received them, and they ordained the local monks and established the Sihala Sangha in Thailand. The Sihala fraternity of the monks also introduced to Thailand a higher standard of Pali scholarship.
Tissaraja's son, Tilokaraja / Tilakaraja (1442-1487 AD) himself entered the Sangha in 1447 AD for sometime and with the permission of his teacher he assumed office again as king. In 1455 AD a seedling grown from the southern branch of the Mahabodhi at Anuradhapura was planted by King Tilakaraja at Nabbisipura (Chieng Mai). It is said that Tilakaraja convoked a great council in the Mahabodhi Arama at Nabbisipura in 1475 AD to revise the Pali scriptures. This council is known as the Eighth Buddhist Council in the history of Buddhism in Thailand.
Emperor Tilakapanattu (1495-1525 AD) is regarded as one of the greatest kings of Thailand. He also installed a great Buddha statue in the uposatha hall at the Pubbarama. At the time of the installation important ceremonies were held and he gave dana to several thousand monks who belonged to the Sihala sect, the Nagaravasigana, and the Puppharamavasigana. Among the three fraternities, the Sihala sect became very prominent in Thailand and it took the leading part in all the ecclesiastical acts and performed the acts before as well as after the other fraternities participated in them. In 1515 AD the king conferred the title of Rajaguru (Royal Teacher) on the Mahasami of the Rattavanamahavihara, which is another indication of the importance of the Sihala sect in Thailand. The patronage extended to many scholars and scholarly institutions resulted in the existence of several well-organized educational and religious institutions in the country.
King Maha Dhammaraja II (Boromokot) ascended the throne of Ayuthia in 1733 AD. During his rule Ayuthia became a great center of Buddhism and religious mission from Sri Lanka came there to get help and assistance from the Thai monks. About 1750 AD, the king of Sri Lanka sent messenger to the king of Thailand and the latter sent golden and silver images of the Buddha, copies of sacred texts and about 10 monks under the leadership of Upali Mahathera. It is clear that at that time Sri Lanka recognized Thailand to be a country where Buddhism prevailed in a much purer form.
The Burmese invaders destroyed most of Ayuthia in 1767. As a result of the repeated attacks of the Burmese, the rulers of Thailand shifted their capital to Banckok. General Chakri, who was known as Ramal (1782-1809 AD), was the founder of the present reigning dynasty at Bangkok. Buddhism continued to flourish under the patronage of the rulers of this dynasty.
In 1828, Thailand's Prince Mongkut (later King Rama IV) founds the Dhammayut movement, which later became the Dhammayut Sect.
In 1900, Ven. Ajaan Mun and Ven. Ajaan Sao revive the forest meditation tradition in Thailand.
In the early 19th century, to prevent the encroachment of Christian missionaries, Rama V (1868-1910) worked with his brothers (one of whom was Prince Mongkut) to move the country from a loose feudal system to a centralized nation-state. By doing that, they enacted religious reforms to present a united front in the face of imperialist threats from Britain and France. This Sangha Act formally marked the beginnings of the Mahanikaya and Dhammayut sects. Sangha government, which up to that time had been in the hands of a lay official appointed by the king, is handed over to the bhikkhus. It wasn't until the 1950's that the movement he founded gained acceptance in Bangkok, and only in the 1970's did it come into prominence on a nationwide level.
Tuesday, September 25, 2007
Makara Naga Di Sungai Mas
Makara yg di jumpai di Sg Mas adalah anak saja. Bapak dia ada di Songhkla nunnn...
Variasi Bahasa Thai
Bahasa Thai ada pelbagai dialek sama seperti bahasa Melayu yg ada Melayu Kedah, Melayu Kuala Kangsar, Melayu Nogori, Melayu Kelate.
Bahasa Thai pula terbahagi kepada 4 kumpulan besar iaitu Tengah (Bangkok - bahasa standard), Utara, Isarn dan Selatan. Bahasa Thai selatan atau Paktai inilah yg ditutur oleh Siam Kedah. Namun Thai Selatan juga mempunya pelbagai slang, namun perbezaan tidak ketara sangat.
Dlm video klip ini kita lihat 2 org artis Thai penutur bahasa Thai standard cuba nak bercakap Thai Selatan. Ini bukan perkara aneh di mana di Malaysia juga kerap kali kita lihat artis dari Selatan cuba bercakap Kedah. Sama ada bahasa Melayu Kedah atau Melayu Johor, ia tetap bahasa Melayu. Begitu juga bahasa Thai, sama ada Thai Selatan atau Thai Tengah, ia tetap bahasa Thai.
Sunday, September 23, 2007
Jawapan kepada Pembohongan
Di sini beta ingin menjawab beberapa pembohongan yg semakin menjadi-jadi di web blog "pluaq" itu. Bukan beta tak mau reply dlm web blog dia tapi buang masa beta reply sbb komen beta tak pernah disiarkan. Dulu beta bersoaljawab dgn Mr Pluaq dlm ruangan chat box dia. Akibat beta suka tanya itu ini, terus chat box itu dibuang dari blog dia.
Pembohongan Mr Pluaq dlm blognya sbg menjawab komen salah seorg pengunjung blognya spt berikut:
(jawapan beta dlm kurungan.)
Kami tahu mengenai link tersebut tetapi untuk makluman saudara, maksud perkataan yang berlainan sedikit dengan Kedah itu ialah 'alat kelamin wanita'!!! dengan itu kami tidak mahu melibatkan diri dengan mereka.
(ohh..perkataan kedag itu ka? perkataan itu, beta dapat dari blog anai-anai sendiri..masa tu anai-anai kata Kedah berasal dari bahasa Siam iaitu Kedag. Katanya kedag bermaksud kertas atau surat watikah. Sekarang anai-anai sudah edit dan tukar kedag jadi kedat)
Kami terima saranan yang bercorak akademik tapi dengan maki hamun, mencarut dan memperlekehkan penyelidikkan orang lain bukan caranya. Zaman untuk mereka memperkecilkan kebolehan kita sudah berakhir. Bukan untuk membalas dendam tapi sekarang giliran kita pula mendedahkan segalanya, termasuklah apa yang dilakukan oleh nenek moyang mereka dahulu.
(kita tetap memperlekehkan penyelidikan yg bersifat marang perapu)
Patutkah kita mendiamkan diri?Dulu, sekiranya orang melayu bertindak menulis artikel sebegini, sudah pasti akan ditangkap oleh mereka ini yang menjadi spy maharaja thai di Kedah.
(tidak ada siapa akan menangkap anai-anai sebab tidak ada org yg memberi perhatian terhadap tulisan yg tak berasas ini. Cuma beta yg lebih tahu hal org Siam dari anai-anai tak suka kalau ada org nak bohong)
Ini bukan 'statement' kami tetapi apa yang diriwayatkan semula oleh orang-orang tua di Kedah.Tapi sekarang kita sudah 50 tahun merdeka, pengkajian sejarah melayu sentiasa menemui jalan buntu, bukan? Dengan itu, kita perlu membuat pengkajian semula sejarah bangsa melayu agar dapat mendedahkan realiti sejarah dan tamaddun Islam,secara tidak langsung (samada suka atau tidak) mendedahkan kepincangan mereka dahulu.
(org-org tua? siapa org2 tua itu? TNL Kassim? Kalau org paling tua sekali pun, katakan dia berusia 100 thn ketika ini, tentu dia lahir dlm thn 1907..org lahir thn 1907 nampak dgn mata kepala sendiri ka tentang suasana Ayutthaya dulu? Satu masa nanti beta pun akan jadi org tua juga. Jadi kalau beta cakap apa-apa semua boleh percaya ka?)
Sebelum ini mereka tidak mahu mengaku bahasa siam dan thai itu berbeza, tetapi sekarang mereka mengaku pula. Setiap yang kami terjemahkan ke bahasa Siam, mereka bandingkan dengan bahasa thai.Lainlah maksudnya. Memanglah berbeza. Tahukah saudara untuk generasi muda mereka menjadi sami pun, mereka perlu pergi ke thailand dan dimestikan mempelajari semula bahasa thai, sebab ia tidak sama dengan bahasa siam!!!Ini mereka tidak dedahkan.
(Ini mu mau bohong kat sapa? (mu dlm bahasa Siam tak kira Siam Kedah atau Siam Bangkok bermaksud babi.) Org nak jadi sami kena pi Siam belajar bahasa Thai? Buat apa nak belajar bahasa Thai utk jadi Sami? Bahasa sami bukan bahasa Thai, tapi bahasa Pali la Yg Mulia Tuanku..kalau dulu depa pi masuk sami di Siam bukan nak belajar bahasa Thai, tapi tak ada org yg layak utk men sami kan seseorg di Malaysia. Ingat masuk sami tu setakat cukur kepala dan kelubung kain kuning ka? SaMee Segera yg dok bawak mangkuk minta sedekah tu lain la..
Namun sekarang sudah ramai sami besar di Kedah yg ada kelayakan utk sami kan org.)
Semasa Forum Realiti Sejarah Kedah pada 13 Sept 2006, bertempat di Dewan Seri Negeri
Kedah, ahli panel forum, Prof Datuk Dr. Siti Hawa Salleh, pakar sejarah negara kita telah mendedahkan bahawa banyak lagi manuskrip melayu tulisan jawi disimpan diistana thailand!!
Persoalannya kenapa dan bagaimana manuskrip ini semua boleh berada ditangan raja thai??
(ini menunjukkan org Melayu adalah Melayu bukan org Siam Islam. Dan tulisan org Melayu adalah Jawi. Manuskrip melayu tulisan jawi disimpan diistana thailand sekiranya betul bukan perkara aneh sbb Siam pernah berkuasa ke atas Kedah.)
Cuba berhubung dengan Dr Othman Md Yatim dari USM, apa pandangan beliau sebagai pengerusi pada malam itu. Kami pun ada rakaman forum tersebut.TNL Kasim turut mendedahkan segalanya dihadapan Sultan Kedah dan Tengku Mahkota Kedah yang merasmikan majlis tersebut. Siap cabar pergi ke Mahkamah lagi!!
(Cabar di mahkamah? itu kita tak ambik tau. Ramai org dakwa diri mrk waris sultan sekarang ini. Kalau mrk ada bukti (bukan bukti merapu), teruskan usaha..elaun-elaun menarik utk kerabat sultan sedia menunggu)
Sekiranya Sultan dan kerabat diraja Kedah pun tahu, apa kita nak takut atau percaya dengan blog yang sememangnya telah hijack sejarah kita dan masih lagi gemar memperlekehkan kita?? Mereka fikir mereka memperlekehkan kami yang menulis diblog ini tetapi mereka lupa bahawa sebenarnya mereka menghina sejarah bangsa Melayu!!. Fikirkanlah, kalau sejarah yang diceritakan disini tak betul, takanlah sehingga mereka sanggup menubuhkan blog untuk membangkang setiap artikel kami. Memang mudah bagi mereka untuk membangkang dan memperlecehkan kami tetapi lebih sukar bagi kami yang mencari maklumat dari responden yang belum tentu mahu menceritakan segalanya.Bagi kami rahsia sejarah realiti banyak terdapat dalam buku Undang-Undang Kedah, sebuah buku mengenai undang-undang Maharaja Kedah yang berkuatkuasa ketika itu. Selamat membaca, "cause this is where the Malay history doesnt check and balance itself".
(kita tidak hijack sejarah sesiapa, org yg memberi nama bukan-bukan kpd raja-raja Siam Ayuthia adalah pembohong besar. Dia bagi nama Shariff itu Sheikh ini, tapi sumber sah tarak.. semasa beta bersoal jawab dgn Mr Pluaq dlm chat box dia, beta masih ingat dia kata: "aku dapat sumber dari pihak terntentu. Kalau dia bohong, aku pun bohonglah.." itu lah saja taraf penyelidikan anai-anai @ Mr Pluaq. )
Pembohongan Mr Pluaq dlm blognya sbg menjawab komen salah seorg pengunjung blognya spt berikut:
(jawapan beta dlm kurungan.)
Kami tahu mengenai link tersebut tetapi untuk makluman saudara, maksud perkataan yang berlainan sedikit dengan Kedah itu ialah 'alat kelamin wanita'!!! dengan itu kami tidak mahu melibatkan diri dengan mereka.
(ohh..perkataan kedag itu ka? perkataan itu, beta dapat dari blog anai-anai sendiri..masa tu anai-anai kata Kedah berasal dari bahasa Siam iaitu Kedag. Katanya kedag bermaksud kertas atau surat watikah. Sekarang anai-anai sudah edit dan tukar kedag jadi kedat)
Kami terima saranan yang bercorak akademik tapi dengan maki hamun, mencarut dan memperlekehkan penyelidikkan orang lain bukan caranya. Zaman untuk mereka memperkecilkan kebolehan kita sudah berakhir. Bukan untuk membalas dendam tapi sekarang giliran kita pula mendedahkan segalanya, termasuklah apa yang dilakukan oleh nenek moyang mereka dahulu.
(kita tetap memperlekehkan penyelidikan yg bersifat marang perapu)
Patutkah kita mendiamkan diri?Dulu, sekiranya orang melayu bertindak menulis artikel sebegini, sudah pasti akan ditangkap oleh mereka ini yang menjadi spy maharaja thai di Kedah.
(tidak ada siapa akan menangkap anai-anai sebab tidak ada org yg memberi perhatian terhadap tulisan yg tak berasas ini. Cuma beta yg lebih tahu hal org Siam dari anai-anai tak suka kalau ada org nak bohong)
Ini bukan 'statement' kami tetapi apa yang diriwayatkan semula oleh orang-orang tua di Kedah.Tapi sekarang kita sudah 50 tahun merdeka, pengkajian sejarah melayu sentiasa menemui jalan buntu, bukan? Dengan itu, kita perlu membuat pengkajian semula sejarah bangsa melayu agar dapat mendedahkan realiti sejarah dan tamaddun Islam,secara tidak langsung (samada suka atau tidak) mendedahkan kepincangan mereka dahulu.
(org-org tua? siapa org2 tua itu? TNL Kassim? Kalau org paling tua sekali pun, katakan dia berusia 100 thn ketika ini, tentu dia lahir dlm thn 1907..org lahir thn 1907 nampak dgn mata kepala sendiri ka tentang suasana Ayutthaya dulu? Satu masa nanti beta pun akan jadi org tua juga. Jadi kalau beta cakap apa-apa semua boleh percaya ka?)
Sebelum ini mereka tidak mahu mengaku bahasa siam dan thai itu berbeza, tetapi sekarang mereka mengaku pula. Setiap yang kami terjemahkan ke bahasa Siam, mereka bandingkan dengan bahasa thai.Lainlah maksudnya. Memanglah berbeza. Tahukah saudara untuk generasi muda mereka menjadi sami pun, mereka perlu pergi ke thailand dan dimestikan mempelajari semula bahasa thai, sebab ia tidak sama dengan bahasa siam!!!Ini mereka tidak dedahkan.
(Ini mu mau bohong kat sapa? (mu dlm bahasa Siam tak kira Siam Kedah atau Siam Bangkok bermaksud babi.) Org nak jadi sami kena pi Siam belajar bahasa Thai? Buat apa nak belajar bahasa Thai utk jadi Sami? Bahasa sami bukan bahasa Thai, tapi bahasa Pali la Yg Mulia Tuanku..kalau dulu depa pi masuk sami di Siam bukan nak belajar bahasa Thai, tapi tak ada org yg layak utk men sami kan seseorg di Malaysia. Ingat masuk sami tu setakat cukur kepala dan kelubung kain kuning ka? SaMee Segera yg dok bawak mangkuk minta sedekah tu lain la..
Namun sekarang sudah ramai sami besar di Kedah yg ada kelayakan utk sami kan org.)
Semasa Forum Realiti Sejarah Kedah pada 13 Sept 2006, bertempat di Dewan Seri Negeri
Kedah, ahli panel forum, Prof Datuk Dr. Siti Hawa Salleh, pakar sejarah negara kita telah mendedahkan bahawa banyak lagi manuskrip melayu tulisan jawi disimpan diistana thailand!!
Persoalannya kenapa dan bagaimana manuskrip ini semua boleh berada ditangan raja thai??
(ini menunjukkan org Melayu adalah Melayu bukan org Siam Islam. Dan tulisan org Melayu adalah Jawi. Manuskrip melayu tulisan jawi disimpan diistana thailand sekiranya betul bukan perkara aneh sbb Siam pernah berkuasa ke atas Kedah.)
Cuba berhubung dengan Dr Othman Md Yatim dari USM, apa pandangan beliau sebagai pengerusi pada malam itu. Kami pun ada rakaman forum tersebut.TNL Kasim turut mendedahkan segalanya dihadapan Sultan Kedah dan Tengku Mahkota Kedah yang merasmikan majlis tersebut. Siap cabar pergi ke Mahkamah lagi!!
(Cabar di mahkamah? itu kita tak ambik tau. Ramai org dakwa diri mrk waris sultan sekarang ini. Kalau mrk ada bukti (bukan bukti merapu), teruskan usaha..elaun-elaun menarik utk kerabat sultan sedia menunggu)
Sekiranya Sultan dan kerabat diraja Kedah pun tahu, apa kita nak takut atau percaya dengan blog yang sememangnya telah hijack sejarah kita dan masih lagi gemar memperlekehkan kita?? Mereka fikir mereka memperlekehkan kami yang menulis diblog ini tetapi mereka lupa bahawa sebenarnya mereka menghina sejarah bangsa Melayu!!. Fikirkanlah, kalau sejarah yang diceritakan disini tak betul, takanlah sehingga mereka sanggup menubuhkan blog untuk membangkang setiap artikel kami. Memang mudah bagi mereka untuk membangkang dan memperlecehkan kami tetapi lebih sukar bagi kami yang mencari maklumat dari responden yang belum tentu mahu menceritakan segalanya.Bagi kami rahsia sejarah realiti banyak terdapat dalam buku Undang-Undang Kedah, sebuah buku mengenai undang-undang Maharaja Kedah yang berkuatkuasa ketika itu. Selamat membaca, "cause this is where the Malay history doesnt check and balance itself".
(kita tidak hijack sejarah sesiapa, org yg memberi nama bukan-bukan kpd raja-raja Siam Ayuthia adalah pembohong besar. Dia bagi nama Shariff itu Sheikh ini, tapi sumber sah tarak.. semasa beta bersoal jawab dgn Mr Pluaq dlm chat box dia, beta masih ingat dia kata: "aku dapat sumber dari pihak terntentu. Kalau dia bohong, aku pun bohonglah.." itu lah saja taraf penyelidikan anai-anai @ Mr Pluaq. )
Saturday, September 22, 2007
Nang Lae Wan (Dok Tengok Matahari)
Kita dengar lagu yg menggunakan bahasa Siam Paktai ini. Dlm bahasa Siam, Wan adalah matahari. Wan juga bererti hari. Cuma nada sebutan yg membezakan. Saya tak pasti penyanyi kecil molek mirip Shela Majid (Sheila dulu la,) ini bangsa Siam atau Melayu Suratthani.
Senikata lagu ini:
(bahasa Melayu Kedah dlm kurungan)
Nang Lae Wan
(dok tengok matahari)
Thuk wan khid theng ther
(tiap hari teringatkan hang)
Chai chan nan yark cher, Ther ro mai
(hatiku ingin bertemu hang tau ka tidak)
Wan mung ming
(senja-senja?)
Yin siang ring rae rai
(kedengaran suara ungas (cengkerik?))
Song siang rong klom chai
(mendendangkan suara nyanyian mengubat hati)
Khid Theng Ther
(Terkenangkan hang)
Sai Lom Nau, Phi Bau ee ro mai
(bayu dingin, abang tau ka tidak)
Khid theng khon ju klai chai pram prer
(terkenang org jauh hati tak keruan)
Tha laew tha lau
(dok tunggu dan menunggu)
Tor dai thi dai cher
(bila nak boleh jumpa)
Jar ploi hai khoi ker Kor laew kan
(jgn biar dok tunggu melengung sudah
lah nor..)
Chan cha chuai bork khow noi
(oh bulan tolong beritau kat dia)
Wa yang mi khon khoi Bau khon Nan
(bahawa ada org dok tunggu Bau (bang) itu)
Lai wan laew thi row mai phop kan
(dah byk hari kita tak berjumpa)
Chuai bork krai khon nan hai chan thi
(tolong kirim pesanan aku kat org itu)
Nang lae wan
(dok tengok matahari)
Thuk wan khid theng ther
(tiap hari terkenangkan hang)
Rhe cha hai khoi ker jo jang ni
(atau nak bagi dok tunggu melengung mcm ni)
Mae Thau khei sorn
(mak tua (nenek) pernah pesan)
Khob krai lae hai di
(nak kawan dgn sesapa, tengok baik-baik dulu)
Fark dao chuai bork ther thi
(harap bintang tolong bagitau dia sekali)
Jar lerm kan
(jgn melupakan)
jeng..jeng..jeng..
Tuesday, September 18, 2007
Hilang Bahasa, lenyaplah bangsa..
Ungkapan ini kadang-kadang tak ada kebenarannya. Ini kerana ada bangsa yg sudah hilang (pupus) tapi bahasanya masih ada. Bangsa yg dimaksudkan ialah bangsa SamSam.
Ketika ini tidak wujud lagi bangsa SamSam kerana mereka telah Memelayukan diri mereka. Menjadi lumrah di Malaysia ini, sesiapa sahaja yg jadi Islam outomatik akan jadi Melayu termasuk org2 Siam/Thai yg masuk Islam. Mana ada org Siam yg masih kekal nama Siam bila masuk Islam? Semuanya dah tukar jadi Arifin, Husin, Harun dll nama Melayu.
Berbalik pada bangsa SamSam, mrk adalah keturunan hasil bersemenda semendi antara org Melayu dgn Siam. Berdasarkan slang percakapan bahasa Siam Samsam mrk dipercayai mrk ini adalah berasal keturunan dari Setul, Thailand. (dahulu, Setul adalah Jajahan Kedah)...
..., it is very difficult to generalize on the ethnicity of Muslims in Satun. As a historic borderland region, Satun’s Muslim community had frequent interaction with Thai and Malay communities for more than 700 years. As a result, the ethnicity of Satun Muslims is almost certainly a mixture of Thai and Malay characteristics, and therefore cannot be easily classified in either group. Second, a theory of ethnicity based mostly on language use is an inadequate definition, as communities have been known to adopt new languages in only a few decades. In the case of Satun, the Muslim community spoke almost entirely the Kedah Malay dialect before the introduction of Thai-language schools in 1910. Third, it is not clear that ethnicity plays a major role in determining individual identity for residents of Satun. Religion clearly plays an important role, and group consciousness is primarily centered on religious affiliation. However, within the Muslim community, there is very little sense of whether they are “ethnically Malay” or “ethnically Thai.” -Thomas I. Parks ,Maintaining Peace in a Neighborhood Torn by Separatism:
The Case of Satun Province in Southern Thailand
,Southeast Asia Studies
Johns Hopkins University
School for Advanced International Studies
Washington, DC
The Case of Satun Province in Southern Thailand
,Southeast Asia Studies
Johns Hopkins University
School for Advanced International Studies
Washington, DC
Berkaitan SamSam, Thomas menyebut:
..Thai-speakers lived primarily in the provincial capital, and probably had minimal interaction with Malay-speaking Muslims in rural areas. The “Sam-Sam” people, a Thai-speaking minority population that practiced Islam, could be found in isolated pockets of Satun, Kedah, and Perlis..
(jadi, jgnlah nak mengamuk dan marah kpd Kuroda pasal sebut SamSam ni..ramai pengkaji tahu tentang kewujudan bangsa ini dan menyebut dlm hasil kajian mrk. Namun disebabkan sumbangan bangsa ini atau penonjolan dlm hal-hal tertentu agak terhad atau tidak ada langsung, maka kewujudan bangsa ini kurang diberi perhatian)
Sayang sekali, kerana teramat ingin nak jadi Melayu, mrk sanggup pupuskan bangsa keturunan sendiri padahal Islam tidak semestinya Melayu.
Perihal Samsam ini ada byk disebut dlm catatan-catatan sejarah. Dlm jurnal Classic Encyclopedia Britannica, 11th Edition ada tersebut SamSam dlm perihal menceritakan tentang populasi Kedah:
...POPULATION (KEDAH)population is estimated at 220,000, of whom about 100,000 are
Malays, 50,000 Siamese and Samsams and 70,000
Chinese and Madrassis (Klings) . There are three towns of importance . Alor
Star, ....
Dalam Jurnal History and Politics
of the Muslims in Thailand pula
Thanet Aphornsuvan dari THAMMASAT UNIVERSITY menyebut tentang dua kelompok Islam di Thailand terbahagi dua iaitu kelompok yg sudah beranggapan bahawa mrk adalah org Thai dan satu kelompok lagi yg menganggap mrk bukan org Thai. Dlm menyebut kelompok yg sudah berasimilasi Thai, Thanet Aphornsuvan menjelaskan:
of the Muslims in Thailand pula
Thanet Aphornsuvan dari THAMMASAT UNIVERSITY menyebut tentang dua kelompok Islam di Thailand terbahagi dua iaitu kelompok yg sudah beranggapan bahawa mrk adalah org Thai dan satu kelompok lagi yg menganggap mrk bukan org Thai. Dlm menyebut kelompok yg sudah berasimilasi Thai, Thanet Aphornsuvan menjelaskan:
..For comparative purpose, we could divide the Muslim community in Thailand into
two broad groups; one is an “assimilated” group and the other is an “unassimilated” group. Assimilated group means the group that displays a high degree of cultural similarity with the ethnic Thai-Buddhists save in the area of religious practices and customs. This group includes a whole diversity of ethnic groups such as the Muslim Siamese, the Haw Chinese, the Bengalis, the Arabs, the Iranians, the Chams, the Javanese, the Minangkabaus, the Baweans, the Pathans, the Punjabis and the Samsams....
two broad groups; one is an “assimilated” group and the other is an “unassimilated” group. Assimilated group means the group that displays a high degree of cultural similarity with the ethnic Thai-Buddhists save in the area of religious practices and customs. This group includes a whole diversity of ethnic groups such as the Muslim Siamese, the Haw Chinese, the Bengalis, the Arabs, the Iranians, the Chams, the Javanese, the Minangkabaus, the Baweans, the Pathans, the Punjabis and the Samsams....
Jelaslah, bangsa SamSam ini bukan satu dongeng atau rekaan, tapi memang wujud. Bagaimana bangsa ini boleh lenyap?
Soalan ini dijawab oleh KURODA Keiko dari Kagoshima University dlm artikelnya yg berjudul THAI-SPEAKING MUSLIMS IN MALAYSIA AND MALAY-SPEAKING MUSLIMS IN SOUTHERN THAILAND
Berkaitan kepupusan bangsa SamSam, Kuroda menjelaskan:
...Some people had immigrated to Malaysia from Southern Thailand before the 18th century. Most of them were Thai-speaking Muslims known as the SamSams, whose cultural heritage was a unique mixture of the Siamese and Malay. However, during the establishment of the modern nation-state of Malaysia, most Sam Sams have chosen a Malay-Muslim identity and abandoned their own culture and customs, which had also included non-Islamic aspects. By 1992, almost all traces of their former culture had disappeared, except for the Thai language. Another Thai-speaking ethnic group in Malaysia are not Muslims, but Buddhist-Siamese. Being a minority, their political status is lower than that of the Chinese and Indians....
Berkaitan dgn bahasa Siam bangsa SamSam ini, amat mendukacitakan pengembangan bahasa Siam mrk terhenti sejak mrk tukar kulit jadi Melayu. Mrk hanya boleh cakap atau faham bahasa Siam yg berkaitan dgn hal lama-lama. Kalau hal-hal baru, mrk tak faham. Misalnya mrk tak akan faham tentang nama-nama moden misalnya nama resmi jawatan tertentu atau jabatan-jabatan tertentu. Kalau hal-hal rutin manusia spt makan, minum, tidur, jalan, lari, mrk boleh faham. Kalau benda lain-lain yg lebih moden, mrk akan mencampur adukkan dgn bahasa Melayu sbb ketika mrk mula menjadi Melayu, perkara atau benda-benda moden itu belum wujud lagi. Sebab itulah mrk menyebut kereta sbg "tuka" (motokar), motosikal mrk sebut "mutu", polis mrk sebut "mata".. tapi hairan juga sbb mrk sebut kasut sbg "kesut", adakah ketika mrk mula jadi Melayu, puak SamSam ini tak pernah kenal kasut ka, sampai tak reti nak sebut kasut dlm bahasa Siam.
Pelik..pelik...bangsa dah lenyap, tapi bahasa masih ada...(tapi bahasa tak lengkap). Bagai org yg sedang mabuk taik gigi sendiri mrk mula mengelabah mengatakan bahasa Thai bukan lagi bahasa Siam. Ini gara-gara mrk tersentak dgn perkataan-perkataan baru dlm bahasa Thai yg mrk tak faham. Mrk seolah-olah tidak tahu bahawa pengembangan atau pembaharuan bahasa itu memang perlu dlm sesuatu bangsa atau negara mengikut peredaran zaman kerana berbagai-bagai benda atau perkara baru yg timbul dan perlukan satu bahasa atau pengenalan utk menterjemahkannya. Mrk tidak bersendirian dlm menghadapi kemelut ini. Org Melayu Thailand juga tentu akan mengelabah puyuh kalau mendengar perkataan-perkataan baru dlm bahasa Malaysia spt Transit Aliran Ringan, Suruhanjaya Telekomunikasi dan Multimedia, Kastam dan Eksais DiRaja, Selembu, Edaran Otomobil Negara, Akademi Fantasia, Kesinambungan, Jana Kuasa, metropolitan, Menteri Kerja Raya, Sammy Veelu, Ayam Kambing Bag...dsb...tentu org Melayu Thailand kata: Bahasa Melayu Org Malaysia tidak sama dgn bahasa Melayu kita...
Sunday, September 16, 2007
Beta Mula Fening
Dlm artikel terbarunya ASAL USUL BANGSA SIAM – BAHAGIAN II , anai-anai ada menyebut pasal beta
.....Puak Thai yang tidak dijemput ke blog ini mengatakan kami 'hijack' sejarah mereka, pada hal mereka lah penyamun yang mencuri sejarah bangsa Melayu keturunan Siam hari ini. Mereka membuka blog lain untuk menghentam kami sebab mereka takut dan bimbang rahsia ini diketahui umum. Tulisan mereka tidak ada isi, malah maki hamun dan terjemahan bahasa thai dikelirukan dengan bahasa Siam. Mereka sendiri tidak tahu identiti mereka. Nampak gayanya, puak Nyajud (Yakjuj) ini masih lagi menjalankan kerja-kerja datuk nenek mereka zaman dahulu, menjadi spy atau balachi dinegeri Kedah.. Baca di sini,....
Patut la beta rasa terbatuk-batuk saja..
Walau bagaimanapun, beta sangat berterima kasih kpd anai-anai kerana telah edit satu ayat yg membuatkan beta tersirap darah. Ayat asal dlm satu perenggan artikel ASAL USUL BANGSA SIAM – BAHAGIAN I berbunyi :
...Kita pun pernah mendengar kisah-kisah ulamak-ulamak Karamah dan orang-orang Islam Maunah zaman dahulu yang boleh pergi mengerjakan haji dalam sekelip mata sahaja, pedang terbang (**************)dizaman kekacauan tahun 1969, angkatan perang fisabillilah yang ghaib dibawah dua Kalimah Syahadah terdiri dari tentera alam atas dan bawah dll...
Bahagian dlm kurungan itu telah diedit, terima kasih. Ayat berbentuk ugutan atau ancaman mcm ni memang ada byk dlm forum2 sampah.
Tapi membaca artikel2 terbaru anai-anai ni membuatkan beta berasa fening dan tertanya-tanya, anai-anai ini wayar semua ada betul ka? Atau dia lupa makan ubat ka?
Apa dia ingat tamaddun dunia ni semua bermula dari Siam Islam Kedah ka? Sampai nama Iraq. Turkey, China pun berasal dari perkataan Siam Islam Kedah?
Takat nak mengubah bunyi kata itu dlm bahasa Siam memang bermacam benda boleh di sebut.
Ini tranlation ikut kamus beta:
Iraq = ee raq (nak muntah)
Turkey = Tud Khi (pungkog berak)
China = Chee Na (tunjuk muka)
Artikel anai-anai ni makin lama beta baca makin rasa ee raq..ada ka kata kita ni tak ada identiti. Kita ni Siam, itu la identiti kita. Yg separuh Siam, separuh Melayu tu yg tak ada identiti. Kalau jantina separuh jantan, separuh betina kita sebut toot..ada juga identiti dia. Tak lama lagi dia akan kata Nang Narg(hantu), Khun Phen, Khun Chang, KumanThong tu pun semua Islam dan nenek moyang dia..
Apa pun, sempena menjelang hari raya ni, beta mengalu-alukan tuan-tuan sekelian supaya menghantar kad ucapan Selamat Hari Raya kpd beliau. Kalau sesapa tak kenal anai-anai, tengok gambar kat atas nun...nak tengok lebih jelas dari sisi depan, sisi kiri, sisi kanan sila lihat di http://www.youtube.com/watch?v=rwxg4VSgJa4 Raya nanti, bolehlah berkunjung kat rumah dia sambil menjamah lemang cap pedang terbang. Jgn lupa bawa buah tangan.
Sunday, September 9, 2007
Ma Rong lagi..
kali ini ia merupakan lambang pada bendera negara Bhutan..Gambar paling atas dan gambar tengah adalah versi lama manakala gambar paling bawah adalah gambar terkini. Saya mencari-cari erti Bhutan dlm bahasa Siam Islam Pasai Ma tapi tak ketemu ertinya...
Penerangan pada gambar juga sedikit pun tidak ada kena mengena dgn Siam Islam Pasai Ma..
Meaning and Description
Bhutan is a Buddhist state where power is shared by the king and government. The country's name in the local dialect means Land of the Dragon. In Bhutan, thunder is believed to be the voices of dragons roaring. In about 1200, a monastery was set up called the Druk (Thunder Dragon) with a sect called the Drukpas, named after it. The name and the emblem of the dragon have been associated with Bhutan ever since. The dragon on the flag is white to symbolize purity.
The two colors of the flag, divided diagonally, represent spiritual and temporal power within Bhutan. The orange part of the flag represents the Drukpas monasteries and Buddhist religious practice, while the saffron yellow field denotes the secular authority of the dynasty.
Regarding the dragon, it represents Druk, the Tibetan name for the kingdom of Bhutan. The jewels clamped in the dragon's claws symbolize wealth. The snarling mouth represents the strength of the male and female deities protecting the country. Source: Ultimate Pocket Flags of the World, DK Publishing Inc., 1997
Bhutan is a Buddhist state where power is shared by the king and government. The country's name in the local dialect means Land of the Dragon. In Bhutan, thunder is believed to be the voices of dragons roaring. In about 1200, a monastery was set up called the Druk (Thunder Dragon) with a sect called the Drukpas, named after it. The name and the emblem of the dragon have been associated with Bhutan ever since. The dragon on the flag is white to symbolize purity.
The two colors of the flag, divided diagonally, represent spiritual and temporal power within Bhutan. The orange part of the flag represents the Drukpas monasteries and Buddhist religious practice, while the saffron yellow field denotes the secular authority of the dynasty.
Regarding the dragon, it represents Druk, the Tibetan name for the kingdom of Bhutan. The jewels clamped in the dragon's claws symbolize wealth. The snarling mouth represents the strength of the male and female deities protecting the country. Source: Ultimate Pocket Flags of the World, DK Publishing Inc., 1997
Kenapa suka bohong?
Gambar paling atas adalah gambar asal bendera Dinasti Qing (1860 - 1892), manakala gambar bawah adalah gambar yg didakwa oleh anai-anai sbg bendera tentera China Islam. Sama ada tentera itu Islam atau tidak, bukanlah apa yg ingin kita persoalkan. Apa yg nak dipersoalkan ialah kenapa gambar bendera China yg terpampang dlm blog anai-anai ini ada tulisan Arab?
Kenapa nak bohong?
Org China ada tulisan mereka sendiri. Nama masjid pun depa tulis dlm tulisan China.
Kenapa nak bohong?
Org China ada tulisan mereka sendiri. Nama masjid pun depa tulis dlm tulisan China.
Saturday, September 8, 2007
Lantak hang la Labu...
Hai, apa nak jadi dgn anai-anai..asyik dgn teori marang perapunya..bila lagi nak jadi kongkiak? Tak kan nak jadi anai-anai selamanya?
Blog dia tak habis-habis dgn kisah karut bersumberkan batu nesan. Kalau kita hantar komen jgn harap dia nak publish..
Terbaru dia dapat info tentang simbol tahun Siam..( itu pun dapat dari Mat Salleh), anehnya dia ni, kalu info Mat Salleh yg tak kena selera dia, dia kata itu tak betul. Kalau yg kena selera dia, terus dia serbu jadikan sumber rujukan. Baru kita tau, yg org dok sebut Siam perut hijau, ..haa..jenis mcm dia ni lah.
Pasal sumber Mat Salleh tentang tahun Siam tu, dia teruja sebab ada perkataan Marong (sebutan Siam มะโรง..) Depa ini cukup taksub dgn Hikayat Merong Mahawangsa (hikayat karut marang perapu tu), bila terjumpa dgn perkataan Marong, terus celapak kutip hasil kajian Mat Salleh sbg sumber rujukan . Marong bermaksud anjing menangis dlm bahasa Siam Islam Kedah Pasai Ma..kalau disebut ikut sebutan depa la. Ma=anjing, rong=menangis. Sebutan Siam kita tentu lah bermaksud lain, tak perlulah kita bagi tau depa apa sebutan kita, kan depa itu Siam asli, kita Siam ciplak.
Dan saya yakin mereka itu terbelit lidah hendak menyebut lain-lain simbol yg ditulis oleh Mat Salleh itu kerana Mat Salleh menulis mengikut apa yg mrk dengar tapi Siam Islam Pasai Ma menyebut ejaan Mat Salleh itu dgn sebutan baku. Contoh terdekat ialah bila puak depa menyebut Siam dgn sebutan see arm. Bila Mat Saleh tulis es ai ae em, sebutan mrk ialah SAYAM, jadi Mat Salleh mengejanya dgn huruf S I A M, puak anai-anai pula sebut see arm. Logik ka puak Siam Islam Pasai Ma ini tak reti sebut nama bangsa sendiri dgn tepat?
Dan utk nama tahun-tahun yg ditulis oleh Mat Salleh itu, tentu puak Siam Islam Pasai Ma akan sbut begini:
Pee Ch'ooat = pi cho odd, sebutan yg betul = ปีชวด (malas nak tulis dlm rumi)
Pee Ch'aloo = pi challo..eh nahin..nahin..namaste inspektor sahab, sebutan yg betul = ปีฉลู
Pee K'an = pi kan, ปีขาล
Pee Taw = pi tau, ปีเถาะ
Pee Marong = pi marong ปีมะโรง
Pee Maseng =pi maseng(dlm bahasa Siam Islam Kedah Pasai Ma, Ma Seng bermaksud anjing gila) sebutan Siam ปีมะเส็ง
Pee Mameea = pi mamia (dlm bahasa Siam Islam Kedah Pasai Ma, Ma Mia bermaksud anjing betina) hanya org Siam yg mahir bahasa Siam boleh menyebut dgn tepat ปีมะเมีย
Pee Mamaa = pi mama (dlm bahasa Siam Islam Kedah Pasai Ma, Ma Ma bermaksud anjing datang) org Siam yg mahir bahasa Siam akan sebut ปีมะแม
Pee Wawk = pi wauk, ปีวอก
Pee Raka = pi raka, ปีระกา
Pee Chaw = pi chau (pergi berambus) kah..kah..kah ..ปีจอ
Pee Koon = pi kun, yg ini depa boleh sebut dgn tepat dan terang..sama mcm sebutan kita ปีกุน , pasai apa saya pun tak pasti...mungkin sebab kun ialah sejenis binatang yg comel kot.
Dan begitulah adanya tentang tahun-tahun Thai ini. Semua nama binatang adalah berdasarkan sebutan purba, bukan sahaja Naga, malah anjing, babi, kuda dll, namanya bukan seperti yg diguna pada hari ini. Namun kaedah atau kalendar ini masih diguna sampai hari ini oleh org-org Thai. Cuma anai-anai yg tak tau..oopppss..dia nak tau lagu mana? Siam Islam Pasai Ma sebut babi sbg Mu..kalau sebut kun(koon) demo tak pahae...bagitu juga harimau, Siam Islam Pasai Ma sebut ser..kalau sebut kharn depa tak paham...depa mana tau semua ini, sumber rujukan depa adalah batu nesan..mana ada tulis semua benda atas batu nesan?
Lantak hang la Labu...
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