A History of the Thet Maha Chat and its Contribution to a Thai Political Culture - A PhD Thesis by Patrick Jory (1996).pdf

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A HISTORY OF THE
THET MAHA CHAT:
AND ITS CONTRIBUTION TO A THAI POLITICAL CULTURE
by
Patrick Jory
A thesis submitted for the degree of Doctor of Philosophy
of The Australian National University
Canberra, December 1996
This thesis is based on my own research except
where otherwise indicated.
...........................
Patrick Jory
ABSTRACT
This thesis is a study of the
thet maha chat,
the ritual recitation of the Vessantara Jataka, in Thai
cultural history. The two primary questions the thesis addresses are: why the Vessantara Jataka and
the form in which it was disseminated, the
thet maha chat,
were so popular throughout the Thai
world; and why this popularity began to decline from the latter part of the nineteenth century.
It begins by examining the Vessantara Jataka (known in Thai as the
maha chat,
literally,
the ‘great life’) as a performative text. It is clear that one of the most important reasons for the
story’s historical popularity among the Thai was the fact that unlike much Buddhist scripture, it
was a text that was written for the express purpose of recitation to a lay audience.
The thesis traces the history of the
thet maha chat
among the Tai peoples influenced by
Theravada Buddhism, focussing mainly on its popularity among the ethnic Thai and their
kingdoms. The historical record clearly shows that the Vessantara Jataka has long been popular
both with Thai rulers and their rural subjects. The popularity of the
thet maha chat
with Thai rulers
is especially evident at periods of political integration, best illustrated in the period directly after
the resurrection of the Thai state following the fall of Ayuthaya to the Burmese in 1767. This
would suggest that the ideas contained in the Vessantara Jataka played a role in Thai state
formation. The thesis argues that the reason that the Vessantara Jataka was favoured by Thai rulers
was because it exemplified in the form of religious narrative notions about authority and social
order that lay at the heart of premodern Thai political culture.
Both Thai and Western scholarship has depicted the Vessantara Jataka, and the genre of
Jatakas generally, as folklore, religious parables, and legends. However, this interpretation of the
Jatakas as tales is a recent one. It originated in the Buddhist scholarship of both Western and Thai
court scholars towards the end of the nineteenth century. This interpretation of the Jatakas has
hindered the recognition of their real significance to Thai political culture. For the Western
Buddhist scholars the Jatakas were irrational tales, indicative of a later ‘corrupted’ form of
Buddhism, as distinct from an earlier, ‘purer’ Buddhism. For the Thai court, the Jatakas and
associated religious scripture were not only outdated in their epistemology but the ideology they
articulated and disseminated rendered them, in the age of European imperialism, also potentially
threatening to the continued independence of the Thai kingdom and the survival of the monarchy.
Performances of the
thet maha chat
continue to be held annually in temples throughout
Thailand, although the ceremony’s popularity has long been on the wane. Despite the decline of
the story, vestiges of its influence are clearly recognizable in contemporary Thai society and
political culture, bearing witness to the intimate association between the
Maha chat
and the Thai
over the last seven centuries.
ACKNOWLEDGEMENTS
Writers today seem to be more aware of the multitude of different influences on their work than
was once the case. There is an enhanced recognition of the many factors - some of them outside
the author’s control - which determine the evolution of the author’s finished work. I am
particularly conscious of the fact that this thesis is the product of the influence of many people. In
a thesis that examines a story about the act of giving, I would like to give thanks to these people.
My first debt of gratitude is to my supervisor, Craig Reynolds, of the Australian National
University. Craig introduced me to the world of Thai studies, and gave me a wholly new way of
looking at the relationship between history, politics, culture and language. His supervision was
always caring, patient and dedicated. I will benefit from the fruits of his teaching for a long time to
come.
I must also thank my two other thesis advisors. Anthony Reid introduced me to the rich
field of Southeast Asian studies, and kindly gave up his time to offer valuable comments and
criticisms on my research. My thesis has also benefited from the comments of Anthony Diller,
who generously shared his great knowledge of Thai language and literature.
Vacharin McFadden, head librarian of the Australian National Library’s superb Thai
language collection, was invaluable in finding everything I could possibly need for the writing up
of this thesis in Australia.
I am particularly grateful to the Division of Pacific and Asian History at the Australian
National University’s Research School of Pacific and Asian Studies, first for accepting me as a
student in the department, and second for making it such a happy place in which to work. My
thanks go especially to Dorothy Macintosh, Jude Shanahan, Julie Gordon, Marion Weekes, and
Linda Poskitt, and to friends, Thien Do, Tomoko Akami, Kambati Uriam, Maurizio Peleggi,
Dayaneetha De Silva, Kieran Schmidt, Natasha Davis, Vicky Luker, Paul D’Arcy, Lim Choo-
hoon, Josephine Fox, Yang Dong, Rosemary Trott, Hiromitsu Iwamoto, and Lewis Mayo.
A special thanks goes to my friends in the ANU Thai Studies Group, Sakkarin Niyomsilpa,
Sittipong Dilokwanich, Sureeporn Punpuing, Julaporn Euaruksakul, Anuchat Poungsomlee,
Wichitra Chalermchaichana, Aree Phrommo, Rossarin Sootipong, Rapin Quinn, Niti Pawakapan,
Puangthong Rungsawasdisab, Voravudh Chirasombat, Anchalee Ngamchalermsak, and Saowalak
Roongtawanruangsri, for the benefits of their friendship, research, and our activities together in the
Thai Studies Group.
To friends who gave up their time to read, proofread, and give valuable comments on
sections of the thesis I thank John Jory, Max Birgin, Romit Dasgupta, Ward Keeler, Thien Do,
and Pankaj Narendra.
My fieldwork in Thailand from 1992 - 93 would not have been possible, let alone as
productive and enjoyable as it was, without the help of many people. I was overwhelmed by the
willingness of Thai people of all occupations to help me in my research. It is one of the most
attractive and memorable aspects of doing research in Thailand.
The staff at the National Research Council of Thailand were friendly, efficient and
extremely helpful in looking after all the administrative details of my fieldwork.
The staff at the following institutions all went out of their way to find materials or direct
me to the right places: the National Library (I am particularly grateful to Phinyo Srichamlong for
letting me talk to him about my work on several occasions), the National Archives, the Siam
Society, the libraries of Thammasat University, Silapakorn University, Chulalongkorn University,
Ramkhamhaeng University and Srinakharinwirot University (Prasarnmit campus) in Bangkok; the
libraries of Mahasarakham Teachers College, the Mahasarakham campus of Srinakharinwirot
University, and the Mahasarakham Cultural Centre; the libraries of Chiang Mai University and its
Social Research Institute, and Chiang Mai Teachers College; and in the south the libraries of
Nakhorn Sri Thammarat Teachers College, the Nakhorn Sri Thammarat branch of the National
Library, Songkhla Teachers College and the Institute of Southern Studies on Koh Yor.
I owe a debt of gratitude to the following people who generously gave up time from their
busy schedules to allow me to talk to them about my work: at Chulalongkorn University, Chalong
Soontravanich, Dhida Saraya, and Suwanna Kriengkraiphet; at Thammasat University, Warunee
Osatharom, Achan Naruemol (Library Studies), and Sangworn Phromsen; and at Ramkhamhaeng
University, Thawat Punnothok.
In Mahasarakham I am extremely grateful to Somchai and Supatra Nilathi and their family
for hosting me and my wife during our stay in Mahasarakham. We will always remember the time
we spent there. I am also especially grateful to Somchai Nilathi for sharing with me his deep
knowledge of northeastern culture and history. The following people were also extremely helpful
in guiding me in my research: Charuwan Thammawat, Thaweesin Subwat, and At Nanthachak.
My thanks also goes to the late Phra ‘Pong’ of Wat Nakwichai, Central District,
Mahasarakham, for our many conversations and for introducing me to his herbal saunas; to Phra
Khru Sirithamwichit of Wat Nong Born, Kosumphisai district, Mahasarakham, for his first-hand
knowledge as a
nak thet
of the
thet maha chat;
and to Phra Khru Srinarintharanuwat, Wat Nong
Khon, Borabu district, Mahasarakham.
In Ubol Ratchathani Dr Preecha Pinthong was kind enough to receive me at short notice
and talk to me at length about the
thet maha chat
in the northeastern region. Dr Pricha also gave
me a fascinating insight into the extremely rich but neglected field of ethnic Lao history, literature
and culture in Thailand. At Ubol Ratchathani Teachers College I thank Khanungnit Chanthabut for
a brief but extremely stimulating conversation about Thai culture, politics and history.
In Chiang Mai, Anchalee Susayan made me feel at home and was extremely helpful in
introducing me to scholars working in my field. Bamphen Rawin, Nidhi Aeusrivongse, and Mani
Phayomyong all generously gave up their time to talk to me.
In the south I was lucky enough to talk to Suttiwong Phongphaibun at the Institute for
Southern Studies, and to Udom Nuthong of Nakhon Sri Thammarat Teachers College. In
Phatthalung Phra Khru Suthat of Wat Pradu Horm in Central district, Phatthalung, kindly allowed
me to interview him. The following people also spared me their time: Phra Chit Thammiko, Wat
Tha Pho, Central district, Nakhon Sri Thammarat; Than Maha Chua Sophano, Wat Withayalai

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