18-93 or 13-50

18-93 or 13-50.

“Meow, meow, mai ow, mai ow!” Moili teased her two teasers, as they played with string she was meant to be sewing with. “Mai dii! Min-ol!” Then, in her native Mon, “Don't do that!” as she bopped the snub-nosed longhair on its flat face and motioned as if to do the same to the quicker short-hair, silver-grey with kinked tail. That one quickly rose on hind legs, front paws poised as if to intimidate. “You,” Moili laughed, and picked the kitten up to hug it. “You don't like all this packing and unpacking either, do you?”
For now that was almost a daily thing. Walk or ride a cart for a day, sometimes two, then arrange a big pavilion tent and hold court, the two queens of Angkor receiving homage, obeisance and tribute inside while outside musicians and dancers, acrobats and puppeteers amused those not entitled to enter. Early each receiving day elephants had to be royally outfitted, accouterments of guards polished, their clothing pressed overnight – all before dawn! And, amusingly to Moili, for this wasn't her work, evidence of that work hidden.
Moili had done arduous work, had been a chambermaid, but that hadn't lasted long, for then she'd become a concubine, at 16, despite being barely able to communicate with her direct master the king. Then that too failed to last, for the king got the buboes, and as so many soldiers did, died. Leaving no heir and Moili with fancy clothes and five pets, for she also had a baby monkey, a duckling and a chick, claimed to be of famous fighter lineage. Her hope was to train them to stay friends, and to stay of use to the Royal Court. Nothing else really mattered, for her home with her parents was far, far away in Nakorn Sawan.
She was but a stranger in a strange time and place but was able to overcome her fears for she knew, felt in her very core, that life didn't need always be a struggle, a fight, a ritual of defense preparations, with challenge made to any strange face. “Who are you?” was always “Who might we trust in common” and never “What might you have, of interest to show me/” but home had been stable, tranquil and safe, and she had self-confidence to spare. But she was learning new things.
For Moili, like her kittens, was curious. But also, like her duckling, unable to be but a follower.

The five little animals shared a wood and bamboo box, but the birds were, well, unhygienic. Milk for the kittens they'd step right in, which is why she had them separate now. She might get them to bond for life, but share a meal? No. She knew. She had no illusions of 'equality' – in fact knew no such word. Even the kittens were quite distinct: one affectionate but never shy to extend claws, the other aloof but more playful. In ways like Queens 1 and 2. Queen Mother Ella was like the chick, lovely in her way but always pecking, pecking. And her grand-daughter, AhJun, well, talk about ducks in a row. AhJun was small but the leader you were to follow. And indeed even the elephants followed her. And after, the horses, water buffalo and men. But Queen Eylin of the Dai Viet city of Hue, as far off as Nakorn Sawan, was like the brown and beige cat, cautious and clean, while Mom Suecha, the #2, from fabled Ligor, was the high and mighty one, the prima-donna. Those four, queens and princess, were now her mothers. A bit like she was mother to the pets.
And among them now was talk of getting disparate peoples to live in peace, to accept each other as the disparate pets had already learned to do.

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Although a horse-troop went ahead to arrange camp, the excursion merely to base camp at Sisaphon was a three-day event. The roads were fine, but elephants are slow. Through peepul and banyan, eucalyptus and rattan, sometimes magnolia and chrysanthemum but more often under towering teak and even through tunnels into bamboo groves, too often the way was thick with insects flying, buzzing, annoying and tormenting but other times cool from the overarching tiers of leaf, somewhat reminiscent of royal umbrellas with their tiers descending in size with height, as could sometimes be seen from clearings they’d pass through – often adjacent to rice paddy but sometimes just gaps between dominant species. The secret plan was, she’d learned from her ‘mothers,’ to repair and reorganize outside Sisaphon, while gathering fodder and other food, and plotting out a week of travel to come. Many, many decisions needed making, but time was tight. The true nature of the excursion was unannounced, impulsive, even – it had been put about that this was to be but a short outing, an excursion to escape old miasma and relish purer air, enjoy fresher water and cleanse souls for proper mourning.
Meanwhile the royal corpse would be prepared for cremation, in two days, with all the appropriate deference, ceremony and order of obeisance made as best circumstance allowed. Few were clued in that this might not be happening as per cultural norm, but nothing was normal now, not even order of precedence. For King Praram Manjai Nipponabad Tichokrai (aka Lompong Reachear). Few were clued in that funereal ritual might not be happening as per cultural norm, but nothing was normal now not even order of social precedence, what with Queen Eylin now held to be of enemy stock. And, well, who really knew where Nipponabad originally come from, anyway? He wasn’t known to be of royal family, despite claim of descent from the mythological Cucumber King (a peasant gardener and usurper, according to legend). Perhaps more importantly, he had no heir.
There had been flood, drought, famine, disquiet, disgust and then rebellion. Conscript armies refused to pursue starving farmers fleeing their fields, and their despised Overlords proved too few to to check the despised rebels. Stalemate had ensued until malarial fevers and smallpox abdicated to plague pustules. Despised officials now clearly without Heavenly Mandate, their authority rescinded as they died still dressed for war, now issued few, if any, commands. So many nobles had recently died, so many, many supplicants had fled, that most of the remnant others were also considering doing so.
At home in their palaces, in their market places, in their sampans, women felt the seismic change, and did with they could to prepare, but for what, who knew?
First thought: get away. Leave. But with who? Ten thousand could not march together, not without planning, not without food, not with no goal. Maybe a thousand could, with a dozen elephant, a hundred horse and another hundred ‘quai’ buffalo, myriad caged chickens, sacks and sacks of dry rice, whatever trade goods and honor offerings could be scraped together, and at least some weaponry… Given the look of a consular mission gracing peasantry with royal presence, patronage, interest and charity… hey wait a moment, where were the actual remaining royals?
Absconding by night, of course. With their Brahman priests, monks of both red and yellow robe, a Taoist and a FengShui master of dragon-line chakras and power-points, with 7-tiered royal umbrellas, silks and coins to dispense, dancing maidens of great grace and soldiers who might not be of the sex they at first seemed, the common folk were left leaderless.
Though, naturally, not for long.
As the Queens encamped in jungles just north of Battambang, fresh horse in LanXang and in Champa were being made ready for a long hard ride.

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Having gathered, collected and made ready what nutrients for their caravan they could, and assigned efficient order of progression, the Queens produced an appearance of pilgrimage, stopping where appropriate, no longer in any obvious rush. No more fevers, buboes, angry rebels or other vicious, though perhaps Heavenly, punishments. Spies and messengers were sent ahead; the point now was to gain some powerful ally among the array of municipalities named Nakon this, Samut that or whatever -buri, polities now clearly within range. Royal mystique and aura established, some emissaries already received, tokens of appreciation would be exchanged, promises made...
The point now was to gain some powerful ally. And that was hardly insurmountable, as Queen Mother Ella's original home was the biggest and strongest of them: Lavo.
Yet, and yet, at the Poipet/Aranyaphrathet (not yet named that) gap, were arrayed forces of resentment at abandonment, and worse still, supplemented by some horse from LanXang and others from Champa. Not as well armed, but more numerous of foot. And emotionally charged! Burdened neither by bonzes nor gifts, and sure they’d been abandoned, bilked or bullied (well, not so the new horsemen but they too had concerns), they were cocksure that they had the caravan’s path blocked.
And so it was.

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Well after Queen Ella had been sent as a bride to solidify political and economic ties, her home city of Lavo had been deluged with mud released by earthquakes and carried by heavy rains. The port became clogged, trade suffered, and promises to then powerful Lanna weren't met. The king there sent an unimportant nephew from MongNai (in the Shan States), with war elephants, to investigate. That nephew sent spies and messengers ahead of his armies. These instigated among sailors of docked boats and upon his approach, a couple ships and warehouses, a governmental administration building and an army barracks were torched, providing sufficient panic and confusion for him to successfully enter town. He sorted the economic problem and decided to stay, as governor. He had the strength to do so, especially as business had become lucrative. From Lanna came teak, laquor, celedon and other pottery, ivory, jade, rubies, saphires, dried mushrooms, herbal products and animal skins. As mud from floods dried and hardened, it became clear that go-down 'factories' had to be moved south, and soon, further south again. Mangroves had to be cleared, new docks constructed, and storage arrangements improved. As this was done, the business area and the governor became referred to by the same name, “Golden Cradle.” Lavo, now a hot spring of new wealth, less and less ethnically 'pure' and more and more leader of a booming heartland. The Chao Praya River basin, Noble Lord of Waters, river of kings” situated between two other great rivers, the Salween and the Mekong, was attaining serious influence, and becoming a place where many would unite to become one in freedom.
Water was everything for most trade: you try feeding 100 elephants or controling 100 camels! Even ten elephants is a lot of work and expense, and while horse and water-buffalo certainly have utility, they've other value, value often deemed crucial.
Once one could get most of what one needed just from bamboo or other local materials, but how valuable was a bamboo sword? People wanted ready access to salt, ceramics, grinding stones, mortars and pestle, bronze hinges and clasps, mirrors, rope, canvas, candles, talc, rouge, kohl, fine cloth, incense, cooking pots, fish hooks, knives, spices, hardwood, resin, armor, ivory, jade, leather, dry foods, stirrups – so many things, things best traded for, and the trading brought amusement, information, adventure and sense of a bigger, better world. Trade was king. Still is.

The immediate problem, though, was their blocked path. Retreat was hardly viable, behind was starvation and disease. Ahead, hope, and a new approach to a stable, prosperous society. Men need not be kept out of trouble through make-work stone houses for gods; did Buddhism even HAVE gods? Best to talk this over with the closest she had to equals, and that did not mean priests or officials. It meant those who had been closest to the king, who despite his misfortune, HAD been the center of power, the most aware of necessity and possibility. She called together Eylin, Suecha, AhJun and young Moili, after telling everyone to make camp and exercise extreme vigilance as regards their POTENTIAL enemy. Who need not be seen as more than that.
First and main order of business: decide who to send to negotiate, and with what message. Who could best negotiate? Well, who would present the least threat? The others looked at AhJun and Moili. But was this at all reasonable?
“What is our main goal here? Beyond escape, I mean,” Ella asked. No-one replied.
“Well here's my idea. What have we to offer? To be blunt, dazzlement. We are not commercial agents, as other women, in their sampans are, nor warehouse guards nor looters like those barbarians to the north. We need not make Xanadu, nor another Angkor Thom. What we can do is grace the people with sense of culture, of belonging, of sense that we are all part of something worth being part of.”
“Yes, yes, Mom Suecha put in. “Ceremony and ritual, music and dance, live magnificance, not unchanging stone. Cooks and tailors and builders of fine edifices are all fine and well but it's the story-telling, the grandeur of Rama and Hanuman and even Ravina or Taksagan, call him what you will, and the facade of festival gathering, people seeming, no matter how real or unreal, to come together, to be involved together, even as if to be part of the show – THAT it is that makes us feel whole, makes us feel grander than those still in tiny forest villages hardly ever even visited by outsiders. All wish for importance, and not just to immediate family, but to village and even king. All want to matter! If we can offer that, we really do have something to give, and we need that, are we now to be taken in, to be accepted.”
“Your words are wise. And I thank you.”
“We also need connections to the outside, which is what made 4 of the 5 of us what we are in the first place. We represent alliance, strength in numbers,” Eylin put in.
“The main idea, as I understand it,” AhJun quietly interjected, “is both mystic and pragmatic: the mandala, wheel of life and continuity. A grand Court surrounded by rings of lessening power, lessening influence, lessening wealth and significance. What I have heard called the Monton system. At the center, the inviolate propriety, the best of etiquette, the root of grand pageantry and grace of benefaction. This is true power, the power of women instead of the might of men.”
“Again, well said.” Queen Mother graciously replied. “So let us see how to present this.”
“Excuse my presumption in daring to speak,” Moili broke in, “but I may have a small but useful suggestion. We each know that as outsiders brought in we have each, other than AhJun of course, been seen as representing a threat to the court that has been a comfort to us. The grace of women can but compliment the discipline of men; let's not speak of power but rather of influence. Let us be as mothers. When I order my pets their love is not lost, but hardened, it's joy a bit denied. When I let the animals feel that what they do is what they decided, on their own to do, we all get our way. We all win. We must not be seen to threaten men.”
“Ah so. You too are wise, young one.”
Eylin broke in, “So. Between us, by binding together, we can defeat the possibility of defeat by pretending that there is no war. The main issue is to choose a face, a focus, to present to those who must once again be with us, and not against. Let us present our intent as a groundwork for revival, a flower blossoming in live color and not just a depiction in rock. We stress that we hear the message made in the calamities with which we have met, and are testing waters for a better way, a way forward more pleasing to the invisible forces that surround us.”
“Yes, yes: we are a culture of respect for the waters, but failed them and must both atone and improve our relationship to them.”
“A society of comingling of melt, rain, submerged earth waters and the nourishment those waters bring. Beneath the mountains, above the seas, between greater powers but making no threat to them.”
“Between the great waters of Salween and MaeKong, from the source of the Chao Praya where it absorbs Lanna's Ping down to the sea where Srivijaya once ruled and OUR sailors buffer between Empires with which we cannot compete, but can trade. It is a vision, a good vision.”
“Can it be expressed by two so young?”
“It can, if I bring my animals, as proof that differences can be overcome.”
“Done, then. At least, decided. Let it be done.”

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Carrying the monkey carrying the longhair, Moili approached the angry hoard, AhJun just behind. “We who shirked our responsibility so ongloriously admit our error and beg forgiveness, in return for which we hope, granted your help, to be able to offer you a new King. We ask both your forgiveness and your assistance.”
Murmurs and growls.
“Our last King was abandoned by the Heavens, as we of the Royal Court abandoned you. It was in fear for our very lives that we fled, for the punishment of Pra Manjai was extreme. And extreme fear will make for extreme action. Yes, we ran, and ran without informing you. It was wrong but we knew not what to do. Now we think maybe we do. We wish to join with you to enjoin a Great Lord of a land nearby to take on the role of our, all of our, Lord of Light. And we have information that he might.”
“Why, deceitful one, should we believe you, or believe that he will believe you?”
Now it was AhJun's turn. “For we are but women, small and afraid, but also mothers, as I am mother to the small animals I hold. More of which, to prove my point, follow after, arriving now<” as indeed the duck, chick and even the other cat just then did. “Things are not often as they seem. We felt we carried the curse, and so carried it away from you. But in the jungles the sweet air cured us, and now we are here. Among you, are many ill?”
“We had little choice but to leave the ill behind.”
“We are the same then. You, too, left others behind.”
And so it went, as Aylin, outfitted in her best finery, approached, leading a small elephant, a horse and a long-horned quai, and Moili squatted down as AhJun opened a box to release the duckling and chick, which quickly rushed to their mother, who ridiculously duck-walked a bit with the two pets following behind. Then she stood and, pets at her feet, proclaimed, “Behold my pets, and learn from them.
“These also are animals of this form and that, each with its own form of speech, as many a town and village has its own form of speech. But let us share in our love and respect for the great waters which nurture us, and which we neglected to sufficiently honor.” At this it was seen that the quai pulled a small sampan on wheels. In loud voice, Aylin declaimed, “All of our mothers know the value of this: this movable place. Let, too, our Royal Court, move place, move from the great water we failed to sufficiently honor, to another we shall always respect and yes, venerate.”
“Your words are sweet, like sugar. What else can you give us?”
“A place. A new safe place. Or at least so we very much hope. For now we are but supplicants, with little to offer but an idea, but an idea can be powerful.”
“We shall consider.”
Knowing it better to be seen as running to than from, Ella shouted a justification: “In my hometown, Lavo, is a strong governor, from a stable kingdom. We decided to offer him to lead us, when we found ourselves leaderless. This was the quickest, most efficient way to move forward and remedy a situation fraught with dangers. We are doing our duty, not fleeing it.”
All returned to their encampments and next morning some, as unimpressed as cats, as a cat will, chose familiar home over promise, and set off on return. But most, even of the riders from LanXang and Champa, chose to see out what this vision might bring.
The assemblage now too great to readily feed, what could be distributed was, and the whole retinue hurried on.
As they did so, the five Court ladies discussed strategy. It agreed that they would offer ascendancy to U Thong, word was sent ahead that that was their mission, and that it was only they, this small select group of Royal Women, who could make this offer. Regardless of the truth of that matter, they would make it seem so, particularly by enlisting 'spiritual' help. Generous offerings were given trusted servants to deliver to specific religious elders, abbots, Brahmin, fortune-tellers and mendicants of renown, with a subtext of strong hope for peace and rejuvination.
As is so often the case, a recent past becomes seen as an idyl of easier times, with simpler and less confusing life, a nostalgic dream with rule more clearly defined, rulers more easily understood and order more readily hammered out of chaos. That this has bever been so is irrelevant; the Queens were to be said to represent return to that. Life is inordinately confusing but the role of a leader is to demonstrate that that need not be taken as immutable.
An old order had ended, whatever the cause, leaving a vacuum to be filled. Ideas from China competed with others from India, and even from Persia, from Arabia, while also more ancient local beliefs stubbornly held on. Zoroaster, Muhammad, LaoTzu and Confucius may not have been major players between the Chao Phraya and MaeKhong, but nobody “won” for every “teaching” transformed under local influences. As has been taught, nothing is permanent. Everything changes but the fact that everything changes. But sense of order and continuity could and needed be provided.
Why invite Brahmin? Because Buddhism is egalitarian, tradition the backbone of class, and India less threatening than China, especially Mongol China. Zoroastrian Ella and Confuscian Eylin shared more in common than with the other three, Buddhist but two of them Theravad and one Mahayan (AhJun). It was a humble second wife enamored of Theravad images that could summon Brahmins from ancient Ligor, once capitol of the great maritime empire SriVijaya, but the other follower of the “Lesser Vehicle” was ardent in her respect for animist spirits. Go figure or don't, it hardly matters. All that does is that they found they could get along, and in so doing allow others to do better than they might elsewise.
Having invited some Brahmins from Ligor (renamed Nakhon Si Thammarat), plus abbots and nobles from Ratchaburi, Sing Buri, Nakhon Pathom, Pribprili (Petchaburi), Muang Lablae (soon renamed Nakhon Nayok) and also U Thong (Suphanburi, not the one that became Lopburi), the hungry crowd camped by the the U Thong that became Lopburi and waited.
Waited two days, ever more hungry and anxious.
Two men with long bronze horns came out and raucously blew on their instruments. Then nothing. All settled down, then the horns were blown again as a rider on white horse emerged. “Your presence is noted and accepted. Your proposal considered, the nobility of your intent acknowledged. Will the one who is a daughter of this city please make herself known.”
She did, silently, head lowered.
“You were Queen to our Overlord.”
“Indeed, Sire.”
“I am but a mouthpiece. You will prepare yourself to meet my master, and perhaps yours.”
“Sire.”
The “mouthpiece” returned.
The gang of five exchanged fervent hugs.

Soon began preparation of a nine-tiered umbrella (chatra), of white silk trimmed with gold, on a gilded gold stem. The most sacred royal regalia (chatra of five tiers for the crown prince or viceroy, seven for an unconsecrated king), in ancient Hindu belief it symbolizes the spiritual and physical protection given to subjects. They needed also build a throne, but of next most importance was the Great Crown of Victory (Pramahapichaimongut), a tall conical tapering spire with ear pieces that hang to the sides, and a royal staff, they had along, as they did a royal fan, libation water urn and slippers (representing sandals chosen by Lord Rama's younger brother Bharata when given to govern in his stead, after Rama was forced into exile, as told in the Ramayana epic, locally called Ramakien). Other essential accouterments were eight weapons of divine sovereignty: a long spear, long-handled sword, Trident, Chakra (a divine discus weapon of Lord Vishnu, symbolizing power, protection, and the wheel of time), short sword with buckler, a kris from Islamic Malaya, a bow & an elephant goad spear. These made ready, found or arranged, as also a golden tablet for preliminary ceremonies including inscribing of the new king's full ceremonial titles (a benediction performed by Buddhist monks and a royal scribe). The delicate matter of a new name for the ascendant king put off for a moment), they made sure there'd be fanfare from not only the bronze horns but great gongs. conch trumpets, 'renat' xylophones, cymbols and drums, as in the ancient Hindu ritual 'homa.' There'd be exotic, hypnotic dancers with elongated fingers bent far back. Then sacrifices to burning fire by the Chief Brahman (High Priest of Shiva), before images of the top three Hindu deities (the Trimurti) placed on three altars. For purification rites, the Brahmin need use leaves of sacred trees to dip into water of five principal rivers: the Chao Phraya, Pa Sak, Mae Klong (or Rachaburi), the Phetchaburi, and the Bang Pakong - mirroring five Indian rivers: the Ganges, Mahi, Yamuna, the Sarayu and the Achiravati. Also essential was water taken from four ancient ponds of Suphanburi, consecrated water from important Buddhist temples, incense, fresh fruits and bowls in which to place them. The mixed water, symbolizing the people, the capitol city, the army, the vessels (boats) on the water, the rice paddy and other fields, and the treasury, is to be offered up by family, ministers and monks before the ascending king brushes his head with purifying leaves then returns the leaves the Chief Brahmin, who ceremonially burns each one.
In the ritual making him so, the king begins the final crowning ceremony by lighting candles to Sangha Patriarch, who lights a large 'Candle of Victory,' which stays lit until the end of the coronation. A senior monk reads a proclamation signaling commencement of the ceremonies, an assemblage of monks chant the Paritta Suttas and place a protective thread around the royal buildings, the king sends offerings of flowers to Hindu deities and to images of guardian spirits of the land; then the Chief Brahmin invites the king to take a ceremonial bath. The king changes into a white robe, symbolic of purity, pauses at an altar erected in the courtyard to light candles and make offerings to Hindu deities, then the Chief Brahmin recites a Tamil language mantra inviting deities, chiefly Shiva, to come to earth and merge in the person of the consecrated king. Lastly a high priest addresses the king, first in Pali and then in local lingo (Thai language being yet in infancy), pronouncing: "May it please Your Majesty to grant me leave to address Your Majesty! Since Your Majesty has received full anointment... we therefore beg in unanimity to present to Your Majesty Your full style and title as engraved upon the tablet of gold as also to hand to Your Majesty these regalia befitting Your high dignity. May Your Majesty be known by that style and accept these regalia. Having done so, may Your Majesty take upon Yourself the business of government, and, for the good and happiness of the populace, reign on in righteousness!"
During all this, Indra is held to became manifest in the person of the king.
The Chief Brahmin hands the Great Crown of Victory to the king who crowns himself with it. A great fanfare of instruments bellows forth as monks chant blessings. The Brahmin hands the king the items of the royal regalia, royal utensils, and the weapons of sovereignty, and at the conclusion, the entire group of Brahmin render homage to the king as the Chief Brahmin kneels in front of the group and pronounces a final benediction, "May His Majesty, the Supreme Lord, Who now reigns over the kingdom here, triumph over all and everywhere always." Now fully crowned, the king scatters gold and silver among the Brahmins and pours water into a bowl as offering to Phra Mae Thorani, goddess of earth.
The king then pronounces his first command: "Brahmans, now that I have assumed the full responsibility of government, I will reign with righteousness, for the benefit and happiness of the Siamese people. I extend my royal authority over you and your goods and your chattels, and as your sovereign do hereby provide for your righteous protection, defense and keeping. Trust me and live at ease. " He then removes his crown as a sign of humility and devotion and offers yellow robes to all the monks.
The benediction service concludes with a senior monk extinguishing the Candle of Victory. Now named, to everyone's satisfaction, Pra Ramathibodi, after the Hindu Hero and the Buddhist Tree of Enlightenment, construction of a new royal household and temple was begun on an island even further on south, where the great river began to widen. This too would be given name from the great epic, the story told and retold, with either shadow puppets from Ligor or marionettes, at religious festivals, much to the delight of the young.
Almost before anyone realized it, the new Lord of Light had gathered troops and left to secure his sphere of influence, soon conquering Chantaburi, most of the Korat plateau, Tavoy (Dawai), Mergui and more of Tenasserim (now in Myanmar), plus part of Malaya.
The women, no longer needed in soldier garb, stayed home, tending their gardens, their very won businesses, their kitchens, their families and the monks doing early morning pindabat.