# Siam: Its Government, Manners, Customs, &c/Chapter 2

Chapter II. The government.
S iam proper is divided into fifty-eight provinces, which are each presided over by a Governor appointed by the Central Government at Bangkok. There are also several Malay states down the peninsula, and six or eight petty Laos kingdoms north of Siam proper which are tributary to the King of Siam. These Laos kingdoms pay a small annual tribute, and the King of Siam claims the prerogative of nominating a successor to the throne, when a vacancy occurs. This successor is taken of course from their own princes, but receives his insignia of office from the King of Siam. Aside from this, each of those kings is absolute in his own dominions. All the tributary states, however, are virtually under the Protectorate of ​the King of Siam, he being Lord paramount, or suzerain.
The civil government is divided amongst the three principal ministers of state, Chow Phya Pra Kalehome, Chow Phya Puterapei, and Chow Phya Praklang. The Kalehome has special charge of the provinces to the west and southwest, and is Prime Minister, having charge of everything pertaining to army and navy. Puterapei has charge of the provinces to the north, and is over everything that pertains to habitations and dwellings of the people. The Praklang has charge of the provinces to the southeast, and is over all foreign interests, all vessels of trade foreign and domestic, and has charge to a certain extent of the treasury, hence the name Praklang. This was the arrangement under the late reign, and I presume it is very little changed, if any, as yet under the present.
The king is an absolute despot. No hereditary aristocracy or legislative assemblies control his will. There is an aristocracy or no ​bility, it is true, but their power is not felt only as instruments in carrying out the will of the king. The people exist for the monarch, and not the monarch for the people. The laws, as a general thing, are laws of the king and not of the country. The old adage, “New kings make new laws,” is often literally true in Siam, providing the new sovereign is so disposed. He is absolute master of the persons, property, liberty and lives of his subjects. In speaking of him they do not say he rules or governs, but he “eats the kingdom,” which is too often literally true. Almost any man in the kingdom is liable to be drafted at any time to do king’s work, and the descendants of captives of war, such as Cambodians, Peguins, Burmese, &c., are obliged to render three months service, or its equivalent, to the government annually. The person of the king is held in extreme sacredness and reverence, and in addressing him the same titles and attributes are applied to him which are applied to Budha. For one of his subjects to inquire after the king’s health would be an almost ​unpardonable offence, as it is presumed that the king never takes sick, or dies, as common people do. Some of these absurd ideas appeared in the late reign to have become obsolete, but are evidently being renewed again in the present. Formerly the king was both a monopolist and a trader, claiming exclusive right over such commodities as tin, ivory, cardamums, eagle-wood, Sapan-wood, gamboge, &c., but when the late king entered into treaty relations with the western powers, this monopoly was in a great measure yielded.
It is strange to say that this monarchy is not hereditary—that is, not in the sense that that term is understood in Europe. There is what is called the Senabodee, or Royal Counsellors, consisting of the chief ministers of state, who during the life of the king are merely silent counsellors, but upon his death their power becomes manifest, and upon them devolves the responsibility of selecting a successor, and governing the kingdom until such successor is chosen. The successor must be a prince of ​the realm, but not necessarily the eldest son of the late king—indeed, not necessarily a son of his at all.
The death of the late king occurred about nine o’clock, p. M. The Prime Minister was immediately summoned to the palace, who convened the Senabodee, and before midnight the succession was determined, and everything going on smoothly. They chose in this instance the eldest son of the late king, Somdetch Chowfa Chulalangkorn, a boy about sixteen years old.
His coronation took place on Wednesday, November 11, 1868, being the day decided upon by the Brahmin astrologers as the one most propitious. At this coronation there was a slight innovation upon the usual Siamese custom. No European had ever before witnessed the coronation ceremonies of any king of Siam. The late king, after his coronation, wrote a private note to some of his European friends, stating that he would have been glad to have had them present, but “state reasons forbade it.” The number of Europeans present at the coronation pro​per of the present king were few, consisting of the consuls of the different treaty powers, with their suites; the officers of H. B. M.’s gunboat Avon, and a few others. The writer held at the time the seals of the United States Consulate, and was the only representative of our government in the kingdom, and consequently received an invitation, which might not have been accorded to him as a mere missionary. The company of Siamese present was equally select, consisting only of the chief princes and nobles of the kingdom.
The hour named was six o’clock, A.M., but owing to some delay it was nearly eight when we passed into a small triangular court, facing one of the doors of the inner audience hall. In front of the door of the hall stood an elevated platform richly gilded, and upon that platform was placed a very large golden basin. Within that basin was a golden tripod, or three-legged stool. Over the platform was a quadrangular canopy, and over the canopy was the nine-storied umbrella, tapering in the form of a pagoda. ​Over the centre of the canopy was a vessel containing consecrated water, said to have been prayed over nine times, and poured through nine different circular vessels before reaching the top of the canopy. This water is collected from the chief rivers of Siam, and at a point above tidal influence, and is constantly kept on hand, in reservoirs near the temples in the capital. In the vessel was placed a tube or syphon, representing the pericarp of the lotus flower, after the petals have fallen off. At a flourish of crooked trumpets, resembling rams’ horns, the king elect descended from the steps of the hall, arrayed in a simple waist-cloth of white muslin, with a piece of the same material thrown over his shoulders, and took his seat upon the tripod in the basin. A Brahmin priest approached him and offered him some water in a golden lotus-shaped cup, into which he dipped his hand, and rubbed it over his head. This was the signal for the pulling of a rope, and letting loose the sacred water above in the form of a shower-bath upon his person. This shower​bath represents the Tewadas, or Budhist angels, sending blessings upon his majesty. A Budhist priest then approached and poured a goblet of water over his person. Next came the Brahmin priests and did the same. Next came the chief princes, uncles of the king; next two aged princesses, his aunts. The vessels used by these princes and princesses were conch-shells, tipped with gold. Then came the chief nobles, each with a vessel of a different material, such as gold, silver, pinchbeck, earthenware, &c. Then, last of all, the Prime Minister with a vessel of iron. This finished the royal bath. He then descended from the stool in a shivering state, and was divested of his wet clothes, and was arrayed in regal robes of golden cloth, studded with diamonds. In the south end of the audience hall was an octagonal throne, having eight sides, corresponding to the eight points of the compass. He first seated himself on the side facing the north, passing around toward the east. In front of each side of the throne was crouched a Budhist and a Brahmin priest, who ​presented him with a bowl of water, of which he drank and rubbed some on his face. At each side they read to him a prayer, to which he responded. I was too far off to hear all, but the following is said to be a translation of it.
Priest. “Be thou learned in the laws of nature and of the universe.”
King. “Inspire me, O Thou who wert a law unto thyself.”
P. “Be thou endowed with all wisdom and all acts of industry.”
K. “Inspire me with all knowledge, O Thou, the enlightened.”
P. “Let mercy and truth be thy right and left arms of life.”
K. “Inspire me, O Thou who hast proved all truth and mercy.”
P. “Let the sun, moon, and stars bless thee.”
K. “All praise to Thee, through whom all forms are conquered.”
P. “Let the earth, air, and water bless thee.”
K. “Through the merit of Thee, O Thou conqueror of death.”
​He was then conducted to the north end of the hall, and was seated upon another throne. The insignia of royalty were then presented to him. They were handed to him by his uncle, prince Chowfa Maha Mala. First came the sword, then the sceptre, then two massive gold chains in a casket, which he suspended around his shoulders. Then came the crown, which he placed on his own head, and at that instant the royal salute proclaimed him king, under the title of Prabat Somdetch Pra Paramendr Maha Chulalang Korn Kate Klou Yu Hua. Then came the golden slippers, the fan, the umbrella, two large massive rings set with huge diamonds, which he placed on each of his forefingers. Then one of each of the Siamese weapons of war were handed him, which he received and handed back. The Brahmins then wound up with a short address, to which he briefly responded. He then distributed a few gold and silver flowers amongst his friends, and the Europeans then withdrew to breakfast, which had been prepared for them. It may be ​asked why the Brahmins officiate so much when Siam is emphatically a Budhist country. I have asked several well-informed noblemen for the reason, but have as yet been unable to ascertain the true reason. No one appeared able to give any true reason. There are a number of Brahmins in the country, but their existence is scarcely ever noticed except on some such occasion as the above.
At 11 o’clock, A.M., the new king appeared for the first time before his whole Court. The outer audience hall was richly decorated and spread with rich Brussels carpet. When the Foreign Consuls entered in a body the whole Siamese Court was prostrate on their knees and elbows on the carpet. Very soon the king entered, arrayed in regal robes, and wearing his crown, and seated himself upon the throne. The whole court simultaneously placed the palms of their hands together, and then raising them up to the forehead, bowed their heads three times to the floor. The chief ministers of state then formally delivered over their several de​partments to the new monarch, to whom he briefly responded. Senhor G. F. Vianna, Esq., Consul-General for Portugal, his being the oldest consulate, then on behalf of the consuls present read a short congratulatory address, which called forth another brief response, and the audience retired.
The public audiences of European ambassadors and officials are extremely ridiculous. I have been present on several such occasions, both as Vice-Consul and as Interpreter to others. The King is seated upon his throne, and the whole court resting on their knees and elbows before him, with their “beam ends” turned up to the gaze. All communication must be held through the Court Speaker. When I went as Interpreter, the communication was given me in English, which I rendered into Siamese to the speaker. He would then commence by ascribing to the King a long “rigmarole” of titles and attributes, at the same time apparently so much afraid that he scarcely knew what he was doing, and ​by the time he was ready to deliver my communication he had forgotten about half of it. When he received the King’s reply, he had to repeat the same nonsense, and by the time he was ready to give the message to me there was but little of it left. Had I not been able myself to catch it directly from the King’s lips, the interview would have been most unsatisfactory.
The present King is about sixteen years old, and is apparently a sprightly, good-looking boy. His father, some time before his death, had employed an English governess for the palace, and the present king, in common with all the royal children, received from her some knowledge of the English language, and probably a smattering of some of the sciences; but when he ascended the throne, instead of employing for him a tutor capable of instructing him in the sciences, and the different forms of government, everything of the kind was abandoned, and he was allowed to give himself up almost wholly to women, which is likely ​to destroy in a great measure any original talent he may have had. It is now difficult to tell what he will be by the time he arrives at an age suitable to assume the responsibility of the government. He is also at present very much secluded from Europeans. His father, vain of his knowledge of English, and the advancement he had made in the sciences, which, to say the least, was truly commendable, was very fond of European society, and was accessible at almost any time by the better classes of Europeans in Siam, but the son, for reasons best known to those in authority, is at present cut off from all such intercourse. I have also been informed that he has removed from the palace the fine European furniture placed there by his father, and is replacing it with Chinese furniture, which looks like a step backwards.
The government at present is in the hands of his excellency Chow Phya Sri Surywongse, with the title of Regent. He was Prime Minister during the late reign, and consequently ​chief of the Senabodee. He is also a man of undoubted ability, coupled with the usual oriental shrewdness and low cunning, and is with all extremely selfish and moody. His love for Europeans and western civilization is not very great, only so far as he can use them to his own advantage; he is however, too shrewd a man to do anything which would interfere with the European trade, or violate the existing treaties. The country is perhaps better governed now than ever it has been before.
His younger half-brother. Chow Phya Bhanuwongse, is Minister of Foreign Affairs. He is a free, affable, gentlemanly man, and is perhaps more free from that extreme selfishness which constitutes so large an element in Siamese character, than any man in the kingdom. He has been to Europe, and has profited much by the trip. His eldest son is now in King’s College, London. The Foreign Minister is, however, too near the shadow of his greater brother to act out his natural character, especially in his official capacity.
​During the last and present reigns, Siam has been the mildest and best heathen government on the face of the globe. Oppressions from high quarters are very rare. Petty officers sometimes take advantage of their positions to “squeeze” the poor. Redress for such grievances can always be had by appealing to headquarters, but there are usually so many unchained lions in the way that such a course is seldom resorted to.
There is also a Second King, which is merely a nominal title without any of the responsibility of the government. He is surrounded by his court, and has nearly all the honors of the First King shown him, but has nothing to do with government except amongst his own personal adherents. Even at the death of the First King he does not assume, even temporally, any authority. He may be chosen First King. A few instances are on record in which this has been the case. The son of the late Second King now occupies the second throne, under the title of Krom Pra Raja Bowawn ​Sahthan Mongkoon. This prince is better known to Europeans by the name of George Washington, a name given him when a boy, either by his father, or by some of the American missionaries who taught him English. His father is said to have manifested a great love for the memory of Washington. The Second King is now about thirty-five years old, has a pretty good knowledge of English, some knowledge of the sciences, western civilization and governments, is polite and gentlemanly in his manners, and apparently very friendly to Europeans. He is also well liked by all Europeans. The commander of one of our United States war vessels, after an audience with the Second King, remarked to me on retiring from the palace, “That is the man who should have been First King.” The title of Second King appears to have been originally established to satisfy the disappointed one of two rival princes.
The Siamese have an excellent code of civil and criminal laws, if they were properly en​forced, but, unfortunately, the Judiciary are so corrupt that justice is seldom meted out, the one paying the largest bribe generally gets the case. The Lord Mayor’s and Sub-Mayor’s Courts are the chief criminal courts in the city. There are also within the palace walls several other courts, chiefly for civil cases, and presided over by the chief ministers of state. There is also an International Court, established by the late King, for the investigation of those cases in which both Siamese and the subjects of treaty powers are involved. Besides these, every prince of rank is vested with judicial powers, and can hold court at his own palace. The courts in the provinces are presided over by the provincial governors, but those governors have not the power of life and death unless delegated to them, in a special emergency, by the King. The judge of any court is vested with full powers to investigate and decide any case, subject, however, to an appeal to the King. There is, however, seldom such an appeal, as, in other instances of oppres​sion, the unchained lions in the way are numerous. There are associate or assistant judges, but they are simply for the investigation of minor cases. The judge places his mat down on the floor in one end of the court-room, upon which he places a three-cornered pillow, and then places himself in a reclining position. The litigants are crouching around him, presenting their cases, and the whole thing frequently turns into a general conversation and brow-beating. There is nothing like a jury. The witnesses are taken out to a Budhist temple, where the following ironclad oath is administered to them. “I, who have been brought here as a witness in this matter, do now, in the presence of the sacred image of Budha, declare that I am wholly unprejudiced against either party, and uninfluenced in any way by the opinions or advice of others; that no prospects of pecuniary advantage or advancement to office have been held out to me. I also declare that I have not received any bribe on this occasion. If what I have now to say be ​false, or if in my further averments I shall color or pervert the truth so as to lead the judgment of others astray, may the Three Holy Existences before whom I now stand, together with the glorious Tewadas of the twenty-two firmaments, punish me. If I have not seen, and yet shall say I have seen; if I shall say I know that which I do not know, then may I be thus punished. Should innumerable descents of Deity happen for the regeneration and salvation of mankind, may my erring and migratory soul be found beyond the pale of their mercy. Wherever I go may I be compassed with dangers, and not escape from them, whether murderers, robbers, spirits of the earth, woods, or water, or air, or all the divinities who adore Budha; or from the gods of the four elements, and all other spirits. May blood flow out of every pore of my skin, that my crime may be made manifest to the world. May all or any of these evils overtake me within three days, or may I never stir from the spot on which I now stand; or may the ​lightning cut me in two, so that I may be exposed to the derision of the people; or if I should be walking abroad, may I be torn in pieces by either of the supernaturally endowed lions, or destroyed by poisonous serpents. If on the water of the river or ocean, may supernatural crocodiles or great fish devour me; or may the winds and waves overwhelm me, or may the dread of such evils keep me a prisoner during life at home, estranged from every pleasure. May I be afflicted with intolerable oppression of my superiors, or may a plague cause my death; after which may I be precipitated into hell, there to go through innumerable stages of torture, amongst which may I be condemned to carry water over the flaming regions in wicker baskets, to assuage the heat of Than Tretonwan, when he enters the infernal hell of justice, and thereafter may I fall into the lowest pit of hell; or if these miseries should not ensue, may I after death migrate into the body of a slave, and suffer all the pain and hardship attending the worst ​state of such a being, during the period measured by the sand of the sea; or may I animate the body of an animal or beast during five hundred generations, or be born a hermaphrodite five hundred times, or endure in the body of a deaf, dumb, blind, and houseless beggar every species of disease, during the same number of generations; and then may I be buried to narok, and there be crucified by Phya Yam.”
They have also a way of extorting confessions from criminals, which is terribly severe. The first way is by the use of the lash or ratan. He first receives ninety stripes, and then, if he don’t confess, he is allowed a respite of a few days and receives ninety more; and if he stills holds out, he is allowed another respite, and receives ninety the third time. Any one who can endure three times ninety without confessing is presumed to be innocent. They have also other modes, by putting split bamboos on their fingers, something like the thumb ​screw of old. Persons often confess when they are innocent, from fear of the torture.
They punish with death murder, highway-robbery, and treason. Their mode of execution is decapitation. The criminals are brought out in chains, and a clamp consisting of two bamboo poles is placed on the neck. He is then made to sit down on the ground, the one end of the clamp resting on the ground. They then most generally drug the criminal, so as to produce stupor, amounting oftentimes to unconsciousness, and also stop up their ears with soft mud. At a signal the executioner runs out with a sword and cuts off the head. He generally does it very neatly with one stroke, but I have known one or two instances in which the executioner, to give him nerve, took quite too much liquor, and made wonderful hacking of it.
Corporal punishment with the ratan is very common—so common that there is little or no stigma attached to it. I have known high officers to be severely thrashed. On public ​occasions I have seen those in charge of certain things, who displeased the King, taken out and thrashed. They were made to lie down on their face on the pavement, and a man stood over with a ratan and put it down in no light manner, the victim crying, “Ooey! ooey!” at every stroke. So you perceive that it may in some respects be called a ratan government.
The revenue of the country is derived from various sources. Certain things are sold out by the government to the highest bidder, who, when he receives it, has full control of the whole matter. He sub-lets again to other minor parties and retailers, and has full powers to punish all those who violate the right which he has so dearly purchased. These are called farms. The most lucrative is the opium farm. There is also the spirit farm, that is liquor distilled from rice; the gambling farm; the rice farm; the cocoanut-oil farm, and some others. There is also a tax on fisheries, on trading-boats, on fruit orchards, on shops and ​stores; an export duty on rice, and an import duty of three per cent, on all goods imported. There is also a triennial poll tax of about two dollars on every Chinaman in the kingdom, which amounts to a large sum every three years.