A Site for the Capital is Discovered
In 1296, Phaya Mangrai discovered an area where the lie of the land most suited the founding of a new city. The area that pleased Phaya Mangrai had formerly been the site of other communities - Wiang Chet Rin, or Chesathaburi at the base of Doi Suthep, Wiang Nophaburi on the actual site of the new city and Wiang Suan Dok.
Legend tells that Wiang Nophaburi had been established by nine wealthy Lawa families. They had erected a tutelary pillar, known as Sao Inthakhin, on the
advice of a forest hermit. The Suwanna Kham Daeng Legend records that:
“…The Lord Indra said to the demon, Dig up the sacred pillar and take it to Wiang Nophaburi. No enemy shall breach the city gates while the people honour it with flowers and rice. The people shall also pay respect to the two guardian demons. But time passed and the people became negligent in duty and made the area unclean. The two demons returned the pillar whence it came. Whereupon the city fell into decay and was oppressed by the enemy and the people suffered much. And suchit was till one mendicant went in search of help from the Lord Indra. The Lord Indra commanded him, Cast a large pot. Mold a male and female animal of every kind and place one pair of each type in the pot. Place images of the people of the hundred and seven languages in the pot and bury it beneath the earth. Above this spot ye shall construct a tutelary pillar and honour it as the real Inthakhin Pillar. In this way the city shall be
free from threat and misgortune…”
The legend of the Inthakhin Pillar plays an important role in proving the founding of the city of Chiang Mai and is the origin of the annual tradition held to pay respect to the city pillar. Having founded the new city, Phaya Mangrai gave it yhe name Nophaburi Sri Nakhon Ping
Chiang Mai. He asked the Lawa of the history of the Ping area and was advised to pay obeisance to the Inthakin Pillar and to enter the city from the north. His acceptance of the traditions of the original inhabitants of the area may have influenced him in adding the name Nophaburi to the name Chiang Mai.
The people believe that the importance of the Inthakhin Pillar was shown more than two centuries later by the events that led to the loss of the city to the Burmese during the reign of Phra Mekuthi. According to these beliefs the Burmese were able to conquer the city became Phra Mekuthi forbade his people to pay respect
to the Inthakhin Pillar during his reign.
Chiang Mai - The Blessed City
When looking for a site for his new capital, Phaya Mangrai considered omens that indicated fate as much as rational concerns of military defence and such. While searching, he would periodically halt and look for traces of images he had seen in dreams, or manifestations that informed him in some special way of the advantages or disadvantages of a place.
On one occasion, he came to a forest at the foot of Doi Suthep. While moving in an easterly direction around a hill, he arrived at a forest grove surrounded by a widening valley. Two white deer, a doe and fawn, appeared from within the grove and, without display of fear, set upon and drove off the dogs which the hunters had brought along. Phaya Mangrai saw this as a favourable omen and interpreted it to mean that a royal mother and child would share the throne. His ministers advised him that the grove had been the home of many great rulers in the past. Phaya Mangrai was greatly pleased and ordered the city to be established in that valley with the grove as the navel, or centre, of the city. He then invited his two good friends, Phaya Ngam Muang of Muang Phayao and Phaya Ruang of Sukhothai, to visit the site and help with the city planning.
These three kings had earlier developed good relations which they formalised in 1287 when they took vows on the banks of the Ing River not to oppress each other. This was already after Phaya Ngam Muang had made a pact of friendship with Phaya Mangrai forestalling an attack by the latter against Phayao. That Phaya Ruang(King Ramkhamhaeng) of Sukhothai when they had both studied under the same master provided the final link of the basis for the three kings to make an alliance. The pact of friendship between the three kings enabled the Tai to expand their territory and ensured that they did not have to worry about each other. Inviting his two allies to review the city plan was the same as receiving their approval to establish the city.
The establishment of the city was based on seven auspicious signs unanimously agreed upon by the three kings. These were:
One. Two white deer, a doe and fawn, left the forest to the north of the city and came and settled in the grove where the city was to be established. This was interpreted to mean that people would come in large numbers to pay their respects.
Two. Both deer had fearlessly attacked and driven off the hunters’dogs.
Three. While the three kings were inspecting the site for the new city, they saw a white mouse with five offspring come out of the grove and go into a banyan tree. This tree later became a symbol of the city and remained so until is was cut down during the reign of King Tilokaraj.
Four. The area to the west of the new city was a high mountain which gradually sloped down to the east. The high land preventing flooding was seen as auspicious.
Five. From the site of the new city, the waterfall on Doi Suthep could be seen cascading down into the river. First it flowed north, then turned east from where it wound around to the south before flowing in a westerly direction encircling Wiang Kum Kam. This was considered fortunate for the people as it provided water for drinking and other uses.
Six. To the north-east of the grove was a large lake. This was interpreted to mena that rulers from many different countries would come to pay their respects.
Seven. The Raming(Ping) River flowed from the bathing pond of the Lord Buddha(Ang Salung in Doi Chiang Dao) and passed by the eastern side of the city.
These traditional beliefs showed how the perception of fate played as much of a role in determining the site of the city as ration and logic. In rational terms there were several advantages to the siting of the city. Firstly, its location between the Kok and Ping River basins gave it a good strategic position for supervising smaller outlying towns. Secondly, its location on the north-south trading route on the Ping River made it suitable as a centre for trade and commerce. Thirdly, the large area near the Ping River was extremely fertile making it most suitable for a large agricultural community. Finally, the area gently sloped down from the west to the east and was permanently fed by a stream flowing from Doi Suthep. This, along with the large lake to the north-east, ensured a good water supply.
With his friends’ approval, King Mangrai founded the new city. The day and time that work on the new city began (based on authenticated inscriptions stored in Wat Chiang Mun) corresponded with the 12th day of April, 1296. City planning was based on astrological theories recorded in an ancient manuscript that determined many aspects of the city layout such as the followers, the life spnan, the power, the glory, the foundations, the fortifications, the assembly points inauspicioous times. Work commenced with the digging of moats measuring nice wah(one wah = two metres) and the construction of ramparts from the soil. Digging began at the eastern corner(Chaeng Sri Phum) which was considered most auspicious. Bricks were made and placed on both sides of the earthen rampart and on top of the wall. Boundary markers were placed at the four corners. The rectangular shaped walled city was 900 wah wide and 1000 wah long. Together with construction of the king ’s palace and a market place, the work took a total of four months to complete. When it was finished, Phaya Mangrai celebrated for three days and nights. Then, the three kings
gave the city the name Nophaburi Sri Nakhon Ping Chiang Mai.
The City Walls, Bastions and Moats
When constructing the city walls, Phaya Mangrai ordered that each of the four city walls have gates measuring four wah in width. These city gates were restored in 1801, during the reign of Phra Chao Kawila, and were rebuilt once again between 1966-1969.
Chiang Mai Gate: The southern gate was originally known as Pratu Tai Wiang. As it bears the name of the city, corpses may not be taken out of this gate for fear of placeing a curse on the city. In the past, the gate marked the start of the route to Lamphun. The Guardian Spirit of this gate is known as Cheyyaphummo.
Chang Phuak Gate: The northern gate was originally known as Pratu Hua Wiang(head of the city) as it was believed that the head of the city lay in this direction. At the time of coronations, rulers of Chiang Mai would enter the city through this gate. During the reign of Phaya Saen Muang Ma, two white elephants were erected and placed to the north of this gate. The elephant situated in the rear was known as Prab Chakrawan while the one standing to the fore was known as Prab Muang Marn Muang Yaksha. The people believed that if respect was paid to Prab Chakrawan at the time of enemy invasion, the enemy would flee. If, on the other hand, respect was offered to Prab Muang Marn Muang Yaksha, neither demon nor human could bring harm to the city. These two elephants were regarded as a supreme blessing and so the gate later became known as Pratu Chang Phuak. The elephant monument, which has remained to this day, was built by Phaya Saen Muang Ma to honour Ai Ob and Ai Yira who carried him to safety from the armies of Sukhothai after a disastrous defeat. The Guardian Spirit of this gate is known as Khandharakkhito.
Suan Dok Gate: The western gate is so named because it lay close to the flower garden - suan dok in Thai - of Phra Chao Keu Na Thamikraj. The king later ordered the construction of a royal monastery within the grounds of the garden to enshrine relics of the Lord Buddha which had been brought to Chiang Mai from Sukhothai by Phra Sumana Thera. This monastery was given the name Wat Suan Dok. The Guardian Spirit of this gate is called Surachato.
Tha Phae Gate: The eastern gate opens on to the route leading to the Ping River. It was originally known as Pratu Chiang Ruak after a nearby village of the same name. Originally an outer gate was called Tha Phae Nok(tha refers to a landing, phae means raft, nok means outer), probably because there was a landing on the river for traders. The name was later adopted for the inner gate which became known as Tha Phae Nai. The Guardian Spirit for this gate is Surakkhito.
In addition to the original gates, other city gates were constructed at later dates.
Suan Prung Gate: The second gate in the western part of the southern side of the city is used when taking corpses from the city to the cremation ground at Hai Ya. Phaya Sam Fang Kaen built this gate between 1411-1442 so that his mother could enter and exit the city more conveniently. The royal mother, who had a palace outside the city at Tambon Suan Rae, visited the city each day to supervise the construction of the Phra Chedi Luang. She would have to go out of her way to enter through the rear gate(Chiang Mai Gate) , so a new gate was built near her palace. It was later given the name Suan Prung. The Suan Rae Palace is today the suan Prung Hospital. Evidence of this gate under the name of Saen Pung Gate first appeared in 1545 during the reign of Maha Thevi Chiraprapha. The meaning of this name is not known, however. During the reign of Phra Chao Inthravichayanon it was known by the name Suan Pung Gate. This gate was restored in the year 1801 during the reign of Phra Chao Kawila.
Chang Mai Gate: This gate was originally known by the name Sri Phum Gate and was built between 1442-1487 during the reign of Phaya Tilokaraj. The additional gate was ordered constructed because the king had built a palace near Chaeng Sri Phum at the urging of a Buddhist monk from Pagan. This monk had volunteered on behalf of Phra Boromaratchatiraj of Ayutthaya to destroy the banyan tree which was sacred to the people of Chiang Mai and which was growing near Sri Phum. The monk declared that there was a sacred spot to the north-east of Chiang Mai, and that a palace for the ruler of the city should be built at that spot. He said that if there were a large tree growing there, it should be cut down. After the banyan tree had been felled, the city was faced with unhappiness and suffering. The monk was captured and dragged into the river. After the palace had been built, the king felt that it was too far to travel through Tha Phae Gate to the Ping River, so he ordered the construction of another gate. This gate was given the name Sri Phum Gate but was for reasons unknown, later to become known as Chang Moi Gate. There remains today no evidence of this gate.
Originally none of these six gates were connected with the towns outside the wall because the city was surrounded by a moat which people crossed with the help of a bamboo bridge. The gates were opened at dawn and closed at dusk.
The first restorations to the city wall were carried out in 1519 during the reign of Phra Muang Kaeo. At that time, the wall was widened another two wah by adding bricks surfaced with mortar. Further restorations were carried out during the reign of Phra Chao Kawila, who not only repaired the walls but also ordered bastions to be constructed at each of the four corners:
Sri Phum Corner: This was originally known as Sahli Phum which means honour or glory of the city. The banyan tree that used to grow nearby(until it was cut down in the reign of Phaya Tilokaraj) was considered sacred and it was on this spot that construction of the city began.
Hua Lin Corner: Hua Lin Means the point where a water channel begins. In the past the water that fed the moat and the city came from the Huay Kaew stream, which entered the moat at this corner. Consequently, this corner of the city was called Hua Lin.
Ku Rang Corner: This corner is known as Ku Huang in the local dialect, which means the place where the relics of Muen Huang are enshrined. Muen Huang guarded Khun Krua, a grandson of Phaya Mangrai, while he was held captive between 1321-1325.
Ka Tam Corner: A ka tam is an implement used for catching certain types of animals. In former times, the area in this corner of the city was a low lying basin which caught the water flowing through the moat from Hua Lin to form a small pond where fish gathered. People used a ka tam to catch fish, which is how it got its name.
Nowadays, the walls of the city have long been demolished and all that remains are the gates and the four corners or bastions.
Apart from the city walls and the four gates, when work on the new city began, Phaya Mangrai also constructed a palace at Ban Chiang Man which was known as Wiang Lek. Once the city had been built, Phaya Mangrai moved into a palace in the city and the original palace was turned into a monastery called Wat Chiang Man. Wat Chiang Man is thus recognised as the first monastery constructed
in Chiang Mai.