The king stood at the apex of a highly stratified social and political hierarchy that extended throughout the society. In Ayutthayan society the basic unit of social organization was the village community composed of extended family households. Generally the elected headmen provided leadership for communal projects. Title to land resided with the headman, who held it in the name of the community, although peasant proprietors enjoyed the use of land as long as they cultivated it.

With ample reserves of land available for cultivation, the viability of the state depended on the acquisition and control of adequate manpower for farm labor and defense. The dramatic rise of Ayutthaya had entailed constant warfare and, as none of the parties in the region possessed a technological advantage, the outcome of battles was usually determined by the size of the armies. After each victorious campaign, Ayutthaya carried away a number of conquered people to its own territory, where they were assimilated and added to the labor force.

Every freeman had to be registered as a servant, or phrai, with the local lord, or nai, for military service and corvee labor on public works and on the land of the official to whom he was assigned. The phrai could also meet his labor obligation by paying a tax. If he found the forced labor under his nai repugnant, he could sell himself into slavery to a more attractive nai, who then paid a fee to the government in compensation for the loss of corvee labor. As much as one-third of the manpower supply into the nineteenth century was composed of phrai.

Wealth, status, and political influence were interrelated. The king allotted rice fields to governors, military commanders, and court officials in payment for their services to the crown, according to the sakdi na system. The size of each official's allotment was determined by the number of persons he could command to work it. The amount of manpower a particular nai could command determined his status relative to others in the hierarchy and his wealth. At the apex of the hierarchy, the king, who was the realm's largest landholder, also commanded the services of the largest number of phrai, called phrai luang (royal servants), who paid taxes, served in the royal army, and worked on the crown lands. King Trailok established definite allotments of land and phrai for the royal officials at each rung in the hierarchy, thus determining the country's social structure until the introduction of salaries for government officials in the nineteenth century.

The Chinese alone stood outside this social structure. They were not obliged to register for corvee duty, so they were free to move about the kingdom at will and engage in commerce. By the sixteenth century, the Chinese controlled Ayutthaya's internal trade and had found important places in the civil and military service. Most of these men took Thai wives because few women left China to accompany the men.

The sixteenth century witnessed the rise of Burma, which, under an aggressive dynasty, had overrun Chiang Mai and Laos and made war on the Thai. In 1569 Burmese forces, joined by Thai rebels, captured the city of Ayutthaya and carried off the royal family to Burma. Dhammaraja (1569-90), a Thai governor who had aided the Burmese, was installed as vassal king at Ayutthaya. Thai independence was restored by his son, King Naresuan (1590- 1605), who turned on the Burmese and by 1600 had driven them from the country.

Determined to prevent another treason like his father's, Naresuan set about unifying the country's administration directly under the royal court at Ayutthaya. He ended the practice of nominating royal princes to govern Ayutthaya's provinces, assigning instead court officials who were expected to execute policies handed down by the king. Thereafter royal princes were confined to the capital. Their power struggles continued, but at court under the king's watchful eye.

In order to ensure his control over the new class of governors, Naresuan decreed that all freemen subject to phrai service had become phrai luang, bound directly to the king, who distributed the use of their services to his officials. This measure gave the king a theoretical monopoly on all manpower, and the idea developed that since the king owned the services of all the people, he also possessed all the land. Ministerial offices and governorships--and the sakdi na that went with them--were usually inherited positions dominated by a few families often connected to the king by marriage. Indeed, marriage was frequently used by Thai kings to cement alliances between themselves and powerful families, a custom prevailing through the nineteenth century. As a result of this policy, the king's wives usually numbered in the dozens.

Even with Naresuan's reforms, the effectiveness of the royal government over the next 150 years should not be overestimated. Royal power outside the crown lands--although in theory absolute- -was in practice limited by the looseness of the civil administration. The influence of central government ministers was not extensive beyond the capital until the late nineteenth century.

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Source: U.S. Library of Congress