Derek Hopper explains how Thailand resisted colonization:
By the 1830s, the Siamese court was watching nervously as British power radiated outward from India. Just a few years before Mongkut’s discovery, during the First Burmese War of 1824–1826, British gunboats sailed up the sacred waters of the Irrawaddy River and humiliated the ancient kingdom of Burma, extracting huge territorial concessions from Siam’s long-term rival. To the east, French missionaries were active in Vietnam and Cambodia, representing the earliest phase of France’s colonial ambitions and its mission civilisatrice. One by one, Siam’s neighbors began to fall and it found itself the sole Southeast Asian holdout against European colonialism.
The vanquished countries pursued a range of resistance strategies, all of them unsuccessful. Burma fought a series of doomed wars against Britain, only to be annexed. Cambodia willingly allowed itself to become a French protectorate, viewing this as the lesser of several evils after decades of encroachment from neighboring Siam and Vietnam, only for that protection to evolve into colonial rule within French Indochina. Vietnam relied on the country’s historic ties to China to ward off France, but its harsh treatment of missionaries and minorities gave Europeans an easy pretext for intervention.
Instead, Siam’s leaders hoped that demonstrating it already had clear markers of civilization would undermine the pretexts for colonization. Even in the nineteenth century, countries did not want to be thought of as engaging in naked land grabs. Successful colonial ventures usually combined ostensibly noble justifications and straightforward power-hungry motivations. Europeans believed that technologically advanced, Christian nations had a moral duty to bring progress to ‘backward’ peoples who lacked proper government, writing systems, and cultural refinement. This ideology created domestic political support and international legitimacy for territorial conquest.
Mongkut’s discovery of the Stele was comparable to finding a lost Magna Carta at just the right moment. Siam’s rulers realized that written language was key to civilizational legitimacy in Western eyes, and the inscription provided exactly what they needed: tangible evidence of a tradition of literary sophistication that overturned European assumptions of primitiveness.
In 1855, a new British special envoy to Southeast Asia arrived in Bangkok. Sir John Bowring was governor of recently conquered Hong Kong and represented a nation at the height of its powers. By this point, Britain controlled almost a fifth of the world’s land mass, produced over half its industrial output, and had the most powerful navy the world had ever seen. Siam, on the other hand, had been in self-imposed relative isolation from the West since 1688, and had recently been accused of dealing contemptuously with British and American trade missions. John Crawfurd, a British envoy, described the Siamese as ‘unusually sordid, insincere and rapacious’. Under Rama III, Siam’s king and Mongkut’s older half-brother, most people thought Siam was headed down the same path as its neighbors.
After Rama III died in 1851, Mongkut was crowned king, taking the name Rama IV. Mongkut was popular with the British, who thought him more friendly to their interests than the other contenders for the throne. As a monk, he had studied Western languages, sciences, and technology. He spoke English and Latin and had continuous contact with diplomats and Catholic and Protestant missionaries. He was fascinated by the Western concept of material and technological progress, an idea in stark contrast to Buddhist cosmology’s emphasis on repeated cycles of decay.
European diplomats had often found Asian rulers, including Mongkut’s predecessors, to be aloof and disdainful. Arriving in Siam for his meeting with the new king, Bowring would have expected more of the same. Instead, he found a ruler who displayed a sophisticated understanding of the Western world. King Mongkut received Bowring in his private apartments for cigars and wine. They bypassed interpreters and spoke in English. Bowring noted that the king’s library had a vast array of books ranging from Western science to novels by Sir Walter Scott.
British imperialists were unaccustomed to negotiating with Asian rulers who could meet them on their own intellectual ground. This was an era in which Thomas Macaulay, the colonial administrator and historian best known for his History of England, could write that ‘a single shelf of a good European library was worth the whole native literature of India and Arabia’. Bowring, however, was willing to believe the Siamese were cultured. His influential 1857 work, The Kingdom and People of Siam, featured the Ramkhamhaeng Stele, recognizing it as a major historical document that provided evidence of early Thai writing and was crucial to understanding Sukhothai’s sophisticated governance and society.
The treaty that Mongkut and Bowring negotiated was a decisive shift in the relationship between Britain and Siam. Three decades earlier, in 1826, a treaty had opened limited trade between the two countries. The 1855 treaty was by no means generous. It capped Siamese import and export duties at 3 percent and gave significant extraterritorial rights to British subjects, meaning Britons could not be tried in Siamese courts. But the treaty massively increased foreign trade, and crucially, Siam continued to be treated as a sovereign negotiating partner.
The contrast with other countries in the region is stark. Following its defeats in the Anglo-Burmese Wars of 1824–26 and 1852, Burma had been forced to surrender four provinces, pay a crippling £1 million indemnity (about $160 million today), and accept the presence of a British overseer with veto power over the king’s decisions. Similarly, China’s attempt to enforce a ban on Britain’s opium trade in 1839 had resulted in the loss of Hong Kong and the start of what nationalists would later dub the ‘century of humiliation’. Mongkut demonstrated what strategic compromise could achieve when resistance failed.
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In comparison to its neighbors, Siam strategically adopted and demonstrated the markers of civilization that European powers used to justify colonization elsewhere from a position of relative strength.
In 1868, Mongkut extended invitations to British and French officials to observe a solar eclipse. This was a grand affair with pavilions and accommodation prepared for the attendees, the goal of which was to showcase Mongkut’s commitment to science. Mongkut accurately predicted the timing and location of the eclipse using a combination of traditional Thai timekeeping methods and Western astronomical techniques. According to some stories, his calculations were so precise that they trumped those of the French astronomers present.
The Siamese court knew what to perform to whom. France had long considered science to be the true marker of civilization, while Britain championed international law and free trade. Mongkut demonstrated Siamese civilization through measures that European powers used to justify colonization elsewhere.