* Translator’s note: The passages featured in the chapter titled “Soothing songs for the elephant” would have been used in the post-capture procedures, or more officially in the ceremonies following the successful capture of wild elephants. The most likely date that these passages were ‘published’, if one can use such a label to describe public distribution, is 1660 (Christian calendar), which was during the reign of King Narai of the Ayutthaya Dynasty. The following is the first verse in the chapter “Soothing songs…”, and the 16th verse in the “Gaja-karma” (คชกรรม) collection — the ancient manual for the capture and training of elephants. In the post-capture rituals, prayers are offered to ask permission from the forest spirits to take the elephant from the wild.
We know that these passages of ‘high poetry’ were sung to the spirits during the post-capture ceremonies because, even in the first verse alone, requests are made to the forest spirits for the captured elephant’s smooth transition from the forest into human care. The descriptions of the forest environment seem to suggest that the forest is personified as a being who needs to be on the receiving end of praise and admiration. And if the forest is pleased with the rites and actions performed by the capture team and the elephant shamans and priests, the forest may grant safe exit and travel from there onwards. The prayers strongly suggest that the capture team does not seek to ‘conquer’ the wild, which is a perspective completely contrary to the approach of modern, secular industrialisation. Instead, the capture team seeks permission and blessings from the wild — in other words, the capture team hopes for ‘cooperation’ from the wild — all the while knowing that the dangers involved in an environment of elephant capture are endless and everywhere.
There are several methods used in ancient elephant capture, although the one featured here is most likely the kraal method, considering the references to a large enclosure with complex architectural structures (line 18). Even then, prayers are offered to the spirits asking for the captured elephant to adapt smoothly to the post to which the elephant is tethered.
สดุดีลาไพร Goodbye to the forest in a spirit of praise
ฉบัง กาพย์ ๑๖ Verse 16
๑ อัญขยมสดุดีพระไพร ป่าดงพงใน
สระสโรชมหิมา
1.) I pay my respects to the great forests and lotus lakes,
๒ ฉทึงธารคิรีเหวผา ไม้ไหล้นานา
อเนกพฤกษพิศาล
2.) To the water bodies flowing forth from the mountains, and the infinite abundance of flora and woodlands.
๓ ป่งป่าท่าทางเทียวธาร อันจรสบสถาน
ข้าขออำลาพระไพร
3.) I request to take this being away with me, from the salty mud wallows and streams and rivers, from all of this being’s familiar places in the forest.
๔ พระพนัสบดีผองสบไศล ตูข้าตั้งใจ
ทำนุกอำรุงผดุงผดา
4.) I promise all the gods of the forests and mountains, that I will nurture and care for this being in abundant sustenance.
๕ เทียนธูปแลประทีปชวาลา เครื่องโภชนะกระยา
สังเวยประดับทุกพรรณ
5.) I offer incense, candles, lanterns, and food to honour all the species of the wild.
๖ กล้วยอ้อยพร้าวตาลสบสรรพ์ ถวายแก่พระกรรม์
ประสิทธิพระไพรพน
6.) I seek to please the Lord of Elephants with all these offerings of banana, sugarcane, coconut and palm. And may the forest gods be just as pleased, as the offerings interconnect the different worlds.
๗ ลาเทพทังพื้นไพรสณฑ์ จงรักษ์ดำกล
หทัยตั้งรักษา
7.) I offer my most faithful prayers, as we say goodbye to the great darkness and mystery of the wild world.
๘ อย่าได้เบียดเบียนบีฑา ภูธรประชา
ทังปักข์ทังปวงเดิรดง
8.) Please, may the inhabitants of the forests and mountains not place obstacles nor impose dangers along my path.
๙ มาลาแลเศวตฉัตรธง ถวายด้วยใจจง
จงท่านอย่าได้บีฑา
9.) I offer garlands as well as umbrellas and flags of worship, in return for the forest’s permission for my safe exit.
๑๐ ได้เดิรใกล้กรายไปมา ขอโทษอำลา
อย่าต้องอย่าพานเบียดเบียน
10.) I offer my apologies for having crossed the boundaries between worlds. Please grant me smooth travel and exit from the world of the wild, and may no danger interfere.
๑๑ จงสุขสถาพรเสถียร อย่าได้วนเวียน
อัญเชิญ ธ สถิตยในไพร
11.) May the forest spirits be pleased with my rites and actions. May the spirits not haunt and hold on to my being as I make my way, and may the spirits remain in their wild home.
๑๒ ช้างใดต้องบาศ บ ไคล จำนองจองไป
ประโยชนจะเลี้ยงรักษา
12.) Any elephant taken in by my rope, I will preserve in a spirit of mutual benefit, and care for as my own child.
๑๓ อย่าได้แดเดือดโศกา อย่าคร่ำครวญหา
พ่อแม่พี่น้องเผ่าพันธุ์
13.) May the captured one not be sad and not long to go back to the wild relatives.
๑๔ เมืองโพ้นนางช้างก็สกัน ย่อมโขลงแสร้งสรรค์
ลำเพาดำเนิรโสภา
14.) May the matriarchal herd of elephants protecting the young calves walk on in grace, even while I carry out the procedures of transition.
๑๕ กล้วยอ้อยพร้าวตาลนานา หญ้าเฝือเหลือตรา
อเนกด้วยอาหาร
15.) The elephant I take with me will have an infinite abundance of banana, sugarcane, coconut and palm, as well as boundless feasts of grass and other foods.
๑๖ ป่าดงฤาจะเปรียบปูนปาน เบื้องสุขสำราญ
ในไพรพนมชมผา
16.) These forests and mountains, the true source of pleasure and inspiration, are without match in magnificence and majesty.
๑๗ เมื่อนอนร่มไม้สาขา หญ้าแฝกแขมคา
แลเงื้อมชรง่อนเทินเขา
17.) As I take rest under the shade of a tree, may I appreciate the endless tapestry of fragrant grasses and elegant reeds surrounded by mountainous splendour.
๑๘ เมืองโพ้นโรงรัตนพัฬเหา พเนกจรุงเกลี้ยงเกลา
เมลือง บ ได้เคืองคาย
18.) Even within the kraal, may the captured one remain faithfully tethered to the post, and may the post remain standing strong and graceful.
๑๙ ท่าทางเดิรเหิรก็สบาย ควาญคชกับนาย
ประจำ บ ห่อนคลาไคล ฯ
19.) And may the captured one walk smoothly into the comfort of human guardianship, so that the captured one and the mahout may become inseparable in heart and soul.
(Authors unknown; translated from the literary Thai by Lalipa Nilubol.)
Elephants and Their People 