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Remarkable for their military prowess, their receptivity to Christianity, and their intricate all-embracing kinship network, the Kachins are a hardy mountain people living in the remote hills of northern Burma and on the peripheries of India and China.<br/><br/> 'Kachin' is actually a Burmese word that does not exist in any of the local dialects. Each Kachin tribe has a different name for themselves and their neighbours, but no word to describe the whole group. There are the Jinghpaw (known as Jingpo in China and Singpho in India), the Maru, the Lashi, the Atsi (or Szi), the Lisu and the Rawang—but those represent linguistic groups rather than actual nationalities. Far more important bonds are formed by an intricate system of clans, which cuts across tribal barriers.<br/><br/> Every 'Kachin' belongs to one of five original families: Marip, Maran, Lahpai, N'Hkum and Lattaw. These clans are related in an all-embracing kinship network of extreme complexity. In practice, however, this system binds together the Kachins into a remarkably tight-knit society.
Phnom Penh lies on the western side of the Mekong River at the point where it is joined by the Sap River and divides into the Bassac River, making a meet place of four great waterways known in Cambodian as Chatomuk or 'Four Faces'. It has been central to Cambodian life since soon after the abandonment of Angkor in the mid-14th century and has been the capital since 1866.
Samarkand (Uzbek: Samarqand, from Sogdian: 'Stone Fort' or 'Rock Town') is the second-largest city in Uzbekistan and the capital of Samarqand Province. The city is most noted for its central position on the Silk Road between China and the West, and for being an Islamic centre for scholarly study.<br/><br/> In the 14th century it became the capital of the empire of Timur (Tamerlane) and is the site of his mausoleum (the Gur-e Amir). The Bibi-Khanym Mosque remains one of the city's most notable landmarks. The Registan was the ancient center of the city.
Samarkand (Uzbek: Samarqand, from Sogdian: 'Stone Fort' or 'Rock Town') is the second-largest city in Uzbekistan and the capital of Samarqand Province. The city is most noted for its central position on the Silk Road between China and the West, and for being an Islamic centre for scholarly study.<br/><br/> In the 14th century it became the capital of the empire of Timur (Tamerlane) and is the site of his mausoleum (the Gur-e Amir). The Bibi-Khanym Mosque remains one of the city's most notable landmarks. The Registan was the ancient center of the city.
In the narrow mountain valleys of Son La, Dien Bien and Lai Chau provinces of North Vietnam the Tai remain a very noticeable and confident minority. They are divided into White Tai and Black Tai communities, while further south, by the Lao frontier in Thanh Hoa and Nghe An Provinces, Red Tai predominate.<br/><br/> These subgroups are distinguished by the dress of their women. Vietnam’s Tai are people of the mountain valleys. Farming wet rice paddy fields they are relatively prosperous, enjoying more security and an appreciably higher standard of living than the people of the mountaintops. They are culturally confident, too, and well known throughout the north for their fine weaving and embroidery, sophisticated music and dance, as well as their business acumen in the marketplace.<br/><br/> Closely related to the neighbouring Lao, Thai, Shan of Burma and Dai of China’s Yunnan Province, they have lived for centuries in the fertile uplands between the Truong Son and Hoang Lien ranges – certainly long before the region became part of Vietnam – and have a rich literary legacy and folklore.
In the narrow mountain valleys of Son La, Dien Bien and Lai Chau provinces of North Vietnam the Tai remain a very noticeable and confident minority. They are divided into White Tai and Black Tai communities, while further south, by the Lao frontier in Thanh Hoa and Nghe An Provinces, Red Tai predominate.<br/><br/> These subgroups are distinguished by the dress of their women. Vietnam’s Tai are people of the mountain valleys. Farming wet rice paddy fields they are relatively prosperous, enjoying more security and an appreciably higher standard of living than the people of the mountaintops. They are culturally confident, too, and well known throughout the north for their fine weaving and embroidery, sophisticated music and dance, as well as their business acumen in the marketplace.<br/><br/> Closely related to the neighbouring Lao, Thai, Shan of Burma and Dai of China’s Yunnan Province, they have lived for centuries in the fertile uplands between the Truong Son and Hoang Lien ranges – certainly long before the region became part of Vietnam – and have a rich literary legacy and folklore.
The important oasis of Yarkand (Shache) was once the seat of an ancient Buddhist Kingdom and an important caravanserai on the Southern Silk Road. Today it is a predominantly Uighur city with a population of 375,000 producing cotton, wheat, corn and fruit (notably pomegranates, pears and grapes) as well as oil and natural gas.<br/><br/>In times past Yarkand was of particular importance as the northern terminus for the strategically significant trade route to Leh, capital of Ladakh in Indian-administered Kashmir, across the Karakoram Pass (5,575m., 18,286 ft).
The important oasis of Yarkand (Shache) was once the seat of an ancient Buddhist Kingdom and an important caravanserai on the Southern Silk Road. Today it is a predominantly Uighur city with a population of 375,000 producing cotton, wheat, corn and fruit (notably pomegranates, pears and grapes) as well as oil and natural gas.<br/><br/>In times past Yarkand was of particular importance as the northern terminus for the strategically significant trade route to Leh, capital of Ladakh in Indian-administered Kashmir, across the Karakoram Pass (5,575m., 18,286 ft).
The important oasis of Yarkand (Shache) was once the seat of an ancient Buddhist Kingdom and an important caravanserai on the Southern Silk Road. Today it is a predominantly Uighur city with a population of 375,000 producing cotton, wheat, corn and fruit (notably pomegranates, pears and grapes) as well as oil and natural gas.<br/><br/>In times past Yarkand was of particular importance as the northern terminus for the strategically significant trade route to Leh, capital of Ladakh in Indian-administered Kashmir, across the Karakoram Pass (5,575m., 18,286 ft).
The important oasis of Yarkand (Shache) was once the seat of an ancient Buddhist Kingdom and an important caravanserai on the Southern Silk Road. Today it is a predominantly Uighur city with a population of 375,000 producing cotton, wheat, corn and fruit (notably pomegranates, pears and grapes) as well as oil and natural gas.<br/><br/>In times past Yarkand was of particular importance as the northern terminus for the strategically significant trade route to Leh, capital of Ladakh in Indian-administered Kashmir, across the Karakoram Pass (5,575m., 18,286 ft).
The important oasis of Yarkand (Shache) was once the seat of an ancient Buddhist Kingdom and an important caravanserai on the Southern Silk Road. Today it is a predominantly Uighur city with a population of 375,000 producing cotton, wheat, corn and fruit (notably pomegranates, pears and grapes) as well as oil and natural gas.<br/><br/>In times past Yarkand was of particular importance as the northern terminus for the strategically significant trade route to Leh, capital of Ladakh in Indian-administered Kashmir, across the Karakoram Pass (5,575m., 18,286 ft).
Luang Prabang was formerly the capital of a kingdom of the same name. Until the communist takeover in 1975, it was the royal capital and seat of government of the Kingdom of Laos. The city is nowadays a UNESCO World Heritage Site.
Luang Prabang was formerly the capital of a kingdom of the same name. Until the communist takeover in 1975, it was the royal capital and seat of government of the Kingdom of Laos. The city is nowadays a UNESCO World Heritage Site.
Luang Prabang was formerly the capital of a kingdom of the same name. Until the communist takeover in 1975, it was the royal capital and seat of government of the Kingdom of Laos. The city is nowadays a UNESCO World Heritage Site.
The port of Beihai on the south coast of China, in Guangxi Province, still sports 19th-century European-style buildings that recall its history as a treaty port (the best examples are near the waterfront); the town is also known for its beaches.<br/><br/> After the 1876 Sino-British Treaty of Yantai, eight Western nations (UK, US, Germany, Austria-Hungary, France, Italy, Portugal, and Belgium) set up embassies, hospitals, churches, schools, and maritime customs. Today, 15 of these western buildings remain in Beihai.
Yahyâ ibn Mahmûd al-Wâsitî was a 13th-century Arab Islamic artist. Al-Wasiti was born in Wasit in southern Iraq. He was noted for his illustrations of the Maqam of al-Hariri.<br/><br/> Maqāma (literally 'assemblies') are an (originally) Arabic literary genre of rhymed prose with intervals of poetry in which rhetorical extravagance is conspicuous. The 10th century author Badī' al-Zaman al-Hamadhāni is said to have invented the form, which was extended by al-Hariri of Basra in the next century. Both authors' maqāmāt center on trickster figures whose wanderings and exploits in speaking to assemblies of the powerful are conveyed by a narrator.<br/><br/> Manuscripts of al-Harīrī's Maqāmāt, anecdotes of a roguish wanderer Abu Zayd from Saruj, were frequently illustrated with miniatures.
Every late May or June, near the beginning of the Rainy Season, two little-known but archaic rituals are held in the environs of Chiang Mai, northern Thailand. These are the related Pu Sae and Ya Sae ceremonies, which are believed to pre-date the introduction of Buddhism to Northern Thailand. The traditions which they encompass similarly pre-date Thai and even Mon settlement in the area, and are associated with the Lawa, the earliest-known inhabitants of Chiang Mai.<br/><br/> According to tradition, Pu Sae and Ya Sae are the guardian spirits of Chiang Mai. Together with their son, Sudeva Rikshi, they wander the slopes of Doi Suthep (Suthep Mountain), where they are attended by six lesser spirits. Although they are now thought of as 'giants', in their lifetimes Pu Sae and Ya Sae were almost certainly Lawa, the indigenous inhabitants of the region before the establishment of the Mon Kingdom of Haripunjaya (Lamphun), and whilst the Thai still lived mainly in South China.<br/><br/> Legend has it that Pu Sae, Ya Sae and their son were cannibals, who took great delight in human flesh. Once, when the Buddha was travelling in these regions, he passed through the area inhabited by the three cannibals. The fierce family followed his trail, intending to make a meal of him. Whilst meditating at Ban Panghai, Tambon Saluang, Mae Rim, the Buddha became aware of their intentions, and stamped on a boulder which to this day bears his footprint, and has become a shrine.
Every late May or June, near the beginning of the Rainy Season, two little-known but archaic rituals are held in the environs of Chiang Mai, northern Thailand. These are the related Pu Sae and Ya Sae ceremonies, which are believed to pre-date the introduction of Buddhism to Northern Thailand. The traditions which they encompass similarly pre-date Thai and even Mon settlement in the area, and are associated with the Lawa, the earliest-known inhabitants of Chiang Mai.<br/><br/> According to tradition, Pu Sae and Ya Sae are the guardian spirits of Chiang Mai. Together with their son, Sudeva Rikshi, they wander the slopes of Doi Suthep (Suthep Mountain), where they are attended by six lesser spirits. Although they are now thought of as 'giants', in their lifetimes Pu Sae and Ya Sae were almost certainly Lawa, the indigenous inhabitants of the region before the establishment of the Mon Kingdom of Haripunjaya (Lamphun), and whilst the Thai still lived mainly in South China.<br/><br/> Legend has it that Pu Sae, Ya Sae and their son were cannibals, who took great delight in human flesh. Once, when the Buddha was travelling in these regions, he passed through the area inhabited by the three cannibals. The fierce family followed his trail, intending to make a meal of him. Whilst meditating at Ban Panghai, Tambon Saluang, Mae Rim, the Buddha became aware of their intentions, and stamped on a boulder which to this day bears his footprint, and has become a shrine.
Every late May or June, near the beginning of the Rainy Season, two little-known but archaic rituals are held in the environs of Chiang Mai, northern Thailand. These are the related Pu Sae and Ya Sae ceremonies, which are believed to pre-date the introduction of Buddhism to Northern Thailand. The traditions which they encompass similarly pre-date Thai and even Mon settlement in the area, and are associated with the Lawa, the earliest-known inhabitants of Chiang Mai.<br/><br/> According to tradition, Pu Sae and Ya Sae are the guardian spirits of Chiang Mai. Together with their son, Sudeva Rikshi, they wander the slopes of Doi Suthep (Suthep Mountain), where they are attended by six lesser spirits. Although they are now thought of as 'giants', in their lifetimes Pu Sae and Ya Sae were almost certainly Lawa, the indigenous inhabitants of the region before the establishment of the Mon Kingdom of Haripunjaya (Lamphun), and whilst the Thai still lived mainly in South China.<br/><br/> Legend has it that Pu Sae, Ya Sae and their son were cannibals, who took great delight in human flesh. Once, when the Buddha was travelling in these regions, he passed through the area inhabited by the three cannibals. The fierce family followed his trail, intending to make a meal of him. Whilst meditating at Ban Panghai, Tambon Saluang, Mae Rim, the Buddha became aware of their intentions, and stamped on a boulder which to this day bears his footprint, and has become a shrine.
Every late May or June, near the beginning of the Rainy Season, two little-known but archaic rituals are held in the environs of Chiang Mai, northern Thailand. These are the related Pu Sae and Ya Sae ceremonies, which are believed to pre-date the introduction of Buddhism to Northern Thailand. The traditions which they encompass similarly pre-date Thai and even Mon settlement in the area, and are associated with the Lawa, the earliest-known inhabitants of Chiang Mai.<br/><br/> According to tradition, Pu Sae and Ya Sae are the guardian spirits of Chiang Mai. Together with their son, Sudeva Rikshi, they wander the slopes of Doi Suthep (Suthep Mountain), where they are attended by six lesser spirits. Although they are now thought of as 'giants', in their lifetimes Pu Sae and Ya Sae were almost certainly Lawa, the indigenous inhabitants of the region before the establishment of the Mon Kingdom of Haripunjaya (Lamphun), and whilst the Thai still lived mainly in South China.<br/><br/> Legend has it that Pu Sae, Ya Sae and their son were cannibals, who took great delight in human flesh. Once, when the Buddha was travelling in these regions, he passed through the area inhabited by the three cannibals. The fierce family followed his trail, intending to make a meal of him. Whilst meditating at Ban Panghai, Tambon Saluang, Mae Rim, the Buddha became aware of their intentions, and stamped on a boulder which to this day bears his footprint, and has become a shrine.
The Tacuinum (sometimes Taccuinum) Sanitatis is a medieval handbook on health and wellbeing, based on the Taqwim al‑sihha تقويم الصحة ('Maintenance of Health'), an eleventh-century Arab medical treatise by Ibn Butlan of Baghdad.<br/><br/> Ibn Butlân was a Christian physician born in Baghdad and who died in 1068. He sets forth the six elements necessary to maintain daily health: food and drink, air and the environment, activity and rest, sleep and wakefulness, secretions and excretions of humours, changes or states of mind (happiness, anger, shame, etc). According to Ibn Butlân, illnesses are the result of changes in the balance of some of these elements, therefore he recommended a life in harmony with nature in order to maintain or recover one’s health.<br/><br/> Ibn Butlân also teaches us to enjoy each season of the year, the consequences of each type of climate, wind and snow. He points out the importance of spiritual wellbeing and mentions, for example, the benefits of listening to music, dancing or having a pleasant conversation.<br/><br/> Aimed at a cultured lay audience, the text exists in several variant Latin versions, the manuscripts of which are characteristically profusely illustrated. The short paragraphs of the treatise were freely translated into Latin in mid-thirteenth-century Palermo or Naples, continuing an Italo-Norman tradition as one of the prime sites for peaceable inter-cultural contact between the Islamic and European worlds.<br/><br/> Four handsomely illustrated complete late fourteenth-century manuscripts of the Taccuinum, all produced in Lombardy, survive, in Vienna, Paris, Liège and Rome, as well as scattered illustrations from others, as well as fifteenth-century codices.
The Tacuinum (sometimes Taccuinum) Sanitatis is a medieval handbook on health and wellbeing, based on the Taqwim al‑sihha تقويم الصحة ('Maintenance of Health'), an eleventh-century Arab medical treatise by Ibn Butlan of Baghdad.<br/><br/> Ibn Butlân was a Christian physician born in Baghdad and who died in 1068. He sets forth the six elements necessary to maintain daily health: food and drink, air and the environment, activity and rest, sleep and wakefulness, secretions and excretions of humours, changes or states of mind (happiness, anger, shame, etc). According to Ibn Butlân, illnesses are the result of changes in the balance of some of these elements, therefore he recommended a life in harmony with nature in order to maintain or recover one’s health.<br/><br/> Ibn Butlân also teaches us to enjoy each season of the year, the consequences of each type of climate, wind and snow. He points out the importance of spiritual wellbeing and mentions, for example, the benefits of listening to music, dancing or having a pleasant conversation.<br/><br/> Aimed at a cultured lay audience, the text exists in several variant Latin versions, the manuscripts of which are characteristically profusely illustrated. The short paragraphs of the treatise were freely translated into Latin in mid-thirteenth-century Palermo or Naples, continuing an Italo-Norman tradition as one of the prime sites for peaceable inter-cultural contact between the Islamic and European worlds.<br/><br/> Four handsomely illustrated complete late fourteenth-century manuscripts of the Taccuinum, all produced in Lombardy, survive, in Vienna, Paris, Liège and Rome, as well as scattered illustrations from others, as well as fifteenth-century codices.
The Tacuinum (sometimes Taccuinum) Sanitatis is a medieval handbook on health and wellbeing, based on the Taqwim al‑sihha تقويم الصحة ('Maintenance of Health'), an eleventh-century Arab medical treatise by Ibn Butlan of Baghdad.<br/><br/> Ibn Butlân was a Christian physician born in Baghdad and who died in 1068. He sets forth the six elements necessary to maintain daily health: food and drink, air and the environment, activity and rest, sleep and wakefulness, secretions and excretions of humours, changes or states of mind (happiness, anger, shame, etc). According to Ibn Butlân, illnesses are the result of changes in the balance of some of these elements, therefore he recommended a life in harmony with nature in order to maintain or recover one’s health.<br/><br/> Ibn Butlân also teaches us to enjoy each season of the year, the consequences of each type of climate, wind and snow. He points out the importance of spiritual wellbeing and mentions, for example, the benefits of listening to music, dancing or having a pleasant conversation.<br/><br/> Aimed at a cultured lay audience, the text exists in several variant Latin versions, the manuscripts of which are characteristically profusely illustrated. The short paragraphs of the treatise were freely translated into Latin in mid-thirteenth-century Palermo or Naples, continuing an Italo-Norman tradition as one of the prime sites for peaceable inter-cultural contact between the Islamic and European worlds.<br/><br/> Four handsomely illustrated complete late fourteenth-century manuscripts of the Taccuinum, all produced in Lombardy, survive, in Vienna, Paris, Liège and Rome, as well as scattered illustrations from others, as well as fifteenth-century codices.
The Tacuinum (sometimes Taccuinum) Sanitatis is a medieval handbook on health and wellbeing, based on the Taqwim al‑sihha تقويم الصحة ('Maintenance of Health'), an eleventh-century Arab medical treatise by Ibn Butlan of Baghdad.<br/><br/> Ibn Butlân was a Christian physician born in Baghdad and who died in 1068. He sets forth the six elements necessary to maintain daily health: food and drink, air and the environment, activity and rest, sleep and wakefulness, secretions and excretions of humours, changes or states of mind (happiness, anger, shame, etc). According to Ibn Butlân, illnesses are the result of changes in the balance of some of these elements, therefore he recommended a life in harmony with nature in order to maintain or recover one’s health.<br/><br/> Ibn Butlân also teaches us to enjoy each season of the year, the consequences of each type of climate, wind and snow. He points out the importance of spiritual wellbeing and mentions, for example, the benefits of listening to music, dancing or having a pleasant conversation.<br/><br/> Aimed at a cultured lay audience, the text exists in several variant Latin versions, the manuscripts of which are characteristically profusely illustrated. The short paragraphs of the treatise were freely translated into Latin in mid-thirteenth-century Palermo or Naples, continuing an Italo-Norman tradition as one of the prime sites for peaceable inter-cultural contact between the Islamic and European worlds.<br/><br/> Four handsomely illustrated complete late fourteenth-century manuscripts of the Taccuinum, all produced in Lombardy, survive, in Vienna, Paris, Liège and Rome, as well as scattered illustrations from others, as well as fifteenth-century codices.
A female brothel keeper butchers young women and sells the body parts to passing men. Social comment on the prevalence of prostitution in Old Shanghai.<br/><br/> The pictorial 'Shanghai Manhua' (Shanghai Sketch), published between April 21, 1928 and June 7, 1930, was a mixture of drawings, photographs and images ranging from advertisements to social criticism and political caricatures.<br/><br/> Shanghai Manhua was an outlet for professional cartoonists and sketch masters, generally of an avant garde or progressive nature. Many of the images printed in 'Shanghai Manhua' are observations of urban life in contemporaneous Shanghai, as well as often critical comment on the social mores of the time.
International attention to Shanghai grew in the 19th century due to its economic and trade potential at the Yangtze River. During the First Opium War (1839–1842), British forces temporarily held the city. The war ended with the 1842 Treaty of Nanjing, opening Shanghai and other ports to international trade. In 1863, the British settlement, located to the south of Suzhou creek (Huangpu district), and the American settlement, to the north of Suzhou creek (Hongkou district), joined in order to form the International Settlement.<br/><br/>The French opted out of the Shanghai Municipal Council, and maintained its own French Concession. Citizens of many countries and all continents came to Shanghai to live and work during the ensuing decades; those who stayed for long periods called themselves 'Shanghailanders'. In the 1920s and 30s, some 20,000 so-called White Russians and Russian Jews fled the newly established Soviet Union and took up residence in Shanghai. By 1932, Shanghai had become the world's fifth largest city and home to 70,000 foreigners.
Every late May or June, near the beginning of the Rainy Season, two little-known but archaic rituals are held in the environs of Chiang Mai, northern Thailand. These are the related Pu Sae and Ya Sae ceremonies, which are believed to pre-date the introduction of Buddhism to Northern Thailand. The traditions which they encompass similarly pre-date Thai and even Mon settlement in the area, and are associated with the Lawa, the earliest-known inhabitants of Chiang Mai.<br/><br/> According to tradition, Pu Sae and Ya Sae are the guardian spirits of Chiang Mai. Together with their son, Sudeva Rikshi, they wander the slopes of Doi Suthep (Suthep Mountain), where they are attended by six lesser spirits. Although they are now thought of as 'giants', in their lifetimes Pu Sae and Ya Sae were almost certainly Lawa, the indigenous inhabitants of the region before the establishment of the Mon Kingdom of Haripunjaya (Lamphun), and whilst the Thai still lived mainly in South China.<br/><br/> Legend has it that Pu Sae, Ya Sae and their son were cannibals, who took great delight in human flesh. Once, when the Buddha was travelling in these regions, he passed through the area inhabited by the three cannibals. The fierce family followed his trail, intending to make a meal of him. Whilst meditating at Ban Panghai, Tambon Saluang, Mae Rim, the Buddha became aware of their intentions, and stamped on a boulder which to this day bears his footprint, and has become a shrine.
Every late May or June, near the beginning of the Rainy Season, two little-known but archaic rituals are held in the environs of Chiang Mai, northern Thailand. These are the related Pu Sae and Ya Sae ceremonies, which are believed to pre-date the introduction of Buddhism to Northern Thailand. The traditions which they encompass similarly pre-date Thai and even Mon settlement in the area, and are associated with the Lawa, the earliest-known inhabitants of Chiang Mai.<br/><br/> According to tradition, Pu Sae and Ya Sae are the guardian spirits of Chiang Mai. Together with their son, Sudeva Rikshi, they wander the slopes of Doi Suthep (Suthep Mountain), where they are attended by six lesser spirits. Although they are now thought of as 'giants', in their lifetimes Pu Sae and Ya Sae were almost certainly Lawa, the indigenous inhabitants of the region before the establishment of the Mon Kingdom of Haripunjaya (Lamphun), and whilst the Thai still lived mainly in South China.<br/><br/> Legend has it that Pu Sae, Ya Sae and their son were cannibals, who took great delight in human flesh. Once, when the Buddha was travelling in these regions, he passed through the area inhabited by the three cannibals. The fierce family followed his trail, intending to make a meal of him. Whilst meditating at Ban Panghai, Tambon Saluang, Mae Rim, the Buddha became aware of their intentions, and stamped on a boulder which to this day bears his footprint, and has become a shrine.
Every late May or June, near the beginning of the Rainy Season, two little-known but archaic rituals are held in the environs of Chiang Mai, northern Thailand. These are the related Pu Sae and Ya Sae ceremonies, which are believed to pre-date the introduction of Buddhism to Northern Thailand. The traditions which they encompass similarly pre-date Thai and even Mon settlement in the area, and are associated with the Lawa, the earliest-known inhabitants of Chiang Mai.<br/><br/> According to tradition, Pu Sae and Ya Sae are the guardian spirits of Chiang Mai. Together with their son, Sudeva Rikshi, they wander the slopes of Doi Suthep (Suthep Mountain), where they are attended by six lesser spirits. Although they are now thought of as 'giants', in their lifetimes Pu Sae and Ya Sae were almost certainly Lawa, the indigenous inhabitants of the region before the establishment of the Mon Kingdom of Haripunjaya (Lamphun), and whilst the Thai still lived mainly in South China.<br/><br/> Legend has it that Pu Sae, Ya Sae and their son were cannibals, who took great delight in human flesh. Once, when the Buddha was travelling in these regions, he passed through the area inhabited by the three cannibals. The fierce family followed his trail, intending to make a meal of him. Whilst meditating at Ban Panghai, Tambon Saluang, Mae Rim, the Buddha became aware of their intentions, and stamped on a boulder which to this day bears his footprint, and has become a shrine.