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Lu Ya Daoren, commonly just known as Lu Ya, was a character from the classic Ming Dynasty novel 'Fengshen Yanyi'. Lu Ya was a hermit who resided on Mount West Kunlun, though he eventually came down to aid in the battle against the Shang Dynasty. He fought against the renowned general Zhao Gongming, killing him after a furious magical duel.
William (Wilhelm) Heine was the official artist of Commodore Matthew C. Perry's' Black Ships' expedition to Japan in 1853-54.<br/><br/> On returning to the United States, he produced a series of prints depicting the trip. This project employed the New York lithographic firm of Sarony, at that time probably the most skilled craftsmen in their profession in the United States.
Okumura Masanobu (1686 – 13 March 1764) was a Japanese print designer, book publisher, and painter. He also illustrated novelettes and in his early years wrote some fiction.<br/><br/> At first his work adhered to the Torii school, but later drifted beyond that. He is a figure in the formative era of ukiyo-e doing early works on actors and <i>bijin-ga</i> ('pictures of beautiful women').
Samurai is the term for the military nobility of pre-industrial Japan. By the end of the 12th century, samurai became almost entirely synonymous with bushi, and the word was closely associated with the middle and upper echelons of the warrior class.<br/><br/> The samurai followed a set of rules that came to be known as Bushidō. While they numbered less than ten percent of Japan's population, samurai teachings can still be found today in both everyday life and in martial arts such as Kendō, meaning the way of the sword.
Samurai is the term for the military nobility of pre-industrial Japan. By the end of the 12th century, samurai became almost entirely synonymous with bushi, and the word was closely associated with the middle and upper echelons of the warrior class.<br/><br/> The samurai followed a set of rules that came to be known as Bushidō. While they numbered less than ten percent of Japan's population, samurai teachings can still be found today in both everyday life and in martial arts such as Kendō, meaning the way of the sword.
Hosoda Eisho was active from 1780 - 1800 as an ukiyo-e painter and print designer. Details of his life are unknown except that, along with Hosoda Eiri, he was a pupil of Hosoda Eishi.<br/><br/> Hosoda Eisho produced only a few known paintings, but many prints specializing in okubi-e (portrait print or painting showing only the head or the head and upper torso) and bijinga (beautiful women).
Utagawa Yoshiiku (歌川 芳幾, 1833 - February 6, 1904, also known as or Ochiai Yoshiiku 落合 芳幾), was a Japanese printmaker and newspaper illustrator. The son of a tea house proprietor, he was a student of Utagawa Kuniyoshi. Utagawa went to school with Tsukioka Yoshitoshi, recognized as the last great masters of Ukiyo (woodblock printing).<br/><br/> Eimei nijūhasshūku (英名 二十八 衆句 or ‘28 Famous Murders with Verse’)., also known as the 'Bloody Prints', is a collection of Japanese ukiyo-e from the 1860s, which depicted gruesome acts of murder or torture based on historical events or scenes in Kabuki plays. Although most of the works are solely violent by nature, it is perhaps the first known example of ero guro or the erotic grotesque in Japanese culture, an art sub-genre which depicts either erotic or extreme images of violence and mutilation.
Hiroshige's One Hundred Famous Views of Edo (名所江戸百景), actually composed of 118 woodblock landscape and genre scenes of mid-19th century Tokyo, is one of the greatest achievements of Japanese art. The series includes many of Hiroshige's most famous prints. It represents a celebration of the style and world of Japan's finest cultural flowering at the end of the Tokugawa Shogunate.<br/><br/> The series opens with spring (春の部). Scenes 1 though 42 represent the First to the Third Months, which are considered in Japan to be the spring season. Typically, early spring is marked by the festivities celebrated at the New Year, which begins the season. Blossoming plum trees are associated with the middle of spring, signifying the end of the cold weather and the beginning of the warm season.<br/><br/> Utagawa Hiroshige (歌川 広重, 1797 – October 12, 1858) was a Japanese ukiyo-e artist, and one of the last great artists in that tradition. He was also referred to as Andō Hiroshige (安藤 広重) (an irregular combination of family name and art name) and by the art name of Ichiyūsai Hiroshige (一幽斎廣重).
Srinagarindra (Si Nakharinthra, née Sangwan Talapat; 21 October 1900 – 18 July 1995) was a member of the Thai Royal Family and was a member of the House of Mahidol, which is descended from the Chakri Dynasty. She was the mother of Princess Galyani Vadhana, the Princess of Naradhiwas, King Ananda Mahidol (Rama VIII), and King Bhumibol Adulyadej (Rama IX).<br/><br/> Trang has been a trading center since at least the 1st century AD. It grew to prosperity between the 7th and 13th centuries during the Srivijaya period and remains an important commercial town today.<br/><br/> Rubber, palm oil and fishing are the mainstays of the town's economy. Tourism is making an increasing impact as Trang’s Anadaman Coast and islands are increasingly developed and popularized.<br/><br/> The town has a strong Overseas Chinese character (and hence good Chinese restaurants) as a result of an influx of Chinese labor in the latter half of the 19th century.
Srinagarindra (Si Nakharinthra, née Sangwan Talapat; 21 October 1900 – 18 July 1995) was a member of the Thai Royal Family and was a member of the House of Mahidol, which is descended from the Chakri Dynasty. She was the mother of Princess Galyani Vadhana, the Princess of Naradhiwas, King Ananda Mahidol (Rama VIII), and King Bhumibol Adulyadej (Rama IX).<br/><br/> Trang has been a trading center since at least the 1st century AD. It grew to prosperity between the 7th and 13th centuries during the Srivijaya period and remains an important commercial town today.<br/><br/> Rubber, palm oil and fishing are the mainstays of the town's economy. Tourism is making an increasing impact as Trang’s Anadaman Coast and islands are increasingly developed and popularized.<br/><br/> The town has a strong Overseas Chinese character (and hence good Chinese restaurants) as a result of an influx of Chinese labor in the latter half of the 19th century.
Srinagarindra (Si Nakharinthra, née Sangwan Talapat; 21 October 1900 – 18 July 1995) was a member of the Thai Royal Family and was a member of the House of Mahidol, which is descended from the Chakri Dynasty. She was the mother of Princess Galyani Vadhana, the Princess of Naradhiwas, King Ananda Mahidol (Rama VIII), and King Bhumibol Adulyadej (Rama IX).<br/><br/> Trang has been a trading center since at least the 1st century AD. It grew to prosperity between the 7th and 13th centuries during the Srivijaya period and remains an important commercial town today.<br/><br/> Rubber, palm oil and fishing are the mainstays of the town's economy. Tourism is making an increasing impact as Trang’s Anadaman Coast and islands are increasingly developed and popularized.<br/><br/> The town has a strong Overseas Chinese character (and hence good Chinese restaurants) as a result of an influx of Chinese labor in the latter half of the 19th century.
Kitagawa Utamaro (ca. 1753 - October 31, 1806) was a Japanese printmaker and painter, who is considered one of the greatest artists of woodblock prints (ukiyo-e). He is known especially for his masterfully composed studies of women, known as bijinga. He also produced nature studies, particularly illustrated books of insects.
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.
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.
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.
Mom Srinagarindra (née Sangvan Talapat; 21 October 1900 – 18 July 1995) was a member of the Thai Royal Family and was a member of the House of Mahidol, which is descended from the Chakri Dynasty. She was married to Prince Mahidol Adulyadej, the Prince of Songkla, son of King Chulalongkorn (Rama V) and was the mother of Princess Galyani Vadhana, the Princess of Naradhiwas, King Ananda Mahidol (Rama VIII), and King Bhumibol Adulyadej (Rama IX).<br/><br/> Her given name was Sangwal, while her formal name and title were Somdej Phra Srinagarindra Boromarajajonani. In Thailand she was affectionately called Somdej Ya, 'the Royal Grandmother'. By the various hill tribe people, to whom she was a special patron, she was called Mae Fah Luang, 'Royal Mother from the Sky', or 'Heavenly Royal Mother'.
Kitagawa Utamaro (ca. 1753 - October 31, 1806) was a Japanese printmaker and painter, who is considered one of the greatest artists of woodblock prints (ukiyo-e). He is known especially for his masterfully composed studies of women, known as bijinga. He also produced nature studies, particularly illustrated books of insects.
Samurai is the term for the military nobility of pre-industrial Japan. By the end of the 12th century, samurai became almost entirely synonymous with bushi, and the word was closely associated with the middle and upper echelons of the warrior class.<br/><br/> The samurai followed a set of rules that came to be known as Bushidō. While they numbered less than ten percent of Japan's population, samurai teachings can still be found today in both everyday life and in martial arts such as Kendō, meaning the way of the sword.
Oiran (花魁) were the courtesans of Edo period Japan. The oiran were considered a type of yūjo (遊女) 'woman of pleasure' or prostitute. However, they were distinguished from the yūjo in that they were entertainers, and many became celebrities of their times outside the pleasure districts. Their art and fashions often set trends among the wealthy and, because of this, cultural aspects of oiran traditions continue to be preserved to this day.<br/><br/> The oiran arose in the Edo period (1600–1868). At this time, laws were passed restricting brothels to walled districts set some distance from the city center. In the major cities these were the Shimabara in Kyoto, the Shinmachi in Osaka, and the Yoshiwara in Edo (present-day Tokyo).<br/><br/> These rapidly grew into large, self-contained 'pleasure quarters' offering all manner of entertainments. Within, a courtesan’s birth rank held no distinction, which was fortunate considering many of the courtesans originated as the daughters of impoverished families who were sold into this lifestyle as indentured servants. Instead, they were categorized based on their beauty, character, education, and artistic ability.<br/><br/> Among the oiran, the tayū (太夫) was considered the highest rank of courtesan and were considered suitable for the daimyo or feudal lords. In the mid-1700s courtesan rankings began to disappear and courtesans of all classes were collectively known simply as 'oiran'.<br/><br/> The word oiran comes from the Japanese phrase oira no tokoro no nēsan (おいらの所の姉さ) which translates as 'my elder sister'. When written in Japanese, it consists of two kanji, 花 meaning 'flower', and 魁 meaning 'leader' or 'first', hence 'Leading Flower' or 'First Flower'.
Hand-coloured illustration from a Japanese miscellany on traditional trades, crafts and customs in mid-18th century Japan, dated Meiwa Era (1764-1772) Year 6 (c. 1770 CE).
Samurai is the term for the military nobility of pre-industrial Japan. By the end of the 12th century, samurai became almost entirely synonymous with bushi, and the word was closely associated with the middle and upper echelons of the warrior class.<br/><br/> The samurai followed a set of rules that came to be known as Bushidō. While they numbered less than ten percent of Japan's population, samurai teachings can still be found today in both everyday life and in martial arts such as Kendō, meaning the way of the sword.
The Ya Fu square lei (wine vessel) is regarded as a masterpiece of the Shang Dynasty (13th - 11th century BCE) and one of the greatest artifacts yet discovered from China's Bronze Age.<br/><br/> The Shang Dynasty (Chinese: 商朝; pinyin: Shāng cháo) or Yin Dynasty (Chinese: 殷代; pinyin: Yīn dài), according to traditional historiography, ruled in the Yellow River valley in the second millennium BCE, succeeding the Xia Dynasty and followed by the Zhou Dynasty.
Samurai is the term for the military nobility of pre-industrial Japan. By the end of the 12th century, samurai became almost entirely synonymous with bushi, and the word was closely associated with the middle and upper echelons of the warrior class.<br/><br/> The samurai followed a set of rules that came to be known as Bushidō. While they numbered less than ten percent of Japan's population, samurai teachings can still be found today in both everyday life and in martial arts such as Kendō, meaning the way of the sword.
Samurai is the term for the military nobility of pre-industrial Japan. By the end of the 12th century, samurai became almost entirely synonymous with bushi, and the word was closely associated with the middle and upper echelons of the warrior class.<br/><br/> The samurai followed a set of rules that came to be known as Bushidō. While they numbered less than ten percent of Japan's population, samurai teachings can still be found today in both everyday life and in martial arts such as Kendō, meaning the way of the sword.
Si Boya Island, located close to the Krabi Coast is accessible by boat from the jetty at nearby Ban Laem Kruat. The island’s population is only around 1,000 people, most of them local Muslims working as fishermen or on rubber plantations. There are about five small settlements on the island, all connected by unpaved tracks. The main attractions are the isolated, undeveloped beaches and mangrove forests.<br/><br/> Krabi Province is made up of more than 5,000 sq km of jungle-covered hills and sharp, jagged karst outcrops, as well as more than 100km of luxuriant, pristine coastline and around 200 islands in the neighbouring Andaman Sea.<br/><br/> About 40 per cent of the provincial population is Muslim, the remainder being predominantly Buddhist. This is a clear indication that Krabi sits astride the invisible dividing line between Buddhist Thailand and the four southern provinces—Satun, Narathiwat, Yala and Pattani—which are predominantly Muslim. Far from causing any sort of problem, this adds immensely to the cultural width and diversity of the province, blending mosques with temples, Malay cooking traditions with Thai cuisine, and giving the province a pleasantly relaxed multi-cultural feel.
Si Boya Island, located close to the Krabi Coast is accessible by boat from the jetty at nearby Ban Laem Kruat. The island’s population is only around 1,000 people, most of them local Muslims working as fishermen or on rubber plantations. There are about five small settlements on the island, all connected by unpaved tracks. The main attractions are the isolated, undeveloped beaches and mangrove forests.<br/><br/> Krabi Province is made up of more than 5,000 sq km of jungle-covered hills and sharp, jagged karst outcrops, as well as more than 100km of luxuriant, pristine coastline and around 200 islands in the neighbouring Andaman Sea.<br/><br/> About 40 per cent of the provincial population is Muslim, the remainder being predominantly Buddhist. This is a clear indication that Krabi sits astride the invisible dividing line between Buddhist Thailand and the four southern provinces—Satun, Narathiwat, Yala and Pattani—which are predominantly Muslim. Far from causing any sort of problem, this adds immensely to the cultural width and diversity of the province, blending mosques with temples, Malay cooking traditions with Thai cuisine, and giving the province a pleasantly relaxed multi-cultural feel.
Si Boya Island, located close to the Krabi Coast is accessible by boat from the jetty at nearby Ban Laem Kruat. The island’s population is only around 1,000 people, most of them local Muslims working as fishermen or on rubber plantations. There are about five small settlements on the island, all connected by unpaved tracks. The main attractions are the isolated, undeveloped beaches and mangrove forests.<br/><br/> Krabi Province is made up of more than 5,000 sq km of jungle-covered hills and sharp, jagged karst outcrops, as well as more than 100km of luxuriant, pristine coastline and around 200 islands in the neighbouring Andaman Sea.<br/><br/> About 40 per cent of the provincial population is Muslim, the remainder being predominantly Buddhist. This is a clear indication that Krabi sits astride the invisible dividing line between Buddhist Thailand and the four southern provinces—Satun, Narathiwat, Yala and Pattani—which are predominantly Muslim. Far from causing any sort of problem, this adds immensely to the cultural width and diversity of the province, blending mosques with temples, Malay cooking traditions with Thai cuisine, and giving the province a pleasantly relaxed multi-cultural feel.
Si Boya Island, located close to the Krabi Coast is accessible by boat from the jetty at nearby Ban Laem Kruat. The island’s population is only around 1,000 people, most of them local Muslims working as fishermen or on rubber plantations. There are about five small settlements on the island, all connected by unpaved tracks. The main attractions are the isolated, undeveloped beaches and mangrove forests.<br/><br/> Krabi Province is made up of more than 5,000 sq km of jungle-covered hills and sharp, jagged karst outcrops, as well as more than 100km of luxuriant, pristine coastline and around 200 islands in the neighbouring Andaman Sea.<br/><br/> About 40 per cent of the provincial population is Muslim, the remainder being predominantly Buddhist. This is a clear indication that Krabi sits astride the invisible dividing line between Buddhist Thailand and the four southern provinces—Satun, Narathiwat, Yala and Pattani—which are predominantly Muslim. Far from causing any sort of problem, this adds immensely to the cultural width and diversity of the province, blending mosques with temples, Malay cooking traditions with Thai cuisine, and giving the province a pleasantly relaxed multi-cultural feel.
Si Boya Island, located close to the Krabi Coast is accessible by boat from the jetty at nearby Ban Laem Kruat. The island’s population is only around 1,000 people, most of them local Muslims working as fishermen or on rubber plantations. There are about five small settlements on the island, all connected by unpaved tracks. The main attractions are the isolated, undeveloped beaches and mangrove forests.<br/><br/> Krabi Province is made up of more than 5,000 sq km of jungle-covered hills and sharp, jagged karst outcrops, as well as more than 100km of luxuriant, pristine coastline and around 200 islands in the neighbouring Andaman Sea.<br/><br/> About 40 per cent of the provincial population is Muslim, the remainder being predominantly Buddhist. This is a clear indication that Krabi sits astride the invisible dividing line between Buddhist Thailand and the four southern provinces—Satun, Narathiwat, Yala and Pattani—which are predominantly Muslim. Far from causing any sort of problem, this adds immensely to the cultural width and diversity of the province, blending mosques with temples, Malay cooking traditions with Thai cuisine, and giving the province a pleasantly relaxed multi-cultural feel.
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.
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.
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.
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.
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.
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.
Oiran (花魁) were the courtesans of Edo period Japan. The oiran were considered a type of yūjo (遊女) 'woman of pleasure' or prostitute. However, they were distinguished from the yūjo in that they were entertainers, and many became celebrities of their times outside the pleasure districts. Their art and fashions often set trends among the wealthy and, because of this, cultural aspects of oiran traditions continue to be preserved to this day.<br/><br/> The oiran arose in the Edo period (1600–1868). At this time, laws were passed restricting brothels to walled districts set some distance from the city center. In the major cities these were the Shimabara in Kyoto, the Shinmachi in Osaka, and the Yoshiwara in Edo (present-day Tokyo).<br/><br/> These rapidly grew into large, self-contained 'pleasure quarters' offering all manner of entertainments. Within, a courtesan’s birth rank held no distinction, which was fortunate considering many of the courtesans originated as the daughters of impoverished families who were sold into this lifestyle as indentured servants. Instead, they were categorized based on their beauty, character, education, and artistic ability.<br/><br/> Among the oiran, the tayū (太夫) was considered the highest rank of courtesan and were considered suitable for the daimyo or feudal lords. In the mid-1700s courtesan rankings began to disappear and courtesans of all classes were collectively known simply as 'oiran'.<br/><br/> The word oiran comes from the Japanese phrase oira no tokoro no nēsan (おいらの所の姉さ) which translates as 'my elder sister'. When written in Japanese, it consists of two kanji, 花 meaning 'flower', and 魁 meaning 'leader' or 'first', hence 'Leading Flower' or 'First Flower'.