The first day of Songkran is a national holiday. It usually fails on April 13 when, according to Brahmanic reckoning, the sun leaves the sign Pisces and enters that of Aries. The Thai in centuries gone by considered this to be New Year's Day, and with good reason. Songkran marked a change in the seasons of utmost importance to the cultivator, - the end of the long dry monsoon and the approximate beginning of the new rains. Not only man but nature was expectant; the deciduous tree on the dry slopes put out new leaves and scarlet blossoms in anticipation of the showers to come. If the wells were growing dry and the clouds did not appear it was an occasion for rain-invoking ceremonies.
The Songkran festival, therefore, is associated with water, water-throwing, the ceremonial bathing of images and of venerated abbots and respected grandfathers, and it includes rites and processions to suggest orinduce rain. All this takes time, consequently Songkran extends beyond the one official holiday on April 13. From 1889 to 1940 inclusive, the Thai Government observed April first as New Year's Day. In 1941 the government changed New Year's to January first in conformity with western calendars. While this change deprived April of its official status as New Year's, nothing could remove people's convictions that in mid- April they needed rain and that, in any case, it was much too hot to work.
The Songkran festival takes on religious sanction from rites conducted at the temple. People make merit there by a ceremonial sprinkling or bathing of Buddhist images, by venerating the abbot in similar manner, and by bringing sand to make clean the temple grounds. The thought of making a clean start before the new year enters in, finds expression in removing the dust and grime of the old year. For some households, there is a thorough cleansing of house, yard and clothing on the first day. This done, celebrants with clear conscience go about throwing water upon their friends. Parenthetically it may be noted that Songkran is not, universally celebrated in Thailand, and that where it does have. enthusiastic observance it is affected by local conditions, e.g., in Bangkok water-throwing in busy streets is forbidden, while in Chiangmai the convenient Mae Ping River furnishes ample supplies of clear water and clean sand for traditional rites. Being a popular festival, new features are added from time to time, as the choosing of Songkran Queens (เทพีสงการณ์).
In 1960 King Phumipol Adulyadet and Queen Sirikit began the Songkran ceremonies on the morning of April 13 by feeding 150 monks at the Grand Palace. In the afternoon the King presided at rites in the Chapel Royal which included the ceremonial bathing of images. On April 14 the King returned to the Grand Palace, which is not the royal resilience, for ceremonies in which sixty-nine monks participated. On April 15 Their Majesties sprinkled lustral water on images in the Grand Palace and paid respeets to the image of Phra Sayam Thevalhiraj, the patron saint of Thailand. On April 16 the king returned to the Chapel Royal to pay reapects to the ashes of Somdech Phra Buvornrachao and Somdech Phra Pinklao. On April 13 the public offered fond to monks at the Sanam Luanf or Phrameru (Pramane) grounds in frout of the Grand Palace, and bathed the image of Phra Buddha Sihing which had been brought there for the ceremony.
In Chiangmai on Apiril 13 another image with the name Phra Buddha Sihing was taken about the city in a procession which included bands and people dressed in traditional but gay costumes. At the Baddhist Assocation they held an exhihit of arts and crafts, a fashion show, and chose a "Songkran Angel" at a beauty contest.
On April 14 and 15 they observed religious rites and merit-making at the temples, and engaged in water throwing in the dooryards and streets and along the sandy riverbank. This festival attracted many tourists and visitors.
Elsewhere the bathing of images during this festival took place in temple yards, the images being brought out of the vihara and placed in small pavilions to be accessible to the participants. There were also temple fairs, as at Wat Jetubon, illuminations by night, excursions by groups, the choosing of Songkran "Queens", and the releasing of birds and fish to make merit. In Burma they celebrate New Year's Day on April 16 and engage in water-throwing with all the vigor of the, Thai.
Formerly the two days before Songkran, April 11 and 12, were known as Tarusa Suta Pi. the end of the old year.
April 14 is Wan Chai when people bring sand to some temples, using silver bowls as containers, and heap it into little mounds, ko phra sai, or put the sand into frames erected to resemble cetiyas. Some sand cetiyas may be several feet in height. Sometimes small coins are placed in the sand cetiyas, strips of cloth are wound around them, and their tops decorated with paper flags. Sometimes a prize is given for the best one. To build a brick cetiya is a meritorious but costly under taking. Sand cetiyas are a gesture in this direction, the thought of merit-making being present. After the festivities end the sand is scattered about the grounds to make a clean surface and to raise the level of the land above that of the surrounding rice-plain.
April 15 is Wan Thaloeng Sok, when lustral water is poured over images of Buddha and on the hands of certain senior monks as a mark of reverence. In the morning the people bring offerings to the monastery and attend the service in which the monks chant from the Seven Tamnan partitas.
Merit can be made by placing yellow robes upon the images. In northern Thailand the robes may remain upon the images for several months; in Bangkok they may be removed after a few days. After the morning ceremonies, northern Thai traditionally call upon senior relatives to sprinkle water upon their hands. give them in gifts, and ask their blessing, -an act called ''dumm hua." literally, to bathe the head.
April 16 is Pak Pi when young people may visit monasteries to present offerings and sprinkle water upon venerated monks, and then, unwearied, go about the lanes soaking their friends.
April 17 is Pak Tuan when festivities come to a halt and water-throwing tends to be limited to the family circle.
Some Thai communities, as at Prapadeng (พระประแดง), have a supplementary celebration on April 17 when they form long processions, visit the principal temples and invoke rain by carrying black male cats in cages and by holding up pictures or effigies of cats. Presumably they are daring the rain-gods to douse the felines who so dislike water. The participants also carry fish in jars of water and later release them to make merit. In some districts, such as Trang. on the first day of the waxing moon in April, people customarily bring forth image- from the temples, hold a bathing ceremony, then convey the images to a central wat for a day’s festivities. In the evening the images are returned to their home temples in processions accompanied by much beating of gongs.
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