Pra Kru – Wat Nok Ang Thong
พระสมเด็จกรุวัดนก

Ang Thong Province is home to three distinct temples named “Wat Nok,” each with its own unique history and significance. These temples are:

  1. Wat Nok (Ratchapaksee) in Mueang District
  2. Wat Nok (Ratchasakuna) in Wiset Chai Chan District
  3. Wat Nok (Sakunaram) in Chaiyo District

Wat Nok (Sakunaram) in Chaiyo District

According to the book “Mueang Ang Thong,” published to celebrate the 36th birthday of Her Royal Highness Princess Maha Chakri Sirindhorn in 1991, Wat Nok Sakunaram is located in Ban Sakuna, Moo 5, Chaiyo Sub-district, Chaiyo District, Ang Thong Province. This ancient temple dates back to the Ayutthaya period and was abandoned for a time before being restored. It received its official consecration on February 11, 1974.

Historical Significance and Architectural Details

Wat Nok Sakunaram is renowned for its collection of sacred amulets, created by the former abbot, Luang Pu Fueang. The most commonly found amulets from this temple are Phra Somdej, which measure approximately 1.5 cm in width and 2.3 cm in height. These amulets feature the Buddha in a meditative posture seated on a three-tiered base within a double-layered arch. The arch, known as “Sump Prabhamonthon,” has radiating lines similar to those found on amulets from Luang Pu Suk of Wat Pak Khlong Makham Thao, indicating a shared design tradition.

The amulets are characterized by their prominent facial features, a two-tiered topknot, and distinct robe folds. The back of the amulets is smooth and often bears inscribed characters (wet inscriptions) such as “U,” “Tho,” or “Unaalome” while the clay was still moist. Wat Nok amulets come in various designs, including the Phra Somdej with a three-tiered base and Phra Somdej with a two-tiered lotus base, among others. Due to being stored in crypts, these amulets often exhibit age marks.

Initially, Wat Nok amulets were not widely known. However, they gained recognition after several incidents demonstrating their reputed protective powers. For instance, a local carrying a Wat Nok amulet in a tobacco box stepped on a venomous snake but was unharmed. Another incident involved a child in Wiset Chai Chan Market who, wearing a Wat Nok amulet, was attacked by a dog but emerged unscathed despite torn clothing.

These stories significantly boosted the amulets’ reputation. Another legend mentions that the amulets were made from sacred powder and oil in various colors, such as green, gray, black, and white, between 1910 and 1932 by Luang Pho Kaew, who was a friend of Luang Pu Suk. Luang Pho Kaew continuously produced these amulets, with Luang Pu Suk often invited to participate in their consecration. According to records, Luang Pu Suk and Luang Pho Fueang were close spiritual companions, which explains the resemblance between amulets from Luang Pu Suk and those from Wat Nok made of lead alloy.[

Luang Pho Fueang was a highly respected monk known for his deep spiritual insight and dedication to the Buddhist path. His commitment to the monastic life and his profound teachings drew many followers. Luang Pho Feng’s influence extended beyond his temple, reaching various communities and individuals who sought his guidance and blessings.

Two Eras of Production

Wat Nok amulets were produced in two distinct periods. The first period was under Luang Pho Kaew from around BE 2453 to BE 2475. These early amulets, typically green and gray, were called “Knife Sharpening Stone Texture” by locals and were stored in crypts to preserve Buddhism. The second period began after Luang Pho Kaew’s passing, with Luang Pho Fueang, the subsequent abbot, continuing the production using the same molds but with white and black materials.

Records indicate that After Luang Poo Ferng had created these amulets the majority were either stored within a Kru or placed within a scared Chedi at Wat Srakes, Angtong province. Luang Phor Toh, then abbot of Wat Srakes, had discovered the Kru which he opened. The amulets were again distributed to new worshippers who had supported the temple’s renovation project.

Pims

-Pim Somdej 3 Chan
-Pim Somdej Tarn Koo
-Pim Somdej 5 Chan 
-Pim Sum Rern Gaew 
-Pim Sum Prasart 
-Pim Nang Kwak
-Pim Khang U

Spiritual Significance and Collectibility

Wat Nok amulets are highly valued for their reputed invincibility and safety, as well as their benevolent properties, as evidenced by numerous testimonials. They are considered highly collectible due to their historical significance and spiritual potency. Despite their age, nearing a hundred years, they remain affordable and are a worthwhile addition to any collection.


Pra Kru Wat Bang Pha In
วพระกรุวัดบางปะอิน

The Legacy of Wat Pho Bang Pa-In Amulets: A Testament to Devotion

The history of the Wat Pho Bang Pa-In amulets is a tale that illustrates the pure intentions of a layman whose unwavering dedication and profound faith aimed to perpetuate Buddhism. This individual’s noble aspiration to create 84,000 amulets, in accordance with Buddhist scriptures, left a lasting impact on his community and the broader realm of amulet collectors.

Ta Nom: The Devoted Creator

Ta Nom, a man of Chinese descent, lived on a boat near the mouth of Ban Pho Canal. He made a living by rowing and selling betel leaves and nuts. Driven by a strong devotion to Buddhism, Ta Nom spent his free time crafting various types of amulets, including Phra Pidta, Phra Somdej, and representations of the Buddha seated on a porcupine (similar to Phra Luang Phor Pan). After molding and firing these amulets, he placed them in a small, dilapidated stupa at Wat Pho in Bang Pa-In.

This stupa, situated next to the ordination hall, was in a state of disrepair, with an opening at the top. Ta Nom began his amulet-making endeavor around 1907 and continued for many years, as recounted by the local elders.

An Undeterred Mission

For over a century, Ta Nom persisted in his mission. As he created more amulets, he would place them in the small stupa, undeterred by the local villagers’ perception of him as eccentric. Despite this, the community recognized Ta Nom as a man deeply committed to his moral and spiritual principles. His single-minded dedication to creating amulets, which some deemed obsessive, was the cause of his perceived abnormality.

In his later years, Ta Nom passed away quietly, without much notice or concern from others. The stupa beside the ordination hall became known as the repository for his amulets. Over time, these amulets surfaced when children discovered them spilling out from the stupa’s cracks, using them in their games. Some adults who found the amulets returned them to their original place.

The Unveiling and Misrepresentation

In 1966, the temple sought funds to construct a new ordination hall. Opportunistic individuals excavated the stupa, selling the amulets and creating a fictional backstory linking them to Somdej Phra Phutthachan (To) to increase their value. This narrative drew significant attention, including from local dignitaries and even royalty, leading to a grand ceremony that captivated the nation. A statue of Somdej Phra Phutthachan was erected at the temple as a result.

The True Value and Legacy

Despite the fabricated stories, the genuine legacy of Ta Nom’s amulets should not be overlooked. The amulets, crafted with sincere devotion and meticulous effort, reflect Ta Nom’s dedication to Buddhism. Each amulet, particularly the Phra Pidta, exhibits unique artistic elements and craftsmanship, using a special type of clay that required significant effort to mold and fire.

Significance of Wat Pho Bang Pa-In Amulets

The amulets from Wat Pho Bang Pa-In, now over a hundred years old, are noteworthy for several reasons:

  1. Historical Value: These amulets are over a century old and reasonably priced, making them accessible to new collectors.
  2. Pure Intentions: Created with genuine dedication and effort, these amulets embody the pure intentions of their maker.
  3. Proven Efficacy: The amulets have a reputation for their spiritual benefits, making them highly sought after despite many counterfeits.
  4. Cultural Impact: They have significantly contributed to the development of Wat Pho and the local community, aligning with Ta Nom’s goal of supporting Buddhism.
  5. Enduring Legacy: The continued existence and veneration of these amulets demonstrate their effectiveness in perpetuating the Buddhist faith.

Despite modern developments at Wat Pho Bang Pa-In, a crucial element remains missing—a memorial to Ta Nom. His contributions have upheld and enriched Buddhism, warranting recognition for his unwavering faith and dedication.


Pra Kru – Pim Somkor Kampaeng Phet
พระกำแพงซุ้มกอ

Pra Kamphaeng Soom Kor, revered as the ultimate and emblematic amulet of Kamphaeng Phet, holds a timeless status in both Buddhist art and spiritual potency. It is included in the prestigious Benjapakee set, considered the highest echelon of Thai amulets.

These sacred artifacts are crafted from a blend of clay, medicinal herbs, and flower pollen, with some also made from metal alloys. The artistic style of Pra Soom Kor reflects the Sukhothai period, featuring the Buddha in a meditative posture adorned with intricate kanok (foliage) patterns on the sides, seated upon a lotus throne with stylized elephant tusks.

Pra Kamphaeng Soom Kor exists in two primary forms: with and without kanok patterns. The version without the kanok patterns prominently exhibits Lankan art influences. The clay used in these amulets is mixed with medicinal herbs and flower pollen, giving the surface a smooth, glossy texture. When rubbed with cotton or cloth, they become distinctly shiny.

While predominantly made from clay, some Pra Kamphaeng Soom Kor amulets are found in metal and purely herbal forms, though these are extremely rare. These amulets are primarily discovered in the areas surrounding Wat Phra Borommathat, Wat Phikun, Wat Ruesi, and across the Thung Setthi plains.

The brown-colored Pra Kamphaeng Soom Kor without kanok patterns is particularly rare, as most are typically black. A unique characteristic of these amulets is the presence of small red spots on the surface, known as “wan dok makham,” and black spots in the crevices, referred to as “black mold.”

The Somkor pim  is sometimes called the Buddha of Fortune. It was said that when these amulets were found, an inscription “Poverty will never fall on those who possesses this amulet ” was written in the chedi.

Pra Kamphaeng Soom Kor is renowned for its comprehensive spiritual benefits, encompassing kindness, popularity, protection from harm, and fortune. Due to its inclusion in the Benjapakee set, the demand among collectors is incredibly high, making these amulets both expensive and hard to find.

Kamphaeng Phet, known for its rich history of sacred amulets, is truly a city of ancient treasures. The abundance of amulet vaults in this city makes it impossible to detail each one individually. Instead, this article will provide a general overview to guide enthusiasts and scholars alike.

Kru Thung Setthi

The Thung Setthi area, located across from present-day Kamphaeng Phet province in what was once Khlong Suan Mak subdistrict, now Nakhon Chum subdistrict, is renowned for its numerous amulet Kru (vaults). Some of the most significant kru in Thung Setthi include:

  • Wat Phra Borommathat Vault
  • Chedi Klang Thung Vault
  • Wat Phikun Vault
  • Soom Kor Vault
  • Ban Setthi Vault
  • Ruesi Vault
  • Wat Noi Vault (Soom Kor Dam Vault)
  • Wat Nong Langa Vault
  • Hua Yang Vault
  • Khlong Phrai Vault
  • Non Muang Vault

Phra Somkor normally comes in either the shape of a thumbnail, or an oval shape commonly referred to as cake amulets (kanom). They are estimated to have been made some 600 years ago.

These pims originate from a number of temples within the province of kampaengphet. In fact the majority of pims come from a site known as  Thung-Sethi, located in the centre of old Nakon Chum, hence the name of the pim.

 


This amulet is known as Phra Kru, Neua Chin, Wat Talaat Plu and covered in pure gold. These amulets are now rare but really beautiful and well worth collecting. They originally adorned a number of wooden panels within the old temple known as Wat Jantaram, located on Taothai road, Chonburi, Bangkopk. locally this temple has alwways been called Wat Taalat Plu. 

Note the grooves and colouring to the back of the amulets, signature marking where these amulets were originally fixed to the temple woodwork. Some are also punctured with nail holes.

It is not known who blessed these amulets but it was thought to be former abbot of the temple and are quite llikely a few hundred years old

In BE 2485 the old temple was demolished to make way for a new temple on the same site. These Buddha images were collected by the locals and it was not long after that miraculous events associated with these amukets were being reported.

It is believed that these amulets are of great purity (Wwisuti) and as such offer invincibility or Kong Krapan. So strong was this belief that they were ubnbelievably requisitioned by the Government who issued a circular requesting the return of the amulets to distribute to soldiers on the front line of the indochinese war.

After that the stories and accounts of the protectivbe qualities of these amulets increased considerably and ity is believed that saved countless lives.

Highly recomended.

 


These amulets are recovered from a sacred kru in Kampaengphet province and are quite rare. This ancient amulet (c.600 years)  is known as Kampaeng Met Má-Lêun. Casual observation may lead one to believe that this is Pra Nang Kleep Bua being very similarly shaped in the form of a lotus petal. Although easily confused they are not the same.

Closer inspection will reveal significant differences. The Kleep Bua pim generally does not have the same width in wings and is thinner. Both these are important identification markers. The Met Má-Lêun amulet is not only thicker but also has a swollen reverse which bulges out, absent in the Kleep Bua pim

Features Lord Buddha in the marawichai posture sitting on a small foundation referred to as “Taan Keet” This amulet can be found in a variety of colours ranging from white to red/brown. They are generally made from clay which is mixed with pollens, herbs and sedges. Colllectors believe that these amulets are filled with Buddha’s grace and are ideal for multiple blessings  

These sacred amulets are estimated to be about 600-700 hundred years old with a design and form which may not be familiar to the modern day amulet collector.

Other similar pims from this province  include  Pra Pim Met Kà-Nŭn (Jack Fruit) with a swollen appearnce resembling a jack fruit seed and Pra Pim Kleep Champa which resemble the petal of the Champa flower. Often collectors will substitute the Kampaeng Somkor pim for this amulet in a benjapakee collection. Although less expensive they are most certainly not inferior.

They originate from a number of temples within the province of kampaengphet. In fact the majority of pims come from a site known as  Thung-Sethi, located in the centre of old Nakon Chum. This example is most likely from Kru Wat Borom-Tâat