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The International Journal of the Royal Society of Thailand

Volume XVI-2024 (Special Issue)

the government, despite the traditional limits of her powers. The relationship between the

monarch and the government, as Bagehot argues, is shaped by both long-standing tradition and
legal frameworks.

The development of the constitutional monarchy in Great Britain did not occur in
a single moment, but rather evolved over several centuries from the 13 to the 20 century.
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This evolution can be divided into three distinct periods.
The first period was marked by a long-standing struggle between the monarch and

parliament, culminating in the glorious revolution of 1688, which resulted in a decisive defeat
for the monarchy. The second period ushered in the sovereignty of parliament, which gained

the power to appoint the monarch and pass laws without restriction. However, for nearly 200 years
after 1688, monarchs, use patronage to maintain control over the nobility, and in turn,

the members of the parliament. This system persisted until the loss of the American colonies
under King George III, prompting British political thinkers and parliament to conclude that

the monarch’s patronage system was insufficient to govern distance colonies.
By the mid 19 century, the shift towards a more structured constitution of monarchy
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became evident. The 1832 reform act which reformed electoral laws marked the beginning of
the third period, solidifying the constitutional monarchy as it exists today. This system, now over

190 years old, places the monarch’s Royal prerogative at the heart of governance, but requires
the advice and consent of both parliament and the cabinet. The relationship between the

monarch, parliament, and the cabinet is defined, not only by law, but also by the conventions
that have developed over centuries of governance.

2. Thai Democracy with His Majesty the King as Head of State.

The uniqueness of Thai democracy with His Majesty the King as Head of State must
consider three factors. First is the philosophy of Buddhism and Brahmanism. Second is the

20 constitutions since 1932 to the present. Third is the governing tradition.
To begin, the philosophy of Buddhism focuses more on the ruler–not the good governing

system in the western countries. There are a number of suttas related to philosophy for
the ruler such as Chakkawatti Sutta (the wheel-turning emperor) and other Dhamma issues,

including the three sovereignties, Raja Sangahavatthu, and the ten virtues of the king. The latter
or Maha Hangsa Chadok (Jataka) gains no attention in India because Jataka is regarded as

a tale. On the contrary, Thai monarchs pay attention to the ten virtues of the king more than
Chakkawatti Sutta. The reason behind this tradition given by Phra Brahmapundit (Prayoon

Dhammacitto), an important scholar, is that we received the ten virtues of the king via

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