33岁的话需要一些抗衰老的护肤品了，只做保湿绝对不行。然后你还要日系的，所以如果有预算的话，悦薇的很不错，悦薇的紧颜水乳滋润度很好，对提亮肤色也是杠杠滴，抗氧化功能也不错，维稳肌肤真的用过都说好的那种，除了贵，没别的缺点。

然后悦薇的抗皱眼霜和抗皱精华用的是视黄醇这个成分，我觉得抗衰老的话重点还是要放在精华和眼霜，所以悦薇的要说真正能抗衰老防皱的，应该是它家的眼霜和抗皱精华!

怡丽丝尔也是你这个年纪不错的选择，悦薇和怡丽丝尔同为资生堂旗下的牌子，虽然怡丽丝尔的定位没有悦薇的高端，但是效果和价格相差不大。怡丽丝尔的水乳主要是会添加可溶性胶原蛋白和水解弹性蛋白，虽然不能补充皮肤的胶原，但是在怡丽丝尔独有的 科技 下，它们的保湿、调理皮肤的效果相当可观!

然后怡丽丝尔的眼唇辅纹精华用的也是视黄醇，抗老效果也是很客观那种!怡丽丝尔的防晒也是出了名的好用。

然后HABA家的美容油你可以用用，因为纯度和滋润度都蛮好的，价格也能够接受，也比较的温和!

还有AHC的洛神花系列也不错，因为它的花青素含量真的很高，具有很好的抗氧化美白作用!

其实买护肤品很多时候还是要根据自己的经济状况，一般中等价位的护肤品和高价位的差不了多少，特别是如果它们是同一个集团旗下的话，主要看适合你这种肤质不。很多时候花上千买来的护肤品还没有几百块的好用，这个东西就是这么的“妖精”，我只是做一个推荐，购买什么样的还是要根据自己的实际状况，最近吹来了一种风，叫“断舍离”，“买买买花花花、不送YSL口红的男友不是好男友”那种真的只是一种营销手段，现在特别是90后，收入为负数的已经超多了，每月工资下来都还花呗，有的还不够还，这种形式毁人真的比传销还可怕啊老铁们，花钱还是一定要从实际出发啊！

打开小O的主页，找到橱窗，有惊喜哦！

33岁不老，也不年轻，我把这些年用过的瓶瓶罐罐对比下，罗列以下几个产品供参考哈！

一，洗面奶！无论几岁，我觉得洗面奶只要洗的干净就可以，可以根据自己的皮肤性质来选择，我的是混合偏干，所以一般我不会选择控油效果太好的洗面奶，因为容易脱皮！我的推荐有200以内的有elta，珂润，，韩国呼吸，ahc，芙丽芳丝等，贵一点的有雅诗兰黛红石榴，cpb，香奈儿等等，其实在我的概念里，洗面奶只要适合自己的肤质，洗的干净，不紧绷就可以了，没必要买贵的！

二，爽肤水的主要是起到二次清洁的作用，保湿的就可以！兰蔻粉水，雅诗兰黛粉水，科颜氏，娇韵诗等等基本都适合大部分皮肤，除了油性皮肤需要用控油效果的，其他皮肤很多都可以！我最喜欢的水是蓝海之谜精粹水，一款看似贵实际用起来特别省的精华水，一瓶100毫升700人民币左右，用4个月妥妥的！

三，精华！我最喜欢的是娇韵诗双萃精华，雅诗兰黛小棕瓶味道不可恭维，不喜欢，兰蔻小黑瓶适合混合跟偏油或者油性，干性用了保湿度感觉不够！海蓝之谜又价格偏高！韩国的很多又用起来有点粘，那么多年下来，只有娇韵诗双萃精华是复购最频繁的，它在熬夜，提亮方面效果特别好！

四，面霜的我喜欢用起来不油腻，现在是30出的人了，我喜欢用抗衰老的了，基础保湿已经满足不了我了！雅诗兰黛，兰蔻，娇韵诗，韩国后，雪花秀等等都用过，最喜欢的还是泰国的chaisikarin高效抗衰老龙眼面霜，坚持用28天，气色真的变好了！关键一点不油腻，效果也是我所期待的！

说了这么多，希望对你有帮助！

33岁日本最佳护肤品排行榜

　1、POLA White shot美白精华

　2、ONE BY KOSE基底液

　3、自然美肌(HADA NATURE)碳酸美容液卸妆泡沫

　4、SK-II小灯泡精华液

　5、资生堂红妍肌活精华

　6、安露莎ARSOA珂喜露薇洁面皂

　7、ALBION药用 健康 水

　8、Curel珂润润浸保湿洁面泡沫

　9、黛珂保湿美容液

　10、SK-II神仙水

不得不说日系护肤品还是很适合亚洲人的肤质的，而对于33岁的女人来说，肌肤已经开始处于一个开始渐渐老化的状态，因此护肤品的选择千万马虎不得，在做好基础的补水保湿的基础上，滋润修复、提拉紧致和祛黄美白等功效必须重视起来，能把肌肤冻龄在33岁当然是最好不过啦！今天就来说几款我自己用过的，觉得很适合33岁年龄肌肤的日系护肤品吧！

一、 SK2大红瓶面霜

SKII 大红瓶应该算是很多人的心头好，因为它算是既好用又相对实惠的大牌面霜了，毕竟80克比其他的大牌面霜多很多，而且除了正常的滋润保湿、抗衰紧致功效外，它最大的特点我觉得是维稳修复效果特别好，作为油皮痘肌，选轻盈版我觉得刚刚好，保湿度够用也不会粘腻，如果是干皮宝宝当然入滋润版就可以了。至于神仙水，我觉得她的适用性不如大红瓶那么广，油痘肌湿敷效果还是不错的，但是敏感肌和干皮宝宝还是不太适合。

二、 悦薇水乳

悦薇作为资生堂旗下近年来大热的水乳，不得不承认，在产品效果方面还是有很多优势，功效很全面，除了基本的滋润保湿，对于抗老紧致的作用也是可圈可点。所以对于需要全面保养的33岁肌肤来说，我觉得还是很适合。使用感方面，我依旧入的是清爽版，水的质地感觉是营养满满，乳液润而不油，上脸后很舒服，Q弹感满满，而且用了半瓶后我觉得提亮的效果也很不错，值得入手的一款全效修复型水乳。

三、 CPB水乳三件套

想入再高端一点的，我觉得CPB肌肤之钥水乳三件套还是值得一试，我之前也是因为网评超高所以特意入了一套试试，而且怕它的滋养度太高，我是冬天用的，因为尽管自己说油皮、还是逃不过外油内干的魔咒，冬天还是干的厉害，用这个正好保湿修复一起抓！入CPB还有一点是因为它的乳液分为日乳和夜乳，日乳含有防晒成分，更适合白天，而夜乳修复效果更强，夜间滋养。使用感方面我觉得没有我预想的那么滋润，至少冬天用起来觉得也没有负担和厚重感，而且细腻肌肤的效果我觉得还是挺明显的，连毛孔我觉得都缩小了，不知道是不是我的心理作用，尤其是早晨起来，觉得皮肤状态超级好！但是友情提示，干皮宝宝可以放心用，油皮宝宝夏天还是算了，至少我自己觉得夏天用还是过于润了，冬天刚刚好！

以上就是我觉得适合33岁年龄肌的几款日系护肤品，而且功效比较全面，使用感也很舒服，如果喜欢的话，可以试试哦！

为什么有些人一变天，脸就跟着起反应，称呼自己“铁皮脸”“墙皮脸”。这是因为我们的脸部皮肤的“忍受力”有限，外界刺激过多、反复受损，年龄增长，都会削弱它的防护功能。 皮肤对外界的抵御和防护力，起到很大作用。只有维持在最佳状态 ， 皮肤对外界不良侵害的抵抗力才能最强，告别 “铁皮脸” !

资生堂和美国哈佛大学皮肤生物研究中心，历经二十年皮肤免疫学研究发现，细胞中有种特定的“卫士”--朗格汉斯细胞，和皮肤的 健康 有着密切关系。“红腰子”是首款基于这项研究推出的，增加皮肤免疫力的产品，提升皮肤抵御外界不良环境的性能，保持皮肤状态 健康 、稳定。

使用感受

1资生堂红腰子瓶身，工业设计风超级美艳。把玻璃材质用到了极限。光滑通透圆润，和具有张力的造型。反光的瓶盖让你能感受自己的存在气息。

2它的味道淡淡的果香，比较清新，质地比较粘。但是这款精华的吸收效果非常好，上脸即吸收，肌肤会变的滋润水透，对于肌肤的维稳效果也很不错

3压泵的设计方便而卫生，润物细无声的日系效果，一整天下来脸都是湿润润的，还是很让人满意的

比较适合33女性用的日系护肤品，我推荐几套给你吧！

怡丽丝尔水乳

好用，不粘腻，好吸收，没有我讨厌的酒精味，水有一点酒精，用完脸软软的，价格差不多五百多，可能这个牌子比较低调，在中国做的宣传没有那么过分，反倒更喜欢这种低调好用不夸张的水乳。

lpsa流金水

这款流金水现在已经是网红款了，外表颜值特别抗打，内含马郁兰成分，能够舒缓镇静肌肤，还不含酒精，特别适合敏感性肌肤，质地粘稠但是上脸吸收快，一点不会有粘腻的感！

sk2神仙水

神仙水，去闭口效果杠杠的！但是这货有个缺点，你有钱就一直用下去，皮肤状态越来越好，如果你用一段时间，用不起了，换个别的产品，皮肤会差一段时间。这样仅限于你换比它差的产品，换比它好的，就没啥事了。

33岁的年龄需要一些有抗皱功能的化妆品了，这里推荐几个日系品牌吧，有一定的抗老效果。

1怡丽丝尔

如果想选择稍微平价一点的日系抗皱的护肤品的话，那么怡丽丝尔是一个不错的选择，水乳口碑非常好，资生堂旗下的中等品牌，有大集团做依靠非常不错。眼霜经过了日本厚生省的认定有很好的抗皱效果。

2 资生堂悦薇系列

如果想要抗皱抗老的话，资生堂的悦薇系列的全线产品都很值得推荐。眼霜有小熨斗之称，悦薇系列的水乳在30-40代年龄中口碑也很好，属于那种早买早享受的牌子。

3肌肤之钥cpb

既然讲到了资生堂就一起说cpb了吧。cpb有基础的调理线，也有高端的抗老线，它的4D紧致精华口碑算是相当不错，非常贵妇的使用感觉。浓密的乳液质地，但是上脸很好吸收，如果你是油皮的话这款的肤感你应该会很喜欢。

4奥尔滨infinesse优活系列水乳

这款算是奥尔滨的抗老产品，它比较适合你33岁，但是皮肤状况还不错的情况下。肤感非常好，干皮油皮都能找到自己的爱，在日本的口碑也非常好。

就酱，bye~

你还真问对人了，之前一直用资生堂系列，现在用以下这些，我给你发照片，感觉比资生堂好用，滋润。水，乳，霜，眼霜，防晒都是同一款，predia贝缔雅，专柜入手，6800左右。这是第二套，升级版。个人感觉不错，保湿滋润效果很好，特别推荐这款眼霜，只要一点点，润到天荒地老。

日本女生的「以油养肤」大法真的没骗我啊！

喜欢日系护肤的姐妹有没有发现很多日本妹子都不用精华液的 而且护肤步骤特别简单！就是现在日本很火的「以油养肤」美容法，

她们会用美容油代替精华、乳液甚至面霜，并不是每天水乳精华面霜往脸上盖皮肤就一定会好，有时候往脸上擦的可能只是心理安慰 ！亲身体验！

找一瓶适合自己的油去疗养皮肤比你乱七八糟啥都往脸上涂要效率太多!以下是我在用的两个油：「DECENCIA」和「REMIO」，敬请参考~还有SHIGETA、femmue的美容油你们也可以去康康啊！

DECENCIA精华油

全肤质适用，针对「敏感肌」「表皮X真皮2层祛皱」、「肌肤免疫机能up」。

作为一个美容油，擦在脸上居然没有油闷感， 质地跟水一样清爽，主要成分是现在日本厚生劳动省唯一认定的三大抗皱成分之一，ナイアシンアミド（水溶性烟酰胺），配合神经纳米酰胺球技术，通过高浸透力软化角质层，同时针对表层皱纹X真皮层皱纹，适合表情纹比较深的人。

不要觉得是油涂了就会容易长闭口啥的，不好意思我的闭口还是通过它好的呢 之前有段时间下巴一直长闭口啊红敏啊，可能是口罩闷的吧，然后每天就是化妆水 精华油 面霜这个流程，

图1图5是我只擦了它的素颜状态，它对角质层的疗愈作用我是真的服气！这光感也太爱了！一直很羡慕日本女生素颜皮肤都自带高光，这个精华油就差不多可以做到这种感觉！

cosme官方评分高达58！满分也就6分啊！现在排名第1位的兰蔻精华也就56 你们自己体会吧！

渠道：新宿伊势丹2F

价格：6500日元（不含税）

REMIO坚果油

干皮、混合皮适用，针对「柔肤软肤」「抑制发炎」「平衡肌肤营养」「全身保湿」。不要只知道用荷荷芭油了！

坚果油的美肌效果真的吓死我！油管好多日本博主在推的油！光说维E成分就是橄榄油的2~4倍啊！！这个坚果油是100%纯植物油，摩洛哥原产有机坚果种子直接采油，夏天建议放冷藏，新鲜！

果仁味儿，质地没有你想象的厚重，混油皮可以用，涂脸上3滴就够啦，配合按摩/刮痧板；还有头发，指甲边缘身上任何干燥的地方都可以涂。

步骤不限定，按自己方式来，我都是洗完脸后/化妆前用，图8是搭配naturaglace五合一隔离的上脸效果，喜欢透明感妆容的姐妹真的可以试试妆前用！

日杂麻豆的通透自然妆感很多也是叠油涂粉底的，2滴透明感可以高一个度！2滴就够!多了夏天会容易脱妆的！

渠道：cosme kitchen

价格：3630日元

我来说一说最值得入手的4款日系护肤品吧！

每一款的口碑都超好哦~

1、城野医生——最适合敏感肌

城野医生被称为日本药妆皇牌，它们家的护肤品都是专门针对敏感肌研发设计的。创始人城野医生本身就是一名皮肤科医生，因此，它们家的产品在美白、抗斑、紧致肌肤方面都有不错的效果。

要说它们家的明星产品第一名，当属377美白精华液。

这款大名鼎鼎的美白精华液，很多明星和博主都在推荐，而且历经数年而不衰，也足以见得它的口碑了。

首先，这款精华液的性价比很高，被誉为平价版小灯泡。相比于动辄上千元的贵妇品牌SK2，这款只有三四百块钱的精华液深受女生喜爱。

其次，它的美白效果也不错。里面含有城野医生的专利成分377，可以有效抑制黑色素形成时所需要的络氨酸酶。林允曾多次推荐这款精华，就是因为它的美白效果显著。

不过，美白毕竟是一件慢工细活，要想在一月内变白几乎是不可能的。但综合来讲，这款精华液的性价比的确很高。

2、DHC——橄榄油滋养系列

作为日本的老牌化妆品品牌，DHC从1983年成立至今，经久不衰，靠的当然是口碑。

要说它们家的明星产品，当属橄榄油滋养系列。

DHC的橄榄油绝对是镇店之宝，品质非常高，都是采用新鲜的橄榄油幼果，用传统工艺压榨而成。所以，它们家的卸妆油相比于其他品牌，好的不止一点点。

对于很多敏感的干性皮肤来说，相比于使用卸妆水，我更推荐你们使用卸妆油。人类的肌肤本身就更亲油，卸妆油不仅更加温和，还能帮助你滋养肌肤，最适合纯干皮。尤其是沙漠大干皮，你就用吧，越用皮肤越好。

而DHC家的卸妆油，不含香精防腐剂，具有亲水性，可以用清水洗干净，所以干皮绝对可以放心使用。油皮不推荐哦！

另外，卸妆油的性价比也很高。300多毫升才200多块钱，一瓶可以用很久。

PS：它们家的橄榄油唇膏也很好用，滋润性超强，特别适合嘴唇爆皮的女生。不过价格有点小贵，用起来也比较费，一管唇膏用不了几天。

3、SK2神仙水——人手一瓶

这款产品就不用多说了吧，30岁以上的女生很多都在用。虽然价格比较贵，但也挡不住人们追求美的步伐。

人们之所以觉得神仙水好用，主要就是因为它的专利核心成分酵母提取物。

70年代日本的科学家在参观清酒工厂时，发现那里的工人脸上虽然有很多皱纹，但双手细腻光滑，由此发现了酵母提取物对皮肤的新陈代谢有非常好的作用。

所以，广大美女在使用神仙水的过程中会发现皮肤变得细腻光滑了许多，其实就是因为酵母提取物促进了皮肤的新陈代谢，让老化角质尽快脱落，让皮肤犹如鸡蛋剥壳一样，变得越来越细腻。

不过在此也要提醒大家，它的核心成分用酵母提取物对20%左右的人来说是无效的。所以，如果你发现神仙水没有网上说的那么好用，就不要再继续浪费钱啦！

4、资生堂——红腰子系列和安耐晒

资生堂的东西，广受大众好评的太多了，但如果非要选出来的话，当属红腰子系列和安耐晒，它们俩能并列第一。

先说红腰子系列，它也是专门针对敏感肌和痘痘肌研发的一款产品，他的独家成分是ULTIMUNE，主要是用来修护肌肤屏障的。如果春天你的肌肤比较敏感，就比较适合使用红腰子系列。

尤其是痘痘肌，使用效果非常明显，可以帮助调理水油平衡。在痘痘大爆发的情况下，使用半个月到一个月左右可以发现明显改善，说它能够拯救烂脸也不过分。

不过，这里面含有酒精哦，对酒精敏感的妹子一定要先试后买。

资生堂的安耐晒可以说是防晒产品中的王者，N次被评为史上最强防晒霜，多次斩获护肤品大奖。无论你是去海边玩、去郊游、还是去 旅游 ，带上一瓶就够了。

安耐晒属于一款半水乳质地的防晒霜，涂起来非常清透，但会有一点点干。因此它只适合油皮和混油皮使用，干皮用起来肤感可能不太好。

它的防晒倍数超高，而且可以防水，绝对是去海边玩的最佳防晒产品，没有之一。

唯一的缺点就是价格有点小贵吧。

以上这四款产品，可以说是日系护肤品的良心之作了，每一款都值得大家试用。

一给孩子起名字要注意的原则：

1、音韵的灵动力：名字念起来会产生声音的磁场，好的名字悦耳，不佳的名字会形成干扰，不少艺术家或作家都会另外取一个名字或另取字号，如：张大千（原名张员）。好名字不仅会令人印象深刻，自己也能认同。

2、避免谐音： 父母若打算自己帮宝宝取名字，要注意名字念起来是否有不雅的谐音，以免日后徒生困扰。如：吴理茂、曾豪孝、雨玲（雨淋）、尉琮（喂虫）。最好是名字取好后，多念几遍，看看听起来是否流畅。

3、注意字义： 父母若想为孩子取名字，必须先了解字的意义，因为有些字并不常见，或者换了旁侧的部首，却意义不佳，所以最好在取名字前，查阅康熙字典确定字义。

4、八字： 有些是参考宝宝的八字来帮宝宝取名，即利用八字来了解宝宝的先天命格，如：是否阴阳协调、五行均等，再借着取名来调和、改善宝宝的运势。帮宝宝命名可以依照八字命盘、再参考格局、笔画，最后找出合适的字义。比如由八字得知宝宝个性任性刁蛮，建议可用，如：理、德、修、维，来修饰孩子的个性。

5、生肖： 不少父母在取名字时，常会因生肖来选择字，如：龙年时男生常取名为龙。或者某些生肖，适合用某些字，如：蛇喜欢待在小洞，蛇年出生的宝宝，可以选择：哲、启、善、唯等字。

6、单名： 一般而言，单名好记且响亮，但是就单名欠缺地格、外格，除非命格好者，否则不适合使用，或者可再取字或号作为辅助，如：孙文，字中山；李白，字太白。

7、笔画的八十一灵动： 可分别算出五格（天格、地格、人格、外格、总格）的八十一灵动，并观察其五行的相生相克关系。总格24、25、29、31、32、33、35（这样的笔画数格局很不错，但人生有较多波澜重叠）37、39、41、45、47、48（这样的笔画数是不错的格局，有这样笔画数的人，大都能克服困难，开创格局。）

8、三才五格： 五格是由姓名的笔画中算得，五格的笔画可算出相应的五行，接着即可了解五格及五行间相生相克与吉凶关系，取名字时，最重要在于五行是否协调，再者才是笔画好不好。三才是指天格、人格、地格间的组合并系。取名字时可参考康熙字典的字义和笔画，因为有些字必须以偏旁部首来算，才能得到正确的笔画。

二，基本要领：

1，以父姓加固定的字派（有的家谱规定必须使用）加一个有特定意义的字；

2，以孩子父母的姓加上一个有特定意义的字，组成三个字的姓名；

3，以孩子父姓加上一个有特定意义的字，组成单名（容易造成重名）；

4，以孩子父母的姓加上两个有特定意义的字，组成四个字的名。

三，“有特定意义的字”可以是：

1，孩子出生的季节，如春天出生的用“春”字，秋天出生的用“秋”字；

2，孩子出生的日子，如国庆日出生的用“国庆”“建国”“建华”；

3，孩子出生的时晨，如早晨出生的用“晓光”“晨光”；

4，孩子出生的地点：如“京生”“津生”“沪生”“渝生”；

5，父母对孩子的期望：男孩用“健、英、伟”，女孩用“慧、娟、淑”等。

四，需要特别注意的是：

1，尽量不用多数人都使用的常用字，以避免重名；

2，尽量不用多数人容易念错的生辟字，以避免难认；

3，尽量不用笔画繁多和字形不正的字，以避免难写；

4，尽可能使用好听的褒意诣音，不用不顺耳的贬意诣音；

5，尽可能使用多音调，即三个字避免同一声调，念起来响亮有起伏感；

6，在父母的姓字上多下功夫，或拆其字形，或用其字音，但要慎用叠音。

五，具体建议：

1，买本相关的书，了解一些命名数理和生辰八字五行相生相克的知识。

2，如果凭想象实在想不出理想的字，不妨查查字典。

3，现在给孩子取名，最好是用四个字的名，即父母两人的姓加上两个字：

如男孩用“夫子”“健夫”，女孩用“慧子”“纯子”等，四个字的

名不易重名，别具一格，好处多多，将逐步流行。

4，一般来说，男孩取名用字应含阳钢之气：如“英”“强”；女孩取名用字应含贤淑之意：如“慧”“娟”。而有时男女反用则孩子长大后各方面都比较优秀。

总而言之，取名的总体原则是：好听、易记、画简、雅致、义深。

一些好听的女孩名字范例:

雅静（优雅文静）

梦洁（一个梦幻般的女孩，心地善良，纯洁）

梦璐（如梦幻般的女孩，璐，谐音露，露字为日月结合的灵之美智慧且不夸张）

惠茜（贤惠，茜只是名字好听）

漫妮（生活浪漫，妮是对女孩的称呼，没什么意义）

语嫣 (嫣：美好鲜艳 )

桑榆（出自唐王勃《滕王阁序》：“北海虽赊，扶摇可接；东隅已逝，桑榆非晚。”）

倩雪（即前雪，也就是雪天出生的可爱公主啦）

香怡（香气怡人）

灵芸（在古代，有一个叫薛灵芸的少女，长得容华绝世，貌赛貂禅，他被当时的皇帝曹丕看中，欲召她进宫做宠妃，愿您的女儿也象她一样美丽，双手灵巧）

倩雪（即前雪，也就是雪天出生的可爱公主啦）

玉珍（象玉一般美丽，珍珠一样令人喜爱）

茹雪（茹，谐音如；全名意思是想雪一般纯洁，善良）

正梅（为人正直，能承受各种打击）

美琳（美丽，善良，活泼）

欢馨（快乐，与家人生活得非常温馨）

优璇（优，各个方面都很优秀；璇，像美玉一样美丽，受人欢迎）

雨嘉（雨，纯洁；嘉，优秀）

娅楠（娅，谐音雅，文雅；楠只是名字好听）

明美（明白事理，长得标志美丽，有着花容月貌）

可馨（一个美丽的可人儿。能与家人生活得非常温馨）

惠茜（贤惠，茜只是名字好听）

漫妮（生活浪漫，妮是对女孩的称呼，没什么意义）

香茹（香，死后留香百世，茹，没什么大意义）

月婵（比貂禅还漂亮美丽，比月光还温柔）

嫦曦（像嫦娥一样有着绝世美丽容貌，像晨曦一样朝气蓬勃，有精神）

静香（文静，象明朝时期的香妃一样美丽，文雅，贞烈）

梦洁（一个梦幻般的女孩，心地善良，纯洁）

凌薇（气势、朝气都凌人，薇，祝她将来成为一代名人）

美莲（美丽如莲花一样，还有出淤泥而不染的高尚品质）

雅静（优雅文静）

雪丽（美丽如雪）

依娜（有伊人风采，娜一般指姑娘美丽，婀娜多姿嘛）

雅芙（文雅，如出水芙蓉一般）

雨婷（温柔，聪明，漂亮）

怡香（香气怡人）

珺瑶 珺：美玉 瑶：美玉

梦瑶 瑶：美玉

婉婷（婉寓意“和顺、温和”“婷“寓意“美好”）

睿婕 （意思是聪明的女孩）

雅琳（ 以“雅”入名，寓意“超脱、优雅”）

静琪（安静又乖巧的女孩）

彦妮 彦：古时候指有才学有德行的人 妮：指女孩子

馨蕊 馨：香气

静宸 宸：古代君王的代称

雪慧 冰雪聪慧

淑颖 贤淑，聪颖

乐姗 姗：女子走路时婀娜的样子

玥怡 怡：心旷神怡

芸熙 熙：光明

钰彤 钰：美玉 彤：红色

璟雯 璟：玉的光彩 雯：色彩斑斓的云，多用于人名

天瑜 瑜：美玉

婧琪 婧：女子有才 琪：美玉

梦瑶 瑶：美玉

静宸 宸：古代君王的代称

诗琪 (诗情画意;美玉)

美萱 萱：一种忘忧的草

雪雁 (在雪花中飞舞的飞雁)

煜婷 (照耀;亭亭玉立)

笑怡 怡：心旷神怡

优璇（优，各个方面都很优秀；璇，像美玉一样美丽，受人欢迎）

雨嘉（雨，纯洁；嘉，优秀）

娅楠（娅，谐音雅，文雅；楠只是名字好听）

雨婷（温柔，聪明，漂亮）

玥婷 玥：古代传说中的一种神珠 婷：美好

芸萱 萱：一种忘忧的草

馨彤 馨：香气 彤：红色

沛玲（精神充沛，小巧玲珑）

语嫣 (嫣：美好鲜艳 )

凌菲 (菲：草木的香气很浓 )

羽馨 (羽缎;温馨)

靖瑶 (靖：平安 瑶：美玉 )

瑾萱 (瑾：美玉 萱：传说中一种忘忧的草 )

漫妮（生活浪漫，妮是对女孩的称呼，没什么意义）

灵芸（在古代，有一个叫薛灵芸的少女，长得容华绝世，貌赛貂禅，他被当时的皇帝曹丕看中，欲召她进宫做宠妃，愿您的女儿也象她一样美丽，双手灵巧）

欣妍（开心愉快，妍是美丽）

玉珍（象玉一般美丽，珍珠一样令人喜爱）

茹雪（茹，谐音如；全名意思是想雪一般纯洁，善良）

正梅（为人正直，能承受各种打击）

美琳（美丽，善良，活泼）

欢馨（快乐，与家人生活得非常温馨）

优璇（优，各个方面都很优秀；璇，像美玉一样美丽，受人欢迎）

雨嘉（雨，纯洁；嘉，优秀）

娅楠（娅，谐音雅，文雅；楠只是名字好听）

明美（明白事理，长得标志美丽，有着花容月貌）

可馨（与家人生活得非常温馨）

惠茜（贤惠，茜只是名字好听）

漫妮（生活浪漫，妮是对女孩的称呼，没什么意义）

香茹（香，死后留香百世，茹，没什么大意义）

月婵（比貂禅还漂亮美丽，比月光还温柔）

嫦曦（像嫦娥一样有着绝世美丽容貌，像晨曦一样朝气蓬勃，有精神）

静香（文静，象明朝时期的香妃一样美丽，文雅，贞烈）

梦洁（一个梦幻般的女孩，心地善良，纯洁）

凌薇（气势、朝气都凌人，薇，祝她将来成为一代名人）

美莲（美丽如莲花一样，还有出淤泥而不染的高尚品质）

雅静（优雅文静）

雪丽（美丽如雪）

韵寒（即蕴涵）

莉姿（具有公主或王后的一切风度与姿色）

梦璐（如梦幻般的女孩，璐，谐音露，露字为日月结合的灵之美智慧且不夸张）

沛玲（精神充沛，小巧玲珑）

欣妍（开心愉快，妍是美丽）

曼玉（曼妙身材，婷婷玉立）

歆瑶( 歆：心悦，欢愉 瑶：美玉 )

凌菲 (菲：草木的香气很浓 )

靖瑶 (靖：平安 瑶：美玉 )

瑾萱 (瑾：美玉 萱：传说中一种忘忧的草 )

佑怡( 怡：好心情 )

婳祎 (婳：形容女子娴静美好 祎：形容事物美好 )

檀雅 (檀：植物 雅：正规 )

若翾 (翾：飞翔 )

熙雯 (熙：光明 雯：成花纹的云彩)

诗茵（诗：寓意文雅、浪漫）

静璇 （聪明文静）

婕珍 （意思是聪明的女孩）

沐卉 (卉：草的总称 沐：如雨般湿润 )

琪涵（有美玉一般内涵的女孩）

佳琦 （琦，是玉的意思，佳琦意思是犹如上好美玉一样白璧无暇！）

雪丽（美丽如雪）

依娜（有伊人风采，娜一般指姑娘美丽，婀娜多姿嘛）

雅芙（文雅，如出水芙蓉一般）

雨婷（温柔，聪明，漂亮）

怡香（香气怡人）

韵寒（即蕴涵）

莉姿（具有公主或王后的一切风度与姿色）

梦琪、忆柳、之桃、慕青、问兰、尔岚、元香、初夏、沛菡、傲珊、曼文、乐菱、痴珊、恨玉、惜文、香寒、新柔、语蓉、海安、夜蓉、涵柏、水桃、醉蓝、春儿、语琴、从彤、傲晴、

ya zi kao kun ti lu zai ku zai sing di di ti hei ma/感谢你的眼睛如此温热看到我的寂寞

　　ya zi kao kun ti sang ya wu zai wei mv when hang he/ 感谢你的耳朵为我留着安静听我说

　　ge kun nin kong ti lei wan wei la mo gen lan zui gao de/ 感谢你的嘴角不再矜持微笑面对讽刺

　　zai kang ti ke zai blu ge ti zai gla gla ben be ba/ 感谢你的手臂那么放肆拥我在闹市

　　pa ku when huo de ruai nai cu gai/ 我也曾犹豫这旅途

　　lai mi kun hong yai gan su zai du gun mi te you kang gai/ 没有人祝福凭我们能不能走得下去

　　when you zai kang wan gan rua blu sing mo chai/ 感谢你终于 说出了那一句

　　when you zai kang mai kong ku wan/ 再摇摆的心也坚定

　　ka kun nin kong ge zai bu zai hei ten mo bei le ti shen mi/ 走过昨天又走过今天一定还有明天

　　ze bei ze bai ze ruai di mi kai mei ke ze when wei/ 说过誓言也许下永远怎么说再见

　　ze mi de te ti sai di when tang dua zong when ti sing zai/ 一生漫长有多少画面值得回味千遍

　　len when zai nai si tou ruai doglay hang te bei si guai/ 就像人群中你突然回头静止的一瞬间

　　do pa ku when huo de ruai nai cu gai/ 我也曾犹豫这旅途

　　lai mi kun hong yai gan su zai du gun mi te you kang gai/ 没有人祝福凭我们能不能走得下去

　　when you zai kang wan gan rua blu sing mo chai/ 感谢你终于 说出了那一句

　　when you zai kang mai kong ku wan/ 再摇摆的心也坚定

　　hei te di in/ 就算是错

　　si zai ti shan/ 就让我错

　　ti zi koi bo tuo ku wan/再错只要不错过

　　wu rua te/ 真爱过

　　pa ku when huo de ruai nai cu gai/ 我也曾犹豫这旅途

　　lai mi kun hong yai gan su zai du gun mi te you kang gai/ 没有人祝福凭我们能不能走得下去

　　when you zai kang wan gan rua blu sing mo chai/ 感谢你终于 说出了那一句

　　when you zai kang mai kong ku wan/ 再摇摆的心也坚定

　　wu si in zei tion ei/ 你在身边

　　rong play mi te from you /一个人也像全世界

　　ku si in dang te chai/ 你不在身边

　　rong play ti krui mi i fang/ 说你好也像告别

　　si in zei tion ei/ 你在身边

　　rong play mi te from you/一个人也像全世界

　　ku si in dang te chai/ 你不在身边

　　rong play ti fang kou zai piu ruang/ 千万人间也像旷野

Ticket (Day Trip)车票

演唱：《暹罗之恋》的导演

Ku di ying chei mai wa ti nen ta bei turn ruo zi mi du ya

你曾听过一个地方 到达之时我们将能拥有一切吗

Huang su kuang fang ne ruai ti fou ruo ze ruo te you ti blai tang

所有我们寻找的幸福与梦想 都在彼端等候著

Lai nong chei bian duo na tang he bai miu le men kong bai kong bai men lai kuang

只需要一张票就能够出发 这趟来回次数不限的旅程

Dai mi Ku ze mi bu dai ti ke bai ze glai glao wo lai tion fang

但从来没有一个去过的人 回来告诉我任何的讯息

Ku le song sei wa ting ru mei ting ya bu zhe ke duo skang leng

我想亲自见证其真实与否

Zhe dong de ta glai dui hao shen go yang me men ze mi ya dai mong bai teng

如果真能到达彼处 我也愿意长途跋涉

Ba hei duo na tan ze pai ce tou rai dong zai dui lai ze me ha ma lai shen ten

无论票价多麼昂贵 或是必须付出多大代价 我都愿意

Zai me tou xu wei ti shen mi bu hai kuai men one nuo song ku la bo wa

所以我付出了生命的一切 但有人归还给我并且告诉我

Do mei ni mei ni mi zi mou shen

这张票没有我的座位

mai hou zi kai hei zi kun bi tou gan nin gao

即使他们能贩卖给任何人

Lou go bu ni mi mi ti ye gao shen

但车上没有我的位子

ting mai mi si de tang

我无法上车

Do mei ni mei ni mi zi mou shen

这张票没有我的座位

mai hou zi kai hei zi kun bi tou gan nin gao

即使他们能贩卖给任何人

Lou go bu ni mi mi ti ye gao shen

但车上没有我的位子

ting mai mi si de tang

我无法上车

ya ti kei bo bai shen tong tei le o deng bai men ta ti kao bai

如同我所说的 我尽了最大努力踏上这趟旅程

zhe ni zhe luo zen nao shen mei geluo te zai tong ra nong zhe tong wei

不管有多累 有多热 有多冷 我的心都不会畏惧

lai nei mei sha mei nan hong mo zhe o mi blai ta you mei glai

最后终於在不远处 我看见了目的地

glei de ge de ga be bai zhe song tai blai ta ti hai bai

所以我加紧脚步前进 但目的地却消失了

men ko mei mv ting ta lan na nuo bei tang hei e kong ti chang

我想没有那样的目的地 给像我这样的一个人

wu deng tang di kai kai gong mie kong mei di mi ye kun nong cha na gang cing

即使大家都拥有那张票 我也得不到

when ku pai yong tang ti de ma gong mi klai mo yi gong na

所以我回到了最初的起点

o deng bla gai ko zhe kun de

遇到了当初的那一个人

ti bo ke chen yang yang sang sang wa

他不停地告诉我

Do mei ni mei ni mi zi mou shen

这张票没有我的座位

mai hou zi kai hei zi kun bi tou gan nin gao

即使他们能贩卖给任何人

Lou go bu ni mi mi ti ye gao shen

但车上没有我的位子

ting mai mi si de tang

我无法上车

Do mei ni mei ni mi zi mou shen

这张票没有我的座位

mai hou zi kai hei zi kun bi tou gan nin gao

即使他们能贩卖给任何人

Lou go bu ni mi mi ti ye gao shen

但车上没有我的位子

ting mai mi si de tang

我无法上车

Do mei ni mei ni mi zi mou shen

这张票没有我的座位

mai hou zi kai hei zi kun bi tou gan nin gao

即使他们能贩卖给任何人

Lou go bu ni mi mi ti ye gao shen

但车上没有我的位子

ting mai mi si de tang

我无法上车

Do mei ni mei ni mi zi mou shen

这张票没有我的座位

mai hou zi kai hei zi kun bi tou gan nin gao

即使他们能贩卖给任何人

Lou go bu ni mi mi ti ye gao shen

但车上没有我的位子

ting mai mi si de tang

我无法上车

end

————————————

Ticket Night Trip RMX

August-August Thanx

翻译：Copen(http://wwwwfffwcom)

ter koie dai-yin chai mai waa tee neung taa rao bpai teung ja mee took yaang

你是否听过到达那裏就会拥有一切

lae koie dai-yin chai mai waa mee rot fai tee paa bpai teung bplaai taang

也曾听过有通往终点的火车

lae kong dai-yin maa baang reuang dtua dern taang bpai soo kwaam rak

也曾听过一些关於寻爱旅程的车票的事情

tee man aat haa daai mai yaak dtae man lam-baak meua dton dern taang

不难买到 但艰难的是旅程

(Rap) yoh yoh er lae nee keu bot pleng tee bue-leng kwaam waa-way gor keu

(Rap) 这是一段描述寂寞的歌词 也就是…

krai dtor krai maa jer a-waa-way maa fang

啊 寂寞 寂寞的人听我唱

And This song a sing a song a-waa-way faang-fang

啊 寂寞在歌唱

nan keu pleng nan tee ter gap chan koie fang duay gan

那是我们曾一起听过的歌曲

bon taang tee bpai ta-lay wan nan

在去海边的路上

chan yang jam daai meuan nai kwaam fan

我还记得 就像做梦

tee baang keun tee chan dteun maa non naam dtaa kae fan raai

有时候我做了恶梦 流著泪醒来

lae kit waa ter ja dteun keun maa daai hen daai bplop jai dtae mai mee loie

想著你也会醒来安慰我 但已不可能

ter jaak chan bpai lae nee keu fan raai tee chan yang kong dtit dtaa

你已离开我 这就是我永远的恶梦

(Pchy)mer mong doo taang rot fai

(Pchy)看著这条铁路

mai mee krai bpai laew glap maa

未曾看见有人归来

kit teung krai tee ting bpai

想念著抛下我的那个人

laew mai mee wan ja yon maa

和那一去不复返的日子

haak chan daai bpai gap rot fai

如果我能乘上这寻爱列车

chan kong ja mai glap maa

我或许也不会回来

yaak bpai gap rot fai

想要搭上这列车

laew kong mai mee wan glap maa haa

然后一去不复返 haa

我们的心不应该学会忘记

hua jai kon mai yaak bplian bplaeng bpai chen nan

人心也不愿意被改变

reuang tee chan dtang jai ja leum ter bpai sak kon meua loot pon

我却真的想要逃离想要忘记你

gor tam jai leum ter daai yaak

但忘记你多麼困难

gor mai roo waa bpen pror a-rai

也不知道是为什麼

krai bok waa tam jai man dtong chai way-laa

是谁说过需要时间

meua naan maa laew chan rak ter yang ngai

过了很久我还会不会爱你

dtae wan nee ter bpai yang rak mai mee saang saa

但今天你离爱而去

gor man bpen pleng kong krai mai roo

就像这首歌不知是谁唱的歌

wan nee chan bpert doo bpai jer waa paen siang

今天我才发现唱片已经烂了

tee bok waa bpen pleng bon taang dern kiang

那首唱著你我同行的歌

dtae wan nee mee piang chan tee jam daai

但是今天只有我还记得

gor mai roo waa ja leum bpai reu yang

我却不知道怎麼忘记

mai roo mae gra-tang ter waa bpai yoo nai

不管你现在身在何方

ja sa-baai dee reu took ton jian dtaai

是幸福还是备受煎熬

ja mee krai dtor krai bplop jai reu koi yin-dee

有谁在旁安慰支持

nee keu kwaam sia jai tee yang yeun-yong

这就是我永远的悲伤

nai kwaam-loom-long tee yang yeun naan

在这无尽的黑暗中

ter tam hai fan teung wan meua waan

你让我梦见以往时光

laew dteun maa rong-hai yoo kon dieow

但醒来 只有我独自流泪

(Pchy)nang mong doo taang rot fai

(Pchy)坐在这裏看著铁道

mai mee krai bpai laew glap maa

未曾见到有谁归来

kit teung krai tee ting bpai

想著抛弃我的那个人

laew mai mee wan ja yon maa

和那一去不复返的日子

haak chan daai bpai gap rot fai

如果我能乘上寻爱列车

chan kong ja mai glap maa

我也不会回来

yaak bpai gap rot fai

想要搭上这列车

laew kong mai mee wan ja yon maa

然后永不回来

chan non bon dtiang tee ter koie non

谁在你曾睡过的床

lae yang got mon tee ter koie noon

抱著你曾枕过的枕头

chan fan waa man yang kong op oon

幻想著你的体温还在

duay rak kong ter mai mee bplian bpai

你的爱还未改变

chan koie paak-pian kian seung pleng rak

我曾努力学习写情歌

duay wang waa ter ja maa son-jai

希望你会注意到我

dtae jon wan nee pleng rot fai ter mai koie jot jam

但到今日 在这首歌中

reu pror waa rak ter bpai reu bplao

你不曾记得 或者不曾爱过

chan rak rak ter gern bpai reu bplao

是不是太多了 是不是我爱的太多了

reu chan kit teung bpai reu bplao

还是我太想你了

chan kit kit teung ter bpai reu bplao

我太想念你了

chan rak ter bpai reu bplao

是不是太多了

chan rak rak ter gern bpai reu bplao

是不是我爱的太多了

reu chan kit teung bpai reu bplao

还是我太想你了

chan kit kit teung ter bpai reu bplao

我太想念你了

Pitbull的I Know You Want Me (爱我就说吧)

Ha, ha

It's Mr 305 checkin' in for the remix

You know that S 75 Street Brazil

Well this year's gon' be called Calle Ocho

Ha, ha

Que ola cata, que ola omega

And this how we gon' do it, dale

One two three four

Uno dos tres cuatro

I know you want me, want me

You know I want cha, want cha

I know you want me

You know I want cha, want cha

I know you want me, want me

You know I want cha, want cha

I know you want me

You know I want cha, want cha

(Ha ha ha)

One two three four

Uno do' tres cuatro

Rumba, si

Ella quiere su Rumba, como

Rumba, si

Ella quiere su Rumba, como

Si es verdad que tu eres guapa

Yo te voy a poner gozar

Tu tiene la boca grande

Dale ponte a jugar, como

One two three four

Uno dos tres cuatro

(Woo-ooo!)

6 to tha clock, on my way to the top uh

Pit got it locked from brews to the locker

All IP uh, big and packer

That he's not, but damn he's hot

Label flop but Pit won't stop

Got her in the car, quit playin' with his, como

Watch him make a movie like Albert Hitchcock, ha enjoy me

I know you want me, want me

You know I want cha, want cha

I know you want me

You know I want cha, want cha

I know you want me, want me

You know I want cha, want cha

I know you want me

You know I want cha, want cha

(Ha ha ha)

One two three four

Uno dos tres cuatro

Rumba, si

Ella quiere su Rumba, como

Rumba, si

Ella quiere su Rumba, como

Si es verdad que tu eres guapa

Yo te voy a poner gozar

Tu tiene la boca grande

Dale ponte a jugar, como

One two three four

Uno dos tres cuatro

(Woo-ooo!)

Mami got an ass like a donkey, with a monkey

Look like King Kong, welcome to the crib

305, that's what it is

With a woman down here the s don't play games

They off the chain, and they let her do everything

And anything, hit tha thing

And they love to get it in, get it on her

All night long, dale

I know you want me, want me

You know I want cha, want cha

I know you want me

You know I want cha, want cha

I know you want me, want me

You know I want cha, want cha

I know you want me

You know I want cha, want cha

(Ha ha ha)

One two three four

Uno dos tres cuatro

Rumba, si

Ella quiere su Rumba, como

Rumba, si

Ella quiere su Rumba, como

Si es verdad que tu eres guapa

Yo te voy a poner gozar

Tu tiene la boca grande

Dale ponte a jugar, como

One two three four

Uno dos tres cuatro

Baby you can get it, if you with it we can play

Baby I got cribs, I got condos we can stay

Even got a king size mattress we can lay

Baby I don't care, I don't care, what they say

I know you want me, want me

You know I want cha, want cha

I know you want me

You know I want cha, want cha

I know you want me, want me

You know I want cha, want cha

I know you want me

You know I want cha, want cha

(Ha ha ha)

One two three four

Uno dos tres cuatro

Rumba, si

Ella quiere su Rumba, como

Rumba, si

Ella quiere su Rumba, como

Si es verdad que tu eres guapa

Yo te voy a poner gozar

Tu tiene la boca grande

Dale ponte a jugar, como

One two three four

Uno dos tres cuatro

The modern Thai are descended from a much larger group of peoples who speak Tai languages Tai-speaking peoples are found from extreme northeastern India in the west to northern Vietnam in the east and as far south as the central Malay Peninsula In the past scholars held that a parent group called the Proto-Tai originated in southern China and pushed south and west from the China landmass into northern mainland Southeast Asia Most scholars now believe that the Tai came from northern Vietnam around the Dien Bien Phu area and that about 1,000 years ago they spread from there northward into southern China, westward into southwestern China, northern Myanmar (Burma) and northeastern India, and southward into what are now Laos and Thailand

Early Tai culture

The Tai were lowland peoples who historically settled along river valleys in northern mainland Southeast Asia and southwestern China There they formed small settlements where they practiced subsistence agriculture based on rice cultivation, supplemented by fishing and gathering forest products Early in their history the Tai domesticated animals: they used water buffalo for plowing and ritual purposes and pigs and fowl for food Women were accorded relatively high social status and could inherit property The Tai practiced animism; they believed that spirits could be benevolent or malevolent and needed to be propitiated through offerings and special ceremonies

The basic unit of Tai political organization was the müang, or group of villages, ruled by a chao, or hereditary chief or lord During the 1st millennium AD the political strengths of the müang system enabled the Tai to move out of their original homeland until, by the 8th century, they had expanded across much of northern mainland Southeast Asia By the 11th century they had begun to filter down into the area of present-day Thailand, and by the middle of the following century they had formed petty principalities there

Mon-Khmer civilizations

As the Tai moved into mainland Southeast Asia, they came in contact with peoples speaking Mon-Khmer languages who had long inhabited the region During the early centuries of the 1st millennium AD, Indian traders traveling to China had carried Hindu and Buddhist beliefs and practices to some of these peoples Among them were the Mon of Myanmar, the first peoples in mainland Southeast Asia to adopt Buddhism Between the 6th and 9th centuries the Mon established several small Buddhist kingdoms within the area encompassed by present-day southern Myanmar and central Thailand From what are now the towns of Nakhon Pathom and Lop Buri (Lopburi) in west-central Thailand, they extended their power eastward across the Khorat Plateau, northward as far as Chiang Mai (Chiengmai), and northeastward into what is now Laos These Mon kingdoms collectively are called Dvaravati The Dvaravati period is noted for its artwork, particularly its Buddhist sculptures and votive images made of terra-cotta or stucco

As the Tai moved south into mainland Southeast Asia, they also encountered the Khmer of Cambodia Between the 9th and 13th centuries Khmer rulers expanded their domains from their capital at Angkor, establishing an empire that at its height under Jayavarman VII (ruled 1181–c 1220) extended over approximately half of modern Thailand While Mon kingdoms were predominantly Buddhist in character, Khmer civilization—which found its supreme expression in the great temple complex at Angkor—was heavily influenced by Hindu ideas and practices Tai contacts with the Khmer led to many Hindu elements entering Tai culture, particularly in regard to royal ceremonies or classical dance and literature Many of these elements can still be found in modern Thai culture today

By the beginning of the 13th century, the Tai were starting to place pressure on both the Mon and Khmer empires The Tai were settled throughout the Chao Phraya basin, and a Tai ruler was established as far south as the principality of Nakhon Si Thammarat, on the Malay Peninsula Through Nakhon Si Thammarat a new form of Buddhism—Theravāda—had entered mainland Southeast Asia from Sri Lanka Theravāda Buddhism was carried by monks not only to areas under Mon or Khmer rule but also to the new Tai principalities that were beginning to emerge Sukhothai and Lan Na (Lanna), the first major Tai kingdoms in Thai history, were Theravāda Buddhist

Sukhothai and Lan Na

The kingdom of Sukhothai, situated in the upper Chao Phraya basin, was founded in the mid-13th century when a local Tai ruler led a revolt against Khmer rule at an outpost of the Khmer empire During its first two reigns, Sukhothai remained only a small local power Under its third ruler, Ramkhamhaeng (ruled c 1279–98), however, Sukhothai power was extended to the south as far as Nakhon Si Thammarat, to the west into what is now Myanmar, and to the northeast as far as Luang Prabang in modern Laos Not all these territories were conquered by force: many became vassal or tributary states to Sukhothai based on ties of kinship or personal loyalty and linked to it in a loose confederation

Ramkhamhaeng is renowned not only for extending the territory under Sukhothai control but also for leaving a remarkable stone inscription, which is considered by most scholars to contain the earliest example of writing in the Thai language Written in 1292 and utilizing Khmer script adapted to the sounds and tones of Tai speech, it pictures the Sukhothai kingdom as prosperous, active in trade, and benevolently governed by a paternal monarch According to the inscription, the state taxed its citizens modestly, treated all citizens (including non-Tai) alike, and provided justice for all The Sukhothai period (mid-13th to mid-15th century) also is noted for its sculpture and pottery Graceful bronze sculptures of the Buddha, especially those showing him in the walking position, are typical of the period, while the celadon ware made at Sukhothai and nearby Sawankhalok was exported throughout Southeast Asia

Sukhothai was not the only Tai state in Southeast Asia during this period In the mid-13th century in what is today northern Thailand, a Tai ruler, Mangrai (ruled c 1259–1317; from 1292 to 1317 in Chiang Mai), conquered the ancient Mon kingdom of Haripunjaya and built a new capital at Chiang Mai Under Mangrai and his successors, Lan Na—with Chiang Mai as its capital—became not only powerful but also a centre for the spread of Theravāda Buddhism to Tai peoples in what are now northeastern Myanmar, southern China, and northern Laos Under Tilokaracha (ruled 1441–87), Lan Na became famous for its Buddhist scholarship and literature During the 16th century Lan Na was conquered by the Myanmar and incorporated into the Burman empire Subsequently, the central Tai (Siamese) states of Ayutthaya (Ayudhya, or Ayuthia) and Bangkok challenged Burman control over the area, but it was not until the 19th century that Lan Na was brought fully under Siamese rule

The Ayutthayan period, 1351–1767

Map/Still:Ayutthaya (Ayudhya) kingdom, mid-15th century

Ayutthaya (Ayudhya) kingdom, mid-15th century

Whereas Sukhothai was an independent kingdom for only about 200 years, its successor, Ayutthaya—situated in the rich rice plains of the Chao Phraya River basin, about 55 miles north of present-day Bangkok—lasted more than 400 years During the Ayutthayan period the Tai consolidated their position as the leading power in what is now central and north-central Thailand, as well as throughout much of its southern peninsular region Since many of Ayutthaya's neighbours called the country “Siam,” or a name similar to it, the Tai of Ayutthaya came to be known as the Siamese

Ayutthaya at first was only a small city-kingdom on the northwestern edge of the powerful Khmer empire Within less than a century, however, Tai kings succeeded in pushing back the Khmer, and in 1431 they sacked their great capital of Angkor Wars against neighbouring powers remained endemic, however, throughout the Ayutthayan period In 1438 a greatly weakened Sukhothai was made a province of Ayutthaya Lan Na, however, remained free of Ayutthayan control, although it was later brought under Burman influence

When the Siamese conquered Angkor, they brought many Khmer captives back to Ayutthaya with them Some had been officials or craftsmen at the Khmer royal court From them Ayutthaya's rulers adopted many Hindu practices that had been followed by the Khmer, including the concept of the ruler as god-king (devarāja) The king acquired powers of life and death over all his people None but members of the royal family might gaze upon his face He could be addressed only in a special language used exclusively for royalty, while those speaking to the king referred to themselves as “the dust beneath your majesty's feet”

The power of the ruler was enhanced not only through symbolic and ideological concepts drawn from Khmer-Hindu beliefs about the god-king but also through the centralization of political power Trailok (ruled 1448–88) created a state in which the ruler stood at the centre of a series of concentric circles As in the müang system, the outer circles were governed by hereditary lords, or chao The inner circles, however, were administered by officeholders appointed by the king, and thus these operated to a limited degree on bureaucratic rather than hereditary lines

The kings of Ayutthaya also issued formal codes of civil and criminal law based on the ancient Indian body of jurisprudence called the Dharma-śāstra At the same time, a formal and highly complex hierarchical system assigned each person a varying number of units (called sakdi na) that designated one's rank within society At the bottom of the scale, a slave was worth 5 units; freemen were ranked at 25 and above, while the heir apparent was assigned no fewer than 100,000 units

The mass of the people in Ayutthayan times were peasant farmers, either freemen or slaves The latter included war captives, bondsmen, and debtors Freemen were obliged to work for six months each year for the local representatives of the king, to pay taxes, and to provide military service as required An intricate patronage system extended throughout society, whereby clients provided their patrons with services in return for the protection of the patrons Ayutthaya was an underpopulated society, and the constant need for manpower helped protect clients from excessive demands by patrons; if the demands of the patrons became too burdensome, the freeman could always move and take up new land as a last resort

Despite the introduction of Brahmanism into court ritual and the admixture of animism and superstition that pervaded religious practice at all levels of society, Theravāda Buddhism took deep root throughout Siam during Ayutthayan times The Buddhist monastic establishment played an important role in society, forming a focal point for village life, providing young males with an education, and offering those who elected to remain in the monkhood (sangha) a channel for upward social mobility

Map/Still:Ayutthaya (Ayudhya) kingdom, mid-15th century

Ayutthaya (Ayudhya) kingdom, mid-15th century

Ayutthaya at its height was one of the wealthiest and most cosmopolitan cities of its day Although it lay inland, it was easily accessible to oceangoing vessels traveling up the Chao Phraya River, and it became a thriving international trade emporium It was during this period that European traders and travelers first started coming to Siam The Portuguese reached Siam as early as 1511, following their conquest of Malacca (Melaka) on the Malay Peninsula; they were followed in the 17th century by Dutch, English, Spanish, and French traders and missionaries Ayutthayan kings permitted settlements of Chinese, Indian, and Persian, as well as European, traders; they employed Japanese warriors and allowed Western missionaries to preach within Ayutthayan domains In addition to engaging in extensive trade with China, Southeast Asia, and India, the rulers of Ayutthaya also sent triennial tribute missions to the Chinese imperial court, established Buddhist missions in Sri Lanka, and sent emissaries abroad as far afield as Europe King Narai (ruled 1656–88) initiated a series of diplomatic exchanges between Ayutthaya and the French court at Versailles and even appointed a Greek adventurer, Constantine Phaulkon, as his chief minister Eventually, however, the Europeans became overly zealous in their efforts to convert Buddhist Siamese to Christianity In 1688 the Siamese expelled the French from Ayutthaya and all but closed their doors to the West for the next 150 years

The primary threat to Ayutthayan sovereignty came not from Europe, however, but from Myanmar In 1569 a force from the Burman state of Toungoo overran Ayutthaya and devastated the country for miles around Led by Naresuan (ruled 1590–1605), Ayutthaya recovered its independence Conflict with Myanmar persisted, however, and in the mid-18th century Burman armies once again captured Ayutthaya This time the city was not to recover Following the sacking of the city in 1767, the king and members of the royal family, along with thousands of captives, were deported to Myanmar All Ayutthayan records were burned and its works of art destroyed

The Thon Buri and Early Bangkok periods

A new era in Thai history began with the rise to power of Taksin, a military commander of great skill and charismatic personality who succeeded in pushing back the Burmans and seizing political power In 1767 Taksin established his new capital at Thon Buri (Thonburi), on the opposite side of the Chao Phraya River from modern Bangkok The new location was less accessible to the armies of Myanmar than Ayutthaya had been and was ideally situated for the conduct of seaborne trade and commerce Capitalizing on the trade relations that Siam had already developed with China, Taksin encouraged Chinese merchants and craftsmen to take advantage of the economic opportunities offered by the site of his new capital Large numbers of Chinese settled permanently in Siam, where their involvement in business and trade—coupled with the tax revenues that these activities provided—helped restore the country's devastated economy

Taksin not only recovered the territories that had formerly been part of the Ayutthayan empire but set out to extend Siamese control over new areas His armies annexed part of what is now northeastern Cambodia and advanced up the Mekong River as far as present-day Vientiane, Laos In the south they subdued the northern part of the Malay Peninsula, while to the north they pushed the Burmans out of the old northern Tai kingdom of Lan Na

Within a few years of seizing power, however, Taksin showed signs of serious mental instability, and in 1782 he was overthrown He was succeeded by his former military commander, known by his official name of Chao Phraya (“Great Lord”) Chakri As Rama I (ruled 1782–1809), he became the first king of the still-reigning Chakri (or Chakkri) dynasty

The early Chakri kings and a resurgent Siam

One of Rama I's first acts was to move his capital across the Chao Phraya River to Bangkok, which at the time was still a small village By the mid-19th century, Bangkok had become a city of some 400,000 people, swelled by the huge numbers of Chinese who had poured into Siam during these years In addition to settling in Bangkok, the Chinese established trading settlements inland, some of which grew into small towns The Chinese thus gained control over both the internal and foreign trade of the country

Myanmar continued to harass Siam throughout the early Chakri reigns In 1785 it launched a massive invasion of the country, which was defeated only with great difficulty Other lesser attacks followed Not until the 1820s, when British encroachment on Myanmar forced Burman attention inward, was Siam able to relax its vigilance along its western borders In the east Rama I and later Rama III (ruled 1824–51) reduced Khmer territories to vassal status, while in the south Rama III strengthened Siamese control over tributary states of the Malay Peninsula Rama III also put down a major uprising in the north under Chao Anou, the young Lao ruler of the kingdom of Vien Chan (Vientiane) In 1827, Siamese armies razed and plundered Vientiane; thousands of Lao were taken prisoner and deported to central Siam

The early Chakri kings sought to restore the cultural heritage of Ayutthaya New temples and palaces were built following the same styles and even using the same bricks that had embellished Ayutthaya Rama I reestablished court rituals, issued comprehensive law codes and authoritative Buddhist texts, and helped revive the sangha by placing learned and pious monks in leading positions within the Buddhist hierarchy The early Bangkok period was also one of great literary flowering The Ramakian, the Thai version of the Indian epic Rāmāyaṇa, was set to verse during the reign of Rama I, and the popular Chinese novel San-kuo chih yen-i (Romance of the Three Kingdoms) was translated into Thai Rama II (ruled 1809–24), an accomplished poet, was a noted patron of the arts; Sunthon Phu, Thailand's greatest poet, wrote some of his best-known works during Rama II's reign

Western influence also grew in mainland Southeast Asia during the early years of the 19th century, and with it came increasing Western pressures on Siam When Britain declared war on Myanmar in 1824, Rama III feared that the British might also atta