PHRA RAM CHADOK the original Ramayana.1 The Laotian AS THE ATTALAKSANA version, for example, contains highly interesting essential points, because of its LITERATURE OF LAOTIAN being the only version in which the hero or PEOPLE* Phra Ram is regarded both as a Bodhisattva and at the same time a ** national hero. As a matter of fact, Phra Niyada Laosunthon Ram’s Account in the Laotian version is a jataka. On the other hand, the study of Abstract this Laotian jataka has not been seriously taken up by any Thai scholar, and those The importance of Phra Ram’s Account or which touch on the topic have so far done Ramayana is not limited to mainland so only rather superficially. Therefore, India, but has extended into other lands this is the starting point for research on the which have been influenced by Indian “Phra Ram Chadok: A Laotian Version of culture, such as , , , Ramayana.” Kampuchea, and Indonesia. Each of the lands mentioned above possesses her own The benefits to be gained from version of Phra Ram’s Account, each the study describing similar heroic deeds, especially the victory in the war against the 1. The extension of the limits of unrighteous, the cause of which stems knowledge on Phra Ram’s Account in from the abduction of Nang Sida, the other versions outside Thailand, and in this beautiful wife of Phra Ram. The case the full Laotian version, instead of the differences in these accounts lie in the abridged version. behavioral details of characters, or 2. The result of research on the study of additional themes and episodes which vary the primary document previously according to the social values and other unknown to scholars. ecological elements of each nation. 3. The possibility to make a direct comparison on the knowledge gained from the research with the Thai Ramakian, The public interest in Phra Ram’s which will enhance knowledge and Account, or Ramakian as most Thais know understanding of this topic. it, is high. Ramakian has become the 4. The direction or the procedure to study national literature, the ornament of the literature from the primary source. Thai kings to the present. It is, therefore, no wonder that almost all aspects worthy Summary of the main story of study concerning the Ramakian have

been worked on, such as the sources, The study of the Phra Ram Chadok in expansion, and local variations, while it is Thailand has been limited, probably due true that certain other aspects have not to the fact that access to the single original been much studied, especially foreign copy was very limited on the one hand, versions which have been influenced by and to the impression that the copy had already been lost, on the other. In 2474 * B.E., Phra Voravongther Krommamuen The term “Attalaksana Literature” in this article means a literary work specifying the identity of the majority of the people of a 1 particular country. See the Master’s Degree thesis by Somphorn ** Professor, Department of Literature, Singto entitled “The relation between the Faculty of Humanities, Kasetsart University, Valmiki’s Ramayana and the Ramakian of , Thailand. King .”

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Phithayalabh-phruethiyakorn requested This Phra Ram’s Account was written as a Phraya Sunthornthepkichcharak (Thong jataka, entitled Phra Ram Chadok, for the Chandrangsu), the governor of the purpose of being used as a preaching province of Roi Et at that time, to make a manual for monks. The story is 43 search for the Laotian copy of this work. bundles long, divided into two parts, each When the copy was found, it was part called “Ban.” The first Ban (Ban- transcribed into Thai characters and Ton) is 20 bundles long and the latter Ban typewritten despite its extreme length (Ban Plai) is 23 bundles long. The totaling 43 bundles. transition of the role of Phra Ram from being the hero of an epic to the status of a Although the original had been transcribed Bodhisattva whose career is found only in into the Thai script, the Phra Ram Chadok Theravada Buddhism has never been continued to be known within a limited found in other versions of Phra Ram’s circle because of the length of the work. Account of any other nation. Therefore, In 2476 B.E., Luang Sri Amara Yan Phra Ram, the hero of the story, is (Chaisri Sri-Amorn) and Phra Saraprasert sometimes referred to as a Bodhisattva. It (Tri Nagapradipa) worked together in should be remarked, however, that the making an abridged version of this Phra writer or the compiler of this jataka paid Ram Chadok for free distribution at the little attention to the necessary cremation ceremony of the mother of characteristics of a jataka, as is seen from Luang Sri Amara Yan, and the work was the rebirth section,4 which deals with entitled Phra Ram Chadok.2 From that characters in the story of the past who time on, the condensed version of this were born as human beings Phra Ram Chadok became available contemporaneous with the Buddha, (as among a limited number of Thai scholars. found in the section on the present or When Sthirakoses wrote “Upakorn Paccupanna Vatthu) and which was Ramakian”—A supplement to the Thai crudely done and is not realistic and does Ramakian, he also used this condensed not agree with accepted historical facts. version just as other writers had. As time For instance, Thao Phigphi (the elder passed, the original copy of this Phra Ram brother of Thao Raphanasuan who came to Chadok was finally lost in oblivion. In side with Phra Ram in the latter part of the this research work, the researcher used the story) was born as Phraya Chomphubodi; original copy,3 the source of the shortened Thao Chetthakuman (a son of version of Luang Sri Amara Yan, now Raphanasuan who in the latter part of the more than 75 years old. story came to side with Phra Ram also) was born as Phraya Sri Thammasokarat; and Phraya Pattalum (who in the Thai 2 Phra Ram Chadok Chabab Thod Khwam is Ramakian is Maiyarap who put Phra the outcome of the joint effort by Luang Sri Ram’s army to sleep and took Phra Ram Amara Yan (Chaisri Sri-Amorn) and Phra to Mueang Badan underworld) was born Saraprasert (Tri Nagapradipa). The work has as Phraya Thevanampiyatissa. been in print twice, the first time in 2476 B.E., for free distribution in the cremation ceremony of Luang Sri Amara Yan’s mother, and the Of the three characters, Phraya second time in 2507 B.E., for free distribution Chomphubodi, who is to be met only in in the cremation ceremony of Luang Sri Amara Yan. 3 This document is a primary document. The original copy was typewritten, using very large typeface, on long sheets of paper. Each page 4 contains about 30 lines. It is believed that the The section on the rebirth is sometimes called typing was done in 2475 B.E. It cannot be Samodhana or Prachumchadok. utilized nowadays as it is over 80 years old. 16

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the legend “Phraya Chomphu”,5 is not a revenge and was finally blessed with two historical person. On the other hand, powerful sons, Phra Ram and Phra Lak, Phraya Sri Thammasokarat or Emperor who after growing up volunteered to bring Asoka the Great, and Phraya Thevanmpiya back their elder sister. Indra gave them a Tissa or King Devanampiya Tissa of Sri supernatural horse Mani Kab. On their Lanka, were real and contemporaneous, way to reclaim their sister, both Phra Ram living during more than 200 years after the and Phra Lak married many girls. They Buddhist Mahaparinibbana. The reason finally arrived in the Inthapat, just at why the story is called a jataka, it may be the time when Thao Raphanasuan was surmised, is merely to promote faith having a long sleep. The two brothers among the audience on the one hand, and took Nang Chantha back. When Thao to render the hero of the account to be Raphanasuan woke up and did not find his more prominent on the other, without wife, he immediately rushed after her. A paying attention to the characteristics of series of fights broke out, both sides using the title jataka which it assumes. supernatural weapons, and in the end Thao Raphanasuan surrendered and submitted to The differences between Phra all of Phra Ram’s demands. Finally, Ram Chadok’s motifs and those of Raphanasuan was allowed to take Nang Ramakian by King Rama I Chantha back to his city.

The story as represented in this first part is The main story of the Phra Ram Chadok is an addition to the original story. It is divided into two sections. The first believed that the writer was influenced by section deals with the founding of Mueang the story of Phraya Yak in another piece of Inthapat. In this part of the story, Thao popular Laotian literature entitled Sang Thatarat and Nang Wisutthisopha left 6 Sinchai who abducted Nang Keson Thao Tab Paramesuan in order to build a Sumontha by force and kept her as his new city Chanthaburi Sisattanak of their wife at his residence. It was Sang Sinchai own. The story also gives an account of who volunteered to bring her, who was Thao Virunhok, who was the younger actually his aunt, back. The addition of brother of Thao Thatarat. He had a son the story to the Phra Ram Chadok was queer in appearance, with a short torso probably the desire of the author to extol without arms or legs, named Thao Lunlu. the power and bravery of Phra Ram. In The God Indra took Thao Lunlu up to addition to this, as the story was intended heaven in order to reshape his physical to be used for preaching, it is natural that body. Thao Lunlu was afterwards reborn the story could be extended and the plot to the same mother Nang Malika, this time made more complicated to suit the with supernatural power. He went flying purpose. This first part is not found in any to King Thatarat and forced him to give of the Phra Ram’s Accounts of any other Nang Chantha to him as his wife. Thao lands. It is genuinely Laotian and reflects Raphanasuan’s action was an unpardon- the characteristics of the Laotian people. able violation of Laotian tradition on two accounts: he did not give the bath-money The second part, or Ban Song, agrees with to the bride’s parents, and the bride was the general theme common to most other too close a relative of his. Thao Thatarat, versions of Rama’s accounts, namely, the offended by such an insult, performed a war between the righteous Phra Ram and the unrighteous Thao Raphanasuan, which 5See the article “Chomphubodi: From Mahayana Sutras to Sang Sin Chai” by the 6 Sang Sinchai is a literary work very popular researcher in “Phinit Wannakam”. in the Northeast of Thailand.

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started from the personal conflict between automatically pointed at his own lap, the two rivals to own Nang Sida, the costing him his life.7 rightful wife of Phra Ram. The difference is in general in the details of the numerous Although the two episodes are not much battles. Of special interest in this part is different, the incidents which follow are. the episode in which Phra Ram was turned Thao Aisuan, who was the grand sire of into a monkey as a consequence of his Phra Ram and Thao Raphanasuan, ingestion of a Nigrodha fruit, during expressed the desire to see that dancing which period, the monkey Phra Ram had a stratagem. When the dance was son, Hullaman, with Nang Phaeng Si, performed for him, he discharged his seed, (who was originally a human). It is this which Nang Thipphasot put in the mouth Hullaman who later became the most of Nang Kotarat, the wife of Thao important general of Phra Ram in the great Sangkhip. In the Thai Ramakian, the war against Thao Raphanasuan. episode is important as it is the cause of the God Narayana’s descent to the world The smooth blending of the first half with of men as Ramavatara to kill Nonthok who the second half was possible because of was reborn there. the role of Nang Chantha, Thao Raphanasuan’s first wife, and the elder The Thai episode is performed with much sister of Phra Ram. The role played by more beauty and complexity than the Nang Chantha is, on the whole, on a level Laotian one. The explanation is that in the with that of Nang Suttho (or Nang Montho time of Bangkok as the capital city of in the Thai Ramakian). They were equally Thailand, Phra Bat Somdet Phra Phuttha honored and loved by their husband Thao Yodfa Chula Lok Maharat (King Rama I) Raphanasuan. As a whole, the partisans restored the Thai literature which had for on the side of Raphanasuan are mostly his the most part been lost when Ayutthaya relatives, with only a few friends; this is was sacked the second time. The Dancing one of the differences between the Laotian Text is one of the texts which was restored version of Phra Ram’s Account and that of and edited in the same way as the the Thai. Ramakian drama. Additional dancing attitudes were created and were found to Some of the Laotian episodes are be so beautiful in practice that they interesting when comparison is made with continue to be popular today. the corresponding parts of the Thai Ramakian. Three examples will be Nang Loy (The Floating Damsel) is mentioned. The first one is the Nang another episode in which the Thai and Plaeng (Disguised Lady) episode which Laotian versions are different. In the describes the Laotian Nonthi Yak Laotian version, Thao Mueang Chan (Nonthok in the Thai Ramakian) who, created a likeness of Nang Sida from a with his fateful forefinger, had killed a banana tree by magic art and let it float large number of the attendants of the God away in the current, whereas in the Thai Siva. Nang Thipphasot volunteered to get version, Thotsakantha ordered Nang rid of him with her dancing ruse, and Benyakai (who was the daughter of Nonthi Yak, unintentionally pointing his Phiphek) to assume the lifeless form of fateful finger at his own head, killed Nang Sida and to float away against the himself. In the Thai version Narayana God assumes the form of a divine nymph (Apsaras) and performs a dance depicting 7 Phra Bat Somdet Phra Buddha Yodfa various attitudes. When she comes to the Chulalok Maharat (King Rama I), Ramakian, part depicting “The Naga Serpent Coiling vol. 1, (Bangkok, Khlang Vitthaya, 25 p.), p. her Tail,” Nonthok’s diamond finger 60

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Downloaded from Brill.com10/06/2021 06:41:50AM via free access Phra Ram Chadok as the Attalaksana Literature of Laotian People current upstream to that part of the river Place names in the Phra Ram just in front of Phra Ram’s camp. Chadok Hanuman, the general of Phra Ram’s army, suspected that it was the enemy’s The story of Phra Ram Chadok is long. trick and put the floating “corpse” to a test. Apart from the battles which took place He was successful and found that it was day after day, and the use of different Nang Benyakai, who became another wife supernatural weapons to demolish each of Hanuman in the end. The episode is other’s army, the description and history added to emphasize the role and behavior of geographical places add much to the of Hanuman towards women. length of the story. Some instances are, when Thao Thatarat took Nang In the Laotian version of the war between Wisutthisopha to start a new city, or when Thao Raphanasuan and Phra Ram, Phra the inhabitants of Inthapat, flying away Ram, in order to avert the effects of an evil from their old homeland to escape from omen, deliberately extended his feet to the power of the old ruler, took their receive the piercing wounds from the beloved wives and dear friends to build arrows of Thao Raphanasuan. He was in another city, or when Phra Ram let go his extreme agony, however, because of the powerful arrow to set the boundary of new wound. Thao Hullaman had to rush to for members of his retinue. collect drugs at the Khanthamant mountain Examples of the history of places are as and to acquire bull dung by squeezing it follows: out of the stomach of the cattle king. The sun had almost set at the moment, and Thao Hullaman got hold of the rear of the Don Khi Khwai sun’s car and threw it away in another direction. The sun was enraged by such an Phra Ram, after vanquishing Thao act and refused to rise the next morning. Raphanasuan, returned to the city of Phra Ram had to send his Kai Kaew Chanthaburi Sisattanak together with Phra (rooster) to summon all the roosters and Lak, Nang Chantha, and the horse Mani hens in Chomphu Thavip to chant a plea to Kap. They were all in a large vessel built the Sun to come up. The chant was as and given to them by Thao Raphanasuan. follows: The vessel once stopped at an island in the middle of a river. The island was once O Glorious Sun, when thou art visited by a supernatural buffalo which left away, sickness abounds. In the its excreta there. It is because of this dark we have become blind and legend that the island got the name Don we are afraid. We are starving. Khi Khwai (meaning the Island of the When thou art away, all things go Buffalo’s Dung). haywire. O Glorious Sun, do come up soon.

The fowl in the Thai Ramakian had no Don Ma Lai such role, and the wounded warrior was Phra Lak, who suffered a deep wound by In his travels after that, Phra Ram came to Kabinlaphat spear of Kumphakan. another island, where he heard the howling of a jackal. The island was thus named However, the chant inviting the Sun to rise Don Ma Lai (meaning the Island of the and shine is beautiful. Simple in and Jackal’s Howling). fascinating in effect, it reflects the close ties between mankind and nature.

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Nong Bua Lamphu Sometimes, the place name was coined by combining a part of the husband’s name This is the name of a lake in which there and a part of the wife’s name. Sometimes are a large number of lotus flowers. In the name is the name of a weapon, or of Phra Ram Chadok, a number of followers some events which occurred at the time of Khun Chong, who took care of Thao when they made the decision to settle Raphanasuan and Nang Chantha on their down. This kind of information is journey back to Inthapat, escaped from valuable for finding the meaning of place him and settled down near this lake. names and other hearsay legends which have disappeared from the memory of later generations and of which only certain Rohini River data remain in such works as the Phra Ram Chadok. We may say that this There was a river as reddish as lac or as a literary work is valuable in this regard. concoction of the red Fang wood. Rohini is a term meaning “red,” and is The legends on the establishment of a also the name of a red star in the sky. The village or are of value not only for river is, therefore, called the Rohini. the explanation of place names in Laos and in certain parts of Thailand, but also for drawing up the long Mueang Attapue after such legends, be it very vaguely. The Lao, as well as the Thai, and other peoples had a long history before they became A long time ago, a man who had a red unified into a nation. Legends which birthmark on one shoulder and a black one on the other, and his wife Nang Sakda, explain place names can be strung together to form a crude picture of the slow settled down on the eastern bank of a river. formation of the Laotian nation. The The place later grew up into a town, and finished data may, however, be too the town was named Basak because Ba haphazard to draw up a chronological referred to the shoulder (of the man) and chart. In connection with Phra Ram Sak was a part of the girl’s name. Chadok, the author probably gave a

description of various scenes from the The legends and names attached to places vivid memory of legends he once heard as related above are mostly found in the without trying to verify them with actual part of the text when Khun Chong, who facts. was ordered to take a group of people from the town of Chanthaburi Sisattanak, The migration of the Laotian people and to accompany Thao Raphanasuan and their settling down in various locations are Nang Chantha to the city of Inthapat, and substantiated in the history of the Laotian to take them back to Chanthaburi people. Following is an excerpt from the Sisattanak. It happened that these men and women, who after a long journey had Chronicles of Mueang Champasak: become lovers by choice, were unwilling At one time, more than 200 years to make a long journey back, and decided ago, before Lan Chang and the to break away from Khun Chong and settle City of Vieng Chan became the down and establish a town. A similar vassal state of Krung Thep Maha event occurred when Thao Raphanasuan took his people to settle on Lanka Island, Nakhon…, the city of Vieng Chan was still independent, and was and the people who did not like Thao ruled by a line of its own kings. At Raphanasuan escaped from him and one time, a king of Vieng Chan, settled in several mountainous regions as whose name cannot be well as on islands and other places. 20

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remembered, died, and there was The passage quoted above is from the such fighting among his royal Chronicles of Mueang Champasak (a children and his ministers that the history of the city of Mueang Champasak). inhabitants of the city could not It gives a rough picture of the migration of live in peace…After some years, a the Laotian people to other lands, and large number of families of the should have some bearing, both directly common people were of the and historically, on the migration of the opinion that a peaceful life in the Laotians towards the land of the Khmer vicinity of Mueang Lan Chang people referred to in Bundle 2 of Ban 2 of and Mueang Vieng Chan was the Phra Ram Chadok. It is likely that impossible…they therefore put some of the townspeople who were their belongings onto boats and directed to migrate from Mueang Inthapat rafts, and started their journey to Mueang Lanka by the order of Thao down the river...passing Li Phi Raphanasuan should have in the same way mountain and continuing their broken away from the main party and flight until they arrived at Phanom headed for Muang Pakai instead. In this Phen, a town in the land of the connection, the name Mueang Inthapat Khmer people. There they settled should be an indication that the author of down and lived for a long time. the Phra Ram Chadok directly referred to After some time, the Khmer rulers Kampuchea or Khmer. realized that these immigrants were foreigners who came to settle Another group of place names which down under their rule. Although at should be specially mentioned is the one time these immigrants were in Bundle 22 of the latter Ban. According welcome, the rulers at later times to the passage, Phra Ram, the undisputed levied higher taxes on their farm hero of the Laotian people, shot his arrows land and forced excessive labor in several directions, and cities, by his from these immigrants. These superior power recognized everywhere, Laotian people could not bear were established within the limits where such oppressive treatment and his arrows fell, and these cities should together with Phra Khru Phon naturally be under the sovereignty of the Samet, a well respected monk, King who was named Ram Rat. These secretly escaped from Phanom cities are Phitsanulok, Nakhon Sawan, Phen and traveled north, crossing Chai Nat, Phimai, and Krung Thep Maha Li Phi mountain into their original Nakhon.9 As a matter of fact, the cities country once more. These people named above, with the exception of were, however, not very optimistic Phimai, have been, in the past as well as about the reception they would get the present, under Thai sovereignty. As from the new ruler of Mueang for Phimai, the town was under the Vieng Chan if they returned sovereignty of the Khmer Kingdom during there—to their former homeland the 15th and 16th Buddhist centuries, but in the north. They finally decided to settle down and established such towns as Chieng Taeng, 9 Khong, Attapue, Kham Thongnoi The name of the city Krung Thep Maha 8 Nakhon has been found in use from the time of and Kham Thongyai, and others . Ayutthaya. See Kotmai Tra Sam Duang (the Law of the Three Seals), Phra Aiyakan Atya Luang, proclaimed in 1895 B.E., “…Which 8 th exists in the boundary of Krung Thep Maha Prachum Phongsavadan, 70 part, Nakhon Nakhon Boworn Thawarawadi Sri Ayutthaya Champasak, p.50. Mahadilokphop Noppharat Ratchathani Burirom” p. 473. 21

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since that period, the town has been a part kingdom. The relationship between Krung of Thailand. Si Ayutthaya and Laos during the reign of King Chai Chetthathirat was pleasant, as In connection with the four cities which one of his queens was Phra Thepkasattri, the author of Phra Ram Chadok claims as the daughter of King Mahachakraphat and being within the sovereignty of Laos, Queen Sri Suriyothai of Ayutthaya. Thus, Sachchidanand Sahai, who once conducted he was a relative of King Mahintharacha. research on this “Phra Ram Chadok,” gave his opinion: “It was the dream of his Somdet Phra Chai Chetthathirat conducted political Utopia”.10 a war against Phitsanulok twice, as requested by King Mahintharacha. The The historical significance of the first time was in 2098 B.E., when King story Mahintharacha was angry with Phra Mahathammaracha, who was the husband In the opinion of the present researcher, of Queen Visutthakasatri, another daughter the case of the extension of the sovereign of King Chakraphat. His displeasure arose power of “Ram Rat” into the land which is from Phra Mahathammaracha’s friendly now Phitsanulok, Nakhon Sawan, Chai relations with Burma. King Chai Nat, Phimai and Krung Thep Maha Chetthathirat led his army to Phitsanulok Nakhon, should have certain backgrounds. and attempted a siege of the city, but soon According to the long history of Laos, one realized that his army was not powerful of her national heroes is King Chai enough for such a campaign, and Chetthathirat (2093-2115 B.E.). He was withdrew. His army could defeat the the son of King Phothisararat, while his Burmese army which attacked him at the mother was a daughter of the King of time of his withdrawal. Chiang Mai. As the grandson of the King of Chiang Mai, he became king of that city King Chai Chetthathirat intended to attack from an early age. He became king of Phitsanulok for a second time in 2112 Luang Phra Bang when his father died. B.E., when Phra Mahintharacha requested During his reign, there were several wars his help to fight against the army of the with Burma. He later established Vieng Burmese King of Hongsavadi, who was Chan as the capital city of the Laos planning to capture Ayutthaya. Phra Mahathammaracha, the king of Phitsanulok, and the King of Hongsavadi, however, set up a joint stratagem and 10 “Thus the political picture which represents Phra Lam as a mighty king, whose commands enticed him to attack Saraburi and Lop were obeyed from to Buri. His army met with success initially, Inthapathanakhon, the capital of the Khmer but when it was moving down to kingdom, and whose sons and nephews ruled Ayutthaya, it met with a strong not only northeastern Thailand, but also counterattack by the superior Burmese Ayuthaya, Pisanuloke and Nakhon Savan, does forces, and the Loatian king was forced to not correspond to any historical reality. retreat along the Pa Sak river and return to Rather, it is the literary expression of a Laos. nationalist political utopia. The mention of Ayuthaya, therefore, cannot be seen as Thus, under the leadership of King Chai providing any sure index to the antiquity of the text. Even after the fall of Ayuthaya, the Phra Chetthathirat, the Laotian army invaded Lak Phra Lam’s author might have included Thailand twice, the first time when he was the name of this famous kingdom to enhance attacking the southern border of the the prestige of a utopian Lan-Xang.” (The northern part of Thailand, and the second Phra Lak Phra Lam and the Laotian Cultural time when his army was advancing Tradition, by Sachchidanand Sahai, p.79) towards Ayutthaya, the capital of Thailand

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at that time. The outcome of both his Prachum Phongsawadan Phak Thee 1. expeditions did not make much difference 1956. Bangkok: Prachan Press. [In psychologically to the Laotian people, but Thai] what did really matter was that King Chai Chetthathirat, the great king and powerful Prachum Phongsawadan Phank Thee 70 hero of the Laotian people, could Rueng Nakhon Jampasak. 1941. somehow move his army into Thailand, by Bangkok: Prachan Press. [In Thai] the request of the King of Thailand at that time. Sahai, Sachchidanand. 1982. Indo-Chinese Geography As Described in the Phra Thus, this beautiful memory has remained Lak Phra Lam: A Laotian Version of deep in the minds of the Laotian people, the Ramayana. In Asian Variations In and eventually it has successfully Ramayana. Delhi: Sahitya Akademi. transformed itself into the Laotian Rama Jataka as we see it today. ______. 1976. Ramayana in Laos. India: B.R. Publishing Corporation. References ______. 1973. The Phra Lak Anuman Rajchadhon, Phraya. 1970. Phra Lam and the Laotian Cultural Upakon Ramakian. Bangkok: Tradition. In The Ramayana in South Bannakan. [In Thai] East Asia. India: The Indian Council for Cultural Relations. Buddhayodfachulalok, Phrabatsomdejphra. 1964. Ramakian; Sri Amorn Yan, Luang. 1933. Phra Ram vol. 1-4. Bangkok: Khlang Witthaya. Chadok. Bangkok: Sri Hong Press. [In [In Thai] Thai]

Dhani Nivat, Prince. 1974. Chunum Sribusra, M. 1991. Langa Sip Ho. Phraniphon. Bangkok: Phrachan Press. Bangkok: Odian Store. [In Thai] [In Thai] Urangkhathat (Tamnan Phrathat ______. 1969. The Rama Phanom). 1940. Bangkok: Thai Jataka. Bangkok: Siam Society. Khasem Press. [In Thai]

Laosunthon, Niyada. 1997. Yisip Wannasai, Singka. (trans.) 1979. Pang Kam Khon Thai. Bangkok: Mae Phrommachak. Bangkok: Mit Nara Khamphang. [In Thai] Press. [In Thai]

______. 1995. Weerawong, Seela. 1964. Phongsawadan Panyassachadok. Bangkok: Mae Lao. Bangkok: Ongkankha Kurusapha. Khamphang. [In Thai] [In Thai]

Photjananukrom Phasathin Phak Tawan- Wipakpotchanakij, Term. 1987. ookchiangnue. 1994. Bangkok: Office PrawatsatIsan. Bangkok: Thammasat of the Committee of National Culture. University Press. [In Thai] [In Thai]

Phra Ram Chadok. (Typewritten version) [In Thai]

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