Thai cremation volumes

·期刊原文
Thai cremation volumes: a brief history of a unique genre of literature.
(volumes published and distributed for cremation ceremonies)
Grant A. Olson
Asian Folklore Studies
Vol.51 No.2
Oct 1992
pp.279-294
COPYRIGHT Asian Folklore Studies (Japan) 1992

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FOR years, people who have done scholarly work on Thailand have
depended on a genre of literature unique to the country: the
cremation volume, or nangsu anuson ngansop. Southeast Asian
collections in Western libraries have made an effort to increase the
number of such works in their possession. These volumes, published
and distributed as gifts on the occasion of cremation ceremonies,
are an important cultural artifact of Thai society, providing a rich
source of literary, historical, cultural, and folk information.(1)
Recently, a news reporter for the Siam Rath newspaper suggested that
Thailand assemble its cremation-volume resources into one collection
in Bangkok. After an extensive search, a repository for the
collection was found at Wat Bovornives, Bangkok, where volunteer
librarians continue to catalog its valuable holdings.
THE RISE OF PRINTING TECHNOLOGY AND THE POPULARITY OF CREMATION
VOLUMES
The origin of cremation-volume literature can be traced to
missionary influence and the influx of printing technology into
Thailand. Christian missionary Dr. Dan Beach Bradley is credited
with bringing one of the first Thai printing presses to Siam via
Singapore (and before that Serampore, India) in 1835. Bradley later
made part of his living from the printing business, and in 1839 he
turned out the first government document printed in Siam: 9,000
copies of a royal proclamation banning Opium (Wells 1958, 5, 10,
14).
Prince Mongkut (later Rama IV), while still a monk at Wat
Bovornives, noted the missionaries' use of publishing for the
propagation of the Christian faith.(2) He ordered a printing press
for Wat Bovornives so that Buddhists might print their own
literature (Nangsu anuson 1972 [2515], 3), presumably in response to
the missionaries' activities. Sanguan Ankhong (1960 [2503], 461),
for example, has written that Mongkut was "competing" (su kap) with
an "American religious doctor" (mo satsana Amerikan, presumably Dr.
Bradley) who was producing books to proselytize Christianity.
Initially, Mongkut had the patimokkha (monastic rules) and various
chants published (Nangsu anuson 1972 [2515], 4).(3)
The custom of distributing books for free grew out of a traditional
Thai emphasis on gift giving (than; Pali, dana), often associated
with Buddhism and merit-making. More specifically, the free
distribution of cremation volumes is an extension of a cultural
practice of giving gifts to people to celebrate a special,
meritorious occasion (nai ngan kuson). Before the advent of printing
technology in Thailand, various gifts were often given out at
birthday celebrations, promotions, and funerals: more well-to-do
people distributed coins to the guests (Wales 1931, 158), pieces of
gold bronze (nak, an alloy of gold and copper) and silver (ngoen),
an outfit of clothing, or people drew numbers for a lottery in which
they could win gold, rings, and jewelry; less well-to-do folks might
hand out handkerchiefs, an ear scoop made of shaped bamboo (later of
metal or plastic), or a small jar of medicinal balm.(4) Tongyot
Pratoomvongs, one of the librarians of the cremation-volume
collection at Wat Bovornives, attributes the appearance of
book-giving to a growing desire to present a gift of more lasting
value (the handkerchiefs would deteriorate and the medicinal balm
soon be used up). Hence when certain influential people began to
hand out commemorative volumes, the idea soon caught on. With the
rise of printing technology and increasing access to printing
presses, the practice of creating books for auspicious occasions
(nai wan mongkhon) and celebrations, including funerals, began to
spread Nangsu anuson 1972 [2515], 4). This practice of giving books
also shows a concern for reading and the preservation of literature
in Thailand, a country noted for its high literacy rate (Wyatt 1984,
291).
One of the earliest commemorative volumes found at the National
Library, entitled Nonthukpakaranan, was prepared for the celebration
of the promotion of Krommun Aksonrasatsanasophon to the government
service rank of Kromkhun Bodinthaphaisansophon in the year 1876
[2419] (Sanguan 1960 [2503], 461 and Sulak Sivaraksa, personal
correspondence). Kromkhun Bodinthaphaisansophon was a high-ranking
member of the royal family who had worked at the royal printing
press from the time of Rama IV. His access to this press, to
precious commodities of foreign paper (kradat farang), and to
manuscripts of merit made the printing of this early volume possible
(Sanguan 1960 [2503], 462).
Some scholars have claimed that early volumes distributed at
funerals may be traced back to about 1807, to works that were
handwritten on khoi paper (the bark of a tree or shrub, Streblus
asper, was used for making this paper); this claim is dubious,
however, and the history of these early works remains sketchy
(Asiaweek 1986, 57). Informed opinion is divided into essentially
two "schools" of thought concerning the origin of the cremation
volumes: on the basis of the scant source material available, one
tendency is to place the appearance of the first printed cremation
volume in the year 1880 [2423]; the other is to cite their birthdate
as 1901 [2444].
The principal sources on the subject are as follows: Damrong
Rajanubhab's history of the royal libraries, Tamnan Ho Prasamut ...
(1969 [2512], a reprint of a 1916 [2459] work written while Damrong,
a half-brother of King Chulalongkorn, was in charge of the royal
libraries); an important master's thesis by Suphat Songsaengchan
(1969 [2512]) that presents a content analysis of cremation volumes
during the ten-year period from 1958 [2501] to 1967 [2510]; Sanguan
Ankhong's section, entitled Kan chaek nangsu pen khong chamruai [The
distribution of books as gifts for those in attendance at
celebrations], in his book Sing raek nai muang Thai ["Firsts" in
Thailand] (1960 [2503]); Sulak Sivaraksa's short article Prapheni
chaek nangsu [The custom of freely distributing books] (1989
[2532]); Chun Prabhavi-vadhana's article/ outline "Special
publications for free distribution" in the Journal of the Siam
Society (1973); and a short piece on the subject in Asiaweek.
Sanguan, Sulak, and Chun (citing Sulak) are of the first school of
thought mentioned above, placing the first cremation volume in the
year 1880 [2423], while Damrong and Suphat (citing Damrong) are of
the second school, putting the date in 1901 [2444].
Sanguan states with confidence that the first cremation volume was
printed in 1880 [2423] and quotes extensively from its preface
(Sanguan 1960 [2503], 464-67); he goes on to say that 10,000 copies
were published for wide distribution and that the book was one of
the first that included Buddhist chants written in Thai characters
instead of the Khom script. The volume was an edited set of Buddhist
verses (phrasut) and chants entitled Nangsu suatmon ruam phrasut lae
phraparit tang-tang (1880 [2423]), given out at the funeral of
Somdet Phranangchao Sunanthakumarirat Phraboromaratchathewi and her
daughter Somdet Phrachaolukthoe Chaofa Kannaphonphetcharat, 1880
[2423].(5) Somdet Phranangchao Sunanthakumarirat was the daughter of
King Mongkut and was the third wife of King Chulalongkorn. She and
her daughter died tragically when their boat overturned in the Chao
Phraya River while they were traveling from Bangkok to Bang Pain.
Because they were royalty, no one dared touch them and they drowned.
For this reason, Somdet Phranangchao Sunanthakumarirat is often
referred to as Phranang Rua Lom (the "capsized queen") for short.
Later, King Chulalongkorn was to lift the prohibition on touching
royalty.(6)
The work cited by the second school as the first cremation volume is
a book of chants compiled by Krom Phra Sommot'amonphan in 1901
[2444](7) at the request of Phranangchao Sukhumanmarasi (fourth wife
of King Chulalongkorn) for the funeral of Chaokhun Chommanda Samli,
a wife of King Mongkut.(8)
Sulak (personal correspondence) has diplomatically said that his
placing the first cremation volume earlier than the time cited by
Damrong does not contradict Damrong, because Damrong mentions that
the 1901 [2444] volume was done for kankuson (Pali, kusala, as a
good deed or act of merit). This distinction hardly clears up
matters, however, since all such volumes have been handed out in a
spirit of meritmaking. What Sulak seems to be alluding to is the
more specific case of families interested in printing books for
auspicious occasions making arrangements with royal libraries--such
as the Ho Phutthasatsanasangkhaha, which opened on 11 July 1900
[2443] at Wat Benchamabhophit --to reprint valuable manuscripts held
there and then dedicating a portion of the books to the library,
with the proceeds of any surplus copies sold to the general public
going to the good of the library to improve its collections.(9)
The role of these kuson volumes in building library collections is
an important one. Damrong points out that one of the important
factors in building book collections at the early royal libraries
involved the publishing of manuscripts in conjunction with
auspicious occasions such as funerals. Through an arrangement with
the Ho Phrasamut Wachirayan--which later became the National Library
in 1905-those wishing to create volumes for auspicious occasions
were permitted to reprint library manuscripts.(10) Some of these
volumes were handed out on the stipulated occasion and others might
be sold for the benefit of library acquisitions. These arrangements
were carried out with the following provisions:
1) The book would be sold at a price agreeable to the library;
2) The manuscript could be printed once; permission was required
for subsequent printings;
3) The library would take twenty percent of all books printed as
its percent rightful portion. (Damrong 1969 [2512], 87-88
[translation mine])
The library was very careful to suggest manuscripts for publication
that were valuable and would also sell well. The library personnel
in charge of these projects maintained a careful eye on the progress
of these early publications. Many of the volumes bear the stamp of
approval of the Wachirayan Library itself and are called "Chabap Ho
Phrasamut Wachirayan" [Wachirayan Library editions]--these editions
are said to have sold better than other publications and were prized
for the standards they maintained (Damrong 1969 [2512], 88; Tongyot
Pratoomvongs 1987, field notes). As the popularity of cremation
volumes spread and their production became a much more private
decision, the quality and contents of the volumes changed.
What the second school above has done, then, is to base the start of
cremation volumes on this information provided by Damrong. Suphat's
thesis falls into this latter category, and it is unfortunate that a
work as valuable as his does not contain a better history of these
volumes. While it is difficult to document, it is widely believed
that there were cremation volumes created even before 1880 and that
some of these volumes were sold before Damrong and others had made
arrangements with printing presses and libraries to do so.
THE CONTENT AND INTENT OF SOME CREMATION VOLUMES
The Medium and Content
Thai cremation volumes can usually be identified by their white,
black, or silver-gray covers, although the combination of fuchsia
and black is currently enjoying some popularity.(11) The earliest
volumes did not always contain a biography of the deceased; this
practice began around 1895 (Sanguan 1960 [2503], 469). Almost all
recent samples of cremation volumes are composed of a short
biography of the deceased, eulogies from friends and relatives
(called kham wai-alai), and selected essays or pieces of prose and
literature. Often the "look" of these volumes--their length, size,
and quality of appearance--can be an indicator of status. Some
publications have gold-gilted covers and contain numerous color
photographs, while others are simply folded, scaled-down paper
replicas of palm-leaf manuscripts with a few (Buddhist) aphorisms
printed on each panel and a cover bearing the name of the deceased
and perhaps the date of birth and death. Some are very careful
productions, while others are poorly edited and proofread, and are
of relatively inferior design and binding. The final quality of the
cremation volume depends largely on the education and means of the
family producing the book and the time and care taken to put it
together.
The volumes often contain works that had been personal favorites of
the deceased or the family. By republishing long-out-of-print
material many were intended as a contribution to the preservation of
Thai literature. Most of the first wave of cremation volumes, as we
can see with the two early volumes mentioned above, dealt with (the
Buddhist) religion. Those in positions of influence, such as Damrong
Rajanubhab, who became head of the royal libraries on 3 October 1895
[2438], took note of this tendency and declared that people should
try to publish volumes about subjects other than religion. He also
began to put together single-volume collections of short essays and
oral stories on related themes, such as the historical prachum
phongsawadan (Nangsu anuson 1972 [2515], 6-7).
Most cremation volumes included Pali passages and chants, often for
the purpose of assisting those present at rituals to understand what
the monks were reciting. Damrong Rajanubhab Wrote, "In 1904 [2447]
Somdet Phra Phutthachao-luang (King Chulalongkorn, Rama V)
proclaimed that these volumes containing all this deep Buddhist
philosophy were not very enjoyable for most people to read. He
requested that people begin to publish fables, Jataka tales, and
fiction" Nangsii anuson 1972 [2515], 6). The King claimed that
enough "heavy" (nak samong) and "dry" (haeng-laeng) works had been
published and that it was time to let this genre of literature
evolve in a new direction (Sanguan 1960 [2503], 471-72).
Furthermore, while cremation volumes had been around for quite some
time, their numbers and printing runs were still rather limited. The
publication of these volumes required "wealth" (kamlangsap),
"manpower" (kamlangkhon), and "charisma" (watsana-barami), and hence
was not very "convenient" (saduak) for the common people. Also, as
in most cultures, there were those who felt that a free book could
not really be of much value. It was not until the 1950s and 1960s
that the subject matter of cremation volumes spread very far beyond
the realms of religion, history, and archeology (Nangsu anuson 1972
[2515], 7-8).
Suphat Songsaengchan (1969 [2512], 78, 80) has pointed out that
there were essentially two kinds of cremation volumes: those that
printed the selected and edited writings of the deceased, and those
that printed manuscripts from other sources. Of the latter kind, the
most popular subject between 1958 and 1968 remained religion; the
books told people how to be good Buddhists or good Thai and
explained rituals concerned with merit-making (prapheni tham bun).
Though less popular, other volumes dealt with topics such as
biography (e.g. the famous poet Sunthon Phu), travel (especially by
rail), language in the royal court, and cooking. Later, the subject
of medicine gained popularity, with essays often devoted to the
disease from which the deceased had succumbed (Nangsu anuson 1972
[2515], 10). While checking the book stalls at Sanam Luang-now
relocated to Chatuchak Park--this researcher was struck by the
wealth of information in many volumes on the uses of traditional
herbal medicine.)
Still, religion has continued to be the most popular theme for the
cremation volumes. For the general populace, this tends to involve
literature on popular views of karma and karmic retribution (Pali,
kamma)--do good, receive good; do evil, receive evil (tham di dai
di, tham chua dai chua). For example, the well-known Tham di, dai di
[Do good, receive good] or Kot haeng kam [The law of karma] by
Thongyok Liangphibun was published some fifty-seven times in the
ten-year period studied by Suphat. A large number of volumes of
inspirational aphorisms (suphasit) have also been published by
various compilers, even one entitled Suphasit son satri [Aphorisms
for teaching ladies] (Suphat 1969 [2512], 79). A more recent example
is the popular book by the monk-scholar Phra Rajavaramuni (currently
holding the ecclesiastical rank/title of Phra Debvedi), Thammanun
chiwit: Phutthachariyatham phua chiwit di ngam [Bylaws for life:
Buddhist ethics for leading an excellent life], a selection of
Buddhist rules, principles, and aphorisms; in 1987 it had gone
through over thirty printings--so many, in fact, that the author
said he could not keep track of them all --mainly due to its
numerous republications on auspicious occasions.(12)
Recently, largely because of the rising cost of paper, cremation
volumes are produced only selectively and are increasingly becoming
an activity of the more well-to-do. Also worth noting is that videos
("VDO"s) are becoming as popular in Thailand as they are in other
parts of the world. While they are not yet handed out at funerals,
many funerals are being taped and copies are made as mementos. When
Luang Pu Woen, a monk from the north famous for his austerity and
alleged miracles, was cremated in January 1987, copies of video
tapes of the funeral and cremation were widely viewed by, shared
with, and distributed to people who could not be part of the
thousands who attended--it was one way of "being there."(13) Perhaps
the cremation volume is being partially eclipsed by this newer, more
fashionable, and more visual medium (albeit less accessible, more
passive, and more ephemeral one--printed books last longer in the
tropics than the emulsion on video tape).
The Intent
Since karma remains one of the most popular themes of this genre of
literature, it is fitting to describe one cremation volume that
follows the allegorical nature of a karmic retribution (kot haeng
kam) theme. In Thailand, superstitious people believe that comets
put a hex on those who see them. Ignoring the warning, two
cousins--a young man and a boy--drove south of Bangkok for a better
view of Halley's Comet. On the way, part of the steering system on
their car gave out, sending the vehicle careening off the road and
into a tree. Both died. The book produced to commemorate their
untimely deaths carries an illustration of the stellar phenomenon on
its cover and the biographies and pictures of the deceased inside.
In this way, careful constructions of the various symbolic elements
of the volumes make for strong statements in themselves (Asiaweek
1986, 57).
In other cases, the deceased may have always admired a particular
writer, so that for the funeral the family might publish a
collection of that author's out-of-print works. The essays and
fiction in the volume not only allow us access to these scarce
works, but also help us understand the character and tastes of the
deceased.
The cremation volume of a twenty-five-year-old man who died of
electric shock includes essays of a clearly didactic nature
discussing (in graphic detail) how to work with electrical
appliances safely and prevent accidents on the job. The illustrated
essay on electricity (Prakop 1985? [2528?]) concludes with what
might be considered an epitaph: If you do not know what you are
doing, do not try to make electrical repairs!
In one volume (and I have yet to completely understand the logic of
this one), the deceased had passed away due to a heart attack
(Anuson Khunpho Samran Phansanit 1982 [2525]), but the cremation
volume includes three essays: "Cancer can be cured," "The dangers of
electricity," and "How to grow sour tamarind."
Finally, the essential biography of the deceased that includes the
kham wai-alai mentioned above is of great importance in
understanding Thai notions of character and how they care to
remember their dead. Usually, the character (nisai) of the deceased
is preserved in colorful and descriptive "thai-words"--such as
chai-di (good-hearted or good-natured), chai-kwang (generous), and
so on--that indicate the characteristics of a good person whose
memory is worthy of preservation. These words of the living describe
how close (sanit) they were to the deceased and (with more or less
detail) describe that person's nisai. Terminology may also differ
depending on status; that is, a common farmer, a business manager, a
politician, and a monk would all have a different lexicon pertaining
to their characters. While this is worthy of note, I will not detail
the differences here.(14)
COLLECTING CREMATION VOLUMES
In general, publishing in Thailand continues to boom, and this is
especially true for books on religion. Since the distribution of
books is often chaotic, tracking down older publications can become
a full-time job. While in Thailand in September of 1990, I set out
in search of an October 1989 publication. Wherever enquiries were
made, answers came with the shake of a head and the words "nan laeo"
(it came out long ago)--all copies were gone or returned to their
source. One year did not seem like such a long time. Eventually the
foundation that published the book had to be contacted, and,
fortunately, they still had a few copies in stock.
One graduate student working in Thailand to supply books to Cornell
University observed that
Thai publishing is in complete chaos. . . . Most commercially
published books . . . are only published once, in an edition of
1,000 to 2,000 copies, and the books are not reprinted. . . . When
sales of the book drop off, the publishers, being short of capital,
will dispose of the remaining copies at cost or below cost to
peddlers
and sidewalk shops. These latter are well-dispersed, and once a
book has reached their hands, one can find it only by chance.
(Echols 1966, 40) We may debate the "complete chaos" mentioned
above--after all, the writer has begun to note an order to the chaos
already--but what is true for regular, commercial publications is
especially true for cremation volumes. The body of cremation-volume
literature is invaluable to scholars and yet is hard to assess
because it is so scattered and ephemeral. Foreign collectors have
realized this--one fellow researcher in the field asked, "How would
I have gotten this book had I not been in just the right place at
the right time?"--and have made special efforts to track them down.
Echols has reported that Nibondh, a long-time supplier of Thai books
to foreign libraries, used to keep track of the most important
cremation ceremonies and then hire children to attend and obtain
copies for their clients.(15)
Most curators overseeing foreign collections of Thai literature have
made efforts to collect cremation volumes and often cite their
importance. Cornell University states the "first-rate importance" of
cremation volumes in what is now their Echols Collection, primarily
due to the inclusion of historical documents, important biographies,
and works of literary or religious interest (Echols 1966, 40); Kyoto
University has recently released a valuable catalog of their major
cremation volume collection, the Charas Collection (Marasri 1989);
Northern Illinois University boasts that Thai materials are one of
the "highlights" of their collection, many of which are cremation
volumes (Donn V. Hart 1985, 5); and the National Library of
Australia has been using their cremation-volume collection for the
unique purpose of establishing a standard for the romanization of
Thai personal names (Kannikar 1985).
While foreign collectors have been buying and archiving cremation
volumes for many years, there was no special home for these volumes
in Thailand outside of the National Library (which, according to its
own rules, is to receive samples of every book published in the
kingdom). It was not until the early 1970s that such a collection
was established after a journalist became interested in these
volumes. In 1971, Nares Naropakorn, a writer for the popular Siam
Rath newspaper, invited people to submit samples and gifts of
cremation volumes in order to establish a special library of these
books. The overwhelming response left him with a big storage problem
until Wat Bovornives came to the rescue (Asiaweek 1986, 57). Allow
me to cite in its entirety a succinct account of the history of this
unique collection, which is published in an important anuson volume
concerned with its inception and inauguration:
On the 22nd of November 1954 [2497], Somdet Phra Sangkharatchao
Kromluang Wachirayanawong kindly established a library at
Wat Bovornives for the first time by using the spacious lower level
of a royal residence [at the temple]. This building used to be the
residence of Somdet Phra Mahasamanachao Kromphraya
Wachirayanwarorot.(16)
Therefore, we can say that Somdet Phra Sangkharatchao
gave birth to the library at Wat Bovornives; and he
gave his kind support until the final day of his life on the 11th of

November 1958 [2501]. In 1968 [2511] the library was moved to
the lower level of the Bhumibol building (Tuk Pho. Po. Ro.).(17)
New cabinets and other equipment were also set up.
During the time that the new library was being set up, Nares
Naropakorn, a journalist for Siam Rath, presented an idea in one
issue of this newspaper saying that there should be a library for
cremation volumes (hongsamut nangsu anuson ngansop). He said
this because he felt that all of these books that were just handed
out were worth reading and deserved to be studied. Some of the
essays and articles contained in them were very rare. Some had
never seen general publication before. Some of the stories were
very strange, and, furthermore, what is especially interesting are
the biographies of the deceased that they contain. So, if people
were to put together a cremation-volume library somewhere, this
could be of tremendous value to those who wanted to study these
volumes. There were people who proposed various places to
establish such a library, but Nares had not agreed to any of them.
Wat Bovornives thought that if such a library were to actually be
set up it might be of value to people in general and so they
proposed
the Pho. Po. Ro. building, of which a part was already the
library of Wat Bovornives. When Nares learned of this, he agreed
and assisted in the establishment of the cremation-volume library.
There were interested people who gave cremation volumes to the
collection. About ten thousand such volumes flowed in. The
cremation-volume
collection thus began to take shape. So, it can be
said that Nares Naropakorn was the initiator of this cremation
volume collection at Wat Bovornives and collections of this type.
On the 22nd of November 1972 [2515], which would have been
the one-hundredth birthday of Somdet Phra Sangkharatchao Kromluang
Wachirayanawong, Wat Bovornives Vihara, students and those
who respect him came together for a celebration called "
Wachirayanawongsanuson."
There were monks chanting, alms-giving
activities, and exhibitions about this Somdet monk. The 21st to
the 27th of November 1972 [2515], is, obviously, a suitable time
for opening the cremation-volume collection to benefit the general
public. We have done this in recognition (anuson) of Somdet
Phra Sangkharatchao, the person who gave birth to the library at
Wat Bovornives Vihara. Furthermore, when we started this
collection and opened it to the general public, Ranjuan
Intharakamhaeng,
a professor at Ramkamhaeng University [and now a nun at
Suan Mokh, where the modern reformer monk Buddhadasa Bhikkhu
resides], and Tongyot Pratoomvongs, a librarian at Thammasat
University, and many other teachers and students from
those universities were good enough to come and help organize
the cremation volumes into a collection according to the study of
library science. More than anyone else, Ranjuan set the standards
by which the collection would be organized and divided; she also
helped with the writing of the portion of this anuson volume dealing

with the organization collection and gave permission for it to
be printed. This volume is intended as a handbook for setting
up collections of this type, which are something new.
Wat Bovornives Vihara would like to thank everyone mentioned
on this occasion.
The Library of Wat Bovornives Vihara
21 November 1972 [2515]
(Nangsu anuson 1972 [2515], i-iv [translation mine])
The collection has declared its continued desire to receive samples
of every cremation volume printed in the country. Through contact
with monks at various temples and by advertising the existence of
the collection, volumes continue to flow in. One librarian said that
sometimes they receive large boxes of all the leftover volumes from
an event and have no way of disposing of them (or rather, in their
words, they are "not brave enough" to dispose of them). The
cataloging of this invaluable collection by volunteer librarians
from Thammasat University continues to the present day. Currently,
the collection is open only on Saturdays or by special appointment.
In order to categorize these volumes, the librarians reported that
they chose to adapt the Dewey decimal classification system "to fit
Thai society." Essentially, this means that by giving priority to
cataloging the volumes according to the name and occupation of the
deceased rather than the subject of the literature and essays
contained in each volume (as the Library of Congress does), the
catalog of the collection has increasingly become a reflection of
Thai social structure.(18) This person-oriented method has
facilitated the study of Thai personal histories or biographies,
and, as classification of the volumes according to subject advances,
the lore that each work contains will become progressively more
accessible.
NOTES
(1.) I want to thank Tongyot Pratoomvongs, Ranjuan Intharakamhaeng,
and Sulak Sivaraksa for all their assistance in Thailand; Larry
Ashmun and Constance Wilson for providing me with certain books and
photocopies; and David K. Wyatt, A. Thomas Kirsch, Constance Wilson,
and David Mullikin for helpful suggestions as I was writing. I,
however, take full responsibility for the final product. (2.) Prince
Mongkut entered the Buddhist order at the beginning of the Third
Reign (1824); he did not leave the order until he ascended the
throne in 1851 (see Wyatt 1984, 175, 179-180). (3.) This article
uses a slightly modified version of the Library of Congress system
of the transliteration of Thai. Known names are spelled according to
preference or tradition, and in most cases diacritics have been
omitted. (4.) Sanguan (1960 [2503], 459); interviews with librarian
Tongyot Pratoomvongs, Wat Bovornives, 25 April 1987, and Ranjuan
Intharakamhaeng, Suan Mokh, 8 June 1987. (5.) Sulak's (1989 [2532])
suggestion agrees with Sanguan, but he gives no evidence or citation
for his contention and says that it "seems as if" (du muan) this is
the first cremation volume. He also gives the title of this volume
as Suatmon chabap luang (Sulak 1989 [2532], 20). For details on
genealogy, see The royal family of Thailand 1989, 64-65. (6.) In a
passing reference to cremation volumes and the untimely demise of
this queen, Gedney also agrees with the earlier date (1985, 16).
(7.) See the following: Damrong 1969 [2512], 39-40; Suphat 1969
[2512], 9-10); and Nangsu anuson 1972 [2515], 4-5. (8.) For Phra
Sommot'amonphan, see Tamrongsak 1968 [2511], 263, and for Chaokhun
Chommanda Samli, see Tamrongsak 1968 [2511], 43 3. (9.) For
information on the opening of Ho Phutthasatsanasangkhaha, see
Sanguan 1960 [2503], 469-70, and Damrong 1969 [2512], 32-42. (10.)
For information on the foundation of the Library see Damrong 1969
[25121, 12-18. (11.) Sanguan (1960 [2503], 473) notes that prior to
1937 [2480], cremation volumes were printed in various colors and it
was not until after WW II that white covers on these volumes began
to predominate. (12.) For more information, see Olson 1989, 223 n.
37. (13.) Of course, many volumes about the miracles and practices
of this monk were published, sold, and distributed before and after
the cremation ceremony; for an earlier example, see Anuson Luang Pu
Waen Suchinno 1986 [2529]. (14.) For a study of the character and
characteristics of one prominent Buddhist monk, see Olson 1989, esp.
432-437. (15.) Echols 1966, 41. Also, William Gedney and David K.
Wyatt both mentioned that one of the earliest cremation volumes
might have been part of Gedney's personal collection that became the
Gedney Collection at the University of Michigan. Unfortunately, in
the process of cataloging the collection the volume was somehow
"mislaid" (personal correspondence). (16.) An important educator
monk and half-brother of King Chulalongkorn who established a good
share of the ecclesiastical curriculum that is still in use at
monastic universities today. (17.) Pho. Po. Ro. standing for the
initials of the current king, King Bhumibol Adulyadej, Rama IX. For
a picture of this building, see Wat Bovornives Vihara 1972 [2515],
50. (18.) This in itself is of special importance and will receive
separate treatment.
REFERENCES CITED
For Thai language publications, the Buddhist Era years according to
the Thai calendar are listed in brackets. Anuson Khunpho Samran
Phansanit 1982 [2525] Bangkok: Thailand Printing. Anuson Luang Pu
Waen Suchinno 1986 [2529] Bangkok: Amarin. Asiaweek 1986 Thailand's
funeral books. 8 June, 57-58. Chun Prabhavi-vadhana 1973 Special
publications for free distribution. Journal of the Siam Society 61:
1, 27-60. Damrong Rajanubhab 1969 [2512] Tamnan Ho Phrasamut, Ho
Phramonthiantham, Ho Wachirayan, Ho Phutthasatsanasangkhaha, lae
Hosamut samrap Phranakhon (Cremation volume for Phra Inthabenya
[Sarakham Wattha]) [Histories of royal libraries, etc. . . .].
Bangkok: Meru Wat Makutkasatriyaram. The Donn V. Hart Southeast
Asian Collection 1985 DeKalb: Northern Illinois University
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library. In Area studies and the library, ed. Tsuen-Hsuin and Howard
W. Winger. Chicago: The University of Chicago Press. Gedney, William
1985 Patrons and practitioners: Chakri monarchs and literature.
Crossroads 2/2: 1-22. Kannikar Linpisal, comp., Songsri Shinn, ed.
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the National Library of Australia. Bibliographic information on
Southeast Asia (BISA) project no. 18. Sydney: University of Sydney.
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Rajavaramuni (Prayudh Payutto). Ph.D. dissertation, Cornell
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dai chak laeng un-un rawang pi Pho. So. 2501-2510 [A study of the
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work in Thailand, 1828-1958. Bangkok: Church of Christ in Thailand.
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