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onuslrauoej Thai Noi wm?H iFiiu ifinijanM'?5?'3^asiiu antSnw^wi^infiiiw^wusYi'ivai.'Filanj'i^^aNa Alphabet aimi^m§huuiuasanmn^mlhu<!h'3 ^IJinen'W'mln raN^fmyiaTjamsmw Because of the familial relationship between the u kingdoms of Lanna and Lan Xang, the Fak Khaam script expanded into the Mekong basin. In the reign Wv3flsm^\"niiii1ii'5u?is^^lvN^riyis iP(\"i?iui^ini,Sa>3L^&jN3lviiJ of King Bodhisal of Lan Xang, The king sent a company of envoys to invite a senior monk known v as Phra Thep Mongkol and his followers from Chiang Mai to Lan Xang, bringing with them many T/unsnonawi VN^^t{^1swlvlaJ^'^na^fU1^n'^^1 <u'S^^3S'^3llil,^ <uyn^3 LlJ^nM'1 Buddhist scriptures. At the same time, some senior monks from the Lan Xang Kingdom travelled to vnswris^icmiylaimn^mlhuunarilba efaiTm msifa^i^^ulvilliijimlfm study Buddhism in the Lanna Kingdom, including the \"Supreme Patriarch Sirichantho\", who entered 1 a/ 1 the monkhood at the Sri Bunrueang Temple in the v city of Nan. Meanwhile, a senior monk named \"Phra Maha Suthakhos\" travelled to study an^i^nTjiw^Hadlnaimi^n^^iuui^i>i>'iAi'3 o liJluaimi^ri^^i'u <Bi>3 Buddhism in Chiang Mai. These relationships resulted in propagation of the Fak Khaam script ij£ji£j(,'5\"i from the Lanna Kingdom throughout the Lan Xang Kingdom where the script evolved to become a flaaflwfiuu.fluluimimamiiJvhl'fl'a winwwu'uilu OhUSln£JUO&l T/uviae) new alphabet set called the \"Thai Noi script\". 1s The forms and writing method were similar to Inrnviem an^ilri^uaiJ^wiiJam^uus^ari'iiiis^'fisiEj'filNanijanM'^ those of the Fak Khaam script in the Lanna v Kingdom, and those of the King Lithai's script of the Sukhothai Kingdom. \". Employed by both the flninjj ^N3llifijayi5^a^i^inanM^lri£ja3T?j <w'5S(,^i§ lrianYia^vi , u^llivV&mi state and the religious realms, the Thai Noi script was used to record stories on stone, palm leaves, u>3 long books called Samud Khoi and, in particular, Kyntil'uiilu.iJiii.avns l^tmrlmla^Ti^iJ'UffGn'snlri In gnu uassmeiiiafj documents concerning state affairs called aiar^m Gfnv)fiiim ,nni,aneii? ,, ,,Qni'5^i,1tinin \"vm>aia3sj\" Vila \"Iihjj\" \"Nungsue Joom\". The oldest Thai Noi inscriptions have been ua>3rii>3'5i found on the walls of the Nang An cave in Luang ayt i ' Prabang, Laos, and the stone inscriptions dating back to 2073 BE (1530 AD) at the Daen Mueang /v 29 gfiviTiivili n^inflL9uariM'5 Lyi£j ,ua£jr1(,nii,mr1&i^ wimwu3jhun>3a ,u iSa^ Temple in Nong Khai Province. fae fla^luibavmlyimYhvlwijluif^im limn vnsnOF)IIFlUIUO\\) ^favnei wewnuvma^'m isiRapifm'B <^k> w.pi. taoden a^iluaaTiyylv^Twsera'n'fl ilnma'3riflanmn^man ,u,5rN I^£Jtfluanii?r1^iiJafu^ii4i>tpisan <, <3Q5 iFi^iijn <uniJ u an^ftnin^uaimi^rnghuvn uasfi@i£jfi@>3niianWtinaamjmaU3n§lv] anmnsmafoiyfiy AThai Scripts: 730-Year History 97

Furthermore, the Thai Noi alphabet was uarmnu v v propagated to the community of Phu Tai Dam, an OniiSln&IUOfcl ^llii»m'iviginf£j lil?indw <,i}i^'»Arusw Lrifj^n ethnic group living around the Gulf of Tonkin in southern China. Anyway, the forms of letters have Inulnsu^mfiJ uriii^av4lli oua>3ai5i'ifvii^iJ'is; <,si^w'ul'uir^^iru u^amCmsnuii been modified to the extent that it looks very different from the Thai Noi script. Still, the writing vv tilamrm^a^ialw^Sw^uini^i^iJ^in method is much like that of the Thai alphabet. ,ui^^ Llifii Lill<Bi>2unsifini'UTu The Thai Noi script consists of 24 consonant forms and some subscripts called Tua Fueang V ^^'Pina^n^niiiEja^ inherited from the Dhamma alphabet and are used ITnyms;ari^ , lrifiJ'uaf£j^iJ S'u<?iuuiiiiadi>3Jjnri i^teia along with the complete consonants of the Thai Noi 3 script. There are 23 vowel forms, while no tones appear in the examples found written on palm \"...wTanmlrujefjinu uilanniianmlmjau*) imiziwuii yuviwlriij leaves. lu^muailmz^mzmiJLilunin^ ilunuviwau Swiu uiu u£? iiluvu... Later on, Laos developed the Thai Noi script to be used as its own official alphabet. This is when ni^inwmwmzwiarimlYitjmmi) v the tone marks were added, and forms were modified to facilitate printing. In terms of the writing @iwfiaui,'2iiuile)JMi3inanm lriijaiu'vij method, it is analogous to that of the Thai script: a/ a/ the final consonant is placed on the same line as (anHflyizjuawyajai-d) wju®vfjan&?i)iuyij£fjfiaiij?)ajnijan&7lri£j the initial consonant, while vowels can be placed all around a consonant. Subscripts or Tua Fueang flmjahiih...\" will be used in consonant clusters. IIwimii^iiii'Di'V ilfulfuvin w^gji^injanH'sT.riijn'u^ndiim^t^jjari-ii liTfji! vi^^^ii^m£jliJ^afj^sw^iiwlfw^n5rii>3liiniwus^?^u^oni'3maN3 +I ^StiJlfm^mLilanniianMilnnau 6 '] ueAvdiuanimsthafriinni'aib-sm HI as v anTnislnuli i^mfiEnnijwmijmc £T>a^>3Tn^nL<Fi'i <ijaN3^riahw-?lyiEj LQE]d3>i'iri ftimvanmXYWuatiuu wwuvwnuz iw ill w§c5wif^<fiu£$nmvi1a <L> <U Q, // ^iirla^mujjn^inani^asiiwaai'u 5sini,^fiJUili^^wniJVNfi nj'!a <u\"^ ii^^ uaN3aniii Infima&j ch'UGnsu'U %\\ isen til w^iiim^n^aJilinn/iii£ll$lmansiVliiGnu V i2 <uani2)''3Vi'iv3'n',oni , ^llimwii^myn^ianusdrii,viSa^niiariii''3 Lyi£Juei^Lil^u 5 va/ enwmiimc diuanw^iijn^i^dw^nj^ns^imvila^iivla^ A98 Thai Scripts: 730-Year History

v^\\vO CO \" '\"\"J£™ r mmmmmmmm m'miT*mIMJfUA&nm&ms j- **JU-JZ' ^mrn@uemma>3 © (^-llfmifa^ueim) ^nlmQuantKrlyisjuaa niHTlyiH -jsij *w.«. loooio) €>a§ii^niieiwa'NtsmI'wsina'STifilnfi'5a<aai{U'i'5fmanu'Mi'a mafmwnamo^ mzmihmvi (i^nma^ihnvbavisn'a) l®a?i'3imi^s:ayi?mlulmin'im(,®uma'a Daen Mueang Temple Inscription 1 (Pajjantaburi Temple Inscription) recorded in Thai Noi script in Thai language in 1530 in the reign of King Bodhisal of Lan Xang. The inscription is about Phraya Pak Chao (Ruler of Pak Huay Luang) who donated land and built Daen Mueang Temple.

)|BMta*MHBWMMMMC In conclusion, the Thai alphabet first emerged no ^\"opififmiksfml OnUSln&l Iutb rn a vi aim in concrete form in 1826 BE (1283 AD) in the as , Sukhothai era, with King Ramkhamhaeng the Great as the creator. The original models were the jji^nn onusuourusiai u,a~ onusuorylusiru ancient Khmer and Mon scripts which were had ifuuuuadiNa^n^nn OnidSUSIfiU ^nniharm been influenced by the Brahmi script from southern India and were used before the Sukhothai kingdom numV was established. amfmeiaml) tfimnmi iiJa%rm^a<3a1nfcK3 lri£j The Thai alphabet in the Sukhothai Period was propagated into the Lanna kingdom where it v developed to be Fak Khaam script. Examples were found on stone inscriptions at the Phra Yuen an°u'3is ,,ua^/Tiyn lyi!j \"IKdwajunmiad'i^^ama^ Temple in Lamphun Province. The Fak Khaam aremeia^n aYmiTviLi awEjaliiym lernvdviaiti alphabet was used for communication along with liJ a an urn rnlh'U'ui T.uf^rnamsi.^'ialri ebaihin/] me Lanna unamma ounpi, wniun was ueveiupeu vialnrmarmVtviLi awLialiJvm luffan^nlnyneimstm from ancient Mon script and used to record iwaNavil/ioj^Livna^avn^a'nvmluiI^mi qforiajnTJ) Buddhist teachings. wwunfmiflu OnUStUninU ^aimwfluvn^amvma Fak Khaam and Lanna Dhamma scripts were ^a^ibaviWlyifAuafta wmilmilmfila^aluniiiieifla propagated into the Lan Xang Kingdom in the reign of King Bodhisal or King Saisettha who acceded to aasmfniJfiT^nijfmK OTIUSSSSUcTIUin yilKfu the throne in Chiang Mai. The Lan Xang version of the Fak Khaam script was called the \"Thai Noi m?riiEJVia^i4i^inahwi^anjIij?nEU aivmjimrinviahsra^i fhaauT.imsswvisena'U'i alphabet\". Meanwhile, the Lanna Dhamma Script was called the \"Isan Dhamma Script\". The latter wa^inwu anw^n^imiasan^is^^aiwu'i The Sukhothai alphabet was expanded into and T,$um^!naT,iJtNanmn^n?a'm ,ih>3 ihs 3-n fvmfm used in the Ayutthaya Kingdom. Its forms were developed with additional consonants, vowels and t.aeHmt.aiLiarri'fiaa-jiKpi u umi>, , , Lvi u u^aniiiwrmij tones until the set became complete in late l ff!J3 Ayutthaya Period. i^auitill'Sl'uaiEU'T^mai'U'Si^ il&rm OnuslnauOEJ a'3nani=H5 ,5iuaiu ,ui ilarm OflUSSSSUOcttU vv innmamLS-mil !^ €>3/Ti£JVia>3 lliuv>itviai!j lilih3i»SaN3^i>3 e i uarmnu anwlviLi aaTiyaTwti mlemjrmaiiviaei *:*,':i* '-j ^amaaaTtin-jwiiatism I^Simiuehuiilafusrmu.as Smimi4Wfjnjmc mz uatmmun^'umaua^iJiEu IwaaTumNamaEJSEJi^a-uilaiu soo u)[WVinni5?i0J9nw5Tnfej —•«.

\"'-<\" ' -->'x' **. jnsnnamjfn^piliaasgneia'uiJcn&j Teisnilajusni-njatf Used in the Rattanakosin era was the Thai alphabet inherited from late Ayutthaya period. The wmumc ens ueciTSEUEjn^i eiaa^uah'ij'ns \"bidm? forms and the writing method were not changed suckmiajJii'SEU gninifmAfiaiflmLijmiwuihviiFiifm significantly. That is, the Thai alphabet approached a state of full-fledge development and could be SJ taken as model for writing. wifm'H'iMaafkjiJi Subsequently, the \"Ariyaka alphabet\" was invented by King Rama IV to record Buddhist iSan^mjmsinviaml^m^amnlh^iadvn teachings which were originally written in Pali. The THmari s? IKm^ibsIm^ ODUSOSfcirn iwamwn Ariyaka alphabet's forms were modified from the vtsTnsrsNYn^v^wYisflnimnmilwntt'iinii T^gj^Viinla^ Roman alphabet. It was used only by monks of the 9i awn LuaiJEjmnnYismeHyyisj^n.ni.na'H^'iaEJvn Dhammayutika sect. THmavi b lUSvj'smwil OhUSOSIIUUlHU lumi Later in the reign of King Vajiravudh (Rama VI), i King created a \"new writing method\" for the v Thai language to make it less complex. However, it was used in a limited circle of court officials only. t^£ju/n^'i l'n£jWwfniMaiJ?iw <ua£j^N3 ueillflmvi.vns During the government of Field Marshal Plaek Pibulsongkram, the then prime minister devised an T.mvisn'ih'n'Hiilvm ^un^yfasmtHaNwa il. wua idea to improve the Thai language - the consonants, vowels and writing method - to make leimawxlulnuan'ij'ns ^Ci^mieTemffnj'fi'us wakens it easier to read, learn and write the language. ay Some consonants and vowels were eliminated, while the writing method was improved. ?iwfNmii,ili!jmkila>3mi^nei |Fri To date, His Majesty King Bhumibol Adulyadej has created Thai fonts for computer use. lliyi'3'3iJ'3sli2)'^i,i,iJiiarii2i'?li'3!ji,fi1a'3fiaw ,w'3L9iaf auiflw The Thai alphabet is therefore considered the national legacy which was passed down through CmiriflluTa w a wej waflinjjasennlunnTWNmaNafl™ 6 ] generations as a tool to communicate and record events. Despite some changes in the forms of its antrVlnsj ^iluwieinlhuanttipnenyillHii alphabets, it can be proudly said that Thailand is a country in P~ m^iiJYiaei9iamuni,ilmianvi6n£ji?a£jiJ maiilmfila^a literature. T,unn'a9l9i9iaia^i'3us^iru'nni,1a>3'3iii,vi9iri'i'5ru9i'i'a 6 AThai Script : 730-year History 101 i w#^£m9umiJfmmi,iJa>3lLlih>3 weiGnajitfinsmTJiaihNa v ilta/nfi/iCm iJ'5s;m iFi lniji,3i4Viu>3lu<,ai9l^Si,an'5i <Hliiw ani^3Pnei9if In^San^WGC/nwiiiu^a^ma'a mr ft!

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Referenc es —Khao Rang inscriptions Pallava scripts of Khmer and Sanskrit languages inscribed on bodhi leaf-shaped sandstone slabs, circa 639 AD, discovered at Khao Rang, Aranyaprathet District, Sa Kaeo Province. The scripts narrate the story of a nobleman who presented servants, garden and some other offerings to a temple. His successors thus took it a tradition to make such a donation. —Khao Noi inscriptions Pallava scripts of Khmer and Sanskrit languages inscribed on sandstone slabs, circa 637 AD, discovered at Khao Noi Si Chomphu Temple, Aranyaprathet District, Sa Kaeo Province. The inscriptions of the Sanskrit feature a praise of God Vishnu and King Sri Bhavaworaman and describes Brahmin ceremonial worship to God Vishnu. Those of the Khmer mention a nobleman and list of items and servants believed to be offered to the temple. —Ye Dhamma inscriptions Dated around 558-657 AD and found in Nakhon Pathom Province, the Pallava scripts of Pali were inscribed on different stelae, almost all of which feature the Buddhist chant beginning with \"Ye Dhamma\" duplicated from the Vinayapitaka. —Maheyong Temple inscriptions Pallava scripts of Sanskrit language inscribed on black stone slabs, circa 558-657 AD, discovered at Maheyong Temple, Mueang District, Nakhon Si Thammarat Province. The beginning and the end portions of the inscriptions broke off and only the middle part remains. Its major content is regulations or pattern of practicing Dhamma. —Chong Sa Chaeng inscriptions Pallava scripts of Sanskrit language inscribed on bodhi leaf-shaped grey sandstone slabs, circa 558-657 AD, found at the Khao Chong Sa Chaeng Khmer-styled temple. Ta Phraya District, Sa Kaeo Province. The inscriptions relate the digging of a water pond by King Mahendravoraman. —Inscriptions at the base of the Wheel of Dhamma Pallava scripts of Pali language, circa 558-657 AD, found at Thung Khwang, Kamphaeng Saen District, Nakhon Pathom Province. The inscriptions feature Description of the Four Noble Truths, which says the Wheel of Dhamma, comprising the four truths of life, belongs to Lord Buddha and when it turns three rounds, the insight into the Noble Truths will be developed. —Bueng Khok Chang inscriptions Three inscriptions found at Bueng Khok Chang, Sawang Arom District, Uthai Thani Province. The first inscription is Pallava script of Sanskrit language saying \"the time when philosophical thinking predominates\", the second and the third are Pallava script of ancient Mon language; the former states that a merit will support those who live an ascetic life and the latter describes directions. —Khlung inscriptions Pallava scripts of Sanskrit language inscribed on triangular red sandstone slabs, circa 558-657 AD, discovered in the vicinity of Khlung District Office, Chanthaburi Province. Main content is the merit making of an unknown king but there is a line mentioning the name \"Sri Chandrayananatha\". —Chanthabun inscriptions Pallava scipts of Khmer and Sanskrit languages, circa 558-657 AD, found at Thong Thua and Chai Chumphon temples in Mueang District, Chanthaburi Province. The inscriptions are believed to be created at the command of King Sri Isanvoraman I (615-635 AD) as they list a considerable number of servants and cattle the King offered to the sanctuaries. 10 Don Mueang Toei Inscription was written in Pallava script for Sanskrit text aged around 12th Buddhist century. It was found at Don Mueang Toei, Kham Khuen Kaew District, Yasothom Province. It contains a story of Phra Sriman Praworasena, ruler of Sangkha Pura and construction of lingam by the 12th daughter of Kronchaphahu. This place was an ancient Brahmin religious site. The area and nearby communities was once called Sangkha Pura, and had close relation with Chenla Kingdom, dominated the Mun and Chi river basins at that time. Many inscriptions of the Chenla kings during the 12th-13th Buddhist centuries were found in Ubon Ratchathani, Buriram and Khon Kaen. Tham Ped Thong Cave Inscriptions found in the cave in Pakham District, Buriram Province comprise three steles. The first was scribed in Pallava in Sansakrit on the cave wall. The inscription was incomplete. The second was also in Pallava in Sanskrit on the front facade of the cave, eulogizing the greatness of King Mahentravoraman. The third stele was in the same script with similar content of the second one. 12 Phu Manai Cave Inscription used Pallava to write Sanskrit language on stone pedestal of a religious object. Dated back to the 12th Buddhist century, it was found in Phu Manai Cave, Khong Jiem District, Ubon Ratchathani Province. It contains story of King Chittasane of the Khmer kingdom who was later accolade as King Mahentravoraman. Many religious objects in Saiva Nikaya were crafted as the symbol of his victory. 13 Chan Tuek Temple Inscription was written in Pallava for Sanskrit language on lotus pedestal under the Dhavaravati-style red sandstone Buddha image, aged around 12th Buddhist century. It was found at Chan Tuek Temple, Pak Chong District, Nakhon Ratchasima Province; containing story of the queen of King of Dhavaravati commanded her daughter to build a Buddha image. 14 Mahathat Temple Inscription at Nakhon Si Thammarat Province was written in Pallava in ancient Khmer language on stone pedestal of religious image, dated back to the 1 Buddhist century. It contains praising to a person who built this image. 12 ' 15 Chong Khoi Inscription also used Pallava to write Sanskrit language on stone, aged around 12th Buddhist century. It was found at Kwan Kuei, Ron Phiboon District, Nakhon Si Thammarat. The first part devotes to Shiva worship. The second shows respect to Shiva. The third part accolades welldoers wherever they are. 16 King Savavadhisith 2 (Khu Kut Temple) was scribed in ancient Khmer script for Khmer and Pali languages on Sema-shaped sandstone, aged around 1 7th Buddhist century found in Chamdhevi or Khu Kut Temple, Lamphun Province. It contains the story of the renovation of Rattana Chedi of King Savavadhisith, construction of pond in the temple by his royal mother, donation of domestic helpers, land and supplies when the king celebrated his 32th birthday. The first stele of the king was in ancient Khmer in Khmer and Pali languages on Sema-shaped sandstone, aged around 17th Buddhist century. It was found at Don or Don Kaew Temple at the eastern part of Lamphun. It contains story of the construction of Chetawan of King Savavadhisith at the age of 26, construction of kudi and buildings, inscription of Tripitaka at the age of 31, construction of pagoda in front of the Chetawan Temple by King Savavadhisith, his queen, sons and relatives, as well as the ordination of the king and his son when the king was 32 years of age. «

mBHRMmw. mSmmmtummm 17 Inscription of Wieng Mano Grinding stone contains ancient Khmer script on siate, around 17 century BC. It was found at Wieng Mano, Hang Dong District, Chiang Mai I. Province. It inscribed the making of Buddha statues to consign merit to many persons. Nakhon Chum Inscription was written in Sukhothai script on interbedded siltstone and shale, aged around 1900 BC. The inscription was found at Borommathat Temple, j Mueang District, Kamphaengphet Province. The first side from lines 1-14 tells about King Lithai who made merit by enshrining Phra Sri Rattana Mahathat and planting Bodhi tree from Sri Lanka. From lines 15 to 63 contain Satha Dhamma 5 and warning people to refrain from defilement and do good deed when Buddhism is in existence. From I lines 64 to the second side contain praises to King Lithai as the Dhammaikaraja with Dasavidha-rajadhamma 10 (tenfold virtue of the ruler). At the end, it tells about the inscriptions and Lord Buddha's footprints built and enshrined in cities by the command of King Lithai. 19 Pa Mamoung Temple Inscriptions comprises four steles, two inscribed in Sukhothai script, one in Khmer script in Sukhothai period and one in Khmer script for Pali. All inscriptions have similar content, containing eulogy of King Lithai on the occasion that he invited the supreme patriarch from Sri Lanka to Sukhothai in 1905 BE, and on the occasion of his ordination. 20 Chao Wat Bariparn Bhikku Inscription was inscribed in Lanna script on gold plate, dated from 1999-2005 BE. The plate, found in the ancient city of Sukhothai, contains story of Chao Wat Baripharn Bhikku who designated as the abbot for over four years. Mr. Yee Ngarm and company jointly enshrined the Buddha relics in three pagodas. 21 Buddha Uthan Khata Inscriptions contains Lanna Dhamma inscribed in Thai and Pali at the base of bronze Buddha statue in subduing Mara posture. Its age can be traced back to 2057 BE, found at Pung Khing or San Sai Temple, Dong Chai, Wieng Chai District, Chiang Rai Province. The Buddha Uthan or Buddha Exclaimed Incantation is in Pali and contained in Vinaya Pitaka Book 4 Mahavagga, Part 1 Mahakhantaka Treatise (Bodhikatha Pratityasamutpadae). 22 Engraving on Metal Bell in Chiang Dao Cave is a Lanna Dhamma inscription on metal bell found in Chiang Dao Cave, Chiang Mai. It was created around 2157 BE and told about time and a person who created it as well as objectives of the creation, names of donor of the metal for bell casting, weight and asking donors to make wishes. 23 Wat Chang Kham Inscription 1 is a Lanna Dhamma record in Thai on sandstone sculpted into a Sema leave shape. Its age can be traced back to 2091 BE. The content is about Phraya Pholthep Ruechai who initiated the renovation of vihara that enshrined Lord Buddha image at Luang Klang Wieng Temple. He wished to have analytic insight and wisdom. At the end, it stated sum of money for the renovation and wording consigning merit to deities, family members, relatives, ancestors, and living creatures. 24 Phra Yuen Temple Inscription is in Thai Sukhothai script in Thai and Pali on Sema-shaped (leaf-shaped) sandstone. Presumably, the inscription was built in 1913 BE, and found in Phra Yuen Temple, Lamphun Province. The inscription begins with Pali, praising Lord Buddha, the latter part is in Thai scribing names of some of the kings on Mangrai Dynasty, and the reason for inviting Phra Sumana Mahadhera from Sukhothai to stay at this temple and disseminate Lord Buddha teachings at Lanna in 1912 BE. The inscription also eulogized Phra Sumana Mahadhera, and story about renovation of religious buildings in the temple and pagoda which enshrined Haripunchai-style standing Buddha statue in the niched arch. 25 Inscription of Kings in Mangrai Dynasty was written in Fak Khaam script in Thai language on coarse brown sandstone. It was built around 1411 AD, and found at Mueang District, Payao Province. The inscription begins with praying respect to the Three Triple Gems and list the names of kings in Mangrai Dynasty of the Lanna Kingdom, then citing Phra Mahadhera Buddhasane, who led the construction of Phra Suwan Maha Vihara, Chao Maharaj and his queen who donated land to King Suwan Maharaj, and village and land donated by Chao Si Muen to Phra Suwan Maha Vihara. —26 Chiang Man Temple inscriptions Fak Khaam scripts of the Thai language inscribed on bodhi leaf-shaped stone slabs, circa 1581 AD, found at Chiang Man Temple, Mueang District, Chiang Mai Province. The inscriptions describe the construction of the temple from 1296 to 1581. —27 Discovered at Phra That Phanom Temple in That Phanom District, Nakhon Phanom Province, one side of the the stele is Inscription of the Reverend Chao Khru Silaphirat Thai language inscribed with Dhamma Isan scripts narrating the designation of monastic boundaries by Chao Khru Silaphirrat, Buddhist monks and novices, and well- wishing people in 1921 AD and the other side is inscribed with Thai Noi scripts narrating the designation of monastic boundaries by Chao Phraya Chanthasuriyawongsa of the Mukdahan city in 1806 AD. —28 Inscriptions of Tham Suwan Khuha Temple Two stone inscriptions found at Tham Suwan Khuha Temple at Khuha Phatthana Village, Suwan Khuha District, Nong Bua Lamphu Province. The first inscription features Dhamma Isan scripts of Thai and Pali languages inscribed on bodhi leaf-shaped sandstone slab, circa 1572 AD. Its first side details the time of its creation and King Saisettha's donating land and servants to temple and creation of Buddha images as well as mention the city converted into rice field to generate profit for the maintenance of temple, the last portion is curses to those who take advantage of the religious affairs. The second inscription features Dhamma Isan scripts of Thai language inscribed on a bodhi leaf-shaped sandstone slab, circa 1626; it states that Phraya Surathep Chao created the inscription in 1626 AD and mentions the donation of temple servants. Also, it includes curses at the end. —29 Also called inscriptions of the Patchantaburi Temple as it was discovered at the Patchantaburi Temple in Phon Phisai District, Inscriptions at the Daen Mueang Temple Nong Khai Province. Of the two stone inscriptions, the first is Thai Noi scripts of Thai language inscribed on brown sandstone slab, circa 1530. It says Phraya Pak Chao (governor of the Pak Huai Luang city) had the Daen Mueang Temple constructed and donated land to the temple. The other inscription features Thai Noi scripts of Thai language inscribed on bodhi leaf-shaped stone slab, circa 1535 AD. It mentions the royal command of King Bodhisal of Lan Xang Kingdom which demands all city governors to nurture Buddhism by restoring temples in Chanthabuh or Vientiane and overseeing the monk's discipline, monastic servants and farmland. The end portion includes curses to those who bother well-wishing intention of the devotee.

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