p. 8

"their vanguard reached Burma, where they established the Kingdom of P>ian in the 2^nd century A.D.".

p. 9

"the Khmer Kingdom of Zhen La, which was founded in the Mekhong middle valley in the present area of Champassak, took over its southern neighbor, the Funan."

"One of the most particular features of Lan Na belief .. is the cult of sacred texts. These are believed to be inhabited by protectors spirits {cf. rN~in-ma belief that concealed sacred texts are protected by guardian-spirits}, to whom a variety of offerings have to be made on the eve of the traditional new year."

p.

European mo.

Lao / S^an #

Yuan #

caerimony / festival

42

Oct-Nov

11^th

1^st

yellow-robe-giving

Nov-Dec

12^th

2^nd

recitation of Vessantara Jataka

Dec-Jan

1^st

3^rd

dwelling in a charnel-ground

43

Jan-Feb

2^nd

4^th

offering firewood for warming the Buddha

Feb-Mar

3^rd

5^th

staying in confinement

Mar-Apr

4^th

6^th

making merit for those who died an untimely death

Apr-May

5^th

7^th

New Year festival

May-Jun

6^th

8^th

worshipping the Inthakhin pillar

Jun-Jul

7^th

9^th

sacrifice to spirits

Jul-Aug

8^th

10^th

entering the Lent retreat

Aug-Sep

9^th

11^th

calling the water buffalo’s souls

Sep-Oct

10^th

12^th

label-offering to monks

Mara "rained down ... burning coals upon the city."

Pro-metheus brought fire (GM 39.g).

Upagrutta (Upagutta [Upa-gupta]) "created the putrid corpse of a dog and bound it to" Mara’s neck. {Could this "putrid" creation repraesent the fermentation of wine?}

Pro-metheus was father of Deukalion (GM 38.c). Deukalion was father of Orestheus, "in whose time a white bitch littered a stick, which Orestheus planted, and grew into a vine." (GM 38.h) [This is a "the earliest Greek wine myth." (GM 38.7)]

Upagrutta tied Mara "to Mount Sineru" [Su-meru].

Pro-metheus was fastened to mt. Kaukasos (GM 39.h).

day of the week

entity born on that day

Wednesday

"flavour of the earth ... across the continent of Jambu"

Monday

clothing

Tuesday

iron, copper, and lead

Thursday

silver and gold

Friday

gems

Saturday

animals

Sunday

"Lord Rice" {should be : "Lady Rice"}

The winner "decapitated" Brahma. {cf. the decapitation of MI`Mir} "what to do with the head? If it were buried, the earth would catch fire and burn {cf. the "red-hot" iron hurled at MIMas (CDCM, s.v. "Giants")}; if it were cast into the ocean, the waters would dry up. To avoid such calamities, he ordered seven goddesses, the daughters of Brahma, to take turns holding the head, one year each. At the end of each year, the goddess in charge would bathe the head and pass it over to the next goddess".

p. 209

ray[fish]

p. 209-10

p. 210

scorpion

p.

direction

tower

offering

210

north

raja-si[mha]

rice

east

elephant

grasses

south

byaggha [vyaghra] ‘tigre’

raw meat

210-1

west

hermit

sweets

p. 40, fn. 2

"According to the myth, the original rice was as big as a melon In the following kappa, it became smaller and smaller."

p. 10

"The theme of "flood" and of "phi ta yuen" (spirit-ta-yuen), which seem to be related to each other, is found in several chronicles of Lan Na."

p. 28

"Having hunted a golden stag {cf. golden stag Marica in the Maha-bharata} for several months, he ["son of ... the King of Tai people in Tongking"] reached the foot of Usupabbata. Then, the golden stag disappeared. ... soldiers found, in an old channel of the Mae Ping River, seven clumps of lotus. ... a city, named Wiang Lan Na, was erected here."

p. 28, fn. 3

"Wiang Lan Na was flooded because his {its} king ate a white ray[fish]; a new prosperous city, named Naratha, was rebuilt and was later flooded because a young man beat his widowed mother with impunity."

p. 29

"Wiang Jethapuri [Jayis.t.ha-pur] was erected at the foot of the Usupabbata Mount on its eastern slopes. ["The current city of Chiang Mai has the same situation.""(fn. 1)] Following a period of prosperity, the city was subdued by the phi ta yuen."

p. 31

"The Chronique de Xieng Mai relates ... as follows : ... Mangrai, mounted on his auspicious elephant, went to the eastern slope of Usupabbata Mout ... to beat the bushes. From an area covered by the ya kha grass (Imperata cylindrica), a white mother barking deer and its calf fled. Surrounded by dogs, ... they charged at the dogs."

p. 226

"According to the Chiang Mai Chronicle, at the east of the Ussupabbata [Iks.u-parvata] there was an area covered by ya kha grass (Imperata cylindrica) where a white mother barking deer and its calf were living. When ... surrounded ..., the two animals were not afraid, but chased the hunters’ dogs away. On witnessing this miracle, King Mangrai ... decided to construct his palace on that spot."

p. 31

"King Mangrai camped out to the northeast ... at a place called "Chiang Man" [" "Chiang" is derived from the Nan Zhao term "hien", meaning "prefecture" or "fortified town." Generally, contrary to the wiang which is round-walled, chiang is a square-walled city. the term "man" means "solid", "resistant." (fn. 2)] , and ... listened to advice from his friends, Ngam Muang and Phra Ruang ... .

p. 32

While the three sovereigns were inspecting the place of the future palace ..., they saw a big phaya nu phueak (White King Rat), accompanied by four followers ... climbing into of a hole of the phak hueat tree. Understanding that the tree should be the phi suea muang’s residence, they offered him puffed rice and flowers in a golden bowl."

p. 226

"According to the XN, they saw a big white rat with its four followers ... entering a hole in a phak hueat tree. ... they made the offering of puffed rice and flowers in a golden bowl to the aforesaid tree and ordered it to be surrounded by a fence ... . Before starting to build the city, the three kings made offerings ... to the city guardian spirit, where the white rat lived ... . The guardian spirit in question was probably Chao Khamdaeng who came from Muang Chulani ... . ... After him are listed other city guardian spirits ... (residing at Doi Luang north of Ban Na south of the Mae Ping Rapids).

p. 227

The kings of Lan Na ... used to worship Po Luang (great father) Chung Cha twice a year."

spirit

spirit’s residence

Pu Sae

"in the northern hill at the foot of Usupabbata Mountain or Doi Suthep"

Ya Sae

"in the southern hill at the foot of Doi Kham"

p.

#

elephant

# according to pp. 212-3, fn. 2

228

1^st

"Clouds ["fortified wall" (fn. 1)] Hiding the Sun"

1^st

2^nd

Suppressing 100,000 Soldiers

2^nd

3^rd

100,000 Swords

7^th

4^th

100,000 Spears

8^th

5^th

100,000 Guns

3^rd

6^th

100,000 Crossbows

5^th

228-9

7^th

100,000 Corrals (p. 228) / Elephants (p. 229)

6^th States

229

8^th

100,000 Fireplaces

4^th

p.

#

dir.

deity

230

1^st

west

Surajato

2^nd

north

Gandharakkhito

3^rd

east

Sulakkhito (Surakkhito)

231

4^th

south

Jayabhumo

p.

#

dir.

graha : the city’s __

gate or corner

231

1^st

west

Parivara ("followers")

Suan Dok g.

2^nd

northwest

Ayu [Ayus] ("longevity")

Hua Rin c.

3^rd

north

Teja [Tejas] ("power")

C^an Phueak g.

4^th

northeast

Sri [S`ri] ("glory")

Sri Phum c.

5^th

east

Mula [Mula] ("foundation")

C^an Luek g.

6^th

southeast

Ussaha ("strength")

Katam c.

232

7^th

south

Montri ("nobility") [Marana-Muan "city’s death" (fn. 1)]

Suan Prun g.

8^th

southwest

Kalakini ("bad fate")

Ku Ruan c.

p.

in charge

locus

238

Saen Ton Taen

jata muan (city’s fate)

setthi (rich)

city’s "navel"

Saen Sari

(city’s founder)

Saen Nansue & Saen Khaek

Inthakhin pillar

phuak c^an taem (painters)

the Kumbhan who guard the Inthakhin

Thip-Suan-Hae

8 elephants at C^edi Luan

Nai Thala-Mon-Ma

yan tree

citizens

thao than si (4 World-Guardians)

To-Vi & Kham-Po-Jai

Sulakkhito

238-9

To-O & Nai C^an Pratu (carpenter of gate)

Jayabhumo

239

To-Na-Luan

Surajato

Nai Kwan & Suan-Phithak (judge & garden-keeper)

Gandharakkhito

Muen C^it

Parivaro

Phuap Dak (swordsmen)

Ayu

monks ["royal guards" (fn. 2)]

Teja

Saen Muan ["hill inhabitants" (fn. 3)]

Sri

Saen Khwan

Ussaha

Phraya Sam-Lan

Marana

Phraya Dek Jai

Kalakini

government ministers

the 2 Phraya C^an Phueak

Saen Non (Nanta)

"spirit of Doi Luang Chiang Dao"

Thip-Suan-Rae

Phra C^ao Ton Po

240

"family’s chiefs"

spirit of Mae Pin River

spirit

spirit’s residence

Mae C^ao Kham Kheo

Doi Kham forest

C^ao Tom Kham Khao

" " "

C^ao Mok Mun Muan

" " "

C^ao Buaravon

" " "

C^ao Buarapha

" " "

C^ao Somphamit

" " "

C^ao Kho Mue Lek

" " "

C^ao Soi

Sop C^aem

C^ao Kham Paen

Doi Inthanon

C^ao Somsri

Ban Pa C^i

Oui Kham Pan

" " "

("the last forgotten")

?

p. 253

"the medium was possessed by Ya Sae at the shrine. A set of ... Ya Sae’s costume ["consisting of a traditional red striped kirt (phasin), white turban, breastscarf, chignons, hairpin, and comb" (p. 250)] ... was presented to her. The medium put them on over her traditional blue dress. She behaved in Ya Sae’s manner ... .

... the medium was possessed by the Yaksha named Khono. .. Then, she ... went to the big tree at the northeastern point of the inner section, where she climbed up that tree and sat on its bough, eating meat ... . ...

p. 254

Then she put on a new costume : a light yellow shirt, blue and pink checked sarong, pink cloth belt and turban : Mae Chao Kham Kheo, Ya Sae’s eldest daughter, was incarnated."

"At that moment, a second medium ...

p. 255

was possessed by a male spirit named Chao Luang Kham Daeng, and dressed herself in accordance with his manner : traditional blue shirt, blue sarong, blue turban and white breastscarf."

p. 256

"Squatting respectfully in front of the two mediums, the women asked for private advice from the spirits (through the medium) and gave a small offering to them. Some of them asked the medium to bless them and fasten the white cotton cord or dai sai sin around their wrists."

the devoureress

the devoured

she-cat

hen & eggs

tigress

doe-deer & fawn

yaks.in.i

woman & her 2 successive babies