The Pattern and Content of Tham Khwan Ritual Text of Thai and Khmer

Abstract

This research article aims to study the forms and content of Thai and Khmer traditional performance by employing qualitative research methodology, specifically documentary research. The study focuses on analyzing the literary structure of Thai ritual offerings composed during the 25^th Buddhist century (2400-2500 BE) and preserved in the written and archival materials of the National Library of Thailand. The Thai ritual offerings consist of three sections: 1) Ritual Offerings for Infants, 2) Ritual Offerings for topknot-cutting ceremony, and    3) Ritual offerings for Naga, totaling six compositions. Additionally, the Khmer ritual offerings include three sections: 1) Ritual offerings for Infants, pronounced in Khmer as "Haw Pralueng Bong Koh Chaum Ob," 2) Ritual offerings for topknot-cutting ceremony, pronounced in Khmer as "Haw Pralueang Go Juk," comprised of two versions, and 3) Ritual offerings for Naga, pronounced in Khmer as "Sasatra Khwan Niyak," consisted of four compositions. The research findings are presented through a descriptive analysis approach.

Research findings revealed that: 1) Thai and Khmer ritual offerings have different poetic forms based on the preferences of poets from each ethnic group within the local regions of Thailand and Cambodia. Thai ritual offerings follow a long verse format, while Khmer ritual offerings have both long verse and short verse forms, along with a concluding verse. 2) Thai and Khmer ritual offerings share a similar structure and content, consisting of three parts: the introduction, the main content, and the conclusion. The introduction of the ritual offerings includes two components, namely the invocation of deities and the homage or descriptive verses. The main content consists of three components: the opening section, the invitation of blessings, and the response to blessings. The conclusion consists of two components: the analysis section and the bestowal of blessings, which are performed to invite blessings to return to the ritual's host, based on the beliefs and customs associated with similar offerings among Thai and Khmer people.